T13n0417_般舟三昧經

大正藏第 13 冊 No. 0417 般舟三昧經

No. 417 [Nos. 416, 418, 419]

佛說般舟三昧經

後漢月支三藏支婁迦讖譯

問事品第一

聞如是：

一時佛在羅閱祇加鄰竹園中，與大菩薩，比丘、比丘尼、優婆塞、優婆夷，及諸天、龍、阿須輪、諸夜叉、迦樓羅、甄陀羅、摩睺勒等，無央數眾，一切都在大會坐。是時颰陀和菩薩，從坐起整衣服，長跪叉手白佛：「愿欲有所問，聽者今當問。」

佛言：「善哉！恣汝所問，今當爲汝說之。」

颰陀和問佛言：「菩薩當行何等法得智慧，如巨海攬萬流？云何行，博達眾智所聞悉解而不疑？云何行，自識宿命所從來生？云何行，得長壽？云何行，常在大姓家生，父母、兄弟、宗親、知識無不愛敬？云何行，得端正顏好美艷？云何得高才與眾絕異，智慧通達無所不包？云何行，功立相滿自致成佛威神無量，成佛境界莊嚴國土？云何行，降魔怨？云何行，而得自在所愿不違？云何行，得入總持門？云何行，得神足遍至諸佛土？云何行，得勇猛如師子無所畏，一切魔不能動？云何行，得佛聖性，諸經法悉受持，皆了知而不忘？云何行，得自足離諛諂，不著三處？云何行，得無掛

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的迦鄰竹園中，與大菩薩、比丘、比丘尼、優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士），以及諸天、龍、阿修羅（asura，非天神）、諸夜叉（yakṣa，夜叉）、迦樓羅（garuḍa，金翅鳥）、緊那羅（kiṃnara，歌神）、摩睺羅伽（mahoraga，大蟒神）等無量眾生，都聚集在法會中。這時，颰陀和（Bhadrapāla）菩薩從座位上起身，整理好衣服，長跪合掌對佛說：『我希望有所請問，如果允許，現在就想提問。』佛陀說：『很好！隨你發問，我現在就為你解答。』颰陀和菩薩問佛陀：『菩薩應當修習何種法才能獲得如大海般容納萬流的智慧？如何修行才能博通各種智慧，所聞皆能理解而不疑惑？如何修行才能知曉自己宿世的來處和今生的去處？如何修行才能獲得長壽？如何修行才能常生於大姓之家，父母、兄弟、宗親、知識都愛戴敬重？如何修行才能獲得端正美好的容貌？如何才能擁有超凡的才能，智慧通達無所不包？如何修行才能功德圓滿，自然成就佛果，擁有無量的威神之力，成就莊嚴的佛國凈土？如何修行才能降伏魔怨？如何修行才能獲得自在，所愿皆能實現？如何修行才能進入總持之門？如何修行才能獲得神足通，遍至諸佛國土？如何修行才能像獅子一樣勇猛無畏，一切魔障都不能動搖？如何修行才能獲得佛的聖性，受持一切經法，都能了知而不忘失？如何修行才能自足，遠離諂媚，不執著於三處？如何修行才能無所掛礙？』

【English Translation】 English version Thus have I heard: At one time, the Buddha was in the Kalandaka Bamboo Grove in Rājagṛha, together with great Bodhisattvas, Bhikṣus, Bhikṣuṇīs, Upāsakas, Upāsikās, and countless beings including Devas, Nāgas, Asuras, Yakṣas, Garuḍas, Kiṃnaras, and Mahoragas, all gathered in the assembly. At that time, the Bodhisattva Bhadrapāla rose from his seat, adjusted his robes, knelt with palms together, and said to the Buddha: 『I wish to ask some questions; if permitted, I would like to ask now.』 The Buddha said: 『Excellent! Ask whatever you wish; I will now explain it to you.』 Bhadrapāla Bodhisattva asked the Buddha: 『What Dharma should a Bodhisattva practice to attain wisdom like the vast ocean that encompasses all streams? How should one practice to become learned in all kinds of wisdom, understanding everything heard without doubt? How should one practice to know one's past lives and future rebirths? How should one practice to attain longevity? How should one practice to be constantly born into noble families, loved and respected by parents, siblings, relatives, and acquaintances? How should one practice to attain a beautiful and handsome appearance? How can one possess extraordinary talent, with wisdom that is all-encompassing? How should one practice to perfect merits, naturally attain Buddhahood, possess immeasurable divine power, and establish a magnificent Buddha-land? How should one practice to subdue demonic forces? How should one practice to attain freedom, with all wishes fulfilled? How should one practice to enter the gate of Dhāraṇī? How should one practice to attain supernatural powers, reaching all Buddha-lands? How should one practice to be as courageous as a lion, fearless, and unshaken by all demons? How should one practice to attain the sacred nature of a Buddha, upholding all scriptures, understanding them without forgetting? How should one practice to be self-sufficient, free from flattery, and not attached to the three realms? How should one practice to be without any hindrances?』

礙，持薩云若教不失佛意？云何行，得人信？云何行，得八種聲入萬億音？云何行，得具足相好？云何行，得徹聽？云何行，得道眼睹未然？云何行，得十力正真慧？云何行，心一等念十方諸佛悉現在前？云何行，知四事之本無？云何行，便於此間見十方無數佛土，其中人民、天、龍、鬼、神及蠕動之類，善惡歸趣皆了知？所問如是，當云何行？愿佛說之，釋一切疑。」

佛告颰陀和：「善哉！汝所問多所過度，不可復計。汝所以能作是問者，汝乃前世過去佛時，所作功德，供養諸佛，樂於經法，守禁戒行清凈所致；常行乞食不就請，多成就諸菩薩合會，教語令棄眾惡，視一切悉平等所致；常有大慈大悲所致。汝功德不可復計。」

佛告颰陀和：「有三昧名十方諸佛悉在前立，能行是法，汝之所問悉可得也。」

颰陀和白佛：「愿為說之。今佛說者，多所過度安隱十方，為諸菩薩現大明相。」

佛告颰陀和：「有三昧名定意，菩薩常當守習持，不得復隨余法，功德中最第一。」

行品第二

佛告颰陀和：「菩薩欲疾得是定者，常立大信，如法行之則可得也。勿有疑想如毛髮許，是定意法，名為菩薩超眾行。

「立一念，　　信是法，　　隨所聞，　念其方。　　宜一念，　

【現代漢語翻譯】現代漢語譯本：『阿難（Ananda），持薩（持薩，菩薩名）問，如何教導才能不失去佛陀的本意？如何修行才能獲得人們的信任？如何修行才能使八種聲音融入萬億種聲音？如何修行才能具足相好？如何修行才能徹底聽聞？如何修行才能以道眼看到未來？如何修行才能獲得十力（十力，佛陀的十種力量）和真正的智慧？如何修行才能使心念平等，十方諸佛都顯現在眼前？如何修行才能知道四事（四事，指生、老、病、死）的本性是空無？如何修行才能在此處看到十方無數的佛土，以及其中的人民、天、龍、鬼、神和蠕動之類，並瞭解他們的善惡歸宿？我所問的就是這些，應當如何修行？愿佛陀為我解說，消除一切疑惑。』佛陀告訴颰陀和（颰陀和，菩薩名）：『善哉！你所問的問題非常多，無法計數。你之所以能提出這些問題，是因為你前世在過去佛時所做的功德，供養諸佛，樂於經法，持守禁戒，行為清凈所致；常常乞食而不接受邀請，多次成就菩薩的聚會，教導他們捨棄各種惡行，視一切眾生平等所致；常常具有大慈大悲所致。你的功德無法計數。』佛陀告訴颰陀和：『有一種三昧（三昧，禪定）名為「十方諸佛悉在前立」，如果能修行這種法，你所問的一切都可以得到。』颰陀和對佛說：『愿佛陀為我解說。現在佛陀所說的，能夠安穩十方，為諸菩薩展現大光明相。』佛陀告訴颰陀和：『有一種三昧名為「定意」，菩薩應當常常修習持守，不能再隨順其他法，這是功德中最第一的。』行品第二佛陀告訴颰陀和：『菩薩如果想快速獲得這種禪定，應當常立大信，如法修行就可以得到。不要有像毛髮那樣細微的疑惑，這種定意法，名為菩薩超眾行。『立一念，信是法，隨所聞，念其方。宜一念，』

【English Translation】 English version: 'Ananda, the Bodhisattva Dharanisvara asked, 'How should one teach so as not to lose the Buddha's intention? How should one practice to gain people's trust? How should one practice to merge the eight kinds of sounds into ten trillion sounds? How should one practice to possess all the excellent marks? How should one practice to hear thoroughly? How should one practice to see the future with the divine eye? How should one practice to obtain the ten powers (ten powers, the ten powers of the Buddha) and true wisdom? How should one practice to make the mind equal, so that all Buddhas in the ten directions appear before one? How should one practice to know that the nature of the four matters (four matters, referring to birth, old age, sickness, and death) is emptiness? How should one practice to see countless Buddha lands in the ten directions from here, and understand the good and evil destinies of the people, gods, dragons, ghosts, spirits, and all moving creatures within them? These are my questions, how should one practice? May the Buddha explain it to me and dispel all my doubts.' The Buddha told Bhadraka (Bhadraka, a Bodhisattva): 'Excellent! Your questions are numerous and cannot be counted. The reason you can ask these questions is because of the merits you accumulated in your past lives during the time of past Buddhas, offering to the Buddhas, delighting in the scriptures, upholding the precepts, and maintaining pure conduct; often begging for food without accepting invitations, frequently bringing together assemblies of Bodhisattvas, teaching them to abandon all evil deeds, and viewing all beings equally; and because you always possess great compassion and great mercy. Your merits are immeasurable.' The Buddha told Bhadraka: 'There is a samadhi (samadhi, meditation) called 'All Buddhas in the Ten Directions Stand Before You.' If one practices this dharma, all that you have asked can be obtained.' Bhadraka said to the Buddha: 'May the Buddha explain it to me. What the Buddha is now saying brings peace to the ten directions and reveals great light to all Bodhisattvas.' The Buddha told Bhadraka: 'There is a samadhi called 'Fixed Intention.' Bodhisattvas should always practice and uphold it, and not follow other dharmas. This is the foremost among all merits.' Chapter Two on Practice The Buddha told Bhadraka: 'If a Bodhisattva wishes to quickly attain this samadhi, they should always establish great faith and practice according to the dharma, then it can be attained. Do not have doubts as fine as a hair. This dharma of fixed intention is called the Bodhisattva's surpassing practice.' 'Establish one thought, Believe in this dharma, Follow what is heard, Contemplate its direction. Be of one thought,'

斷諸想，　立定信，　　勿狐疑；　　精進行，　勿懈怠。　　勿起想，　　有與無；　勿念進，　　勿念退；　　勿念前，　勿念后；　　勿念左，　　勿念右；　勿念無，　　勿念有；　　勿念遠，　勿念近；　　勿念痛，　　勿念癢；　勿念饑，　　勿念渴；　　勿念寒，　勿念熱；　　勿念苦，　　勿念樂；　勿念生，　　勿念老，　　勿念病，　勿念死；　　勿念身，　　勿念命，　勿念壽；　　勿念貧，　　勿念富；　勿念貴，　　勿念賤；　　勿念色，　勿念欲；　　勿念小，　　勿念大；　勿念長，　　勿念短；　　勿念好，　勿念丑；　　勿念惡，　　勿念善；　勿念瞋，　　勿念喜；　　勿念坐，　勿念起；　　勿念行，　　勿念止；　勿念經，　　勿念法；　　勿念是，　勿念非；　　勿念舍，　　勿念取；　勿念想，　　勿念識；　　勿念斷，　勿念著；　　勿念空，　　勿念實；　勿念輕，　　勿念重；　　勿念難，　勿念易；　　勿念深，　　勿念淺；　勿念廣，　　勿念狹；　　勿念父，　勿念母；　　勿念妻，　　勿念子；　勿念親，　　勿念疏；　　勿念憎，　勿念愛；　　勿念得，　　勿念失；　勿念成，　　勿

【現代漢語翻譯】現代漢語譯本斷絕一切妄想，堅定信念，不要猶豫；精進修行，不要懈怠。不要產生關於『有』和『無』的念頭；不要想著進步，不要想著退步；不要想著前，不要想著后；不要想著左，不要想著右；不要想著『無』，不要想著『有』；不要想著遠，不要想著近；不要想著痛，不要想著癢；不要想著飢餓，不要想著口渴；不要想著寒冷，不要想著炎熱；不要想著痛苦，不要想著快樂；不要想著生，不要想著老，不要想著病，不要想著死；不要想著身體，不要想著生命，不要想著壽命；不要想著貧窮，不要想著富有；不要想著高貴，不要想著卑賤；不要想著色慾，不要想著慾望；不要想著小，不要想著大；不要想著長，不要想著短；不要想著好，不要想著丑；不要想著惡，不要想著善；不要想著嗔恨，不要想著喜悅；不要想著坐，不要想著起；不要想著行走，不要想著停止；不要想著經典，不要想著佛法；不要想著是，不要想著非；不要想著捨棄，不要想著獲取；不要想著妄想，不要想著意識；不要想著斷絕，不要想著執著；不要想著空，不要想著實；不要想著輕，不要想著重；不要想著難，不要想著易；不要想著深，不要想著淺；不要想著廣闊，不要想著狹窄；不要想著父親，不要想著母親；不要想著妻子，不要想著兒子；不要想著親近，不要想著疏遠；不要想著憎恨，不要想著愛；不要想著得到，不要想著失去；不要想著成就，不要想著...

