T13n0419_拔陂菩薩經
大正藏第 13 冊 No. 0419 拔陂菩薩經
No. 419 [Nos. 416-418]
拔陂菩薩經
僧祐錄雲安公古典是般舟三昧經初異譯
聞如是：
佛在羅悅祇竹園多鳥樹下，與眾弟子五百比丘俱，皆是阿羅漢，所著盡，無餘結，所作滿，所求具，皆已下重擔，悉至所愿，已斷于故胎，從政化度，皆悉度八禪，除一凡比丘。
爾時拔陂菩薩，與五百菩薩俱，皆白衣身受五戒，皆從如來欲受正法。拔陂菩薩便起前到佛所，為佛作禮，卻坐一面。諸菩薩及諸比丘，悉以頭面禮佛，皆坐一面。
佛爾時便取神足定意，使諸比丘在他郡國者，皆來會是竹園，悉為佛作禮。爾時過十餘萬衆比丘皆來會竹園。佛復取神足定意，使大德比丘尼等，從三萬余比丘尼，皆來會竹園，為佛作禮，悉坐一面。佛復取神足定意，使羅檀迦簍菩薩從惟舍大國，及迦休頭菩薩從占波大國，及那達頭菩薩從波羅奈大國，及須深無菩薩從迦惟羅衛大國，及大大導眾菩薩及給孤獨迦羅越從舍衛大國，及尊達菩薩從拘暹大國，及謾論調菩薩從沙號大國，各從二萬八千人皆會竹園，悉以頭面禮佛足，悉坐一面。
爾時阿阇世王，與過十萬眾人俱，來到佛所，皆以頭面禮佛，悉
【現代漢語翻譯】 現代漢語譯本 《拔陂菩薩經》
僧祐的記錄說，安公的古本是《般舟三昧經》的早期異譯本。
我聽聞是這樣的：
佛陀在羅悅祇（Rajagriha）的竹園多鳥樹下，與五百位弟子比丘在一起，他們都是阿羅漢（Arhat，已證悟的聖者），煩惱已盡，沒有剩餘的束縛，所作已完成，所求已滿足，都已放下重擔，都已達到所愿，已斷絕了過去的輪迴，從正道教化眾生，都已證得八禪（Eight Dhyanas），除了一位凡夫比丘。
當時，拔陂菩薩（B跋波菩薩）與五百位菩薩在一起，他們都是在家居士，受持五戒，都想從如來那裡接受正法。拔陂菩薩便起身走到佛陀面前，向佛陀頂禮，然後退坐在一旁。諸位菩薩和比丘也都向佛陀頂禮，然後退坐在一旁。
這時，佛陀進入神足定（神通禪定），使其他郡國的比丘都來到竹園集會，都向佛陀頂禮。當時，超過十萬眾的比丘都來到竹園集會。佛陀又進入神足定，使大德比丘尼等，從三萬多位比丘尼，都來到竹園集會，向佛陀頂禮，然後退坐在一旁。佛陀又進入神足定，使羅檀迦簍菩薩（Ratnakara）從惟舍大國（Vaishali），迦休頭菩薩（Kasyapa）從占波大國（Champa），那達頭菩薩（Nadata）從波羅奈大國（Varanasi），須深無菩薩（Susima）從迦惟羅衛大國（Kapilavastu），以及大大導眾菩薩和給孤獨迦羅越（Anathapindika）從舍衛大國（Shravasti），尊達菩薩（Cunda）從拘暹大國（Kausambi），謾論調菩薩（Manonita）從沙號大國（Saketa），各自帶領二萬八千人來到竹園集會，都向佛陀頂禮，然後退坐在一旁。
當時，阿阇世王（Ajatasatru）與超過十萬的眾人一起來到佛陀那裡，都向佛陀頂禮，然後退坐在一旁。
【English Translation】 English version The Sutra of B跋波 Bodhisattva
The record of Sengyou says that the ancient version of Angong is an early translation of the Pratyutpanna Samadhi Sutra.
Thus have I heard:
The Buddha was in the Bamboo Grove at Rajagriha, under the tree where many birds gathered, together with five hundred disciples, all of whom were Arhats (enlightened saints), their afflictions exhausted, with no remaining fetters, their tasks completed, their desires fulfilled, all having laid down their burdens, all having reached their goals, having severed the cycle of past rebirths, teaching and transforming beings through the right path, all having attained the Eight Dhyanas (meditative absorptions), except for one ordinary bhikkhu.
At that time, B跋波 Bodhisattva, together with five hundred Bodhisattvas, all of whom were lay practitioners observing the five precepts, all wished to receive the true Dharma from the Tathagata. B跋波 Bodhisattva then rose and went before the Buddha, bowed to the Buddha, and sat down to one side. All the Bodhisattvas and bhikkhus also bowed to the Buddha and sat down to one side.
At this time, the Buddha entered the Samadhi of Spiritual Power (supernatural meditative concentration), causing the bhikkhus in other countries to come to the Bamboo Grove, all bowing to the Buddha. At that time, more than one hundred thousand bhikkhus came to the Bamboo Grove. The Buddha again entered the Samadhi of Spiritual Power, causing the great virtuous bhikkhunis, from more than thirty thousand bhikkhunis, to come to the Bamboo Grove, bow to the Buddha, and sit down to one side. The Buddha again entered the Samadhi of Spiritual Power, causing Ratnakara Bodhisattva from the great country of Vaishali, Kasyapa Bodhisattva from the great country of Champa, Nadata Bodhisattva from the great country of Varanasi, Susima Bodhisattva from the great country of Kapilavastu, as well as the great leader Bodhisattvas and Anathapindika from the great country of Shravasti, Cunda Bodhisattva from the great country of Kausambi, and Manonita Bodhisattva from the great country of Saketa, each leading twenty-eight thousand people, to come to the Bamboo Grove, all bowing to the Buddha, and sitting down to one side.
At that time, King Ajatasatru, together with more than one hundred thousand people, came to the Buddha, all bowing to the Buddha, and sitting down to one side.
坐一面。
爾時第一四天王，及忉利天王及梵天王，與無央數天眾，悉來到佛所，為佛作禮，悉坐一面。及諸遍凈天無央數眾，悉來到佛所，作禮，皆住一面。及四阿須倫王，從無央數阿須倫眾，皆來到佛所，作禮竟，悉住一面。及難頭和難龍王，及沙迦羅龍王，及摩奈師龍王，及阿耨達龍王，及伊羅缽龍王，共與無央數眾龍俱，來到佛所，作禮竟，悉住一面。
爾時是三千日月間，無有空無人者，皆大神妙天龍神及人非人，從下並梵天。拔陂菩薩便起坐，整衣服，右膝著地，向佛叉手便言：「今欲有所問，愿佛演說，解我所難。」
佛因言：「拔陂！恣意所問，如來今我悉能解汝所問，知汝意生滅形象。」
拔陂菩薩便言：「云何得菩薩定意，所聞如海多藏，所聞無有餘疑，不忘生念亦不退，亦不懈惰于無上之道至德正覺；為佛轉生，不落無法處，常識所從來生，未嘗離本願見如來，至便臥夢亦不離正；得形常端正可愛、見者喜，生於豪貴家，常持堅強意，自里所學疾、所知不忘，廣計慮意堅固慚羞，具了理奇，可多行慈，常有默覺，所對多威神，常精進不中悔；傳放義，常入法，常入止，常入觀，常入禪，常入定，空不入相，無形地法，不恐不懼；常樂說法，常樂受法，意所愿生不復違
【現代漢語翻譯】 現代漢語譯本 坐在一旁。 那時，第一四天王（四大天王），以及忉利天王（帝釋天）和梵天王，與無數的天眾，都來到佛陀所在之處，向佛陀行禮，然後都坐在一旁。還有遍凈天（色界第三禪天）的無數天眾，也都來到佛陀所在之處，行禮后，都站在一旁。以及四位阿須倫王（非天），帶領著無數的阿須倫眾，也都來到佛陀所在之處，行禮完畢，都站在一旁。還有難頭和難龍王（Nanda and Upananda），沙迦羅龍王（Sagara），摩奈師龍王（Manasvin），阿耨達龍王（Anavatapta），以及伊羅缽龍王（Airavata），他們與無數的龍眾一起，來到佛陀所在之處，行禮完畢，都站在一旁。 那時，這三千日月世界之間，沒有一個空缺的地方，到處都是大神妙的天龍神以及人和非人，從地獄一直到梵天。拔陂菩薩（Bhadrapala）便從座位上起身，整理好衣服，右膝著地，向佛陀合掌說道：『現在我有一些問題想要請教，希望佛陀能夠為我解說，解除我的疑惑。』 佛陀於是說道：『拔陂！你可以隨意發問，如來我今天都能解答你所問的問題，瞭解你心中生滅的種種念頭。』 拔陂菩薩便說道：『如何才能得到菩薩的禪定之心，所聽聞的如同大海般廣闊，所聽聞的沒有絲毫疑惑，不忘記所生起的念頭，也不在無上的菩提之道上退轉或懈怠；爲了佛陀的轉生，不落入無法之處，常常記得自己從哪裡來生，不曾離開自己的本願去見如來，甚至在睡夢中也不離開正念；得到端正可愛的形貌，見到的人都歡喜，出生在豪貴之家，常常保持堅強的意志，自己所學的很快，所知道的不會忘記，廣闊的思慮意念堅定，有慚愧之心，完全理解真理的奧妙，能夠多行慈悲，常常有默然的覺悟，所面對的都具有威神之力，常常精進而不後悔；能夠傳揚佛法，常常進入佛法，常常進入止，常常進入觀，常常進入禪，常常進入定，空而不執著于相，處於無形之法，不恐懼也不害怕；常常樂於說法，常常樂於接受佛法，心中所愿的出生不會違背。』
【English Translation】 English version They sat to one side. At that time, the first four great heavenly kings (the Four Heavenly Kings), along with the king of Trayastrimsha Heaven (Indra) and the king of Brahma Heaven, and countless heavenly beings, all came to where the Buddha was, paid homage to the Buddha, and sat to one side. And the countless beings of the Abhasvara Heaven (the third dhyana heaven of the form realm) also came to where the Buddha was, paid homage, and stood to one side. And the four Asura kings (demigods), with countless Asura beings, also came to where the Buddha was, paid homage, and stood to one side. And the Nanda and Upananda Dragon Kings, the Sagara Dragon King, the Manasvin Dragon King, the Anavatapta Dragon King, and the Airavata Dragon King, together with countless dragon beings, came to where the Buddha was, paid homage, and stood to one side. At that time, throughout the three thousand great chiliocosms, there was no empty space, all filled with great and wondrous heavenly dragons, gods, humans, and non-humans, from the lower realms up to the Brahma Heaven. Bhadrapala Bodhisattva then rose from his seat, adjusted his robes, knelt on his right knee, and, with palms joined, said to the Buddha: 'Now I have some questions I wish to ask. I hope the Buddha will explain them and resolve my doubts.' The Buddha then said: 'Bhadrapala! Ask whatever you wish. The Tathagata, I, can answer all your questions today and understand the arising and ceasing of your thoughts.' Bhadrapala Bodhisattva then said: 'How does one attain the meditative mind of a Bodhisattva, so that what is heard is as vast as the ocean, what is heard has no remaining doubt, one does not forget the arising of thoughts, and one does not regress or become lazy on the unsurpassed path to enlightenment; for the sake of the Buddha's rebirth, one does not fall into a place without Dharma, one always remembers where one came from, one never departs from one's original vow to see the Tathagata, and even in dreams one does not depart from right mindfulness; one obtains a form that is always handsome and lovable, so that those who see one are joyful, one is born into a noble family, one always maintains a strong will, what one learns is quickly grasped, what one knows is not forgotten, one's broad thoughts are firm, one has a sense of shame, one fully understands the wonders of truth, one can practice much compassion, one always has silent awareness, what one faces has great power, one is always diligent and does not regret; one can transmit the Dharma, one always enters the Dharma, one always enters cessation, one always enters contemplation, one always enters dhyana, one always enters samadhi, one is empty and does not cling to forms, one abides in the formless Dharma, one is not afraid or fearful; one is always happy to teach the Dharma, one is always happy to receive the Dharma, and one's desired births do not go against one's will.'
