T14n0425_賢劫經

大正藏第 14 冊 No. 0425 賢劫經

No. 425

賢劫經卷第一(亦名颰陀劫三昧，晉曰賢劫定意經)

西晉月氏三藏竺法護譯

問三昧品第一

聞如是：

一時，佛在舍衛國祇樹給孤獨園。終竟三歲，始初三年，悉具衣服，所化已周。著衣執缽游維耶離，與大聖眾無數百千諸比丘俱，菩薩八十億。

爾時，世尊處在閑居，安然庠序從燕室興，慧王菩薩、喜王開士，精專獨處，亦尋起出奉迎如來，嚴治場地敷設眾座。

彼時，四輩諸比丘、比丘尼、清信士、清信女、天、龍、鬼神、阿須倫、迦留羅、真陀羅、摩休勒及人非人，咸來雲集，一切諸會蒙眾菩薩光明所照，皆得安和。

諸會菩薩一切大聖，神智暢達逮得總持，已成三昧具足五通，目睹眾生一切心念，悉分別知所思道俗，不懷妄想，普布弘訓佈施和意。自持戒、忍、精進、一心，智慧、善權靡不開化，逮不退轉。頒宣道法慈愍群生，不抱瞋害，不慕利養，所演經句不冀衣食，無所著故，逮深法忍無所從生，度諸所生，皆為一切無請之友；為師子吼十方啟受，濟諸終始使度彼岸。勇猛無畏越眾魔事，消諸陰蓋無掛礙業，了本清凈不疑諸法，積功累德不可稱載。深入玄妙無極道元

【現代漢語翻譯】現代漢語譯本《賢劫經》卷一（又名《颰陀劫三昧》，晉代稱《賢劫定意經》）西晉月氏三藏竺法護譯三昧品第一我聽聞是這樣的：一時，佛陀在舍衛國祇樹給孤獨園。圓滿住了三年，最初三年，衣物齊備，所要教化的眾生已經周遍。於是穿上衣服，拿著缽，前往維耶離城，與無數百千的大聖眾比丘，以及八十億菩薩同行。當時，世尊在清靜之處，安詳地從靜室起身，慧王菩薩、喜王開士，也從獨處中起身，出來迎接如來，整理場地，鋪設座位。那時，四眾弟子，包括比丘、比丘尼、清信士、清信女，以及天、龍、鬼神、阿須倫（非天神）、迦留羅（金翅鳥）、真陀羅（緊那羅，歌神）、摩休勒（摩睺羅伽，大蟒神）和人非人等，都聚集而來。所有集會都蒙受菩薩的光明照耀，都感到安寧祥和。所有集會中的菩薩大聖，神智通達，獲得總持（能記住一切佛法），已經成就三昧（禪定），具足五通（天眼通、天耳通、他心通、宿命通、神足通），能看到眾生的一切心念，清楚地知道他們所思所想的道俗之事，不懷虛妄的念頭，普遍弘揚教誨，佈施和善的心意。他們自己持戒、忍辱、精進、一心，以智慧和善巧方便來開化眾生，達到不退轉的境界。他們宣講佛法，慈悲憐憫眾生，不懷嗔恨，不貪圖利養，所講的經句不求衣食，因為沒有執著，所以獲得甚深的法忍，無所從來，度脫一切眾生，成為一切眾生不求回報的朋友；他們發出獅子吼，向十方宣講佛法，救度眾生，使他們到達彼岸。他們勇猛無畏，超越一切魔障，消除一切煩惱的遮蓋，沒有掛礙的業力，明白本性清凈，不懷疑一切法，積累的功德不可稱量。他們深入玄妙，達到無極的道源。

【English Translation】 English version The Sutra of the Bhadrakalpa, Volume 1 (also known as the Bhadrakalpa Samadhi, called the Sutra of the Samadhi of the Bhadrakalpa in the Jin Dynasty) Translated by the Tripiṭaka master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty Chapter 1: On Samadhi Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Shravasti. Having completed three years, at the beginning of the three years, with all his robes complete, his work of converting beings was finished. He then put on his robes, took his bowl, and traveled to the city of Vaishali, accompanied by a great assembly of countless hundreds of thousands of bhikshus, and eighty billion bodhisattvas. At that time, the World Honored One was in a quiet place, peacefully and calmly rising from his private chamber. Bodhisattva Wisdom King and Bodhisattva Joy King, who were also in solitary retreat, also rose and came out to greet the Tathagata, preparing the ground and setting up seats. At that time, the four assemblies, including bhikshus, bhikshunis, upasakas, and upasikas, as well as devas, nagas, yakshas, asuras (non-gods), garudas (golden-winged birds), kinnaras (celestial musicians), mahoragas (great serpents), and humans and non-humans, all gathered together. All the assemblies were illuminated by the light of the bodhisattvas, and all felt peaceful and harmonious. All the great sages among the bodhisattvas in the assemblies had clear and unobstructed wisdom, had attained dharani (the ability to remember all teachings), had achieved samadhi (meditative absorption), possessed the five supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and magical powers), could see all the thoughts of sentient beings, clearly knew the worldly and spiritual matters they were thinking about, did not harbor false thoughts, universally spread teachings, and gave with a harmonious mind. They themselves upheld the precepts, practiced patience, diligence, and single-mindedness, and used wisdom and skillful means to enlighten beings, reaching the state of non-retrogression. They proclaimed the Dharma, had compassion for all beings, did not harbor anger or hatred, did not seek profit or gain, did not expect food or clothing from the sutras they taught, because they had no attachments, they attained deep forbearance of the Dharma, which had no origin, liberated all beings, and became friends to all without being asked; they roared the lion's roar, proclaimed the Dharma in the ten directions, and saved all beings, enabling them to reach the other shore. They were courageous and fearless, transcended all demonic obstacles, eliminated all the coverings of afflictions, had no hindering karma, understood the purity of their original nature, did not doubt any dharmas, and accumulated immeasurable merits. They deeply entered the profound and limitless source of the Way.

，意和麵悅先發問訊，言談庠序除去慍色，棄捐偽諂歌頌正真，無際心行逮致聖忍，辯才不斷游無限會，強而有勢心如虛空，功勛普流行如金剛。無所不入，所至到處未曾有難，識無數劫周遊所歷，所說方便，一切諸法猶如幻化、野馬影響、如夢所見、水中之月、芭蕉泡沫。眾變無數，黎庶沒溺無所歸依，往反五處而救濟之。明達眾生所趣善惡，隨心所喜演真功勛，常懷愍傷無粗害心，積無量德莊嚴佛土，無限弘誓成就無際諸佛境界。覺意常定未曾忘歸，歸嘆十方現在諸佛，體解眾結塵積自大，志樂聖慧神通自娛。以善權業游億百千江沙佛土，十方所講皆遙聞見，明智所修悉能履之，雨法甘露潤澤一切，道意無量一切普備。

其名曰慈氏菩薩、溥首菩薩、光勢音菩薩、雨音菩薩、善德百千菩薩、華嚴菩薩、自大菩薩、明焰成菩薩、暢音菩薩、奉無數億劫行菩薩、覺意雷音王菩薩、見正邪菩薩、凈紫金菩薩、其心堅重菩薩、威光王菩薩、照四千里菩薩、越所見菩薩、辯積菩薩、慧王菩薩、不虛見菩薩、颰陀和等八大正士。又有眾香手菩薩、無量真寶菩薩、智積菩薩、大凈菩薩、師子吼菩薩、音王菩薩、凈珠嚴行菩薩、師子步暢音菩薩、無量辯無畏菩薩、如是等菩薩八十億俱。

於是三千大千世界天下正主、

【現代漢語翻譯】現代漢語譯本：他們心懷善意，面帶喜悅，先上前問候，言談舉止有條不紊，摒棄怒色，拋棄虛偽諂媚，歌頌真實。他們的心行無邊無際，達到了聖人的忍辱境界，辯才無礙，遊歷于無盡的法會之中。他們強大有力，心如虛空，功德如同金剛般普遍流行。他們無所不入，所到之處從未遇到困難，知曉無數劫以來所經歷的一切，所說的方便法門，都明白一切諸法猶如幻化、野馬（指海市蜃樓）的影像、夢中所見、水中之月、芭蕉泡沫。他們變化無窮，救度沉溺於苦海的眾生，使他們有所歸依，往返於五道之中救濟他們。他們明瞭眾生所趨向的善惡，隨眾生心之所喜，演說真實的功德，常懷慈悲憐憫之心，沒有粗暴傷害之意。他們積累無量功德，莊嚴佛土，發下無邊誓願，成就無際的諸佛境界。他們的覺悟之心常定，從未忘記歸宿，讚歎十方現在諸佛，體悟並解脫一切煩惱，去除塵垢和自大，以聖人的智慧和神通為樂。他們以善巧方便的業力，遊歷億百千恒河沙數般的佛土，遙聞並見到十方所講的佛法，明智地修行並能實踐所學，降下法雨甘露，滋潤一切眾生，道心無量，一切功德普皆具備。他們的名字是：慈氏菩薩（Maitreya Bodhisattva，即彌勒菩薩）、溥首菩薩（Pusya Bodhisattva）、光勢音菩薩（Avalokiteśvara Bodhisattva，即觀世音菩薩）、雨音菩薩（Meghasvara Bodhisattva）、善德百千菩薩（Bhadrakalpa Bodhisattvas）、華嚴菩薩（Avatamsaka Bodhisattva）、自大菩薩（Mahātmya Bodhisattva）、明焰成菩薩（Jvalanatejas Bodhisattva）、暢音菩薩（Madhurasvara Bodhisattva）、奉無數億劫行菩薩（Anantakalpakara Bodhisattva）、覺意雷音王菩薩（Bodhi-ghoṣa-rāja Bodhisattva）、見正邪菩薩（Samyak-mithya-darśana Bodhisattva）、凈紫金菩薩（Śuddha-jāmbūnada Bodhisattva）、其心堅重菩薩（Dṛḍhāśaya Bodhisattva）、威光王菩薩（Tejorāja Bodhisattva）、照四千里菩薩（Catur-sahasra-loka-prabha Bodhisattva）、越所見菩薩（Atikrānta-darśana Bodhisattva）、辯積菩薩（Pratibhāna-saṃcaya Bodhisattva）、慧王菩薩（Jñānarāja Bodhisattva）、不虛見菩薩（Amogha-darśana Bodhisattva）、颰陀和等八大正士（Bhadrapāla and other eight great righteous men）。還有眾香手菩薩（Sarvagandha-hasta Bodhisattva）、無量真寶菩薩（Apramāṇa-ratna Bodhisattva）、智積菩薩（Jñāna-saṃcaya Bodhisattva）、大凈菩薩（Mahāśuddha Bodhisattva）、師子吼菩薩（Siṃhanāda Bodhisattva）、音王菩薩（Svara-rāja Bodhisattva）、凈珠嚴行菩薩（Śuddha-maṇi-alaṃkāra-gāmin Bodhisattva）、師子步暢音菩薩（Siṃha-vikrānta-madhura-svara Bodhisattva）、無量辯無畏菩薩（Apramāṇa-pratibhāna-vaiśāradya Bodhisattva），像這樣的菩薩有八十億之多。於是，三千大千世界（Trisāhasra-mahāsāhasra-loka）的天下正主（righteous rulers of the world）

【English Translation】 English version: With kind intentions and joyful countenances, they first inquire after well-being, their speech and conduct are orderly, they dispel anger, abandon hypocrisy and flattery, and praise truth. Their minds are boundless, reaching the level of a sage's forbearance, their eloquence is unhindered, and they travel in endless assemblies. They are powerful and strong, their minds are like empty space, and their merits are as pervasive as diamonds. They are omnipresent, and wherever they go, they encounter no difficulties. They know the experiences of countless kalpas, and the expedient teachings they speak, they understand that all dharmas are like illusions, the mirage of a wild horse, what is seen in a dream, the moon in water, and the foam of a banana tree. They are infinitely transformative, rescuing sentient beings who are drowning in suffering, providing them with refuge, and going back and forth among the five realms to aid them. They understand the good and evil that sentient beings are inclined towards, and according to what pleases their minds, they expound true merits. They always harbor compassion and pity, without any intention of being harsh or harmful. They accumulate immeasurable merits, adorn Buddha lands, make boundless vows, and achieve the boundless realms of all Buddhas. Their awakened minds are always steadfast, never forgetting their destination, they praise the Buddhas of the ten directions, understand and liberate themselves from all afflictions, remove defilements and arrogance, and find joy in the wisdom and supernatural powers of the sages. With skillful means, they travel through billions of Buddha lands as numerous as the sands of the Ganges River, they hear and see the teachings spoken in the ten directions, they wisely practice and are able to implement what they have learned, they rain down the sweet dew of Dharma, nourishing all beings, their aspiration for the path is immeasurable, and all merits are fully equipped. Their names are: Maitreya Bodhisattva, Pusya Bodhisattva, Avalokiteśvara Bodhisattva, Meghasvara Bodhisattva, Bhadrakalpa Bodhisattvas, Avatamsaka Bodhisattva, Mahātmya Bodhisattva, Jvalanatejas Bodhisattva, Madhurasvara Bodhisattva, Anantakalpakara Bodhisattva, Bodhi-ghoṣa-rāja Bodhisattva, Samyak-mithya-darśana Bodhisattva, Śuddha-jāmbūnada Bodhisattva, Dṛḍhāśaya Bodhisattva, Tejorāja Bodhisattva, Catur-sahasra-loka-prabha Bodhisattva, Atikrānta-darśana Bodhisattva, Pratibhāna-saṃcaya Bodhisattva, Jñānarāja Bodhisattva, Amogha-darśana Bodhisattva, Bhadrapāla and other eight great righteous men. There are also Sarvagandha-hasta Bodhisattva, Apramāṇa-ratna Bodhisattva, Jñāna-saṃcaya Bodhisattva, Mahāśuddha Bodhisattva, Siṃhanāda Bodhisattva, Svara-rāja Bodhisattva, Śuddha-maṇi-alaṃkāra-gāmin Bodhisattva, Siṃha-vikrānta-madhura-svara Bodhisattva, Apramāṇa-pratibhāna-vaiśāradya Bodhisattva, and so on, there are eighty billion such Bodhisattvas. Then, the righteous rulers of the world of the Trisāhasra-mahāsāhasra-loka,

四大天王、釋梵自在天王、大梵天王、諸龍王、諸鬼神王、諸阿須倫王、諸迦留羅王、諸真陀羅王、諸摩休勒王、諸揵沓和王，皆往詣佛所，各以華香供養散佛上，還坐一面，或坐或住。

爾時，喜王菩薩睹眾會集，即從坐起更正衣服，長跪叉手白佛：「愿有所問，聽乃敢宣陳。」

佛言：「恣汝所啟問，佛當事事分別宣之。」

喜王即問：「何謂菩薩常備道心斷除非法，奉行等業消除眾結？修三品：一經行、二住立、三坐定，化諸不調從是超越，令其精進而無瑕穢。何謂菩薩成就具足？曉知眾生心性所行，言常至誠入諸佛業，不論諍訟，隨其眾生音聲言辭，入誠諦慧，今現在世睹見十方一切諸佛，而無掛礙。見真妙法乃致諸佛至聖誓願，愍念俗法，雖游世俗永無所著，修行禪定一心三昧，不從此教而有所生，從泥洹法不取滅度。不以不具諸佛至愿，而中懈廢乃復現求緣覺之法，不以此乘而退轉墮落取滅度也。意修無量不可限慧，心未曾亂，入于若干諸種境界，造無限業。若有所問，以辯才慧悉為宣暢，攝取無量清凈佛土，逮得無餘智慧聖達，開化眾生心無所著。不有人想頒宣經典，不住顛倒顯示滅度，不永寂滅修行得道，亦無所猗如有所好，慕于內行以棄有無。今天中天！惟見愍念，性雖不敏，

【現代漢語翻譯】現代漢語譯本：四大天王（守護世界的四位天神）、釋梵自在天王（欲界頂層的自在天之王）、大梵天王（色界初禪天的天王）、諸龍王（龍族的首領）、諸鬼神王（鬼神的首領）、諸阿須倫王（阿修羅的首領）、諸迦留羅王（金翅鳥的首領）、諸真陀羅王（緊那羅的首領）、諸摩休勒王（摩睺羅伽的首領）、諸揵沓和王（乾闥婆的首領），都來到佛陀所在的地方，各自用鮮花和香供養，散在佛陀身上，然後退坐在一旁，有的坐著，有的站著。這時，喜王菩薩看到大眾聚集，就從座位上站起來，整理好衣服，長跪合掌對佛說：『我希望有所請問，請允許我陳述。』佛說：『你可以隨意發問，佛會一一為你詳細解釋。』喜王菩薩就問：『什麼是菩薩常備道心，斷除不合法的行為，奉行平等的善業，消除各種煩惱？修習三種行為：一是經行（行走禪），二是住立（站立禪），三是坐定（坐禪），教化那些不調伏的人，使他們超越困境，讓他們精進修行而沒有瑕疵。什麼是菩薩成就具足？能夠了解眾生的心性和行為，言語常常真誠，進入諸佛的行業，不參與爭論，隨順眾生的聲音和言辭，進入真實智慧，現在就能看到十方一切諸佛，而沒有障礙。見到真正的微妙佛法，乃至諸佛的至高誓願，憐憫世俗的法，雖然在世俗中游走，卻永遠沒有執著，修行禪定，一心三昧，不從這個教法而產生任何執著，從涅槃法中不取滅度。不因為沒有具足諸佛的誓願，而中途懈怠，反而去追求緣覺的法，不因為這個乘法而退轉墮落，取證滅度。意念修習無量無邊的智慧，心從來沒有散亂，進入各種不同的境界，造作無量的善業。如果有人提問，就用辯才智慧為他們詳細解釋，攝取無量清凈的佛土，獲得無餘的智慧聖達，開化眾生，心無所執著。不以人相來宣講經典，不住于顛倒，顯示滅度，不永遠寂滅，修行得道，也沒有任何依靠，好像有所愛好，羨慕內在的修行而捨棄有和無。今天中天！我只希望您能憐憫我，我的根性雖然不敏銳，』

【English Translation】 English version: The Four Great Heavenly Kings (the four gods who guard the world), the Shakra-Brahma-Sovereign Heavenly King (the king of the Sovereign Heaven at the top of the Desire Realm), the Great Brahma Heavenly King (the king of the First Dhyana Heaven in the Form Realm), all the Dragon Kings (leaders of the dragon race), all the Ghost and Spirit Kings (leaders of ghosts and spirits), all the Asura Kings (leaders of the Asuras), all the Garuda Kings (leaders of the golden-winged birds), all the Kinnara Kings (leaders of the Kinnaras), all the Mahoraga Kings (leaders of the Mahoragas), and all the Gandharva Kings (leaders of the Gandharvas), all went to where the Buddha was. Each offered flowers and incense, scattering them on the Buddha, and then retreated to sit on one side, some sitting, some standing. At that time, Bodhisattva Joyful King, seeing the assembly gathered, rose from his seat, adjusted his robes, knelt down with palms together, and said to the Buddha, 'I wish to ask something; please allow me to state it.' The Buddha said, 'You may ask whatever you wish; the Buddha will explain each matter in detail for you.' Bodhisattva Joyful King then asked, 'What is it that a Bodhisattva constantly maintains the mind of the Way, cuts off unlawful actions, practices equal good deeds, and eliminates all afflictions? Cultivating three practices: first, walking meditation; second, standing meditation; third, sitting meditation, transforming those who are untamed, enabling them to transcend difficulties, and allowing them to advance in practice without flaws. What is it that a Bodhisattva achieves completely? Being able to understand the minds and actions of sentient beings, speaking always with sincerity, entering the activities of all Buddhas, not engaging in disputes, following the sounds and words of sentient beings, entering into true wisdom, being able to see all the Buddhas of the ten directions in the present, without any hindrance. Seeing the true and subtle Dharma, and even the supreme vows of all Buddhas, having compassion for worldly dharmas, although wandering in the world, never being attached, practicing meditation, one-pointed samadhi, not arising from this teaching with any attachment, not taking extinction from the Dharma of Nirvana. Not because of not having fulfilled the vows of all Buddhas, becoming lax halfway, but instead seeking the Dharma of Pratyekabuddhas, not retreating and falling because of this vehicle, taking the attainment of extinction. Intending to cultivate immeasurable wisdom, the mind never being scattered, entering various different realms, creating immeasurable good deeds. If someone asks a question, using eloquence and wisdom to explain it in detail for them, gathering immeasurable pure Buddha lands, attaining the wisdom of the unsurpassed sage, enlightening sentient beings, the mind having no attachment. Not using the concept of a person to proclaim the scriptures, not dwelling in delusion, showing extinction, not being eternally extinguished, practicing the Way, and having no reliance, as if having a preference, admiring inner practice and abandoning existence and non-existence. Today, O Lord of the World! I only hope that you can have compassion for me, although my nature is not sharp,'

不敢重啟垂哀宣佈。」

爾時，喜王菩薩嘆歌此頌：

「咨問殊妙月，　　救世演光明，　諸菩薩所行，　　漸行至成就。　入無量限眾，　　諸天人樂法，　聞最得道行，　　無數人發意。　信樂微妙勛，　　問普名聞度，　無量稱智心，　　見勝無餘證。　十方散說行，　　尊解脫功德，　佛勛最無倫，　　大聖訓慧行。　念俗結黑冥，　　速演道光耀，　疾睹三千界，　　行道講如是。　相好猶眾華，　　持道無量音，　三昧等須彌，　　菩薩行如是。　無等倫無諂，　　不我無三垢，　最寂眾所嘆，　　問人中尊行。　意堅言和妙，　　所說不闕漏，　聖正士燒塵，　　如佛道告我。　歸命入佛道，　　晝夜勤無異，　聞此順法最，　　常正如道訓。　若持常定意，　　神足辯智惠，　見十方諸佛，　　問聖致寂然。　講慧無等倫，　　曉無數定門，　所說不懈惓，　　故問十方行。　不問入樂處，　　不咨境界限，　妙勝大聖頂，　　惟宣十方行。」

佛告喜王菩薩：「善哉！善哉！所問甚深，愍念一切。有三昧名了諸法本，菩薩若行此三昧定，得是功勛輒逮此行，威神巍巍，具足成就二千一百諸度無極事，致八萬四千諸三昧門，八萬四千

【現代漢語翻譯】現代漢語譯本：不敢重新開始，請您慈悲地宣佈（佛法）。

那時，喜王菩薩（Xi Wang Pusa）感嘆並歌頌道：

『請問殊妙的月亮（比喻佛陀），您救度世間，演說光明，諸位菩薩所修行的，是逐漸走向成就的道路。您進入無量無邊的眾生之中，諸天和人們都樂於聽聞佛法，聽聞最究竟的得道修行，無數人因此發起了菩提心。他們信奉並樂於接受這微妙的功德，詢問普名聞度（Pu Ming Wen Du），您擁有無量稱讚的智慧之心，見到殊勝無餘的證悟。您在十方世界宣說修行之道，您是尊貴的解脫功德的擁有者，佛陀的功德最無與倫比，大聖教導我們智慧的修行。想到世俗的煩惱如同黑暗，您迅速演說佛法之光，讓人們迅速見到三千大千世界，修行佛道並如此宣講。您的相好如同眾多的鮮花，您持守佛道，發出無量的音聲，您的三昧如同須彌山（Sumeru），菩薩的修行也應如此。您無與倫比，沒有諂媚，沒有我執，沒有三垢（貪嗔癡），您是最寂靜的，為眾人所讚歎，請問人中之尊的修行。您的意念堅定，言語和善美妙，所說的話沒有缺失遺漏，聖潔的正士燒盡塵垢，如同佛陀教導我的一樣。我歸命于佛道，日夜勤奮修行沒有懈怠，聽聞這最順應佛法的教誨，常常如佛道所教導的那樣修行。如果能保持常定的意念，擁有神通、辯才和智慧，就能見到十方諸佛，請問聖者如何達到寂靜。您宣講的智慧無與倫比，通曉無數的禪定之門，您所說的話從不懈怠疲倦，所以請問您在十方世界的修行。我不問進入安樂之處，不詢問境界的界限，您是微妙殊勝的大聖之頂，我只宣說您在十方世界的修行。』

佛陀告訴喜王菩薩：『善哉！善哉！你所問的非常深奧，是出於對一切眾生的憐憫。有一種三昧名爲了諸法本（Liao Zhu Fa Ben），菩薩如果修行這種三昧禪定，就能獲得這種功德，達到這種修行，威神巍巍，具足成就二千一百種無極的度化眾生的事業，獲得八萬四千種三昧之門，八萬四千種……』

【English Translation】 English version: 'Dare not restart, please compassionately announce (the Dharma).'

At that time, Bodhisattva Xi Wang (Joy King Bodhisattva) sighed and sang this verse:

'I ask the wonderfully bright moon (a metaphor for the Buddha), you save the world and illuminate it with light, The path that all Bodhisattvas walk is a gradual journey towards accomplishment. You enter the immeasurable multitude of beings, where gods and humans delight in the Dharma, Hearing the most ultimate path to enlightenment, countless people awaken their Bodhi mind. They believe and rejoice in this subtle merit, asking about Pu Ming Wen Du (Universal Fame and Hearing), You possess a heart of immeasurable wisdom, witnessing the supreme and complete enlightenment. You preach the path of practice in the ten directions, you are the noble possessor of the merit of liberation, The Buddha's merit is unparalleled, the Great Sage teaches us the practice of wisdom. Thinking of worldly afflictions as darkness, you quickly illuminate the light of the Dharma, Allowing people to quickly see the three thousand great chiliocosms, practicing the Buddha's path and preaching it thus. Your marks and characteristics are like numerous flowers, you uphold the Dharma, emitting immeasurable sounds, Your Samadhi is like Mount Sumeru, and the practice of Bodhisattvas should be like this. You are unparalleled, without flattery, without self, without the three poisons (greed, hatred, delusion), You are the most tranquil, praised by all, I ask about the practice of the Honored One among humans. Your intention is firm, your words are kind and wonderful, what you say is without omission or deficiency, The holy and righteous ones burn away the dust, just as the Buddha taught me. I take refuge in the Buddha's path, diligently practicing day and night without laziness, Hearing this teaching that is most in accordance with the Dharma, I always practice as the Buddha taught. If one can maintain a constant intention, possessing supernatural powers, eloquence, and wisdom, One can see the Buddhas of the ten directions, and ask the Sage how to attain tranquility. The wisdom you preach is unparalleled, you understand countless gates of meditation, What you say is never weary or tired, therefore I ask about your practice in the ten directions. I do not ask about entering a place of ease, nor do I inquire about the limits of realms, You are the subtle and supreme peak of the Great Sage, I only proclaim your practice in the ten directions.』

The Buddha told Bodhisattva Xi Wang: 『Excellent! Excellent! What you ask is very profound, and it arises from compassion for all beings. There is a Samadhi called Liao Zhu Fa Ben (Understanding the Root of All Dharmas), if a Bodhisattva practices this Samadhi meditation, they can obtain this merit, achieve this practice, with majestic power, fully accomplishing two thousand one hundred limitless deeds of saving beings, obtaining eighty-four thousand gates of Samadhi, eighty-four thousand...』

諸總持門，體解眾生遍入諸行，疾逮無上正真之道成最正覺。」

佛言：「喜王！何謂了諸法本三昧？若有菩薩行六堅法，身口心慈言行相應，不違三乘不失要誓，知三乘行，如所造業開示人民，言亦如是。身清行凈口言柔和猶如甘露，心念解明猶如日光，常行愍哀恒懷慈心，無有害意不捨大悲，無戀一切不慕貪淫，身行清明志樂法宜，不失篤信尚至誠，不廢己愿及一切。

「分別寂滅不永寂滅，度脫眾生隨其本行，曉了罪福不亂世俗，未曾貪身不務馳騁，愍眾苦惱欲度脫之，勸眾施安不造危殆。化諸自大自大消伏，懈者使勤轉進道教，修法藏無上慧。

「不立想人，心無弊礙，不計所有拔諸根本，斷除家業志定無為，剖判諸想無所悕望，不捨正受常求智慧，離俗言談志惟逮住，講度世業無俗計念。意不忽忘消除廕庇，常思經法心不慌，入所應宜不失節，立所行法曉知世，無所犯負具諸業，以六度行棄無信，多懷誠信篤佛道，常唸佛法勤悔過，樂助功德施眾生，因勸諸佛轉法輪，應嗟嘆聖不諛諂。積功累德常精進，心不懈廢習勤修，遵行道業菩薩法，好佈施眾念憐傷，常抱弘意求止業，不缺止度順如教。身口心凈無玷汙。如是至誠，所依言教奉不違廢，不住欲界不猗色界，寂無色界，從其所行可怙

【現代漢語翻譯】現代漢語譯本：『所有總持法門，都能使人深刻理解眾生，普遍進入各種修行，迅速達到無上正真之道，成就最正覺。』佛說：『喜王！什麼叫做通達諸法根本的三昧？如果菩薩修行六種堅固之法，身、口、意慈悲，言行一致，不違背三乘教法，不失根本誓願，瞭解三乘的修行，根據所造的業向人們開示，言語也如此。身體清凈，行為純潔，言語柔和如同甘露，心念明澈如同日光，常常行愍哀，恒常懷有慈心，沒有害人之意，不捨棄大悲心，不貪戀一切，不羨慕貪慾，身體行為清明，志向愛好符合佛法，不失堅定的信仰，崇尚至誠，不廢棄自己的誓願以及一切。』『分別寂滅，但不是永遠寂滅，度脫眾生，隨順他們本來的行為，明瞭罪與福，不擾亂世俗，不曾貪戀自身，不追求馳騁，憐憫眾生的苦惱，想要度脫他們，勸導眾生給予安樂，不製造危險。教化那些自大的人，使他們的自大消伏，使懈怠的人勤奮，轉而進入道教，修習法藏的無上智慧。』『不執著於人相，心中沒有障礙，不計較所有，拔除諸根本，斷除家業，志向堅定於無為，剖析各種想法，沒有所希望的，不捨棄正受，常常追求智慧，遠離世俗的言談，志向唯有達到安住，講述度化世間的行業，沒有世俗的計較念頭。意念不忽忘，消除遮蔽，常常思惟經法，心中不慌亂，進入所應適宜的，不失節度，確立所修行的法，明瞭世間，沒有所犯的過失，具足各種行業，以六度修行捨棄不信，多懷誠信，篤信佛道，常常唸佛法，勤于懺悔過錯，樂於幫助功德，施予眾生，因此勸請諸佛轉法輪，應該讚歎聖者，不諂媚。積累功德，常常精進，心中不懈怠，習勤修，遵循道業菩薩法，喜歡佈施，常常念及憐憫傷痛，常常懷抱弘大的意願，尋求止息業力，不缺少止度，順從教誨。身、口、意清凈，沒有沾染污垢。像這樣至誠，所依據的言教奉行不違背，不住在欲界，不依賴，寂靜沒有，從他所修行的可以依靠。』

【English Translation】 English version: 『All Dharani gates enable one to deeply understand sentient beings, universally enter all practices, quickly attain the unsurpassed, true and correct path, and achieve the most perfect enlightenment.』 The Buddha said, 『King Joy! What is meant by the Samadhi of understanding the root of all dharmas? If a Bodhisattva practices the six firm dharmas, with body, speech, and mind being compassionate, words and actions consistent, not violating the three vehicles, not losing the fundamental vows, understanding the practices of the three vehicles, and according to the karma created, reveals to the people, and words are also like this. The body is pure, actions are pure, speech is gentle like sweet dew, the mind is clear like sunlight, always practicing compassion, constantly holding a compassionate heart, without harmful intentions, not abandoning great compassion, not being attached to anything, not admiring greed and lust, the body's actions are clear, aspirations are in accordance with the Dharma, not losing firm faith, valuing sincerity, not abandoning one's own vows and everything.』『Distinguishing cessation, but not eternal cessation, liberating sentient beings, following their original actions, understanding sin and merit, not disturbing the secular world, never being greedy for oneself, not pursuing indulgence, pitying the suffering of sentient beings, wanting to liberate them, advising sentient beings to give peace and joy, not creating danger. Transforming those who are arrogant, causing their arrogance to subside, making the lazy diligent, turning to enter the teachings, cultivating the unsurpassed wisdom of the Dharma treasury.』『Not clinging to the concept of a person, the mind has no obstacles, not calculating possessions, uprooting all roots, cutting off family affairs, the aspiration is firm in non-action, analyzing all thoughts, having no desires, not abandoning right reception, constantly seeking wisdom, staying away from worldly talk, the aspiration is only to achieve dwelling, speaking of the work of liberating the world, without worldly calculations. The mind does not forget, eliminating obscurations, constantly contemplating the sutras, the mind is not flustered, entering what is appropriate, not losing measure, establishing the practice, understanding the world, having no faults, possessing all kinds of actions, using the six perfections to abandon disbelief, having much faith, believing in the Buddha's path, constantly thinking of the Buddha's teachings, diligently repenting of mistakes, being happy to help with merits, giving to sentient beings, therefore urging all Buddhas to turn the Dharma wheel, one should praise the sages, not flatter. Accumulating merits, constantly being diligent, the mind not being lazy, practicing diligently, following the path of the Bodhisattva, liking to give, constantly thinking of compassion and pain, constantly holding great aspirations, seeking to stop karma, not lacking in stopping, following the teachings. Body, speech, and mind are pure, without being stained. Like this sincerity, the teachings followed are not violated, not dwelling in the desire realm, not relying on **, peaceful without ** , from what he practices, one can rely on.』

果報而信樂之，堅住大乘而不退轉。入愚冥處，若在慳吝心不習此，等心供養，教化眾生令無諛諂，不欺諸佛，不抱害心向眾菩薩，不亂聖業虛妄之言。

「見諸精進若懈怠者而無二心，不嫉他供，具足弘誓，棄捐憍慢瞋恚之想，愚顛邪行以消無明，常省己身不訟彼短，慚愧自責不如佛法。枝身行道又知止足，棄捨親族，厭于衰耗不務利養。若有所得以分與人，戒無所犯，不習眾人睡眠之尤，這被粗言常能含忍，恒慎口言常立道化，嘆詠精進常悅和心，與諸解脫親近相習。

「勤數咨問修學閑居，不捨獨燕常行節限，功勛之德樂習空義，不慕有為、不猗陰身、不樂諸種、不受衰入、不志財利、不住境界，去于顛倒心行堅強，修聖賢行觀明心本，得眾枯地休息眾行。施無悕望，戒無所念，忍無所想，精進不失，禪無所生，智慧無導，奉正真法諸度無極入平等住，不稱己德不毀他功，不依生死不得泥洹，是為解脫。

「消雪情愛建立真諦，面常和悅舍其慍色而先問訊，恭敬長幼中年之士，心常咨贊，懷仁恩宜無所嬈害，不在言說。常嘆寂然惔怕之行，所在和同合衆別離，等心怨友無憎愛矣。求于總持，哀愍眾生如父、如母、如身、如子、如師和上尊長無異。

「奉佛菩薩充滿順風，供事如來好樂

【現代漢語翻譯】現代漢語譯本：因果報應而信奉並樂於接受，堅定地安住于大乘佛法而不退轉。進入愚昧黑暗之處，如果內心慳吝，不學習這種平等供養，教化眾生使他們不諂媚，不欺騙諸佛，不懷有害之心對待菩薩，不擾亂聖業，不說虛妄之言。看到精進修行的人如果懈怠，也不會有二心，不嫉妒他人的供養，具足弘大的誓願，拋棄驕慢和嗔恚的想法，用愚鈍顛倒的邪行來消除無明，經常反省自己而不指責他人的缺點，慚愧自責自己不如佛法。身體力行地修行，又懂得適可而止，拋棄親族，厭惡衰敗和損耗，不追求利益供養。如果有所得，就分給他人，持戒不犯，不學習眾人貪睡的惡習，即使被粗暴的言語對待也能忍耐，經常謹慎自己的言語，經常樹立道化，讚歎精進，經常保持喜悅平和的心，與各種解脫之道親近學習。勤奮地請教問題，修習佛法，喜歡獨處，經常自我約束，以功勛之德樂於學習空性的道理，不羨慕有為法，不執著於五陰之身，不貪戀各種慾望，不接受衰老和死亡，不追求財富利益，不住于任何境界，去除顛倒妄想，心行堅強，修習聖賢的德行，觀察明瞭心的本性，得到眾枯地（指修行達到一定境界）而休息各種修行。佈施不求回報，持戒不執著于念頭，忍辱不生起任何想法，精進不懈怠，禪定不生起任何執著，智慧沒有引導，奉行正真佛法，各種度脫達到無極，進入平等安住，不稱讚自己的功德，不詆譭他人的功勞，不依賴生死，也不執著于涅槃，這就是解脫。消除情愛，建立真諦，面容經常和悅，捨棄憤怒的臉色而先問候，恭敬長輩、晚輩和中年人，內心經常讚歎，懷有仁慈恩惠，不傷害他人，不執著于言語。經常讚歎寂靜淡泊的修行，無論在哪裡都和合大眾，不與大眾分離，平等對待怨敵和朋友，沒有憎恨和愛戀。尋求總持（指能總攝一切法義的智慧），哀憐眾生如同父親、母親、自身、子女、老師和尚等尊長一樣，沒有差別。奉行佛菩薩的教誨，充滿順風（指修行順利），供養如來，喜愛

【English Translation】 English version: Believing in and delighting in karmic retribution, firmly abiding in the Mahayana Dharma without regression. Entering places of ignorance and darkness, if one has a miserly heart, not practicing this equal offering, teaching sentient beings to be without flattery, not deceiving the Buddhas, not harboring harmful intentions towards Bodhisattvas, not disrupting sacred work, and not speaking false words. Seeing those who are diligent in practice if they become lax, one does not have a divided mind, not envying others' offerings, possessing great vows, abandoning arrogance and anger, using foolish and inverted wrong actions to eliminate ignorance, constantly reflecting on oneself and not criticizing others' shortcomings, feeling ashamed and blaming oneself for not being as good as the Dharma. Practicing diligently, also knowing when to stop, abandoning relatives, disliking decay and loss, not seeking profit and offerings. If one gains something, one shares it with others, keeping precepts without violation, not learning the bad habit of sleeping too much, being able to endure even harsh words, always being careful with one's speech, always establishing the Dharma, praising diligence, always maintaining a joyful and peaceful heart, and being close to and learning from various paths of liberation. Diligently asking questions, studying the Dharma, enjoying solitude, often practicing self-restraint, delighting in learning the principle of emptiness through meritorious deeds, not admiring conditioned phenomena, not clinging to the five aggregates, not being greedy for various desires, not accepting aging and death, not pursuing wealth and profit, not dwelling in any realm, removing inverted thoughts, having a strong mind, practicing the virtues of the sages, observing and understanding the nature of the mind, attaining the 'dry lands' (referring to a certain stage of practice) and resting from various practices. Giving without expecting anything in return, keeping precepts without attachment to thoughts, enduring without giving rise to any ideas, being diligent without laziness, practicing meditation without attachment, having wisdom without guidance, upholding the true Dharma, reaching the ultimate in all perfections, entering into equal abiding, not praising one's own merits, not disparaging others' merits, not relying on birth and death, nor clinging to Nirvana, this is liberation. Eliminating emotional love, establishing the true meaning, always having a pleasant face, abandoning angry expressions and greeting others first, respecting elders, juniors, and middle-aged people, always praising them in one's heart, having kindness and compassion, not harming others, not clinging to words. Always praising the practice of quietude and detachment, being in harmony with the community wherever one is, not separating from the community, treating enemies and friends equally, without hatred or love. Seeking total retention (referring to the wisdom that encompasses all Dharma meanings), having compassion for sentient beings as if they were one's father, mother, oneself, children, teachers, and elders, without any difference. Following the teachings of the Buddhas and Bodhisattvas, being full of favorable conditions (referring to smooth practice), making offerings to the Tathagata, delighting in

嚴凈，不挾怯弱敬重三寶，所在游居無所稸積，度衣限食不貪身命，性常清凈恒行乞食，不捨止足棄于眾會，不慕家業不樂舍居，不在校飾無有虛偽，言辭可愛聞莫不歡，勸助眾人使發道意，無惑所行行入順教，數數咨嘆諸佛至真。

「心習道法敬重聖眾，尊順慧明習從智達，護眾禪思開化精進，常宣道德恒遵行法，信功德本開化眾生，好樂篤信講導眾苦，威儀清凈常立弘仁，而有慚愧畏難羞恥，棄捐惡人不賢之黨。習究竟業，志行脫門，求賢聖行，奉四意止，習平等斷，興發諸根，遵修諸力，觀察覺意，不捨道行，度于寂滅。

「照耀所觀心無望想，欣樂法典不犯精舍，無所羞無所慚，不顛倒無慾想，慕菩薩行。佛道曠然而無邊際，患厭邪行，消滅往古無數劫時所習邪業，修身自凈而無玷汙，志寂行律尊承重教而無瑕疵。所行隨時捐棄非時，曉了從宜往來周旋，孝順二親，又知節限衣食供具，暢達神通鮮明定意。不毀正行度脫眾生，奉受如來所宣經典，將護隨順凈眾瑕穢，導諸佛子，施眾菩薩諸佛游居。修眾明智從仁和行，樂奉正真，勸化一切使志好導，多樂道義睹護三世，惟好凈業國土報應嚴凈之元，常樂痂痏如敬二親，以逮總持用為遊觀。

「得致三昧則是浴池，清白之法為所生母，以得堅

【現代漢語翻譯】現代漢語譯本：

嚴守清凈，不懷怯懦，敬重三寶（佛、法、僧），無論身處何地都無所積蓄，衣食僅限於維持生命，不貪戀身命，本性常保清凈，恒常乞食，不捨棄知足，遠離人群，不羨慕家業，不貪戀居所，不事修飾，沒有虛偽，言辭令人喜愛，聽聞者無不歡喜，勸助眾人發起修道之心，不迷惑于所行，所行皆順應教誨，常常讚歎諸佛的至真。

內心修習佛法，敬重聖眾（修行有成就的僧人），尊崇順應智慧光明，學習傚法智者，守護大眾禪定思惟，開導啓發精進修行，常常宣揚道德，恒常遵行佛法，深信功德根本，開導教化眾生，喜好篤信，講解引導眾生脫離苦難，威儀清凈，常立弘揚仁愛之心，並有慚愧之心，畏懼困難，羞於惡行，拋棄惡人，不與不賢之人為伍。修習究竟之業，立志修行解脫之門，追求賢聖之行，奉行四念住（觀身不凈、觀受是苦、觀心無常、觀法無我），修習平等斷除煩惱，興發諸根（信、精進、念、定、慧），遵修五力（信力、精進力、念力、定力、慧力），觀察七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支、念覺支），不捨棄修道之行，最終達到寂滅。

觀照所見，內心沒有妄想，欣喜樂於佛法經典，不侵犯精舍（僧人居住的場所），無所羞愧，不顛倒，沒有慾望，仰慕菩薩的修行。佛道廣闊無邊，厭患邪行，消滅過去無數劫以來所習的邪惡業力，修身自凈，沒有沾染污垢，立志寂靜，奉行戒律，尊重承受佛陀的教誨，沒有瑕疵。所行之事隨時而為，捨棄不合時宜的，明白事理，往來周旋，孝順父母，又知節制衣食供具，通達神通，定力鮮明。不毀壞正行，度脫眾生，奉受如來所宣講的經典，護持隨順，凈化大眾的瑕疵污垢，引導諸佛之子，施予眾菩薩諸佛游居之處。修習各種明智，從仁和之行出發，樂於奉行正真之道，勸化一切眾生，使他們立志向善，多樂於道義，守護三世（過去、現在、未來），唯獨喜好清凈之業，國土報應嚴凈的根本，常常樂於瘡痍，如同敬重父母一般，以達到總持（記憶力）作為遊觀。

獲得三昧（禪定）如同浴池，清凈的佛法如同所生之母，以獲得堅固的 English version:

Being pure and disciplined, not harboring timidity, respecting the Three Jewels (Buddha, Dharma, Sangha), dwelling without accumulation wherever one goes, limiting clothing and food to sustain life, not being greedy for life, maintaining a pure nature, constantly begging for food, not abandoning contentment, forsaking gatherings, not admiring family possessions, not delighting in dwelling places, not engaging in adornment, being without hypocrisy, having pleasing speech that brings joy to all who hear, encouraging others to develop the aspiration for the path, not being confused by one's actions, acting in accordance with the teachings, and frequently praising the ultimate truth of all Buddhas.