【English Translation】 English version Cut off all thoughts, Establish firm faith, do not doubt; practice diligently, Do not be lazy. Do not generate thoughts of 'being' and 'non-being'; Do not think of advancing, do not think of retreating; do not think of the front, Do not think of the back; do not think of the left, do not think of the right; Do not think of 'non-existence', do not think of 'existence'; do not think of far, Do not think of near; do not think of pain, do not think of itch; Do not think of hunger, do not think of thirst; do not think of cold, Do not think of heat; do not think of suffering, do not think of pleasure; Do not think of birth, do not think of old age, do not think of sickness, Do not think of death; do not think of the body, do not think of life, Do not think of lifespan; do not think of poverty, do not think of wealth; Do not think of nobility, do not think of lowliness; do not think of lust, Do not think of desire; do not think of small, do not think of big; Do not think of long, do not think of short; do not think of good, Do not think of ugly; do not think of evil, do not think of good; Do not think of anger, do not think of joy; do not think of sitting, Do not think of rising; do not think of walking, do not think of stopping; Do not think of scriptures, do not think of Dharma; do not think of right, Do not think of wrong; do not think of abandoning, do not think of acquiring; Do not think of delusion, do not think of consciousness; do not think of cutting off, Do not think of attachment; do not think of emptiness, do not think of reality; Do not think of light, do not think of heavy; do not think of difficult, Do not think of easy; do not think of deep, do not think of shallow; Do not think of broad, do not think of narrow; do not think of father, Do not think of mother; do not think of wife, do not think of son; Do not think of close, do not think of distant; do not think of hate, Do not think of love; do not think of gain, do not think of loss; Do not think of achievement, do not think of...

念敗；　　勿念清，　勿念濁。　　斷諸念，　　一期念，　意勿亂，　　常精進。　　勿懈怠，　勿歲計，　　勿日倦。　　立一念，　勿中忽，　　除睡眠，　　精其意。　常獨處，　　勿聚會；　　避惡人，　近善友；　　親明師，　　視如佛。　執其志，　　常柔弱，　　觀平等，　於一切。　　避鄉里，　　遠親族。　棄愛慾，　　履清凈。　　行無為，　斷諸欲。　　舍亂意，　　習定行。　學文慧，　　必如禪。　　除三穢，　去六入。　　絕淫色，　　離眾受。　勿貪財，　　多畜積。　　食知足，　勿貪味。　　眾生命，　　慎勿食。　衣如法，　　勿綺飾。　　勿調戲，　勿憍慢。　　勿自大，　　勿貢高。　若說經，　　當如法。　　了身本，　猶如幻。　　勿受陰，　　勿入界。　陰如賊，　　四如蛇。　　為無常，　為恍惚，　　無常主，　　了本無。　因緣會，　　因緣散，　　悉了是，　知本無。　　加慈哀，　　於一切。　施貧窮，　　濟不還。　　是為定，　菩薩行；　　至要慧，　　起眾智。」

佛告颰陀和：「持是行法便得三昧，現在諸佛悉在前立。其有比丘、比丘尼、優婆塞、優婆夷，如法行，持戒完具，獨一處

【現代漢語翻譯】現代漢語譯本不要執著于念頭的成敗；不要執著于清凈的念頭，也不要執著于污濁的念頭。斷絕一切念頭，專注于當下的每一個念頭。意念不要散亂，要時常精進修行。不要懈怠，不要以年為單位計劃，也不要每天感到疲倦。確立一個念頭，不要中途放棄，去除睡眠的障礙，專注于自己的意念。要經常獨自修行，不要參與聚會；避開惡人，親近善友；親近開悟的導師，視他們如佛陀。要堅持自己的志向，保持謙虛柔和，以平等心看待一切。要避開家鄉，遠離親族。捨棄愛慾，實踐清凈的行為。修行無為之道，斷絕一切慾望。捨棄散亂的意念，修習禪定。學習經文的智慧，必須像禪定一樣專注。去除身口意三方面的污穢，捨棄六根（眼、耳、鼻、舌、身、意）的執著。斷絕（此處原文為不雅詞彙，故以代替），遠離各種感受。不要貪圖錢財，不要積蓄過多。飲食要知足，不要貪圖美味。對於眾生的生命，要謹慎不要殺害。衣服要符合佛法，不要華麗裝飾。不要戲弄他人，不要驕傲自滿。不要自大，不要貢高我慢。如果講經說法，應當符合佛法。要了解身體的本質，如同幻象一般。不要執著於五蘊（色、受、想、行、識），不要陷入六界（地、水、火、風、空、識）。五蘊如同盜賊，四大（地、水、火、風）如同毒蛇。它們都是無常的，都是虛幻的，沒有永恒的主宰，要了解它們的本質是空無的。因緣聚合，因緣離散，要完全瞭解這些，知道它們的本質是空無的。要對一切眾生施予慈悲和哀憫。要佈施給貧窮的人，救濟他們而不求回報。這就是禪定，是菩薩的修行；是至關重要的智慧，能生起各種智慧。佛陀告訴颰陀和（Bhadraka）：『奉行這些修行方法就能獲得三昧（Samadhi），現在諸佛都會在你面前顯現。如果有比丘（bhikkhu）、比丘尼（bhikkhuni）、優婆塞（upasaka）、優婆夷（upasika），如法修行，持戒圓滿，獨自一人』

【English Translation】 English version Do not be attached to the success or failure of thoughts; do not be attached to pure thoughts, nor to impure thoughts. Cut off all thoughts, and focus on each thought in the present moment. Do not let your mind be scattered, always practice diligently. Do not be lazy, do not plan in terms of years, and do not feel tired every day. Establish one thought, do not give up halfway, remove the obstacles of sleep, and focus on your intention. Practice alone often, do not participate in gatherings; avoid evil people, be close to good friends; be close to enlightened teachers, and see them as Buddhas. Persist in your aspirations, remain humble and gentle, and view everything with equanimity. Avoid your hometown, stay away from relatives. Abandon desires, practice pure conduct. Practice the path of non-action, and cut off all desires. Abandon scattered thoughts, practice meditation. Study the wisdom of scriptures, and be as focused as in meditation. Remove the defilements of body, speech, and mind, and abandon the attachments of the six senses (eyes, ears, nose, tongue, body, and mind). Cut off ** (the original text contains an indecent word, so it is replaced by **), and stay away from all feelings. Do not be greedy for money, do not accumulate too much. Be content with food, and do not be greedy for delicious flavors. Be careful not to kill the lives of all beings. Clothing should be in accordance with the Dharma, not ornate. Do not tease others, do not be arrogant. Do not be conceited, do not be haughty. If you speak the Dharma, it should be in accordance with the Dharma. Understand the essence of the body, which is like an illusion. Do not be attached to the five aggregates (form, feeling, perception, mental formations, and consciousness), and do not fall into the six realms (earth, water, fire, wind, space, and consciousness). The five aggregates are like thieves, and the four elements (earth, water, fire, and wind) are like poisonous snakes. They are all impermanent, they are all illusory, there is no eternal master, and understand that their essence is emptiness. Conditions come together, conditions disperse, fully understand these, and know that their essence is emptiness. Extend compassion and pity to all beings. Give to the poor, help them without seeking anything in return. This is meditation, the practice of a Bodhisattva; it is the most important wisdom, which can generate all kinds of wisdom. The Buddha told Bhadraka: 『By practicing these methods, one can attain Samadhi, and all the Buddhas will appear before you. If there are bhikkhus, bhikkhunis, upasakas, and upasikas, who practice according to the Dharma, keep the precepts completely, and are alone』

止，念西方阿彌陀佛今現在，隨所聞當念，去此千億萬佛剎，其國名須摩提。一心念之，一日一夜若七日七夜，過七日已后見之。譬如人夢中所見，不知晝、夜亦不知內、外，不用在冥中，有所蔽礙故不見。颰陀和！菩薩當作是念。時諸佛國境界中，諸大山須彌山，其有幽冥之處，悉為開闢無所蔽礙。是菩薩不持天眼徹視，不持天耳徹聽，不持神足到其佛剎，不於此間終生彼間，便於此坐見之。譬如人聞墮舍利國，有淫女字須門，復有人聞淫女阿凡和利，復有人聞優婆洹復作淫女；時其人未曾見此三女人，聞之淫意即動，是三人皆在羅閱祇國同時念，各于夢中到其女邊，與共棲宿，覺已各自念之。」

佛告颰陀和：「我持是三女人以為喻，汝持是事為人說經，使解此慧，至不退轉地無上正真道。若后得佛，號曰善覺。」

佛言：「菩薩於此間國土念阿彌陀佛，專念故得見之。即問：『持何法得生此國？』阿彌陀佛報言：『欲來生者當念我名，莫有休息，則得來生。』」

佛言：「專念故得往生，常唸佛身有三十二相、八十種好，巨億光明徹照，端正無比，在菩薩僧中說法不壞色。何以故？色、痛癢、思想、生死、識、魂神、地、水、火、風，世間天上上至梵摩訶梵不壞色，用唸佛故得是三昧。」

【現代漢語翻譯】現代漢語譯本：停止（散亂的思緒），專注于憶念西方阿彌陀佛（Amitābha，無量光佛）現在所在之處，隨著你所聽聞的去憶念。從這裡往西經過千億萬佛剎（buddha-kṣetra，佛土），那裡有一個國度名為須摩提（Sukhavati，極樂）。一心憶念他，如果能一日一夜或者七日七夜，過了七日之後就能見到他。這就像人在夢中所見，不知道是白天還是夜晚，也不知道是內部還是外部，不是因為在黑暗中，有什麼遮蔽阻礙而看不見。颰陀和（Bhadravati，賢護）！菩薩應當這樣想。那時，在諸佛的國度境界中，所有的大山，包括須彌山（Sumeru，宇宙中心之山），以及那些幽暗之處，都會被開闢，沒有任何遮蔽阻礙。這位菩薩不需要擁有天眼（divyacakṣus，天眼通）來透視，不需要擁有天耳（divyaśrotra，天耳通）來徹聽，不需要擁有神足（ṛddhipāda，神足通）到達那個佛剎，也不需要在此間結束生命而到彼間，他就能坐在這裡見到阿彌陀佛。譬如有人聽說在舍利國（Śāriputra，舍利弗）有字須門（字須門，人名），又有人聽說阿凡和利（阿凡和利，人名），又有人聽說優婆洹（Upavāhana，人名）又作**；當時這個人從未見過這三個女人，聽到她們的名字就產生了淫慾，這三個人都在羅閱祇國（Rājagṛha，王舍城）同時被憶念，各自在夢中到了她們身邊，與她們同居，醒來后各自思念著她們。佛陀告訴颰陀和：『我用這三個女人作為比喻，你用這件事為他人講經，使他們理解這種智慧，達到不退轉地（avaivartika-bhūmi，不退轉的境界），證得無上正真道（anuttarā-samyak-saṃbodhi，無上正等正覺）。如果將來成佛，名號就叫做善覺。』佛陀說：『菩薩在這個國土憶念阿彌陀佛，因為專心憶念就能見到他。然後問：『持守什麼法才能往生到這個國度？』阿彌陀佛回答說：『想要來往生的人應當憶念我的名號，不要有間斷，就能來往生。』佛陀說：『因為專心憶念就能往生，經常憶念佛身有三十二相（dvātriṃśadvara-lakṣaṇa，佛的三十二種殊勝相貌）、八十種好（aśītyanuvyañjana，佛的八十種隨形好），巨億光明徹照，端正無比，在菩薩僧中說法，不壞色（arūpa，無色）。為什麼呢？因為色（rūpa，物質）、痛癢（vedanā，感受）、思想（saṃjñā，知覺）、生死（bhava，存在）、識（vijñāna，意識）、魂神（jīva，生命）、地（pṛthivī，地大）、水（āpas，水大）、火（tejas，火大）、風（vāyu，風大），世間天上上至梵摩訶梵（Brahmā Mahābrahmā，大梵天），都不壞色，因為憶念佛的緣故，就能得到這種三昧（samādhi，禪定）。』