其本願，本德多力、本意多力；本因緣強，五根強，所作常強，呵止惡常強，所觀常強，于解所愿常強。難勝量譬如海，譬如月自具凈滿，譬如日稍盡陰冥，譬如火能現色，譬如虛空難可涂污無所著意已空，譬如明珠悉達正法，譬如石安住不動，譬如根難搖動，譬如𤞜及溥軟其意無所痏，譬如蜚鳥意以低伏，譬如乞兒不起，樂在縣國樂山谷，譬如麋鹿亦猴猿不親愛俗人。亦有學者常導眾復牽眾，無瞋恚在諸人，不復化悉諸魔隨次解度，諸法無教導自意解，于覺法在禪堅不緣邪，有大慈力難可嬈，所念常深不離正行，無能計其所得所念，得聞法數依墮淚，所忌常太，一切具佛所行思愿，眾來欲采無數善念，愿取海清凈信，增愿凈潔，妒嫉瞋恚斷，常愿明在，一切知至光內歡喜，行愿以斷不信忌，為黠所灑，滿無數天願行，一切莊飾世斷綺可，便凈好行戒凈具為，能斷弟子因緣覺地，心所求愿堅不轉，所作竟成所求常無造，于天人道善法行不饜事，悉于菩薩成滿具度不憂喜，一切于異學不傾邪，一切敬樂諸佛。悉見法光耀無能化壞，常悉會面于諸佛。譬如作幻人一切法非我，譬如化人未來於后法，譬如夢人過去當來現在事，譬如有光一切世悉見身，如雙日亦不行，亦無所止因緣法，譬如景于生死，以住無胎，已斷胎想過不
【現代漢語翻譯】 現代漢語譯本：他的本願（根本的誓願），本德（根本的功德）具有強大的力量，本意（根本的意念）具有強大的力量；根本的因緣強大，五根（信、精進、念、定、慧五種能力）強大，所作所為常常強大，呵止惡行常常強大，所觀察的常常強大，對於理解和願望常常強大。他的力量難以衡量，譬如大海，譬如月亮自身具有清凈圓滿，譬如太陽逐漸消除黑暗，譬如火能顯現色彩，譬如虛空難以涂污，沒有執著和意念已空，譬如明珠完全通達正法，譬如石頭安住不動，譬如樹根難以搖動，譬如柔軟的皮革，他的意念沒有損傷，譬如飛鳥意念低伏，譬如乞丐不求高位，樂於在縣國、山谷中，譬如麋鹿、猴猿不親近世俗之人。也有學者常常引導大眾，又牽引大眾，對眾人沒有嗔恚，不再化度所有的魔，依次解脫他們，諸法沒有教導，自己領悟，對於覺悟之法，在禪定中堅定不移，不攀緣邪見，有大慈悲的力量難以動搖，所念常常深遠，不離開正道，沒有人能衡量他所得到和所念的，聽到佛法教誨會感動落淚，所戒常常非常嚴格，一切都具備佛所行的思想和願望，眾人前來想要採擷無數的善念，願望獲得如大海般清凈的信心，增長願望的清凈，斷除嫉妒和嗔恚，常常願望光明常在，一切都知曉，到達光明的內心歡喜，以修行願望來斷除不信和忌諱，被智慧所洗滌，滿足無數天人的願望和修行，一切莊嚴世間的裝飾都斷除，變得清凈美好，持戒清凈具足，能斷除弟子因緣覺的地位，心中所求的願望堅定不移，所作所為最終成就，所求常常沒有造作，對於天人道的善法修行不感到厭倦，完全在菩薩道上成就圓滿，不憂愁不歡喜，對於一切異端邪說不傾斜，一切都敬重和喜樂諸佛。完全見到佛法光芒照耀，沒有能破壞的，常常與諸佛會面。譬如幻術師所作的一切法都不是真實的「我」，譬如化人未來於后法，譬如夢中人經歷過去、未來和現在的事情，譬如光芒照耀，一切世間都能看見他的身形，如雙日一樣執行，也沒有停止，因緣法，譬如影子在生死中，以安住于無胎，已經斷除胎想，超越了不 現代漢語譯本：好的狀態。
【English Translation】 English version: His original vows (fundamental vows), his fundamental virtues (fundamental merits) have great power, his fundamental intentions (fundamental thoughts) have great power; his fundamental causes and conditions are strong, the five roots (five abilities of faith, diligence, mindfulness, concentration, and wisdom) are strong, his actions are always strong, his restraint of evil is always strong, his observations are always strong, and his understanding and wishes are always strong. His power is immeasurable, like the sea, like the moon itself possessing purity and fullness, like the sun gradually eliminating darkness, like fire being able to manifest colors, like the void being difficult to defile, without attachment and thoughts being empty, like a bright pearl fully understanding the right Dharma, like a stone standing still, like a root being difficult to shake, like soft leather, his mind is without injury, like a flying bird with its mind lowered, like a beggar not seeking high position, happy in the county, in the valleys, like deer and monkeys not being close to worldly people. There are also scholars who often guide the masses, and also lead the masses, without anger towards people, no longer transforming all demons, liberating them in order, the dharmas are without teaching, they understand themselves, for the dharma of enlightenment, they are firm in meditation, not clinging to wrong views, having great compassion that is difficult to shake, their thoughts are always profound, not leaving the right path, no one can measure what they have obtained and what they think, hearing the Buddha's teachings they are moved to tears, what they abstain from is always very strict, everything is equipped with the thoughts and wishes that the Buddha practices, people come wanting to gather countless good thoughts, wishing to obtain faith as pure as the sea, increasing the purity of their wishes, cutting off jealousy and anger, always wishing for light to be present, knowing everything, reaching the joy of the light within, using the practice of vows to cut off disbelief and taboos, being cleansed by wisdom, fulfilling the wishes and practices of countless heavenly beings, cutting off all the decorations of the world, becoming pure and beautiful, holding the precepts purely and completely, being able to cut off the position of the Pratyekabuddha of the disciples, the wishes sought in the heart are firm and unmoving, what is done is ultimately accomplished, what is sought is often without fabrication, for the practice of good dharmas in the path of gods and humans they do not feel weary, completely achieving fulfillment on the Bodhisattva path, without worry or joy, not leaning towards all heterodox views, all respect and rejoice in the Buddhas. They completely see the light of the Dharma shining, without being able to be destroyed, they often meet with the Buddhas. Like a magician, all the dharmas he creates are not a real 'self', like a transformed person coming in the future, like a person in a dream experiencing past, future, and present events, like light shining, all the world can see his form, like two suns running, without stopping, the law of causes and conditions, like a shadow in birth and death, abiding in no womb, having cut off the thought of the womb, surpassing the not English version: good state.
取法，行遠棄已憂法器，菩薩意已無數，一切於世一切無能轉不墮，次近無所著，一切佛國界已度符節門，一切足解散善法，自上如法器，一切于諸佛，一切為如來所拜，以佛神住衣毛不動，能力如師子獨吼，常見敬一切，能飽滿世眾不亂誤，一切為諸佛所待知，如時覺行化，棄所疑，無彼受法，一切三世無不照知，一切黠慧說無窮，常行慈以得哀，不留事說經明不慧棄住，悉于諸人不兩隨，身意同生直，心為世眼三界明，悉三界無能輕易者，行非我，世所有展轉止，行不求眾樂，獨行信憶誠信，法不取不棄一切知演教，彼勸人住大學門，已至無恐怖，善說如來正法，一切卷句常行，求見者莫不喜，悉眾所從大樂得喜，在如來足下斷蓮，當樂善說一切佛法，樂行問不仇意著，於行于眾止所受恐怖斷，起力言行一切度轉，常直取所住不動，一切羸彼助說法坐師子座，數數有悉諸佛所知，一切在世無所墮，悉說行在入知常尊法，悉依諸佛行，常愿法不倦解待愚，如來善交無處所行，在十方世常好行一切，為人棄罪成福，默為日增已得入法門，譬如天法身無形故常掔內人，為菩薩一切不斷諸佛諸行，不住止欲，具菩薩棄已被人鎧，雖多怨嫉欲勝一切，于佛數數愿如來十種力地，一切想去已為知悉了，工校計知世聚散。一切行
【現代漢語翻譯】 現代漢語譯本：
『取法』，修行者應捨棄對自身『法器』的執著，菩薩的意念已是無數，在世間一切都不能使其墮落，接近於無所執著的狀態。他們已度過一切佛國，到達『符節門』（象徵著通往佛果的關口），一切善法都得以解脫。他們自身如同『法器』，一切都為諸佛所敬拜，一切都為如來所禮敬。他們以佛的神力住于身，即使衣毛不動，其能力也如獅子獨吼般強大。他們常見敬一切眾生，能使世間眾生飽滿而不迷誤。他們的一切都被諸佛所知曉，如時覺悟並教化眾生，捨棄疑惑，不接受任何法。他們照知一切三世，以智慧無窮地說法，常行慈悲以得哀憫，不留戀事物，講經說法，不因不慧而停滯。他們不隨順任何人，身心同生正直，心為世間之眼，是三界的明燈，三界中無人能輕易動搖他們。他們的行為並非爲了自我，世間的一切都將止息。他們修行不求眾樂，獨自修行，信守誠信。他們不取不捨一切法，知曉並演說教義。他們勸人進入大學之門，已到達無恐怖的境界，善說如來正法。他們常行一切卷句（佛經的章節），求見者無不歡喜，一切眾生都從中得到大樂和喜悅。他們斷除如來足下的蓮花（象徵著對佛的執著），應當樂於善說一切佛法，樂於修行，不懷仇恨，不執著于意念。在修行和大眾中，他們止息所受的恐怖，發起力量，言行一切都得以度脫和轉變。他們常住于正直，不為所動。一切羸弱者都得到他們的幫助，他們說法時坐在獅子座上。他們的一切都被諸佛所知曉，在世間不會墮落。他們所說所行都符合常尊之法，他們依隨諸佛的修行，常愿以法不倦地解脫愚昧。如來善於交談，無處不行，在十方世界常行一切善事，為人捨棄罪惡，成就福德。他們默默地增長，已得入法門，譬如天法身無形，卻常能堅固內心。他們作為菩薩，一切都不間斷諸佛的修行，不住止於慾望，具備菩薩的鎧甲，捨棄自我，利益他人。即使有許多怨恨和嫉妒，他們也想勝過一切。他們數數在佛前發願，希望得到如來的十種力量。他們的一切想法都已了知，工於計算，知曉世間的聚散。他們的一切行為都是爲了利益眾生。 現代漢語譯本：
『一切行』。
【English Translation】 English version:
'Taking the Dharma,' practitioners should abandon attachment to their own 'vessel of Dharma.' The intentions of Bodhisattvas are countless, and nothing in the world can cause them to fall. They approach a state of non-attachment. They have crossed all Buddha lands, reaching the 'Gate of the Seal' (symbolizing the gateway to Buddhahood), and all good dharmas are liberated. They themselves are like 'vessels of Dharma,' revered by all Buddhas and honored by all Tathagatas. They dwell with the divine power of the Buddha, and even if their hair does not move, their power is as strong as a lion's roar. They constantly respect all beings, able to fill the world without causing confusion. All their actions are known by the Buddhas, they awaken and teach beings in due time, abandoning doubts and not accepting any dharma. They know all three times, speaking endlessly with wisdom, constantly practicing compassion to gain pity, not clinging to things, explaining the scriptures, and not stopping due to lack of wisdom. They do not follow anyone, their body and mind are born upright, their heart is the eye of the world, the light of the three realms, and no one in the three realms can easily shake them. Their actions are not for themselves, and everything in the world will cease. They practice without seeking the pleasure of the masses, practicing alone, keeping faith and integrity. They neither take nor abandon any dharma, knowing and expounding the teachings. They encourage people to enter the gate of the university, having reached a state of no fear, and skillfully explain the true Dharma of the Tathagata. They constantly practice all the verses (chapters of the scriptures), and those who seek to see them are all delighted, and all beings receive great joy and happiness from them. They cut off the lotus at the feet of the Tathagata (symbolizing attachment to the Buddha), and should be happy to skillfully explain all the Buddha's teachings, happy to practice, not harboring hatred, and not clinging to thoughts. In practice and among the masses, they stop the fear they have received, generate strength, and all their words and actions are liberated and transformed. They always dwell in uprightness, not moved. All the weak receive their help, and when they preach, they sit on the lion's seat. All their actions are known by the Buddhas, and they will not fall in the world. What they say and do is in accordance with the ever-honored Dharma, they follow the practice of the Buddhas, and constantly wish to tirelessly liberate the ignorant with the Dharma. The Tathagata is good at communicating, goes everywhere, and constantly does all good deeds in the ten directions, abandoning sins and achieving blessings for people. They silently grow, having entered the gate of Dharma, like the formless heavenly Dharma body, which can always strengthen the inner heart. As Bodhisattvas, they never interrupt the practice of the Buddhas, do not dwell in desire, possess the armor of a Bodhisattva, abandon themselves, and benefit others. Even if there is much resentment and jealousy, they want to overcome everything. They repeatedly make vows before the Buddha, hoping to obtain the ten powers of the Tathagata. All their thoughts are known, they are skilled in calculation, and they know the gathering and scattering of the world. All their actions are for the benefit of all beings. English version:
'All actions.'