Cultivating the Dharma in one's heart, respecting the holy assembly (monks who have attained realization), honoring and following wisdom and clarity, learning from the wise, protecting the meditative thoughts of the assembly, guiding and inspiring diligent practice, constantly proclaiming morality, always adhering to the Dharma, believing in the root of merit, guiding and teaching sentient beings, delighting in firm faith, explaining and guiding sentient beings away from suffering, having pure conduct, always establishing the great heart of benevolence, and having a sense of shame, fearing difficulties, being ashamed of evil deeds, abandoning evil people, and not associating with the unvirtuous. Cultivating the ultimate practice, aspiring to the gate of liberation, seeking the conduct of the wise and holy, practicing the Four Foundations of Mindfulness (contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of phenomena), cultivating the equal eradication of afflictions, developing the five roots (faith, diligence, mindfulness, concentration, and wisdom), cultivating the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, and power of wisdom), observing the seven factors of enlightenment (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity), not abandoning the practice of the path, and ultimately attaining Nirvana.

Illuminating what is observed, the mind is without delusion, rejoicing in the Dharma scriptures, not violating the monasteries (places where monks reside), being without shame or embarrassment, not being inverted, without desire, admiring the practice of Bodhisattvas. The Buddha's path is vast and boundless, detesting evil practices, eliminating the evil karma accumulated over countless past eons, cultivating self-purification without contamination, aspiring to tranquility, practicing the precepts, respecting and upholding the Buddha's teachings, being without flaw. Acting in accordance with the appropriate time, abandoning what is inappropriate, understanding the principles, moving about with discretion, being filial to parents, and knowing the limits of clothing and food, being proficient in supernatural powers, having clear concentration. Not destroying right conduct, liberating sentient beings, receiving and upholding the scriptures proclaimed by the Tathagata, protecting and following, purifying the flaws and defilements of the assembly, guiding the sons of the Buddhas, offering places for Bodhisattvas and Buddhas to dwell. Cultivating various forms of wisdom, starting from the practice of benevolence and harmony, delighting in practicing the true path, encouraging all sentient beings to aspire to goodness, delighting in the meaning of the path, protecting the three times (past, present, and future), only delighting in pure actions, the root of the pure and adorned land of karmic retribution, always delighting in wounds as if respecting one's parents, and attaining total retention (memory) for the purpose of contemplation.

Attaining Samadhi (meditative absorption) is like a bathing pool, the pure Dharma is like the mother who gives birth, in order to obtain firm

【English Translation】 Being pure and disciplined, not harboring timidity, respecting the Three Jewels (Buddha, Dharma, Sangha), dwelling without accumulation wherever one goes, limiting clothing and food to sustain life, not being greedy for life, maintaining a pure nature, constantly begging for food, not abandoning contentment, forsaking gatherings, not admiring family possessions, not delighting in dwelling places, not engaging in adornment, being without hypocrisy, having pleasing speech that brings joy to all who hear, encouraging others to develop the aspiration for the path, not being confused by one's actions, acting in accordance with the teachings, and frequently praising the ultimate truth of all Buddhas. Cultivating the Dharma in one's heart, respecting the holy assembly (monks who have attained realization), honoring and following wisdom and clarity, learning from the wise, protecting the meditative thoughts of the assembly, guiding and inspiring diligent practice, constantly proclaiming morality, always adhering to the Dharma, believing in the root of merit, guiding and teaching sentient beings, delighting in firm faith, explaining and guiding sentient beings away from suffering, having pure conduct, always establishing the great heart of benevolence, and having a sense of shame, fearing difficulties, being ashamed of evil deeds, abandoning evil people, and not associating with the unvirtuous. Cultivating the ultimate practice, aspiring to the gate of liberation, seeking the conduct of the wise and holy, practicing the Four Foundations of Mindfulness (contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of phenomena), cultivating the equal eradication of afflictions, developing the five roots (faith, diligence, mindfulness, concentration, and wisdom), cultivating the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, and power of wisdom), observing the seven factors of enlightenment (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity), not abandoning the practice of the path, and ultimately attaining Nirvana. Illuminating what is observed, the mind is without delusion, rejoicing in the Dharma scriptures, not violating the monasteries (places where monks reside), being without shame or embarrassment, not being inverted, without desire, admiring the practice of Bodhisattvas. The Buddha's path is vast and boundless, detesting evil practices, eliminating the evil karma accumulated over countless past eons, cultivating self-purification without contamination, aspiring to tranquility, practicing the precepts, respecting and upholding the Buddha's teachings, being without flaw. Acting in accordance with the appropriate time, abandoning what is inappropriate, understanding the principles, moving about with discretion, being filial to parents, and knowing the limits of clothing and food, being proficient in supernatural powers, having clear concentration. Not destroying right conduct, liberating sentient beings, receiving and upholding the scriptures proclaimed by the Tathagata, protecting and following, purifying the flaws and defilements of the assembly, guiding the sons of the Buddhas, offering places for Bodhisattvas and Buddhas to dwell. Cultivating various forms of wisdom, starting from the practice of benevolence and harmony, delighting in practicing the true path, encouraging all sentient beings to aspire to goodness, delighting in the meaning of the path, protecting the three times (past, present, and future), only delighting in pure actions, the root of the pure and adorned land of karmic retribution, always delighting in wounds as if respecting one's parents, and attaining total retention (memory) for the purpose of contemplation. Attaining Samadhi (meditative absorption) is like a bathing pool, the pure Dharma is like the mother who gives birth, in order to obtain firm

住一切無為，專心定意。雖有所度為無所度，無縛無脫無相不相，所遵導化亦無眾好，建立佛土以得總持，邦伴諸覺所說清明，度魔境界戰鬥勇猛，殺害眾塵刈除不善，志願凈光魔不能壞，所宣道慧而無窮盡，世莫能稱。

「外眾邪業所不能知，過聲聞法緣覺之等，所可歸仰立一切智，解眾生趣所導真諦。好喜樂法，欲開眾生，樂眾垢者令慕無為，以導法船度于彼岸。載筏相濟，愍傷諸天頒宣一法，所立之處無所侵欺，欲佈施凈其心化悅，解諸好戲使務道徑。若欲博聞，恭敬謙順不為放恣，得三昧定，志行高妙超須彌山。樂於五根觀察眾無，心好精進游不退轉，是則名曰無從生忍。

「新學菩薩所當奉行，眾正士等執持慧憧務求尊聖，以勇力士了無吾我住一切智，普解眾生所當度脫，諸天所咨嗟，龍神所奉仰，人民所承事，疾得造立若干品業。諸不學者咸共歸命，諸菩薩等僉共讚歎，一切法主悉共宣暢，諸根寂定以為城郭，善權方便導利一切，逮得精思決眾狐疑，斷諸猶豫去于塵勞，過度濟脫無數眾生。

「若有病者為設眾藥，療治諸病消除瘡痛，常好思惟通大精進，造建無畏欲師子吼，入分別辯敷演義理，神足變化樂聞眾法，凈其道眼照至泥洹。棄眾惡趣，度于欲界色界無色界，建諸佛土。興發

【現代漢語翻譯】現代漢語譯本：安住於一切無為法，專心致志于禪定。雖然有所度化，實則無所度化，沒有束縛也沒有解脫，沒有現象也沒有非現象。所遵循的引導教化，也沒有任何偏好。建立佛土以獲得總持（dharani，總攝憶持一切法而不忘失的智慧能力），與諸覺悟者為伴，所說的教法清明透徹。度脫魔的境界，戰鬥勇猛，殺滅眾塵（煩惱），割除不善。志願清凈光明，魔不能破壞。所宣講的智慧之道無窮無盡，世間無法稱量。外道邪業所不能知，超越聲聞（sravaka，聽聞佛陀教法而修行證果的弟子）和緣覺（pratyekabuddha，不依師教，自己悟道者）的境界。所能歸依仰仗的是一切智（sarvajna，佛陀的智慧），能解脫眾生的趣向，引導他們走向真諦。喜愛佛法，想要開悟眾生，使那些貪戀污垢的人羨慕無為。用佛法之船，度他們到達彼岸。用筏子互相救濟，憐憫諸天，宣講唯一的真理。所建立的教法，不會被侵犯欺騙。想要佈施，就凈化自己的心，使之喜悅。解脫各種世俗的娛樂，使他們致力於修行正道。如果想要博聞強記，就要恭敬謙遜，不放縱自己。獲得三昧（samadhi，禪定）的境界，志向高遠，超越須彌山（Sumeru，佛教宇宙觀中的中心山）。樂於運用五根（眼、耳、鼻、舌、身）觀察眾生，內心精進，修行不退轉，這就叫做無生法忍（anutpattika-dharma-ksanti，對一切法不生不滅的真理的領悟）。新學菩薩應當奉行這些教法。諸位正士應當執持智慧的旗幟，努力追求尊貴的聖道。以勇猛的力量，了悟無我（anatman，沒有永恒不變的自我），安住於一切智。普遍瞭解眾生應當如何度脫。諸天所讚歎，龍神所敬奉，人民所侍奉，迅速建立各種功德事業。那些不學習佛法的人都歸依佛法，諸位菩薩都共同讚歎，一切法主都共同宣揚。諸根寂靜，如同城郭一般堅固。善巧方便地引導利益一切眾生，獲得精深的思考，決斷各種疑惑，斷除猶豫，遠離塵勞，度脫無數眾生。如果有人生病，就為他們準備各種藥物，治療各種疾病，消除瘡痛。常常思考，通達大精進。建立無畏的信心，發出獅子吼（simhanada，佛陀說法時的威猛氣勢）。進入分別辯論，敷演義理。以神通變化，樂於聽聞各種佛法。凈化自己的道眼，照見涅槃（nirvana，解脫生死輪迴的境界）。捨棄各種惡趣，度脫欲界（kama-dhatu，眾生有慾望的境界），建立諸佛國土。興起發揚。

【English Translation】 English version: Abiding in all non-action, focusing the mind in concentration. Although there is deliverance, there is actually no deliverance; there is no bondage and no liberation, no form and no non-form. The guidance and teachings followed have no preferences. Establishing Buddha lands to attain dharani (the power of retaining all teachings without forgetting), being companions with all the enlightened ones, the teachings spoken are clear and thorough. Crossing the realms of demons, fighting bravely, killing the dust of afflictions, cutting off the unwholesome. The aspiration is pure and bright, which demons cannot destroy. The wisdom of the path proclaimed is endless, which the world cannot measure. What external heretical practices cannot know, surpasses the realms of sravakas (disciples who hear the Buddha's teachings and attain enlightenment) and pratyekabuddhas (those who attain enlightenment on their own without a teacher). What can be relied upon is sarvajna (the wisdom of the Buddha), which can liberate the tendencies of sentient beings, guiding them towards the truth. Loving the Dharma, desiring to enlighten sentient beings, making those who are attached to defilements admire non-action. Using the Dharma boat, ferrying them to the other shore. Helping each other with rafts, having compassion for the gods, proclaiming the one truth. The teachings established will not be violated or deceived. Wanting to give, purify one's heart, making it joyful. Liberating from various worldly entertainments, making them devote themselves to the path of practice. If one wants to be learned, one should be respectful and humble, not indulging oneself. Attaining the state of samadhi (meditative concentration), having lofty aspirations, surpassing Mount Sumeru (the central mountain in Buddhist cosmology). Enjoying using the five senses (eyes, ears, nose, tongue, body) to observe sentient beings, being diligent in mind, practicing without regression, this is called anutpattika-dharma-ksanti (the realization of the truth that all phenomena are neither created nor destroyed). New bodhisattvas should practice these teachings. All righteous ones should hold the banner of wisdom, striving to seek the noble path. With courageous strength, realizing anatman (no permanent self), abiding in sarvajna. Universally understanding how sentient beings should be liberated. Praised by the gods, revered by the dragons, served by the people, quickly establishing various meritorious deeds. Those who do not study the Dharma all take refuge in the Dharma, all bodhisattvas praise together, all Dharma masters proclaim together. The senses are tranquil, like a fortress. Skillfully guiding and benefiting all sentient beings, attaining profound contemplation, resolving all doubts, cutting off hesitation, leaving behind the dust of afflictions, liberating countless sentient beings. If someone is sick, prepare various medicines for them, treating various illnesses, eliminating sores and pains. Constantly contemplate, attaining great diligence. Establishing fearless faith, roaring the lion's roar (the powerful and majestic way the Buddha teaches). Entering into analytical debates, expounding the meaning of the teachings. With supernatural powers, enjoying hearing various teachings. Purifying one's Dharma eye, seeing nirvana (the state of liberation from the cycle of birth and death). Abandoning all evil realms, liberating the kama-dhatu (the realm of desire), establishing Buddha lands. Arousing and developing.

如是如幻三昧，坐師子床，具足成就至阿惟顏，未曾忘失眾德之本，化悅懈廢拔諸欲僻，建立勤修念濟懶墮，將導眾生等化三乘，棄捐居業一切所有，具一切智，得無量門御第一義。

「其於法律解通空行，則斷諍訟，好信佛道無上誓願，雖在眾念不懷邪想，等見三世不墮邪觀，善權方便普入一切，興顯大道不輕得度。樂於法師猶如犢子不厭其母，雖從法師不貪利養，觀察說法不慢眾會，不斷法施所問仁和，敬三寶本決眾疑網，奉行慇勤而不休廢，終不違失聖明之業。

「依攝脫門和悅調定，消化塵垢心無所著，思當所念興隆三事諸菩薩業，以此三事顯示眾會甘美道味。若欲變化頒宣道業音如雷鳴，訓誘生死十二緣起，開通止門向泥洹門，愍入弘路，其身安隱心永無患。眾聖所愛未曾違失，堅固平等如來功勛無能迴轉，習恩德本消滅無福，示眾善元學于聖慧，恃怙畢竟鮮明之業。

「所行相好不自侵欺，遵修佛道顯耀慧品，講說佛土咨問答報，所難無際生清白法。不厭佛道不棄少智，與難學俱愛敬和同，趣勇猛寶心存在行，欲有所說將護都講好喜若干，一切報應以示眾生使無所犯。曉了諸法行善方便，心念吉祥所見審諦，常自省己可悅他人，裂壞羅網消去無明。離於諸行，蠲除諸識，刈于名色，寂

【現代漢語翻譯】現代漢語譯本：

以如夢如幻的三昧（samadhi，禪定），安坐于獅子座上，圓滿成就直至阿惟顏（Aviveya，不退轉地），從未忘失各種功德的根本。以教化使懈怠者喜悅，拔除各種慾望的偏執，建立勤奮修行，以正念救濟懶惰，引導眾生平等地進入三乘（srayana，聲聞乘、緣覺乘、菩薩乘），捨棄世俗的產業和一切所有，具足一切智慧，獲得無量法門，駕馭第一義諦。

『他們通達法律，理解空性之理，從而斷除爭訟。他們喜愛並相信佛道無上的誓願，即使在各種念頭中也不會懷有邪念，平等看待過去、現在、未來三世，不墮入邪見。他們善用權巧方便，普遍進入一切境界，興盛顯揚大道，不輕視任何一個可以得度的人。他們樂於親近法師，如同小牛犢依戀母牛，雖然親近法師，卻不貪圖利養。他們觀察說法，不輕慢大眾，不斷絕法佈施，回答問題時溫和謙遜，尊敬三寶的根本，決斷眾人的疑惑，奉行佛法勤勉而不懈怠，最終不會違背聖明的教誨。

『他們依靠攝受和解脫的法門，和悅地調伏心性，消化塵垢，心中沒有任何執著。他們思考應當憶念的事情，興隆菩薩的三種事業，以此三種事業向大眾展示甘美的道味。如果想要變化，宣講道業，聲音如雷鳴般響亮，訓導眾生了解生死的十二緣起，開通止息之門，通向涅槃之門，憐憫眾生進入弘大的道路，自身安穩，心中永遠沒有憂患。他們為眾聖所愛，從未違背聖賢的教誨，堅固平等，如來功勛無法動搖，修習恩德的根本，消滅無福，展示眾善的根源，學習聖賢的智慧，依靠畢竟鮮明的功業。

『他們所行的相好不自欺欺人，遵循佛道，彰顯智慧的品德，講說佛土，諮詢並回答問題，所提出的難題沒有邊際，產生清凈的法。他們不厭倦佛道，不捨棄微小的智慧，與難學的人一同愛敬和合，以勇猛的寶心存在於修行之中。他們想要說法時，會護持並周全地講述，喜歡各種各樣的說法，以一切報應來開示眾生，使他們不犯錯誤。他們明瞭諸法，行善方便，心中念著吉祥，所見真實不虛，常常反省自己，使他人喜悅，破除羅網，消除無明。他們遠離各種行為，去除各種意識，割斷名色，寂靜。' English version:

In the samadhi (meditative absorption) that is like a dream and an illusion, they sit on the lion's throne, fully accomplishing the path up to Aviveya (the state of non-retrogression), never forgetting the root of all virtues. They delight the indolent through teaching, eradicate the perversions of desires, establish diligent practice, and with mindfulness, they rescue the lazy. They guide beings equally into the three vehicles (srayana, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle), abandoning worldly possessions and all attachments. They are endowed with all wisdom, attain immeasurable Dharma gates, and master the supreme truth.

『They are versed in the law, understanding the principle of emptiness, thereby ending disputes. They love and believe in the supreme vows of the Buddha's path. Even amidst various thoughts, they do not harbor evil intentions. They view the three times (past, present, and future) equally, not falling into wrong views. They skillfully use expedient means, universally entering all realms, promoting and manifesting the great path, not looking down on anyone who can be liberated. They are fond of Dharma teachers, like a calf attached to its mother. Although they are close to Dharma teachers, they do not crave material gain. They observe the teachings, do not look down on the assembly, do not cease giving the Dharma, answer questions with gentleness and humility, respect the root of the Three Jewels, resolve the doubts of the people, practice the Dharma diligently without ceasing, and ultimately will not violate the teachings of the sages.

『They rely on the methods of embracing and liberation, harmoniously subduing their minds, digesting defilements, and having no attachments in their hearts. They contemplate what should be remembered, promoting the three activities of Bodhisattvas, and through these three activities, they show the assembly the sweet taste of the path. If they wish to transform and proclaim the Dharma, their voice is like thunder, guiding beings to understand the twelve links of dependent origination, opening the gate of cessation, leading to the gate of Nirvana, compassionately leading beings onto the great path. Their bodies are at peace, and their minds are forever free from worry. They are loved by all sages, never violating the teachings of the wise, firm and equal, the merits of the Tathagata cannot be overturned, they cultivate the root of kindness, eliminate misfortune, show the source of all good, learn the wisdom of the sages, and rely on the ultimately clear deeds.

『Their physical marks are not self-deceiving, they follow the Buddha's path, manifesting the qualities of wisdom, speaking about the Buddha lands, asking and answering questions. The difficulties they raise are boundless, giving rise to pure Dharma. They are not tired of the Buddha's path, nor do they abandon small wisdom. They love and respect those who are difficult to teach, and they maintain a courageous and precious mind in their practice. When they want to speak, they will protect and carefully explain, delighting in various teachings, using all kinds of retributions to show beings, so that they do not make mistakes. They understand all dharmas, practice skillful means, their minds are filled with auspiciousness, what they see is true and real, they often reflect on themselves, making others happy, breaking the net of delusion, and eliminating ignorance. They are detached from all actions, remove all consciousness, cut off name and form, and are at peace.』

【English Translation】 In the samadhi (meditative absorption) that is like a dream and an illusion, they sit on the lion's throne, fully accomplishing the path up to Aviveya (the state of non-retrogression), never forgetting the root of all virtues. They delight the indolent through teaching, eradicate the perversions of desires, establish diligent practice, and with mindfulness, they rescue the lazy. They guide beings equally into the three vehicles (srayana, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle), abandoning worldly possessions and all attachments. They are endowed with all wisdom, attain immeasurable Dharma gates, and master the supreme truth. 『They are versed in the law, understanding the principle of emptiness, thereby ending disputes. They love and believe in the supreme vows of the Buddha's path. Even amidst various thoughts, they do not harbor evil intentions. They view the three times (past, present, and future) equally, not falling into wrong views. They skillfully use expedient means, universally entering all realms, promoting and manifesting the great path, not looking down on anyone who can be liberated. They are fond of Dharma teachers, like a calf attached to its mother. Although they are close to Dharma teachers, they do not crave material gain. They observe the teachings, do not look down on the assembly, do not cease giving the Dharma, answer questions with gentleness and humility, respect the root of the Three Jewels, resolve the doubts of the people, practice the Dharma diligently without ceasing, and ultimately will not violate the teachings of the sages.』『They rely on the methods of embracing and liberation, harmoniously subduing their minds, digesting defilements, and having no attachments in their hearts. They contemplate what should be remembered, promoting the three activities of Bodhisattvas, and through these three activities, they show the assembly the sweet taste of the path. If they wish to transform and proclaim the Dharma, their voice is like thunder, guiding beings to understand the twelve links of dependent origination, opening the gate of cessation, leading to the gate of Nirvana, compassionately leading beings onto the great path. Their bodies are at peace, and their minds are forever free from worry. They are loved by all sages, never violating the teachings of the wise, firm and equal, the merits of the Tathagata cannot be overturned, they cultivate the root of kindness, eliminate misfortune, show the source of all good, learn the wisdom of the sages, and rely on the ultimately clear deeds.』『Their physical marks are not self-deceiving, they follow the Buddha's path, manifesting the qualities of wisdom, speaking about the Buddha lands, asking and answering questions. The difficulties they raise are boundless, giving rise to pure Dharma. They are not tired of the Buddha's path, nor do they abandon small wisdom. They love and respect those who are difficult to teach, and they maintain a courageous and precious mind in their practice. When they want to speak, they will protect and carefully explain, delighting in various teachings, using all kinds of retributions to show beings, so that they do not make mistakes. They understand all dharmas, practice skillful means, their minds are filled with auspiciousness, what they see is true and real, they often reflect on themselves, making others happy, breaking the net of delusion, and eliminating ignorance. They are detached from all actions, remove all consciousness, cut off name and form, and are at peace.』

滅六入，斷去眾受，截于痛癢，消化恩愛，而舍所受。盡于所有，拔害所生度老病死，永散苦惱無有眾難。已離苦罪心無所著，所行究暢長濟三厄，所觀無穢宣佈法典，獨步男子洗浴眾垢消去貪身。聞法執持攝御諸法，學道不惓入眾德元未曾迴旋，積不可計功勛真義，懷來佛道光顯法目，咨嗟聖眾降伏外學，嘆詠法訓行菩薩業，不戲樂用消化日利，使遠罪福學行猶日。

「恭敬國王開導眾聖，積清白因致不死果，所行威儀識其宿命，所生之處常念不忘。患厭愚法，好諸如來功德真正而建立之，無量道勛所執法教歸一切智。若以頒宣致安住典書寫經文，皆棄恐畏不墮邊際，堅住不動，有所講說，一切世間咸共諷誦。

「過去諸佛悉說是法，常得親近，現在諸佛當來諸佛，所愿具足無上功祚，入於一切眾生所行。耀聲聞乘、現緣覺乘，奉持佛法，而不忘失一切行門，則生佛乎？宣暢真正速成正慧，咨問佛德覆護三世，開化寂然危害之難，逮權方便分別地種，入於水種火種三昧建立風種，又以空種至脫道門。凈空種慧導利三界，不含眾患消除諸結令無有餘，捐棄諸著沒眾陰蓋令心憺怕，曉修身行遊居永安，亦了他人所行存沒所立之處。

「若演文字不猗言辭，棄捐吾我，心已離此諸所依欲，雖在其中察如

【現代漢語翻譯】現代漢語譯本：

滅除六入（眼、耳、鼻、舌、身、意），斷絕一切感受，截斷痛苦和快樂，消化恩愛之情，捨棄所承受的一切。窮盡所有，拔除因害而生的老病死，永遠散去苦惱，沒有各種災難。已經脫離苦罪，心中沒有任何執著，所行之道通暢無阻，長久地救濟三厄（地獄、餓鬼、畜生）。所觀察的沒有污穢，宣揚佛法，像獨步的男子一樣洗凈各種污垢，消除貪戀身體的慾望。聽聞佛法，執持並攝受各種法門，學習佛道不懈怠，進入各種功德的根源，從不退轉，積累不可計量的功勛和真義，懷抱佛道，光顯佛法，讚歎聖眾，降伏外道學說，歌頌佛的教誨，修行菩薩的行徑，不以嬉戲為樂，消化每日的利益，使遠離罪惡和福報，學習修行如同太陽一樣。恭敬國王，開導眾聖，積累清白的因，獲得不死的果報，所行的威儀能認識自己的宿命，所生之處常常不忘。厭患愚癡的法，喜愛諸如來的功德，真正地建立這些功德，以無量的道行所執持的佛法教導歸於一切智。如果頒佈宣揚，使安住于經典，書寫經文，都拋棄恐懼，不墮入邊見，堅定不動，有所講說，一切世間都共同諷誦。過去諸佛都宣說此法，常常得以親近，現在諸佛和未來諸佛，所愿都具足無上的功德，進入一切眾生所行的道路。顯耀聲聞乘、現緣覺乘，奉持佛法，而不忘失一切修行法門，就能成佛嗎？宣揚真正的佛法，迅速成就正慧，請教佛的功德，覆蓋保護三世，開化寂靜，消除危害的災難，達到權巧方便，分別地種，進入水種、火種三昧，建立風種，又以空種到達解脫之道。以清凈的空種智慧引導利益三界，不包含各種疾病，消除各種煩惱，使其沒有剩餘，拋棄各種執著，遮蔽各種陰蓋，使心平靜安寧，明白修身之行，游居永遠安樂，也瞭解他人所行、存在與否以及所處之地。如果演說文字，不依賴言辭，拋棄我執，心中已經遠離這些所依賴的慾望，雖然身處其中，卻能觀察如實。現代漢語譯本：

滅除六入（眼、耳、鼻、舌、身、意），斷絕一切感受，截斷痛苦和快樂，消化恩愛之情，捨棄所承受的一切。窮盡所有，拔除因害而生的老病死，永遠散去苦惱，沒有各種災難。已經脫離苦罪，心中沒有任何執著，所行之道通暢無阻，長久地救濟三厄（地獄、餓鬼、畜生）。所觀察的沒有污穢，宣揚佛法，像獨步的男子一樣洗凈各種污垢，消除貪戀身體的慾望。聽聞佛法，執持並攝受各種法門，學習佛道不懈怠，進入各種功德的根源，從不退轉，積累不可計量的功勛和真義，懷抱佛道，光顯佛法，讚歎聖眾，降伏外道學說，歌頌佛的教誨，修行菩薩的行徑，不以嬉戲為樂，消化每日的利益，使遠離罪惡和福報，學習修行如同太陽一樣。

恭敬國王，開導眾聖，積累清白的因，獲得不死的果報，所行的威儀能認識自己的宿命，所生之處常常不忘。厭患愚癡的法，喜愛諸如來的功德，真正地建立這些功德，以無量的道行所執持的佛法教導歸於一切智。如果頒佈宣揚，使安住于經典，書寫經文，都拋棄恐懼，不墮入邊見，堅定不動，有所講說，一切世間都共同諷誦。

過去諸佛都宣說此法，常常得以親近，現在諸佛和未來諸佛，所愿都具足無上的功德，進入一切眾生所行的道路。顯耀聲聞乘、現緣覺乘，奉持佛法，而不忘失一切修行法門，就能成佛嗎？宣揚真正的佛法，迅速成就正慧，請教佛的功德，覆蓋保護三世，開化寂靜，消除危害的災難，達到權巧方便，分別地種，進入水種、火種三昧，建立風種，又以空種到達解脫之道。以清凈的空種智慧引導利益三界，不包含各種疾病，消除各種煩惱，使其沒有剩餘，拋棄各種執著，遮蔽各種陰蓋，使心平靜安寧，明白修身之行，游居永遠安樂，也瞭解他人所行、存在與否以及所處之地。

如果演說文字，不依賴言辭，拋棄我執，心中已經遠離這些所依賴的慾望，雖然身處其中，卻能觀察如實。 English version:

Extinguish the six entrances (eye, ear, nose, tongue, body, and mind), cut off all feelings, sever pain and pleasure, digest the affection of love, and abandon all that is received. Exhaust all, uproot the old age, sickness, and death that arise from harm, forever scatter suffering, and have no various calamities. Having already departed from suffering and sin, the mind has no attachments, the path taken is unobstructed, and one can long save the three calamities (hell, hungry ghosts, and animals). What is observed is without defilement, the Dharma is proclaimed, like a man walking alone, washing away all defilements, eliminating the desire for the body. Hearing the Dharma, holding and embracing all the teachings, learning the path of the Buddha without laziness, entering the source of all merits, never retreating, accumulating immeasurable merits and true meanings, embracing the path of the Buddha, illuminating the Dharma, praising the holy assembly, subduing external doctrines, singing the Buddha's teachings, practicing the deeds of a Bodhisattva, not taking pleasure in play, digesting the daily benefits, making one far from sin and merit, learning and practicing like the sun.

Respecting the king, guiding the saints, accumulating pure causes, attaining the fruit of immortality, the conduct of one's demeanor can recognize one's past lives, and one will never forget where one was born. Disliking foolish teachings, loving the merits of all Tathagatas, truly establishing these merits, using the immeasurable path of practice to hold the Buddha's teachings, which lead to all-knowing wisdom. If one promulgates and proclaims, causing one to dwell in the scriptures, writing the scriptures, all will abandon fear, not fall into extreme views, remain firm and unmoving, and when something is spoken, all the world will recite it together.

The Buddhas of the past all proclaimed this Dharma, and one could often be close to them. The Buddhas of the present and the Buddhas of the future, all their wishes are fulfilled with supreme merit, entering the path that all beings walk. Manifesting the Sravaka vehicle, manifesting the Pratyekabuddha vehicle, upholding the Buddha's Dharma, and not forgetting all the practices, can one become a Buddha? Proclaiming the true Dharma, quickly achieving true wisdom, asking about the Buddha's merits, covering and protecting the three worlds, enlightening the silent, eliminating the calamities of harm, reaching skillful means, distinguishing the earth element, entering the water element, fire element samadhi, establishing the wind element, and also using the space element to reach the path of liberation. Using the pure wisdom of the space element to guide and benefit the three realms, not containing various diseases, eliminating various afflictions, leaving nothing remaining, abandoning all attachments, covering all the skandhas, making the mind peaceful and tranquil, understanding the practice of self-cultivation, dwelling in eternal peace, and also understanding the actions of others, whether they exist or not, and where they are located.

If one expounds on words, not relying on language, abandoning the ego, the mind has already departed from these desires on which it relies, although one is in the midst of them, one can observe the truth.

【English Translation】 English version:

Extinguish the six entrances (eye, ear, nose, tongue, body, and mind), cut off all feelings, sever pain and pleasure, digest the affection of love, and abandon all that is received. Exhaust all, uproot the old age, sickness, and death that arise from harm, forever scatter suffering, and have no various calamities. Having already departed from suffering and sin, the mind has no attachments, the path taken is unobstructed, and one can long save the three calamities (hell, hungry ghosts, and animals). What is observed is without defilement, the Dharma is proclaimed, like a man walking alone, washing away all defilements, eliminating the desire for the body. Hearing the Dharma, holding and embracing all the teachings, learning the path of the Buddha without laziness, entering the source of all merits, never retreating, accumulating immeasurable merits and true meanings, embracing the path of the Buddha, illuminating the Dharma, praising the holy assembly, subduing external doctrines, singing the Buddha's teachings, practicing the deeds of a Bodhisattva, not taking pleasure in play, digesting the daily benefits, making one far from sin and merit, learning and practicing like the sun.

Respecting the king, guiding the saints, accumulating pure causes, attaining the fruit of immortality, the conduct of one's demeanor can recognize one's past lives, and one will never forget where one was born. Disliking foolish teachings, loving the merits of all Tathagatas, truly establishing these merits, using the immeasurable path of practice to hold the Buddha's teachings, which lead to all-knowing wisdom. If one promulgates and proclaims, causing one to dwell in the scriptures, writing the scriptures, all will abandon fear, not fall into extreme views, remain firm and unmoving, and when something is spoken, all the world will recite it together.

The Buddhas of the past all proclaimed this Dharma, and one could often be close to them. The Buddhas of the present and the Buddhas of the future, all their wishes are fulfilled with supreme merit, entering the path that all beings walk. Manifesting the Sravaka vehicle, manifesting the Pratyekabuddha vehicle, upholding the Buddha's Dharma, and not forgetting all the practices, can one become a Buddha? Proclaiming the true Dharma, quickly achieving true wisdom, asking about the Buddha's merits, covering and protecting the three worlds, enlightening the silent, eliminating the calamities of harm, reaching skillful means, distinguishing the earth element, entering the water element, fire element samadhi, establishing the wind element, and also using the space element to reach the path of liberation. Using the pure wisdom of the space element to guide and benefit the three realms, not containing various diseases, eliminating various afflictions, leaving nothing remaining, abandoning all attachments, covering all the skandhas, making the mind peaceful and tranquil, understanding the practice of self-cultivation, dwelling in eternal peace, and also understanding the actions of others, whether they exist or not, and where they are located.

If one expounds on words, not relying on language, abandoning the ego, the mind has already departed from these desires on which it relies, although one is in the midst of them, one can observe the truth.