【English Translation】 English version: Stop (the wandering thoughts), focus on recollecting Amitābha (Amitābha, Infinite Light Buddha) of the West, who is now present, and follow what you have heard to recollect. Going west from here, passing through billions of Buddha-lands (buddha-kṣetra, Buddha-field), there is a country named Sukhavati (Sukhavati, Land of Bliss). If you single-mindedly recollect him, for one day and one night or for seven days and seven nights, after seven days you will see him. It is like what a person sees in a dream, not knowing whether it is day or night, nor whether it is inside or outside, not because it is in darkness, or because there is any obstruction that prevents seeing. Bhadravati (Bhadravati, Virtuous Protector)! A Bodhisattva should think like this. At that time, in the realms of all Buddhas' lands, all the great mountains, including Mount Sumeru (Sumeru, the central mountain of the universe), and those dark places, will be opened up, without any obstruction. This Bodhisattva does not need to have the divine eye (divyacakṣus, divine eye power) to see through, does not need to have the divine ear (divyaśrotra, divine ear power) to hear thoroughly, does not need to have the divine feet (ṛddhipāda, divine feet power) to reach that Buddha-land, nor does he need to end his life here to go there, he can see Amitābha while sitting here. For example, someone hears that in the country of Śāriputra (Śāriputra, one of the Buddha's chief disciples), there is a woman named -character Sumen (-character Sumen, a person's name), and someone else hears of -Avana-Heli (-Avana-Heli, a person's name), and someone else hears of Upavāhana (Upavāhana, a person's name) also called **; at that time, this person has never seen these three women, but upon hearing their names, lust arises. These three people are all in the country of Rājagṛha (Rājagṛha, Royal Palace City) and are being recollected at the same time. Each of them goes to their side in a dream, cohabits with them, and after waking up, each thinks of them. The Buddha told Bhadravati: 'I use these three women as a metaphor, you use this matter to preach the Dharma to others, so that they understand this wisdom, reach the stage of non-retrogression (avaivartika-bhūmi, the stage of non-regression), and attain the unsurpassed, true, and right path (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). If they become a Buddha in the future, their name will be called Good Awakening.' The Buddha said: 'A Bodhisattva in this land, by recollecting Amitābha, can see him because of focused recollection. Then they ask: 'By upholding what Dharma can one be reborn in this land?' Amitābha replies: 'Those who wish to be reborn should recollect my name, without interruption, and they will be reborn.' The Buddha said: 'Because of focused recollection, one can be reborn. Constantly recollecting the Buddha's body, which has thirty-two marks (dvātriṃśadvara-lakṣaṇa, the thirty-two major marks of a Buddha), eighty minor marks (aśītyanuvyañjana, the eighty minor marks of a Buddha), immense light shining through, incomparably dignified, preaching the Dharma in the assembly of Bodhisattvas, not destroying form (arūpa, formless). Why? Because form (rūpa, matter), feeling (vedanā, sensation), perception (saṃjñā, perception), existence (bhava, existence), consciousness (vijñāna, consciousness), life (jīva, life), earth (pṛthivī, earth element), water (āpas, water element), fire (tejas, fire element), wind (vāyu, wind element), from the world to the heavens up to Brahmā Mahābrahmā (Brahmā Mahābrahmā, Great Brahma), do not destroy form, because of recollecting the Buddha, one can attain this samādhi (samādhi, meditative concentration).'

佛告颰陀和：「是菩薩三昧誰證者？我弟子摩訶迦葉、因坻達、須真天子，及時知者，有行得者，是為證也。如是，颰陀和！欲得見十方諸現在佛者，當一心念其方，莫得異想，如是即可得見。譬如人遠出到他郡國，念本鄉里家室親族，其人于夢中歸到故鄉里；見家室親屬，喜共言語，覺為知識說之如是。」

佛言：「菩薩聞佛名字欲得見者，常念其方即得見之。譬如比丘觀死人骨，著前觀之，有青時、有白時、有赤時、有黑時，其色無有持來者，是意所想耳！菩薩如是持佛威神力，於三昧中立自在，欲見何方佛即得見。何以故？持佛力，三昧力，本功德力，用是三事故得見。譬如人年少端正著好衣服，欲自見其形，若以持鏡，若麻油、若凈水、水精，于中照，自見之。云何寧有影從外入鏡、麻油、水、水精中不也？」

颰陀和言：「不也。天中天！以鏡、麻油、水、水精凈故，自見其影耳！影不從中出，亦不從外入。」

佛言：「善哉！颰陀和！色清凈故，所有者清凈。欲見佛即見，見即問，問即報。聞經大歡喜，作是念：『佛從何所來？我為到何所？』自唸佛無所從來，我亦無所至。自念欲處、色處、無色處，是三處意所作耳！我所念即見。心作佛，心自見，心是佛心，佛心是我身。心

【現代漢語翻譯】現代漢語譯本：佛陀告訴颰陀和：『這種菩薩三昧是誰證得的呢？我的弟子摩訶迦葉（Mahakasyapa，佛陀十大弟子之一）、因坻達（Indradatta，人名）、須真天子（Suchintya，天神名），以及那些及時覺悟的人，那些通過修行獲得的人，就是證得這種三昧的人。』『是這樣的，颰陀和！如果想要見到十方諸佛，應當一心念著他們所在的方位，不要有其他的雜念，這樣就可以見到他們。比如有人遠行到其他郡縣，思念自己的家鄉、家人和親戚，這個人會在夢中回到故鄉，見到家人親屬，高興地和他們交談，醒來後會把夢境告訴認識的人。』佛陀說：『菩薩聽到佛的名字想要見到佛，常常想著佛所在的方位，就能見到佛。比如比丘觀察死人的骨頭，放在面前觀察，有時呈現青色，有時呈現白色，有時呈現紅色，有時呈現黑色，這些顏色都不是從外面來的，而是意念所想的！菩薩也是這樣，依靠佛的威神力，在三昧中安住自在，想要見到哪個方向的佛就能見到。為什麼呢？因為依靠佛的力量、三昧的力量、以及自身本來的功德力，用這三種力量才能見到佛。比如年輕人容貌端正，穿著漂亮的衣服，想要看到自己的樣子，如果用鏡子，或者麻油、或者清水、或者水晶，在其中照看，就能看到自己。那麼，難道影子是從外面進入鏡子、麻油、水、水晶中的嗎？』颰陀和說：『不是的，天中天！因為鏡子、麻油、水、水晶清凈，所以才能看到自己的影子！影子不是從裡面出來的，也不是從外面進去的。』佛陀說：『說得好！颰陀和！因為色清凈，所以所有的一切都清凈。想要見到佛就能見到，見到佛就能提問，提問佛就能回答。聽到佛的教誨會非常歡喜，會這樣想：『佛是從哪裡來的？我又是到了哪裡？』自己會想到佛無所從來，自己也無所至。自己會想到欲界、色界、無色界，這三界都是意念所造的！我所想的就能見到。心造佛，心自見，心就是佛心，佛心就是我的身。心就是佛，心就是道。』

【English Translation】 English version: The Buddha told Bhadravati, 'Who has attained this Bodhisattva Samadhi? My disciples Mahakasyapa (one of the ten great disciples of the Buddha), Indradatta (a personal name), Suchintya (a celestial being), and those who are timely aware, those who have attained it through practice, these are the ones who have attained this Samadhi.' 'It is like this, Bhadravati! If you wish to see the Buddhas of the ten directions, you should focus your mind on their direction, without any other thoughts, and then you can see them. For example, if a person travels far away to another county, and misses their hometown, family, and relatives, that person will return to their hometown in a dream, see their family and relatives, happily talk with them, and upon waking, will tell those they know about the dream.' The Buddha said, 'If a Bodhisattva hears the name of a Buddha and wishes to see them, by constantly thinking of the direction where the Buddha is, they can see the Buddha. For example, a Bhikshu observes the bones of a dead person, placing them in front of them, sometimes they appear blue, sometimes white, sometimes red, sometimes black, these colors do not come from outside, but are what the mind imagines! A Bodhisattva is like this, relying on the majestic power of the Buddha, they can abide freely in Samadhi, and can see the Buddha in whatever direction they wish. Why is this? Because they rely on the power of the Buddha, the power of Samadhi, and the power of their own original merits, it is through these three powers that they can see the Buddha. For example, a young person with a handsome appearance, wearing beautiful clothes, wishes to see their own form, if they use a mirror, or sesame oil, or clear water, or crystal, and look into it, they can see themselves. Then, does the reflection enter the mirror, sesame oil, water, or crystal from the outside?' Bhadravati said, 'No, Lord of the Heavens! Because the mirror, sesame oil, water, and crystal are clear, one can see their own reflection! The reflection does not come from within, nor does it enter from without.' The Buddha said, 'Excellent! Bhadravati! Because the form is pure, everything is pure. If you wish to see the Buddha, you can see them, if you see the Buddha, you can ask questions, and if you ask questions, the Buddha will answer. Upon hearing the Buddha's teachings, you will be very happy, and you will think: 'Where did the Buddha come from? And where have I arrived?' You will realize that the Buddha has come from nowhere, and you have arrived nowhere. You will realize that the desire realm, the form realm, and the formless realm, these three realms are all created by the mind! What I think, I can see. The mind creates the Buddha, the mind sees itself, the mind is the Buddha's mind, and the Buddha's mind is my body. The mind is the Buddha, and the mind is the path.'

見佛，心不自知心，心不自見心，心有想為癡，心無想是涅槃。是法無可樂者，設使念為空耳，無所有也。菩薩在三昧中立者，所見如是。」

佛爾時說偈言：

「心者不自知，　　有心不見心；　心起想則癡，　　無心是涅槃。　是法無堅固，　　常立在於念；　以解見空者，　　一切無想愿。

四事品第三

「菩薩有四事法，疾逮得是三昧：一者、所信無有能壞者。二者、精進無有能退者。三者、智慧無有能及者。四者、常與善師從事。是為四。復有四事，疾得是三昧：一者、不得有世間思想，如彈指頃三月。二者、不得睡眠三月，如彈指頃。三者、經行不得休息三月，除其飯食左右。四者、為人說經，不得望人供養。是為四。復有四者，疾得是三昧：一者、合會人至佛所。二者、合會人使聽經。三者、不嫉。四者、教人學佛道。是為四。復有四事，疾得是三昧：一者、作佛形像，用成是三昧故。二者、持好素寫是三昧。三者、教自貢高人內佛道中。四者、常護佛法。是為四。」

佛爾時說偈言：

「常信樂於佛法，　　精進行解深慧，　廣分佈為人說，　　慎無得貪供養。　意善解便離欲，　　常唸佛有威德，　悉見知無數變。　　過去佛及當來，　並現在人中尊

【現代漢語翻譯】現代漢語譯本：『見到佛時，心不能自己認識心，心不能自己看見心。心中有念頭就是愚癡，心中沒有念頭就是涅槃（Nirvana，佛教的最高境界，指脫離輪迴的解脫狀態）。這種法沒有什麼可執著的，即使認為它是空，也是什麼都沒有。菩薩在三昧（Samadhi，禪定，高度專注的精神狀態）中安住時，所見就是這樣。』佛陀當時說了偈語：『心不能自己認識，有心就不能看見心；心生起念頭就是愚癡，沒有念頭就是涅槃。這種法沒有堅固性，常常存在於念頭中；以理解而見到空性的人，一切都沒有想和願望。』四事品第三『菩薩有四種法，能迅速獲得這種三昧：第一，所信的沒有能破壞的。第二，精進沒有能退轉的。第三，智慧沒有能超越的。第四，常常與善知識交往。這是四種。又有四種事，能迅速獲得這種三昧：第一，不得有世俗的思想，如彈指間的三月。第二，不得睡眠三月，如彈指間。第三，經行（Cankrama，佛教徒的行走禪修）不得休息三月，除了吃飯和左右方便。第四，為人說法，不得期望別人的供養。這是四種。又有四種事，能迅速獲得這種三昧：第一，引導人們到佛陀那裡。第二，引導人們聽聞佛法。第三，不嫉妒。第四，教導人們學習佛道。這是四種。又有四種事，能迅速獲得這種三昧：第一，製作佛像，爲了成就這種三昧。第二，用好的素絹抄寫這種三昧。第三，教導自高自大的人進入佛道。第四，常常守護佛法。這是四種。』佛陀當時說了偈語：『常常信樂佛法，精進修行，理解深奧的智慧，廣泛地為人們說法，謹慎不要貪圖供養。心意善良，理解佛法就能遠離慾望，常常憶念佛陀的威德，完全知曉無數的變化。過去佛、未來佛，以及現在的人中尊者。』

【English Translation】 English version: 'When seeing the Buddha, the mind does not know itself, the mind does not see itself. Having thoughts in the mind is ignorance, having no thoughts is Nirvana (the ultimate state of liberation from the cycle of rebirth). This Dharma (Buddhist teachings) has nothing to be attached to; even if one thinks it is empty, it is nothing at all. When a Bodhisattva (an enlightened being who postpones their own nirvana to help others) abides in Samadhi (a state of meditative consciousness), what they see is like this.' The Buddha then spoke in verse: 'The mind does not know itself, with a mind, one cannot see the mind; when the mind arises with thoughts, it is ignorance, without a mind, it is Nirvana. This Dharma is not firm, it always exists in thoughts; those who see emptiness through understanding, have no thoughts or desires.' Chapter Three on Four Matters 'There are four practices that a Bodhisattva can use to quickly attain this Samadhi: First, what they believe in cannot be destroyed. Second, their diligence cannot be turned back. Third, their wisdom cannot be surpassed. Fourth, they always associate with good teachers. These are the four. There are also four practices that can quickly attain this Samadhi: First, one must not have worldly thoughts, for the duration of three months, as quickly as a finger snap. Second, one must not sleep for three months, as quickly as a finger snap. Third, one must not rest from walking meditation (Cankrama), for three months, except for meals and bodily functions. Fourth, when speaking the Dharma for others, one must not expect offerings. These are the four. There are also four practices that can quickly attain this Samadhi: First, bring people to the Buddha. Second, bring people to listen to the Dharma. Third, do not be jealous. Fourth, teach people to learn the Buddha's path. These are the four. There are also four practices that can quickly attain this Samadhi: First, create Buddha images, for the purpose of achieving this Samadhi. Second, use fine silk to transcribe this Samadhi. Third, guide those who are arrogant into the Buddha's path. Fourth, always protect the Buddha's Dharma. These are the four.' The Buddha then spoke in verse: 'Always believe in and rejoice in the Buddha's Dharma, diligently practice and understand profound wisdom, widely preach the Dharma for others, and be careful not to be greedy for offerings. With a kind heart and understanding, one can be free from desires, always remember the Buddha's majestic power, and fully know countless transformations. The Buddhas of the past, the Buddhas of the future, and the honored ones among people in the present.'