入生死，棄無所住亦不亂，已度於法海為藏貴寶，遍行於世一切已遠世。已習行大變化佛力足致無比，聚一意願見諸佛，棄不用一切世，所生生異界，如來有住在者，正覺無所著。遙見佛及其國界，聞其法，見其比丘僧，亦不五達，亦不六達，菩薩亦不從是世致彼聽視，猶故住是世耳。遙見正覺，亦聞明法，亦悉受行，譬如今面受奉行，令正等，使吾無疑，亦使如是，諸菩薩無懈怠，常面見佛善聽法，至夢傾意不為邪？」
佛便謂拔陂菩薩言：「善哉善哉！拔陂！是為哀眾辭，求眾之安，愍念三世，見義見樂見安，於人天能以如是義問如來。先亦自有德，於過去佛已施眾善福，已待遇眾佛，坐法義座，愿法無所愿援，奉受梵行，少欲約可於無食，喜具戒，起諸菩薩、常勸成菩薩、常愿尊菩薩，常愿菩薩意大，愿菩薩盛，愿菩薩得，其所求常慈有大，依一切等心，於人制意度無極，見佛常度理如來語求佛意。譬如和夷鐵無稱量，悉人意所常善知覺于面行，是汝德。
「拔陂！吾已意具知，雖爾者有現在佛定，名為常住止，是定為定意，堅不墮，不失意。」
「下耳根眾不他怠，唯如來為我解說是定意，為眾學作先，使眾人得安。愿愍是世，為人天世及諸菩薩大愿者，皆當以是見光自照。」
佛
【現代漢語翻譯】 現代漢語譯本：
『進入生死輪迴，捨棄無所執著，也不因此而心亂，已經渡過佛法之海，成為珍貴的寶藏，遍行於世間，一切都已遠離世俗。已經修習了偉大的神通變化，佛力足以達到無與倫比的境界，一心一意想要見到諸佛，捨棄不用世間的一切，所生之處都與衆不同。如來安住於此，正覺無所執著。遙見佛及其國土，聽聞佛法，見到比丘僧團，也不需要五種神通或六種神通，菩薩也不需要從這個世界到那個世界去聽聞觀看，仍然安住于這個世界。遙見正覺，也聽聞明晰的佛法，也全部接受奉行，就像現在當面接受奉行一樣，使之正確平等，使我沒有疑惑，也使其他菩薩沒有懈怠，常常面見佛，善於聽聞佛法，甚至在夢中也傾心向佛，不為邪念所動。』 佛陀對拔陂（B跋陀波羅，一位菩薩的名字）菩薩說：『善哉善哉！拔陂！這是爲了哀憫眾生而說的話，爲了尋求眾生的安樂，憐憫三世眾生，看到正義、快樂和安寧，對於人天眾生能夠以這樣的道理來問如來。你先前也自有功德，在過去諸佛那裡已經佈施了許多善福，已經侍奉過許多佛，坐在法義的座位上，愿求佛法而無所求，奉行清凈的修行，少欲知足，不貪求食物，喜歡持守戒律，發起諸菩薩心，常常勸勉成就菩薩，常常願望尊敬菩薩，常常願望菩薩心意廣大，願望菩薩興盛，願望菩薩有所得，他們所求的常常是慈悲廣大，依一切平等心，對於人能控制自己的意念，度過無極的苦海，見到佛常常能理解佛理，尋求佛的意願。譬如和夷鐵（一種鐵）沒有稱量，所有人的意願常常能善於覺察于表面行為，這是你的功德。』 『拔陂！我已完全知曉你的心意，即使如此，也有現在佛的禪定，名為常住止（一種禪定），這種禪定是禪定的意念，堅固不墮落，不失去意念。』 『下根的眾生不會懈怠，唯有如來為我解釋這種禪定的意念，為眾生學習做先導，使眾人得到安樂。愿憐憫這個世界，爲了人天世界以及諸位發大愿的菩薩，都應當以這種見光來照耀自己。』 佛陀說道。
【English Translation】 English version:
'Entering birth and death, abandoning attachment to nothing, and not being disturbed by it, having already crossed the sea of Dharma, becoming a precious treasure, traveling throughout the world, having distanced oneself from all worldly things. Having practiced great supernatural transformations, the Buddha's power is sufficient to reach the unparalleled realm, with a single-minded desire to see all Buddhas, abandoning the use of all worldly things, the places of birth are all different. The Tathagata dwells here, the Right Enlightenment is without attachment. Seeing the Buddha and his land from afar, hearing the Dharma, seeing the Sangha of Bhikkhus, not needing the five or six supernormal powers, the Bodhisattva does not need to go from this world to that world to listen and watch, but still dwells in this world. Seeing the Right Enlightenment from afar, also hearing the clear Dharma, also accepting and practicing it all, just like receiving and practicing it in person now, making it correct and equal, so that I have no doubts, and also so that other Bodhisattvas have no laziness, always seeing the Buddha, being good at hearing the Dharma, even in dreams, they are devoted to the Buddha, not moved by evil thoughts.' The Buddha said to Bālapī (Bhadrapala, a Bodhisattva's name) Bodhisattva: 'Excellent, excellent! Bālapī! These are words spoken out of compassion for sentient beings, to seek the peace of sentient beings, to have compassion for the three realms, to see righteousness, joy, and peace, and for humans and gods to be able to ask the Tathagata with such reasoning. You also have your own merits, having already given many good fortunes to the Buddhas of the past, having already served many Buddhas, sitting on the seat of Dharma, desiring the Dharma without seeking anything, practicing pure conduct, being content with little desire, not greedy for food, liking to uphold the precepts, arousing the minds of all Bodhisattvas, often encouraging the accomplishment of Bodhisattvas, often wishing to respect Bodhisattvas, often wishing the minds of Bodhisattvas to be vast, wishing Bodhisattvas to flourish, wishing Bodhisattvas to gain, what they seek is always great compassion, relying on all equal minds, being able to control one's thoughts towards people, crossing the boundless sea of suffering, seeing the Buddha often being able to understand the Buddha's principles, seeking the Buddha's will. For example, the iron of Heyi (a type of iron) has no measure, all people's intentions are often good at perceiving on the surface of actions, this is your merit.' 'Bālapī! I have fully understood your mind, even so, there is also the present Buddha's Samadhi, called the Constant Abiding Stop (a type of Samadhi), this Samadhi is the intention of Samadhi, firm and not falling, not losing intention.' 'Those of lower roots will not be lazy, only the Tathagata can explain the intention of this Samadhi for me, to be a guide for sentient beings to learn, so that all can obtain peace. May you have compassion for this world, for the sake of the human and heavenly worlds and all Bodhisattvas who have made great vows, all should use this light of vision to illuminate themselves.' The Buddha said.
便告菩薩拔陂言：「常行一法，常作莫饜，奉行如上，多益作莫減。如作車成便乘，便可隨常所求。已具凈，已諦念，已具堅，本力作一切善法，自致逾過便以有。何等為一法，見在佛定意，名為止定住者？所謂因緣，佛意作念，意不邪冥不亂，已默得持精進，不跌無形有待遇，常興空厚睡臥，為劇怨且遠避眾會，身常隱避惡知識莫親，隨善政友可法道，直根莫妄占近饜，欲少食不願貪，好法衣，不願壽長，隨本命慧身無所愛，不顧其親屬，本所生國速棄去。已親慈心，已得哀意，已住喜意，已行護心，諸蓋已棄，諸禪已習，色想已分別，陰想不取，諸入不受，諸大不宥，意已不亂生，受不住不凈，已得一切舍，向一切脫人，一切於人如己身，一切人皆非我，一切法無所取，從戒無所愿，常習欲定，多聞欲樂，戒陰不漏毀，定陰不動墮，於法無所復疑，與佛無諍，於法無所棄，于僧不誹謗。粗惡言以斷止，待遇于有道，過者常遠離，世音無樂不用，過世音常用愛樂，畜生音遠棄辟。六堅法已習，五度脫常當習，十惡作足已棄，十善作足親習，於九嬈能自解，於八無勢悉違舍，八精進常已習，九想行已行，八大人念為已得，諸禪莫取愛，莫以聞自大。理可綺，下耳聽，常重法，常欲法，色想已別自想身無所取，想人已悉
【現代漢語翻譯】 於是，佛陀告訴菩薩拔陂（B跋陂，一位菩薩的名字）說：『要恒常修行一種法，要恒常精進而不滿足，奉行以上所說的，多做有益的事情而不要減少。就像造好車子就乘坐它，就可以隨心所欲地到達想去的地方。已經具備清凈，已經真實地憶念，已經具備堅定的意志，以根本的力量去做一切善法，自然而然地超越一切，從而擁有。什麼叫做一種法呢？就是觀察佛陀的禪定意念，這叫做止定住。所謂因緣，佛陀的意念是這樣想的，意念不邪惡、不昏昧、不散亂，已經默默地保持精進，不墮落於無形無相的對待，常常興起空性，遠離貪睡和臥床，把劇烈的怨恨看作是應該遠離的，避開人群，身體常常隱蔽，遠離惡知識，不要親近，跟隨善政和道友，正直根本，不要妄自佔有，不要貪圖近處的滿足，慾望要少，不貪婪，喜歡法衣，不希望長壽，隨順本命的智慧，身體沒有所愛，不顧及親屬，迅速離開自己出生的國家。已經親近慈心，已經得到悲心，已經安住喜心，已經修行護心，各種煩惱已經捨棄，各種禪定已經修習，色想已經分別，陰想不執取，各種入處不受，各種大種不執著，意念已經不生亂，感受不住于不凈，已經得到一切舍，趨向一切解脫的人，一切對待他人如同對待自己，一切人皆非我，一切法無所執取，從戒律中無所愿求，常常修習欲定，多聞而樂於法，戒陰不漏不毀，定陰不動不墮落，對於法不再有疑惑，與佛沒有爭論，對於法沒有捨棄，對於僧團沒有誹謗。粗惡的言語已經斷除，對待有道之人，常常遠離過失，世俗的聲音沒有不喜歡的，超越世俗的聲音常常喜愛，畜生的聲音遠遠地拋棄。六種堅固的法已經修習，五度（佈施、持戒、忍辱、精進、禪定）的解脫應當常常修習，十惡已經完全捨棄，十善已經完全親近修習，對於九種煩惱能夠自我解脫，對於八種無勢完全違背捨棄，八種精進常常修習，九種想已經修行，八種大人之念已經得到，各種禪定不要執著愛戀，不要因為聽聞而自大。道理可以闡述，低下耳朵聽聞，常常重視法，常常渴望法，色想已經分別，自己觀想身體無所執取，觀想他人已經全部瞭解。 現代漢語譯本
【English Translation】 Then the Buddha said to Bodhisattva Bābhi (Bābhi, a Bodhisattva's name): 'Always practice one Dharma, always be diligent without being satisfied, follow what has been said above, do more beneficial things and do not reduce them. Just like making a car and then riding it, you can go wherever you want. You have already attained purity, you have already truly remembered, you have already attained firm will, use your fundamental strength to do all good deeds, naturally transcend everything, and thus possess. What is called one Dharma? It is observing the Buddha's meditative intention, which is called stopping, concentration, and abiding. The so-called causes and conditions, the Buddha's intention is to think like this, the intention is not evil, not dim, not scattered, already silently maintaining diligence, not falling into formless and form-based treatment, often arising emptiness, staying away from greed and sleeping in bed, regarding intense resentment as something to be avoided, avoiding crowds, the body often hidden, staying away from evil knowledge, not being close, following good governance and Dharma friends, being upright in your roots, not presumptuously occupying, not being greedy for immediate satisfaction, having few desires, not being greedy, liking Dharma robes, not hoping for long life, following the wisdom of your original life, the body has no love, not caring about relatives, quickly leaving the country where you were born. You have already been close to loving-kindness, you have already attained compassion, you have already abided in joy, you have already practiced