臭犬，入于微妙稍稍開寤懈廢眾勞，越度諸流不壞他黨，善進道法而無所著。恭恪善師，舍于睡眠過諸礙岸，斷狐疑散貪淫舍懈惓，將護吾我光導眾生，不立在命不貪求法，所語不多言辭清和，常諦思惟宜當速行。

「仁明道業不用生心，喜樂閑居行於眾中，不懷怯弱不求他短，自惟身行常奉佛道。應遵平等，不久游居在一土地，釋諸所貪所在皇平，滅身眾冥心不羸劣，所修方便將養意念，亦無所思，不以識著求于解脫。心常專惟興發梵行，等遵慈心，悲哀布恩，常以行喜，和顏悅色以法樂之。

「依蒙觀護救眾墮害，常以戒禁因濟於人，入三昧定，以是智慧暢入諸法，曉了文字思惟究暢，解諸結縛令不恐畏。入諸音聲獲致利義，恒好敷演道法所施，樂佛法眾不厭燕處，志存於道無有上下。不缺諸法，顯揚隨順不欺眾生，志樂堅強以為具足，夙夜精進而不休懈，是則名曰了諸法本三昧正定。菩薩行是，遍入一切眾生境界，奉一切智。」

佛爾時說是頌曰：

「行清凈，　　大聖道，　　心信樂，　無惑業。　　自覺意，　　辯才要，　是三昧，　　安住施。　　降諸魔，　除諸垢，　　斷因緣，　　生死欲。　智名稱，　　富德勛，　　護三界，　度無極。　　增慧聖，　　道方便，

【現代漢語翻譯】『如同一隻馴服的犬，進入微妙的境界，逐漸開啟覺悟，擺脫懈怠和勞累，超越各種障礙，不破壞他人的修行，善於精進于佛法而不執著。恭敬善待老師，捨棄睡眠，超越各種障礙的彼岸，斷除狐疑，散去貪慾，捨棄懈怠和疲倦，守護自我，以光明引導眾生，不執著于生命，不貪求佛法，言語不多但言辭清晰平和，常常認真思考，應當迅速行動。『以仁慈和智慧修習道業，不用刻意生起念頭，喜歡安閑的居所，也能夠在人群中修行，不懷有怯懦，不尋求他人的缺點，常常反省自己的行為，奉行佛道。應當遵循平等，不久留在一個地方，放下各種貪慾，所到之處都平和安寧，滅除身體的黑暗，內心不軟弱，所修習的方便法門用來調養意念，也不執著于任何想法，不以意識的執著來尋求解脫。內心常常專注于興發清凈的修行，平等地遵循慈悲之心，以悲憫之心佈施恩惠，常常以歡喜心行事，和顏悅色地用佛法使人快樂。『依靠佛的觀照和護佑，救度眾生脫離墮落的危險，常常以戒律來幫助他人，進入三昧（Samadhi，禪定）的境界，以智慧通達各種佛法，明瞭文字的含義，深入思考，理解各種束縛，使人不感到恐懼。進入各種音聲的境界，獲得利益和意義，經常樂於宣講佛法，喜歡佛法和僧眾，不厭倦獨處，志向在於佛道，沒有高下之分。不缺少各種佛法，顯揚佛法，隨順佛法，不欺騙眾生，志向堅定，以此為具足，早晚精進而不懈怠，這就是所謂的通達諸法根本的三昧正定。菩薩的修行是這樣的，普遍進入一切眾生的境界，奉行一切智（Sarvajna，佛的智慧）。』佛陀當時說了這樣的偈頌：『行持清凈，大聖之道，內心信樂，沒有迷惑的業。自覺自悟，辯才無礙，這是三昧，安住佈施。降伏各種魔，清除各種污垢，斷除因緣，斷除生死慾望。智慧和名聲，富有功德，守護三界，度脫無邊。增長智慧的聖者，修道的方法，』

【English Translation】『Like a well-trained dog, entering subtle realms, gradually awakening from sloth and weariness, transcending all streams, not harming others' practices, skillfully advancing in the Dharma without attachment. Respecting and treating teachers well, abandoning sleep, crossing the shores of all obstacles, cutting off doubt, scattering lust, abandoning sloth and fatigue, protecting oneself, guiding beings with light, not clinging to life, not craving the Dharma, speaking little but with clear and peaceful words, always contemplating earnestly, one should act swiftly. 『Cultivating the path with benevolence and wisdom, without deliberately generating thoughts, enjoying peaceful abodes, also able to practice among crowds, not harboring timidity, not seeking others' faults, constantly reflecting on one's own actions, upholding the Buddha's path. One should follow equality, not dwelling long in one place, letting go of all desires, finding peace and tranquility wherever one goes, extinguishing the darkness of the body, not weakening the mind, using the skillful means cultivated to nurture the mind, also not clinging to any thoughts, not seeking liberation through the attachment of consciousness. The mind should always focus on cultivating pure practice, equally following the heart of compassion, bestowing kindness with a compassionate heart, always acting with joy, using the Dharma to bring joy with a kind and pleasant countenance. 『Relying on the Buddha's observation and protection, saving beings from the dangers of falling, often using precepts to help others, entering the state of Samadhi (meditative absorption), using wisdom to penetrate all Dharmas, understanding the meaning of words, contemplating deeply, understanding all bonds, so that people do not feel fear. Entering the realm of all sounds, obtaining benefits and meaning, often delighting in expounding the Dharma, enjoying the Dharma and the Sangha, not weary of solitude, aspiring to the Buddha's path, without distinction of high or low. Not lacking any Dharmas, manifesting the Dharma, following the Dharma, not deceiving beings, with a firm aspiration, taking this as complete, diligently progressing day and night without slackening, this is what is called the Samadhi of correct concentration that understands the root of all Dharmas. The practice of a Bodhisattva is like this, universally entering the realms of all beings, upholding all-knowing wisdom (Sarvajna, the wisdom of the Buddha).』 The Buddha then spoke these verses: 『Practicing purity, The path of the Great Sage, With a believing and joyful heart, Without deluded karma. Self-aware and self-enlightened, With unobstructed eloquence, This is Samadhi, Dwelling in giving. Subduing all demons, Clearing all defilements, Cutting off causes and conditions, Cutting off the desire for birth and death. Wisdom and fame, Rich in merit, Protecting the three realms, Crossing the boundless. A sage who increases wisdom, The method of the path,』

賢明種，　　消恩情，　　度眾患，　佛所嘆。　　是三昧，　　安住施，　入微妙，　　本際門。　　以覺了，　無瞋恨，　　斷苦惱，　　入永安。　是三昧，　　諸佛行，　　心中解，　覺意華。　　受聖文，　　攝善權，　諸安住，　　覺念鬘，　　說是勝，　三昧定。　　覺意華，　　脫照門，　猶月盛，　　耀眾星。　　道所照，　遍三界，　　是法超，　　嘆喻月。　三達療，　　令清凈，　　在閑居，　靜樹下，　　棄利養，　　及諛諂，　積行求，　　是三昧。　　捐他非，　不蔽善，　　不以利，　　嘆身德，　被三衣，　　常乞食，　　親求是，　行三昧。　　純行禁，　　習賢聖，　問明智，　　常獨嘆，　　以咨講，　奉行要，　　疾逮是，　　三昧定。　眾生等，　　勞諸味，　　遠眾會，　樂寂然，　　常求是，　　妙三昧。　勿諛諂，　　慕斯藏，　　依慚愧，　食解味，　　禪床臥，　　居觀寂，　樂無我，　　常歡悅。　　講明哲，　意永安，　　忍他罵，　　猶空響，　在真業，　　心不怨。　　欲逮得，　是三昧，　　當信知，　　罪福報，　勿習倒，　　惡趣業，　　常修空，　賢聖元。　　夙夜勤，　　

【現代漢語翻譯】現代漢語譯本賢明的人啊，要消除恩情，度脫眾生的苦難，這是佛陀所讚歎的。這是三昧（Samadhi，禪定），安住于佈施，進入微妙的境界，到達本源的門戶。通過覺悟，沒有嗔恨，斷除苦惱，進入永恒的安寧。這是三昧，是諸佛所修行的，心中理解，覺悟的智慧之花。接受聖人的教誨，掌握善巧的方便，安住于各種境界，如同覺悟的念珠，這是殊勝的三昧禪定。覺悟的智慧之花，脫離了照耀的門戶，如同滿月般光輝，照耀著眾星。道所照耀，遍及三界（Trailokya，欲界、色界、無色界），這種法是超凡的，所以用月亮來比喻。通過三達（Trividha，宿命通、天眼通、漏盡通）來療愈，使之清凈，在閑靜的地方，在寂靜的樹下。捨棄利益和奉承，積累修行，追求這種三昧。拋棄他人的過錯，不掩蓋自己的善行，不因利益而讚美自己的德行。身披三衣（Tricivara，僧侶的袈裟），經常乞食，親自追求這種三昧的修行。純粹地奉行戒律，學習賢聖的教誨，向有智慧的人請教，經常獨自讚嘆，以此來諮詢和講解。奉行要義，迅速達到這種三昧禪定。眾生啊，執著于各種滋味，遠離人群，喜歡寂靜，經常追求這種微妙的三昧。不要奉承諂媚，要羨慕這種寶藏，依靠慚愧心，品嚐解脫的滋味。在禪床上休息，安住在寂靜的觀照中，樂於無我，經常歡喜。講解明智的道理，使心永遠安寧，忍受他人的謾罵，如同空中的迴響。在真實的修行中，心中沒有怨恨。想要獲得這種三昧，應當相信罪福的報應。不要學習顛倒的、惡趣的業，經常修習空性，這是賢聖的根本。早晚勤奮修行。

【English Translation】 English version O wise one, eliminate affection, deliver beings from suffering, this is what the Buddha praises. This is Samadhi (meditative absorption), dwelling in giving, entering the subtle realm, reaching the gate of the origin. Through awakening, without hatred, cutting off suffering, entering eternal peace. This is Samadhi, the practice of all Buddhas, understanding in the heart, the flower of awakened wisdom. Receiving the teachings of the saints, mastering skillful means, dwelling in various states, like a rosary of awakening, this is the supreme Samadhi meditation. The flower of awakened wisdom, escaping the gate of illumination, shines like the full moon, illuminating the stars. Illuminated by the path, pervading the three realms (Trailokya, the desire realm, the form realm, and the formless realm), this Dharma is transcendent, hence the analogy of the moon. Healing through the three knowledges (Trividha, knowledge of past lives, divine eye, and the extinction of outflows), making it pure, in a quiet place, under a silent tree. Abandoning profit and flattery, accumulating practice, seeking this Samadhi. Discarding the faults of others, not concealing one's own good deeds, not praising one's own virtues for profit. Wearing the three robes (Tricivara, the robes of a monk), often begging for food, personally seeking this practice of Samadhi. Purely observing the precepts, learning the teachings of the saints, asking the wise, often praising alone, using this to inquire and explain. Practicing the essentials, quickly attaining this Samadhi meditation. Beings, attached to various flavors, staying away from crowds, enjoying solitude, often seeking this subtle Samadhi. Do not flatter, admire this treasure, rely on shame and remorse, taste the flavor of liberation. Resting on the meditation bed, dwelling in silent contemplation, delighting in no-self, often rejoicing. Explaining the principles of wisdom, making the mind eternally peaceful, enduring the curses of others, like echoes in the void. In true practice, the heart has no resentment. Wanting to attain this Samadhi, one should believe in the retribution of sin and merit. Do not learn the inverted, evil paths, often practice emptiness, this is the root of the saints. Diligently practice day and night.

精進力，　逮三昧，　　至慧門。　　俱舍斯，　無益路，　　志平等，　　道真實，　立無生，　　睹法義，　　行是者，　佛哀念。」

行品第二

佛言：「是喜王菩薩，以逮得是了諸法本三昧，解一切法無有顛倒，諸法無動不可傾故，所行志慕救脫五趣，降化眾魔自然為伏，為天下人眾生愛敬、智者欽仰，求暢諸法及與非法。其德明慧，猶月盛滿眾星中明，在生死久眾生所知，勸化一切，志性清凈，舍諸所受，則為三千大千世界之所救護。成致道地，分別無我覺無所歸，見三難界而化導之為眾生護，逮得恭恪不以自大。越諸陰蓋，曉了諸佛其所頒宣，演說滅度應時之宜，以復逮致三十二相。

「有利無利若苦若樂，有名無名嘆毀之事，以解是世所有八法悉無所著，救諸眾生慰以甘露，顯示滅度開悟一切，去其惱熱斷斯掛礙，未曾猗著迷惑六根，入十六文字總持之門識其所至，能頒宣斯便逮總持。

「何謂十六？一曰無；二曰度；三曰行；四曰不；五曰持；六曰礙；七曰作；八曰堅；九曰勢；十曰生；十一曰攝；十二曰盡；十三曰蓋；十四曰已；十五曰住；十六曰燒；是十六事文字之教。若解行是十六文字之教，逮得無量總持門地，解一切法而得自在，擇求一切眾生慧意，消眾

【現代漢語翻譯】現代漢語譯本精進的力量，能達到三昧（專注），通往智慧之門。捨棄那些無益的道路，立志于平等，追求真實的道。確立無生之理，洞察法的真義，實踐這些的人，佛陀會哀憫他們。

行品第二

佛說：『這位喜王菩薩，因為獲得了通達諸法根本的三昧，理解一切法沒有顛倒，諸法不動搖不可傾覆，所以他所追求的是救脫五道輪迴，降伏眾魔自然而然地被馴服，為天下人所愛戴敬仰，智者也欽佩他，他尋求通暢諸法以及非法。他的德行和智慧，就像滿月在眾星中一樣明亮，在生死輪迴中長久為眾生所知，勸化一切眾生，心性清凈，捨棄一切所受，就成為三千大千世界的救護者。成就道地，分別無我，覺悟無所歸屬，看到三難界而引導他們，成為眾生的守護者，獲得恭敬而不自大。超越各種煩惱的覆蓋，明瞭諸佛所宣說的教義，演說滅度，應時而宜，並且獲得了三十二相。

『有利無利，無論是苦是樂，無論是名聲還是默默無聞，無論是讚揚還是譭謗，他都能理解世間所有這八種法都無所執著，救度眾生，用甘露來安慰他們，顯示滅度，開悟一切眾生，去除他們的煩惱和熱惱，斷除這些掛礙，從未執著于迷惑六根，進入十六文字總持之門，認識其所到達的境界，能夠宣說這些，便能獲得總持。

『什麼是十六？一是『無』；二是『度』；三是『行』；四是『不』；五是『持』；六是『礙』；七是『作』；八是『堅』；九是『勢』；十是『生』；十一是『攝』；十二是『盡』；十三是『蓋』；十四是『已』；十五是『住』；十六是『燒』；這是十六個文字的教義。如果理解並實踐這十六個文字的教義，就能獲得無量的總持門地，理解一切法而得自在，選擇並尋求一切眾生的智慧意願，消除眾

【English Translation】 English version The power of diligence, attains samadhi (concentration), leading to the gate of wisdom. Abandoning the unprofitable paths, aspiring to equality, pursuing the true path. Establishing the principle of non-birth, perceiving the true meaning of the Dharma, those who practice these, the Buddha will have compassion for them.

Chapter Two on Practice

The Buddha said: 'This Joyful King Bodhisattva, because he has attained the samadhi of understanding the root of all dharmas, comprehends that all dharmas are without inversion, that all dharmas are unmoving and cannot be overturned, therefore his aspiration is to liberate from the five realms of rebirth, subduing all demons who are naturally subdued, loved and respected by all people in the world, admired by the wise, he seeks to understand all dharmas and non-dharmas. His virtue and wisdom are like the full moon shining brightly among the stars, known by sentient beings for a long time in the cycle of birth and death, he persuades and transforms all beings, his mind is pure, abandoning all that is received, he becomes the protector of the three thousand great thousand worlds. He achieves the stage of the path, distinguishing no-self, realizing no place to return, seeing the three difficult realms and guiding them, becoming the protector of sentient beings, attaining respect without arrogance. He transcends all coverings of afflictions, understands the teachings proclaimed by all Buddhas, expounds on liberation, appropriate to the time, and has attained the thirty-two marks.

'Whether there is benefit or not, whether it is suffering or joy, whether there is fame or obscurity, whether there is praise or blame, he understands that all these eight worldly dharmas are without attachment, he saves sentient beings, comforting them with nectar, revealing liberation, enlightening all beings, removing their afflictions and heat, cutting off these hindrances, never clinging to the delusion of the six senses, entering the gate of the sixteen-letter dharani, recognizing the realm he has reached, able to proclaim these, he can attain dharani.

'What are the sixteen? One is 'no'; two is 'crossing over'; three is 'practice'; four is 'not'; five is 'holding'; six is 'hindrance'; seven is 'doing'; eight is 'firm'; nine is 'power'; ten is 'birth'; eleven is 'gathering'; twelve is 'exhaustion'; thirteen is 'covering'; fourteen is 'already'; fifteen is 'abiding'; sixteen is 'burning'; these are the teachings of the sixteen letters. If one understands and practices the teachings of these sixteen letters, one can attain the immeasurable dharani ground, understand all dharmas and gain freedom, choose and seek the wisdom intentions of all sentient beings, eliminate the multitude of'

塵勞悉宣佛道，受大勢力暢達真法，度脫黎庶開化導利，其音和雅猶如哀鸞，逮得普住平等之地。

「為師子吼致妙巍巍，忍度無極具足大哀，越魔境界，備通哀音至真之聲，去自大得忍辱，了深奧義禪定無非，所至到處宣無上法，攝取一切眾要經典力勢難及，分別一切諸法道門，知眾生行之所歸趣。

「識念無數所更歷劫，常持諸法滅一切病，凈除結網逮斷狐疑，速成正覺咨嗟光顯，普入一切諸法聖慧，能以方便擿去惱熱，講說諸法己身奉行。

「服甘露食裂眾猶豫，舍所居土顯無蓋哀以覆眾生，念于宿命所更生處，志泥洹德曉眾愚騃，諸行所趣獲至尊慧，攝一切想建立諸住，不失道地超若干變，達諸言聲而卻一切，結解所在周滿佛土。

「遠離五陰而不自大，疾了言辭，用是之故便降伏魔棄諸外學。見不可計十方國土現在諸佛，聞所說法受持不忘，如其所愿得是三昧而自娛樂。若有菩薩得是三昧，則當謂之逮一切智。所以者何？以致此定，發意之頃，一生補處成最正覺，從一本起二，二至三，三至四，從其發意輒得佛道。所以者何？又斯定者則一切智。」

爾時，世尊說此頌曰：

「無量無訓漏，　　而無有等倫，　所出無所歸，　　以脫諸所趣。　降化無所著，　　殊勝

【現代漢語翻譯】現代漢語譯本他們宣說佛法，滌盪世間煩惱，擁有強大的力量，通達真正的佛法，救度眾生，開啟教化，引導他們走向利益。他們的聲音和諧優雅，如同哀鳴的鸞鳥，最終達到普遍安住的平等境界。

他們如獅子吼般宣說微妙的佛法，以無盡的忍耐和偉大的慈悲度化眾生，超越魔的境界，通曉一切哀憫的聲音，發出至真的教誨。他們去除我慢，獲得忍辱，明瞭深奧的禪定真諦，所到之處都宣講無上的佛法，攝取一切重要的經典，其力量和威勢難以匹敵。他們能分辨一切諸法和修行之道，知道眾生行為的最終歸宿。

他們能憶念無數劫以來所經歷的事情，常持諸法，滅除一切疾病，清除煩惱的束縛，斷除疑惑，迅速成就正覺，其光輝令人讚嘆。他們普遍進入一切諸法的聖慧，能以方便法門去除眾生的煩惱和熱惱，講說諸法，並身體力行。

他們服用甘露般的佛法，破除眾生的猶豫，捨棄所居住的國土，展現無遮無蓋的慈悲來覆蓋眾生。他們憶念宿世所經歷的種種生命，立志于涅槃的功德，開導愚昧的眾生。他們所行所趨都獲得至尊的智慧，攝取一切念想，建立各種安住之法，不失修道之地，超越種種變化，通達一切語言聲音，並能消除一切束縛，其解脫之處遍滿佛土。

他們遠離五蘊（色、受、想、行、識），而不自高自大，迅速明瞭言辭的含義。因此，他們能降伏魔，捨棄外道之學。他們能見到無數十方國土中現在的諸佛，聽聞他們所說的佛法，受持而不忘失。他們如願以償地獲得這種三昧（samadhi，禪定），並以此自娛。如果菩薩獲得這種三昧，就可以稱之為獲得了一切智慧。為什麼呢？因為達到這種禪定，在發願的瞬間，就能成為一生補處菩薩，成就最正覺。從一到二，從二到三，從三到四，從發願開始就能獲得佛道。為什麼呢？因為這種禪定就是一切智慧。

這時，世尊說了這首偈頌：

『無量無漏，而無有等倫，所出無所歸，以脫諸所趣。降化無所著，殊勝』

【English Translation】 English version They proclaim the Buddha's path, dispelling worldly afflictions, possessing great power, mastering the true Dharma, liberating beings, initiating teachings, and guiding them towards benefit. Their voices are harmonious and elegant, like the mournful cry of a luan bird, ultimately reaching the state of universal and equal dwelling.

They proclaim the subtle Dharma like a lion's roar, with endless patience and great compassion, they liberate beings, transcend the realm of Mara, understand all compassionate sounds, and utter the truest teachings. They eliminate arrogance, attain forbearance, comprehend the profound truth of meditation, and wherever they go, they proclaim the supreme Dharma, gathering all important scriptures, their power and influence unmatched. They can distinguish all dharmas and paths of practice, knowing the ultimate destination of beings' actions.

They can recall countless kalpas of experiences, constantly uphold all dharmas, eradicate all diseases, clear the bonds of affliction, dispel doubts, quickly attain perfect enlightenment, and their radiance is admirable. They universally enter the sacred wisdom of all dharmas, can use skillful means to remove beings' afflictions and heat, teach the dharmas, and practice them themselves.

They consume the nectar-like Dharma, break through beings' hesitations, abandon their dwelling places, and display boundless compassion to cover all beings. They remember the various lives they have experienced in past lives, aspire to the merits of Nirvana, and enlighten ignorant beings. Their actions and destinations all attain supreme wisdom, they gather all thoughts, establish various abodes, do not lose the path of practice, transcend various changes, understand all languages and sounds, and can eliminate all bonds, their liberation pervading all Buddha lands.

They are detached from the five skandhas (form, feeling, perception, mental formations, and consciousness) without being arrogant, quickly understanding the meaning of words. Therefore, they can subdue Mara and abandon external teachings. They can see countless Buddhas in the present in the ten directions, hear the Dharma they teach, uphold it without forgetting. They attain this samadhi (meditation) as they wish and enjoy it. If a Bodhisattva attains this samadhi, they can be called to have attained all wisdom. Why? Because upon reaching this samadhi, at the moment of making the vow, they can become a Bodhisattva destined for Buddhahood in their next life, achieving the most perfect enlightenment. From one to two, from two to three, from three to four, from the moment of making the vow, they can attain the Buddha's path. Why? Because this samadhi is all wisdom.

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

'Immeasurable and without outflows, Yet without equal, What arises has nowhere to return, Thus escaping all destinations. Transforming without attachment, Superior.'

興無限，　執持斯景摸，　　十方之妙行。　棄諍以娛樂，　　心患眾垢塵，　人中上喜真，　　言辭甚流利。　勝遵無著勛，　　捐舍所生冥，　總持是法曰，　　建立在十方。　曉了過解說，　　勸樂度彼岸，　天人所重敬，　　所施濟第一。　諸行度無極，　　勇猛而宣德，　所修奉章句，　　至於十力種。　捐雜難往來，　　乃能致本無，　隨心之所好，　　而開化眾人。　得行遊正路，　　所宿止無垢，　以斯施眼明，　　所行遊無行。　意強多愍愛，　　視人如赤子，　人尊諸所至，　　勸教眾邪業。　永無所破壞，　　而眾中暢吼，　於是造立行，　　無有眾等倫。　得護於十方，　　及他諸不逮，　勸樂人無底，　　長永修閑定。　仁舍其家業，　　興法如甘露，　奉持是經典，　　歸於最勝德。　積累多功勛，　　訓講無數人，　勸悅眾愚等，　　終不久戲逸。　諦解於六趣，　　寂勝而覺善，　好和安眾人，　　在此功德行。　得殊特名勛，　　如月游無塵，　度脫天人眾，　　居前無所畏。　名稱普流勝，　　施殊妙甘露，　游此所當行，　　疾致得佛道。　立於所應住，　　在十方佛所，　頒宣所當說，　　以化諸天人。

【現代漢語翻譯】現代漢語譯本興起無限的慈悲，執持著這美好的景象，展現十方世界的微妙修行。拋棄爭鬥以求快樂，心中不再有眾多污垢塵埃。在人群中展現至上的喜悅和真理，言辭非常流暢。以殊勝的修行遵循無執著的功勛，捨棄與生俱來的無明。總持這些佛法，在十方世界建立。明瞭地超越一切解說，勸導人們快樂地到達彼岸。受到天人和眾生的尊敬，所施予的救濟最為殊勝。以諸種修行度過無盡的苦難，勇猛地宣揚佛的功德。所修行的奉持的章句，最終達到佛的十力（如來所具有的十種力量）境界。捨棄雜亂難以往來的境地，才能達到本來的空無。隨順眾生的心意所好，從而開化眾人。得以行走在正道上，所居住的地方沒有污垢。以此施予智慧的眼光，所行走的道路是無為的。心意堅定充滿慈悲愛心，看待眾生如同自己的孩子。受到人們的尊敬，所到之處，勸導人們捨棄邪惡的行業。永遠不會被破壞，在眾人中發出雄壯的吼聲。於是建立起這樣的修行，沒有誰能與他相比。能夠守護十方世界，以及其他沒有達到這種境界的人。勸導人們快樂地進入無底的境界，長久地修習禪定。仁慈地捨棄自己的家業，弘揚佛法如同甘露。奉持這部經典，歸於最殊勝的功德。積累了許多功勛，教導了無數的人。勸導和喜悅那些愚昧的人，最終不會沉溺於嬉戲和安逸。深刻理解六道輪迴的真相，在寂靜中覺悟善法。喜歡和睦地安頓眾人，這就是他的功德修行。獲得殊勝的功德名聲，如同月亮在無塵的天空中執行。度脫天人和眾生，走在前面毫無畏懼。名稱普遍流傳，施予殊勝的甘露。行走在這應當行走的道路上，迅速達到成佛的境界。安住在應當安住的地方，在十方諸佛的所在。宣講應當宣講的佛法，以此來教化諸天人和眾生。

【English Translation】 English version Arouse boundless compassion, Holding onto this beautiful scene, manifesting the wondrous practices of the ten directions. Abandoning strife for joy, the heart is free from the many defilements of dust. Displaying supreme joy and truth among people, with very fluent speech. Following the merit of non-attachment with superior practice, abandoning the ignorance of birth. Holding all these Dharma teachings, establishing them in the ten directions. Clearly transcending all explanations, encouraging people to joyfully reach the other shore. Respected by gods and humans, the aid given is the most supreme. Passing through endless suffering with various practices, courageously proclaiming the Buddha's virtues. The verses practiced and upheld, ultimately reaching the realm of the ten powers of the Buddha (Tathagata's ten powers). Abandoning the chaotic and difficult-to-traverse realms, one can attain the original emptiness. Following the desires of people's hearts, thereby enlightening them. Being able to walk on the right path, the place of dwelling is without defilement. Bestowing the eye of wisdom, the path walked is non-action. With a strong and compassionate heart, viewing all beings as one's own children. Respected by people, wherever one goes, encouraging people to abandon evil deeds. Never to be destroyed, roaring powerfully among the crowd. Thus establishing such practice, no one can compare. Able to protect the ten directions, and others who have not reached this state. Encouraging people to joyfully enter the bottomless realm, practicing meditation for a long time. Benevolently abandoning one's own family affairs, propagating the Dharma like sweet dew. Upholding this scripture, returning to the most supreme merit. Accumulating much merit, teaching countless people. Encouraging and delighting the ignorant, ultimately not indulging in play and ease. Deeply understanding the truth of the six realms of reincarnation, awakening to good in stillness. Loving to settle people in harmony, this is the practice of merit. Obtaining a special meritorious reputation, like the moon traveling in a dustless sky. Liberating gods and humans, walking ahead without fear. The name spreads widely, bestowing the supreme sweet dew. Walking on this path that should be walked, quickly reaching Buddhahood. Dwelling in the place where one should dwell, in the presence of the Buddhas of the ten directions. Proclaiming the Dharma that should be proclaimed, thereby teaching gods and humans.

所講甚微妙，　　亦宣至真行，　奉修是行業，　　常樂甘露法。　以降伏魔力，　　仁和安立之，　超度眾苦趣，　　歸至佛正路。　所到極善處，　　棄捐周旋徑，　行勇猛方便，　　成就執持德。」

佛言：「若有菩薩學斯定意，十方諸佛皆擁護之，以慧照心使得開明，不為陰蓋所見覆蔽，逮得神通所睹無極，諸菩薩眾悉共將養，使得成就一生補處，眾聲聞黨普來嗟嘆。

「欲使早成十方蒙度，上第七天梵具足王，典諸梵天身自遙護，遣諸天眾悉來將順。忉利天上天帝釋王，宿命有德，識其至心學斯定者，遣諸天人悉下宿衛，使行安隱無妄犯者。其四天王身自臨之，亦遣官屬護於法師，四千裡外令無伺求得其便者，令其正法安徐講誦，開化一切生死五趣。四輩宗之，供養無厭、聽受無惓。為人說經，得同學意靡不坦然，各得其所無怨望者，雖懷嫉心欲有所亂，不能辦之。

「又是菩薩常自忍辱心懷仁和，若向瞋者不念其惡，若有逆人慾來危害，不與共諍惟避捨去不與相見，既路相見如不相睹。慈念十方皆降歸佛，勿有噁心誹謗法師，念法無惡，惟愍其人用懷毒心，墮于惡趣三塗之難。傷之愚惑橫生毒害還自危身，猶如樹木風起相揩，忽然火生還自燒形，毒蛇含毒日日增多還自

【現代漢語翻譯】現代漢語譯本：所講的法義極其微妙，也宣說了至真至實的修行之道，奉行修習這樣的行業，就能常樂於甘露之法（不死之法）。以此來降伏魔的力量，以仁愛和睦來安立自身，超脫眾生的痛苦境地，迴歸到佛陀的正道。所到達的地方都是極善之處，捨棄那些輪迴的路徑，以勇猛精進的方便法門，成就執持功德的力量。佛陀說：『如果有菩薩修習這種禪定，十方諸佛都會護佑他，用智慧照亮他的內心，使他開悟明理，不被五陰（色、受、想、行、識）的遮蓋所矇蔽，獲得神通，所見無邊無際。諸菩薩眾都會共同扶持他，使他成就一生補處（下一世將成佛的菩薩），眾聲聞弟子都會讚歎他。『爲了使他早日成就，普度十方眾生，上至第七天的梵具足王（色界天之主），統領諸梵天，親自遙遠地守護他，派遣諸天眾都來順從他。忉利天上的天帝釋王（欲界天之主），因為宿世的功德，認識到真心修習這種禪定的人，派遣諸天人地獄守護，使他修行安穩，沒有妄犯。四天王（欲界四天之主）親自降臨，也派遣官屬護衛這位法師，在四千里之外，不讓任何人伺機尋釁，使他能夠安穩地講誦正法，開化一切生死輪迴的五道眾生。四眾弟子都尊敬他，供養他沒有厭倦，聽受教誨沒有疲憊。他為人說法，能與聽眾心意相通，沒有不坦誠的，都能各得其所，沒有怨恨。即使有人心懷嫉妒想要擾亂，也不能得逞。『這位菩薩常常忍辱，心懷仁愛和睦，如果有人對他發怒，他也不會記恨，如果有人想來危害他，他也不會與他爭鬥，只是避開離開，不與他相見，即使在路上相遇，也像沒有看見一樣。他慈悲地想著十方眾生都歸順佛陀，不要有噁心誹謗法師，想著法是無惡的，只是憐憫那些人懷著毒心，墮入惡道三塗的苦難。他為他們的愚癡迷惑而感到悲傷，他們橫生毒害，反而危害自身，就像樹木被風吹動互相摩擦，忽然生火，反而燒燬自身，毒蛇含毒，日日增多，反而自害。』

【English Translation】 English version: What is spoken is extremely subtle and profound, and it also proclaims the path of ultimate truth and practice. By diligently cultivating such practices, one can always rejoice in the nectar of Dharma (the deathless Dharma). This is to subdue the power of demons, to establish oneself with benevolence and harmony, to transcend the suffering realms of sentient beings, and to return to the righteous path of the Buddha. The places reached are all of utmost goodness, abandoning the paths of cyclic existence, and through the expedient means of courageous diligence, one achieves the power of upholding virtues. The Buddha said, 'If there is a Bodhisattva who practices this samadhi, all the Buddhas of the ten directions will protect him, illuminating his mind with wisdom, enabling him to awaken and understand, not to be obscured by the coverings of the five skandhas (form, feeling, perception, mental formations, and consciousness), attaining supernatural powers, and seeing without limit. All the Bodhisattvas will jointly support him, enabling him to achieve the position of a 'one-life-away' Bodhisattva (a Bodhisattva who will become a Buddha in the next life), and all the Sravaka disciples will praise him. 'To enable him to achieve enlightenment quickly and liberate all beings in the ten directions, the Brahma King of the seventh heaven (the lord of the Form Realm), who governs all the Brahma heavens, personally protects him from afar, sending all the heavenly beings to obey him. The King Sakra (the lord of the Desire Realm) of the Trayastrimsa Heaven, due to his merits from past lives, recognizes those who sincerely practice this samadhi, and sends heavenly beings to guard him, ensuring his practice is peaceful and without transgression. The Four Heavenly Kings (the lords of the four heavens in the Desire Realm) personally descend, and also send their officials to protect this Dharma teacher, ensuring that no one within four thousand miles can seek an opportunity to cause trouble, enabling him to peacefully recite and expound the righteous Dharma, enlightening all sentient beings in the five realms of birth and death. The fourfold assembly respects him, offering him without weariness, and listening to his teachings without fatigue. When he speaks the Dharma, he can connect with the minds of the listeners, and there is no insincerity, everyone can obtain what they need, and there is no resentment. Even if someone harbors jealousy and wants to cause disturbance, they will not succeed. 'This Bodhisattva always practices patience, with a heart of benevolence and harmony. If someone is angry with him, he will not bear a grudge. If someone wants to harm him, he will not contend with them, but will avoid them and leave, not seeing them. Even if they meet on the road, it will be as if they have not seen each other. He compassionately thinks of all beings in the ten directions returning to the Buddha, not having evil thoughts to slander the Dharma teacher, thinking that the Dharma is without evil, but only pitying those who harbor poisonous hearts, falling into the suffering of the three evil realms. He feels sorrow for their ignorance and delusion, that they create poison and harm themselves, like trees rubbing against each other in the wind, suddenly creating fire that burns themselves, like a poisonous snake containing poison that increases daily, harming itself.'

害身，鐵生眾垢自葬其形。愚闇閉塞心不開解，不念菩薩法師之恩，反生害心逆其師父，欲危滅之貪妒懷嫉，一時自可放心自大，不顧大難甚憐傷。諸天鬼神、虛空天神、阿須倫、迦留羅、真陀羅、摩休勒，悉往作禮稽首歸命，欲見無厭數數奉迎，聽受經典問義受解，思惟奉行曾無懈惓，諸神愛敬奉事供養。尊重道德如孝子與父母別，積年彌久饑虛無已，諸天神明人與非人，愛重至德無窮竟已，皆是菩薩精進至心學是三昧慈愍所致，故有是德。」

佛告喜王菩薩：「若有菩薩積功累德，開化無數百千眾生，歡悅踴躍，這等無異，不以戲笑，因斯逮得殊特功勛，名德遠著十方咨嗟！行如須彌安然不動，明如日月普曜天下，德重如地主生萬物，道尊位高生諸道品，六度無極菩薩法藏。心如虛空而無所著，獨步三界無所掛礙。猶如飛鳥飛行虛空無有足跡，猶如蓮華不著塵水。十方諸佛悉令菩薩行斯定意。今佛故宣，汝等精進勿得疑惑，若有比丘、比丘尼、優婆塞、優婆夷，及諸凡庶九十六術六十二見，蜎𧍃蠕動蚑行喘息，人與非人，學是三昧若聞歡喜各得如願，然後會當逮是三昧。」於是頌曰：

「常光顯，　　佛正法，　　信根樂，　第一慧。　　行如犀，　　無吾我，　持是寂，　　妙三昧。　　得自在，

【現代漢語翻譯】現代漢語譯本：傷害自身，如同鐵銹滋生，最終會自我毀滅。愚昧無知的心靈被矇蔽，無法開悟，不念菩薩法師的恩德，反而生起加害之心，違逆師父，想要危害和消滅他們，心中充滿貪婪和嫉妒。他們一時之間就變得自滿自大，不顧大難，實在令人悲傷。諸天鬼神、虛空天神、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種歌神）、摩睺羅伽（Mahoraga，一種大蟒神），都前來頂禮膜拜，歸順於佛，想要不斷地見到佛，恭敬地迎接佛，聽受佛的經典，請教佛的義理，領悟佛的教誨，思考並奉行，從不懈怠。諸神都愛戴敬重，奉事供養。他們尊重道德，就像孝子對待父母一樣，即使經過多年飢餓也不會停止。諸天神明、人和非人，都愛重至高的德行，永無止境，這都是菩薩精進至誠修習這種三昧（Samadhi，禪定）慈悲所致，所以才會有這樣的功德。佛陀告訴喜王菩薩：『如果菩薩積累功德，開化無數百千眾生，使他們歡喜踴躍，這和佛的功德沒有什麼不同，不是開玩笑的。因此，他們能夠獲得特殊的功勛，名聲遠播，十方世界都讚歎他們！他們的行為像須彌山一樣安穩不動，他們的智慧像日月一樣普照天下，他們的德行像大地一樣滋養萬物，他們的道行尊貴高尚，能夠生出各種道品，具備六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）無極的菩薩法藏。他們的心像虛空一樣無所執著，獨步三界，沒有任何掛礙。他們就像飛鳥在虛空中飛行，不留足跡，又像蓮花一樣不沾染塵水。十方諸佛都讓菩薩修行這種禪定。現在佛陀再次宣說，你們要精進修行，不要疑惑。如果有比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士），以及各種凡夫俗子，九十六種外道，六十二種邪見，各種蜎飛蠕動、爬行喘息的眾生，人和非人，如果修習這種三昧，聽到後心生歡喜，都能各自如願，最終都能獲得這種三昧。』於是，佛陀以偈頌說道：『常光顯耀，佛法正道，信根穩固，樂於修行，第一智慧，行如犀牛，無我無人，持守寂靜，微妙三昧，得大自在。』

【English Translation】 English version: Harming oneself is like iron generating rust, ultimately burying its own form. The foolish and ignorant mind is closed and cannot be enlightened, not remembering the kindness of the Bodhisattva Dharma teachers, but instead generating harmful thoughts, opposing their teachers, wanting to endanger and destroy them, filled with greed and jealousy. They become self-satisfied and arrogant in an instant, disregarding great calamities, which is truly pitiful. All the gods, ghosts, celestial gods of the void, Asuras (a type of warring god), Garudas (a mythical bird-like creature), Kinnaras (a celestial musician), and Mahoragas (a great serpent deity), all come to bow and pay homage, taking refuge in the Buddha, wanting to see the Buddha constantly, respectfully welcoming the Buddha, listening to the Buddha's scriptures, asking about the Buddha's teachings, understanding the Buddha's instructions, contemplating and practicing them, never slacking. All the gods love, respect, serve, and make offerings. They respect morality like filial children treat their parents, and even after many years of hunger, they do not stop. All the gods, spirits, humans, and non-humans, cherish the supreme virtue endlessly. This is all due to the Bodhisattva's diligent and sincere practice of this Samadhi (meditative absorption) of compassion, which is why they have such merit. The Buddha told Bodhisattva Joyful King, 'If a Bodhisattva accumulates merit and virtue, enlightening countless hundreds of thousands of beings, making them joyful and elated, this is no different from the Buddha's merit, and it is not a joke. Therefore, they can attain special merits, their fame spreading far and wide, praised by all ten directions! Their actions are as stable and unmoving as Mount Sumeru, their wisdom shines like the sun and moon illuminating the world, their virtue is like the earth nurturing all things, their path is noble and high, able to generate various qualities of the path, possessing the boundless Bodhisattva Dharma treasury of the Six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom). Their minds are like the void, without attachment, walking alone in the three realms without any hindrance. They are like birds flying in the void without leaving footprints, and like lotuses that do not get stained by dust or water. All the Buddhas in the ten directions encourage Bodhisattvas to practice this Samadhi. Now the Buddha proclaims again, you must practice diligently and not doubt. If there are Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), and all ordinary people, the ninety-six heretical paths, the sixty-two wrong views, all the crawling, wriggling, and breathing beings, humans and non-humans, if they practice this Samadhi, and upon hearing it, rejoice, they will each get what they wish for, and eventually attain this Samadhi.' Then, the Buddha spoke in verse: 'The constant light shines, the Buddha's true Dharma, the roots of faith are firm, joyful in practice, the foremost wisdom, acting like a rhinoceros, without self or others, holding to stillness, the wondrous Samadhi, attaining great freedom.'

覺忍辱，　　覆三世，　　猶如蓋。　化建立，　　無數人，　　習是慧，　猶如海。　　消吾我，　　塵勞厄，　說佛道，　　諸滅度。　　以斷穢，　化三世，　　疾修行，　　是寂然。　識身命，　　及他人，　　志存念，　諸佛道。　　立存念，　　一切業，　及逮是，　　妙三昧。　　多開導，　御本際，　　常講安，　　滅苦惱。　化佈施，　　甘露味，　　奉行斯，　佛種性。　　好至明，　　顯耀辭，　稱流佈，　　普功祚。　　在眾中，　甚巍巍，　　如月滿，　　秋盛明。　諸眷屬，　　財名德，　　在生死，　佛所知。　　其辯才，　　猶水王，　習三昧，　　逮斯功。　　法自然，　無無我，　　不久達，　　敷演義。　如是周，　　三千世，　　真諦行，　是三昧。　　思惟計，　　三千世，　眾生滿，　　如江沙。　　若學歸，　甘露道，　　所獲慧，　　過於此。　毒不行，　　及刀火，　　無蟲蛇，　無杖畏，　　王羅剎，　　不能害。　以和心，　　精修是，　　不失財，　不亡家，　　無病憂，　　無罪患。　若持是，　　四句法，　　目不盲，　不重聽。　　六十二，　　億佛勸，　設有學，　　思惟是，　　

【現代漢語翻譯】現代漢語譯本覺悟忍辱，如同覆蓋三世（過去、現在、未來）的遮蓋。教化建立，使無數人學習這種智慧，如同大海般廣闊。消除我執，擺脫塵世的勞苦和災厄，宣說佛陀的教誨，引導眾生走向涅槃。通過斷除污穢，教化三世眾生，迅速修行，達到寂靜的境界。認識到自身和他人生命的無常，堅定信念，專注于佛陀的教誨。確立正念，專注於一切行為，並由此獲得殊勝的三昧（禪定）。通過開導，引導眾生迴歸本源，常講安樂之道，消除痛苦煩惱。教化佈施，如同甘露般滋潤眾生，奉行此道，便能種下佛的種子。努力達到光明，彰顯佛法的真諦，使之廣為流傳，普利眾生。在眾人之中，顯得莊嚴巍峨，如同滿月，在秋季的夜空中閃耀。所有的眷屬，財富、名望和功德，在生死輪迴中，都被佛陀所知曉。他的辯才，如同水王般滔滔不絕，通過修習三昧，獲得這種功德。佛法自然而然，無我無執，不久便能通達，並闡釋其深奧的含義。如此周遍，三千大千世界，都在奉行真諦，這就是三昧的境界。如果思量計算，三千大千世界，充滿如恒河沙數般的眾生。如果他們都學習歸向甘露之道，所獲得的智慧，將遠遠超過這些。毒藥、刀劍和火焰都不能傷害他們，沒有蟲蛇的侵擾，沒有棍棒的威脅，羅剎（惡鬼）也不能加害。以平和的心態，精進修行，不會失去財富，不會家破人亡，沒有疾病的憂患，沒有罪惡的困擾。如果能受持這四句法，眼睛不會失明，耳朵不會失聰。六十二億佛陀都勸導，如果有人學習並思惟這些道理。

【English Translation】 English version Awakening to forbearance, it covers the three times (past, present, and future) like a canopy. The teachings are established, enabling countless people to learn this wisdom, as vast as the ocean. Eliminating ego, freeing oneself from worldly toil and calamities, proclaiming the Buddha's teachings, guiding beings towards Nirvana. By cutting off defilements, teaching beings of the three times, swiftly cultivating, reaching the state of tranquility. Recognizing the impermanence of one's own life and the lives of others, strengthening faith, focusing on the Buddha's teachings. Establishing mindfulness, focusing on all actions, and thereby attaining the sublime Samadhi (meditative absorption). Through guidance, leading beings back to their origin, constantly speaking of the path of peace, eliminating suffering and afflictions. Teaching generosity, like nectar nourishing beings, practicing this path, one can plant the seed of Buddhahood. Striving to reach enlightenment, manifesting the truth of the Dharma, spreading it widely, benefiting all beings. Among the assembly, appearing majestic and dignified, like the full moon, shining brightly in the autumn night sky. All relatives, wealth, fame, and merits, in the cycle of birth and death, are known by the Buddha. His eloquence, like the king of waters, flows unceasingly, through practicing Samadhi, attaining this merit. The Dharma is natural, without self or attachment, soon one can understand and explain its profound meaning. Thus pervading, the three thousand great thousand worlds, are all practicing the truth, this is the state of Samadhi. If one were to contemplate and calculate, the three thousand great thousand worlds, filled with beings like the sands of the Ganges. If they all learn to return to the path of nectar, the wisdom gained will far surpass these. Poison, swords, and fire cannot harm them, there is no disturbance from insects or snakes, no threat from sticks, and Rakshasas (demons) cannot inflict harm. With a peaceful mind, diligently cultivating, one will not lose wealth, one's family will not be destroyed, there will be no worries of illness, and no troubles of sin. If one can uphold these four lines of Dharma, the eyes will not go blind, and the ears will not go deaf. Sixty-two billion Buddhas all encourage, if someone learns and contemplates these principles.