，　　諸相好若干種，　黃金色無穢漏。　　堅固教無極慧，　聽是法無亂心，　　常舍離懈怠行，　無恚害向他人。　　敬于師當如佛，　慎無得疑斯經，　　一切佛所歌嘆，　常造立佛形像。　　常教人學是法，　行如是得三昧。」

佛告颰陀和：「欲學是三昧者，當敬于師，承事供養，視當如佛。視善師不如佛者，得三昧難。菩薩敬善師從學得是三昧已，持佛威神于中立，東向視見若干百、千、萬億佛，十方等悉見之。譬如人夜起觀星宿甚眾多，菩薩欲得見今現在佛悉在前立者，當敬善師，不得視師長短；當具足佈施、持戒、忍辱、精進、一心，不得懈怠。」

譬喻品第四

佛告颰陀和：「菩薩得是三昧不精進行者，譬如人載滿船珍寶渡大海，船中道壞，閻浮利人皆大愁憂念，失我爾所寶。菩薩聞是三昧不學者，一切諸天人民皆悲憂言：『乃失我爾所經寶。』」

佛言：「是三昧經者，是佛所囑，佛所稱舉。聞是深三昧，不書、學、誦、守持如法者，是為愚癡。譬如癡子人持栴檀香與之，而不肯受，謂之不凈。香主言：『此栴檀香也，卿莫謂不凈。嗅之知香，視之知凈。』其人閉目不嗅不視也。」

佛言：「聞是三昧不肯受持者，如彼癡子，是為無知。反呼世間為

【現代漢語翻譯】現代漢語譯本『諸相好』（佛陀的莊嚴相貌）有若干種，黃金色澤，沒有瑕疵污垢。堅定地教導，擁有無上的智慧，聽聞此法時，心無雜亂，常常捨棄懈怠的行為，不懷恨意，不傷害他人。尊敬老師應當如同尊敬佛陀，切莫對這部經典產生懷疑，這是所有佛陀都讚歎的，常常塑造佛陀的形象。常常教導他人學習此法，如此修行便能獲得三昧（禪定）。』佛陀告訴颰陀和（Bhaddavarga，人名）說：『想要學習這種三昧的人，應當尊敬老師，承事供養，視老師如同佛陀。如果看待善知識不如佛陀，就難以獲得三昧。菩薩尊敬善知識，跟隨學習獲得這種三昧后，憑藉佛陀的威神之力站立其中，向東方看去，能見到若干百、千、萬億的佛陀，十方世界都能見到。譬如有人夜晚起身觀看星宿，數量眾多，菩薩想要見到現在諸佛都站在面前，就應當尊敬善知識，不應挑剔老師的缺點；應當具足佈施、持戒、忍辱、精進、一心，不得懈怠。』譬喻品第四佛陀告訴颰陀和說：『菩薩獲得這種三昧，卻不精進修行，譬如有人用滿載珍寶的船渡過大海，船在途中壞了，閻浮利（Jambudvipa，人所居住的世界）的人們都非常憂愁，想到失去了如此多的珍寶。菩薩聽聞這種三昧卻不學習，一切諸天人民都會悲傷地說：『竟然失去了我們如此多的經寶。』佛陀說：『這部三昧經，是佛陀所囑咐，佛陀所稱讚的。聽聞這種甚深的三昧，卻不書寫、學習、誦讀、守持如法的人，這是愚癡的行為。譬如一個愚癡的人，有人拿栴檀香（一種名貴的香料）給他，他卻不肯接受，認為是不乾淨的。香的主人說：『這是栴檀香啊，你不要認為不乾淨。聞一聞就知道香，看一看就知道乾淨。』那人卻閉上眼睛，不聞也不看。』佛陀說：『聽聞這種三昧卻不肯接受奉持的人，就像那個愚癡的人，這是無知的表現。反而稱世間為

【English Translation】 English version 'The marks and characteristics (of a Buddha) are of various kinds, With a golden hue, without any blemishes or flaws. Firmly teaching, possessing boundless wisdom, When listening to this Dharma, the mind is without confusion, Constantly abandoning lazy actions, Without hatred, not harming others. Respecting the teacher should be like respecting the Buddha, Be careful not to doubt this scripture, It is praised by all Buddhas, Constantly create images of the Buddha. Constantly teach others to learn this Dharma, Practicing in this way, one can attain Samadhi (meditative absorption).' The Buddha said to Bhaddavarga: 'Those who wish to learn this Samadhi should respect their teacher, serve and make offerings, and regard the teacher as the Buddha. If one regards a good teacher as less than the Buddha, it is difficult to attain Samadhi. After a Bodhisattva respects a good teacher and learns and attains this Samadhi, by the power of the Buddha's majesty, standing within it, looking eastward, one can see several hundred, thousand, million, and billion Buddhas, and see them in all ten directions. Just as a person rises at night to observe the numerous stars, if a Bodhisattva wishes to see all the present Buddhas standing before them, they should respect their good teacher, and not find fault with the teacher; they should fully practice giving, keeping precepts, patience, diligence, and single-mindedness, and not be lazy.' Chapter Four: Parable The Buddha said to Bhaddavarga: 'If a Bodhisattva attains this Samadhi but does not practice diligently, it is like a person crossing the great ocean with a ship full of treasures, and the ship breaks down in the middle of the journey. The people of Jambudvipa (the world where humans live) are all very worried, thinking about the loss of so many treasures. If a Bodhisattva hears of this Samadhi but does not learn it, all the gods and people will be saddened, saying: 「We have lost so many scripture treasures.」' The Buddha said: 'This Samadhi scripture is what the Buddha entrusted and praised. Those who hear of this profound Samadhi but do not write it down, learn it, recite it, or uphold it according to the Dharma, are foolish. It is like a foolish person who is given sandalwood (a precious fragrant wood), but refuses to accept it, thinking it is unclean. The owner of the fragrance says: 「This is sandalwood, do not think it is unclean. Smell it and you will know it is fragrant, look at it and you will know it is pure.」 But that person closes their eyes, neither smelling nor looking.' The Buddha said: 'Those who hear of this Samadhi but refuse to accept and uphold it are like that foolish person, this is a sign of ignorance. Instead, they call the world'

有，不入空、不知無，自謂如法，反作輕戲言：『佛亦有深經乎？亦有威神乎？』反相形言：『世間亦有比丘如阿難乎？』」

佛言：「其人從持是三昧者，所去兩兩三三相與語言：『是何等說？從何得是語？為自合會作是經，非佛所說。』」

佛告颰陀和：「譬如賈客持摩尼珠示田家癡子。曰評：『此直幾錢？』賈客言：『持是珠置冥中，其光所照直滿中寶。』」

佛言：「其人不知是珠，而言：『其價能與一頭牛等不？寧可貿一頭牛與我者善，不肯者休。』如是，颰陀和！菩薩聞是三昧不信，反形相者，如彼癡子。」

佛言：「菩薩聞是三昧信、受持、修行者，四面皆擁護，無所畏，持戒完具，是為高明。智慧深入，當分佈語人展轉相教，當令是三昧久在世間。」

佛言：「癡人自於前世不供養作功德，反自貢高，多行誹謗、嫉妒，貪財利故欲求名譽，但欲嘩說不信深經。聞是三昧不信、不樂、不學，反誹謗是經，言非佛所說。」

佛告颰陀和：「今我故語汝如是，若善男子、善女人，持珍寶滿三千國土布施，設有是功德，不如聞是三昧信樂者，其福過彼上。」

佛告颰陀和：「如我所說無有異，今故說是語耳！今見我說是三昧有疑者，其人卻後除在惡師邊，正使善

【現代漢語翻譯】現代漢語譯本：有人，不深入理解空性，不瞭解無的真諦，卻自認為符合佛法，反而輕率地說：『佛也有深奧的經典嗎？也有威神之力嗎？』他們反過來比較說：『世間也有像阿難（佛陀的十大弟子之一，以多聞著稱）這樣的比丘嗎？』佛說：『那些不信奉此三昧的人，會三三兩兩地聚在一起議論：『這是什麼說法？從哪裡得來的這些話？是他們自己編造的經典，不是佛說的。』佛告訴颰陀和（一位菩薩的名字）：『譬如一個商人拿著摩尼寶珠（一種珍貴的寶珠）給一個鄉下愚笨的孩子看。孩子問：『這值多少錢？』商人說：『把這顆珠子放在黑暗中，它所發出的光芒所照之處，價值足以充滿寶藏。』佛說：『那孩子不認識這顆珠子，就說：『它的價值能抵得上一頭牛嗎？如果能用一頭牛換給我，那就好，不肯的話就算了。』就像這樣，颰陀和！菩薩聽到這個三昧不相信，反而加以誹謗，就像那個愚笨的孩子一樣。』佛說：『菩薩聽到這個三昧，相信、接受、奉行，就會得到四方護法的擁護，無所畏懼，持戒圓滿，這是高明的表現。智慧深入，應當廣為傳播，輾轉相教，使這個三昧長久流傳於世間。』佛說：『愚癡的人因為前世沒有供養和積累功德，反而自高自大，多行誹謗、嫉妒，貪圖財利，追求名譽，只想譁眾取寵，不相信深奧的經典。聽到這個三昧，不相信、不歡喜、不學習，反而誹謗這部經典，說不是佛說的。』佛告訴颰陀和：『我現在告訴你這些，如果善男子、善女人，用珍寶充滿三千大千世界來佈施，即使有這樣的功德，也不如聽到這個三昧而信受的人，他的福報超過前者。』佛告訴颰陀和：『我所說的沒有虛妄，現在只是說這些話而已！現在看到我說這個三昧而心生疑惑的人，他們將來會墮落到惡師身邊，即使是善

【English Translation】 English version: There are those who do not enter into emptiness, do not understand non-existence, yet consider themselves to be in accordance with the Dharma, and instead make light and frivolous remarks: 『Does the Buddha also have profound scriptures? Does he also have divine power?』 They then compare and say: 『Are there also monks in the world like Ananda (one of the Buddha's ten great disciples, known for his extensive learning)?』 The Buddha said: 『Those who do not uphold this Samadhi, will gather in twos and threes, saying: 『What kind of teaching is this? Where did these words come from? They have fabricated this scripture themselves; it is not what the Buddha taught.』 The Buddha told Bhadravati (a Bodhisattva's name): 『It is like a merchant showing a Mani jewel (a precious jewel) to a foolish child from the countryside. The child asks: 『How much is this worth?』 The merchant says: 『If you place this jewel in the dark, the light it emits will be worth a treasure.』 The Buddha said: 『That child does not recognize the jewel and says: 『Is its value equal to a cow? If you can trade it for a cow, that would be good; if not, then forget it.』 Just like that, Bhadravati! Bodhisattvas who hear this Samadhi and do not believe, but instead slander it, are like that foolish child.』 The Buddha said: 『Bodhisattvas who hear this Samadhi, believe, accept, and practice it, will be protected by the guardians of the four directions, will have no fear, and will perfectly uphold the precepts. This is a sign of great wisdom. With profound wisdom, they should widely spread the teachings, passing them on from one to another, so that this Samadhi may long endure in the world.』 The Buddha said: 『Foolish people, because they did not make offerings and accumulate merit in their past lives, instead become arrogant, engage in much slander and jealousy, are greedy for wealth and fame, and only seek to make a clamor, not believing in profound scriptures. When they hear this Samadhi, they do not believe, do not rejoice, and do not learn it; instead, they slander this scripture, saying it is not what the Buddha taught.』 The Buddha told Bhadravati: 『Now I tell you this, if a good man or good woman were to give away treasures filling three thousand great chiliocosms, even with such merit, it would not be as great as the merit of one who hears this Samadhi and believes in it. Their merit would surpass the former.』 The Buddha told Bhadravati: 『What I have said is not false; I am only speaking these words now! Those who now see me speaking of this Samadhi and have doubts, will in the future fall into the company of evil teachers, even if they are good』

師所，其功德不足言。如是輩人，轉與惡師從事，聞是三昧不信、不樂、不學。何以故？其人所更佛少、智慧少，故不信耳！」

佛告颰陀和：「其有聞是三昧，不輕笑、不誹謗、不疑、不乍信乍不信，歡喜、樂書、學誦持者，我悉豫知見之。其人不獨於一佛、二佛所作功德，悉于百佛所聞是三昧。卻後世時聞是三昧，書、學、誦、持守之一日一夜，其福不可計。自致得阿惟越致，所愿者得。」

佛告颰陀和：「聽我說譬喻。有人取一佛剎悉碎如塵，取一塵皆復盡破，如一佛剎塵，云何是塵數寧多不也？」

颰陀和言：「甚多，甚多！天中天！」

佛言：「有菩薩盡取一塵置一佛剎，其數爾所佛剎，滿中珍寶悉持供養諸佛，其福功德少少耳！不如聞是三昧，學、書、誦、持，為他人說守。須臾間聞，是功德不可復計，何況已得是三昧悉具足者。」

佛爾時說偈言：

「若有菩薩求眾德，　　當說奉行是三昧；　信樂諷誦不疑者，　　其功德福無齊限。　如一佛國之世界，　　皆破壞碎以為塵，　一切佛土過是數，　　滿中珍寶用佈施；　不如聞是三昧者，　　其功德福過上施。　引譬功德不可喻，　　囑累汝等當勸教，　力行精進無懈怠。　　其有誦持是三昧，　已