equanimity, all kinds of afflictions have been abandoned, all kinds of meditations have been practiced, the perception of form has been distinguished, the perception of aggregates is not grasped, all kinds of entrances are not received, all kinds of great elements are not clung to, the mind is no longer disturbed, feelings do not dwell in impurity, you have already attained all relinquishment, moving towards all liberated people, treating everyone as yourself, all people are not me, all dharmas are not grasped, from precepts there is no desire, often practicing desire-concentration, hearing much and delighting in the Dharma, the aggregate of precepts does not leak or break, the aggregate of concentration does not move or fall, there is no longer any doubt about the Dharma, there is no dispute with the Buddha, there is no abandonment of the Dharma, there is no slander of the Sangha. Coarse and evil words have been cut off, treating those who have the Way, often staying away from faults, worldly sounds are not disliked, sounds beyond the world are often loved, the sounds of animals are thrown far away. The six firm dharmas have been practiced, the five perfections (generosity, morality, patience, diligence, meditation) of liberation should be practiced often, the ten evils have been completely abandoned, the ten good deeds have been completely practiced, you can liberate yourself from the nine afflictions, you completely violate and abandon the eight powerless states, the eight diligences are often practiced, the nine thoughts have been practiced, the eight thoughts of great men have been attained, do not cling to and love the various meditations, do not be arrogant because of hearing. The principles can be explained, lower your ears to listen, always value the Dharma, always desire the Dharma, the perception of form has been distinguished, contemplate your own body as having nothing to grasp, contemplate others and you have understood everything.' English version
舍，雖生不為可，陰想已分別，所有已不住，常求欲泥洹，愿不用生死行。于生死恐懼想，于諸陰想如怨，於四大如蛇，于諸入已想空，想三界無所住，見泥洹而獨樂。世作不復用，舍世隨佛，令於人無諍，一切於世無所親，一切諸佛常得面，有是身如夢見向脫，常凈潔善作，常為求一切諸想，分別計三堅定，常著念一切諸佛，依怙著善本，常思愿一切諸佛。自在欲定，不自願佛身相等，一切法不分別，計世知義不與諍，從受有能次第，隨如來住地利，得忍辱已下，入法身空身，為已知人身，不生不滅泥洹身，常以觀黠慧眼已為凈。一切法非我，愿佛意不墮不逾，一切于佛一其行，不念知欲求到，為無數識申直意。于為業不為彼，隨佛智遇善友如見尊，一切于諸菩薩無異意，悉反魔所作。一切世所有如幻，一切諸佛如光，照見如來，常行求菩薩意，度無極悉等等，億誠信見諸佛一切等善法。
「拔陂！是為現在佛面住定意，亦用是法定意為具來。何等定意具將是法來？所謂現在。現在佛面住定意為何等？拔陂！若有比丘、比丘尼、優婆塞、優婆夷，于戒常具足，常獨處不與眾，便起意念言：『阿彌陀佛為在何方常在說法？』如其所聞，便生念在西方。阿彌陀佛如來正覺所治也，去是佛國當過百千億佛界，名須摩
【現代漢語翻譯】 現代漢語譯本：捨棄，即使活著也不執著於此，對五蘊的思慮已經分別清楚，所有的一切都不再留戀，常常尋求涅槃，愿不再受生死輪迴的牽絆。對於生死感到恐懼，對於五蘊的思慮如同怨敵，對於四大元素如同毒蛇，對於六根的感受已經視為空無，認為三界沒有可以留戀的地方，見到涅槃而感到獨自的快樂。世俗的作為不再採用，捨棄世俗跟隨佛陀，使人與人之間沒有爭執，對於世間的一切都沒有親近之感，常常能夠見到諸佛，擁有這個身體如同夢見即將解脫，常常保持清凈和善行，常常爲了尋求一切的思慮，分別計算三界堅固的執著，常常念著一切諸佛，依靠著善的根本，常常思念一切諸佛。自在地進入禪定，不希望佛的身體與自己相等，對於一切法不作分別，認識到世間的意義而不與人爭論，從接受教誨開始有次第地修行，跟隨如來所處的境界，獲得忍辱之後，進入法身和空身，因為已經認識到人身，不生不滅的涅槃之身，常常用智慧的眼睛觀察，已經達到清凈。一切法都不是我，愿佛的意願不墮落不超越，一切都與佛的修行一致，不執著于知見和慾望，爲了無數的眾生表達正直的心意。所作所為不是爲了自己，跟隨佛的智慧遇到善友如同見到尊者，對於一切菩薩沒有分別的念頭，完全反抗魔的作為。世間的一切都如幻象，一切諸佛如同光明，照見如來，常常修行菩薩的意願，度化無邊無際的眾生，平等對待一切，以億萬的誠信見到諸佛，一切都平等地行善。 『跋陂（B跋陂，佛弟子名）！這就是現在佛面住定意的狀態，也用這種定意來成就未來。什麼樣的定意能夠帶來這種法？就是所謂的現在。現在佛面住定意是什麼樣的呢？跋陂！如果有比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾），對於戒律常常能夠具足，常常獨自居住不與大眾在一起，便會生起這樣的念頭：『阿彌陀佛（Amitābha，無量光佛）在哪個地方常常說法呢？』根據他所聽到的，便會生起念頭認為在西方。阿彌陀佛如來正覺所治理的佛國，距離這裡應當經過百千億佛界，名為須摩（Sumati，善意）。』
【English Translation】 English version: Abandoning, even while living, one does not cling to it; thoughts of the skandhas have been clearly distinguished, and nothing is lingered upon. One constantly seeks nirvana, wishing not to be bound by the cycle of birth and death. One feels fear towards birth and death, regards thoughts of the skandhas as enemies, the four great elements as snakes, and the sensations of the six senses as empty. One considers the three realms as having nothing to cling to, and finds solitary joy in seeing nirvana. Worldly actions are no longer adopted; abandoning the world, one follows the Buddha, ensuring no conflict among people. One feels no attachment to anything in the world, is always able to see the Buddhas, and having this body is like dreaming of imminent liberation. One constantly maintains purity and good conduct, constantly seeks all thoughts, distinguishes and calculates the firm attachments of the three realms, constantly remembers all the Buddhas, relies on the root of goodness, and constantly thinks of all the Buddhas. One enters samadhi freely, not desiring the Buddha's body to be equal to one's own. One does not discriminate among all dharmas, understands the meaning of the world without contention, and practices in an orderly manner from receiving teachings. Following the realm where the Tathagata resides, having obtained patience, one enters the Dharma body and the empty body, because one has already recognized the human body, the nirvana body that neither arises nor ceases. One constantly observes with the eye of wisdom, having already attained purity. All dharmas are not self; may the Buddha's will not fall or transgress. Everything is in accordance with the Buddha's practice, not clinging to knowledge or desire, expressing an upright intention for countless beings. One's actions are not for oneself; following the Buddha's wisdom, encountering good friends is like seeing a venerable one. One has no different thoughts towards all Bodhisattvas, completely opposing the actions of Mara. Everything in the world is like an illusion; all Buddhas are like light, illuminating the Tathagata. One constantly practices the Bodhisattva's intention, liberating boundless beings, treating all equally, and with billions of sincerity, seeing all Buddhas, all equally practicing good. 『B跋陂 (B跋陂, a disciple of the Buddha)! This is the state of the present Buddha-face-abiding samadhi, and this samadhi is also used to accomplish the future. What kind of samadhi can bring this dharma? It is what is called the present. What is the present Buddha-face-abiding samadhi like? B跋陂! If there is a bhikṣu (bhikṣu, a male monastic), a bhikṣuṇī (bhikṣuṇī, a female monastic), an upāsaka (upāsaka, a male lay follower), or an upāsikā (upāsikā, a female lay follower), who is always complete in precepts, and who often dwells alone without being with the crowd, then they will arise the thought: 『Where is Amitābha (Amitābha, the Buddha of Infinite Light) Buddha constantly teaching the Dharma?』 According to what they have heard, they will arise the thought that it is in the West. The Buddha-land governed by Amitābha Tathagata, the Perfectly Enlightened One, is located beyond hundreds of thousands of billions of Buddha-lands, and is named Sumati (Sumati, Good Intention).』
提國，眾菩薩所聚，聽尊說法已不亂意，常當念是國地。
「拔陂！譬如人臥夢，見聚銀若金及眾寶，親友知識極愛親屬，常樂欲見不饜，便與共戲樂，至意親密談。至寤尚識其所見，如事為人說，便為墮淚念識其想。拔陂！亦如是，菩薩白衣者若學者，聞阿彌陀佛所在國，常當念其方，無毀漏于戒，于戒陰莫用亂意，凈心念一日一夜至七日七夜，如是七日七夜畢念，便可見阿彌陀佛，或在夢中如來阿彌陀佛如來當面自見。譬如上頭夢男子，自想為住在空，不想夜亦不想晝，其眼根不為壁墻所遮，不為陰冥所蔽。拔陂！菩薩亦爾，作意行如是，如是于佛界中間，雖有須彌山，有遮迦謗、摩呵遮迦謗山及余黑山，不能遮其眼視，亦不能遮其意。菩薩亦未得天眼，視見阿彌陀佛；亦不得天耳，聽聞阿彌陀佛說經；亦未得神足，得往到阿彌陀佛國。菩薩亦不從是下世往生彼，但自故住是世，見阿彌陀佛如來，亦聞其說法如聞奉行，菩薩便從是定意，寤如所聞法，便為人廣說。
「拔陂！譬如人從隨沙離聞有好女字須聞，復有第二男子，聞有好女字阿凡和利，復有第三男子，聞有好女名為蓮華色，從聞展轉著污轉自作貪，是諸男子皆未見好女，但遙聞數數起意生念，便有淫起，從臥便夢見，便往到女處。是故羅閱