若常奉，　斯總持，　　精進行，　　是三昧。　若有欲，　　速成道，　　樂第一，　功德田，　　當學是，　　經典本，　一切致，　　寂然無。◎

四事品第三

「菩薩有四事，疾逮斯定。何謂四？一曰、佈施，不懷望想福施一切；二曰、持戒，不犯諸禁以志大道；三曰、常抱慈心，怨憎親友無有二心；四曰、察於三界眾生之類，悉我親族未曾外之；是為四。

「菩薩復有四事，疾逮斯定。何謂為四？一曰、常行大慈加於眾生；二曰、常行大悲，見於三塗眾生苦惱，為之雨淚欲拔濟之；三曰、睹眾迷惑展轉五趣不能自免，顯示正路誌德自出；四曰、察眾三流往反終始曾無斷絕身苦心惱，故愍念之，為宣罪福生死之本無為之根；是為四。

「菩薩復有四事，得斯定意。何謂為四？一曰、觀眾邪迷六十二見，猶豫沉吟墮于羅網如鳥自投，貪小小利不覺自害；二曰、九十六種迷惑之逕自造癡冥，猶如蜚蛾自投燈火，已溺三塗五趣周旋輪轉無際不能脫身，惟有諸佛眾大菩薩，乃能濟之；三曰、外眾蓋業符咒害人，菩薩愍之，如狂溺水然後乃悔當何所及；四曰、如射獵師彈射眾鳥，羅網捕魚積其罪蓋，無數億載墮三惡趣，捨身之安而往救之，為宣罪福生死之患，示無為業，或復顯之無上

【現代漢語翻譯】現代漢語譯本如果能經常奉行，這就是總持（Dharani，一種記憶和保持佛法教義的能力），精進修行，這就是三昧（Samadhi，禪定）。如果有人想要快速成就佛道，樂於追求最高的境界，成為功德的福田，應當學習這部經典，一切的追求，最終都歸於寂靜無為。

四事品第三

『菩薩有四件事，能迅速達到這種禪定。哪四件呢？第一，佈施，不懷有求福的期望，將佈施給予一切眾生；第二，持戒，不違犯各種戒律，以追求偉大的道；第三，常懷慈悲之心，對於怨恨的人和親近的朋友沒有分別心；第四，觀察三界（欲界、色界、無色界）眾生的種類，都如同自己的親人一樣，沒有內外之分；這就是四件事。

『菩薩又有四件事，能迅速達到這種禪定。哪四件呢？第一，常以大慈之心對待眾生；第二，常以大悲之心，看到三塗（地獄、餓鬼、畜生）眾生受苦，為他們流淚，想要救拔他們；第三，看到眾生迷惑，在五趣（地獄、餓鬼、畜生、人、天）中輾轉輪迴，不能自拔，就為他們指明正道，以自己的德行來引導他們；第四，觀察眾生在三流（欲流、有流、無明流）中往復，始終沒有斷絕，身心都受苦惱，因此憐憫他們，為他們宣說罪福的因果，生死的根本，以及無為的根源；這就是四件事。

『菩薩又有四件事，能得到這種禪定之意。哪四件呢？第一，觀察眾生邪迷於六十二種見解，猶豫不決，沉溺於羅網之中，如同鳥兒自投羅網，貪圖小小的利益卻不覺自害；第二，九十六種迷惑的途徑，都是自己造作的愚癡黑暗，如同飛蛾自投燈火，已經沉溺於三塗五趣之中，週而復始地輪轉，無法脫身，只有諸佛和眾大菩薩，才能救度他們；第三，外道用符咒等邪術害人，菩薩憐憫他們，如同狂人溺水，事後才後悔，又有什麼用呢？第四，如同射獵的人用彈弓射鳥，用羅網捕魚，積累了無數的罪業，墮入三惡趣，菩薩捨棄自身的安樂去救度他們，為他們宣說罪福的因果，生死的禍患，指示無為的修行，或者顯現無上的境界。

【English Translation】 English version If one constantly upholds, This is Dharani (a capacity to remember and retain the teachings of the Dharma), diligent practice, this is Samadhi (meditative absorption). If someone desires to quickly achieve Buddhahood, and delights in the highest state, To become a field of merit, one should study this scripture, All pursuits ultimately return to stillness and non-action.

Chapter Three on Four Matters

'Bodhisattvas have four matters by which they quickly attain this samadhi. What are the four? First, giving, without harboring any expectation of merit, giving to all beings; second, upholding precepts, not violating any prohibitions, in order to pursue the great path; third, always holding a compassionate heart, having no discrimination between those who are hated and those who are close; fourth, observing the types of beings in the three realms (the desire realm, the form realm, and the formless realm), all as if they were one's own relatives, without any distinction between inside and outside; these are the four matters.'

'Bodhisattvas also have four matters by which they quickly attain this samadhi. What are the four? First, always acting with great compassion towards all beings; second, always acting with great pity, seeing the suffering of beings in the three evil paths (hell, hungry ghosts, and animals), shedding tears for them, desiring to liberate them; third, seeing beings confused, revolving in the five paths (hell, hungry ghosts, animals, humans, and gods), unable to free themselves, they point out the right path for them, using their own virtue to guide them; fourth, observing beings going back and forth in the three flows (the flow of desire, the flow of existence, and the flow of ignorance), never ceasing, suffering in both body and mind, therefore having compassion for them, explaining the causes and effects of sin and merit, the root of birth and death, and the source of non-action; these are the four matters.'

'Bodhisattvas also have four matters by which they attain this state of samadhi. What are the four? First, observing beings deluded by the sixty-two kinds of wrong views, hesitating and sinking into the net, like birds throwing themselves into a net, greedy for small gains but not realizing they are harming themselves; second, the ninety-six kinds of paths of delusion, all created by their own ignorance and darkness, like moths throwing themselves into the fire, already sunk in the three evil paths and the five paths, revolving endlessly, unable to escape, only the Buddhas and great Bodhisattvas can save them; third, those of external paths using spells and other evil arts to harm people, Bodhisattvas pity them, like a madman drowning, only regretting it afterwards, what use is that? Fourth, like hunters shooting birds with slingshots, catching fish with nets, accumulating countless sins, falling into the three evil paths, Bodhisattvas abandon their own comfort to save them, explaining the causes and effects of sin and merit, the suffering of birth and death, indicating the practice of non-action, or revealing the supreme state.'

正真各使得安；是為四。

「菩薩復有四事，疾逮斯定。何謂為四？一曰、作佛形像坐蓮華上，若摸畫壁繒㲲布上，使端政好，令眾歡喜由得道福；二曰、取是經卷書著竹帛若長妙素，令其文字上下齊正；三曰、諷誦是經晝夜精進，不捨經文使其通利，無一躓礙聽者得解；四曰、持是三昧諸佛本末一一分別為人暢義，善開菩薩無上正真，使一切眾咸共咨受，不生疑心各得開達；是為四。」

佛於是頌曰：

「聞是經，　　樂至德，　　若有人，　求此道，　　善哉學，　　斯四句，　故獲致，　　十力種。　　八十億，　人中王，　　諸六十，　　垓安住，　常咸護，　　斯學人，　　能諷誦，　是三昧。　　若聞是，　　獲善利，　已得聽，　　能信樂，　　是等成，　不疑道，　　等皆見，　　生死無。　行佛道，　　得聞是，　　樂功勛，　不懈怠。　　一切智，　　如觀掌，　書寫持，　　是經典，　　識念住，　百千劫，　　辯才英，　　得至佛。　彼說斯，　　最定意，　　王子月，　詳得聞，　　棄國土，　　作沙門，　晝夜勤，　　聽受法。　　最後世，　命向終，　　便往生，　　他佛國。　若江沙，　　復過是，　　諸天咸，　供養佛。　　

【現代漢語翻譯】現代漢語譯本真正地使他們各自安穩；這就是第四種。

『菩薩又有四件事，能迅速達到這種禪定。哪四件呢？第一，製作佛的形像，讓他坐在蓮花上，或者在墻壁、絲織品或布上描繪佛像，使之端正美好，讓眾人歡喜，由此獲得得道的福報；第二，取來這部經卷，書寫在竹簡或精美的絲絹上，使文字上下對齊端正；第三，晝夜精進地諷誦這部經，不捨棄經文，使之通暢流利，沒有一絲障礙，讓聽者能夠理解；第四，持守這種三昧（samadhi，禪定），將諸佛的本源和結果一一分別地為人詳細闡釋，善於開示菩薩無上正真的道理，使一切眾生都共同領受，不產生疑惑，各自都能開悟通達；這就是四件事。』

佛陀於是說了偈頌：

『聽聞這部經，樂於至高德行，如果有人，尋求這條道路，善哉學習，這四句話，因此獲得，十力（dasabala，佛的十種力量）的種子。八十億，人中之王，諸六十，垓（gai，古代的計數單位）安住，常常共同護持，這位學習的人，能夠諷誦，這種三昧。如果聽聞這些，獲得善的利益，已經聽聞，能夠信受喜樂，這些人成就，不懷疑道，都能夠見到，生死不再有。修行佛道，能夠聽聞這些，樂於功德，不懈怠。一切智慧，如同觀看手掌，書寫持誦，這部經典，認識念住（smrti-upasthana，四念住），百千劫，辯才英發，能夠到達佛的境界。他們說這些，最堅定的意念，王子月，詳細地聽聞，捨棄國土，出家作沙門，晝夜勤奮，聽受佛法。在最後世，生命將終結，便往生，到其他佛國。如果像恒河沙，還要超過這些，諸天都，供養佛。』

【English Translation】 English version Truly making each of them secure; this is the fourth.

'Furthermore, a Bodhisattva has four things that quickly attain this samadhi (meditative absorption). What are the four? First, creating an image of the Buddha, having him sit upon a lotus flower, or depicting the Buddha on walls, silk fabrics, or cloths, making it upright and beautiful, causing joy in the assembly, thereby gaining the merit of attaining the Way; second, taking this scripture and writing it on bamboo slips or fine silk, making the characters aligned and upright; third, reciting this scripture day and night with diligence, not abandoning the scripture, making it fluent and unobstructed, so that listeners can understand; fourth, upholding this samadhi, explaining the origins and outcomes of all Buddhas one by one in detail for others, skillfully revealing the unsurpassed true and correct path of the Bodhisattva, enabling all beings to receive it together, not giving rise to doubt, and each attaining enlightenment and understanding; these are the four things.'

The Buddha then spoke in verse:

'Hearing this scripture, delighting in supreme virtue, if there is someone, seeking this path, excellent is the learning, these four phrases, therefore obtaining, the seeds of the ten powers (dasabala, ten powers of a Buddha). Eighty billion, kings among men, all sixty, ghai (ancient unit of counting) dwelling, constantly together protecting, this learner, able to recite, this samadhi. If hearing these, obtaining good benefits, having already heard, able to believe and rejoice, these people achieve, not doubting the Way, all are able to see, no more birth and death. Practicing the Buddha's path, able to hear these, delighting in merit, not being lazy. All wisdom, like seeing the palm of one's hand, writing and upholding, this scripture, recognizing the mindfulness (smrti-upasthana, four foundations of mindfulness), hundreds of thousands of kalpas (eons), eloquence flourishing, able to reach the state of Buddhahood. They speak of these, with the most steadfast intention, Prince Moon, listening in detail, abandoning his kingdom, becoming a shramana (monk), diligent day and night, listening to and receiving the Dharma. In the final age, when life is about to end, they will be reborn, in other Buddha lands. If like the sands of the Ganges, and even more than that, all the devas (gods), will make offerings to the Buddha.'

從其所，　　聞三昧，　三劫中，　　成佛道。　　有佛名，　無厭寶，　　定光佛，　　所開化，　彼聞是，　　得德果，　　是故聞，　勿懈怠。　　為十方，　　常所救，　今我屬，　　慇勤累。　　仁賢者，　言柔和，　　是增法，　　道珍藏◎。」

◎法師品第四

佛語喜王菩薩：「乃往過去無央數劫不可稱計。爾時，有佛號辯嚴凈雷音吼如來、至真、等正覺。彼佛世時有一法師，名無量德辯幢英變音，曾聞如來說是三昧定，學是三昧而分別說用化眾生，齊無數億百千諸天人民，以度一切。

「有王太子名凈福報眾音，聞是三昧心中欣然，則百千賈妙好衣以覆法師，口發是言：『普使三界厄一切眾生，皆悉興立得是三昧。』以是德本，見八十億江沙諸佛，造立眾行奉平等法，在諸佛所聞是三昧。皆以頒宣，悉能堪任奉是定意，所生之處常識宿命，在於無量德凈佛剎，成最正覺。

「凈福報眾音王太子者，則今現在西方阿彌陀佛是也。其法師教化度脫眾生者，則大月如來是也。其王太子，供養自歸無量，德辯幢英變音法師，乃能終竟至七萬劫消眾罪蓋，用聞說是三昧定故，為其太子除眾僧儐，雪諸掛礙敷演道品，在在所生逮無量門總持之行，發意一時彈指之頃不離佛法

【現代漢語翻譯】現代漢語譯本從他那裡，聽聞三昧（一種禪定），在三劫（極長的時間）中，成就佛道。有一尊佛，名為無厭寶（永不滿足的珍寶），定光佛（過去佛）所開化，他聽聞這些，獲得功德果報，因此聽聞，不要懈怠。爲了十方（各個方向），常常被救度，現在我屬於，慇勤地囑託。仁慈賢良的人，言語柔和，這是增長功德的方法，是道的珍藏。

◎法師品第四

佛告訴喜王菩薩：『在過去無量無數劫不可計數的時間裡，那時，有一尊佛，號為辯嚴凈雷音吼如來（如來十號之一）、至真、等正覺（佛的稱號）。那尊佛在世時，有一位法師，名叫無量德辯幢英變音，曾經聽聞如來說這個三昧定，學習這個三昧並分別解說，用來教化眾生，度脫了無數億百千諸天人民，使他們都得到解脫。

『有一位國王太子，名叫凈福報眾音，聽聞這個三昧，心中非常歡喜，就用百千種珍貴的妙好衣服覆蓋法師，口中發願說：『愿使三界（欲界、色界、無色界）一切受苦的眾生，都能夠興起並得到這個三昧。』因為這個功德，他見到了八十億恒河沙數的諸佛，修行各種善行，奉行平等之法，在諸佛那裡聽聞這個三昧。他都能夠宣講，完全能夠奉行這個禪定之意，所出生的地方常常能夠記得前世的經歷，在無量德凈佛剎，成就最正覺。

『凈福報眾音王太子，就是現在西方的阿彌陀佛。那位教化度脫眾生的法師，就是大月如來。那位王太子，供養並歸依無量德辯幢英變音法師，才能夠最終在七萬劫中消除罪業，因為聽聞這個三昧定，為太子除去眾僧的障礙，消除各種掛礙，宣講道品，在所出生的地方都獲得無量法門總持的修行，發願在彈指之間都不離開佛法。』

【English Translation】 English version From him, having heard Samadhi (a state of meditative consciousness), In three kalpas (extremely long periods of time), he will achieve Buddhahood. There is a Buddha named Anantaratna (Inexhaustible Treasure), Enlightened by Dipankara Buddha (a past Buddha), Having heard these, he obtained the fruits of merit, Therefore, having heard, do not be lazy. For the ten directions, he is always saved, Now I belong to, earnestly entrusted. The benevolent and virtuous, with gentle words, This is the method of increasing merit, the treasure of the path.

◎Chapter Four: The Dharma Teacher

The Buddha said to Bodhisattva Joyful King: 'In the past, countless and immeasurable kalpas ago, there was a Buddha named Vyakta-ghosha-megha-nirghosha Tathagata (one of the ten titles of a Buddha), the Perfectly Enlightened One. At that time, there was a Dharma teacher named Ananta-guna-dhvaja-shri-vyakta-ghosha, who had heard the Tathagata speak of this Samadhi meditation. He studied this Samadhi and explained it to teach sentient beings, liberating countless billions of heavenly beings and people, enabling them all to attain liberation.'

'There was a crown prince named Punya-shri-ghosha, who, upon hearing this Samadhi, was overjoyed. He covered the Dharma teacher with hundreds of thousands of precious and wonderful garments, and vowed: 「May all suffering beings in the three realms (the desire realm, the form realm, and the formless realm) be able to arise and attain this Samadhi.」 Because of this merit, he saw eighty billion Ganges-sand-like Buddhas, practiced various good deeds, followed the path of equality, and heard this Samadhi from the Buddhas. He was able to proclaim it, fully capable of upholding the meaning of this meditation. In all his births, he was always able to remember his past lives. In the Buddha-land of Ananta-guna-shri, he attained the most perfect enlightenment.'

'The crown prince Punya-shri-ghosha is now the Amitabha Buddha in the West. The Dharma teacher who taught and liberated sentient beings is the Great Moon Tathagata. The crown prince, by making offerings and taking refuge in the Dharma teacher Ananta-guna-dhvaja-shri-vyakta-ghosha, was able to finally eliminate his karmic hindrances over seventy thousand kalpas. Because of hearing this Samadhi meditation, he removed the obstacles of the Sangha for the crown prince, eliminated all hindrances, expounded the path, and in all his births, attained the practice of countless Dharma gates of Dharani (retentive memory). In a moment of thought, he never departed from the Buddha's teachings.'

。」

佛言：「時復有佛，號曰面悅離垢月首藏威如來、至真、等正覺，出現在世講是三昧。有長者子名曜凈廣心，聞說斯法，以家之信不貪居業出為沙門，舍七萬婇女，寶多若斯有四寶藏及眾珍琦，若布積地，各遍三十萬有千八百遊觀之處，未曾舉足妄蹈于地，不用繫心棄國捐王行作沙門。已作沙門萬六千歲，一心經行常修精進未曾廢息，初不生心念為懈怠也。除其左右飯食澡手洗口，未嘗睡眠恒自覺悟，亦不極坐竟萬六千歲。即時悉受佛所說法，諷誦通利音響和雅逮得總持，名普入諸聲，皆令稽首為佛作禮。六十六垓諸天之眾，從其咨受為之給使，身心精進隨時之安，不失所養奉事如來。今現南方得成正覺，名一切德嚴，世界曰德凈，于彼土地成最正覺。」

爾時，世尊說此頌曰：

「我憶宿命時，　　無數江沙劫，　佛號辯嚴凈，　　雷音吼如來。　有比丘持法，　　時在師子座，　講說是三昧，　　王太子聞之，　好究竟衣被，　　以供養法師，　普見諸佛尊，　　得佛阿彌陀。　其前世有罪，　　往宿之所犯，　聞說斯慧味，　　皆盡無有餘。　有佛離垢月，　　說是三昧定，　長者子聞之，　　敬尊便出家，　于萬六千歲，　　奉進是三昧，　未曾有睡眠，　　亦

【現代漢語翻譯】現代漢語譯本佛說：『那時還有一位佛，名為面悅離垢月首藏威如來（Mian Yue Li Gou Yue Shou Cang Wei Rulai，意為面容喜悅、清凈無垢、如月般皎潔、首領般尊貴、蘊藏威德的如來）、至真（Zhi Zhen，意為達到真理的）、等正覺（Deng Zheng Jue，意為平等正覺的），他出現在世間宣講這種三昧（San Mei，意為禪定）。有一位長者的兒子，名叫曜凈廣心（Yao Jing Guang Xin，意為光輝清凈、心胸廣闊），聽聞此法后，因對家業不貪戀而出家為沙門（Sha Men，意為修行者），捨棄了七萬名婇女（Cai Nv，意為宮女），以及堆積如山的珍寶，擁有四座寶藏和各種珍奇寶物，如果鋪滿地面，可以覆蓋三十萬零一千八百個遊覽之處。他從未隨意踏足地面，不執著於世俗，拋棄了國家和王位，修行成為沙門。成為沙門后，他一萬六千年一心修行，精進不懈，從未有過絲毫懈怠之心。除了吃飯、洗手、漱口之外，他從不睡覺，始終保持清醒，也不久坐，就這樣度過了一萬六千年。他立刻領悟了佛所說的法，能夠流暢地背誦，聲音和諧悅耳，獲得了總持（Zong Chi，意為總攝憶持），名為普入諸聲（Pu Ru Zhu Sheng，意為普遍進入各種聲音），使所有人都向他稽首禮拜。六十六垓（Gai，意為極大的數量單位）諸天之眾都向他請教，併爲他服務，身心精進，隨時安住，不失所養，奉事如來。現在他在南方得成正覺，名為一切德嚴（Yi Qie De Yan，意為一切功德莊嚴），世界名為德凈（De Jing，意為功德清凈），在那片土地上成就了最正覺。』當時，世尊說了這首偈頌：『我憶起宿命時，經歷無數恒河沙劫，佛號辯嚴凈（Bian Yan Jing，意為辯才莊嚴清凈），雷音吼如來（Lei Yin Hou Rulai，意為如雷鳴般宣講佛法的如來）。有比丘（Bi Qiu，意為出家男眾）持法，當時坐在師子座（Shi Zi Zuo，意為莊嚴的座位）上，宣講這種三昧，王太子聽聞后，用最好的衣物，供養這位法師，普遍見到諸佛尊，得佛阿彌陀（A Mi Tuo，意為無量光佛）。他前世的罪業，往昔所犯的過錯，聽聞這種智慧之味，都完全消盡無餘。有佛名為離垢月（Li Gou Yue，意為遠離塵垢的月亮），宣講這種三昧定，長者子聽聞后，恭敬尊崇便出家，在一萬六千年里，奉行這種三昧，從未有睡眠，也未曾

【English Translation】 English version The Buddha said, 'At that time, there was another Buddha named Mian Yue Li Gou Yue Shou Cang Wei Tathagata (The Tathagata of Joyful Face, Free from Defilement, Moon-like Radiance, Chiefly Dignity, and Hidden Majesty), the Perfectly Truthful One (Zhi Zhen), the Equally and Rightly Awakened One (Deng Zheng Jue), who appeared in the world to preach this Samadhi (meditative absorption). There was a son of an elder named Yao Jing Guang Xin (Radiant Purity and Vast Mind), who, upon hearing this Dharma, renounced his household life out of non-attachment to worldly affairs and became a Shramana (ascetic). He abandoned seventy thousand concubines, treasures piled up like mountains, four treasure troves, and various rare and precious items. If spread out on the ground, they could cover three hundred thousand and one thousand eight hundred places of sightseeing. He never carelessly stepped on the ground, did not cling to worldly matters, and abandoned his kingdom and throne to become a Shramana. Having become a Shramana, he practiced diligently for sixteen thousand years with a single-minded focus, never ceasing his efforts, and never having a single thought of laziness. Except for eating, washing his hands, and rinsing his mouth, he never slept, always remaining awake, and never sat for long periods, thus spending sixteen thousand years. He immediately understood the Dharma spoken by the Buddha, could recite it fluently, with a harmonious and pleasant voice, and attained Dharani (retentive memory), named Pu Ru Zhu Sheng (Universal Entry into All Sounds), causing everyone to bow down and pay homage to him. Sixty-six Gai (an extremely large number) of heavenly beings sought his teachings and served him, diligently cultivating their minds and bodies, always at peace, never losing their nourishment, and serving the Tathagata. Now, he has attained Perfect Enlightenment in the South, named Yi Qie De Yan (All Virtues Adorned), in the world called De Jing (Virtue Purity), and has achieved the Most Perfect Enlightenment in that land.' At that time, the World Honored One spoke this verse: 'I recall my past lives, Through countless Ganges sand kalpas, The Buddha was named Bian Yan Jing (Eloquent Adornment Purity), Lei Yin Hou Tathagata (Thunderous Roar Tathagata). There was a Bhikshu (monk) who upheld the Dharma, At that time, he sat on the Lion Throne, Preaching this Samadhi, The crown prince heard it, With the finest garments, He made offerings to this Dharma teacher, Universally seeing all the honored Buddhas, He attained the Buddha Amitabha (Infinite Light Buddha). His past sins, The transgressions he committed in the past, Upon hearing this taste of wisdom, Were all completely extinguished without remainder. There was a Buddha named Li Gou Yue (Moon Free from Defilement), Who preached this Samadhi concentration, The son of the elder, upon hearing it, Respectfully revered and then renounced his home, For sixteen thousand years, He practiced this Samadhi, Never having slept, Nor

不住懈怠，　逮斯尊聖道，　　用聽受聞故。　不復還樂家，　　亦不慕恩愛，　見不可計佛，　　皆從講咨受，　悉入諸道業，　　疾逮成佛道，　諸愿盡具足，　　其名悅人意。　逮時得佛道，　　誰不勤是業，　于將來之世，　　聞是慧印已，　財業亦無安，　　出家無所貪，　罵詈若撾打，　　誹謗來加之，　各各聞知法，　　宣佈佛所說，　遭厄百千惱，　　能忍淫慾難，　觀察塵勞患，　　自說成佛道。　夢中見於佛，　　自喜我正覺，　而樂斯及法，　　我不疑佛道。　倚求音響利，　　以聞斯經典，　自曉喻其心，　　不久成佛道。　聽是經要理，　　聞若干事業，　無復有掛礙，　　所止如虛空。　於是以出家，　　得無數利養，　以用親族穢，　　生心相誹謗，　分厄除患業，　　依聞而存意，　反輕易他人，　　我以成佛道。　得逮見成光，　　供養大聖主，　行步自驚喜，　　謂己得佛道。　其有諛諂者，　　離道甚玄遠，　數數懷愁憂，　　因輕他人故。　若有聞此經，　　則知得佛道，　不久成正覺，　　得見阿彌陀。　依猗顛倒者，　　亦去道迥遠，　若有不順本，　　佛不授彼決。　觀斯長者子，　　施與財寶藏

，　然後行出家，　　家家而行乞，　從定光如來，　　曾聞如斯義，　如是像三昧，　　精勤敬奉行。」

佛言：「菩薩行道，以大慈悲護於十方，及化他人諸不逮者，以六度無極四等四恩六通善權化眾生類，所度無底使長安隱，各舍家業興隆道法，為雨甘露宣傳經典，猶如良醫以藥療眾風寒熱病三合之病悉為消除。心有四病：一曰、貪淫；二曰、瞋恚；三曰、癡冥；四曰、吾我。以慧正義刈斯四病悉消無餘，致十種力四無所畏。譬如日出眾冥消滅不知所去，以善權慧振大聖耀照於三界，五陰六衰十二牽連，自然為消不知所趣。猶月在冥消夜眾闇自然為明。菩薩如是，以道慧明處生死界，三垢之穢心無所著，開化終始無窮之患，逮得三昧無所從生，度脫一切。猶若大海出諸珍琦殊異之寶，其入采者靡不充備各得盈滿。菩薩如是，入大乘海擇取開士玄妙之法，嚴治道場三脫之門，周旋三世救濟危厄。猶轉輪王典主四域天下戴仰。菩薩如是，周流一切生老病死，具四等心化此四病永使無餘，終始朽亡忽然沒盡不知所處。

「譬如船師度人往反而無窮極，以菩薩藏總持之篋，敷演深要道法之真，游無數劫不以為勞。猶如二親生養其子至令長大成就為人。菩薩如是，以法權智行大慈悲，勸化愚冥使發道心

【現代漢語翻譯】現代漢語譯本：然後他出家修行，挨家挨戶乞食，從定光如來（Dipamkara Buddha）那裡，曾聽聞這樣的道理，像這樣修習像三昧（samadhi），精勤恭敬地奉行。佛陀說：『菩薩修行，以大慈悲之心護佑十方世界，並教化那些未能領悟的人。他們以六度（paramita）無極、四等心（brahmavihara）、四恩（gratitude）、六通（abhijna）和善巧方便來教化眾生，所度化的眾生沒有窮盡，使他們都得到安穩。他們各自捨棄世俗的家業，興盛佛法，像降下甘露一樣宣講經典，如同良醫用藥物治療各種風寒熱病，使三合之病完全消除。心中有四種疾病：第一是貪淫，第二是瞋恚，第三是愚癡，第四是執著于自我。用智慧和正義來斬斷這四種疾病，使它們完全消失，從而獲得十種力量和四無所畏。譬如太陽升起，一切黑暗都消散，不知去向。用善巧的智慧，菩薩發出偉大的聖光照耀三界，使五陰（skandha）、六衰（sadayatana）和十二因緣（nidana）自然消散，不知所終。又如月亮在黑暗中出現，夜晚的黑暗自然被光明驅散。菩薩也是這樣，用道和智慧的光明照耀生死輪迴的世界，使三垢（klesha）的污穢不再沾染內心，開化眾生，使他們脫離無窮無盡的苦難，獲得三昧，不再受生死的束縛，從而度脫一切眾生。就像大海中涌現出各種珍奇的寶物，那些進入大海采寶的人沒有不得到滿足的，都滿載而歸。菩薩也是這樣，進入大乘（Mahayana）的海洋，選取開悟之士的玄妙之法，莊嚴道場，開啟三解脫門（vimoksha），周旋於三世，救濟危難。就像轉輪王（chakravartin）統治四方，天下人都仰望他。菩薩也是這樣，周流於一切生老病死，以四等心教化眾生，使這四種疾病永遠消除，最終使一切朽壞和死亡都忽然消失，不知去向。『譬如船伕渡人往來，沒有窮盡。菩薩以菩薩藏（bodhisattvapitaka）總持的寶箱，敷演深奧的道法真理，遊歷無數劫也不覺得疲勞。就像父母養育子女，直到他們長大成人。菩薩也是這樣，以法權和智慧，行大慈悲，勸化愚昧的人，使他們發起道心。』

【English Translation】 English version: Then he went forth from home, begging from house to house, from Dipamkara Buddha, he had heard such a meaning, like this practicing the samadhi of likeness, diligently and respectfully carrying it out. The Buddha said: 'Bodhisattvas, in their practice, protect the ten directions with great compassion, and transform those who have not yet attained enlightenment. They use the six perfections (paramita), the four immeasurables (brahmavihara), the four kinds of gratitude, the six supernormal powers (abhijna), and skillful means to transform sentient beings. The beings they liberate are without end, enabling them to attain peace and stability. They each abandon their worldly affairs, promote the Dharma, and preach the scriptures like the falling of sweet dew. They are like a good physician who uses medicine to cure various diseases of wind, cold, and heat, completely eliminating the three combined illnesses. There are four diseases in the mind: first, greed and lust; second, anger and hatred; third, ignorance and delusion; fourth, attachment to self. With wisdom and righteousness, they cut off these four diseases, causing them to completely disappear, thereby attaining the ten powers and the four fearlessnesses. It is like the sun rising, all darkness vanishes, not knowing where it has gone. With skillful wisdom, Bodhisattvas emit great holy light, illuminating the three realms, causing the five aggregates (skandha), the six sense bases (sadayatana), and the twelve links of dependent origination (nidana) to naturally dissipate, not knowing where they have gone. It is also like the moon appearing in the darkness, the darkness of night is naturally dispelled by the light. Bodhisattvas are like this, using the light of the path and wisdom to illuminate the world of birth and death, so that the defilements of the three poisons (klesha) no longer stain the mind. They enlighten sentient beings, freeing them from endless suffering, attaining samadhi, no longer bound by birth and death, thus liberating all beings. It is like the ocean producing various rare and precious treasures, those who enter the ocean to gather treasures are all satisfied, each returning fully laden. Bodhisattvas are like this, entering the ocean of the Mahayana, selecting the profound teachings of enlightened beings, adorning the place of practice, opening the three gates of liberation (vimoksha), moving through the three times, and rescuing those in danger. It is like a wheel-turning king (chakravartin) who rules the four regions, and all under heaven look up to him. Bodhisattvas are like this, flowing through all birth, old age, sickness, and death, using the four immeasurables to transform sentient beings, causing these four diseases to be forever eliminated, and ultimately causing all decay and death to suddenly disappear, not knowing where they have gone.' 'It is like a boatman ferrying people back and forth without end. Bodhisattvas, with the treasure chest of the Bodhisattva Pitaka, expound the profound and essential truths of the Dharma, traveling through countless kalpas without feeling weary. It is like parents raising their children until they grow up and become adults. Bodhisattvas are like this, using the power of the Dharma and wisdom, practicing great compassion, and encouraging the ignorant to awaken their aspiration for enlightenment.'

，五戒十善四等四恩，六度無極，行權方便普至十方，具足十住一生補處，無上正真成最正覺，度脫一切溺在生死，使心坦然反流達源。猶如種樹漸生根芽莖節枝葉華實結茂。菩薩如是，從初發心便得喜意，身意休息無有五陰三塗之患、八難之苦，備悉六度，施戒忍進禪思智慧，無所從生永無所猗悉無眾計，不復睹我人身壽命有無之元，在所而現多所救濟，生老病死經存在世。六事法住善權隨時導利眾生，不使迷惑為愚癡冥罪蓋所覆，凈如虛空不畏眾難，殊勝之慧不死之藥，以療一切往來之厄。

「猶如長者生子眾多，各為興起十重高閣，使諸太子游戲閣上作眾伎樂以娛上下諸遊觀者。世尊如是，以無蓋慈無極大哀，行權方便化導三界眾生之類，開示階路，十住本末從初發心，見者喜悅莫不發意，從一住起行菩薩道，佈施救窮，三界之匱貧于道者，施以七財，以一切智正真之戒，堅住菩薩無極之慧。不中取證，學仁和意篤信三寶入無極慈，立無盡哀具四等心，四等已具成就五通，五通已成備悉六度，六度已達得柔順忍，已逮斯忍名曰第二。第三響忍，解一切響本悉空寂，三界之音皆虛無實無一真諦，以了是義，因斯漸入無所從生法忍，悉暢三界皆無根本五趣無元。了斯慧者，乃逮無所從生法忍，入諸所生心無所

【現代漢語翻譯】現代漢語譯本：持守五戒、實踐十善、修習四無量心（慈、悲、喜、舍）和四恩（父母恩、眾生恩、國土恩、三寶恩），圓滿六度波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），運用權巧方便普度十方眾生，具足十住菩薩的果位，達到一生補處菩薩的境界，最終成就無上正等正覺，救度一切沉溺於生死輪迴的眾生，使他們的心境坦然，反本溯源。這就像種樹一樣，逐漸生根發芽，長出莖節枝葉，開花結果，枝繁葉茂。菩薩也是如此，從最初發菩提心開始，便獲得喜悅，身心安寧，沒有五陰（色、受、想、行、識）和三塗（地獄、餓鬼、畜生）的憂患，也沒有八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）的痛苦，圓滿具備六度，即佈施、持戒、忍辱、精進、禪定和智慧，不執著于任何事物，不依賴任何事物，沒有任何計較，不再執著於我、人、眾生、壽命等概念，在任何地方都能顯現，救濟眾生，經歷生老病死，存在於世間。以六事法（佈施、持戒、忍辱、精進、禪定、智慧）安住，善巧方便隨時引導利益眾生，不讓他們被迷惑，不被愚癡和罪惡所覆蓋，清凈如虛空，不畏懼任何困難，擁有殊勝的智慧，如同不死之藥，用來治療一切往來生死之苦。就像一位長者生了很多兒子，為他們各自建造十重高樓，讓太子們在高樓上游戲，演奏各種音樂，娛樂上下觀看的人。世尊也是如此，以無蓋的慈悲和無上的大悲，運用權巧方便教化引導三界（欲界、色界、無色界）的眾生，開示修行的階梯，說明十住菩薩的本末，從最初發心開始，見到的人都心生歡喜，無不發菩提心，從一住開始修行菩薩道，佈施救濟貧困，對於三界中匱乏道業的人，施予七財（信、戒、慚、愧、聞、舍、慧），以一切智和正真的戒律，堅定地安住于菩薩無上的智慧。不急於證果，學習仁愛和善意，篤信三寶，進入無極的慈悲，樹立無盡的哀憫，具足四無量心，四無量心圓滿后成就五神通（天眼通、天耳通、他心通、宿命通、神足通），五神通成就后圓滿具備六度，六度圓滿后獲得柔順忍，獲得這種忍辱稱為第二忍。第三是響忍，理解一切聲音的本質都是空寂的，三界的聲音都是虛妄不實的，沒有一個真諦，理解了這個道理，因此逐漸進入無所從生法忍，通達三界都沒有根本，五趣（地獄、餓鬼、畜生、人、天）沒有起源。理解這種智慧的人，才能獲得無所從生法忍，進入一切所生之處，心中沒有執著。

【English Translation】 English version: Observing the five precepts, practicing the ten virtues, cultivating the four immeasurables (loving-kindness, compassion, joy, equanimity) and the four graces (gratitude to parents, gratitude to all beings, gratitude to the country, gratitude to the Three Jewels), perfecting the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), using skillful means to universally liberate beings in the ten directions, fully possessing the ten stages of a Bodhisattva, reaching the state of a Bodhisattva who will attain Buddhahood in their next life, ultimately achieving unsurpassed perfect enlightenment, liberating all beings drowning in the cycle of birth and death, making their minds peaceful, and returning to the source. This is like planting a tree, gradually growing roots, sprouting, developing stems, branches, leaves, flowers, and fruits, flourishing abundantly. A Bodhisattva is also like this, from the initial arising of the Bodhi mind, they obtain joy, their body and mind are at peace, without the worries of the five aggregates (form, feeling, perception, mental formations, consciousness) and the three evil realms (hell, hungry ghosts, animals), nor the suffering of the eight difficulties (hell, hungry ghosts, animals, long-lived gods, border regions, blindness, deafness, and muteness, worldly cleverness, before or after a Buddha), fully possessing the six paramitas, namely generosity, morality, patience, diligence, meditation, and wisdom, not clinging to anything, not relying on anything, without any calculation, no longer clinging to the concepts of self, others, beings, and lifespan, appearing anywhere to help beings, experiencing birth, old age, sickness, and death, existing in the world. Abiding in the six dharmas (generosity, morality, patience, diligence, meditation, wisdom), using skillful means to guide and benefit beings at all times, not letting them be confused, not being covered by ignorance and sin, being as pure as space, not fearing any difficulties, possessing supreme wisdom, like the medicine of immortality, used to cure all the sufferings of coming and going in birth and death. It is like an elder who has many sons, building ten-story towers for each of them, allowing the princes to play in the towers, performing various music, entertaining those who watch from above and below. The World Honored One is also like this, with boundless loving-kindness and immeasurable great compassion, using skillful means to teach and guide beings in the three realms (desire realm, form realm, formless realm), revealing the steps of practice, explaining the beginning and end of the ten stages of a Bodhisattva, from the initial arising of the Bodhi mind, those who see it are delighted, and all give rise to the Bodhi mind, starting from the first stage to practice the Bodhisattva path, giving to relieve the poor, for those in the three realms who are lacking in the path, giving the seven treasures (faith, morality, shame, remorse, learning, renunciation, wisdom), with all-knowing wisdom and true precepts, firmly abiding in the boundless wisdom of a Bodhisattva. Not rushing to attain enlightenment, learning benevolence and kindness, sincerely believing in the Three Jewels, entering boundless loving-kindness, establishing endless compassion, possessing the four immeasurables, after the four immeasurables are perfected, achieving the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet), after the five supernormal powers are achieved, fully possessing the six paramitas, after the six paramitas are perfected, obtaining the patience of gentleness, obtaining this patience is called the second patience. The third is the patience of sound, understanding that the essence of all sounds is empty and silent, the sounds of the three realms are all false and unreal, there is no single truth, understanding this principle, therefore gradually entering the patience of non-origination of dharmas, understanding that the three realms have no root, the five realms (hell, hungry ghosts, animals, humans, gods) have no origin. Those who understand this wisdom can obtain the patience of non-origination of dharmas, entering all places of birth, with no attachment in their hearts.