【現代漢語翻譯】現代漢語譯本佛陀說，『這樣的老師，他們的功德不足以言說。這樣的人，反而會跟隨惡師，聽到這個三昧（samadhi，禪定）時，不相信、不喜悅、不學習。為什麼呢？因為這些人所經歷的佛陀很少，智慧也很少，所以不相信啊！』佛陀告訴颰陀和（Bhadraka，人名）說：『如果有人聽到這個三昧，不輕視嘲笑、不誹謗、不懷疑、不時信時不信，而是歡喜、樂於書寫、學習背誦和受持，我都知道並預先見到他們。這樣的人不僅僅在一尊或兩尊佛那裡積累功德，而是在一百尊佛那裡都聽聞過這個三昧。在未來的世間，如果聽到這個三昧，書寫、學習、背誦、受持哪怕一天一夜，他們的福德也是不可計量的。他們自己會達到阿惟越致（avaivartika，不退轉），所希望的都能實現。』佛陀告訴颰陀和說：『聽我說個比喻。如果有人取一個佛剎（buddhakṣetra，佛的國土）全部打碎成微塵，再取每一粒微塵都完全打碎，就像一個佛剎的微塵一樣，你說這些微塵的數量是多還是不多呢？』颰陀和說：『非常多，非常多！天中天（devātideva，佛的尊稱）！』佛陀說：『如果有一位菩薩，取每一粒微塵放置在一個佛剎中，佛剎的數量就像微塵的數量一樣多，然後用充滿這些佛剎的珍寶來供養諸佛，他的福德功德也是很少的！不如聽聞這個三昧，學習、書寫、背誦、受持，併爲他人宣說。哪怕只是須臾之間聽聞，這個功德也是不可計量的，更何況是已經完全獲得這個三昧的人呢。』這時，佛陀說了偈語：『如果有菩薩追求各種功德，應當宣說奉行這個三昧；相信、喜悅、諷誦而不懷疑的人，他們的功德福報沒有邊際。如果將一個佛國世界，全部破壞打碎成微塵，所有佛土的數量超過這些微塵，用充滿其中的珍寶來佈施；也不如聽聞這個三昧的人，他們的功德福報超過上述佈施。用比喻來說明功德是無法比擬的，囑託你們應當勸導教化，努力修行精進不懈怠。如果有人誦持這個三昧，』

【English Translation】 English version The Buddha said, 'Such teachers, their merits are insufficient to speak of. Such people, instead, follow evil teachers, and when they hear this samadhi (meditative absorption), they do not believe, do not rejoice, and do not learn. Why is that? Because these people have encountered few Buddhas and have little wisdom, so they do not believe!' The Buddha told Bhadraka (a person's name), 'If there are those who hear this samadhi, do not belittle or ridicule, do not slander, do not doubt, and are not sometimes believing and sometimes not, but rejoice, are happy to write, learn to recite, and uphold it, I know and foresee them all. Such people have not only accumulated merit with one or two Buddhas, but have heard this samadhi with a hundred Buddhas. In future ages, if they hear this samadhi, write, learn, recite, and uphold it for even one day and one night, their merit is immeasurable. They will themselves attain avaivartika (non-retrogression), and whatever they wish will be fulfilled.' The Buddha told Bhadraka, 'Listen to my parable. If someone were to take an entire buddha-kṣetra (Buddha-field) and crush it all into dust, and then take each grain of dust and completely crush it, like the dust of a buddha-kṣetra, would you say that the number of these dust particles is many or not?' Bhadraka said, 'Very many, very many! Devātideva (a title for the Buddha)!' The Buddha said, 'If a Bodhisattva were to take each grain of dust and place it in a buddha-kṣetra, and the number of buddha-kṣetras were as many as the grains of dust, and then use the treasures filling these buddha-kṣetras to make offerings to all the Buddhas, their merit would still be small! It is not comparable to hearing this samadhi, learning, writing, reciting, upholding, and speaking it for others. Even hearing it for a moment, this merit is immeasurable, let alone those who have fully attained this samadhi.' At that time, the Buddha spoke in verse: 'If there are Bodhisattvas seeking various merits, they should proclaim and practice this samadhi; Those who believe, rejoice, recite, and do not doubt, their merits and blessings are boundless. If one were to destroy an entire buddha-world, crushing it into dust, And the number of all buddha-lands exceeded these dust particles, and one used the treasures filling them to give alms; It would not compare to those who hear this samadhi, their merits and blessings surpass the above almsgiving. Using parables to illustrate merit is incomparable, I entrust you to encourage and teach, Strive diligently without laziness. If there are those who recite and uphold this samadhi,'

為面見百千佛。　　假使最後大恐懼，　持是三昧無所畏。　　行是比丘已見我，　常為隨佛不遠離。　　如佛所言無有異，　菩薩常當隨其教，　　疾得正覺智慧海。」

四輩品第五

颰陀和白佛：「難及，天中天！若有棄愛慾作比丘，聞是三昧，當云何學？云何持？云何行？」

佛言：「棄愛慾作比丘，欲學是三昧者，當清凈持戒，不得缺如毛髮。常當怖畏於地獄痛苦，遠離於諛諂，是為清凈。」

「云何為缺戒也？」

佛言：「求色。」

「云何為求色？」

佛言：「其人意念我持戒自守，使我後世生，若作天、若作遮迦越王。如是為樂愛慾，是為缺戒。」

佛告颰陀和：「其有欲學是三昧者，清凈自守、持戒完具，不諛諂，常為智所稱譽。于經中當佈施、當精進，所志當強，當多信、當勸樂，承事于師視當如佛，得三昧疾。設不恭敬，輕易欺調于師，正使久學是三昧，疾忘之。」

佛告颰陀和：「是菩薩若從比丘、比丘尼、優婆塞、優婆夷聞是三昧，當視如佛常尊敬，不當持諂意向。菩薩不得有諂意，常當至誠，常樂獨處止。不惜身命，不得悕望人所索，常行乞食不受請，自守節度，所有趣足而已。經行不得懈臥，如是經中教。學是三昧當守

【現代漢語翻譯】現代漢語譯本爲了面見百千佛陀，即使面臨最後的巨大恐懼，持有此三昧（samadhi，禪定）便無所畏懼。修行此法的比丘已然見到我（佛陀），常常跟隨佛陀而不遠離。如同佛陀所說沒有差異，菩薩應當常常遵循佛陀的教誨，迅速獲得正覺的智慧之海。

四輩品第五

颰陀和（Bhadraka，人名）對佛說：『難以企及啊，天中天！如果有人捨棄愛慾而出家為比丘，聽聞此三昧，應當如何學習？如何持守？如何修行？』

佛說：『捨棄愛慾而出家為比丘，想要學習此三昧的人，應當清凈持戒，不得有絲毫缺損。應當常常畏懼地獄的痛苦，遠離諂媚，這才是清凈。』

『什麼是缺戒呢？』

佛說：『貪求色慾。』

『什麼是貪求色慾呢？』

佛說：『那人心中想著我持戒自守，使我來世能夠轉生，或者成為天人，或者成為轉輪聖王。像這樣貪圖享樂，就是缺戒。』

佛告訴颰陀和：『想要學習此三昧的人，應當清凈自守、持戒圓滿，不諂媚，常常被智者所稱讚。對於佛經應當佈施、應當精進，所立志嚮應當堅定，應當多信、應當勸勉自己，侍奉師長應當如同佛陀，這樣才能迅速獲得三昧。如果對師長不恭敬，輕慢欺騙，即使長期學習此三昧，也會很快忘失。』

佛告訴颰陀和：『如果菩薩從比丘、比丘尼、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士）那裡聽聞此三昧，應當視他們如同佛陀一樣常常尊敬，不應當懷有諂媚之心。菩薩不得有諂媚之心，應當常常至誠，常常樂於獨處。不吝惜身命，不得希望別人有所求，常常行乞食而不接受邀請，自我約束，所有需求足夠就好。經行時不得懈怠臥倒，這是佛經中的教誨。學習此三昧應當遵守。』

【English Translation】 English version To meet a hundred thousand Buddhas, even in the face of the greatest final fear, Holding this samadhi (meditative absorption), one has nothing to fear. A Bhikkhu (monk) who practices this has already seen me (the Buddha), Always follows the Buddha and does not stray. Just as the Buddha has said, there is no difference, A Bodhisattva (enlightenment-seeker) should always follow the Buddha's teachings, and quickly attain the wisdom ocean of perfect enlightenment.

Chapter Five: The Four Assemblies

Bhadraka (a person's name) said to the Buddha: 'It is difficult, O Blessed One! If someone renounces desire and becomes a Bhikkhu, upon hearing this samadhi, how should they learn? How should they uphold it? How should they practice it?'

The Buddha said: 'One who renounces desire and becomes a Bhikkhu, wishing to learn this samadhi, should purely uphold the precepts, without the slightest flaw. They should always fear the suffering of hell, and stay away from flattery; this is purity.'

'What is a breach of the precepts?'

The Buddha said: 'Seeking after sensual pleasures.'

'What is seeking after sensual pleasures?'

The Buddha said: 'That person thinks, 「I will uphold the precepts and guard myself, so that in my next life I may be reborn, either as a deva (god) or as a Chakravartin king (universal monarch).」 Such craving for pleasure is a breach of the precepts.'

The Buddha told Bhadraka: 'Those who wish to learn this samadhi should be pure and self-controlled, uphold the precepts completely, not be flattering, and always be praised by the wise. Towards the scriptures, they should give generously, be diligent, have strong aspirations, have great faith, encourage themselves, and serve their teachers as if they were the Buddha; in this way, they will quickly attain samadhi. If they are disrespectful, belittle, or deceive their teachers, even if they study this samadhi for a long time, they will quickly forget it.'

The Buddha told Bhadraka: 'If a Bodhisattva hears this samadhi from a Bhikkhu, Bhikkhuni (nun), Upasaka (male lay practitioner), or Upasika (female lay practitioner), they should regard them as the Buddha and always respect them, and should not harbor a flattering mind. A Bodhisattva should not have a flattering mind, but should always be sincere, and always enjoy solitude. They should not be attached to their body or life, should not hope for others to ask for anything, should always go for alms and not accept invitations, should be self-disciplined, and should be content with what they have. While walking, they should not be lazy or lie down; this is the teaching in the scriptures. Those who learn this samadhi should abide by it.'

如是。」

颰陀和白佛：「難及，天中天！後世若有懈怠菩薩，聞是三昧不肯精進學，當云何？若有菩薩精進欲學者，我輩當隨是經教之。」

佛言：「善哉，颰陀和！我助其歡喜，過去、當來、今現在佛皆助歡喜。」

佛爾時頌偈言：

「如我所說悉受持，　　常獨處止行功德，　自守節度不聚會，　　常行乞食不受請。　敬於法師視如佛，　　除去睡眠志開解，　常自精進無懈怠，　　如是行者得三昧。」

颰陀和白佛：「比丘尼求菩薩道，欲學是三昧，當云何行？」

佛言：「比丘尼求是三昧者，不得自高，常當卑謙。不得自貴，不得自大，不得嫉妒，不得瞋恚，不得貪財利色。常當清凈，不得惜軀命，常樂經法念多學問，當棄淫、怒、癡，不得貪好服飾珠環，當爲智者稱譽；當敬善師視如佛，不得有諂意。」

佛爾時頌偈言：

「若比丘尼求三昧，　　常當精進勿懈怠，　無得聽於貪慾心，　　除去瞋恚自高貴；　不得慢欺及調戲，　　常行至誠立一信，　恭敬善師視如佛，　　如是行者得三昧。」

颰陀和白佛：「若有居士修道，聞是三昧欲學者，當云何行？」

佛言：「居士欲學是三昧者，當持五戒令堅；不得飲酒，亦不得飲他人；

【現代漢語翻譯】現代漢語譯本：『如是。』颰陀和（Bhadravara，菩薩名）對佛說：『難以企及啊，天中天（佛的尊稱）！後世如果有懈怠的菩薩，聽聞這個三昧（Samadhi，禪定）而不肯精進修學，該怎麼辦呢？如果有菩薩精進想要修學，我們應當依照這部經教導他們。』佛說：『很好，颰陀和！我讚歎他們的歡喜，過去、未來、現在諸佛都讚歎他們的歡喜。』佛當時以偈頌說道：『如我所說全部受持，常常獨自居住修行功德，自我約束不參與聚會，常常乞食不接受邀請。尊敬法師如同佛陀，去除睡眠，立志開悟，常常自我精進不懈怠，這樣修行的人才能得到三昧。』颰陀和對佛說：『比丘尼（Bhikkhuni，女性出家人）如果求菩薩道，想要修學這個三昧，應當如何修行？』佛說：『比丘尼如果求這個三昧，不能自高自大，應當常常謙卑。不能自視尊貴，不能自大，不能嫉妒，不能嗔恚，不能貪圖財物和美色。應當常常保持清凈，不能吝惜生命，應當喜愛佛法，勤于學習，應當捨棄淫慾、嗔怒、愚癡，不能貪圖華麗的服飾和珠寶，應當被智者稱讚；應當尊敬善知識如同佛陀，不能有諂媚之心。』佛當時以偈頌說道：『如果比丘尼求三昧，應當常常精進不懈怠，不要聽從貪慾之心，去除嗔恚和自高自大；不能傲慢欺騙和戲弄，應當常常以至誠之心建立信念，恭敬善知識如同佛陀，這樣修行的人才能得到三昧。』颰陀和對佛說：『如果有在家居士修道，聽聞這個三昧想要修學，應當如何修行？』佛說：『居士如果想要修學這個三昧，應當持守五戒（Panca-sila，佛教基本戒律）使其堅定；不能飲酒，也不能勸他人飲酒；』