【現代漢語翻譯】 現代漢語譯本：提國（指佛國凈土），是眾多菩薩聚集的地方，他們聽聞佛陀的教誨後心意不會散亂，應當常常憶念這個國土。 『拔陂（一位菩薩的名字）！譬如有人在睡夢中，看見聚集的銀子、金子以及各種珍寶，還有親友、熟人、極其親愛的眷屬，總是渴望見到他們，永不滿足，便與他們一同嬉戲玩樂，真心親密地交談。等到醒來后，仍然記得夢中所見，就像真事一樣告訴別人，便會因為思念而流淚。拔陂！也是這樣，在家修行的菩薩或者正在學習的菩薩，聽聞阿彌陀佛所在的國土，應當常常憶念那個方向，不要在戒律上有任何毀壞或疏漏，在戒律的修行中不要讓心意散亂，以清凈的心念誦一日一夜乃至七日七夜，這樣七日七夜唸誦完畢，便能見到阿彌陀佛，或者在夢中見到如來阿彌陀佛，或者當面親自見到。譬如上面所說的夢中男子，他自己認為住在空中，不想夜晚也不想白天，他的眼根不會被墻壁遮擋，也不會被黑暗遮蔽。拔陂！菩薩也是這樣，如果這樣用心修行，在佛的境界中間，即使有須彌山（佛教中的聖山），有遮迦謗山、摩訶遮迦謗山以及其他的黑山，也不能遮擋他的視線，也不能遮擋他的意念。菩薩即使沒有得到天眼，也能看見阿彌陀佛；即使沒有得到天耳，也能聽聞阿彌陀佛講經；即使沒有得到神足通，也能到達阿彌陀佛的國土。菩薩也不是從這個地獄往生到那裡，只是安住在這個世界，就能見到阿彌陀佛如來，也能聽聞他講法，如同親身奉行一樣，菩薩便從這種禪定中醒來，如同所聽聞的佛法一樣，便為眾人廣泛宣說。 『拔陂！譬如有人從隨沙離（地名）聽到有個美麗的女子名叫須聞，又有第二個男子，聽到有個美麗的女子名叫阿凡和利，又有第三個男子，聽到有個美麗的女子名叫蓮華色，從聽到這些傳聞，逐漸產生貪慾，這些男子都沒有見過這些美麗的女子，只是遙遠地聽到，就多次生起念頭，便產生了淫慾，從睡夢中夢見，便前往女子所在之處。因此，羅閱
【English Translation】 English version: The land of Ti (referring to the Pure Land of Buddha), where many Bodhisattvas gather, after hearing the Buddha's teachings, their minds will not be distracted, and they should always remember this land. 'Bapi (name of a Bodhisattva)! It is like a person in a dream, seeing a collection of silver, gold, and various treasures, as well as relatives, acquaintances, and extremely beloved family members, always longing to see them, never satisfied, and then playing and having fun with them, sincerely and intimately talking. When they wake up, they still remember what they saw in the dream, and tell others as if it were real, and they will shed tears because of missing them. Bapi! It is also like this, a Bodhisattva who practices at home or a Bodhisattva who is learning, upon hearing about the land where Amitabha Buddha resides, should always remember that direction, and should not have any damage or omissions in the precepts, and should not let their minds be distracted in the practice of the precepts, with a pure mind reciting for one day and one night up to seven days and seven nights, after completing seven days and seven nights of recitation, they will be able to see Amitabha Buddha, or see the Tathagata Amitabha Buddha in a dream, or see him face to face. It is like the man in the dream mentioned above, he thinks he lives in the air, he does not think of night or day, his eye roots will not be blocked by walls, nor will they be obscured by darkness. Bapi! Bodhisattvas are also like this, if they practice diligently in this way, in the middle of the Buddha's realm, even if there is Mount Sumeru (a sacred mountain in Buddhism), there are Mount Chakabanga, Mount Mahachakabanga, and other black mountains, they cannot block their vision, nor can they block their thoughts. Even if the Bodhisattva has not obtained the divine eye, they can see Amitabha Buddha; even if they have not obtained the divine ear, they can hear Amitabha Buddha preaching; even if they have not obtained the divine foot, they can reach the land of Amitabha Buddha. The Bodhisattva does not go from this lower world to be reborn there, but just stays in this world, they can see the Tathagata Amitabha Buddha, and they can hear him preach, as if they were practicing it themselves, and the Bodhisattva will wake up from this meditation, just like the Dharma they heard, and then widely preach it to others.' 'Bapi! It is like a person from Suisha Li (a place name) hearing that there is a beautiful woman named Xuwen, and then a second man, hearing that there is a beautiful woman named Afanheli, and then a third man, hearing that there is a beautiful woman named Lotus Color, from hearing these rumors, gradually generating greed, these men have not seen these beautiful women, but just heard about them from afar, and they repeatedly generate thoughts, and then lust arises, and they dream about it in their sleep, and then go to the place where the women are. Therefore, Luo Yue
祇城中男子，如是起意，如是便見，與共會合，便亂習淫法，曉竟便寤故，識如問如知。拔陂！為汝說如是，從是因緣如是法說，從是不還，受別於無上覺道，我復為其說，當來於後久遠，當名為善寤如來、無所著、正覺，其人但得恣意見想，如是正見。如是菩薩，拔陂！亦如是，住在是世間，彼有阿彌陀佛，已聞數數念，便見如來阿彌陀佛見在，佛面見住上定意，見便難問如來，從何法會菩薩得生是世？阿彌陀佛便為諸菩薩說言：『常唸佛意善習不捨，常行幻作便得生是佛國。』何等常唸佛？念如來法不忘。今是如來、無所著、正覺，身有三十二大人相，紫磨金色身，如凈明月水精珠身。譬如眾寶所瓔珞，在眾弟子中獨說法，如是為其誠說。何以無所壞故，何所不壞敗者，地水火風神天梵王，是皆不亡色痛想行識，如有念如來，因緣如空，空便為已得，是爲念佛意，菩薩常寤已舍其定。拔陂！汝用是便到彼所，從到便說是事，從有是如是法說，可使受別，不復還墮于無上得正覺。拔陂！亦汝及摩呵迦葉，及因陀達菩薩，及須深天子，亦及余，於是定意有得者。
「拔陂！過去久遠有一男子，于曠野澤中便大饑復渴，于澤中便得臥，夢得好飯食，極意飽食，所飢渴便飽。適寤自意身飽滿，便自計是法。譬如夢食
【現代漢語翻譯】 現代漢語譯本：祇園城中的男子，如果這樣想，這樣看見，與人相會，就混亂地進行淫慾之事，天亮醒來后，仍然知道自己所想所見。拔陂（佛陀弟子名）！我為你講述這樣的道理，從這樣的因緣來說法，從此不再退轉，接受無上覺道的授記。我再為他們說，將來在很久以後，會有一位名為善寤如來（佛名）、無所著、正覺的佛出現，那人只是隨自己的意願去想，這樣就是正見。拔陂！菩薩也是這樣，住在這個世間，他們聽聞阿彌陀佛（佛名）的名號，常常憶念，就能看見阿彌陀佛如來顯現在眼前，在佛面前安住于禪定之中。看見后就向如來請教，『菩薩從何種法會得以生於此世？』阿彌陀佛就為諸菩薩說：『常常憶念佛的意念，善於修習而不捨棄，常常修行幻化之法，就能往生這個佛國。』什麼是常常憶念佛呢？就是憶念如來的法而不忘。現在這位如來、無所著、正覺，身上有三十二種大丈夫相，身體是紫磨金色，像清凈明月和水精珠一樣。譬如用各種珍寶裝飾，在眾弟子中獨自說法，這樣為他們誠實地講述。為什麼不會壞呢？什麼不會敗壞呢？地、水、火、風、神、天、梵王，這些都不會失去色、受、想、行、識。如果有人憶念如來，因緣就像虛空一樣，虛空就如同已經得到，這就是憶念佛的意念，菩薩常常覺悟，已經捨棄了禪定。拔陂！你用這個方法就能到達那個地方，到達后就說這件事，從這裡有這樣的法說，可以使人接受授記，不再退轉，最終獲得無上正覺。拔陂！你也和摩訶迦葉（佛陀弟子名），以及因陀達菩薩（菩薩名），以及須深天子（天神名），以及其他一些人，在禪定中有所得。 拔陂！過去很久以前，有一個男子，在曠野中感到非常飢餓和口渴，在曠野中躺下，夢見得到了美味的飯食，盡情地飽餐了一頓，飢渴都得到了滿足。醒來后，他感覺自己身體飽滿，就自己思考這個道理。譬如夢中吃飯。
【English Translation】 English version: A man in the city of Gīta, if he thinks like this, sees like this, and meets with others, he engages in confused sexual practices. When he wakes up at dawn, he still knows what he thought and saw. Bālapī (name of a Buddha's disciple)! I tell you this principle, explaining the Dharma from such causes and conditions. From this, one does not regress and receives the prediction of unsurpassed enlightenment. I will tell them again that in the distant future, there will be a Buddha named Śubhāsvapna Tathāgata (Buddha's name), Arhat, Samyaksaṃbuddha. That person just thinks according to his own will, and this is right view. Bālapī! Bodhisattvas are also like this, living in this world. They hear the name of Amitābha Buddha (Buddha's name), and constantly remember it. They can see Amitābha Tathāgata appearing before them, abiding in samadhi in front of the Buddha. After seeing this, they ask the Tathāgata, 'From what Dharma assembly do Bodhisattvas get to be born in this world?' Amitābha Buddha then tells the Bodhisattvas, 'Constantly remember the Buddha's intention, practice diligently without abandoning it, and constantly practice the Dharma of illusion, then you can be reborn in this Buddha land.' What is constantly remembering the Buddha? It is remembering the Tathāgata's Dharma without forgetting. Now this Tathāgata, Arhat, Samyaksaṃbuddha, has thirty-two major marks of a great man on his body. His body is the color of purple-gold, like a pure bright moon and crystal pearl. Like being adorned with various treasures, he teaches the Dharma alone among his disciples, thus truthfully explaining it to them. Why will it not be destroyed? What will not decay? Earth, water, fire, wind, gods, heavens, Brahma, these will not lose form, feeling, perception, volition, and consciousness. If someone remembers the Tathāgata, the causes and conditions are like emptiness, and emptiness is like having already attained it. This is the intention of remembering the Buddha. Bodhisattvas are always awakened and have already abandoned samadhi. Bālapī! You can use this method to reach that place. After arriving, speak of this matter. From here, there is such a Dharma teaching that can enable people to receive predictions, not regress, and ultimately attain unsurpassed enlightenment. Bālapī! You, Mahākāśyapa (name of a Buddha's disciple), and Indradatta Bodhisattva (name of a Bodhisattva), and Sudīpa Deva (name of a god), and others, have gained something in samadhi. Bālapī! In the distant past, there was a man who felt very hungry and thirsty in the wilderness. He lay down in the wilderness and dreamed of getting delicious food, eating his fill, and his hunger and thirst were satisfied. When he woke up, he felt his body was full, and he pondered this principle. It is like eating in a dream.