生，猶如虛空無憎無愛，因便受決，已得受決致現在定見十方佛。

「猶如明人其目清徹，虛空無雲夜觀星宿，東西南北仰瞻虛空，星宿無限悉知其處。菩薩如是，得現在定睹於十方一切諸佛，悉知處所名號教訓，菩薩弟子眷屬多少，說法所度悉知其數。從三昧起為人說法行眾空慧，其聞所說，皆發無上正真道意，從是積行正領國土，教訓眾生見其根本，應病與藥令得服行，上中下心而開化之各令得所。

「猶如聖王有子眾多隨才敘用，或為太子，后立國主典四天下；或為大臣，侍其左右以自衛身；或為使者宣帝王命。菩薩如是教化一切，隨上中下而開導之；或顯菩薩無上正真，解本際一定之慧，有佛無佛相住如故，心不入深不了是教。或示緣覺誘進前之，至無窮慧乃達聖明，本無二故。

「猶水眾流會歸於海合為一味，見畏生死三界之患，地獄餓鬼畜生之厄，畏苦厭身而求聲聞，故為宣示生死之難輪轉無際，展轉五趣而無竟已。咨嗟讚歎泥洹之快，不生不老不病不死，不饑不渴不寒不熱，無怨無結，不開不閉無憂無喜，無尊無卑不連不斷，無往無反無合無散，長離眾難與道通同，因詠難易苦安之路，使學無為稍稍牽前乃至大道。猶如四瀆入海一味無若干別，三乘如是至竟窮達會致一至，無上正真

【現代漢語翻譯】現代漢語譯本：

生命，就像虛空一樣，沒有憎恨也沒有愛戀，因為因緣而接受決斷，已經接受決斷從而在現在禪定中見到十方諸佛。就像視力清晰的人，眼睛明亮清澈，虛空中沒有云彩，夜晚觀看星宿，向東西南北仰望虛空，無數的星宿都知曉它們的位置。菩薩也是這樣，在現在的禪定中見到十方一切諸佛，完全知曉他們的處所、名號、教誨，菩薩的弟子、眷屬有多少，說法所度化的眾生有多少，都完全知曉。從禪定中起來后，為人們說法，修行空慧，那些聽到所說的人，都發起無上正真道的心意，從此積累修行，正確地治理國土，教誨眾生，看到他們的根本，根據他們的病癥給予藥物，讓他們服用修行，用上、中、下不同的心來開化他們，使他們各自得到相應的成就。就像聖王有很多兒子，根據他們的才能來任用他們，有的被立為太子，將來繼承王位治理四天下；有的作為大臣，侍奉在左右來保衛自身；有的作為使者，宣揚帝王的命令。菩薩也是這樣教化一切眾生，根據上、中、下不同的根器來開導他們；有的顯示菩薩無上正真的智慧，瞭解本際（根本的實際）一定（不變）的智慧，有佛無佛，相（現象）住（存在）如故（不變），心不深入就不能瞭解這個教義。有的顯示緣覺（通過因緣覺悟的修行者）的境界，引導他們前進，達到無窮的智慧，最終達到聖明的境界，本來就沒有二元對立的分別。就像眾多的河流匯入大海，合為一體，成為一種味道，看到畏懼生死三界的禍患，地獄、餓鬼、畜生的災難，畏懼痛苦厭惡身體，從而尋求聲聞（聽聞佛法而覺悟的修行者）的境界，所以為他們宣說生死的艱難，在五道中輪轉沒有盡頭。讚歎涅槃（佛教的最高境界）的快樂，不生不老不病不死，不饑不渴不寒不熱，沒有怨恨沒有糾結，不開不閉沒有憂愁沒有喜悅，沒有尊貴沒有卑賤不連不斷，沒有往來沒有反覆沒有聚合沒有離散，永遠脫離各種災難，與道相通，因此歌詠難易苦樂的道路，使他們學習無為，慢慢地引導他們前進，最終達到大道。就像四條大河匯入大海，成為一種味道沒有差別，三乘（聲聞乘、緣覺乘、菩薩乘）也是這樣，最終達到究竟，匯歸於一，達到無上正真。

【English Translation】 English version:

Life is like the void, without hatred or love. Due to conditions, one receives a determination, and having received this determination, one sees the Buddhas of the ten directions in the present samadhi (meditative state). It is like a person with clear vision, whose eyes are bright and clear. In the cloudless void, at night, observing the stars, looking up at the void in the east, west, south, and north, one knows the locations of the countless stars. A Bodhisattva is like this, seeing all the Buddhas of the ten directions in the present samadhi, fully knowing their locations, names, teachings, the number of Bodhisattva's disciples and retinue, and the number of beings they have liberated through their teachings. Arising from samadhi, they preach the Dharma to people, practicing the wisdom of emptiness. Those who hear the teachings all generate the intention for the unsurpassed, true, and correct path. From this, they accumulate practice, correctly govern their lands, teach sentient beings, see their roots, and give them medicine according to their illnesses, enabling them to take and practice it. They enlighten them with superior, middling, and inferior minds, each attaining their respective achievements. It is like a holy king who has many sons, employing them according to their talents. Some are made crown princes, who will later inherit the kingdom and govern the four continents; some are made ministers, serving at his side to protect him; and some are made messengers, proclaiming the king's orders. A Bodhisattva is like this, teaching all beings, guiding them according to their superior, middling, and inferior capacities. Some are shown the unsurpassed, true, and correct wisdom of the Bodhisattva, understanding the wisdom of the fundamental reality (本際) being fixed (一定), that whether there is a Buddha or not, the phenomena (相) remain (住) as they are (如故). Those whose minds do not penetrate deeply cannot understand this teaching. Some are shown the realm of the Pratyekabuddha (緣覺, one who awakens through conditions), guiding them forward, reaching infinite wisdom, and ultimately attaining the state of sagehood, where there is originally no duality. It is like many rivers flowing into the sea, merging into one flavor. Seeing the fear of the suffering of birth and death in the three realms, the calamities of hell, hungry ghosts, and animals, fearing suffering and loathing the body, they seek the state of the Sravaka (聲聞, one who awakens by hearing the Dharma). Therefore, they are told of the difficulties of birth and death, the endless cycle of transmigration in the five realms. They praise the joy of Nirvana (泥洹, the highest state in Buddhism), which is without birth, old age, sickness, or death, without hunger, thirst, cold, or heat, without resentment or entanglement, without opening or closing, without sorrow or joy, without nobility or lowliness, without connection or separation, without going or returning, without gathering or scattering, forever free from all difficulties, and in communion with the Tao. Therefore, they sing of the paths of ease and difficulty, suffering and joy, enabling them to learn non-action, gradually guiding them forward, until they reach the Great Path. Just as the four great rivers flow into the sea, becoming one flavor without difference, the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) are like this, ultimately reaching the end, converging into one, and attaining the unsurpassed, true, and correct path.

無際本凈，逮至十住名曰勇伏。所以名曰勇伏者何？猶如猛將大軍之師，將諸兵眾降伏嚴敵靡不折伏。菩薩如是逮勇伏定，周旋三界有無之上，以道照心莫不通徹，各自歸之咸發道心，坐佛樹下降伏眾魔度脫十方。」

佛爾時頌曰：

「菩薩行大慈，　　常自調其心，　並化他眾生，　　所開度常安，　醫療風寒熱，　　菩薩消三毒，　日出眾冥盡，　　導化消牽連。　長者十重閣，　　十住轉進然，　如樹漸長茂，　　初發成道如，　愚出為沙門，　　心存親里眷，　利物負重擔，　　心樂在家中。　不以聞凈法，　　不出家無戒，　成就至佛道，　　是學無放逸。　末世若學此，　　得聞斯經典，　以供養利故，　　求名行誹謗。　在前稽首禮，　　嘆言甚善哉！　與其別去后，　　便當說其惡。　佯愁而雨淚，　　自歸念其身。　因在眾會中，　　傳說其惡行。　不欲敬奉師，　　不順長聖命，　己身求其勝，　　亂寂常謂凈。　欲毀他功德，　　自嘆勛無限，　知尊而懷嫉，　　妒他得供養。　華香及衣被，　　伎樂幢幡蓋，　供養佛舍利，　　自謂已見佛。　若聞斯經典，　　乃為真供養，　捐舍一切樂，　　常學是要行。　用為奉己身，　　

【現代漢語翻譯】現代漢語譯本無邊無際的本性清凈，到達十住（菩薩修行十個階段）時，被稱為『勇伏』。為什麼稱為『勇伏』呢？就像勇猛的將領率領大軍，帶領士兵降伏強大的敵人，沒有不被擊敗的。菩薩也是這樣，到達勇伏的禪定，在三界（欲界、色界、無色界）有和無的境界中自由自在，用道來照亮內心，沒有不通達透徹的，各自歸順於道，都發起道心，在菩提樹下，降伏眾魔，度脫十方眾生。佛陀當時說了偈頌：『菩薩行持大慈悲，常常調伏自己的心，並且教化其他眾生，所開導的眾生常常安樂。如同醫生治療風寒熱病，菩薩消除貪嗔癡三毒。太陽出來，一切黑暗都消失，引導教化眾生，消除牽連的煩惱。長者有十重樓閣，十住菩薩不斷精進，就像樹木逐漸生長茂盛，初發心修行最終成就佛道。愚癡的人出家為沙門（佛教出家修行者），心中還想著親人眷屬，利益眾生卻覺得是重擔，內心喜歡在家生活。不因為聽聞清凈的佛法，不出家也不持戒，卻想成就佛道，這是學習上沒有精進。末法時代如果有人學習佛法，聽聞這部經典，爲了供養的利益，求取名聲而誹謗他人。在人前稽首禮拜，讚歎說『太好了！』，等到離開后，就開始說別人的壞話。假裝憂愁而流淚，只想著自己。在眾人集會中，到處宣揚別人的惡行。不尊敬奉養師長，不順從長輩聖賢的教誨，自己想勝過別人，把混亂不清當成清凈。想要毀壞別人的功德，自己卻誇耀功勞無限，知道別人尊貴卻心懷嫉妒，嫉妒別人得到供養。用鮮花、香、衣服、伎樂、幢幡、寶蓋等供養佛的舍利，就自認為已經見到佛了。如果聽聞這部經典，才是真正的供養，捨棄一切享樂，常常學習這些重要的修行。用這些來奉獻自己，'

【English Translation】 English version The boundless and pure original nature, upon reaching the tenth stage of dwelling (ten stages of Bodhisattva practice), is called 'Courageous Subjugation'. Why is it called 'Courageous Subjugation'? It is like a brave general leading a great army, guiding soldiers to subdue powerful enemies, none of whom are not defeated. Bodhisattvas are also like this, reaching the samadhi of Courageous Subjugation, freely moving in the realms of existence and non-existence in the three realms (desire realm, form realm, formless realm), using the path to illuminate the mind, there is nothing that is not understood thoroughly, each returns to the path, all generate the aspiration for enlightenment, under the Bodhi tree, subduing all demons, liberating beings in the ten directions. The Buddha then spoke in verses: 'Bodhisattvas practice great compassion, constantly taming their own minds, and also transforming other beings, those they guide are always at peace. Like a doctor treating wind, cold, and heat illnesses, Bodhisattvas eliminate the three poisons of greed, anger, and ignorance. When the sun rises, all darkness disappears, guiding and transforming beings, eliminating the entanglements of afflictions. An elder has a ten-storied pavilion, Bodhisattvas of the ten dwellings constantly advance, like trees gradually growing lush, the initial aspiration for practice eventually achieves Buddhahood. Foolish people leave home to become Shramanas (Buddhist renunciates), their minds still thinking of relatives and family, they feel burdened by benefiting beings, and their hearts desire to live at home. Not because of hearing the pure Dharma, not leaving home nor keeping precepts, yet wanting to achieve Buddhahood, this is a lack of diligence in learning. In the Dharma-ending age, if someone studies the Dharma, hears this scripture, for the sake of the benefits of offerings, seeks fame and slanders others. In front of people, they bow and pay respects, praising and saying 'Excellent!', but after leaving, they start speaking ill of others. They pretend to be sad and shed tears, only thinking of themselves. In gatherings, they spread rumors about others' bad deeds. They do not respect and serve their teachers, do not follow the teachings of elders and sages, they want to surpass others, and mistake confusion for purity. They want to destroy others' merits, while boasting of their own limitless achievements, they know others are honorable but harbor jealousy, they are jealous of others receiving offerings. Using flowers, incense, clothing, music, banners, and canopies to make offerings to the Buddha's relics, they think they have already seen the Buddha. If they hear this scripture, that is the true offering, abandoning all pleasures, constantly learning these important practices. Using these to dedicate themselves,'

能捨斯陰蓋，　當恭敬于經，　　猶如須菩提。　棄忽貪愛命，　　常習在閑居，　勤修是道經，　　壽在世且盡。　今告于喜王，　　聞斯所行業，　自知伏其意，　　既信奉順行。　常誹謗于佛，　　是言真不真，　在於四部眾，　　還自謂真諦。　其貪利養業，　　不樂佛正道，　是等謂見敬，　　去解脫甚遠。　其吾大神足，　　於是現大勢，　皆以護禁法，　　奉行故得道。　總持尊戒法，　　行如愚不及，　悉舍于貪利，　　習寂在閑居。　今佛建立斯，　　佛所說不虛，　后將來末世，　　是經在其所。　值光明無量，　　復見無怒覺，　六十二億佛，　　眾會咸共見。　佛悉囑累是，　　然後護是法，　以是經見印，　　然後共將護。　時雨細微華，　　三千世天人，　悉咸咨嗟之，　　用聞斯法故。」

爾時，喜王菩薩三萬人俱，聞佛所說目為淚出，恭恪悚慄衣毛為豎，偏出右臂，從坐而起，叉手同音，白佛：「我等，世尊！將來末俗五濁惡世不輕法師。若有不敬欲壞普明一切智者，臨法欲盡少於學識明不能多，清白政法垂欲盡時，畏法無常，法欲亂時沒其身壽，護是如來一切智典，使永弘安獨處專學。一心如犀，當受將護如是像經。如來至道

【現代漢語翻譯】現代漢語譯本能捨棄這五陰的覆蓋，應當像須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）一樣恭敬佛經。拋棄對生命的貪愛和執著，常常習慣於在清凈的處所修行，勤奮修習這佛陀的教導，即使壽命將盡也不懈怠。現在我告訴喜王（King Joy，菩薩名），聽聞這些修行的方法，要自覺地降伏自己的心意，既已相信就應當順從奉行。那些常常誹謗佛陀的人，說佛陀的教導是真是假，在四部弟子（比丘、比丘尼、優婆塞、優婆夷）中，還自以為是真理。他們貪圖名利供養，不樂於佛陀的正道，這些人自以為受到尊敬，實際上離解脫之道非常遙遠。佛陀以大神力，顯現大威勢，都是爲了守護佛法，奉行佛法才能得道。總持佛陀的戒律，修行時要像愚人一樣不求速成，完全捨棄貪圖名利的念頭，習慣於在寂靜的地方修行。現在佛陀建立這些教導，佛陀所說的話真實不虛，在未來末法時代，這部佛經將會在世間流傳。那時會遇到無量的光明，還會見到沒有嗔怒的覺悟，六十二億佛的集會，大家都會共同見到。佛陀將這些教導囑託給他們，然後讓他們守護這部佛法，通過這部佛經的印證，然後大家共同護持。當時天空中飄落細微的花雨，三千大千世界的天人和人們，都讚歎不已，因為聽聞了這部佛法。這時，喜王菩薩和三萬眷屬，聽聞佛陀所說，都感動得流下眼淚，恭敬地戰慄，身上的汗毛都豎了起來，他們露出右臂，從座位上站起來，合掌同聲對佛說：『世尊！我們將來在末法時代的五濁惡世，不會輕視說法之人。如果有人不敬佛法，想要破壞佛陀的智慧，當佛法將要衰落，學習的人很少，智慧不能增長，清凈的佛法將要衰落時，他們會畏懼佛法的無常，當佛法混亂時，他們會捨棄自己的生命，來守護如來的一切智慧，使佛法永遠弘揚，獨自專心學習。他們會像犀牛一樣一心一意，應當接受和守護這樣的佛經。如來的至高之道』

【English Translation】 English version Being able to relinquish these five aggregates' (skandhas) covering, one should be as respectful to the scriptures as Subhuti (one of the Buddha's ten great disciples, known for being foremost in understanding emptiness). Abandoning the craving and attachment to life, one should habitually practice in secluded places, diligently cultivating the Buddha's teachings, not slacking even when life is nearing its end. Now I tell King Joy (a Bodhisattva), upon hearing these methods of practice, one should consciously subdue one's mind, and having believed, one should follow and practice accordingly. Those who often slander the Buddha, questioning the truth of the Buddha's teachings, among the fourfold assembly (bhikkhus, bhikkhunis, upasakas, upasikas), still consider themselves to be the truth. They crave fame and offerings, not delighting in the Buddha's true path. These people think they are respected, but in reality, they are very far from the path of liberation. The Buddha, with great spiritual power, manifests great might, all for the sake of protecting the Dharma. Only by practicing the Dharma can one attain enlightenment. Upholding the Buddha's precepts, one should practice like a fool, not seeking quick results, completely abandoning the thought of craving fame and offerings, and habitually practicing in quiet places. Now the Buddha establishes these teachings, and the Buddha's words are true and not false. In the future, during the Dharma-ending age, this scripture will be circulated in the world. At that time, one will encounter immeasurable light, and also see the awakening without anger. The assembly of sixty-two billion Buddhas, everyone will see together. The Buddha entrusts these teachings to them, and then has them protect this Dharma. Through the seal of this scripture, everyone will then protect it together. At that time, fine rain of flowers will fall from the sky, and the gods and people of the three thousand great thousand worlds will all praise it, because they have heard this Dharma. At this time, King Joy Bodhisattva and his thirty thousand attendants, upon hearing what the Buddha said, were all moved to tears, respectfully trembling, the hair on their bodies standing on end. They exposed their right arms, rose from their seats, and with palms together, said in unison to the Buddha: 'World Honored One! In the future, during the Dharma-ending age of the five turbidities, we will not despise those who preach the Dharma. If there are those who disrespect the Dharma, wanting to destroy the Buddha's wisdom, when the Dharma is about to decline, those who study are few, wisdom cannot grow, and when the pure Dharma is about to decline, they will fear the impermanence of the Dharma. When the Dharma is in chaos, they will give up their lives to protect the Tathagata's wisdom, so that the Dharma will be forever propagated, and they will study alone with a focused mind. They will be as single-minded as a rhinoceros, and should accept and protect such scriptures. The Tathagata's supreme path.'

若干品藏，其有學智諸辯才印，曉了無量眾德之本，當勸化之法印印之。總持種性降魔官屬，解一切智所行功勛，受持是典書著竹帛。若在地獄為一切眾，皆忍苦患不以為厭，用是三昧故，周旋三界五趣之難不以為惓。行四等心，慈悲喜護四恩惠施，仁愛利人，等利救濟十方愚冥之輩，皆發道意，地獄休息，餓鬼飽滿，畜生得脫生天人間。天人心開樂於道法，五趣心解信敬三寶不貪世榮，觀察三界猶如幻化影響野馬芭蕉見夢水泡水沫，暢一切法悉知無真，皆發道意，欲度十方危厄之難。」

於是，喜王菩薩心中悲喜即說頌曰：

「我以知是業，　　從意好道義，　不輕如是明，　　咨嗟於世護，　捐棄其身命，　　求是佛至道，　於後恐懼世，　　持是三昧定。　若無央數劫，　　在於地獄中，　樂持是三昧，　　常當忍是苦。　請一切眾生，　　說法無所冀，　佈施眾財物，　　行愍諸群生。　假使身命肉，　　骨髓血脈斷，　終不行懈怠，　　後世所生處，　習在空閑居，　　棄一切所有，　慈遍眾生類，　　疾者給醫藥。　不曾學此業，　　如返邪之行，　當修是真言，　　從斯經中教。　常奉無放逸，　　隨佛之所誨，　眾生故忍之，　　我等之伴類。　獨處若眾

【現代漢語翻譯】現代漢語譯本有若干品藏（指佛經的分類），其中有學識和智慧的諸位辯才，他們通曉無量功德的根本，應當用勸化之法印來印證。他們總持各種性情，降伏魔的官屬，理解一切智慧所行的功勛，受持這部經典並將其書寫在竹簡或絲帛上。如果身處地獄，爲了所有眾生，他們都能忍受痛苦而不感到厭倦，因為運用這種三昧（samadhi，指禪定），他們能在三界五趣的艱難中周旋而不感到疲憊。他們修行四等心（指慈、悲、喜、舍四種心），以慈悲喜護四種恩惠施予眾生，仁愛利人，平等地救濟十方愚昧無知的人們，使他們都發起求道之心，地獄的眾生得以休息，餓鬼得到飽滿，畜生得以解脫，轉生到天界或人間。天人和人內心開悟，樂於佛法，五趣眾生內心解脫，信奉敬畏三寶（指佛、法、僧），不貪戀世俗的榮華，觀察三界猶如幻化、影響、野馬、芭蕉、夢境、水泡、水沫，通達一切法都知其虛幻不實，都發起求道之心，想要度脫十方危難困厄的眾生。於是，喜王菩薩（Pusya Raja Bodhisattva）心中充滿悲喜，即說頌曰：『我已知曉此業（指菩薩的修行），從內心喜愛佛道真義，不輕視如此光明，讚歎世間的守護者（指佛陀），捨棄自己的身命，尋求佛陀的至高之道，對於後世的恐懼，持守這種三昧禪定。即使在無央數劫（指極長的時間）中，身處地獄之中，也樂於持守這種三昧，常常忍受這些痛苦。請一切眾生，說法不求回報，佈施各種財物，以慈悲之心對待所有眾生。即使身體的血肉、骨髓、血脈斷絕，也終究不會懈怠，在後世所生之處，習慣於在空閑的地方居住，捨棄一切所有，慈愛遍及所有眾生，對於生病的人給予醫藥。不曾學習這種修行，如同返回邪道，應當修習這種真言（指佛法的教誨），從這部經典中學習教導。常常奉行不放逸，隨順佛陀的教誨，爲了眾生而忍受，我們是同伴。獨處或在眾人之中，'

【English Translation】 English version There are several collections (referring to the categories of Buddhist scriptures), among which are scholars and wise debaters who understand the root of immeasurable merits. They should seal it with the seal of the Dharma of exhortation. They uphold various natures, subdue the retinues of Mara (demon), understand the merits of all wisdom, receive and write this scripture on bamboo or silk. If they are in hell, for the sake of all beings, they can endure suffering without being weary. Because they use this samadhi (meditative absorption), they can navigate the difficulties of the three realms and five paths without being tired. They practice the four immeasurables (loving-kindness, compassion, joy, and equanimity), bestow the four graces of loving-kindness, compassion, joy, and protection, are benevolent and benefit others, and equally save the ignorant beings of the ten directions, causing them all to generate the aspiration for enlightenment. The beings in hell can rest, the hungry ghosts are satisfied, and the animals are liberated, being reborn in the heavens or the human realm. The beings in the heavens and humans have their minds opened, delighting in the Dharma. The beings of the five paths have their minds liberated, believing and respecting the Three Jewels (Buddha, Dharma, Sangha), not being greedy for worldly glory. They observe the three realms as illusions, echoes, mirages, plantains, dreams, bubbles, and foam. They understand that all dharmas are unreal, and they all generate the aspiration for enlightenment, wanting to liberate all beings from the dangers and difficulties of the ten directions. Then, Pusya Raja Bodhisattva, with a heart full of sorrow and joy, spoke in verse: 'I have known this practice (referring to the Bodhisattva's practice), from the heart I love the true meaning of the Buddha's path, not belittling such brightness, praising the protectors of the world (referring to the Buddha), abandoning my own life, seeking the supreme path of the Buddha, for the fear of the future, I hold this samadhi meditation. Even if in countless kalpas (extremely long periods of time), I am in hell, I am happy to hold this samadhi, and I will always endure this suffering. I invite all beings, preach the Dharma without seeking reward, give all kinds of wealth, and treat all beings with compassion. Even if the flesh, marrow, and blood vessels of my body are severed, I will never be lazy. In the place where I am born in the future, I am accustomed to living in secluded places, abandoning everything, and my loving-kindness pervades all beings. I give medicine to the sick. I have not learned this practice, like returning to the wrong path, I should practice this mantra (referring to the teachings of the Dharma), and learn the teachings from this scripture. I always practice without negligence, follow the teachings of the Buddha, and endure for the sake of all beings, we are companions. Whether alone or among the crowd,'

中，　　所宿無所畏，　不貪求利養，　　頒宣尊佛道。」

佛說是經時，七十江河沙等眾生，從不可計諸佛國來者，聞是經典皆得不退轉，當成無上正真之道。時萬菩薩皆悉逮得是三昧定，其自要誓當來末世奉事法師以供養之。三十垓諸天人咸已逮立不退轉地，當成正覺；六十垓諸天人得法眼凈，十八億人及是四輩，諸法眼生，三塗之惡皆已滅盡。

佛演光明照於十方，各江河沙等諸佛世界，遍無擇獄上至極界。三十三天一切眾生，皆得安隱無復眾患，從其光明各自然化生無量寶凈億垓百千蓮花。一一蓮華皆如來坐，其眷屬眾諸來坐會，亦復如是等無有異。是諸佛邊各有喜王菩薩，長跪叉手，勸諸如來使說是三昧定，是一切佛化無央數不可計會眾生無底，悉令眾人了無邊際，無所掛礙至平等覺。

法供養品第五

爾時，佛告喜王菩薩：「勿以衣食之施奉事如來用為第一也。欲供養佛，當以法供養而奉事之。所以者何？乃往過去無央數劫不可稱載，有佛號金龍決光，其壽不可限量，國名無量凈，眾會不可稱計。有法師名無限量寶音，行在末世最後窮俗學是三昧，其餘一切諸比丘眾皆共擯之。時彼法師不懷怯弱不貪身命，故復勤精講斯三昧，入于山中服眾果實。時四天王天上諸天人，上至二

【現代漢語翻譯】現代漢語譯本心中安住無所畏懼，不貪圖名利供養，廣為宣揚尊貴的佛道。佛陀宣講這部經時，有七十個恒河沙數那樣多的眾生，從不可計數的諸佛國土而來，聽聞這部經典后都得到了不退轉的果位，將來必定成就無上正等正覺。當時，一萬位菩薩都獲得了這種三昧禪定，他們自己發誓將來在末世要侍奉法師並供養他們。三十垓諸天人都已經證得不退轉的地位，將來必定成就正覺；六十垓諸天人得到了清凈的法眼，十八億人和四眾弟子都生起了法眼，三惡道的苦難都已滅盡。佛陀放出光明照耀十方，每個恒河沙數般的諸佛世界，遍及無間地獄之上直到極樂世界。三十三天的一切眾生都得到安穩，不再有各種疾病，從光明中各自自然化生出無量寶凈億垓百千蓮花。每一朵蓮花上都有一位如來端坐，他們的眷屬也都像這樣坐在一起，沒有差別。這些佛陀的身邊都有一位喜王菩薩，長跪合掌，勸請諸如來說這部三昧禪定，使一切佛陀所化度的無量無數不可計數的眾生，都能徹底瞭解無邊無際的真理，沒有任何障礙地達到平等覺悟。法供養品第五這時，佛陀告訴喜王菩薩：『不要把用衣食佈施來侍奉如來當作第一。想要供養佛陀，應當用佛法供養來侍奉他。這是為什麼呢？在過去無量無數劫不可稱量的年代，有一尊佛名為金龍決光（意為金色光芒決斷一切），他的壽命不可限量，國土名為無量凈（意為無量清凈），集會的大眾不可計數。有一位法師名為無**寶音（意為無上珍寶之音），在末世最後窮困的時候學習這種三昧，其餘一切比丘眾都一起排斥他。當時那位法師不感到膽怯軟弱，也不貪戀自己的生命，所以又勤奮精進地講解這種三昧，進入山中食用各種果實。當時四天王天上的諸天人，上至二

【English Translation】 English version Dwelling in fearlessness, not craving for profit and offerings, widely proclaiming the honored Buddha's path. When the Buddha was speaking this sutra, seventy Ganges river sands of beings, who came from countless Buddha lands, upon hearing this sutra, all attained non-retrogression and will achieve unsurpassed, true enlightenment. At that time, ten thousand Bodhisattvas all attained this Samadhi concentration, and they vowed that in the future, in the last age, they would serve the Dharma masters and make offerings to them. Thirty 'gai' of devas have all attained the non-retrogressive stage and will achieve perfect enlightenment; sixty 'gai' of devas obtained the pure Dharma eye, and eighteen billion people and the four assemblies all generated the Dharma eye, and the sufferings of the three evil paths were all extinguished. The Buddha emitted light illuminating the ten directions, each Ganges river sand of Buddha worlds, pervading from the Avici hell up to the highest realm. All beings in the Thirty-three Heavens obtained peace and security, free from all diseases, and from the light, each naturally transformed into countless precious pure 'yi gai' hundred thousand lotus flowers. On each lotus flower sat a Tathagata, and their retinue also sat together in the same way, without any difference. Beside these Buddhas, there was a Bodhisattva named Joy King, kneeling with palms together, urging the Tathagatas to speak about this Samadhi concentration, so that all the countless, immeasurable beings transformed by all the Buddhas could thoroughly understand the boundless truth, reach equal enlightenment without any obstacles. Chapter Five on Dharma Offerings At that time, the Buddha said to Bodhisattva Joy King: 'Do not consider offering the Tathagata with clothing and food as the most important. If you wish to make offerings to the Buddha, you should serve him with Dharma offerings. Why is that? In the past, countless eons ago, there was a Buddha named Golden Dragon Decisive Light (meaning golden light that decisively cuts through everything), whose lifespan was immeasurable, whose land was named Immeasurable Purity (meaning immeasurable purity), and whose assembly was countless. There was a Dharma master named Unsurpassed Precious Sound (meaning the sound of unsurpassed treasure), who, in the last and most impoverished age, studied this Samadhi, and all the other Bhikkhus rejected him. At that time, that Dharma master did not feel timid or weak, nor did he crave his own life, so he diligently and vigorously explained this Samadhi, entering the mountains and eating various fruits. At that time, the devas of the Four Heavenly Kings, up to the Second

十四阿迦尼吒天人，皆來聽經。時無數眾咸共念之，心悉戀恨愁思欲見之，欲服聲名聞其法音。

「時世有王名使眾無憂悅音，為轉輪聖王，往詣其所聽是三昧，已得聞之，歡悅法師。王白比丘：『恣意宣傳勿懷恐畏，吾自遣人共相宿衛，遣三萬人在於左右，今與仁此勿以畏難，吾當護衛，是佛所說甚難得聞。』時轉輪王遣其千子，勇猛杰異一人當千而衛護之，三萬眾人皆以甘膳而供養之，一切施安從其所便，常以和心無傷害意，而授所當一切所足。其彼法師建立威神已之力勢，於半劫中演是三昧，以是德本則悉和同。王諸太子及眾眷屬，更八十劫，見六十億三那術垓諸佛世尊，皆從諸佛逮是三昧，如心所愿受取佛國。

「喜王！欲知彼時法師豈異人乎？莫造斯觀，則今現在阿彌陀佛是也；其時國王名無憂悅音者，阿閦佛是也；其王千子，颰陀劫中千佛興者是也。」

佛言：「喜王！爾時三萬人，王使宿衛彼法師者，今喜王等菩薩三萬人是也。彼時種德，於此如願獲其果報，致安順供是三昧定諸菩薩業。是故，喜王菩薩！欲學逮是三昧，當以恭恪受持書誦分別說之，至意奉行。」

佛爾時說此頌曰：

「欲施一切安眾生，　　具足諸藏滿億千，　其有發心存尊道，　　斯功德福不可喻。

【現代漢語翻譯】現代漢語譯本十四阿迦尼吒天（Akanistha，色界頂層天）的天人，都來聽經。當時無數的眾生都一起思念著，心中都充滿著愛戀、遺憾、憂愁，想要見到他，想要聽到他的名聲，聽聞他的法音。當時世上有一位國王，名叫使眾無憂悅音（Samantaprāsādika-svara），是轉輪聖王（Cakravartin），前往法師所在之處聽聞這個三昧（Samadhi，禪定），聽聞之後，非常歡喜這位法師。國王對法師說：『請您隨意宣講，不要有任何恐懼，我自會派人來共同護衛您，派遣三萬人守衛在您的左右，現在我把這些人給您，不要因為畏懼困難而退縮，我將保護您，這是佛所說的，非常難得聽聞。』當時轉輪王派遣他的千位王子，他們勇猛傑出，一人可抵擋千人來護衛法師，三萬人都用美味的食物來供養法師，一切都提供安穩，讓他們隨意使用，常常以平和的心態，沒有傷害的意念，給予他們所需要的一切。那位法師建立起威神之力，在半劫（Kalpa，佛教時間單位）的時間裡演說這個三昧，因為這個功德，大家都和睦相處。國王、各位太子以及所有眷屬，在之後的八十劫中，見到了六十億三那術垓（Niyuta，佛教數字單位）諸佛世尊，都從諸佛那裡獲得了這個三昧，如他們心中所愿，接受了佛國。『喜王（Priyarāja）！想知道當時的法師是其他人嗎？不要這樣認為，他就是現在在的阿彌陀佛（Amitābha）；當時的國王名叫無憂悅音，他就是阿閦佛（Akshobhya）；他的千位王子，就是賢劫（Bhadrakalpa）中出現的千佛。』佛說：『喜王！當時的三萬人，國王派來護衛法師的人，就是現在的喜王等三萬菩薩。他們當時種下的功德，現在如願獲得了果報，得到安穩順遂的供養，這是三昧禪定諸菩薩的業力。所以，喜王菩薩！想要學習獲得這個三昧，應當以恭敬的心接受、持誦、書寫、分別解說，至誠奉行。』佛當時說了這首偈頌：『想要給予一切眾生安樂，具足各種寶藏滿億千，其中有人發心尊崇佛道，這種功德福報不可比喻。』

【English Translation】 English version The beings of the fourteen Akanistha heavens all came to listen to the sutra. At that time, countless beings all thought of him together, their hearts filled with love, regret, and sorrow, wanting to see him, wanting to hear his name, and to hear his Dharma voice. At that time, there was a king in the world named Samantaprāsādika-svara, a Cakravartin king, who went to the place where the Dharma master was to listen to this Samadhi. After hearing it, he was very pleased with the Dharma master. The king said to the monk, 'Please preach freely, do not have any fear. I will send people to protect you. I will send 30,000 people to guard you on your left and right. Now I give these people to you. Do not retreat because of fear of difficulty. I will protect you. This is what the Buddha said, and it is very rare to hear.' At that time, the Cakravartin king sent his thousand princes, who were brave and outstanding, each capable of withstanding a thousand men, to protect the Dharma master. The 30,000 people all offered delicious food to the Dharma master. Everything was provided for their comfort and convenience. They always had a peaceful mind, without any intention to harm, and gave them everything they needed. That Dharma master established his majestic power, and for half a kalpa, he expounded this Samadhi. Because of this merit, everyone lived in harmony. The king, the princes, and all their relatives, in the following eighty kalpas, saw sixty billion Niyuta Buddhas, and all obtained this Samadhi from the Buddhas. As they wished in their hearts, they received Buddha lands. 'King Priyarāja! Do you want to know if the Dharma master at that time was someone else? Do not think so. He is the Amitābha Buddha now. The king at that time was named Samantaprāsādika-svara, and he is Akshobhya Buddha. His thousand princes are the thousand Buddhas who will appear in the Bhadrakalpa.' The Buddha said, 'King Priyarāja! The 30,000 people at that time, whom the king sent to protect the Dharma master, are the 30,000 Bodhisattvas, including you, King Priyarāja, now. The merits they planted at that time have now yielded the desired results. They receive peaceful and smooth offerings. This is the karma of the Bodhisattvas in Samadhi. Therefore, King Priyarāja, Bodhisattva! If you want to learn and attain this Samadhi, you should respectfully accept, uphold, write, recite, explain, and practice it sincerely.' The Buddha then spoke this verse: 'Wanting to give all beings peace and happiness, Possessing all kinds of treasures, a billion thousand, Among them, if someone aspires to honor the Buddha's path, Such merit and blessings are beyond comparison.'

正使十方眾生類，　　皆令成就緣覺道，　一劫之中備供養，　　其福不比發道心。　皆使眾產生佛道，　　隨其所安供一劫，　其有發心在尊道，　　斯福甚多不可喻。　若有志求諸佛法，　　而不發起興道意，　不如取是四句頌，　　其福如順護道心，　正使是世眾生類，　　皆建立之存佛道，　若聞是句而稽受，　　心不恐畏其福超。　億百千劫如江沙，　　一切珍寶滿諸剎，　常以供養諸菩薩，　　護一頌偈是殊特。　是三昧者不可議，　　若能受護四句頌，　其以護道佛功德，　　一切盡嘆不能竟。　臨命終時無數佛，　　悉自然現在其前，　十方佛土諸佛尊，　　將護四句之頌起。　臨壽終時無數佛，　　來護其心不忽忘，　隨其所欲受所生，　　用以喜是三昧故。　身常永安心以和，　　往至天上賢聖安，　不知苦痛至佛道，　　而勸助之名勇猛。　入億百千無量門，　　最勝光藏明無限，　我住勢力頒宣斯，　　當勤修是三昧定。　諸佛於此能頒宣，　　是故由斯奉精進，　曼佛現在勤修行，　　無得後世復懷恨。　便見是法執在手，　　清和奉行甚清凈，　皆是我子化無際，　　承佛前後行慈仁。」

爾時，世尊說是三昧已，以是三昧

【現代漢語翻譯】現代漢語譯本即使讓十方世界的所有眾生，都成就緣覺（Pratyekabuddha，不依師教，獨自悟道的修行者）的果位，用一個劫的時間來供養他們，這樣的福報也比不上發菩提道心（Bodhi-citta，追求覺悟的心）的功德。即使讓所有眾生都成就佛道，並隨他們的意願供養他們一個劫的時間，如果有人發心追求至高無上的佛道，那麼他的福報將是無比巨大，無法比擬的。如果有人立志尋求諸佛的教法，卻不發起修道的意願，那還不如受持這四句偈頌，其福德就像是順應和守護道心一樣。即使讓世間所有的眾生，都建立並保持在佛道之中，如果有人聽聞這四句偈頌而能信受奉行，心中不生恐懼，那麼他的福報將超越一切。即使在億百千劫的時間裡，像恒河沙數一樣多的世界，都充滿各種珍寶，並經常用這些珍寶來供養諸菩薩，守護一句偈頌的功德也是非常殊勝的。這種三昧（Samadhi，禪定）的功德是不可思議的，如果有人能夠受持和守護這四句偈頌，他所獲得的護持佛道的功德，是所有人都讚歎不盡的。當他臨命終時，無數的佛陀會自然地顯現在他的面前，十方佛土的諸佛世尊，都會爲了守護這四句偈頌而前來。當他壽命終結時，無數的佛陀會來守護他的心，使他不忘失正念，他可以隨自己的意願選擇投生之處，這是因為他歡喜這種三昧的緣故。他的身心將永遠安穩和諧，往生到天上的賢聖之處，不會感受到痛苦，直至成就佛道，這種勸勉和幫助的行為被稱為勇猛。進入億百千無量的法門，到達最殊勝的光明寶藏，其光明是無限的，我以佛的勢力來宣說這些，應當勤修這種三昧禪定。諸佛能夠在此宣說此法，因此應當奉行精進，在佛陀住世時勤奮修行，不要等到來世再後悔。應當視此法如在手中，清凈和合地奉行，他們都是我的孩子，教化無邊，承佛的教誨，前後行持慈悲仁愛。那時，世尊說完這個三昧之後，以這個三昧的力量...