【English Translation】 English version: 'So it is.' Bhadravara (a Bodhisattva's name) said to the Buddha, 'It is difficult to attain, O Blessed One! If in the future there are lazy Bodhisattvas who, upon hearing of this Samadhi (meditative absorption), are unwilling to diligently study it, what should be done? If there are Bodhisattvas who are diligent and wish to study it, we should instruct them according to this scripture.' The Buddha said, 'Excellent, Bhadravara! I rejoice in their joy, and all Buddhas of the past, future, and present rejoice in their joy.' The Buddha then spoke in verses: 'Those who uphold all that I have said, who dwell alone and practice merit, who restrain themselves from gatherings, who always beg for food and do not accept invitations, who respect their teachers as Buddhas, who dispel sleep and aspire to enlightenment, who are always diligent and not lazy, such practitioners attain Samadhi.' Bhadravara said to the Buddha, 'If a Bhikkhuni (a female monastic) seeks the Bodhisattva path and wishes to study this Samadhi, how should she practice?' The Buddha said, 'If a Bhikkhuni seeks this Samadhi, she must not be arrogant, but should always be humble. She must not consider herself noble, must not be conceited, must not be jealous, must not be angry, and must not be greedy for wealth and beauty. She should always be pure, should not be attached to her life, should love the Dharma, be diligent in learning, and should abandon lust, anger, and ignorance. She should not be greedy for fine clothes and jewelry, and should be praised by the wise. She should respect her good teachers as Buddhas and should not have a flattering mind.' The Buddha then spoke in verses: 'If a Bhikkhuni seeks Samadhi, she should always be diligent and not lazy, should not listen to the mind of greed, should remove anger and arrogance; should not be arrogant, deceitful, or playful, should always be sincere and establish faith, should respect her good teachers as Buddhas, such practitioners attain Samadhi.' Bhadravara said to the Buddha, 'If a layperson who practices the path hears of this Samadhi and wishes to study it, how should they practice?' The Buddha said, 'If a layperson wishes to study this Samadhi, they should uphold the five precepts (Panca-sila, basic Buddhist ethical guidelines) firmly; they must not drink alcohol, nor should they encourage others to drink;'

不得與女親熟，不得教他人，不得有恩愛于妻子男女，不得貪財產，常念欲棄家作沙門；常持八關齋，當於佛寺中；常當念佈施，佈施已不念我自當得其福，用為一切施。常當大慈敬于善師；見持戒比丘，不得輕易說其惡。作是行已，當學守是三昧。」

佛爾時頌偈言：

「居士欲學是三昧，　　當持五戒勿毀缺，　常當思欲作沙門，　　不貪妻子及財色，　常八關齋于佛寺，　　不得貢高輕蔑人。　心無榮冀思所欲，　　奉行經法心無諂，　棄捨慳貪常惠施，　　常當奉敬比丘僧，　常志一行勿懈怠，　　學是三昧當如是。」

颰陀和白佛：「優婆夷聞是三昧欲學者，當云何行？」

佛言：「優婆夷欲學者，當持五戒，自歸於三。何等為三？自歸命佛，歸命法，歸命比丘僧。不得事余道，不得拜于天，不得祠鬼神，不得視吉良日。不得調戲，不得慢恣有色想，不得有貪慾之心。常當念佈施，歡樂欲聞經，念力學問，敬重善師，心常拳拳不得有懈。若有比丘、比丘尼過者，以坐席賓食之。」

佛爾時頌偈言：

「優婆夷欲學三昧，　　奉持五戒勿缺毀，　承事善師視如佛，　　不得拜天祠祀神。　除去殺、盜及嫉妒，　　不得兩舌斗彼此，　不得慳貪常念施，　　見惡

【現代漢語翻譯】現代漢語譯本：『不應與女性過於親近，不應教導他人，不應對妻子兒女產生愛戀，不應貪圖財產，應常想著捨棄家庭出家做沙門（佛教出家修行者）；應常持守八關齋戒，應當在佛寺中；應常想著佈施，佈施后不應想著自己會得到福報，而是爲了利益一切眾生而施捨。應常以大慈之心尊敬善知識；見到持戒的比丘（佛教出家男眾），不應輕易說他們的過失。做了這些修行后，應當學習守護這種三昧（佛教的禪定）。』佛陀當時說了偈語：『居士（在家修行的佛教徒）想要學習這種三昧，應當持守五戒，不要違犯；應常想著出家做沙門，不貪戀妻子和財物美色；應常在佛寺中持守八關齋戒，不應貢高我慢輕視他人。心中不應有求名利的慾望，奉行佛經教法，心中不應有諂媚；捨棄慳吝貪婪，常行佈施，應常恭敬比丘僧（佛教出家男眾）；應常專心修行，不要懈怠，學習這種三昧應當如此。』颰陀（人名）問佛：『如果優婆夷（在家修行的佛教女眾）聽聞這種三昧想要學習，應當如何修行？』佛說：『優婆夷想要學習，應當持守五戒，皈依三寶。什麼是三寶？皈依佛，皈依法，皈依比丘僧。不應事奉其他道法，不應禮拜天神，不應祭祀鬼神，不應看吉日良辰。不應調戲，不應放縱情慾，不應有貪慾之心。應常想著佈施，歡喜聽聞佛經，用心學習，尊敬善知識，心中應常精進，不應懈怠。如果有比丘、比丘尼（佛教出家女眾）經過，應當以座位和食物招待他們。』佛陀當時說了偈語：『優婆夷想要學習三昧，應當奉持五戒，不要違犯；承事善知識，視如佛陀一般，不應禮拜天神祭祀鬼神。除去殺生、偷盜和嫉妒，不應兩舌挑撥是非，不應慳吝貪婪，應常想著佈施，見到惡行』

【English Translation】 English version: 'One should not be too intimate with women, should not teach others, should not have affection for one's wife and children, should not be greedy for possessions, and should always think of abandoning the household to become a śrāmaṇa (Buddhist monastic); one should always observe the eight precepts, and should be in a Buddhist temple; one should always think of giving, and after giving, one should not think that one will receive blessings, but give for the benefit of all beings. One should always respect good teachers with great compassion; when seeing a bhikkhu (Buddhist monk) who upholds the precepts, one should not easily speak of their faults. After doing these practices, one should learn to guard this samadhi (Buddhist meditation).' The Buddha then spoke in verse: 'A layperson who wishes to learn this samadhi should uphold the five precepts without breaking them; one should always think of becoming a śrāmaṇa, not being greedy for wife, wealth, and beauty; one should always observe the eight precepts in a Buddhist temple, and should not be arrogant and look down on others. One's mind should not have desires for fame and gain, one should practice the teachings of the scriptures, and one's mind should not be flattering; abandoning stinginess and greed, one should always give, and should always respect the bhikkhu sangha (Buddhist monastic community); one should always be focused on practice without laziness, and learning this samadhi should be like this.' Bhadra (a name) asked the Buddha: 'If a upāsikā (female Buddhist lay practitioner) hears of this samadhi and wishes to learn it, how should she practice?' The Buddha said: 'If a upāsikā wishes to learn, she should uphold the five precepts and take refuge in the Three Jewels. What are the Three Jewels? Taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the bhikkhu sangha. One should not serve other paths, should not worship gods, should not sacrifice to ghosts and spirits, and should not look at auspicious days. One should not be frivolous, should not indulge in sensual desires, and should not have a greedy mind. One should always think of giving, be happy to hear the scriptures, study diligently, respect good teachers, and one's mind should always be diligent without laziness. If there are bhikkhus or bhikkhunis (Buddhist nuns) passing by, one should offer them seats and food.' The Buddha then spoke in verse: 'A upāsikā who wishes to learn samadhi should uphold the five precepts without breaking them; serve good teachers as if they were the Buddha, and should not worship gods or sacrifice to spirits. Eliminate killing, stealing, and jealousy, should not use double-tongue to sow discord, should not be stingy and greedy, should always think of giving, and when seeing evil actions'

覆藏唯嘆善。　不得諛諂有邪淫，　　常當卑謙勿自大；　敬事比丘比丘尼，　　如是行者得三昧。」

擁護品第六

颰陀和菩薩、羅鄰那竭菩薩、憍曰兜菩薩、那羅達菩薩、須深菩薩、摩訶須薩和菩薩、因坻達菩薩、和輪調菩薩，是八菩薩見佛所說皆大歡喜，持五百劫波育衣佈施，持身自歸，持珍寶供養。佛告阿難：「颰陀和等五百人，人中之師，常持正法隨順教化，莫不歡喜，樂隨侍者心凈無慾。」

時五百人，皆叉手立佛前。颰陀和白佛：「菩薩持幾事，疾得是三昧？」

佛言：「有四事：一者、不信余道。二者、斷愛慾。三者、當清凈行。四者、無所貪。是為四。如是行者，今世即得五百功德。譬如慈心比丘終不中毒，兵刃不加，火不能燒，入水不溺、不害。正使劫盡燒時，墮是火中火即為滅，喻如大水滅小火。菩薩持是三昧者，若帝王、若賊、若水火、若龍、夜叉、蟒、師子、虎、狼、㹢玃、薜荔、鳩坻，一切毒獸及鬼神，欲嬈人、欲殺人、欲奪人衣缽、壞人禪奪人念故，欲中是菩薩，終不能也。除其宿命不請，如我語無異也。」

佛言：「持是三昧者，終不痛目，若耳、鼻、口、身體，心終不憂，除其宿命所作。」

佛言：「是菩薩為諸天、龍、神，及阿須輪

【現代漢語翻譯】現代漢語譯本：

隱藏自己的優點，只讚歎他人的優點。

不要諂媚奉承，不要有邪淫的行為，

要常常謙卑，不要自大；

恭敬地對待比丘和比丘尼，

像這樣修行的人就能獲得三昧（samadhi，禪定）。

擁護品第六

颰陀和菩薩（Bhadravati Bodhisattva）、羅鄰那竭菩薩（Rolinakara Bodhisattva）、憍曰兜菩薩（Kautilya Bodhisattva）、那羅達菩薩（Narada Bodhisattva）、須深菩薩（Susima Bodhisattva）、摩訶須薩和菩薩（Mahasuratha Bodhisattva）、因坻達菩薩（Indradatta Bodhisattva）、和輪調菩薩（Varunadeva Bodhisattva），這八位菩薩見到佛陀所說的法都非常歡喜，他們用五百劫波育衣（kāśāya，袈裟）佈施，並將自己的身體歸依佛陀，用珍寶供養佛陀。佛陀告訴阿難：『颰陀和等五百人，是人中的導師，他們常常奉持正法，隨順教化，沒有不歡喜的，他們樂於侍奉佛陀，心清凈沒有慾望。』

當時，這五百人都合掌站在佛陀面前。颰陀和向佛陀請示：『菩薩持守哪些事，能快速獲得這種三昧？』

佛陀說：『有四件事：第一，不相信其他道法。第二，斷除愛慾。第三，應當清凈修行。第四，沒有貪求。這就是四件事。像這樣修行的人，今生就能獲得五百種功德。譬如，具有慈心的比丘，永遠不會中毒，兵器不會加害，火不能燒，入水不會溺水，不會受到傷害。即使到了劫末大火燃燒的時候，如果墮入火中，火也會熄滅，就像大水能滅小火一樣。菩薩持守這種三昧，無論是帝王、盜賊、水火、龍、夜叉（yaksha，一種鬼神）、蟒蛇、獅子、老虎、狼、猱（獼猴的一種）、薜荔（一種藤本植物）、鳩坻（一種鳥），一切毒獸以及鬼神，想要擾亂人、殺害人、奪取人的衣缽、破壞人的禪定、奪走人的正念，想要加害這位菩薩，最終都不能成功。除非是宿命的因果，否則就像我說的話一樣，不會有差異。』

佛陀說：『持守這種三昧的人，眼睛不會疼痛，耳朵、鼻子、嘴巴、身體也不會疼痛，內心永遠不會憂愁，除非是宿命所造成的。』

佛陀說：『這位菩薩會被諸天、龍、神，以及阿修羅（asura，一種神）所敬重。』 English version:

Conceal your own merits, only praise the merits of others.

Do not flatter or be obsequious, do not engage in unchaste conduct,

Always be humble, do not be arrogant;

Respectfully treat monks and nuns,

Those who practice in this way will attain samadhi (meditative absorption).

Chapter Six: Protection

Bhadravati Bodhisattva, Rolinakara Bodhisattva, Kautilya Bodhisattva, Narada Bodhisattva, Susima Bodhisattva, Mahasuratha Bodhisattva, Indradatta Bodhisattva, and Varunadeva Bodhisattva, these eight Bodhisattvas, seeing the Dharma spoken by the Buddha, were all greatly delighted. They offered five hundred kāśāya (monk's robes) as alms, dedicated their bodies to the Buddha, and made offerings of precious jewels. The Buddha told Ananda, 'Bhadravati and the five hundred others are teachers among people. They always uphold the true Dharma, follow the teachings, and are all delighted. They are happy to serve the Buddha, their minds are pure and without desire.'