，其如是觀便忍受別，于佛法菩薩亦如是，居家或學，聞佛所在方，常至意當念其方，常愿欲見佛，莫取想于胎，亦莫想自有身，常住空想，有想當想念佛，從以空想便以住，以能想念佛，凈如琉璃寶中尊，如是念便見如來。
「拔陂！譬如人從本生國到他方，久久還念本所生國遊戲所見，樂臥便夢還故國，便遊戲，生想如故所到處，於國中恣意戲。寤便為親近及知識左右侍人說言，我往如是，我見如是，我所到到所作到如是。拔陂！菩薩亦如是，居家及學，聞佛所在方，常當念其方，愿常欲見佛。如是念，菩薩會見如來，凈如琉璃寶中尊。
「拔陂！譬如觀污露比丘，取半壞敗色著其前，便見已，青黑亦見、壞亦見，空隨如煙，但見白骨在前，是骨從何來？誰持著是？誰所作是？皆意所作耳。拔陂！菩薩亦如是，持佛不歸他，住在是定意，所向方便愿見佛，其方有佛者即見如來身。何以故？以倚著定故。復已持佛故，住在是定，以佛威神，復己定力，自復以宿功德作，三令悉見如來。
「拔陂！譬如人，年尚少，樂自抆拭凈器受麻油，凈器受清水新磨鏡，若於水精器自觀其身，悉於是中見其形。
「拔陂！汝寧謂是人形入油水鏡水精器不？若已在其中耶？」
對言：「如來！不。我
【現代漢語翻譯】 現代漢語譯本：如果這樣觀察，就能忍受差別。對於佛法和菩薩也是如此。在家或學習的人，聽到佛所在的地方，常常心念那個方向，常常希望見到佛，不要執著于胎兒的形象，也不要執著于自身的存在，要常住于空想。如果有念頭，就應當想念佛。從空想開始，就能安住于空想，因為能夠想念佛，就像琉璃寶中的尊者一樣清凈。這樣想念，就能見到如來。 跋陂（B跋陂，佛陀弟子名）！譬如一個人從出生地到其他地方，很久之後又想起自己出生的地方，想起在那裡玩耍和看到的情景，快樂地躺下做夢，夢見回到故鄉，在那裡玩耍，產生和以前去過的地方一樣的想法，在故鄉隨意玩樂。醒來后，就對親近的人和侍從說，我以前去過那裡，我看到過那裡，我到過那裡，做過那些事。跋陂！菩薩也是這樣，在家或學習的人，聽到佛所在的地方，常常心念那個方向，希望常常見到佛。這樣想念，菩薩就能見到如來，就像琉璃寶中的尊者一樣清凈。 跋陂！譬如一個觀察不凈的比丘，取一塊半壞的布放在面前，看到后，會看到青黑的顏色，也會看到破敗的樣子，空虛得像煙霧一樣，只看到白骨在眼前。這些骨頭從哪裡來？是誰拿來的？是誰做的？都是意念所造成的。跋陂！菩薩也是這樣，執持佛，不歸向其他，安住在這種定意中，所向往的地方，希望見到佛，如果那個地方有佛，就能見到如來身。為什麼呢？因為依靠著定力。又因為執持佛，安住在這種定中，憑藉佛的威神力，加上自己的定力，再加上自己宿世的功德，這三者共同作用，就能見到如來。 跋陂！譬如一個人，年紀還小，喜歡自己擦拭乾凈的器皿，用乾淨的器皿盛麻油，用乾淨的器皿盛清水，用新磨的鏡子，或者用水晶器皿觀察自己的身體，都能在其中看到自己的形象。 跋陂！你認為這個人形進入了油、水、鏡子、水晶器皿中嗎？還是已經存在其中呢？ 回答說：『如來！不是的。』
【English Translation】 English version: If one observes in this way, one can endure differences. It is the same for the Dharma and Bodhisattvas. Whether at home or studying, upon hearing where the Buddha is, one should constantly keep that direction in mind, always wishing to see the Buddha. Do not cling to the image of a fetus, nor to the existence of one's own body. One should always dwell in emptiness. If thoughts arise, one should contemplate the Buddha. Starting from emptiness, one can abide in emptiness. Because one can contemplate the Buddha, one becomes as pure as a venerable one within a crystal treasure. By contemplating in this way, one can see the Tathagata. B跋陂 (B跋陂, name of a Buddha's disciple)! It is like a person who, having left their birthplace for another place, after a long time remembers their birthplace, the places they played and the sights they saw. They lie down happily and dream of returning to their homeland, playing there, and having the same thoughts as when they were there before, enjoying themselves freely in their homeland. Upon waking, they tell their close friends and attendants, 'I went there before, I saw that, I went there, I did those things.' B跋陂! It is the same for Bodhisattvas. Whether at home or studying, upon hearing where the Buddha is, one should constantly keep that direction in mind, always wishing to see the Buddha. By contemplating in this way, Bodhisattvas can see the Tathagata, as pure as a venerable one within a crystal treasure. B跋陂! It is like a monk who contemplates impurity, taking a piece of half-rotten cloth and placing it before them. Upon seeing it, they see the blue-black color, they see the decaying state, empty like smoke, and only see white bones before them. Where did these bones come from? Who brought them? Who made them? They are all created by the mind. B跋陂! It is the same for Bodhisattvas. Holding onto the Buddha, not turning to others, abiding in this state of concentration, wherever they aspire to be, wishing to see the Buddha, if there is a Buddha in that place, they can see the Tathagata's body. Why is this? Because they rely on the power of concentration. Also, because they hold onto the Buddha, abiding in this state of concentration, through the Buddha's majestic power, combined with their own power of concentration, and their past merits, these three together enable them to see the Tathagata. B跋陂! It is like a person, still young, who enjoys cleaning vessels, using a clean vessel to hold sesame oil, a clean vessel to hold clear water, using a newly polished mirror, or observing their body in a crystal vessel, they can see their image in it. B跋陂! Do you think that this person's form enters the oil, water, mirror, or crystal vessel? Or is it already there? They replied: 'Tathagata! No.'
謂內不可得，及麻油水鏡水精悉見影住其前，亦不從光中來，亦不從身中出。」
佛言：「善哉善哉！拔陂！實如是。以凈色已分別，諸菩薩欲見佛，易無難，見即能問，得問能對，所聞內喜，其復內爾：『是諸佛從何來？我到何所？是皆無從來，知如來無從去。云其自身其復生意爾，但意行是三界耳。我欲觀天，意即見天，以意作佛，亦以意見，但是我意；為佛如來但意耳，及我身意也。以意見佛，意不能見意，意不能知意，意想為無智，不想意為泥洹。』是法無堅，皆從自可起，自可悉空，求自可亦無有。拔陂！菩薩亦如是住在其定。
「拔陂！有四法菩薩疾得是定。何等為四？一為無央信，二為精進無能逮，三為黠不受彼教，四為親善友。拔陂！是為四法，菩薩用疾得是定。復有四法，菩薩疾得是定：常求見佛，常愿聞法，計無所住，求佛意不忘。菩薩用是四法，疾得是定。復有四法。何等為四？不樂俗言、不樂有人識、不欲世樂、不到睡臥試，但除大小便及飯食時及經行。不識會四輩及餘眾，常以法佈施轉增，不樂好色及待過利。是為四法，菩薩疾得是定。復有四法疾得是定：常作佛形像，次畫作其好；常持是定意，亦以意樂是定住久長止，亦書受奉行；是定起，棄綺可意無綺可法，便住無上獨
【現代漢語翻譯】 現代漢語譯本： 『所謂內在不可得，就像麻油、水鏡、水精能顯現影像，影像停留在它們前面，既不是從光中來，也不是從自身中出去。』 佛說：『好啊，好啊！拔陂（B跋陀波羅，菩薩名）！確實是這樣。因為已經分別了清凈的色法，菩薩想要見佛，容易沒有困難，見到就能發問，得到發問就能回答，所聽到的內心歡喜，他們內心會想：『這些佛從哪裡來？我將去向哪裡？』這些都沒有來處，知道如來沒有去處。說他們自身，他們又會這樣想，只是意念在三界中執行罷了。我想要看天，意念就能看到天；用意念造佛，也是用意念見佛，但這只是我的意念；對於佛如來，也只是意念，以及我的身意。用意念見佛，意念不能見意念，意念不能知道意念，意念的想是無智，不想意念就是涅槃。』這個法不是堅固的，都從自身可以生起，自身可以全部空無，尋求自身也是沒有的。拔陂！菩薩也像這樣安住在禪定中。 『拔陂！有四種法，菩薩能迅速得到這種禪定。哪四種呢？一是具有無量的信心，二是精進到無人能及，三是聰明不接受其他教導，四是親近善友。拔陂！這四種法，菩薩用來迅速得到這種禪定。還有四種法，菩薩能迅速得到這種禪定：常常尋求見佛，常常希望聽聞佛法，認為沒有什麼是可以執著的，尋求佛的意念不忘。菩薩用這四種法，能迅速得到這種禪定。還有四種法。哪四種呢？不喜愛世俗的言語，不希望有人認識自己，不貪圖世間的快樂，不到睡眠休息的時候，只在大小便、吃飯和經行的時候才休息。不認識四眾弟子和其他人，常常用佛法佈施，不斷增長，不貪戀美色，不期待過分的利益。這四種法，菩薩能迅速得到這種禪定。還有四種法能迅速得到這種禪定：常常製作佛的形像，然後描繪它的美好；常常保持這種禪定意念，也用意念喜歡這種禪定，長久安住，也書寫受持奉行；這種禪定生起時，捨棄華麗可愛的，沒有華麗可愛的法，便安住在無上獨一的境界。
【English Translation】 English version: 'That which is said to be unattainable within, like sesame oil, water mirrors, and crystal, all see reflections dwelling before them, neither coming from the light nor going out from the body.' The Buddha said, 'Excellent, excellent! Bālapī (Bhadrapāla, a Bodhisattva's name)! It is indeed so. Because pure forms have been distinguished, Bodhisattvas who wish to see the Buddha find it easy and without difficulty. Upon seeing, they can ask questions, and upon receiving questions, they can answer. What they hear brings joy within, and they think, 『Where do these Buddhas come from? Where will I go?』 These have no origin, knowing that the Tathāgata has no destination. Speaking of themselves, they think, 『It is only the mind that operates within the three realms.』 If I wish to see the heavens, the mind sees the heavens; if I create a Buddha with the mind, I also see the Buddha with the mind, but this is only my mind. For the Buddha Tathāgata, it is only the mind, and my bodily mind. Seeing the Buddha with the mind, the mind cannot see the mind, the mind cannot know the mind. The mind's thinking is ignorance, and not thinking of the mind is Nirvāṇa.』 This Dharma is not solid; it all arises from oneself, can all be emptied by oneself, and seeking oneself is also non-existent. Bālapī! Bodhisattvas also abide in samādhi in this way. 'Bālapī! There are four dharmas by which Bodhisattvas quickly attain this samādhi. What are the four? First, having immeasurable faith; second, being diligent to the point of being unmatched; third, being wise and not accepting other teachings; and fourth, being close to good friends. Bālapī! These are the four dharmas that Bodhisattvas use to quickly attain this samādhi. There are also four dharmas by which Bodhisattvas quickly attain this samādhi: constantly seeking to see the Buddha, constantly wishing to hear the Dharma, considering nothing to be clung to, and not forgetting the intention to seek the Buddha. Bodhisattvas use these four dharmas to quickly attain this samādhi. There are also four dharmas. What are the four? Not delighting in worldly speech, not wishing to be recognized by others, not desiring worldly pleasures, and not resting until sleep, except for the times of urination, defecation, eating, and walking meditation. Not recognizing the four assemblies and other people, constantly giving the Dharma as alms, increasing continuously, not being attached to beautiful forms, and not expecting excessive benefits. These are the four dharmas by which Bodhisattvas quickly attain this samādhi. There are also four dharmas by which one quickly attains this samādhi: constantly making images of the Buddha, then depicting their beauty; constantly holding this samādhi in mind, also liking this samādhi with the mind, abiding in it for a long time, and also writing, receiving, and practicing it; when this samādhi arises, abandoning the ornate and pleasing, there is no ornate and pleasing Dharma, and then abiding in the supreme and unique state.'