【English Translation】 English version Even if all sentient beings in the ten directions were to attain the state of a Pratyekabuddha (one who achieves enlightenment independently, without a teacher), and were provided with offerings for an entire kalpa (an eon), the merit of such an act would not compare to the merit of generating the Bodhi-citta (the mind of enlightenment). Even if all sentient beings were to attain Buddhahood, and were provided with offerings according to their wishes for an entire kalpa, if someone were to generate the aspiration to seek the supreme path of Buddhahood, their merit would be immeasurable and incomparable. If someone is determined to seek the teachings of all Buddhas, but does not generate the intention to practice the path, it would be better to uphold these four lines of verse, for their merit is like that of following and protecting the mind of the path. Even if all sentient beings in the world were established and maintained on the path of Buddhahood, if someone were to hear these four lines of verse and accept them with faith, without fear in their heart, their merit would surpass all others. Even if, for countless kalpas, as many worlds as there are grains of sand in the Ganges River were filled with all kinds of treasures, and these treasures were constantly used to make offerings to all Bodhisattvas, the merit of protecting one verse is still exceptionally superior. The merit of this Samadhi (meditative absorption) is inconceivable. If someone can uphold and protect these four lines of verse, the merit they gain in protecting the path of the Buddha is such that all would praise it endlessly. When they are about to die, countless Buddhas will naturally appear before them, and all the Buddhas in the Buddha-lands of the ten directions will come to protect these four lines of verse. When their life is about to end, countless Buddhas will come to protect their mind, so that they do not lose their right mindfulness, and they can choose where they wish to be reborn, because they rejoice in this Samadhi. Their body and mind will always be peaceful and harmonious, and they will be reborn in the heavens among the sages, they will not experience suffering until they attain Buddhahood, and this act of encouragement and assistance is called courageous. They enter countless doors of the Dharma, reaching the most supreme treasury of light, whose radiance is limitless, I proclaim these teachings with the power of the Buddha, and one should diligently cultivate this Samadhi. The Buddhas are able to proclaim this Dharma here, therefore one should practice diligently, while the Buddha is present in the world, one should practice diligently, and not wait until the next life to regret it. One should view this Dharma as if it were in one's hand, and practice it purely and harmoniously, they are all my children, teaching without end, receiving the Buddha's teachings, and practicing compassion and kindness before and after. At that time, after the World Honored One finished speaking about this Samadhi, with the power of this Samadhi...

而復正受。喜王亦三昧定，選擇因入七十正法，這選擇竟，是三昧威神，於時維耶離城中八萬四千人，城外亦復八萬四千人，各心念言：「如來、至真甚難得值，久遠世時乃有佛耳，希可見聞，多所哀念多所安隱，愍傷諸天及十方人。今在靜室而三昧定，我等方便勸助如來從三昧起。」

於時，維耶城中內外眾人，各八萬四千，先詣舍利弗，謂舍利弗：「佛興希有，信者甚難，人命難得，平等正覺三昧正受，誰為我等能覺興乎，使最正覺從三昧起，惟見愍念施一切護？」

時，舍利弗聞維耶離眾人所說，即從坐起往詣佛所，住于佛前謦揚其音，極力彈指手拍兩膝，欲令如來從三昧覺，因其正受，不知如來三昧所如。

時舍利弗詣目連所，以是本末語目連：「維耶離城內外眾人，欲愿如來從三昧起。」時目揵連以力神足動三千大千世界，住于梵天暢其大音，欲使如來從三昧覺，不能使起。

時舍利弗及大目連，輒詣賢者阿若拘倫，及波提、披破、大稱、憍恒缽、羅云、分耨、須菩提、迦旃延、迦葉、阿難、分那、余大、劫賓奴、和利、彌勒菩薩，五千菩薩俱行詣佛所圍繞世尊，各各就立己之常位。

四大天王、天帝釋、炎天、兜術天、化自在天，其欲界中不可限計諸天人等，各各嚴駕皆

【現代漢語翻譯】現代漢語譯本：

然後又進入正受（samadhi，三昧）。喜王也處於三昧定中，選擇因緣進入七十種正法。這個選擇完成，是三昧的威神力。當時，在維耶離城中有八萬四千人，城外也有八萬四千人，他們各自心中想著：『如來（Tathagata，佛的稱號）、至真（Sugata，佛的稱號）實在難以遇到，久遠的時間才會有佛出現，希望能夠見到和聽到，他們對眾生多有哀憐，多有安穩，憐憫傷痛諸天和十方的人。現在佛在靜室中處於三昧定，我們想辦法勸請如來從三昧中起身。』當時，維耶離城內外眾人，各有八萬四千人，先去拜訪舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱），對舍利弗說：『佛的出現是稀有的，相信佛的人也很難得，人身難得，平等正覺的三昧正受，誰能為我們喚醒佛，使最正覺的佛從三昧中起身，希望他能慈悲憐憫，施予一切護佑？』當時，舍利弗聽到維耶離眾人所說，就從座位起身前往佛所在的地方，站在佛前清了清嗓子，極力彈指，拍打兩膝，想要讓如來從三昧中醒來，因為佛處於正受，不知道如來三昧的境界。當時，舍利弗又去拜訪目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱），把事情的來龍去脈告訴目連：『維耶離城內外眾人，希望如來從三昧中起身。』當時，目犍連用神通力震動三千大千世界，站在梵天（Brahma，色界天之主）高聲呼喊，想要讓如來從三昧中醒來，卻不能使佛起身。當時，舍利弗和大目連，就一起去拜訪賢者阿若拘鄰（Ajnatakaundinya，佛陀最早的五比丘之一）、波提（Bhadrika，佛陀五比丘之一）、披破（Vashpa，佛陀五比丘之一）、大稱（Mahanama，佛陀五比丘之一）、憍恒缽（Kauhambati，佛陀弟子）、羅云（Rahula，佛陀之子）、分耨（Punna，佛陀弟子）、須菩提（Subhuti，佛陀十大弟子之一，以解空第一著稱）、迦旃延（Katyayana，佛陀十大弟子之一，以論議第一著稱）、迦葉（Kasyapa，佛陀十大弟子之一，以頭陀第一著稱）、阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）、分那（Purna，佛陀弟子）、余大（Mahakashyapa，佛陀弟子）、劫賓奴（Kapinna，佛陀弟子）、和利（Revata，佛陀弟子）、彌勒菩薩（Maitreya Bodhisattva，未來佛），五千菩薩一起前往佛所在的地方，圍繞世尊，各自站在自己通常的位置。四大天王（Caturmaharajika，欲界四天王）、天帝釋（Sakra devanam Indra，忉利天之主）、炎天（Yama，夜摩天之主）、兜術天（Tusita，兜率天之主）、化自在天（Paranirmita Vasavartin，他化自在天之主），欲界中不可計數的諸天人等，各自嚴整儀容，都來到佛的住所。

【English Translation】 English version:

And then entered into right samadhi (samadhi, a state of meditative consciousness). King Joy was also in samadhi, choosing the causes to enter into seventy righteous dharmas. This choice being completed, it was the majestic power of samadhi. At that time, in the city of Vaisali, there were eighty-four thousand people, and outside the city, there were also eighty-four thousand people. Each of them thought in their hearts: 'The Tathagata (Tathagata, an epithet of the Buddha), the Sugata (Sugata, an epithet of the Buddha), is truly difficult to encounter. Only after a long time does a Buddha appear. We hope to see and hear him. They have much compassion and provide much peace, pitying the suffering of the heavens and the people of the ten directions. Now the Buddha is in a quiet room in samadhi. Let us find a way to urge the Tathagata to rise from samadhi.' At that time, the people inside and outside the city of Vaisali, each numbering eighty-four thousand, first went to visit Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), and said to Sariputra: 'The appearance of a Buddha is rare, and those who believe in the Buddha are also rare. Human life is difficult to obtain. Who can awaken the Buddha from the right samadhi of equal and perfect enlightenment, so that the most perfectly enlightened Buddha may rise from samadhi? We hope he will have compassion and bestow all protection?' At that time, Sariputra, hearing what the people of Vaisali said, rose from his seat and went to where the Buddha was. Standing before the Buddha, he cleared his throat, snapped his fingers with great force, and clapped his knees, wanting to awaken the Tathagata from samadhi. Because the Buddha was in right samadhi, he did not know the state of the Tathagata's samadhi. At that time, Sariputra went to visit Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers), and told Maudgalyayana the whole story: 'The people inside and outside the city of Vaisali wish for the Tathagata to rise from samadhi.' At that time, Maudgalyayana used his supernatural power to shake the three thousand great thousand worlds, stood in the Brahma heaven (Brahma, the lord of the form realm), and shouted loudly, wanting to awaken the Tathagata from samadhi, but could not make the Buddha rise. At that time, Sariputra and Maudgalyayana together went to visit the venerable Ajnatakaundinya (Ajnatakaundinya, one of the Buddha's first five disciples), Bhadrika (Bhadrika, one of the Buddha's five disciples), Vashpa (Vashpa, one of the Buddha's five disciples), Mahanama (Mahanama, one of the Buddha's five disciples), Kauhambati (Kauhambati, a disciple of the Buddha), Rahula (Rahula, the Buddha's son), Punna (Punna, a disciple of the Buddha), Subhuti (Subhuti, one of the Buddha's ten great disciples, known for his understanding of emptiness), Katyayana (Katyayana, one of the Buddha's ten great disciples, known for his skill in debate), Kasyapa (Kasyapa, one of the Buddha's ten great disciples, known for his ascetic practices), Ananda (Ananda, one of the Buddha's ten great disciples, known for his great memory), Purna (Purna, a disciple of the Buddha), Mahakashyapa (Mahakashyapa, a disciple of the Buddha), Kapinna (Kapinna, a disciple of the Buddha), Revata (Revata, a disciple of the Buddha), and Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha). Five thousand Bodhisattvas went together to where the Buddha was, surrounded the World Honored One, and each stood in their usual positions. The Four Heavenly Kings (Caturmaharajika, the four heavenly kings of the desire realm), Sakra devanam Indra (Sakra devanam Indra, the lord of the Trayastrimsa heaven), Yama (Yama, the lord of the Yama heaven), Tusita (Tusita, the lord of the Tusita heaven), Paranirmita Vasavartin (Paranirmita Vasavartin, the lord of the Paranirmita Vasavartin heaven), and countless other heavenly beings in the desire realm, each adorned themselves and came to the Buddha's abode.

詣佛所，稽首佛足，退住一面。各自叉手，咸歸命佛愁感戀慕，梵天、光音天、清凈天、離界天，乃至凈身天，不可計數諸天子等，一切同心稽首歸佛欲令尊興。◎

賢劫經卷第一大正藏第 14 冊 No. 0425 賢劫經

賢劫經卷第二

西晉月氏三藏竺法護譯

◎諸度無極品第六

爾時，喜王菩薩燕坐七日，無他異念。七日已后試自思惟，從燕坐起往詣高座，稽首禮佛及謁一切，現諸化佛並眾菩薩，則往佛前叉手禮座。

於時，世尊寂然庠序從三昧起，普觀眾會，已觀眾會默然而住，稽首自歸。時喜王菩薩前白佛言：「道法玄妙不可攀逮，無上正真不可譬喻，一切菩薩比丘聖眾諸尊神天皆來集會，一切渴仰饑虛於法，會來甚久。時以欲過愿有所問，若見聽者乃敢發言。」

佛告喜王：「在所樂問，狐疑眾結，如來悉當分別說之，令心解脫無餘掛礙。」

喜王菩薩復白佛言：「唯然，世尊！我向在斯獨處燕坐，心自念言：『斯諸菩薩積功累德習志調心，好慕佛道諸度無極，殖眾善本以求至真；或有菩薩為眾生故行度無極，以成佛道；或以諸菩薩故行度無極；或以生死眾漏之故，行度無極；或有無漏行度無極。』合集此已，隨其所志行度無極，長益菩薩

【現代漢語翻譯】現代漢語譯本他們來到佛陀所在之處，頂禮佛足，然後退到一旁站立。他們各自合掌，都歸命于佛，心中充滿憂愁、感傷和戀慕。梵天（Brahmā，色界初禪天之主）、光音天（Ābhāsvara，色界二禪天之主）、清凈天（Śubhakṛtsna，色界三禪天之主）、離界天（Anabhraka，色界四禪天之主），乃至凈身天（Śuddhavāsa，色界五凈居天），無數的天子們，都同心合意地頂禮歸命于佛，希望佛陀的教法能夠興盛。《賢劫經》卷第一大正藏第14冊 No. 0425 《賢劫經》《賢劫經》卷第二西晉月氏三藏竺法護譯 ◎諸度無極品第六當時，喜王菩薩（Priyarāja Bodhisattva）靜坐了七天，心中沒有其他雜念。七天過後，他開始自我思考，從靜坐中起身，前往高座，頂禮佛陀以及所有在場的聖眾，向諸化佛和菩薩們致意，然後來到佛前，合掌禮座。這時，世尊寂靜安詳地從三昧（samādhi，禪定）中起身，環顧大眾，觀察完畢后默然站立，稽首自歸。當時，喜王菩薩上前對佛說：『佛法玄妙深奧，難以攀登企及，無上正真，不可比喻。一切菩薩、比丘、聖眾、諸尊神天都來到這裡，都渴望佛法，如飢似渴，聚集已久。現在時機已過，我希望能夠有所請問，如果蒙允許，我才敢發言。』佛陀告訴喜王：『你儘管發問，對於你心中的疑惑和各種束縛，如來都會一一為你分別解說，使你內心解脫，沒有任何掛礙。』喜王菩薩再次對佛說：『是的，世尊！我剛才獨自靜坐時，心中思量：這些菩薩們積累功德，修習志向，調伏內心，好樂佛道，追求諸度無極（pāramitā，到達彼岸），種植各種善根以求達到至真之境；有的菩薩爲了眾生而行度無極，以成就佛道；有的爲了諸菩薩而行度無極；有的爲了生死眾漏（āsrava，煩惱）而行度無極；有的爲了無漏而行度無極。』綜合這些，他們都隨各自的志向而行度無極，長久地利益菩薩。

【English Translation】 English version They went to where the Buddha was, bowed their heads to the Buddha's feet, and then retreated to stand on one side. They each folded their hands, all taking refuge in the Buddha, their hearts filled with sorrow, sadness, and longing. The Brahmā (lord of the first dhyāna heaven in the realm of form), the Ābhāsvara (lord of the second dhyāna heaven in the realm of form), the Śubhakṛtsna (lord of the third dhyāna heaven in the realm of form), the Anabhraka (lord of the fourth dhyāna heaven in the realm of form), and even the Śuddhavāsa (pure abodes in the realm of form), countless sons of gods, all with one mind bowed their heads and took refuge in the Buddha, wishing that the Buddha's teachings would flourish. The First Scroll of the Bhadrakalpika Sutra Taisho Tripitaka Volume 14, No. 0425, Bhadrakalpika Sutra The Second Scroll of the Bhadrakalpika Sutra Translated by the Tripiṭaka master Dharmarakṣa of the Western Jin Dynasty ◎Chapter Six: The Limitless Perfections At that time, the Bodhisattva Priyarāja sat in meditation for seven days, without any other thoughts. After seven days, he began to reflect on himself, arose from meditation, went to the high seat, bowed to the Buddha and all the holy assembly, paid respects to the manifested Buddhas and Bodhisattvas, and then came before the Buddha, folded his hands, and paid respects to the seat. At this time, the World Honored One, in a state of serene composure, arose from samādhi (meditative absorption), looked around at the assembly, and after observing the assembly, stood silently, bowing his head in self-surrender. Then, the Bodhisattva Priyarāja stepped forward and said to the Buddha: 'The Dharma is profound and mysterious, impossible to climb and reach, supremely true, and beyond comparison. All the Bodhisattvas, Bhikṣus, holy assembly, venerable gods and devas have come here, all longing for the Dharma, as if hungry and thirsty, having gathered for a long time. Now that the time has passed, I wish to ask some questions, and if I am permitted, I will dare to speak.' The Buddha said to Priyarāja: 'Ask whatever you wish. The Tathāgata will explain and clarify all your doubts and entanglements, so that your mind may be liberated, without any remaining hindrances.' The Bodhisattva Priyarāja again said to the Buddha: 'Yes, World Honored One! When I was alone in meditation just now, I thought to myself: These Bodhisattvas accumulate merit, cultivate their aspirations, tame their minds, delight in the Buddha's path, pursue the limitless perfections (pāramitā), plant various roots of goodness in order to reach the ultimate truth; some Bodhisattvas practice the limitless perfections for the sake of sentient beings, in order to achieve Buddhahood; some practice the limitless perfections for the sake of other Bodhisattvas; some practice the limitless perfections because of the outflows (āsrava) of birth and death; and some practice the limitless perfections without outflows.' Combining all of these, they all practice the limitless perfections according to their respective aspirations, benefiting Bodhisattvas for a long time.

而成正覺。如是弘普以成因緣，初中至竟習法典目，諦受興發諸菩薩眾善權方便，顯隆道法惟說其意。」

時世尊倍加咨嘆喜王菩薩言：「善哉！善哉！喜王菩薩！乃能發意，咨問如來如是異義殊特之慧，仁以昔曾問過去百千億佛之所致。」

佛言：「諦聽！善思念之！」喜王菩薩與諸大眾受教而聽。

佛言：「菩薩有六事業，習進行法修度無極，有六事；光曜度無極，亦有六事；世度無極，亦有六事；為眾生故行度無極，亦有六事；住度無極，亦有六事；生死度無極，亦有六事；有所著度無極，亦有六事；益他人度無極，亦有六事；所處度無極，亦有六事；道度無極，亦有六事；慧度無極，亦有六事；已修立行度無極，亦有六事；有逮得度無極，亦有六事；有念度無極，亦有六事；有離三世度無極，亦有六事；有所業度無極，亦有六事；休息度無極，亦有六事；有不置遠度無極，亦有六事；有應慎度無極，亦有六事。

「有造作度無極；亦有無作度無極；有意度無極；有勤修度無極；有正真度無極；有健度無極；有深奧度無極；有雜度無極；有清凈度無極；有無際度無極；有信度無極；有為眾生故行度無極；有法故度無極；有寂樂度無極；有樂觀察度無極；有一切所入度無極；有說處度無

【現代漢語翻譯】現代漢語譯本最終成就正覺（Anuttara-samyak-sambodhi）。像這樣廣泛地宣揚，從而成就因緣，從最初到最終學習佛法典籍，認真接受並啓發諸位菩薩運用善巧方便，彰顯和弘揚佛法，只闡述其中的要義。這時，世尊更加讚歎喜王菩薩（Priyaraja Bodhisattva），說道：『善哉！善哉！喜王菩薩！你能夠發心，請問如來如此不同尋常、特別的智慧，這是你過去曾經向百千億佛請教所致。』佛說：『仔細聽！好好思考！』喜王菩薩和所有大眾都接受教誨，認真聽講。佛說：『菩薩有六種事業，修習行法，修習度無極（Paramita），有六件事；光曜度無極，也有六件事；世度無極，也有六件事；爲了眾生而行度無極，也有六件事；住度無極，也有六件事；生死度無極，也有六件事；有所執著度無極，也有六件事；利益他人度無極，也有六件事；所處度無極，也有六件事；道度無極，也有六件事；慧度無極，也有六件事；已經修立行度無極，也有六件事；有獲得度無極，也有六件事；有念度無極，也有六件事；有遠離三世度無極，也有六件事；有所作業度無極，也有六件事；休息度無極，也有六件事；有不置遠度無極，也有六件事；有應當謹慎度無極，也有六件事。『有造作度無極；也有無作度無極；有意度無極；有勤修度無極；有正真度無極；有健度無極；有深奧度無極；有雜度無極；有清凈度無極；有無際度無極；有信度無極；有爲了眾生而行度無極；有爲了法而度無極；有寂樂度無極；有樂於觀察度無極；有一切所入度無極；有說法之處度無極；』

【English Translation】 English version and attain Anuttara-samyak-sambodhi (supreme enlightenment). Thus, by widely proclaiming, they establish the causes and conditions, learning the Dharma scriptures from beginning to end, diligently receiving and inspiring all Bodhisattvas to use skillful means, manifesting and promoting the Dharma, only explaining its essential meaning. At that time, the World Honored One further praised Priyaraja Bodhisattva, saying: 'Excellent! Excellent! Priyaraja Bodhisattva! You are able to initiate the intention to inquire of the Tathagata about such extraordinary and unique wisdom, which is the result of your past inquiries to hundreds of thousands of billions of Buddhas.' The Buddha said: 'Listen carefully! Think well about it!' Priyaraja Bodhisattva and all the assembly received the teachings and listened attentively. The Buddha said: 'Bodhisattvas have six kinds of activities. Practicing the conduct of Dharma, practicing Paramita (perfection), there are six things; the Paramita of radiance, there are also six things; the Paramita of the world, there are also six things; for the sake of sentient beings practicing Paramita, there are also six things; the Paramita of abiding, there are also six things; the Paramita of birth and death, there are also six things; the Paramita of attachment, there are also six things; the Paramita of benefiting others, there are also six things; the Paramita of location, there are also six things; the Paramita of the path, there are also six things; the Paramita of wisdom, there are also six things; the Paramita of already established practice, there are also six things; the Paramita of attainment, there are also six things; the Paramita of mindfulness, there are also six things; the Paramita of being free from the three times, there are also six things; the Paramita of actions, there are also six things; the Paramita of rest, there are also six things; the Paramita of not placing far away, there are also six things; the Paramita of being cautious, there are also six things.' 'There is the Paramita of making; there is also the Paramita of non-making; there is the Paramita of intention; there is the Paramita of diligent practice; there is the Paramita of truth; there is the Paramita of strength; there is the Paramita of profundity; there is the Paramita of mixture; there is the Paramita of purity; there is the Paramita of boundlessness; there is the Paramita of faith; there is the Paramita of practicing for the sake of sentient beings; there is the Paramita for the sake of Dharma; there is the Paramita of peaceful joy; there is the Paramita of enjoying observation; there is the Paramita of all that is entered; there is the Paramita of the place of speaking;'

極；有無害度無極；有無敗度無極；有貧度無極；有不回還度無極；有迴轉度無極；有嚴凈度無極；有堅強度無極。

「有興成度無極；有充滿度無極；有為世度無極；有度世度無極；有無上度無極；有不亂度無極；有無怨度無極；有怨敵度無極；有攝持度無極；有無攝度無極；有報應度無極；有無報度無極；有自然度無極；有無所有度無極；有廣普度無極；有華度無極；有無量度無極；有慕求度無極；有所厭度無極；有妙樂度無極；有無樂度無極；有聞持度無極；有生死長度無極；有無斷度無極；有樂純熟度無極；有禪度無極；有神通度無極；有世巧便度無極；有慈愍護度無極。

「有行哀度無極；有歡喜度無極；有勸邪正見度無極；有勸住無住見度無極；有勸無猗度無極；有勸意度無極；有勸忍度無極；有造無造業度無極；有無餘度無極；有佛興盛度無極；有明度無極；有時住明度無極；有成就度無極；有意不忽度無極；有佛立家度無極；有出家來度無極；有愍哀博聞來度無極；有出家不斷戒度無極；有住神通度無極；有神通意不斷度無極；有入欲度無極；有立度無極；有應度無極。

「有眾報無報度無極；有無樂度無樂；有時進度無極；有光明無量光度無極；有報安光度無極；有不回還度無

【現代漢語翻譯】現代漢語譯本：『有極限；有無害的極限；有無敗的極限；有貧窮的極限；有不退轉的極限；有迴轉的極限；有莊嚴清凈的極限；有堅固的極限。有興盛成就的極限；有充滿的極限；有為世間的極限；有度脫世間的極限；有無上的極限；有不混亂的極限；有無怨恨的極限；有怨敵的極限；有攝持的極限；有無攝持的極限；有報應的極限；有無報應的極限；有自然的極限；有無所有的極限；有廣博普遍的極限；有光華的極限；有無量的極限；有愛慕追求的極限；有厭惡的極限；有微妙快樂的極限；有無快樂的極限；有聽聞受持的極限；有生死長短的極限；有無斷絕的極限；有樂於純熟的極限；有禪定的極限；有神通的極限；有世間巧妙方便的極限；有慈悲憐憫護衛的極限。有行哀的極限；有歡喜的極限；有勸導邪見轉為正見的極限；有勸導安住于無住見的極限；有勸導無所依賴的極限；有勸導意念的極限；有勸導忍辱的極限；有造作與不造作的業的極限；有無餘的極限；有佛法興盛的極限；有光明的極限；有時安住于光明的極限；有成就的極限；有心意不輕忽的極限；有佛建立家庭的極限；有出家修行的極限；有慈悲憐憫廣聞佛法的極限；有出家不斷持戒的極限；有安住于神通的極限；有神通意念不斷的極限；有入于慾望的極限；有建立的極限；有應化的極限。有眾生報應與無報應的極限；有無樂與無不樂的極限；有時機成熟的極限；有光明無量光的極限；有報應安樂光明的極限；有不退轉的極限』

【English Translation】 English version: 'There is limit; there is a limit of harmlessness; there is a limit of non-defeat; there is a limit of poverty; there is a limit of non-retrogression; there is a limit of turning back; there is a limit of solemn purity; there is a limit of firmness. There is a limit of flourishing achievement; there is a limit of fullness; there is a limit for the world; there is a limit of liberating the world; there is a limit of the unsurpassed; there is a limit of non-confusion; there is a limit of non-resentment; there is a limit of enemies; there is a limit of holding; there is a limit of non-holding; there is a limit of retribution; there is a limit of non-retribution; there is a limit of naturalness; there is a limit of non-possession; there is a limit of vast universality; there is a limit of splendor; there is a limit of immeasurability; there is a limit of longing and seeking; there is a limit of aversion; there is a limit of subtle joy; there is a limit of non-joy; there is a limit of hearing and upholding; there is a limit of the length of birth and death; there is a limit of non-cessation; there is a limit of delight in maturity; there is a limit of meditation; there is a limit of supernatural powers; there is a limit of worldly skillful means; there is a limit of compassionate protection. There is a limit of practicing sorrow; there is a limit of joy; there is a limit of persuading wrong views to turn to right views; there is a limit of persuading to abide in non-abiding views; there is a limit of persuading non-reliance; there is a limit of persuading intention; there is a limit of persuading patience; there is a limit of creating and not creating karma; there is a limit of non-remainder; there is a limit of the flourishing of the Buddha's teachings; there is a limit of light; there is a limit of sometimes abiding in light; there is a limit of accomplishment; there is a limit of not neglecting intention; there is a limit of the Buddha establishing a family; there is a limit of leaving home to practice; there is a limit of compassionate and widely hearing the Buddha's teachings; there is a limit of leaving home without breaking precepts; there is a limit of abiding in supernatural powers; there is a limit of supernatural intention without ceasing; there is a limit of entering desire; there is a limit of establishing; there is a limit of responding. There is a limit of sentient beings' retribution and non-retribution; there is a limit of non-joy and non-non-joy; there is a limit of the time of maturity; there is a limit of light of immeasurable light; there is a limit of the light of retribution and peace; there is a limit of non-retrogression.'

極；有娛樂度無極；有鮮潔度無極；有成世法度無極；有凈世度無極；有成種度無極；有成眷屬度無極；有不壞眷屬度無極；有除塵來凈度無極；有觀土度無極；有宣誓度無極；有無逸度無極；有周旋度無極；有滅度度無極；有豪貴度無極；有理眷屬度無極。

「有無所忘失度無極；有三十二相度無極；有順時度無極；有知時度無極；有分別世度無極；有順世度無極；有邊際度無極；有蠲除度無極；有金剛度無極；有造救度無極；有自然度無極；有伏魔度無極；有無退度無極；有一時度無極；有無所著度無極；有三昧度無極；有訓誨度無極；有佛道度無極；有一切智度無極；有無餘有餘度無極；有可止度無極；有諸佛度無極；有方便度無極；有愁戚度無極；有真陀度無極；有異度無極；有四意斷度無極；有四神足試神足度無極；有四禪度無極；有四意止度無極；有四諦度無極。

「有信根、精進根、意根、智慧根、定根度無極；有信力、精進力、意力、定力、智慧力度無極；有七覺意、八品道行度無極；有寂然度無極；有觀度無極；有樂明度無極；有來解脫度無極；有比丘聖眾度無極；有八部會度無極；有分別度無極；有系解法度無極；有分別順理度無極；有辯才度無極；有無厭度無極；有六度無極；有

【現代漢語翻譯】現代漢語譯本：有無上的娛樂，無上的鮮潔，無上的成就世間法，無上的凈化世間，無上的成就種類，無上的成就眷屬，無上的不壞眷屬，無上的去除塵垢來凈化，無上的觀察國土，無上的宣誓，無上的不放逸，無上的周旋，無上的滅度，無上的豪貴，無上的治理眷屬。有無上的不忘失，無上的三十二相（佛陀的特殊身體特徵），無上的順應時機，無上的知曉時機，無上的分別世間，無上的順應世間，無上的邊際，無上的蠲除（去除），無上的金剛（堅不可摧），無上的造救，無上的自然，無上的降伏魔障，無上的不退轉，無上的一時，無上的無所執著，無上的三昧（禪定），無上的訓誨，無上的佛道，無上的一切智，無上的有餘和無餘（涅槃的兩種狀態），無上的可止，無上的諸佛，無上的方便，無上的愁戚，無上的真陀（真實），無上的差異，無上的四意斷（四種精進），無上的四神足（四種神通的基礎），無上的四禪（四種禪定），無上的四意止（四種專注），無上的四諦（佛教的基本真理）。有信根、精進根、意根、智慧根、定根（五種修行基礎）的無上，有信力、精進力、意力、定力、智慧力（五種力量）的無上，有七覺意（七種覺悟的因素）、八品道行（八正道）的無上，有寂然（平靜）的無上，有觀察的無上，有樂明的無上，有來解脫的無上，有比丘聖眾（僧團）的無上，有八部會（天龍八部）的無上，有分別的無上，有系解法（解脫束縛的法）的無上，有分別順理的無上，有辯才的無上，有無厭的無上，有六度（六種波羅蜜）的無上。

【English Translation】 English version: There is unsurpassed entertainment; unsurpassed purity; unsurpassed accomplishment of worldly laws; unsurpassed purification of the world; unsurpassed accomplishment of kinds; unsurpassed accomplishment of retinue; unsurpassed indestructible retinue; unsurpassed removal of dust to purify; unsurpassed observation of lands; unsurpassed declaration; unsurpassed diligence; unsurpassed circumspection; unsurpassed extinction; unsurpassed nobility; unsurpassed management of retinue. There is unsurpassed non-forgetfulness; unsurpassed thirty-two marks (special physical characteristics of the Buddha); unsurpassed adaptation to time; unsurpassed knowledge of time; unsurpassed discrimination of the world; unsurpassed adaptation to the world; unsurpassed boundary; unsurpassed elimination; unsurpassed vajra (indestructible); unsurpassed creation of salvation; unsurpassed naturalness; unsurpassed subduing of demons; unsurpassed non-retrogression; unsurpassed one time; unsurpassed non-attachment; unsurpassed samadhi (meditative absorption); unsurpassed instruction; unsurpassed Buddha path; unsurpassed omniscience; unsurpassed with remainder and without remainder (two states of Nirvana); unsurpassed cessation; unsurpassed Buddhas; unsurpassed skillful means; unsurpassed sorrow; unsurpassed truth; unsurpassed difference; unsurpassed four right exertions; unsurpassed four bases of psychic power; unsurpassed four dhyanas (meditative states); unsurpassed four foundations of mindfulness; unsurpassed four noble truths. There is unsurpassed faith root, diligence root, mindfulness root, wisdom root, concentration root (five foundations of practice); unsurpassed faith power, diligence power, mindfulness power, concentration power, wisdom power (five powers); unsurpassed seven factors of enlightenment, eightfold path; unsurpassed tranquility; unsurpassed observation; unsurpassed joy and clarity; unsurpassed coming to liberation; unsurpassed noble assembly of monks; unsurpassed eight assemblies (devas, nagas, etc.); unsurpassed discrimination; unsurpassed binding and liberating dharma; unsurpassed discrimination in accordance with reason; unsurpassed eloquence; unsurpassed non-weariness; unsurpassed six perfections.

眼耳鼻口身心度無極；有愍他勸助度無極；有愍已度無極；有法度無極；有宣度無極；有邦伴度無極；有勸樂度無極；有三脫門度無極；有異行度無極；有解他度無極；有勤用意度無極；有十種力度無極；有四無所畏度無極；有大哀度無極。

「有五眼：肉眼、天眼、慧眼、法眼、佛眼度無極；有自在度無極；有娛樂度無極；有難得自歸度無極；有十八不共諸佛之法度無極；有曉了方便度無極；有純熟度無極；有自然度無極；有三界行度無極；有觀清白行度無極；有法種度無極；有八等度無極；有道跡、往來、不還、無著度無極；有緣覺度無極；有菩薩度無極；有盡慧度無極；有無所生慧度無極；有建立慧度無極；有天眼、天耳、心知、自在見過世事、知他人念、神足、漏盡六通度無極；有威儀度無極；有愍傷度無極；有行空度無極；有捐舍度無極；有滅度度無極；有變化度無極；有流佈教度無極；有分舍利度無極。

「是諸比丘、菩薩所行，二千一百寂然度無極。菩薩大士若逮解是，皆致得一切諸法殊特玄妙無際之行，無等無倫懷來聖哲，無所恃仰消一切塵，無所至湊斷諸狐疑。是二千一百，其中別一百度無極，主除四大、去六衰令無有餘，獨步三界往來周旋，遍入三世，猶如日月不畏眾冥，成就萬物

【現代漢語翻譯】現代漢語譯本：眼、耳、鼻、口、身、意這六種感官的度量是無限的；有憐憫他人並勸導幫助他們達到解脫的無限度量；有憐憫自己並達到解脫的無限度量；有通過佛法教導達到解脫的無限度量；有宣講佛法達到解脫的無限度量；有與同修道友一起達到解脫的無限度量；有勸導他人快樂修行達到解脫的無限度量；有通過空、無相、無愿這三解脫門達到解脫的無限度量；有通過不同修行方式達到解脫的無限度量；有幫助他人理解佛法達到解脫的無限度量；有勤奮精進修行達到解脫的無限度量；有十種力量的無限度量；有四種無所畏懼的無限度量；有大慈大悲的無限度量。有五種眼：肉眼、天眼、慧眼、法眼、佛眼的無限度量；有自在的無限度量；有娛樂的無限度量；有難以獲得的自我皈依的無限度量；有佛陀獨有的十八種不共法的無限度量；有明瞭方便的無限度量；有純熟的無限度量；有自然的無限度量；有在欲界、色界、無色界三界中修行的無限度量；有觀察清凈行為的無限度量；有佛法種子的無限度量；有八種禪定的無限度量；有須陀洹（道跡）、斯陀含（往來）、阿那含（不還）、阿羅漢（無著）四果的無限度量；有緣覺的無限度量；有菩薩的無限度量；有盡智的無限度量；有無生智的無限度量；有建立智慧的無限度量；有天眼、天耳、他心通、宿命通（自在見過世事）、知他人念、神足通、漏盡通這六神通的無限度量；有威儀的無限度量；有憐憫傷感的無限度量；有行空的無限度量；有捨棄的無限度量；有滅度的無限度量；有變化的無限度量；有流佈教法的無限度量；有分舍利的無限度量。這些是比丘和菩薩所修行的，共有二千一百種寂靜的無限度量。菩薩大士如果能夠理解這些，就能獲得一切諸法殊勝玄妙、無邊無際的修行，達到無與倫比的聖賢境界，不再依賴任何事物，消除一切塵垢，不再有任何疑惑。這二千一百種度量中，特別有一百種無限度量，主要用來去除四大（地、水、火、風）的束縛，消除六衰（色、聲、香、味、觸、法）的困擾，使之不再殘留，從而能夠獨自在三界中自由往來，遍入過去、現在、未來三世，如同日月一樣不畏懼黑暗，成就萬物。

【English Translation】 English version: The measure of the six senses—eye, ear, nose, mouth, body, and mind—is limitless; there is the limitless measure of compassionately persuading and helping others to attain liberation; there is the limitless measure of compassionately liberating oneself; there is the limitless measure of liberating through the Dharma; there is the limitless measure of proclaiming the Dharma for liberation; there is the limitless measure of attaining liberation with fellow practitioners; there is the limitless measure of encouraging others to practice joyfully for liberation; there is the limitless measure of attaining liberation through the three doors of liberation—emptiness, signlessness, and wishlessness; there is the limitless measure of attaining liberation through different practices; there is the limitless measure of helping others understand the Dharma for liberation; there is the limitless measure of diligently practicing for liberation; there is the limitless measure of the ten powers; there is the limitless measure of the four fearlessnesses; there is the limitless measure of great compassion. There are the limitless measures of the five eyes: the physical eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye; there is the limitless measure of freedom; there is the limitless measure of enjoyment; there is the limitless measure of the rare self-reliance; there is the limitless measure of the eighteen unique qualities of the Buddhas; there is the limitless measure of understanding skillful means; there is the limitless measure of maturity; there is the limitless measure of naturalness; there is the limitless measure of practicing in the three realms—the desire realm, the form realm, and the formless realm; there is the limitless measure of observing pure conduct; there is the limitless measure of the seed of the Dharma; there is the limitless measure of the eight samadhis; there is the limitless measure of the four stages of enlightenment—Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), and Arhat (worthy one); there is the limitless measure of Pratyekabuddhas; there is the limitless measure of Bodhisattvas; there is the limitless measure of the wisdom of exhaustion; there is the limitless measure of the wisdom of non-arising; there is the limitless measure of establishing wisdom; there is the limitless measure of the six supernormal powers—the heavenly eye, the heavenly ear, telepathy, the ability to recall past lives, knowing others' thoughts, and the power of miraculous travel, and the extinction of outflows; there is the limitless measure of dignified conduct; there is the limitless measure of compassion and sorrow; there is the limitless measure of practicing emptiness; there is the limitless measure of renunciation; there is the limitless measure of Nirvana; there is the limitless measure of transformation; there is the limitless measure of spreading the teachings; there is the limitless measure of distributing relics. These are the practices of the Bhikkhus and Bodhisattvas, totaling two thousand one hundred kinds of serene limitless measures. If a Bodhisattva Mahasattva can understand these, they will attain the supreme, profound, and boundless practices of all Dharmas, reaching the incomparable state of a sage, no longer relying on anything, eliminating all defilements, and having no more doubts. Among these two thousand one hundred measures, there are one hundred special limitless measures, primarily used to remove the bondage of the four elements (earth, water, fire, and wind), eliminate the afflictions of the six senses (form, sound, smell, taste, touch, and mental objects), leaving no residue, thus enabling one to freely travel in the three realms, pervading the past, present, and future, like the sun and moon, not fearing darkness, and accomplishing all things.

百穀草木，仰天之茂皆因地生。菩薩如是，二千一百諸度無極，及是百度無極，其二千一百諸度無極，貪淫怒癡等分四事，各二千一百，合八千四百，八千四百各別有十事，合八萬四千，以能具足度無極，便已備悉八萬四千眾要上業，八萬四千諸總持門自然達矣，便通諸佛五百聖功品第各別，以娛樂化一切眾生，曉成一切所行境界，隨時發起靡不濟安至無極慧本際法身。」◎

◎習行品第七

時，喜王菩薩復白佛言：「我聞世尊粗舉目要諸佛境界，本性不敏不能尋了義之所歸，惟愿大聖垂意愍念。善哉之德！當廣嘆演斯經要典使一切解，多所哀念多所安隱，愍傷諸天及十方人，復為重散。」

佛告喜王菩薩：「諦聽！諦聽！善思念之！今當爲汝、一切比丘、諸菩薩等重解散之。」喜王菩薩與諸大眾受教而聽。

佛言：「何謂修習行法度無極有六事？從古已來未曾發意，則發平等至真菩薩心，在於過去平等覺所及於眾生，佈施、持戒、忍辱、精進、一心、智慧，志樂佛道心願至真未曾忽忘，是謂修治習行而度無極。是為六。何謂光曜度無極有六事？發顯明智道心之法，已自察戒發菩薩心，始從施起戒、忍、精進、一心、智慧，是謂光曜度無極。

「何謂世度無極有六事？所供養佛興功立

【現代漢語翻譯】現代漢語譯本：如同百穀草木，仰賴大地而茂盛生長。菩薩也是如此，二千一百種度無極（指菩薩修行的各種法門），以及一百種度無極，其中二千一百種度無極，又因貪慾、嗔怒、愚癡等分為四類，每類各二千一百種，合共八千四百種。這八千四百種每種又各有十種，合共八萬四千種。能夠圓滿具足這些度無極，便已完全具備八萬四千種重要的修行功業，自然通達八萬四千種總持法門，從而通曉諸佛五百種聖功的品級差別，以此來娛樂教化一切眾生，明瞭一切所行境界，隨時發起無不救濟安穩的無極智慧根本，達到法身境界。當時，喜王菩薩再次對佛說：『我聽聞世尊您粗略地提到了諸佛的境界要點，但我本性愚鈍，不能領會其究竟的含義，希望大聖您能慈悲憐憫。您的大德真是太好了！應當廣泛地宣講這部經典要義，使一切眾生都能理解，多加哀憐，多加安撫，憐憫諸天和十方眾生，再次為他們詳細解說。』佛告訴喜王菩薩：『仔細聽！仔細聽！好好思考！現在我將為你們、一切比丘、諸菩薩等再次詳細解說。』喜王菩薩和所有大眾都接受教誨，認真聽講。佛說：『什麼是修習行法度無極的六件事？從過去到現在，從未發過菩提心，現在發起平等至真的菩薩心，在過去平等覺所及的眾生中，行佈施、持戒、忍辱、精進、一心、智慧，立志于佛道，心願至真，從未忘記，這就是修治習行而度無極。這是六件事。什麼是光曜度無極的六件事？顯發智慧道心的方法，已經自我審察戒律，發起菩薩心，從佈施開始，到持戒、忍辱、精進、一心、智慧，這就是光曜度無極。『什麼是世度無極的六件事？供養諸佛，興建功德，建立...