At that time, these five hundred people all stood before the Buddha with their palms together. Bhadravati asked the Buddha, 'What practices must a Bodhisattva uphold to quickly attain this samadhi?'

The Buddha said, 'There are four things: First, not believing in other paths. Second, cutting off desires. Third, one should practice purely. Fourth, having no greed. These are the four things. Those who practice in this way will attain five hundred merits in this life. For example, a monk with a compassionate heart will never be poisoned, weapons will not harm him, fire cannot burn him, he will not drown in water, and he will not be harmed. Even when the great fire of the end of the kalpa (eon) burns, if he falls into the fire, the fire will be extinguished, just as a large body of water can extinguish a small fire. A Bodhisattva who upholds this samadhi, whether it be a king, a thief, water, fire, dragons, yakshas (a type of spirit), pythons, lions, tigers, wolves, monkeys, ficus plants, or birds, all poisonous beasts and spirits, who wish to disturb people, kill people, steal people's robes and bowls, destroy people's meditation, or take away people's mindfulness, if they try to harm this Bodhisattva, they will ultimately fail. Except for the karmic consequences of past lives, it will be as I have said, without any difference.'

The Buddha said, 'Those who uphold this samadhi will never have pain in their eyes, ears, nose, mouth, or body, and their minds will never be troubled, except for what is caused by past lives.'

The Buddha said, 'This Bodhisattva will be respected by gods, dragons, spirits, and asuras (a type of demigod).'

【English Translation】 Conceal your own merits, only praise the merits of others. Do not flatter or be obsequious, do not engage in unchaste conduct, Always be humble, do not be arrogant; Respectfully treat monks and nuns, Those who practice in this way will attain samadhi.

Chapter Six: Protection Bhadravati Bodhisattva, Rolinakara Bodhisattva, Kautilya Bodhisattva, Narada Bodhisattva, Susima Bodhisattva, Mahasuratha Bodhisattva, Indradatta Bodhisattva, and Varunadeva Bodhisattva, these eight Bodhisattvas, seeing the Dharma spoken by the Buddha, were all greatly delighted. They offered five hundred kāśāya as alms, dedicated their bodies to the Buddha, and made offerings of precious jewels. The Buddha told Ananda, 'Bhadravati and the five hundred others are teachers among people. They always uphold the true Dharma, follow the teachings, and are all delighted. They are happy to serve the Buddha, their minds are pure and without desire.' At that time, these five hundred people all stood before the Buddha with their palms together. Bhadravati asked the Buddha, 'What practices must a Bodhisattva uphold to quickly attain this samadhi?' The Buddha said, 'There are four things: First, not believing in other paths. Second, cutting off desires. Third, one should practice purely. Fourth, having no greed. These are the four things. Those who practice in this way will attain five hundred merits in this life. For example, a monk with a compassionate heart will never be poisoned, weapons will not harm him, fire cannot burn him, he will not drown in water, and he will not be harmed. Even when the great fire of the end of the kalpa burns, if he falls into the fire, the fire will be extinguished, just as a large body of water can extinguish a small fire. A Bodhisattva who upholds this samadhi, whether it be a king, a thief, water, fire, dragons, yakshas, pythons, lions, tigers, wolves, monkeys, ficus plants, or birds, all poisonous beasts and spirits, who wish to disturb people, kill people, steal people's robes and bowls, destroy people's meditation, or take away people's mindfulness, if they try to harm this Bodhisattva, they will ultimately fail. Except for the karmic consequences of past lives, it will be as I have said, without any difference.' The Buddha said, 'Those who uphold this samadhi will never have pain in their eyes, ears, nose, mouth, or body, and their minds will never be troubled, except for what is caused by past lives.' The Buddha said, 'This Bodhisattva will be respected by gods, dragons, spirits, and asuras.'

，夜叉鬼神，迦樓羅鬼神，甄陀羅鬼神，摩睺勒鬼神，若人非人，皆共讚譽是菩薩；皆共擁護、承事、供養，瞻視敬仰思欲相見，諸佛世尊亦然。是菩薩所未誦經、前所不聞持，是三昧威神悉自得之。若晝日不得者，夜于夢中悉得之。」

佛告颰陀和：「其有持是三昧者，我說其功德，一劫復過一劫，不可盡竟，略說其要爾。」

勸助品第七

佛告颰陀和：「菩薩於是三昧中，將有四事助其歡喜。過去佛持是三昧，助歡喜自致得阿耨多羅三耶三菩阿惟三佛，其智悉具足。今現在十方無央數佛，亦於是三昧中，四事助歡喜得。當來亦當從是四事助歡喜得，我悉助歡喜。」

佛告颰陀和：「是三昧中四事助歡喜，我於是中說少所譬喻。人壽百歲隨地行至者不休息，其人行過於疾風，寧有能計其道里不？」

颰陀和言：「無有能計者。獨佛弟子舍利弗羅、阿惟越致菩薩，乃能計之耳。」

佛言：「我故語諸菩薩，若有善男子、善女人，取是人所行處，滿中珍寶佈施，不如聞是三昧四事助歡喜，其福過佈施者，百千萬億倍。當知是助歡喜福甚尊大。」

佛告颰陀和：「乃久遠不可計阿僧祇，爾時有佛，名私訶摩提等正覺、無上士、道法御、天人師、佛、世尊，在空閑之處。是時閻

【現代漢語翻譯】現代漢語譯本：夜叉鬼神（Yaksha，一種守護神），迦樓羅鬼神（Garuda，一種金翅鳥神），甄陀羅鬼神（Gandharva，一種天樂神），摩睺勒鬼神（Mahoraga，一種大蟒神），以及一切人或非人，都會共同讚美這位菩薩；都會共同擁護、侍奉、供養，瞻仰、敬畏、思慕，渴望見到他，諸佛世尊也是如此。這位菩薩之前沒有誦讀過的經典、沒有聽聞過的教義，都能通過三昧的威神力自然獲得。如果白天沒有獲得，晚上在夢中也能全部獲得。佛陀告訴颰陀和（Bhadraka，人名）說：『如果有人持誦這個三昧，我說他的功德，即使經過一劫又一劫，也無法說盡，我只是簡略地說說它的要點。』勸助品第七佛陀告訴颰陀和說：『菩薩在這個三昧中，將有四件事幫助他獲得歡喜。過去的佛持誦這個三昧，通過這四件事的幫助，歡喜地證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），他們的智慧都圓滿具足。現在十方無數的佛，也是在這個三昧中，通過這四件事的幫助而獲得歡喜。未來諸佛也將通過這四件事的幫助而獲得歡喜，我都會幫助他們獲得歡喜。』佛陀告訴颰陀和說：『關於這個三昧中四件事幫助獲得歡喜，我在這裡稍微用比喻來說明。如果有一個人活到一百歲，不停地在地上行走，他的速度比疾風還快，難道有人能計算出他走過的路程嗎？』颰陀和回答說：『沒有人能夠計算出來。只有佛陀的弟子舍利弗（Sariputra，佛陀十大弟子之一）和阿惟越致菩薩（Avaivartika Bodhisattva，不退轉菩薩）才能計算出來。』佛陀說：『我告訴各位菩薩，如果有善男子、善女人，拿這個人所走過的路程，用珍寶鋪滿來佈施，還不如聽聞這個三昧中四件事幫助獲得歡喜的功德，其福報超過佈施者百千萬億倍。應當知道這幫助獲得歡喜的福報非常尊貴偉大。』佛陀告訴颰陀和說：『在久遠不可計量的阿僧祇劫（Asankhya kalpa，無數大劫）之前，那時有一尊佛，名叫私訶摩提（Sihamati，獅子慧）等正覺、無上士、道法御、天人師、佛、世尊，在空閑的地方。那時閻

【English Translation】 English version: Yaksha (a type of guardian spirit) spirits, Garuda (a mythical bird-like creature) spirits, Gandharva (a celestial musician) spirits, Mahoraga (a great serpent) spirits, and all beings, human or non-human, will together praise this Bodhisattva; they will all together protect, serve, and make offerings, gazing with reverence and longing to see him. The Buddhas, World Honored Ones, are also like this. The scriptures that this Bodhisattva has not previously recited, the teachings he has not heard, he will naturally obtain through the majestic power of Samadhi. If he does not obtain them during the day, he will obtain them all in his dreams at night. The Buddha said to Bhadraka: 'If there is someone who upholds this Samadhi, I will speak of his merits. Even if one kalpa (an eon) passes after another, it cannot be fully described. I will just briefly speak of its essentials.' Chapter Seven: Encouragement and Assistance The Buddha said to Bhadraka: 'In this Samadhi, there will be four things that assist a Bodhisattva in gaining joy. The Buddhas of the past, upholding this Samadhi, through the assistance of these four things, joyfully attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), and their wisdom was fully complete. The countless Buddhas in the ten directions now also gain joy through the assistance of these four things in this Samadhi. The Buddhas of the future will also gain joy through the assistance of these four things, and I will assist them all in gaining joy.' The Buddha said to Bhadraka: 'Regarding the four things that assist in gaining joy in this Samadhi, I will use a small analogy here. If a person lives to be a hundred years old and walks continuously on the ground, his speed faster than a swift wind, could anyone calculate the distance he has traveled?' Bhadraka replied: 'No one can calculate it. Only the Buddha's disciple Sariputra (one of the Buddha's ten great disciples) and an Avaivartika Bodhisattva (a non-regressing Bodhisattva) could calculate it.' The Buddha said: 'I tell you, Bodhisattvas, if there is a good man or good woman who takes the distance that this person has traveled and fills it with treasures for giving, it is not as meritorious as hearing about the four things that assist in gaining joy in this Samadhi. The merit is a hundred million times greater than that of giving. You should know that the merit of this assistance in gaining joy is extremely noble and great.' The Buddha said to Bhadraka: 'In the immeasurable, countless Asankhya kalpas (incalculable eons) of the distant past, there was a Buddha named Sihamati (Lion Wisdom), a Perfectly Enlightened One, an Unsurpassed One, a Guide of Dharma, a Teacher of Gods and Humans, a Buddha, a World Honored One, who was in a secluded place. At that time, in Jambudvipa (the world)

浮利縱廣十八萬億里，凡有六百四十萬國，悉豐熟，人民熾盛。有大國名颰陀和，有轉輪王惟斯芩，往到佛所，禮畢卻坐一面。佛知其意，便為說是三昧。其王聞之助歡喜，即持珍寶散佛上，自唸曰：『持是功德令十方人民皆安隱。』時私訶提佛般涅槃后，惟斯芩王壽終，還自生其家作太子，名梵摩達。爾時有比丘名珍寶，是時為四部弟子說是三昧。梵摩達聞之助歡喜，踴躍持寶直百億散其上，復持好衣供養之，以發意求佛道，與千人俱於是比丘所作沙門，求學是三昧，與千人共承事師八千歲不休懈。得一聞是三昧四事助歡喜，入高明智。因是卻後更見六萬八千佛，輒於一一佛所，聞是三昧自致得佛，名坻羅惟逮等正覺、無上士、道法御、天人師、佛、世尊。是時千比丘從得等正覺，皆名坻羅鬱沈。教不可計人民皆求佛道。」

佛告颰陀和：「何人聞是三昧，不助歡喜學持守誦為人說者也？」

佛言：「若有守是三昧者疾逮得佛，但聞其功德不可計，何況學持者。若去百里、千里，有是三昧當求之，何況近而不求學也。若有聞是三昧欲學者，當承事其師十歲，供養瞻視不得自用，當隨師教常念師恩。」

佛言：「我故為汝說之。聞是三昧去四千里者，往到其所，正使不得聞，其功德不可計也。所以

【現代漢語翻譯】現代漢語譯本：浮利世界廣闊達十八萬億里，共有六百四十萬個國家，都物產豐饒，人民興盛。其中有一個大國名為颰陀和（Bhadraka，意為賢善），有一位轉輪王名為惟斯芩（Visakha，意為星宿），他來到佛陀所在之處，行禮完畢后在一旁坐下。佛陀知道他的心意，就為他宣說了三昧法門。這位國王聽后非常歡喜，立即將珍寶撒在佛陀身上，心中默唸道：『愿以此功德令十方人民都得到安穩。』當時，在私訶提佛（Sikhi Buddha，意為持髻佛）般涅槃后，惟斯芩王壽終，又轉生到自己家中做了太子，名為梵摩達（Brahmadatta，意為梵天賜予）。那時，有一位比丘名為珍寶，正在為四部弟子宣說三昧法門。梵摩達聽后非常歡喜，激動地將價值百億的珍寶撒在比丘身上，又用上好的衣服供養他，併發愿求取佛道，與一千人一起在這位比丘處出家為沙門，求學三昧法門，與一千人共同侍奉師父八千年不懈怠。他們一聽到三昧法門就非常歡喜，並因此進入高深的智慧。之後，他們又陸續見到六萬八千位佛，每當在一位佛那裡聽到三昧法門，最終都成就了佛果，佛號為坻羅惟逮（Dhira-viveka，意為智覺）等正覺、無上士、調御丈夫、天人師、佛、世尊。當時，跟隨梵摩達出家的那一千位比丘也都證得了等正覺，佛號都為坻羅鬱沈（Dhira-utsada，意為智勇）。他們教化了無數的人民都發愿求取佛道。佛陀告訴颰陀和：『什麼人聽聞了三昧法門，而不歡喜學習、受持、背誦併爲他人宣說呢？』佛陀說：『如果有人受持這個三昧法門，很快就能證得佛果，僅僅聽聞它的功德就不可計數，更何況是學習受持的人呢。如果距離百里、千里之外有這個三昧法門，都應當去求取，更何況是近在眼前而不去學習呢。如果有人聽聞這個三昧法門想要學習，應當侍奉他的老師十年，供養瞻視，不得自作主張，應當遵從老師的教誨，常常感念師恩。』佛陀說：『我特意為你宣說這個法門。聽聞這個三昧法門，即使是遠在四千里之外的人，前往求法，即使沒有聽到，他的功德也是不可計量的。』