尊道；常營護如來教令諦不忘。是為四法，菩薩用疾得是定。」
佛爾時知是義，便說偈言：
「當生信于尊令， 莫畏法所空說， 行精進斷截臥， 滿三月當坐行， 常說法尊所言， 偏教令演其功， 莫樂著見待遇， 無所著得是法。 紫磨色相百福， 常作唸佛在前， 歡喜光一切照， 形極好如金珠， 過去佛及未來， 常當念叉手住， 亦見在人天尊， 悉恭敬善法念。 常待遇于德王， 以華香散其形， 與飲食常凈心， 求是定當何難， 鼓吹增及琴瑟， 常作樂無量象， 造喜悅無數喜， 常愿求無極定。 常造作無比形， 好分別相具好， 金色身禮清凈， 欲愿定是何難， 所念法常唸作， 凈潔戒聞欲求， 偕事聚壞散棄， 於是定得不久。 莫生嬈于有形， 行慈心具依護， 且當觀欲善苦， 求是定得不久， 生意喜于說法， 相侍尊常禮尊， 莫綺可棄貪慳， 於法說莫疾弄。 如是令善可待， 所生滅如來說， 無數佛悉所教， 所求定莫為難。
「拔陂！菩薩當於說法比丘恭敬，常當禮遇具作待如尊，於是定便為進。拔陂！菩薩有于說經比丘亂意，有念嫉怨恨無清凈心
【現代漢語翻譯】 現代漢語譯本 『尊敬道法；常常守護如來的教誨，真實不忘。』這就是四種方法，菩薩用這些方法可以迅速獲得這種禪定。」
佛陀當時知道這個道理，就說了偈語：
『應當對尊者生起信心，不要害怕佛法所說的空性， 精進行道，斷除懈怠睡眠，滿三個月應當坐禪修行， 常常宣說尊者所說的話，普遍教導，宣揚其功德， 不要貪戀所見所聞的待遇，無所執著才能得到這種法。 佛陀的紫磨金色身相具足百福，常常憶念佛陀在眼前， 佛陀的歡喜光明照耀一切，形體極其美好如同金珠， 過去佛和未來佛，應當常常合掌站立憶念， 也見到現在的人天之尊，都恭敬地憶念善法。 常常以對待德王的禮儀對待佛陀，用鮮花香料散佈在佛陀的形體上， 用飲食供養，常常保持清凈的心，求得這種禪定又有什麼困難呢？ 用鼓樂、琴瑟等樂器，常常演奏無量的樂曲， 創造喜悅，無數的喜悅，常常發願求得無上的禪定。 常常造作無比殊勝的形像，好好地分別其相好， 金色身禮拜清凈，想要獲得禪定又有什麼困難呢？ 所憶念的佛法常常憶念修行，清凈持戒，聽聞佛法， 與世間的一切聚散離合，都看作是虛幻不實的，這樣很快就能得到禪定。 不要對有形的事物產生迷戀，行慈悲心，具足依護， 應當觀察慾望的善惡苦樂，求得這種禪定很快就能得到。 心中歡喜聽聞佛法，侍奉尊者，常常禮敬尊者， 不要貪圖華麗，捨棄貪婪吝嗇，對於佛法，不要輕率地戲弄。 像這樣，善法就可以期待，如來所說的生滅法， 無數的佛陀都這樣教導，所求的禪定沒有什麼困難。
『跋陂（B跋陂，人名）！菩薩應當對說法比丘恭敬，常常禮遇，像對待尊者一樣，這樣禪定就會進步。跋陂！菩薩如果對說法比丘心生雜念，有嫉妒怨恨，沒有清凈心，
【English Translation】 English version 'Respect the path; constantly protect the Tathagata's teachings, truly without forgetting.' These are the four methods, which Bodhisattvas use to quickly attain this samadhi.」
The Buddha, knowing this meaning at that time, then spoke in verse:
『One should generate faith in the venerable one, not fear the emptiness spoken of in the Dharma, Practice diligently, cut off laziness and sleep, for three full months one should sit in meditation, Constantly proclaim the words of the venerable one, universally teach and expound their merits, Do not be attached to the treatment one sees and hears, without attachment one can attain this Dharma. The Buddha's purple-gold body is adorned with a hundred blessings, constantly remember the Buddha before you, The Buddha's joyful light illuminates all, the form is extremely beautiful like a golden pearl, Past Buddhas and future Buddhas, one should always remember them with palms together, Also see the present venerable ones of humans and devas, all respectfully remember the good Dharma. Always treat the Buddha with the respect due to a virtuous king, scatter flowers and incense on the Buddha's form, Offer food and drink, always maintain a pure heart, what difficulty is there in seeking this samadhi? With drums, flutes, and stringed instruments, constantly play immeasurable music, Create joy, countless joys, constantly vow to seek the unsurpassed samadhi. Constantly create incomparable forms, carefully distinguish their excellent features, The golden body bows in purity, what difficulty is there in desiring samadhi? The Dharma that is remembered, constantly remember and practice, purely uphold the precepts, listen to the Dharma, All the gatherings and dispersals of the world, see them as illusory and unreal, in this way one will quickly attain samadhi. Do not generate infatuation with forms, practice loving-kindness, fully protect, One should observe the good, evil, and suffering of desires, seeking this samadhi can be attained quickly. The mind rejoices in hearing the Dharma, serve the venerable one, constantly pay respects to the venerable one, Do not be greedy for splendor, abandon greed and stinginess, regarding the Dharma, do not be frivolous. In this way, good Dharma can be expected, the arising and ceasing that the Tathagata speaks of, Countless Buddhas have all taught this, the samadhi sought is not difficult.
『B跋陂 (B跋陂, a person's name)! Bodhisattvas should respect the Dharma-speaking Bhikshu, always treat them with respect, as if they were venerable ones, in this way samadhi will progress. B跋陂! If Bodhisattvas have distracted thoughts towards the Dharma-speaking Bhikshu, have jealousy, resentment, and no pure mind,
。拔陂！眾非義所載，令許菩薩得是定意，至德尊滿道，義終無是。拔陂！譬如有眼男子，凈夜無雲霧，于夜半時仰頭視上，便見無數星宿。拔陂！菩薩亦如是，受護佛法者觀于意，在東方見無數佛，無數百無數千無數萬無數億百千，求見甚易，眼精所觀見。拔陂！譬如來正覺眼，一切知一切見。菩薩亦如是，於是見在佛住正定意，從幻聞具行，從精進無偕具行，佈施具行，戒度具行，忍辱具行，禪意具行，黠度定具行，得脫黠具行，度無上黠具行。」佛爾時解是義說偈言：
「有眼觀上視空， 于凈月中夜起， 見無數億千里， 雖曉明意在識， 定意爾菩薩得， 見無數千佛國， 從定寤意故識， 亦于眾說國好。 定眼凈次覺視， 無蔽障觀十方， 勝可愛為覺眼， 是定凈用見尊。 尊無時想觀世， 觀十方三世尊， 斷毒凈無胎相， 愿聽善學上德。 亦聽法快甚涼， 可疾念空止要， 我是法愿與俱， 安樂眾愿為佛。 如無量菩薩色， 見佛國億萬數， 菩薩爾得定后， 見無央諸尊形。 有意學遍慈仁， 從我聞悉持行， 是定爾菩薩得， 無數百法不持。 信羞慚生想愛， 悉遠棄世所可， 何不作世法施， 從是得凈止地。
【現代漢語翻譯】 現代漢語譯本 「跋陂（B跋陂，人名）！如果說眾生通過不正當的行為就能獲得菩薩的這種禪定意念，達到至高無上的圓滿境界，那是不可能的。跋陂！譬如一個視力正常的男子，在晴朗無雲的夜晚，於半夜時分抬頭仰望天空，就能看到無數的星辰。跋陂！菩薩也是如此，那些守護佛法的人觀察自己的意念，在東方就能看到無數的佛，無數百、無數千、無數萬、無數億百千，想要見到他們非常容易，就像眼睛能看到一樣。跋陂！就像如來正覺的眼睛，能知曉一切、看到一切。菩薩也是如此，他們能看到佛安住在正定之中，從幻化中聽聞並實踐，從精進無懈怠中實踐，佈施中實踐，持戒中實踐，忍辱中實踐，禪定中實踐，智慧中實踐，解脫智慧中實踐，達到無上智慧的實踐。」佛陀當時爲了闡明這個道理，說了以下偈語： 「有眼睛的人仰望天空，在清凈的月夜起身，能看到無數億萬里的星辰，雖然明白這是意識的認知，但菩薩通過禪定也能獲得這種能力，看到無數的佛國。從禪定中醒來，意識清醒，也能向眾人講述佛國的美好。禪定的眼睛清凈明亮，沒有遮蔽，能看到十方世界。勝過可愛的是覺悟的眼睛，這種禪定能讓人清晰地看到尊者。尊者沒有時間概念地觀察世界，觀察十方三世的尊者，斷除毒害，清凈無垢，愿聽聞並學習至上的德行。聽聞佛法，如同清涼，可以迅速地專注于空性，這是修行的要點。我願意與你們一同修行佛法，讓眾生安樂，愿他們都能成佛。如同無量的菩薩，能看到億萬佛國，菩薩獲得禪定后，能看到無數尊者的形象。有心學習慈悲的人，從我這裡聽聞並實踐，菩薩通過這種禪定，能掌握無數的佛法。相信慚愧，生起愛心，完全捨棄世俗的慾望，為何不實踐世間的佈施，從而獲得清凈的境界。」
【English Translation】 English version 『B跋陂 (B跋陂, a name)! It is not possible that beings, through unrighteous actions, could attain the Bodhisattva's state of meditative concentration, reaching the supreme and perfect state. B跋陂! It is like a man with good eyesight, on a clear, cloudless night, looking up at the sky at midnight, who can see countless stars. B跋陂! Bodhisattvas are also like this; those who protect the Dharma, observing their own minds, can see countless Buddhas in the East, countless hundreds, thousands, tens of thousands, hundreds of millions, and billions, and it is very easy to see them, just as the eyes can see. B跋陂! It is like the Tathagata's (如來) eye of perfect enlightenment, which knows all and sees all. Bodhisattvas are also like this; they can see the Buddha dwelling in right concentration, hearing and practicing from illusion, practicing from tireless diligence, practicing giving, practicing precepts, practicing patience, practicing meditation, practicing wisdom, practicing liberation wisdom, and practicing the attainment of supreme wisdom.』 At that time, the Buddha, to clarify this meaning, spoke the following verses: 『Those with eyes look up at the sky, rising in the clear moonlit night, can see countless billions of miles of stars, although they understand this is a perception of consciousness, but Bodhisattvas, through meditation, can also gain this ability, seeing countless Buddha lands. Awakening from meditation, with a clear consciousness, they can also tell others about the beauty of the Buddha lands. The eyes of meditation are clear and bright, without obstruction, able to see the ten directions. More lovely than anything is the eye of enlightenment; this meditation allows one to clearly see the honored ones. The honored ones observe the world without the concept of time, observing the honored ones of the ten directions and three times, cutting off poisons, pure and without defilement, wishing to hear and learn the supreme virtues. Hearing the Dharma is like coolness, one can quickly focus on emptiness, which is the key to practice. I am willing to practice the Dharma with you, bringing peace to all beings, wishing them all to become Buddhas. Like countless Bodhisattvas, they can see billions of Buddha lands; after Bodhisattvas attain meditation, they can see the forms of countless honored ones. Those who are willing to learn compassion, hearing from me and practicing, Bodhisattvas, through this meditation, can master countless Dharmas. Believing in shame, generating love, completely abandoning worldly desires, why not practice worldly giving, thereby attaining a pure state.』
「拔陂！菩薩得定意，當起定意生精進。譬如船滿中諸寶，已度大海粗及此岸，船近於岸邊沒，於是閻浮提人，當大舉聲稱怨，稱復悲哭：『我曹已貧眾不見好寶。』拔陂！於是定意可聞已遠，不復書不讀不諷不行，亦不求義，比丘、比丘尼及優婆塞、優婆夷，其國處悉諸天世皆大出聲稱怨，當復悲哭：『我曹悉已空貧，眾不見是法施，世已有是深妙定意，親佛所教，佛所稱譽，佛所尊說，聞已不書取，亦不諷受，亦不讀，復不行，亦不住，樂聽綺滿害智，不欲具聞，不取多智，雖聞不欲，亦不樂取是定。』
「拔陂！譬如愚人少黠，若有人來，以栴檀授與之，癡人生不凈想，黠人便為其說：『是栴檀極好香，何為於是生不凈想？何不嗅之聞其好香？何不視之見其好色？』便自挾其鼻，不欲聞香故，閉其眼故，不欲視香色。說是定時亦如是，無戒者不樂欲遠，不樂受已習，無慧痛亡其智，到禪便猗著胎歸胎，是輩聞是定意，亦不信亦不用亦不隨，亦不生內喜，復出聲言，于眾便作愿：『善哉！今學光明尚能爾，今世有高比丘，譬如阿難。是經譬如虞中大，去眾于屏處更說非諦，是經欲聞巧亂耳，是非佛所說。』拔陂！譬如賈人到愚冥人邊，出絕好摩尼珠以視癡人。是癡人問主：『是珠價直幾所？』其主