【English Translation】 English version: Just as the myriad grains and plants, flourishing towards the sky, all grow because of the earth, so it is with Bodhisattvas. The two thousand one hundred perfections (referring to various practices of Bodhisattvas), and the one hundred perfections, among which the two thousand one hundred perfections are divided into four categories based on greed, anger, and delusion, each category having two thousand one hundred, totaling eight thousand four hundred. These eight thousand four hundred each have ten aspects, totaling eighty-four thousand. Being able to fully possess these perfections, one has completely attained the eighty-four thousand important practices, naturally understanding the eighty-four thousand Dharani gates, thereby comprehending the different levels of the five hundred sacred merits of all Buddhas, using this to delight and transform all sentient beings, understanding all realms of practice, and at any time initiating the boundless wisdom root that saves and secures, reaching the Dharmakaya. At that time, Bodhisattva Joyful King again said to the Buddha, 'I have heard the World Honored One briefly mention the essential points of the realms of the Buddhas, but my nature is dull and I cannot grasp their ultimate meaning. I beseech the Great Sage to have compassion and pity. Your virtue is truly excellent! You should widely expound the essential teachings of this scripture, so that all beings may understand, be greatly pitied, greatly comforted, and have compassion for the gods and beings of the ten directions, and explain it in detail again for them.' The Buddha told Bodhisattva Joyful King, 'Listen carefully! Listen carefully! Think well about it! Now I will explain it in detail again for you, all the Bhikkhus, and all the Bodhisattvas.' Bodhisattva Joyful King and all the assembly received the teaching and listened attentively. The Buddha said, 'What are the six aspects of practicing the perfections of conduct? From the past until now, having never generated the Bodhi mind, now generating the equal and true Bodhi mind, among the sentient beings within the reach of the past equal enlightenment, practicing giving, keeping precepts, patience, diligence, concentration, and wisdom, aspiring to the path of the Buddha, with a true and unwavering aspiration, this is called cultivating practice and attaining the perfections. These are the six. What are the six aspects of the perfections of radiance? Manifesting the method of the wisdom path, having examined oneself and generated the Bodhi mind, starting from giving, to keeping precepts, patience, diligence, concentration, and wisdom, this is called the perfections of radiance. 'What are the six aspects of the perfections of the world? Making offerings to the Buddhas, establishing merits, building...'

德，皆為眾生，六度亦然，拘制六情志慕六通，達往業進大道，是世度無極。

「何謂為眾生故行度無極有六事？若以佈施攝於眾生，心自念言：『使諸眾生常獲安隱，亦復勸人入于佛道。』六度無極亦復如是，以戒安之以苦如空，忍辱之法而度脫之，精進濟之，以一心攝護于眾生，自投顛倒想逮智慧，勸助於道欲安眾生，求成正覺欲度眾生，是謂為眾生故行度無極有六事。

「何謂住度無極有六事？若以堅固建立志愿，道心清和而無諍訟，是施度無極。所立游土觀無想戒，志存道法不求望報，是戒度無極。住于道法忍一切苦堅住道要，是忍度無極。所立正行無央數劫，不廢精進至一切智，是精進度無極。修奉一心志求法想欲成佛道，是禪度無極。住于道義暢一切法，審如至真成最正覺，心無有異不抱妄想，是智度無極。是住度無極六事。

「何謂生死度無極有六事？所施無量而不可盡，至得佛道周旋生死，所在之處致大財富，是施度無極。以勸終始，諸惱之患悉蒙福慶，具足壽命不可限量，在生死中而不中夭，是戒度無極。若得他對而心不起，是謂忍辱。不可計劫不厭禪定奉行善本，是曰精進。以所生緣禪定正受，是名曰禪。若以不捨諸度無極勸助佛道，一切諸業建立伎術，從其至慧皆令得所，

【現代漢語翻譯】現代漢語譯本：德行，都是爲了眾生，六度也是如此。約束六種情慾，追求六種神通，達到過去的業報，進入大道，這是在世間度化眾生，沒有窮盡的。『爲了眾生而行六度無極是什麼意思呢？』如果用佈施來攝受眾生，心中想著：『使一切眾生常常獲得安穩，也勸導他們進入佛道。』六度無極也是這樣，用戒律使他們安穩，把苦難看作虛空，用忍辱的方法來度脫他們，用精進來救濟他們，用一心來攝護眾生，自己拋棄顛倒的妄想而獲得智慧，勸導他們走上正道，希望安穩眾生，求得正覺來度化眾生，這就是爲了眾生而行六度無極的六件事。『安住于度無極的六件事是什麼呢？』如果以堅固的意志建立志愿，道心清凈平和而沒有爭訟，這就是佈施度無極。所建立的修行之處，觀察無想的戒律，心存道法而不求回報，這就是戒律度無極。安住于道法，忍受一切苦難，堅定地安住于道的要義，這就是忍辱度無極。所建立的正行，經歷無數劫，不放棄精進，直到獲得一切智慧，這就是精進度無極。修持一心，立志追求佛法，希望成就佛道，這就是禪定度無極。安住于道義，通達一切佛法，審察如實至真，成就最正覺，心中沒有差異，不抱有妄想，這就是智慧度無極。這就是安住于度無極的六件事。『在生死中度無極的六件事是什麼呢？』所施捨的無量無盡，直到獲得佛道，在生死中輪迴，所到之處都能帶來巨大的財富，這就是佈施度無極。用勸導來使眾生從始至終，各種煩惱的痛苦都得到福慶，具備圓滿的壽命，不會中途夭折，在生死中而不早逝，這就是戒律度無極。如果受到他人的冒犯而心中不起嗔恨，這就是忍辱。經歷不可計數的劫數，不厭倦禪定，奉行善的根本，這就是精進。以所生的因緣，進入禪定正受，這叫做禪定。如果以不捨棄各種度無極來勸導佛道，一切事業都建立起技能，從這些技能到智慧都使他們得到應有的成就，

【English Translation】 English version: Virtues, all are for the sake of sentient beings, and so are the Six Perfections. Restraining the six senses, aspiring to the six supernatural powers, reaching past karma, entering the Great Path, this is to liberate beings in the world without end. 『What does it mean to practice the Six Perfections limitlessly for the sake of sentient beings?』 If one uses generosity to gather sentient beings, thinking in their heart: 『May all sentient beings always obtain peace and security, and also encourage them to enter the path of Buddhahood.』 The Six Perfections are also like this, using precepts to make them secure, viewing suffering as emptiness, using the method of patience to liberate them, using diligence to aid them, using one-pointedness to protect sentient beings, abandoning inverted thoughts to attain wisdom, encouraging them to walk the right path, hoping to bring peace to sentient beings, seeking enlightenment to liberate sentient beings, these are the six things of practicing the Six Perfections limitlessly for the sake of sentient beings. 『What are the six things of abiding in the limitlessness of the Perfections?』 If one establishes a firm will with a resolute aspiration, with a pure and peaceful mind without contention, this is the Perfection of Generosity. The place of practice that is established, observing the precepts of non-thought, keeping the Dharma in mind without seeking reward, this is the Perfection of Discipline. Abiding in the Dharma, enduring all suffering, firmly abiding in the essence of the Path, this is the Perfection of Patience. The righteous conduct that is established, through countless eons, not abandoning diligence until attaining all wisdom, this is the Perfection of Diligence. Cultivating one-pointedness, aspiring to the Dharma, hoping to achieve Buddhahood, this is the Perfection of Meditation. Abiding in the meaning of the Path, understanding all Dharmas, examining the truth as it is, attaining the most perfect enlightenment, with no difference in mind, not holding onto delusions, this is the Perfection of Wisdom. These are the six things of abiding in the limitlessness of the Perfections. 『What are the six things of limitlessly crossing over in birth and death?』 The giving that is immeasurable and inexhaustible, until attaining Buddhahood, revolving in birth and death, wherever one goes, bringing great wealth, this is the Perfection of Generosity. Using encouragement to make beings from beginning to end, all the suffering of afflictions receive blessings, possessing a complete lifespan, not dying prematurely, in birth and death without dying young, this is the Perfection of Discipline. If one does not become angry when offended by others, this is called patience. Through countless eons, not weary of meditation, practicing the root of goodness, this is called diligence. With the conditions of birth, entering the correct reception of meditation, this is called meditation. If one uses the non-abandonment of the various Perfections to encourage the path of Buddhahood, establishing skills in all endeavors, from these skills to wisdom, enabling them to attain what they should,

是曰智慧。是在生死六度無極。

「何謂所著塵度無極有六事？所欲立道眾善德勛，皆以勸化眾生之類，是曰佈施。如師子，猶如聖王有八萬四千諸宮婇女，婇女所違佛道者終不與俱，使歸三寶消除三百塵，眾勞如一，疾致道術，以是戒禁慈勸眾生，是曰持戒。戒之所度為去塵勞，順從他心不以穢塵，是為忍辱。精進所著，何謂精進所度無極？云所著故，故行精進。恐怖於人如明王子，度知施業因而安之，用所著故而行精進。何謂為禪？有著之故行禪定耳，以見吾我便攝息之，是曰禪定。何謂所著之故行智度無極？若智度無極而不可盡，愍傷光暉樂得聖慧勸助道德，是曰智慧。是曰所著故六度無極。

「何謂益他人度無極六事？以樂德勛開化眾生，是為佈施；依猗慈心不懷傷害，是曰持戒；所治正法悉能忍之而不穢厭，是曰忍辱；若為彼人勤修至行，欲濟危厄悉得永安，是曰精進；若有以法心懷思惟積德清凈，是以禪定；以斯因緣充滿飽足一切眾生，顯揚道意，是曰智慧；是曰益他人六度無極。

「何謂處所度無極六事？以棄顛倒佈施所作不望其報，是曰施與；所有財業因依戒禁；用眾生故習於忍辱；精進一切己身所住；思惟經典修行寂然；而在憺怕住于其內，是曰智慧；是六處所度無極。

【現代漢語翻譯】現代漢語譯本：這就是所謂的智慧。它存在於生死輪迴的六度（六種到達彼岸的方法）之中，是無邊無際的。

『什麼是執著于塵世的六度無極？』爲了建立正道，積累各種善行功德，都用來勸導教化眾生，這叫做佈施（Dāna）。如同獅子，又如同聖王擁有八萬四千位宮女，如果宮女違背佛道，就絕不與她們同處，使她們皈依三寶，消除三百種塵勞，如同一個，迅速達到道術。用這種戒律來慈悲勸導眾生，這叫做持戒（Śīla）。持戒所要度過的是去除塵勞，順從他人的心意而不被污穢所染，這叫做忍辱（Kṣānti）。精進所執著的是什麼？什麼是精進所要度過的無極？因為有所執著，所以才要修行精進。如同明王子一樣，對人產生敬畏，瞭解施業的因果而使之安穩，因為有所執著所以才要修行精進。什麼是禪定（Dhyāna）？因為有所執著才要修行禪定，看到有『我』的執著就停止它，這叫做禪定。什麼是執著而修行智度無極（Prajñāpāramitā）？如果智度無極是不可窮盡的，憐憫眾生，希望他們獲得聖慧，勸助他們修習道德，這叫做智慧。這就是因為執著而產生的六度無極。

『什麼是利益他人的六度無極？』用快樂的功德來開導教化眾生，這叫做佈施；依靠慈悲的心，不懷傷害，這叫做持戒；對於所修習的正法，都能忍受而不厭惡，這叫做忍辱；如果爲了他人勤修至高的德行，想要救濟他們的危難，使他們永遠平安，這叫做精進；如果有人以佛法之心進行思考，積累清凈的功德，這就是禪定；用這種因緣來使一切眾生充滿飽足，彰顯佛道的意義，這叫做智慧；這就是利益他人的六度無極。

『什麼是處所的六度無極？』拋棄顛倒的見解，佈施所作而不求回報，這叫做佈施；所有的財富事業都依據戒律；爲了眾生的緣故而修習忍辱；精進于自己所處的任何地方；思考經典，修行寂靜；安住在平靜之中，這叫做智慧；這就是六處所的無極。

【English Translation】 English version: This is called wisdom. It exists within the six perfections (six ways to reach the other shore) of birth and death, and is boundless.

'What are the six perfections of attachment to the dust of the world?' To establish the right path, accumulate all kinds of good deeds and merits, and use them to persuade and teach sentient beings, this is called giving (Dāna). Like a lion, or like a holy king who has eighty-four thousand palace women, if the palace women violate the Buddha's path, he will never stay with them, but will make them take refuge in the Three Jewels, eliminate three hundred kinds of worldly troubles, as if they were one, and quickly attain the path. Using these precepts to compassionately persuade sentient beings, this is called morality (Śīla). What morality aims to overcome is the removal of worldly troubles, to follow the hearts of others without being defiled by impurities, this is called patience (Kṣānti). What is diligence attached to? What is the boundless that diligence aims to overcome? Because there is attachment, one must practice diligence. Like a bright prince, one inspires awe in people, understands the cause and effect of actions, and makes them secure. Because there is attachment, one must practice diligence. What is meditation (Dhyāna)? Because there is attachment, one must practice meditation. When one sees the attachment to 'self', one stops it. This is called meditation. What is it to practice the perfection of wisdom (Prajñāpāramitā) because of attachment? If the perfection of wisdom is inexhaustible, one pities sentient beings, hopes they will attain holy wisdom, and encourages them to cultivate morality. This is called wisdom. These are the six perfections that arise from attachment.

'What are the six perfections of benefiting others?' To enlighten and teach sentient beings with joyful merits, this is called giving; to rely on a compassionate heart, without harboring harm, this is called morality; to be able to endure all the righteous teachings one practices without disgust, this is called patience; if one diligently cultivates the highest virtues for others, wanting to save them from danger and make them forever peaceful, this is called diligence; if one thinks with a Dharma mind, accumulating pure merits, this is meditation; using this cause and condition to fill and satisfy all sentient beings, and to manifest the meaning of the Buddha's path, this is called wisdom; these are the six perfections of benefiting others.

'What are the six perfections of place?' To abandon inverted views, to give without expecting reward, this is called giving; all wealth and affairs are based on precepts; for the sake of sentient beings, one practices patience; one is diligent in whatever place one dwells; one contemplates the scriptures, practices stillness; and dwells in tranquility, this is called wisdom; these are the six perfections of place.

「何謂道度無極六事？若能習行無所從生法忍，靡不堪任，是曰佈施；若以不得身口心際，是曰戒矣；而以於法真諦修順悉無所諍，是曰忍辱；若身口心不住返逆，不志雜碎勤修不懈，是曰精進；設奉行法心以精專志無所著，好一切智所瞭如審，是曰一心；解三界空如幻化夢，道無三世去來今也，拔濟塵勞，是曰智慧；斯是佛道六度無極。」

佛告喜王：「何謂慧度無極？若不毀斷善權方便，開化眾生以慧濟之，是曰佈施；若以造作五百頌偈，棄捐九十六徑，消眾苦惱奉尊正見，超至善處永安之土，是曰戒矣；若除苦患慧室寂然，厭于淫慾勤修精進，展轉相教以道相度，是曰忍辱；奉行自制，如是所有國土人民象馬車乘，欲恬怕己識求苦元了無根本，是曰精進；念己愍彼則致弘安，猶如箜篌，然後會寂其心堅固，亦如師子鹿獸之王，復若導師度眾賈人，是曰精進；若興一心色無所生，發聲聞法起緣覺法，在於其業而不滅度，是曰一心；若以於法無有眾生、無我無人不有壽命，猶如六事修道念法，出家行學刈去十惡，是曰智慧；是慧度無極六事。

「何謂為己修立行智度無極有六事？若得大財勸於己身，及愍眾生救助惠之，是曰佈施；設在天上又在人間，來致安隱自然飲食，是曰持戒；若逮忍辱欣豫寂然

【現代漢語翻譯】現代漢語譯本『什麼是達到彼岸的六種無限之道？如果能夠修習並安忍於一切法無所生起的真理，沒有任何不能勝任的，這叫做佈施；如果能夠不執著于身、口、意三者的界限，這叫做持戒；如果能夠對於法的真諦修習順從，沒有任何爭執，這叫做忍辱；如果身、口、意不違背正道，不追求雜亂，勤奮修行不懈怠，這叫做精進；如果奉行佛法，心意精專，不執著于任何事物，如同徹底明瞭一切智慧，這叫做一心；如果理解三界皆空，如同幻化夢境，道沒有過去、現在、未來三世，能夠拔除塵世的煩惱，這叫做智慧；這便是佛道六度到達彼岸的無限之道。』佛告訴喜王：『什麼是智慧到達彼岸的無限之道？如果能夠不毀壞善巧方便，用智慧開導教化眾生，這叫做佈施；如果能夠創作五百頌偈，捨棄九十六種外道邪徑，消除眾生的痛苦煩惱，奉行至尊的正見，超越到達永恒安樂的凈土，這叫做持戒；如果能夠消除痛苦煩惱，使智慧之室寂靜安寧，厭離淫慾，勤奮修行精進，輾轉相教，以佛法互相救度，這叫做忍辱；如果能夠奉行自我約束，對於自己所擁有的一切國土、人民、象、馬、車乘，都能看淡，認識到追求痛苦的根源是毫無意義的，這叫做精進；如果能夠念及自己，憐憫他人，從而達到弘揚安樂，如同彈奏箜篌一樣，然後使內心平靜堅固，如同獅子是百獸之王，又如同導師引導商人，這叫做精進；如果能夠發起一心，不執著於色相，發起聲聞乘的佛法，發起緣覺乘的佛法，在自己的事業中而不滅度，這叫做一心；如果能夠理解一切法中沒有眾生、沒有我、沒有人、沒有壽命，如同修道時所修的六種法，出家修行，斷除十惡，這叫做智慧；這就是智慧到達彼岸的無限之道。』『什麼是為自己修行建立的智慧到達彼岸的六種無限之道？如果能夠獲得大量財富，勸勉自己，並且憐憫眾生，救助他們，給予他們恩惠，這叫做佈施；如果能夠身處天上或人間，自然獲得安穩和飲食，這叫做持戒；如果能夠獲得忍辱，內心欣喜寂靜

【English Translation】 English version 'What are the six limitless practices of the Way to reach the other shore? If one can practice and endure the truth that all dharmas are without origination, there is nothing one cannot accomplish; this is called giving. If one does not cling to the boundaries of body, speech, and mind, this is called keeping precepts. If one cultivates and follows the true meaning of the Dharma without any contention, this is called patience. If body, speech, and mind do not go against the right path, do not pursue disorder, and diligently practice without laziness, this is called diligence. If one practices the Dharma with focused intention, without attachment to anything, and understands all wisdom thoroughly, this is called one-pointedness. If one understands that the three realms are empty, like illusions and dreams, and that the Way has no past, present, or future, and can remove the afflictions of the world, this is called wisdom. These are the six perfections of the Buddha's Way to reach the other shore.' The Buddha told King Joy: 'What is the limitless practice of wisdom to reach the other shore? If one does not destroy skillful means, and uses wisdom to guide and teach sentient beings, this is called giving. If one can compose five hundred verses, abandon the ninety-six heretical paths, eliminate the suffering and afflictions of sentient beings, practice the supreme right view, and transcend to the pure land of eternal peace, this is called keeping precepts. If one can eliminate suffering and afflictions, make the chamber of wisdom peaceful and tranquil, detest lust, diligently practice with diligence, teach each other, and save each other with the Dharma, this is called patience. If one can practice self-restraint, and view all one's lands, people, elephants, horses, and carriages with detachment, recognizing that the pursuit of the root of suffering is meaningless, this is called diligence. If one can think of oneself and have compassion for others, thereby achieving the propagation of peace, like playing a harp, and then make one's heart calm and firm, like a lion is the king of beasts, and like a guide leading merchants, this is called diligence. If one can generate one-pointedness, without attachment to form, generate the Dharma of the Sravakas, generate the Dharma of the Pratyekabuddhas, and remain in one's work without passing into Nirvana, this is called one-pointedness. If one can understand that in all dharmas there are no sentient beings, no self, no person, and no life span, like the six practices cultivated in the path, leaving home to practice, and cutting off the ten evils, this is called wisdom. This is the limitless practice of wisdom to reach the other shore.' 'What are the six limitless practices of wisdom established for one's own cultivation to reach the other shore? If one can obtain great wealth, encourage oneself, and have compassion for sentient beings, helping and bestowing favors upon them, this is called giving. If one can be in heaven or in the human realm, naturally obtaining peace and food, this is called keeping precepts. If one can attain patience, with a joyful and peaceful mind

，顏色第一猶如蓮華，至豪高貴無極之報，是曰忍辱；既行佛道不仰他人，雖奉遵修，身自獨立，是曰精進；若受禪定常若劫毀劫成之時，來到此國，是曰一心；雖處世間懷誠信行，護身口心，是曰智慧；是曰為己勤修六度無極。

「何謂逮得度無極有六事？若了佈施致大財富，以是所施逮得佛道勸助一切，是曰佈施；心無所著寂靜惔怕而不起想，以是持戒勸濟眾生，是曰持戒；其不誹謗法無傷害心，至成佛道未曾有恨，是曰忍辱；設奉精進不抱惱熱夙夜修行，是曰精進；身遵至教一切無犯逮得三昧，是曰一心；若奉行一切諸法，靡所不了達一切無，是曰智慧；是曰逮得度無極六事。

「何謂念度無極有六事？若得奉行佈施之德，以勸助道濟度眾生，是曰佈施；其身口心所獲功祚，戒禁之報以施合道，是曰持戒；設受諸法合集在會，所顯審如審，是曰忍辱；設無所決方便奉行，彼此有慧精進無礙，是曰精進；若發禪思所斷瑞應咨受大德，是曰一心；智越彼岸聖超在頂，以授道決將養其意，所將養者守護心行頒宣道法，是曰智慧；是曰菩薩念度無極。

「何謂離世度無極有六事？若以方便斷諸有為，勸至無為道果之德，是曰佈施；若求禁戒慕道法元心不邪想，是曰持戒；若了無常苦空非身，解內外法

【現代漢語翻譯】現代漢語譯本：顏色第一猶如蓮花般清凈，達到至高無上、尊貴無比的境界，這是忍辱的體現；修行佛道時不依賴他人，即使遵循教誨，也能保持自身獨立，這是精進的體現；如果進入禪定，心境如同經歷劫毀劫成之時，來到此國，這是一心不亂的體現；即使身處世間，也能懷抱誠信，守護身口意，這是智慧的體現；這就是爲了自己勤修六度波羅蜜（六度無極）。什麼是獲得度無極的六件事？如果明白佈施能帶來巨大財富，並以此佈施來幫助他人成就佛道，這就是佈施；心中沒有任何執著，寂靜淡泊不起妄念，以此持戒來救濟眾生，這就是持戒；不誹謗佛法，沒有傷害他人的心，直至成佛都沒有怨恨，這就是忍辱；如果奉行精進，不抱惱怒，日夜修行，這就是精進；如果遵循至高教誨，一切行為都沒有過失，從而獲得三昧，這就是一心；如果奉行一切佛法，沒有不明白的，通達一切空性，這就是智慧；這就是獲得度無極的六件事。什麼是念度無極的六件事？如果能夠奉行佈施的功德，以此來幫助他人修行，救度眾生，這就是佈施；如果身口意所獲得的功德，戒律的果報都用來與道相合，這就是持戒；如果接受各種佛法，聚集在一起，所顯現的道理真實不虛，這就是忍辱；如果沒有疑惑，方便奉行，彼此都有智慧，精進無礙，這就是精進；如果發起禪思，所斷除的障礙得到瑞應，請教大德，這就是一心；智慧超越彼岸，聖潔超凡，以道來決斷，培養心意，所培養的就是守護心行，宣揚佛法，這就是智慧；這就是菩薩的念度無極。什麼是離世度無極的六件事？如果用方便法門斷除一切有為法，勸導他人達到無為的道果，這就是佈施；如果追求戒律，仰慕佛法，心不生邪念，這就是持戒；如果明白無常、苦、空、無我，理解內外諸法

【English Translation】 English version: The color is as pure as a lotus flower, reaching the highest and most noble state, which is the embodiment of patience; when practicing the Buddha's path, one does not rely on others, and even when following teachings, one can maintain independence, which is the embodiment of diligence; if one enters meditation, the state of mind is like experiencing the destruction and formation of kalpas, arriving in this country, which is the embodiment of one-pointedness; even when living in the world, one can embrace integrity, guarding body, speech, and mind, which is the embodiment of wisdom; this is to diligently cultivate the six paramitas (six perfections) for oneself. What are the six things to attain the perfection of crossing over? If one understands that giving brings great wealth, and uses this giving to help others achieve Buddhahood, this is giving; if the mind has no attachments, is tranquil and detached, and does not give rise to false thoughts, and uses this to uphold precepts to help sentient beings, this is upholding precepts; if one does not slander the Dharma, has no intention to harm others, and has no resentment until becoming a Buddha, this is patience; if one practices diligence, without anger, and cultivates day and night, this is diligence; if one follows the supreme teachings, and all actions are without fault, thus attaining samadhi, this is one-pointedness; if one practices all the Dharma, there is nothing one does not understand, and one understands the emptiness of all things, this is wisdom; these are the six things to attain the perfection of crossing over. What are the six things to attain the perfection of mindfulness? If one can practice the merit of giving, and use this to help others cultivate and save sentient beings, this is giving; if the merits obtained by body, speech, and mind, and the rewards of precepts are all used to align with the path, this is upholding precepts; if one accepts all the Dharma, gathers together, and the principles revealed are true and not false, this is patience; if there is no doubt, one practices with skillful means, and both have wisdom, and diligence is unobstructed, this is diligence; if one initiates meditation, the obstacles that are removed are met with auspicious signs, and one consults with great virtues, this is one-pointedness; wisdom transcends the other shore, holiness surpasses the ordinary, using the path to make decisions, cultivating the mind, what is cultivated is guarding the mind's actions, and proclaiming the Dharma, this is wisdom; this is the bodhisattva's perfection of mindfulness. What are the six things to attain the perfection of detachment from the world? If one uses skillful means to cut off all conditioned phenomena, and encourages others to reach the unconditioned fruit of the path, this is giving; if one seeks precepts, admires the Dharma, and the mind does not give rise to evil thoughts, this is upholding precepts; if one understands impermanence, suffering, emptiness, and no-self, and understands the inner and outer dharmas

好斯法樂，是曰忍辱；其以精修無傷害意，奉遵所愿往古之義，心無所著，是曰精進；設以禪定不捨至觀，以是之故滅除塵勞，是曰一心；假使不亂十二緣起，攝權方便不遠塵勞，從其眾人心懷所好隨時開化，是曰智慧；是為六。

「何謂造有所作業度無極有六事？以所施業四恩之祚加於眾生，是曰佈施；若用禁戒為無央數眾生之類，皆令蒙恩而得濟度，是曰持戒；猶若飛鳥禽獸新生之時墮著火中，菩薩見之滅火脫難，彼這見安救施恩義，因發道心，是曰忍辱；設復開化教訓無數國土黎庶，隨時降眾，若在八難造立忍辱，假使截頭遭眾苦惱悉以忍之，一切諸厄心不起恨，是亦忍辱；設有所見以四恩行，有所加益隨時精進，奉遵大慈無蓋之哀，以化眾生不可稱計，以為元首勸助一切，斯心所行何見所苦，導利三界以蒙普覆，是曰精進；若未修行智慧之元，而以精勤一切諸法無所違失，有見解空了三脫門，是曰一心；若志一心眾善德法而不忽忘，使無眾想悉入佛道，從其所依因教訓之，至於無想不願脫門，是曰智慧；是為六。

「何謂休息道度無極有六事？若斯吉祥意所好樂，世俗之業，以所佈施入于正見，合集功德勸助眾生，是曰佈施；其心休息志通道慧，以所施與，正語正命正業正方便，是曰持戒；菩薩

【現代漢語翻譯】現代漢語譯本：『善男子，什麼是忍辱？』能夠以精進的修行，不傷害眾生的意念，奉行過去諸佛的教誨，心中沒有任何執著，這叫做精進；如果能夠以禪定不捨棄對真理的觀察，因此滅除煩惱，這叫做一心；如果能夠不迷惑於十二因緣，運用方便法門不遠離煩惱，根據眾生的喜好隨時開導教化，這叫做智慧；這就是六度中的忍辱、精進、一心和智慧。『什麼是造作有所作為的度無極的六件事？』以所施的善業，將四種恩惠加於眾生，這叫做佈施；如果用戒律來利益無數的眾生，使他們都得到恩惠而得救度，這叫做持戒；就像飛鳥禽獸在新生時掉入火中，菩薩見到后滅火救難，他們看到菩薩的救助而心生感激，因此發起了道心，這叫做忍辱；如果能夠開導教化無數國土的百姓，隨時隨地教化大眾，即使在八難中建立忍辱，即使被砍頭遭受各種痛苦都能忍受，一切災難心中不起嗔恨，這也是忍辱；如果能夠以四種恩惠來行事，有所增益時時精進，奉行大慈無私的悲憫，以此來教化不可計數的眾生，作為首領勸助一切，這種心行無論見到什麼痛苦，都能引導利益三界眾生，使他們得到普遍的庇護，這叫做精進；如果還沒有修行智慧的根本，卻能精勤地修行一切諸法而不違背，有見解空性，瞭解三解脫門，這叫做一心；如果能一心專注于各種善德之法而不忘記，使沒有各種雜念，全部進入佛道，根據他們所依的因緣來教導他們，達到無想無愿的解脫門，這叫做智慧；這就是六度中的佈施、持戒、忍辱、精進、一心和智慧。『什麼是休息道度無極的六件事？』如果能夠以吉祥的意念所喜好的世俗事業，用所佈施的善業進入正見，聚集功德勸助眾生，這叫做佈施；如果內心安息，堅定信奉佛道智慧，用所施與的善業，正語、正命、正業、正方便，這叫做持戒；菩薩

【English Translation】 English version: 'Good man, what is patience?' To be able to cultivate diligently, with no intention to harm sentient beings, to follow the teachings of past Buddhas, and to have no attachment in the mind, this is called diligence; if one can use meditation without abandoning the observation of truth, and thereby eliminate afflictions, this is called one-pointedness; if one can be not confused by the twelve links of dependent origination, use skillful means without being far from afflictions, and enlighten and teach according to the preferences of sentient beings, this is called wisdom; these are patience, diligence, one-pointedness, and wisdom among the six perfections. 'What are the six things of the immeasurable perfection of action with creation?' To bestow the four kinds of grace upon sentient beings through the good deeds one has done, this is called giving; if one uses precepts to benefit countless sentient beings, so that they all receive grace and are saved, this is called keeping precepts; just as birds and beasts fall into fire when they are newly born, and a Bodhisattva sees them and extinguishes the fire to save them, and they are grateful for the Bodhisattva's help and thus develop the aspiration for enlightenment, this is called patience; if one can enlighten and teach the people of countless lands, teaching the masses at any time, even if one establishes patience in the eight difficulties, even if one is beheaded and suffers all kinds of pain, one can endure it, and one does not harbor hatred in one's heart in all calamities, this is also patience; if one can act with the four kinds of grace, and be diligent at all times when there is benefit, follow great compassion and selfless pity, and use this to teach countless sentient beings, acting as a leader to encourage all, and no matter what suffering one sees, one can guide and benefit the beings of the three realms, so that they receive universal protection, this is called diligence; if one has not yet cultivated the root of wisdom, but can diligently cultivate all dharmas without violating them, have insight into emptiness, and understand the three doors of liberation, this is called one-pointedness; if one can focus one's mind on all good virtues and not forget them, so that there are no miscellaneous thoughts, and all enter the path of Buddhahood, and teach them according to the conditions they rely on, reaching the door of liberation of no thought and no desire, this is called wisdom; these are giving, keeping precepts, patience, diligence, one-pointedness, and wisdom among the six perfections. 'What are the six things of the immeasurable perfection of the path of rest?' If one can use the worldly affairs that are liked by auspicious thoughts, and enter into right view through the good deeds one has given, gather merits and encourage sentient beings, this is called giving; if one's mind is at rest, firmly believes in the wisdom of the path, and uses the good deeds one has given, right speech, right livelihood, right action, and right effort, this is called keeping precepts; a Bodhisattva

所作休息道者，戒之所度，其無所從生法忍不望想報，是曰忍辱；心不可得，身復精進而無所猗，是曰精進；捐去顛倒定意不亂，專精攝意令無放逸，是曰一心；若攝無想執智慧聖，度脫危厄眾惱之患，是曰智慧；奉行正見正意，興發一道乃不退轉，是曰智慧休息道度無極六事。

「何謂不置遠度無極而有六事？若施一切以權方便而發道心，是曰佈施；心無所害無倒為道，至長安隱所到無患，若有菩薩從兜術天具足來下，動大千世界得凈深土，是曰持戒；若以忍辱而為懷來，興建立道超世八法，是曰忍辱；精進勸慈加於眾生，是曰精進；若致一切正受禪定，而無放逸受四等心，是曰一心；以智慧度無極，願行勸助成一切法，方便之宜靡不周濟，是曰智慧；是為六。

「何謂應順度無極有六事？若成明施與同心俱而無異念，是曰佈施；若以禁戒勸令離欲，無穢之行清凈猶水，是曰持戒；若以和心勸化眾生使無恨心，是曰忍辱；設以勤修方便寂然，是曰精進；其用柔和醫藥法書能動天地，若以禪思消滅諸見六十二疑，游于塵勞而無所畏，是曰一心；若以智度動于天地，學問書疏慧通大哀，曉解善惡苦樂所趣，依仰恃怙於一切智，開士由是見無所畏，是曰智慧；是為六。

「何謂造作度無極有六事？既自

佈施教他使施，復勸他人，以慧眾生愍哀護之，是曰佈施；用眾生故常依慈心而不放逸斷眾惡業，是曰持戒；其以將護柔和恩潤不起瞋恨，是曰忍辱；設令功德善本至要，興隆道化濟諸不逮，是曰精進；其以禪思無常苦空非身之義，悉解是事不墮四倒，是曰一心；若以智度令眾善本而不漏失，建立現在消諸不善，以權方便多所開化度脫一切，是曰智慧；是為六。

「何謂無作度無極有六事？若以五欲功勛之德教授眾生，是曰佈施；設以將護無數眾人，用斯品次奉佛法戒護所生處，是曰持戒；以是寂滅愛慾塵勞，訓誨眾生使其殊特，是曰忍辱；在於世俗游于無窮戲樂自在，以斯眷屬開化眾生，是曰精進；設以禪定志護覺意無所不達，是曰一心；若信智慧學無極明，以斯智慧度脫一切，是曰智慧；是為六。

「何謂為意度無極有六事？若離勸助而不想報，是曰佈施；所奉禁戒無所毀犯勸助佛道，是曰持戒；所修平等而行柔軟，是曰忍辱；勤修不懈進退制己，是曰精進；若能奉行舍諸放逸不懷憒亂，是曰一心；若有所聞聖明之德以勸助道，是曰智慧；是為六。

「何謂勤修度無極有六事？一切所有無所愛惜而能放舍，由入大海致諸財寶以濟眾生，是曰佈施；若護禁戒自離所瞻不著名色，是曰持戒；有懷毒

【現代漢語翻譯】現代漢語譯本『教導他人佈施，並勸說他人行佈施，以智慧憐憫和保護眾生，這稱為佈施；爲了眾生的利益，常懷慈悲心而不放縱，斷除一切惡業，這稱為持戒；以包容、柔和、恩惠滋潤，不起嗔恨之心，這稱為忍辱；建立功德善行的根本，興盛佛法教化，救濟那些不足的人，這稱為精進；以禪定思維無常、苦、空、非身的道理，完全理解這些真理而不落入四種顛倒見解，這稱為一心；如果以智慧引導眾善的根本而不使其漏失，建立當下的善行，消除一切不善，以權巧方便開導和解脫一切眾生，這稱為智慧；這就是六度。』『什麼是無作度無極的六件事？如果以五欲功勛的功德教導眾生，這稱為佈施；如果以保護無數眾生，用這種方式奉行佛法戒律，守護所生之處，這稱為持戒；以寂滅愛慾塵勞，教導眾生使其殊勝特別，這稱為忍辱；在世俗中游樂於無窮的娛樂和自在，以此眷屬開化眾生，這稱為精進；如果以禪定守護覺悟的意念，無所不通達，這稱為一心；如果相信智慧，學習無極的明理，以這種智慧解脫一切眾生，這稱為智慧；這就是六度。』『什麼是意度無極的六件事？如果離開勸助而不求回報，這稱為佈施；所奉行的禁戒沒有毀犯，勸助佛道，這稱為持戒；所修的平等而行柔軟，這稱為忍辱；勤奮修行不懈怠，進退有度，約束自己，這稱為精進；如果能夠奉行，捨棄一切放縱，不懷憒亂，這稱為一心；如果聽到聖明的功德，以此勸助佛道，這稱為智慧；這就是六度。』『什麼是勤修度無極的六件事？對於一切所有，沒有愛惜而能夠放下，如同進入大海獲取財寶來救濟眾生，這稱為佈施；如果守護禁戒，自己遠離所見，不執著名色，這稱為持戒；心中懷有毒

【English Translation】 English version 'Teaching others to give, and persuading others to give, with wisdom, compassion, and protection for all beings, this is called giving; for the benefit of all beings, always maintaining a compassionate heart without indulgence, cutting off all evil deeds, this is called upholding precepts; with tolerance, gentleness, and kindness, not arising anger, this is called patience; establishing the root of meritorious good deeds, flourishing the teachings of the Dharma, and aiding those who are lacking, this is called diligence; with meditation contemplating the principles of impermanence, suffering, emptiness, and non-self, fully understanding these truths without falling into the four inverted views, this is called one-pointedness; if with wisdom guiding the root of all good deeds without letting them be lost, establishing present good deeds, eliminating all unwholesome deeds, with skillful means guiding and liberating all beings, this is called wisdom; these are the six perfections.' 'What are the six things of the immeasurable perfection of non-action? If teaching beings with the merits of the five desires, this is called giving; if protecting countless beings, using this method to uphold the precepts of the Dharma, guarding the place of birth, this is called upholding precepts; with the extinction of the defilements of love and desire, teaching beings to make them special and unique, this is called patience; in the secular world, enjoying endless entertainment and freedom, using this family to enlighten beings, this is called diligence; if with meditation guarding the intention of enlightenment, reaching all without obstruction, this is called one-pointedness; if believing in wisdom, learning the immeasurable understanding, using this wisdom to liberate all beings, this is called wisdom; these are the six perfections.' 'What are the six things of the immeasurable perfection of intention? If leaving behind encouragement and not seeking reward, this is called giving; the precepts upheld without violation, encouraging the path of the Buddha, this is called upholding precepts; cultivating equality and practicing gentleness, this is called patience; diligently practicing without laziness, advancing and retreating with self-control, this is called diligence; if able to practice, abandoning all indulgence, not harboring confusion, this is called one-pointedness; if hearing the merits of the wise and enlightened, using this to encourage the path, this is called wisdom; these are the six perfections.' 'What are the six things of the immeasurable perfection of diligent practice? For all possessions, without attachment, being able to let go, like entering the ocean to obtain treasures to aid beings, this is called giving; if guarding the precepts, oneself staying away from what is seen, not clinging to form and color, this is called upholding precepts; having a heart filled with poison

意而欲加害，乃至截頭節節支解心不懷恨，是曰忍辱；若能越度一切論議，其心寬弘猶如大海，一時枯竭恣意得過，是曰精進；若在中宮愛慾之中不失四禪，是曰一心；設能觀察一切萬物，猶如幻化勤無所得，深入微妙不失聖明，是曰智慧；是為六。