【English Translation】 English version: The realm of Floating Profit (Fu Li) extends for 180 trillion li, encompassing 6.4 million countries, all of which are prosperous and densely populated. There was a great kingdom named Bhadraka, ruled by a Chakravartin king named Visakha. He went to where the Buddha was, paid his respects, and sat to one side. Knowing his intention, the Buddha expounded the Samadhi Dharma for him. The king, upon hearing it, was greatly delighted and immediately scattered precious jewels upon the Buddha, thinking to himself, 'May this merit bring peace to all beings in the ten directions.' At that time, after the Parinirvana of Sikhi Buddha, King Visakha passed away and was reborn in his own family as a prince named Brahmadatta. Then, there was a Bhikkhu named Precious Jewel, who was expounding the Samadhi Dharma to the fourfold assembly. Brahmadatta, upon hearing it, was greatly delighted and excitedly scattered jewels worth 100 billion upon the Bhikkhu, and also offered him fine robes. He then resolved to seek the path of Buddhahood, and together with a thousand others, he became a Shramana under this Bhikkhu, seeking to learn the Samadhi Dharma. Together with the thousand others, they served their teacher for 8,000 years without懈怠. Upon hearing the Samadhi Dharma, they were filled with joy and entered into profound wisdom. Subsequently, they encountered 68,000 Buddhas, and each time they heard the Samadhi Dharma from a Buddha, they eventually attained Buddhahood, becoming a Buddha named Dhira-viveka, the Perfectly Enlightened One, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the World Honored One. At that time, the thousand Bhikkhus who had followed Brahmadatta also attained Perfect Enlightenment, and they were all named Dhira-utsada. They taught countless people, all of whom resolved to seek the path of Buddhahood. The Buddha said to Bhadraka, 'Who, upon hearing this Samadhi Dharma, would not be delighted to learn, uphold, recite, and expound it to others?' The Buddha said, 'If one upholds this Samadhi Dharma, one will quickly attain Buddhahood. The merit of merely hearing it is immeasurable, let alone learning and upholding it. If this Samadhi Dharma is a hundred or a thousand li away, one should seek it out, how much more so if it is nearby and one does not seek to learn it. If one hears this Samadhi Dharma and wishes to learn it, one should serve one's teacher for ten years, providing for and attending to them, not acting on one's own accord, but following the teacher's instructions and always remembering the teacher's kindness.' The Buddha said, 'I have specifically expounded this Dharma for you. If one hears of this Samadhi Dharma, even if one is four thousand li away and goes to seek it, even if one does not hear it, the merit is immeasurable.'

者何？專精進故，會當得之自致作佛。」

至誠品第八

佛言：「乃往昔有佛，名薩遮那摩等正覺、無上士、天人師、佛、世尊。時有比丘名和輪，其佛般涅槃后，是比丘持是三昧。我時作國王剎利種，于夢中聞是三昧，覺已便行，求是比丘，即依作沙門，欲得聞是三昧，承事其師三萬六千歲，魔事數數起竟不得聞。佛告比丘、比丘尼、優婆塞、優婆夷：『我故語汝等，疾取是三昧無得忘失，善承事其師，持是三昧，至一劫、若百劫、若百千劫，莫得有懈倦。守善師不離，若飲食資用，衣被、床臥、珍寶以上勿有愛惜。設無者當行乞食給師，趣當得是三昧莫厭，常當自割身肉供養于善師，何況寶物，此不足言耳！承事善師當如奴事大家，求是三昧者當如是。得三昧已，當堅持常念師恩。是三昧難得值，正使求是三昧至百千劫，但欲得聞其名不可得，何況學而不精進。得是三昧精進學轉教人者，正使如恒河沙佛剎滿中珍寶，用佈施甚多，不如學是三昧者。』」

佛告颰陀和：「若有人慾學者，當助歡喜，欲學而得，學者持佛威神使學，當好書是三昧著素上，當得佛印印之，當善供養。何謂佛印？所謂不當行、無所貪、無所求、無所想、無所著、無所愿、無所向生、無所取、無所顧、無所住、無所礙、

【現代漢語翻譯】現代漢語譯本：『這是什麼原因呢？因為專心精進的緣故，最終會得到它，自己成就佛果。』

至誠品第八

佛說：『過去很久以前，有一尊佛，名叫薩遮那摩（Saccanāma，真實之名）等正覺（Sammasambuddha，正等覺者）、無上士（Anuttara-purisa，無上之人）、天人師（Satthā devamanussānam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavā，受尊敬者）。當時有一位比丘名叫和輪（Harivāla），在那佛陀般涅槃（Parinibbāna，完全的涅槃）之後，這位比丘持有這個三昧（Samādhi，禪定）。我那時是剎帝利（Khattiya，貴族）種姓的國王，在夢中聽到這個三昧，醒來后就出發，尋找這位比丘，隨即依止他出家做了沙門（Samaṇa，修行者），想要聽聞這個三昧，侍奉他的老師三萬六千年，魔事（Māra-kamma，魔的作為）屢次發生，最終也沒能聽到。佛告訴比丘、比丘尼、優婆塞、優婆夷：『我所以告訴你們，要趕快取得這個三昧，不要忘記丟失，好好侍奉你們的老師，持有這個三昧，即使經過一劫、或者百劫、或者百千劫，都不要懈怠。守護善知識不離開，對於飲食資用、衣服、床鋪、珍寶等，都不要有愛惜之心。如果沒有，就應當去乞食來供養老師，一定要得到這個三昧，不要厭倦，常常應當割下自己身上的肉來供養善知識，何況是寶物，這根本不值得一提！侍奉善知識應當像奴僕侍奉主人一樣，求取這個三昧的人應當像這樣。得到三昧之後，應當堅持常常念師恩。這個三昧很難遇到，即使求取這個三昧經過百千劫，僅僅想要聽到它的名字都不可得，何況是學習而不精進。得到這個三昧精進學習並轉教他人的人，即使像恒河沙數佛剎中充滿珍寶，用它們來佈施，也比不上學習這個三昧的人。』

佛告訴颰陀和（Bhaddavāka）：『如果有人想要學習，應當幫助他歡喜，想要學習並且能夠得到，學習的人持有佛的威神力來學習，應當好好地把這個三昧寫在素絹上，應當得到佛的印記印在上面，應當好好地供養。什麼是佛的印記呢？就是不應當行、無所貪、無所求、無所想、無所執著、無所愿、無所向往生、無所取、無所顧、無所住、無所障礙、』

【English Translation】 English version: 'What is the reason for this? Because of dedicated diligence, one will eventually attain it and achieve Buddhahood by oneself.'

Chapter Eight on Sincerity

The Buddha said: 'In the distant past, there was a Buddha named Saccanāma (The True Name), the Sammasambuddha (Perfectly Enlightened One), the Anuttara-purisa (Unsurpassed Person), the Satthā devamanussānam (Teacher of Gods and Humans), the Buddha (Enlightened One), the Bhagvā (Blessed One). At that time, there was a bhikkhu (monk) named Harivāla. After that Buddha's Parinibbāna (Final Nirvana), this bhikkhu held this samādhi (meditative concentration). I was then a king of the Khattiya (warrior) caste. In a dream, I heard of this samādhi. Upon awakening, I set out to find this bhikkhu. I then became a samaṇa (ascetic) under him, desiring to hear this samādhi. I served my teacher for thirty-six thousand years. Māra-kamma (the works of Mara) arose repeatedly, yet I could not hear it. The Buddha told the bhikkhus, bhikkhunis, upāsakas, and upāsikās: 'I tell you, quickly obtain this samādhi, do not forget and lose it. Serve your teacher well, hold this samādhi, even for one kalpa, or a hundred kalpas, or a hundred thousand kalpas, do not be lazy. Protect your good teacher and do not leave. For food, resources, clothing, bedding, and treasures, do not be attached. If you do not have them, you should go begging to provide for your teacher. You must obtain this samādhi, do not be weary. You should often cut off your own flesh to offer to your good teacher, let alone treasures, which are not worth mentioning! Serving a good teacher should be like a servant serving a master. Those who seek this samādhi should be like this. Having obtained the samādhi, you should always remember the kindness of your teacher. This samādhi is difficult to encounter. Even if you seek this samādhi for hundreds of thousands of kalpas, just wanting to hear its name is impossible, let alone learning it without diligence. Those who obtain this samādhi, diligently learn it, and teach it to others, even if the Buddha-fields as numerous as the sands of the Ganges were filled with treasures, and you used them for giving, it would not be as great as learning this samādhi.'

The Buddha told Bhaddavāka: 'If someone wants to learn, you should help them rejoice. If they want to learn and can obtain it, those who learn should use the Buddha's power to learn. You should write this samādhi well on white silk, and you should have the Buddha's seal imprinted on it, and you should make good offerings. What is the Buddha's seal? It is that one should not act, have no greed, have no seeking, have no thought, have no attachment, have no wish, have no direction of rebirth, have no grasping, have no concern, have no dwelling, and have no obstruction.'

無所結、無所有、盡于欲、無所生、無所滅、無所壞、無所敗，道要、道本是印。阿羅漢、辟支佛所不能及，何況愚癡者？是印是為佛印。」

佛言：「我今說是三昧時，千八百億諸天、阿須輪、鬼神、龍、人民，得須陀洹道；八百比丘得阿羅漢；五百比丘尼得阿羅漢；萬菩薩得是三昧，得無從生法于中立；萬二千菩薩不復退轉。」

佛告舍利弗、目揵連、比丘颰陀和等：「我從無數劫求道，今已得作佛，持是經囑累汝等，學誦持守無得忘失。若有欲學者，當具足安諦教之。其欲聞者，當爲具足說之。」

佛說經竟，颰陀和菩薩等，舍利弗、目連、比丘阿難，及諸天、阿須輪、龍、鬼神、人民，皆大歡喜，為佛作禮而去。

佛說般舟三昧經

【現代漢語翻譯】現代漢語譯本『沒有束縛，沒有執著，慾望止息，沒有產生，沒有消滅，沒有毀壞，沒有敗落，這是道的要義，道的根本，是印記。』阿羅漢（已斷盡煩惱，證得解脫的聖者）、辟支佛（不依師教，獨自悟道的聖者）都不能達到，更何況是愚癡的人呢？這個印記就是佛的印記。佛說：『我今天說這個三昧（禪定）時，一千八百億諸天、阿修羅（一種好戰的神）、鬼神、龍、人民，都證得了須陀洹道（入流果，初果）；八百比丘證得阿羅漢果；五百比丘尼證得阿羅漢果；一萬菩薩證得這個三昧，證得無生法忍（對不生不滅的真理的確認）；一萬二千菩薩不再退轉。』佛告訴舍利弗（智慧第一的佛弟子）、目犍連（神通第一的佛弟子）、比丘颰陀和（佛弟子）等：『我從無數劫以來求道，現在已經成佛，我把這部經囑託給你們，要學習、誦讀、受持，不要忘記。如果有想學習的人，應當詳細地、真實地教導他們。如果有人想聽，應當為他們詳細地解說。』佛說完這部經后，颰陀和菩薩等，舍利弗、目連、比丘阿難（佛的侍者），以及諸天、阿修羅、龍、鬼神、人民，都非常歡喜，向佛作禮后離去。《佛說般舟三昧經》

【English Translation】 English version 'Without attachment, without possession, with the cessation of desire, without arising, without ceasing, without destruction, without decay, this is the essence of the path, the root of the path, it is the seal.' Arhats (those who have extinguished all defilements and attained liberation), Pratyekabuddhas (those who attain enlightenment on their own without a teacher) cannot reach it, how much less the foolish? This seal is the seal of the Buddha. The Buddha said, 'When I speak of this samadhi (meditative absorption) today, eighteen hundred billion devas (gods), asuras (a type of warring deity), ghosts, spirits, dragons, and people will attain the path of Srotapanna (stream-enterer, the first stage of enlightenment); eight hundred monks will attain Arhatship; five hundred nuns will attain Arhatship; ten thousand Bodhisattvas will attain this samadhi, attaining the acceptance of the non-arising of dharmas (the realization of the truth of non-birth and non-death); twelve thousand Bodhisattvas will no longer regress.' The Buddha told Shariputra (the foremost disciple in wisdom), Maudgalyayana (the foremost disciple in supernatural powers), the monk Bhadra and others, 'I have sought the path for countless kalpas (eons), and now I have become a Buddha. I entrust this sutra to you, you must learn, recite, uphold, and not forget it. If there are those who wish to learn, you should teach them thoroughly and truthfully. If there are those who wish to hear, you should explain it to them in detail.' After the Buddha finished speaking this sutra, Bhadra Bodhisattva and others, Shariputra, Maudgalyayana, the monk Ananda (the Buddha's attendant), as well as the devas, asuras, dragons, ghosts, spirits, and people, were all greatly delighted, bowed to the Buddha, and departed. The Sutra of the Samadhi of Pratyutpanna Buddha