【現代漢語翻譯】 現代漢語譯本 『跋陂！菩薩獲得禪定之後，應當從禪定中起身，生起精進之心。譬如一艘滿載寶物的船，已經渡過大海，到達此岸，船隻靠近岸邊時卻沉沒了，這時閻浮提（Jambudvipa，指我們所居住的這個世界）的人們，應當大聲呼喊抱怨，並且悲傷哭泣：『我們已經貧窮，再也見不到美好的寶物了。』跋陂！對於禪定，如果聽聞之後就將其拋之腦後，不再書寫、誦讀、背誦、修行，也不去探求其中的義理，那麼比丘、比丘尼以及優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），他們所在的國家，乃至所有的天界都會大聲抱怨，並且悲傷哭泣：『我們都已變得空虛貧乏，再也見不到這法佈施了。世間已經有了如此深奧微妙的禪定，是佛陀親自教導的，是佛陀所稱讚的，是佛陀所尊崇宣說的，聽聞之後卻不書寫下來，也不背誦接受，也不誦讀，更不去修行，也不安住其中，反而喜歡聽那些華麗虛妄、有害智慧的言論，不願全面聽聞，不願獲取廣博的智慧，即使聽聞了也不願意，也不樂意接受這種禪定。』 『跋陂！譬如一個愚笨的人，稍微有些小聰明，如果有人拿栴檀（candana，一種香木）給他，這個愚笨的人會產生不凈的想法，而聰明的人就會為他解釋說：『這栴檀是極好的香木，為什麼會產生不凈的想法呢？為什麼不聞一聞它的香味？為什麼不看一看它的顏色？』愚笨的人就會摀住自己的鼻子，不願聞到香味，閉上自己的眼睛，不願看到香木的顏色。當說到禪定時也是這樣，沒有戒律的人不喜歡遠離（世俗），不喜歡接受已經習慣的（惡習），沒有智慧的人會痛苦地失去智慧，一旦進入禪定就會執著于胎，迴歸到胎中。這些人聽到這種禪定，既不相信，也不接受，也不隨順，也不會生起內心的喜悅，反而會大聲說出來，在眾人面前發願說：『好啊！現在學習光明的人尚且如此，現在世間有高僧，譬如阿難（Ananda，佛陀的十大弟子之一）。這部經就像虞中（Yuga，一種鳥）的叫聲一樣，遠離眾人，在隱蔽的地方說一些不真實的話，這部經想要用巧妙的言辭來擾亂聽者的耳朵，這不是佛陀所說的。』跋陂！譬如一個商人來到愚昧無知的人身邊，拿出絕好的摩尼寶珠（mani，一種寶珠）給愚人看。這個愚人問商人：『這顆珠子值多少錢？』商人
【English Translation】 English version 『Bāppha! When a Bodhisattva attains samadhi (concentration), he should rise from that samadhi and generate vigor. It is like a ship full of treasures, having crossed the great ocean and reached this shore, but the ship sinks near the shore. Then the people of Jambudvipa (the world we live in) should raise a great cry of lament and weep: 『We are impoverished and can no longer see the good treasures.』 Bāppha! If the meaning of samadhi is heard and then cast aside, not written, not recited, not memorized, not practiced, nor is its meaning sought, then the monks, nuns, and laymen and laywomen, in their countries and in all the heavens, will raise a great cry of lament and weep: 『We have all become empty and poor, and can no longer see this Dharma offering. The world already has such profound and subtle samadhi, taught by the Buddha himself, praised by the Buddha, honored and proclaimed by the Buddha, but having heard it, they do not write it down, nor memorize it, nor recite it, nor practice it, nor abide in it. Instead, they like to listen to flowery and false words that harm wisdom, they do not wish to hear fully, they do not wish to acquire vast wisdom, even if they hear it, they do not wish to, nor are they happy to accept this samadhi.』 『Bāppha! It is like a foolish person with a little cleverness. If someone comes and gives him sandalwood (candana), the foolish person will have impure thoughts, while a clever person will explain to him: 『This sandalwood is a very good fragrance, why do you have impure thoughts about it? Why not smell its fragrance? Why not look at its color?』 The foolish person will then cover his nose, not wanting to smell the fragrance, and close his eyes, not wanting to see the color of the sandalwood. It is the same when speaking of samadhi. Those without precepts do not like to distance themselves (from the world), do not like to accept what they are already accustomed to (bad habits), those without wisdom will painfully lose their wisdom, and once they enter samadhi, they will cling to the womb and return to the womb. These people, upon hearing of this samadhi, neither believe it, nor accept it, nor follow it, nor do they generate inner joy. Instead, they will speak out loudly and make a vow in front of the crowd: 『Good! Those who study the light now are like this. Now there are high monks in the world, like Ananda (one of the Buddha's ten great disciples). This sutra is like the call of the Yuga bird, away from the crowd, speaking untruths in a hidden place. This sutra wants to use clever words to confuse the ears of the listeners, this is not what the Buddha said.』 Bāppha! It is like a merchant who comes to an ignorant person and shows him an excellent mani jewel (a kind of precious jewel). The ignorant person asks the merchant: 『How much is this jewel worth?』 The merchant
言：『如是珠于夜作光，以寶滿其明處，則是珠于賈子曹。』便笑戲嘲珠主，便度量摩尼珠，復言貨主：『是珠薄一牛寶，則當是其價耳。』拔陂！亦如是，於後有是菩薩定，如有比丘能持信堅多欲學，直於奉行慚于疑，欲求度多聞有黠，深念行慈得哀，是定自在處，說如是定為可久住。有癡者，於前過勝未嘗有行，未嘗有福德，自大多嫉、用利自取，欲作世名、少聞本無善學，是曹輩聞是定，亦不持亦不信亦不行亦不樂受，復出聲言：『甚可怪。是曹比丘，何一不慚？是比丘何一不解？聞是曹世巧言雅辭強說，言是佛所道。』拔陂！我已故為若重說，令汝明解及天人世。拔陂！若有人以是重三千日月，滿中七寶施與諸佛如來正覺，不聞是定者；若有菩薩聞是定意，已聞復言，是福獨多。」
佛爾時解是義，便說偈言：
「一切是重三千， 悉施與滿中寶， 愿作佛如是行， 常於世無雙二； 其能有得此經， 善定意佛所尊， 聞便信受奉行， 及福快獨極尊。 佞調意常自是， 收意邪無定根， 常求會惡知識， 轉相教不信是， 漏無戒惡法具， 自可足堅住癡， 轉相蹡謂可脫， 敢壞敗勝所教。 是經非佛所說， 法王亦無是言， 敢出是惡聲說， 惡作
{ "translations": [ "現代漢語譯本：有人說：『這顆珠子在夜晚發光，用寶物填滿它發光的地方，這顆珠子就屬於商人了。』他們便嘲笑戲弄珠子的主人，然後估量摩尼珠（如意寶珠），又對貨主說：『這顆珠子只值一頭牛的價錢，這就是它的價值了。』拔陂（佛陀弟子名）！也是這樣，後來有菩薩的禪定，如果有比丘能堅定地保持信心，渴望學習，直接奉行而不疑惑，想要通過多聞獲得智慧，深入思考修行慈悲，得到憐憫，這種禪定是自在的境界，說這種禪定是可以長久安住的。有些愚癡的人，以前沒有殊勝的修行，沒有福德，自大傲慢，嫉妒他人，爲了利益而自取，想要獲得世俗的名聲，很少聽聞佛法，本來就沒有好好學習，這些人聽到這種禪定，既不保持，也不相信，既不修行，也不樂於接受，反而出聲說：『真是奇怪。這些比丘，怎麼一點都不慚愧？這些比丘，怎麼一點都不理解？聽到這些人用巧妙的言辭強行解釋，說這是佛所說的。』拔陂！我再次為你詳細解說，是爲了讓你和天人世間都明白瞭解。拔陂！如果有人用堆滿三千日月世界的七寶來佈施給諸佛如來正覺，卻不曾聽聞這種禪定；如果有菩薩聽聞這種禪定的意義，聽聞后又說，這種福德是獨一無二的殊勝。」 , "佛陀當時解釋了這個道理，便說了偈語：", "『如果有人用堆滿三千大千世界的七寶來佈施，希望像佛陀那樣修行，在世間永遠無與倫比；如果有人能得到這部經，善於禪定，被佛陀所尊敬，聽聞后便相信、接受並奉行，他的福德是快速、獨特、極其尊貴的。那些諂媚、心意不定、常常自以為是的人，心意邪惡，沒有定力，常常尋求結交惡友，互相教唆不相信這些道理，他們充滿煩惱，沒有戒律，惡法具足，自以為是，堅守愚癡，互相欺騙說可以解脫，膽敢破壞殊勝的教導。他們說這部經不是佛所說的，法王（佛陀）也沒有說過這些話，膽敢發出這種惡劣的聲音，造作惡業。』" ], "english_translations": [ "English version: Someone says, 『This pearl shines at night, and if its shining area is filled with treasures, then this pearl belongs to the merchant.』 They then laugh and mock the owner of the pearl, and then they measure the Mani pearl (wish-fulfilling jewel), and say to the owner, 『This pearl is only worth the price of one ox, that is its value.』 Bapi (name of a Buddha's disciple)! It is also like this, later there is the Samadhi (meditative absorption) of a Bodhisattva, if there is a Bhikkhu (monk) who can firmly maintain faith, desires to learn, directly practices without doubt, wants to gain wisdom through much learning, deeply contemplates practicing loving-kindness, and obtains compassion, this Samadhi is a state of freedom, and it is said that this Samadhi can be dwelt in for a long time. Some foolish people, who have not had superior practice before, have no merit, are arrogant and jealous, take for their own benefit, want to gain worldly fame, have little knowledge of the Dharma, and have not studied well, when these people hear of this Samadhi, they neither maintain it, nor believe it, neither practice it, nor are happy to accept it, but instead say, 『It is strange. How can these Bhikkhus not be ashamed? How can these Bhikkhus not understand? Hearing these people forcefully explain with clever words, saying that this is what the Buddha taught.』 Bapi! I am explaining it to you in detail again, so that you and the world of gods and humans can understand. Bapi! If someone uses the seven treasures that fill three thousand sun-moon worlds to give as alms to all the Buddhas, Tathagatas, and Fully Enlightened Ones, but has not heard of this Samadhi; if a Bodhisattva hears the meaning of this Samadhi, and after hearing it, says that this merit is unique and supreme.」", "At that time, the Buddha explained this principle and then spoke in verses:", "『If someone uses the seven treasures that fill three thousand great thousand worlds to give as alms, hoping to practice like the Buddha, to be unparalleled in the world forever; if someone can obtain this Sutra, is good at Samadhi, and is respected by the Buddha, and after hearing it, believes, accepts, and practices it, his merit is fast, unique, and extremely noble. Those who are flattering, fickle, and always self-righteous, whose minds are evil, have no concentration, often seek to associate with bad friends, and teach each other not to believe these principles, they are full of afflictions, have no precepts, are full of evil dharmas, are self-righteous, and hold onto ignorance, deceiving each other saying they can be liberated, daring to destroy the superior teachings. They say that this Sutra is not what the Buddha taught, and that the Dharma King (Buddha) has not said these words, daring to utter such evil sounds, creating evil karma.』" ] }
具不撿意。 有當見大雄尊， 三世將光無量， 是義出為是輩， 是皆為持法學。 已聞是深妙經， 聞便受內生喜， 是曹輩可莫疑， 不憂后不為佛。 有戒具清凈行， 有信悉直無邪， 口說法如海流， 我所說為是賢。」
拔陂菩薩經
【現代漢語翻譯】 現代漢語譯本 不執著于外在的表象。 應當去見偉大的釋迦牟尼（大雄尊，指釋迦牟尼佛），他將照耀過去、現在、未來三世，其光明無量無邊。 這番話是為這些人而說的，他們都是爲了護持佛法而學習的人。 他們已經聽聞了這部深奧微妙的經典，聽聞后內心便生起歡喜。 這些人不必懷疑，不用擔心未來不能成佛。 他們持守清凈的戒律，具有正直無邪的信心。 他們口中宣說的佛法如海流般滔滔不絕，我所說的這些人都是賢者。 《拔陂菩薩經》
【English Translation】 English version Do not cling to external appearances. One should go to see the great Shakyamuni (Mahavira, referring to Shakyamuni Buddha), whose light will illuminate the three worlds of past, present, and future, immeasurable and boundless. These words are spoken for those who are learning to uphold the Dharma. They have already heard this profound and subtle scripture, and upon hearing it, joy arises within their hearts. These people need not doubt, nor worry about not becoming Buddhas in the future. They uphold pure precepts, and possess faith that is upright and without deceit. The Dharma they proclaim flows like a vast ocean, and those I speak of are all virtuous. The Sutra of Baphi Bodhisattva