「何謂正真度無極有六事？有所施與舍眾掛礙無所悕求，是曰佈施；奉修微妙不違禁法不棄聖義，既有所施釋眾放逸，離諸惡趣能建立志，是曰持戒；能忍一切不諍善法常施仁慈，是曰忍辱；普于精學而不怯弱，是曰精進；若於禪思能自勤修，入於三昧殊特之業，調護其心，乃至所愿如大善見轉輪聖王，雖在國土消除貪想瞋恚害想，慈念眾生，是為一心；而於聖明普無所著，盡睹大哀無傷害心，是曰智慧；是為六。

「何謂行捷疾度無極有六事？住無所逮而造福施，其心坦然而無所歸，是曰佈施；若奉禁戒不求產業無所想念，是曰持戒；遵一切法不墮顛倒隨時行仁，是曰忍辱；從其所樂終不迴轉，日日勤修乃至成就，是曰精進；若執智慧禪思無極，是曰一心；若有菩薩在於聲聞行無餘慧，于緣覺地慧至無餘，不墮于欲及凡夫中亦無缺漏，欲有勸度故在其中志無所著，是曰智慧；是為六。

「何謂深奧度無極有六事？若有所施不念我得施於一切，是曰布

【現代漢語翻譯】現代漢語譯本如果有人心懷惡意想要加害，甚至砍頭、肢解，內心都不懷恨，這叫做忍辱；如果能夠超越一切爭論，心胸寬廣如同大海，即使一時枯竭也能隨意度過，這叫做精進；如果在後宮的愛慾之中不失去四禪的境界，這叫做一心；如果能夠觀察一切萬物，如同幻化一般，勤勉修行而無所得，深入微妙的境界而不失去聖明的智慧，這叫做智慧；這就是六種波羅蜜。什麼是真正的度無極的六件事？有所施捨，放下一切牽掛，不求回報，這叫做佈施；奉行微妙的戒律，不違背禁法，不捨棄聖義，在有所施捨之後，釋放眾生的放逸，遠離各種惡道，能夠建立志向，這叫做持戒；能夠忍受一切，不與人爭論，常施仁慈，這叫做忍辱；普遍精進學習而不怯懦，這叫做精進；如果在禪定中能夠勤勉修行，進入三昧的殊勝境界，調護自己的心，乃至所愿如同大善見轉輪聖王，即使身處國土，也能消除貪慾、嗔恚、害人之心，慈愛眾生，這叫做一心；對於聖明的智慧普遍不執著，盡力看到眾生的苦難而沒有傷害之心，這叫做智慧；這就是六種波羅蜜。什麼是行捷疾的度無極的六件事？安住于無所執著的狀態而行佈施，內心坦然無所歸屬，這叫做佈施；如果奉行戒律，不求產業，沒有妄想，這叫做持戒；遵循一切法而不顛倒，隨時行仁，這叫做忍辱；從自己所喜愛的修行，始終不退轉，日日勤勉修行乃至成就，這叫做精進；如果執持智慧，禪定無極，這叫做一心；如果有菩薩在聲聞的修行中沒有剩餘的智慧，在緣覺的境界中智慧達到無餘，不墮入慾望和凡夫之中，也沒有缺漏，爲了勸導眾生而身處其中，但心無所執著，這叫做智慧；這就是六種波羅蜜。什麼是深奧的度無極的六件事？如果有所施捨，不念自己有所得，施捨給一切眾生，這叫做佈施；

【English Translation】 English version If one intends to harm, even to the point of beheading and dismembering, yet harbors no resentment in their heart, this is called forbearance (忍辱, renru); if one can transcend all arguments, with a mind as vast as the ocean, able to pass through even when temporarily depleted, this is called diligence (精進, jingjin); if one does not lose the four dhyanas (四禪, sichan) amidst the desires of the palace, this is called one-pointedness (一心, yixin); if one can observe all things as illusions, diligently practicing without attachment, deeply entering the subtle realm without losing sacred wisdom, this is called wisdom (智慧, zhihui); these are the six paramitas. What are the six things of true transcendence (度無極, duwuji)? To give and let go of all attachments, without seeking anything in return, this is called giving (佈施, bushi); to uphold the subtle precepts, not violating the prohibitions, not abandoning the sacred meaning, and after giving, releasing the attachments of beings, staying away from evil paths, and establishing aspirations, this is called discipline (持戒, chijie); to endure all things without contention, always practicing kindness, this is called forbearance (忍辱, renru); to universally engage in diligent learning without timidity, this is called diligence (精進, jingjin); if one can diligently practice in meditation, entering the sublime state of samadhi (三昧, sanmei), regulating one's mind, and even having wishes like the great virtuous wheel-turning king (轉輪聖王, zhuanlunshengwang), even while in the kingdom, eliminating greed, hatred, and harmful thoughts, and having compassion for all beings, this is called one-pointedness (一心, yixin); to have no attachment to sacred wisdom, fully seeing the suffering of beings without any intention to harm, this is called wisdom (智慧, zhihui); these are the six paramitas. What are the six things of swift transcendence (行捷疾度無極, xingjiejiduwuji)? To dwell in a state of non-attachment while giving, with a mind that is open and without any sense of belonging, this is called giving (佈施, bushi); if one upholds the precepts without seeking possessions and without any delusions, this is called discipline (持戒, chijie); to follow all dharmas without being inverted, always practicing benevolence, this is called forbearance (忍辱, renru); to follow one's chosen path without turning back, diligently practicing daily until achieving realization, this is called diligence (精進, jingjin); if one holds onto wisdom, with boundless meditation, this is called one-pointedness (一心, yixin); if a Bodhisattva in the practice of a Sravaka (聲聞, shengwen) has no remaining wisdom, and in the realm of a Pratyekabuddha (緣覺, yuanjue) wisdom reaches its limit, not falling into desires and the realm of ordinary beings, and without any deficiency, being among them to guide them, but with no attachment in their mind, this is called wisdom (智慧, zhihui); these are the six paramitas. What are the six things of profound transcendence (深奧度無極, shen'aoduwuji)? If one gives without thinking of what one has gained, giving to all beings, this is called giving (佈施, bushi);

施；所持禁戒以順眾生不倚生死，斯則聖明之所教法，是曰持戒；棄邪見法初發大意，建立仁和以是深戒，用忍無極遵解無我，不懷妄想無所榮冀，亦無不冀亦非不冀，是曰無冀，名為忍辱；在邪見法立勤修行，而於三界悉無所著不念滅度，是曰精進；有在外學諸邪見業，所行平等正真之道，是曰一心；處於智慧修正真法而不惑亂，所在游至而不掛礙，其心寂然常無放逸，是曰智慧；是為六。

「何謂雜度無極有六事？設有所施若干種味，品品各異可受者意，殖若干福不自貪身，復為頒宣若干章句，若取佛土具足所愿，是曰佈施；建立禁戒嚴凈佛土不違所誓，是曰持戒；若彼佛土所有眾生，諸穢薄少心無瞋害以是勸助，是曰忍辱；若能獨步聲聞緣覺及菩薩眾，是曰精進；設諸眾會淫怒癡盛，身處其中而心不亂，是曰一心；其以智慧執權方便，在所游入未曾虛妄，無所依仰講深妙法，是曰智慧；是為六。

「何謂清凈度無極有六事？若以己心自凈佛土無有瑕穢，是曰佈施；設能恭恪一切眾會不被輕慢，是曰持戒；設能平等成就佛土，平如手掌，細軟柔和猶如天衣，若干種寶雜廁其地而無放逸，是曰忍辱；若以周旋不可計會，一切國土莫不恭敬，猶如渴仰，是曰精進；若以相好悉能成就，光明遠照去心穢病消

【現代漢語翻譯】現代漢語譯本：

『施』（佈施）：所持守的戒律是爲了順應眾生，不執著于生死，這是聖明的教法，稱為持戒；捨棄邪見，最初發大愿，建立仁愛和睦，這是深層的戒律，用無限的忍耐遵循無我的道理，不懷有妄想，沒有追求榮華富貴的期望，也沒有不期望，也不是不期望，這稱為無期望，名為忍辱；在邪見中確立勤奮修行，對於三界沒有任何執著，不念及滅度，這稱為精進；對於外道所持的各種邪見，所行的是平等正真的道路，這稱為一心；處於智慧中修正真正的佛法而不迷惑混亂，所到之處都沒有掛礙，內心寂靜，常常不放縱，這稱為智慧；以上是六種。

『何謂雜度無極有六事？』（什麼是雜度無極的六件事？）如果有所佈施，各種味道，每種都不同，能讓接受者滿意，種下各種福報而不貪戀自身，又為他們宣講各種章句，如果能取得佛土，滿足所愿，這稱為佈施；建立清凈的佛土，不違背所發的誓言，這稱為持戒；如果那個佛土的所有眾生，各種污穢很少，內心沒有嗔恨，以此來勸導幫助，這稱為忍辱；如果能超越聲聞、緣覺和菩薩大眾，這稱為精進；如果各種集會中淫慾、憤怒、愚癡盛行，身處其中而內心不亂，這稱為一心；用智慧掌握權巧方便，所到之處沒有虛妄，不依賴任何事物，宣講深奧的佛法，這稱為智慧；以上是六種。

『何謂清凈度無極有六事？』（什麼是清凈度無極的六件事？）如果用自己的心來清凈佛土，沒有瑕疵污穢，這稱為佈施；如果能恭敬一切集會，不被輕慢，這稱為持戒；如果能平等成就佛土，平坦如手掌，細軟柔和猶如天衣，各種珍寶雜陳其地而不放縱，這稱為忍辱；如果能周旋于不可計數的國土，沒有不恭敬的，都像渴望一樣，這稱為精進；如果能成就各種相好，光明遠照，去除內心的污穢疾病，消 English version:

'Giving' (Dāna): The precepts held are to accord with sentient beings, not clinging to birth and death. This is the teaching of the wise, called upholding precepts; abandoning wrong views, initially making great vows, establishing benevolence and harmony, this is a profound precept, using infinite patience to follow the principle of no-self, not harboring delusions, not having expectations of glory and wealth, nor not having expectations, nor not not having expectations, this is called no expectations, named patience; establishing diligent practice in wrong views, not being attached to the three realms, not thinking of nirvana, this is called diligence; regarding the various wrong views held by externalists, what is practiced is the path of equality and truth, this is called one-pointedness; being in wisdom, correcting the true Dharma without confusion, going wherever without hindrance, the mind is tranquil, always without laxity, this is called wisdom; these are the six.

'What are the six things of the immeasurable mixed crossing?' If there is giving, various flavors, each different, pleasing to the receiver, planting various blessings without being greedy for oneself, and also proclaiming various chapters and verses, if one can obtain a Buddha land, fulfilling all wishes, this is called giving; establishing a pure Buddha land, not violating the vows made, this is called upholding precepts; if all sentient beings in that Buddha land have little defilement, their minds without hatred, using this to encourage and help, this is called patience; if one can surpass the assembly of Śrāvakas, Pratyekabuddhas, and Bodhisattvas, this is called diligence; if in various gatherings, lust, anger, and ignorance are rampant, being in them without the mind being disturbed, this is called one-pointedness; using wisdom to grasp skillful means, going wherever without falsehood, not relying on anything, proclaiming profound Dharma, this is called wisdom; these are the six.

'What are the six things of the immeasurable pure crossing?' If one uses one's own mind to purify the Buddha land, without flaws or defilements, this is called giving; if one can respectfully treat all gatherings, not being slighted, this is called upholding precepts; if one can equally accomplish a Buddha land, flat like the palm of a hand, fine and soft like heavenly garments, various treasures mixed in the ground without laxity, this is called patience; if one can travel through countless lands, none not being respectful, all like thirsting, this is called diligence; if one can accomplish all the marks and characteristics, the light shining far, removing the defilements and diseases of the mind, eliminating

【English Translation】 English version:

'Giving' (Dāna): The precepts held are to accord with sentient beings, not clinging to birth and death. This is the teaching of the wise, called upholding precepts; abandoning wrong views, initially making great vows, establishing benevolence and harmony, this is a profound precept, using infinite patience to follow the principle of no-self, not harboring delusions, not having expectations of glory and wealth, nor not having expectations, nor not not having expectations, this is called no expectations, named patience; establishing diligent practice in wrong views, not being attached to the three realms, not thinking of nirvana, this is called diligence; regarding the various wrong views held by externalists, what is practiced is the path of equality and truth, this is called one-pointedness; being in wisdom, correcting the true Dharma without confusion, going wherever without hindrance, the mind is tranquil, always without laxity, this is called wisdom; these are the six.

'What are the six things of the immeasurable mixed crossing?' If there is giving, various flavors, each different, pleasing to the receiver, planting various blessings without being greedy for oneself, and also proclaiming various chapters and verses, if one can obtain a Buddha land, fulfilling all wishes, this is called giving; establishing a pure Buddha land, not violating the vows made, this is called upholding precepts; if all sentient beings in that Buddha land have little defilement, their minds without hatred, using this to encourage and help, this is called patience; if one can surpass the assembly of Śrāvakas, Pratyekabuddhas, and Bodhisattvas, this is called diligence; if in various gatherings, lust, anger, and ignorance are rampant, being in them without the mind being disturbed, this is called one-pointedness; using wisdom to grasp skillful means, going wherever without falsehood, not relying on anything, proclaiming profound Dharma, this is called wisdom; these are the six.

'What are the six things of the immeasurable pure crossing?' If one uses one's own mind to purify the Buddha land, without flaws or defilements, this is called giving; if one can respectfully treat all gatherings, not being slighted, this is called upholding precepts; if one can equally accomplish a Buddha land, flat like the palm of a hand, fine and soft like heavenly garments, various treasures mixed in the ground without laxity, this is called patience; if one can travel through countless lands, none not being respectful, all like thirsting, this is called diligence; if one can accomplish all the marks and characteristics, the light shining far, removing the defilements and diseases of the mind, eliminating

眾塵勞，是曰一心；若解眾生猶如幻化而為說法，下及禽獸而不妄舍，是曰智慧；是為六。」

無際品第八

佛告喜王菩薩：「何謂無際度無極有六事？若見眾人心懷陰蓋，先佈施已卻為說法而開化之，是曰佈施；若抱塵勞，訓誨消除令無有餘，是曰持戒；若世愚人迷起人想，不懷怯弱心無所畏，為分別說令無邊際，是曰忍辱；若設善方便，去掛礙慧令無暗翳，是曰精進；住無我忍棄眾邪業禪定不亂，是曰一心；若以智慧成就辯才，所入平等而說無邊，一切禪定定意脫門正受無所毀害，是曰智慧；是為六。

「何謂通道度無極有六事？若能決了所可佈施勸助道法，是曰佈施；若察禁戒而無缺漏所行具足，是曰持戒；住在四禪奉行空事消所著想，是曰忍辱；若住空法行等方便，身口心行而無所犯，是曰精進；若修禪定於內于外而無所著，是曰一心；以智無極住十二緣，不亂諸法順從聖明，是曰智慧；是為六。

「何謂為眾生厄故度無極有六事？若行慈心以為元首，志懷悅豫凈三境界，是曰佈施；若心專精清凈無垢，是曰持戒；若除地獄堪任眾苦能制其意，是曰忍辱；若攝四等惠施仁愛，利人等利，隨時方便救護危厄，是曰精進；現阿須倫修行清凈，身自住現安護眾生，奉無怒法救護他人，是曰

【現代漢語翻譯】現代漢語譯本『眾塵勞』，指的是『一心』的狀態；如果理解眾生如同幻化，併爲此說法，甚至對禽獸也不輕易捨棄，這叫做『智慧』；這就是第六種。

第八品無際品

佛告訴喜王菩薩：『什麼叫做無際度無極的六件事？如果看到眾人心中懷有陰暗的遮蓋，先施捨財物，然後為他們說法開導，這叫做『佈施』；如果心中抱有塵世的煩惱，教導他們消除，使之不再殘留，這叫做『持戒』；如果世間愚人執迷於人相，不懷怯弱，心中無所畏懼，為他們分別解說，使之無邊無際，這叫做『忍辱』；如果設立善巧方便，去除掛礙的智慧，使之沒有黑暗的遮蔽，這叫做『精進』；安住于無我之忍，捨棄各種邪惡的行為，禪定不亂，這叫做『一心』；如果以智慧成就辯才，所進入的境界平等，並且宣說無邊，一切禪定、定意、解脫之門、正受，都沒有任何毀壞，這叫做『智慧』；這就是第六種。

『什麼叫做通道度無極的六件事？如果能夠決斷了所要佈施的，勸助修道的方法，這叫做『佈施』；如果觀察戒律而沒有缺失遺漏，所行持的都具足，這叫做『持戒』；安住在四禪中，奉行空性的道理，消除執著的念頭，這叫做『忍辱』；如果安住在空性的法理中，實行平等的方便，身口意行為都沒有過犯，這叫做『精進』；如果修習禪定，對內對外都沒有執著，這叫做『一心』；以無極的智慧安住於十二因緣，不擾亂各種法，順從聖明的教導，這叫做『智慧』；這就是第六種。

『什麼叫做爲了眾生的苦難而度無極的六件事？如果以慈悲心為首要，心懷喜悅，清凈身口意三方面的境界，這叫做『佈施』；如果心意專一精進，清凈沒有污垢，這叫做『持戒』；如果能夠消除地獄的痛苦，堪能忍受各種苦難，能夠控制自己的心意，這叫做『忍辱』；如果攝取四種平等心，惠施仁愛，利益他人如同利益自己，隨時方便救護危難，這叫做『精進』；示現阿修羅的清凈修行，自身安住於此，安護眾生，奉行無嗔怒的法，救護他人，這叫做『一心』；

【English Translation】 English version 'The multitude of defilements' refers to the state of 'one mind'; if one understands that sentient beings are like illusions and speaks Dharma for them, not even abandoning birds and beasts, this is called 'wisdom'; this is the sixth.

Chapter 8: Boundless

The Buddha said to Bodhisattva Joyful King: 'What are the six things of boundless crossing over to the ultimate? If one sees that the minds of people are covered with darkness, one first gives alms and then speaks Dharma to enlighten them, this is called 'giving'; if one harbors worldly defilements, one teaches them to eliminate them so that nothing remains, this is called 'observing precepts'; if worldly fools are deluded by the idea of self, without being timid and without fear, one explains to them in detail, making it boundless, this is called 'patience'; if one establishes skillful means, removing the wisdom that is hindered, so that there is no darkness, this is called 'diligence'; abiding in the patience of no-self, abandoning all evil deeds, and being undisturbed in meditation, this is called 'one mind'; if one achieves eloquence with wisdom, entering a state of equality and speaking boundlessly, all meditations, meditative states, doors of liberation, and right reception are not harmed, this is called 'wisdom'; this is the sixth.

'What are the six things of crossing over to the ultimate through faith in the path? If one can decide what to give and encourage the practice of the Dharma, this is called 'giving'; if one observes the precepts without any omissions, and one's actions are complete, this is called 'observing precepts'; abiding in the four dhyanas, practicing emptiness, and eliminating attachments, this is called 'patience'; if one abides in the Dharma of emptiness, practices equal means, and one's actions of body, speech, and mind are without fault, this is called 'diligence'; if one practices meditation, without attachment to the internal or external, this is called 'one mind'; with boundless wisdom, abiding in the twelve links of dependent origination, not disturbing the various dharmas, and following the teachings of the sages, this is called 'wisdom'; this is the sixth.

'What are the six things of crossing over to the ultimate for the sake of the suffering of sentient beings? If one takes loving-kindness as the foremost, with a joyful mind, purifying the three realms of body, speech, and mind, this is called 'giving'; if one's mind is focused and pure without defilement, this is called 'observing precepts'; if one can eliminate the suffering of hell, endure all kinds of suffering, and control one's mind, this is called 'patience'; if one embraces the four immeasurables, bestowing benevolence and love, benefiting others as oneself, and providing timely help to rescue those in danger, this is called 'diligence'; manifesting the pure practice of Asuras, abiding in this state, protecting sentient beings, practicing the Dharma of non-anger, and rescuing others, this is called 'one mind';

一心；若意清凈所念具足，住于安諦開化眾生，微為分別不厭說法消化塵勞，是曰智慧；是為六。

「何謂法故度無極有六事？若能逮得十八不共諸佛之法，是曰佈施；樂於經典建立至愿，成就脫門護身口意，是曰持戒；若興大哀去于小慈，為眾生故常懷柔軟，是曰忍辱；若四神足輕舉能飛，常行方便而為元首，是曰精進；住四意止禪定為本，究暢備悉四分別辯，是曰一心；讖識文字逮致總持，所敷演法入一切意，攝四無畏宣不退轉，是曰智慧；是為六。

「何謂寂樂度無極有六事？若佈施時能攝其心，已攝其心願在獨處必有勸助，是曰佈施；以能拔去諸陰蓋悉令清徹，是曰持戒；所生之處解無常苦，制眾想著慕樂仁和，是曰忍辱；若求于空無想無愿至寂然法，是曰精進；若以禪思消滅眾塵，受是定意不捨覺意，是曰一心；若以智慧樂於寂然惔怕光明，得八解門為他人說，不墮聲聞緣覺之地，是曰智慧；是為六。

「何謂樂觀度無極有六事？若無妄想，不計有人，是曰佈施；察于往古及當來事，心自思惟常所周旋，悉識念之獲無所得，是曰持戒；若心在罪等一切法，觀往眾生壽命人想而悉分別，是曰忍辱；堪住所觀普興發禪永無所猗，合集修行善權方便，是曰一心；若不見欲棄諸瑕疵，于瑕疵法無

【現代漢語翻譯】現代漢語譯本一心：如果意念清凈，所念之事都圓滿具足，安住于真諦，開導化育眾生，稍微做些分別，不厭倦說法，消化塵世的煩惱，這叫做智慧；這是第六種。『什麼叫做以法度無極的六件事？』如果能夠獲得諸佛的十八種不共之法（指佛獨有的十八種功德），這叫做佈施；樂於研習經典，建立宏大誓願，成就解脫之門，守護身口意，這叫做持戒；如果生起大慈悲心，捨棄小愛，爲了眾生常常懷有柔和之心，這叫做忍辱；如果擁有四神足（指如意足、精進足、心足、慧足），能夠輕身飛翔，常常施行方便法門作為首要，這叫做精進；安住於四意止（指身念處、受念處、心念處、法念處），以禪定為根本，徹底通達四無礙辯（指法無礙辯、義無礙辯、辭無礙辯、樂說無礙辯），這叫做一心；能夠認識文字，獲得總持（指能總攝憶持一切法而不忘失的智慧），所宣說的法能夠進入一切眾生的心意，攝受四無所畏（指一切智無所畏、漏盡無所畏、說障道無所畏、說盡苦道無所畏），宣說不退轉之法，這叫做智慧；這是第六種。『什麼叫做以寂樂度無極的六件事？』如果佈施的時候能夠攝持自己的心，已經攝持自己的心，希望獨處，必定會有勸助，這叫做佈施；能夠拔除諸陰蓋（指貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），使之清凈透徹，這叫做持戒；所生之處能夠理解無常和苦，制止各種執著，愛慕仁慈和睦，這叫做忍辱；如果追求空、無想、無愿，達到寂然之法，這叫做精進；如果用禪思消滅各種塵勞，接受這種禪定之意，不捨棄覺悟之心，這叫做一心；如果用智慧樂於寂靜，淡泊光明，獲得八解脫門（指內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住解脫、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫），為他人宣說，不墮入聲聞緣覺之地，這叫做智慧；這是第六種。『什麼叫做以樂觀度無極的六件事？』如果沒有虛妄的念頭，不執著于有我，這叫做佈施；觀察過去和未來的事情，內心自己思考，常常周旋于其中，完全認識並記住它們，獲得無所得的境界，這叫做持戒；如果內心對於罪等一切法，觀察過去眾生的壽命和人相，並且能夠分別，這叫做忍辱；能夠安住于所觀察的境界，普遍發起禪定，永遠沒有執著，集合修行善巧方便，這叫做一心；如果不見慾念，捨棄各種瑕疵，對於瑕疵之法沒有執著，這叫做智慧；這是第六種。

【English Translation】 English version Single-mindedness: If the mind is pure and the thoughts are complete, dwelling in the true principle, enlightening and transforming sentient beings, making slight distinctions, not weary of expounding the Dharma, and digesting the dust and toil of the world, this is called wisdom; this is the sixth. 'What are the six things that lead to the perfection of crossing over through Dharma?' If one can attain the eighteen unique qualities of the Buddhas (referring to the eighteen unique merits of the Buddha), this is called giving; delighting in the scriptures, establishing great vows, achieving the gate of liberation, and guarding body, speech, and mind, this is called keeping precepts; if one arises with great compassion, abandoning small kindness, and always cherishes gentleness for the sake of sentient beings, this is called patience; if one possesses the four supernatural powers (referring to the power of wish fulfillment, the power of diligence, the power of mind, and the power of wisdom), can fly lightly, and always practices expedient means as the foremost, this is called diligence; dwelling in the four foundations of mindfulness (referring to mindfulness of the body, mindfulness of feelings, mindfulness of mind, and mindfulness of dharmas), taking meditation as the root, thoroughly understanding the four unobstructed eloquences (referring to unobstructed eloquence in Dharma, unobstructed eloquence in meaning, unobstructed eloquence in language, and unobstructed eloquence in joyful speech), this is called single-mindedness; being able to recognize words, attain total retention (referring to the wisdom of being able to retain all dharmas without forgetting), the Dharma expounded can enter the minds of all sentient beings, embracing the four fearlessnesses (referring to fearlessness in all wisdom, fearlessness in the exhaustion of outflows, fearlessness in speaking of obstacles, and fearlessness in speaking of the path to the end of suffering), and proclaiming the Dharma of non-retrogression, this is called wisdom; this is the sixth. 'What are the six things that lead to the perfection of crossing over through peaceful joy?' If, when giving, one can gather one's mind, and having gathered one's mind, one desires to be alone and will surely have encouragement, this is called giving; being able to remove all the hindrances (referring to the hindrances of greed, hatred, sleepiness, restlessness, and doubt), making them clear and pure, this is called keeping precepts; in the place of birth, understanding impermanence and suffering, restraining various attachments, and loving kindness and harmony, this is called patience; if one seeks emptiness, non-thought, and non-desire, reaching the Dharma of stillness, this is called diligence; if one uses meditation to eliminate various defilements, accepting this meditative state, and not abandoning the mind of awakening, this is called single-mindedness; if one uses wisdom to delight in stillness, being detached from light, attaining the eight liberations (referring to liberation through contemplating external forms while having internal form, liberation through contemplating external forms while having no internal form, liberation through the pure liberation of the body, liberation through the sphere of infinite space, liberation through the sphere of infinite consciousness, liberation through the sphere of nothingness, liberation through the sphere of neither perception nor non-perception, and liberation through the cessation of perception and feeling), and proclaiming them to others, not falling into the realm of Sravakas and Pratyekabuddhas, this is called wisdom; this is the sixth. 'What are the six things that lead to the perfection of crossing over through optimism?' If there are no false thoughts, and no attachment to self, this is called giving; observing past and future events, contemplating them in one's own mind, constantly revolving among them, fully recognizing and remembering them, and attaining the state of non-attainment, this is called keeping precepts; if the mind, regarding all dharmas such as sins, observes the lifespans and forms of past sentient beings, and can distinguish them, this is called patience; being able to dwell in the observed realm, universally arousing meditation, never having attachments, gathering the skillful means of practice, this is called single-mindedness; if one does not see desires, abandons various flaws, and has no attachment to flawed dharmas, this is called wisdom; this is the sixth.

所犯負，不失道意無漏清凈，棄捨無哀自調心意並化眾生，在於本地而不動轉，是曰智慧；是為六。

「何謂一切所入度無極有六事？一切諸法無有與者而自逮得，以是勸助救諸窮匱，是曰佈施；若以大哀勸助眾生而安立之，常具聖慧，本無懷恨，報應悅豫，是曰持戒；若能懷來不退轉法，執持堅固而不舒緩，是曰忍辱；若信元首執持智慧設計方便，是曰精進；若以禪定究暢成就，療治無數一切黎庶而無危害順從不雜，是曰一心；若以智慧住種性法，篤信精進其念及定，所住無疑不計有命，執權方便堪處世間，學與不學及緣覺慧，若成無上正真道法成一切智，是曰智慧；是為六。

「何謂說處度無極有六事？若有所施無有二心，常喜平等而無偏黨，是曰佈施；若有文飾想于戒法諛諂犯禁，解是妄想心無所著化諸犯者，是曰持戒；若倒住忍而不順從，說是處所而有報應，是曰忍辱；精進求報，所有方便棄于處所，是曰精進；若復棄捐一切所有，在於所有而無所有，是曰一心；若以常觀諛諂諸報無益之業，見其處所解無處所，是曰智慧；是為六。

「何謂無害度無極有六事？若施眾祐及與凡夫等心無異，是曰佈施；所奉禁法而無所著欲濟眾生，是曰持戒；不懷危害越世八法堪任本際，是曰忍辱；若能覺

【現代漢語翻譯】現代漢語譯本：所犯的過失，不失去道義的無漏清凈，捨棄悲哀，自我調伏心意並教化眾生，安住于本位而不動搖，這稱為智慧；這是第六種。『什麼是一切所入度無極的六件事？』一切諸法沒有給予者而自己獲得，因此勸導救助那些貧困的人，這稱為佈施；如果用大悲心勸導幫助眾生並使他們安立，常常具備聖人的智慧，本來沒有怨恨，報應是喜悅的，這稱為持戒；如果能夠懷抱不退轉的法，執持堅定而不鬆懈，這稱為忍辱；如果相信元首，執持智慧，設計方便的方法，這稱為精進；如果用禪定來徹底通達成就，治療無數的一切百姓而沒有危害，順從而不雜亂，這稱為一心；如果用智慧安住于種性法，篤信精進其念頭和禪定，所安住的沒有疑惑，不計較有生命，執持權宜方便，能夠處世，學習與不學習以及緣覺的智慧，如果成就無上正真道法，成就一切智，這稱為智慧；這是第六種。『什麼是說處度無極的六件事？』如果有所施捨而沒有二心，常常歡喜平等而沒有偏袒，這稱為佈施；如果有文飾的想法，對於戒法諂媚，觸犯禁令，理解這是虛妄的想法，心中沒有執著，教化那些犯戒的人，這稱為持戒；如果顛倒地安住于忍耐而不順從，說這是處所而有報應，這稱為忍辱；精進地追求報應，所有方便都捨棄于處所，這稱為精進；如果又捨棄一切所有，安住于所有而無所有，這稱為一心；如果常常觀察諂媚的各種報應，沒有益處的行為，看到它的處所，理解沒有處所，這稱為智慧；這是第六種。『什麼是無害度無極的六件事？』如果施予眾多的恩惠，與凡夫等同，心無差別，這稱為佈施；所奉行的禁法而沒有執著，想要救濟眾生，這稱為持戒；不懷有害的想法，超越世間的八法，能夠勝任根本的實際，這稱為忍辱；如果能夠覺悟

【English Translation】 English version: The faults committed do not lose the undefiled purity of the Way, abandoning sorrow, self-taming the mind and transforming sentient beings, abiding in one's own place without moving, this is called wisdom; this is the sixth. 'What are the six things of the immeasurable perfection of all that is entered?' All dharmas are obtained without a giver, and thus one encourages and helps those who are impoverished, this is called giving; if one uses great compassion to encourage and help sentient beings and establish them, always possessing the wisdom of the sages, originally without resentment, the retribution is joyful, this is called keeping precepts; if one can embrace the dharma of non-retrogression, holding firm without slackening, this is called patience; if one believes in the leader, holding wisdom, devising expedient methods, this is called diligence; if one uses samadhi to thoroughly achieve, healing countless people without harm, compliant without confusion, this is called one-pointedness; if one uses wisdom to abide in the nature of the lineage, firmly believing and diligently practicing mindfulness and samadhi, abiding without doubt, not counting on life, holding expedient means, able to live in the world, learning and not learning, and the wisdom of the Pratyekabuddha, if one achieves the unsurpassed true and right dharma, achieving all-knowing wisdom, this is called wisdom; this is the sixth. 'What are the six things of the immeasurable perfection of the place of speaking?' If one gives without a dual mind, always rejoicing in equality without partiality, this is called giving; if one has adorned thoughts, flattering the precepts, violating the prohibitions, understanding these are false thoughts, without attachment in the mind, transforming those who violate the precepts, this is called keeping precepts; if one dwells in patience in a reversed way without compliance, saying this is a place and there is retribution, this is called patience; diligently seeking retribution, all expedient means are abandoned in the place, this is called diligence; if one abandons all possessions, abiding in all without possessing, this is called one-pointedness; if one constantly observes the various retributions of flattery, the actions without benefit, seeing its place, understanding there is no place, this is called wisdom; this is the sixth. 'What are the six things of the immeasurable perfection of harmlessness?' If one bestows many blessings, being equal to ordinary people, without difference in mind, this is called giving; the prohibitions that are observed without attachment, desiring to save sentient beings, this is called keeping precepts; not harboring harmful thoughts, transcending the eight worldly dharmas, able to fulfill the fundamental reality, this is called patience; if one can awaken

了魔所建立，篤信勤修消諸掛礙，是曰精進；定無所毀入無掛礙道德之門逮平等果，是曰一心；若以智慧周旋往返一切世俗度世之法而無所損，是曰智慧；是為六。

「何謂無敗度無極有六事？志性專和不存在色而順其理，若以法施及衣食施，是曰佈施；雖奉禁戒，其心質樸無有諛諂，是曰持戒；心如虛空和合而成，是曰忍辱；所修勤力一切所說，不用財業所宣妄言，是曰精進；其所禪思永無所著，是曰一心；其奉聖達順其文字以益他人，是曰智慧；是為六。

「何謂貧度無極有六事？若除色像所興立德，以法佈施若衣食施，是曰佈施；性不雜碎所奉無諂順其禁法，是曰持戒；遵修仁和猶如虛空無增減心，是曰忍辱；若在窮厄志存衣食寂滅身心，是曰精進；若至梵天而為講說禪定之業，勸助道德，是曰一心；豐于智慧而在眾塵財業甚多，放逸之中所在覺穢，而不捨遠不患厭之，是曰智慧；是為六。

「何謂不回還度無極有六事？若有所施不著聲聞及緣覺法，道不退轉，是曰佈施；雖不回還不毀禁戒乃成佛道，是曰持戒；越諸聲聞及緣覺地，不中墮落而取滅度，是曰忍辱；若以精進執權方便，無所違失至一切智，是曰精進；菩薩若在一切五樂，能以方便禪思一心，滅眾塵勞遵承智慧，是曰一心；若執

【現代漢語翻譯】現代漢語譯本：『什麼是魔所建立的？堅定信念，勤奮修行，消除一切障礙，這叫做精進；心無所執，進入無障礙的道德之門，達到平等的結果，這叫做一心；如果運用智慧周旋於一切世俗的度世之法而沒有損害，這叫做智慧；這就是六種。』『什麼是無敗的度無極的六件事？意志堅定，專一平和，不執著於色相而順應其理，如果用佛法佈施以及衣食佈施，這叫做佈施；雖然奉行戒律，內心質樸沒有諂媚，這叫做持戒；心如虛空，和諧統一，這叫做忍辱；所修行的勤奮努力，一切所說，不用財物所宣揚的虛妄之言，這叫做精進；所禪思的永遠沒有執著，這叫做一心；奉行聖賢之道，順應其文字來利益他人，這叫做智慧；這就是六種。』『什麼是貧窮的度無極的六件事？如果去除色相所產生的執著，以佛法佈施，或者衣食佈施，這叫做佈施；本性不雜亂，所奉行的沒有諂媚，順應戒律，這叫做持戒；遵循修行仁愛和諧，猶如虛空沒有增減之心，這叫做忍辱；如果在窮困厄難中，志向在於衣食，寂滅身心，這叫做精進；如果到達梵天而為講說禪定的修行，勸助道德，這叫做一心；擁有豐富的智慧，而在眾多塵世的財物中，在放逸之中，所處之處覺察到污穢，而不捨棄遠離，不感到厭惡，這叫做智慧；這就是六種。』『什麼是不退轉的度無極的六件事？如果有所佈施，不執著于聲聞（Sravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，靠自己覺悟的人）的法，道心不退轉，這叫做佈施；雖然不退轉，不毀壞戒律，最終成就佛道，這叫做持戒；超越聲聞和緣覺的境界，不中途墮落而取滅度，這叫做忍辱；如果以精進執持權巧方便，沒有違失，達到一切智（Sarvajna，佛陀的智慧），這叫做精進；菩薩如果在一切五欲之樂中，能夠以方便禪思一心，滅除眾多塵勞，遵循智慧，這叫做一心；如果執著于'

【English Translation】 English version: 'What is established by Mara (the demon)? To have firm faith, diligently cultivate, and eliminate all obstacles, this is called vigor; to have no attachments, enter the gate of unobstructed morality, and attain the result of equality, this is called one-pointedness; if one uses wisdom to navigate all worldly methods of salvation without harm, this is called wisdom; these are the six.' 'What are the six things of the undefeated perfections? To have a firm will, be focused and peaceful, not be attached to form but follow its principle, if one gives the Dharma (Buddhist teachings) and material offerings, this is called giving; although observing precepts, to have a simple heart without flattery, this is called morality; to have a mind like the void, harmonious and unified, this is called patience; the diligence in cultivation, all that is spoken, not using material possessions to proclaim false words, this is called vigor; the meditation that is forever without attachment, this is called one-pointedness; to follow the path of the sages, and use their words to benefit others, this is called wisdom; these are the six.' 'What are the six things of the poor perfections? If one removes the attachments arising from form, and gives the Dharma, or material offerings, this is called giving; to have a nature that is not mixed, to observe precepts without flattery, this is called morality; to follow the practice of benevolence and harmony, like the void without increase or decrease in mind, this is called patience; if in poverty and hardship, one's will is focused on food and clothing, and one's body and mind are tranquil, this is called vigor; if one reaches the Brahma heaven and speaks about the practice of meditation, encouraging morality, this is called one-pointedness; to have abundant wisdom, and amidst the many worldly possessions, in the midst of indulgence, to perceive the defilements, and not abandon or distance oneself, nor feel aversion, this is called wisdom; these are the six.' 'What are the six things of the non-returning perfections? If one gives without attachment to the teachings of Sravakas (listeners of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), and one's path does not regress, this is called giving; although not regressing, not destroying precepts, and ultimately achieving Buddhahood, this is called morality; to transcend the realms of Sravakas and Pratyekabuddhas, not falling midway and attaining Nirvana, this is called patience; if one uses skillful means with vigor, without error, and attains all-knowing wisdom (Sarvajna), this is called vigor; if a Bodhisattva is in all the five pleasures, they can use skillful means to meditate with one-pointedness, eliminate many defilements, and follow wisdom, this is called one-pointedness; if one is attached to'

智慧化諸凡夫沙門梵志，上至聲聞及於緣覺，度世正見建立大哀，是曰智慧；是為六。

「何謂迴轉度無極有六事？若有所施不志滅度不厭習俗，是曰佈施；若學禁戒所聞鮮少不能廣博，是曰持戒；若習仁愛不能遠離，住于瑕穢瞋恨之地，是曰忍辱；若以勤修志在榮樂不能制門，是曰精進；若學禪思在外忍辱不計吾我，是曰一心；所志智慧度於世業不能自拔，是曰智慧；是為六。

「何謂嚴凈度無極有六事？而有所施不望其報福加一切，是曰佈施；所遵禁法而無懈怠恒奉勤修，是曰持戒；又以仁和心無所猗精進合道，是曰忍辱；舍我及彼而無有異，是曰精進；若以禪定不計所有，不造因緣強而有勢，是曰一心；若分別解一切陰蓋不以疲勞，是曰智慧；是為六。

「何謂堅強度無極有六事？魔所化現不能動搖毀其寂靜，菩薩所施心無所生，一切所有皆能放舍，是曰佈施；若以禁戒有所美樂，不著吉良，不擇時節，惟勸助道，是曰持戒；所懷柔軟無能毀者，消害眾結，是曰忍辱；若興精勤不以為患，不厭土地所周教化，是曰精進；若以禪思為一切故而廣勸化，正受自在游居無礙，是曰一心；若聖明法思惟忍辱，一切所行而不荒亂，是曰智慧；是為六。

「何謂興盛度無極有六事？若有所施不墮顛

【現代漢語翻譯】現代漢語譯本能使所有凡夫俗子、沙門（出家修道者）、婆羅門（古印度祭司），乃至聲聞（聽聞佛法而悟道者）和緣覺（獨自悟道者）都智慧開化，建立度脫世間的大慈悲心，這稱為智慧；這是第六種。什麼是迴轉度無極的六件事？如果有所佈施，但不追求涅槃，不厭棄世俗的習俗，這稱為佈施；如果學習戒律，但所聞甚少，不能廣博，這稱為持戒；如果修習仁愛，但不能遠離，仍住在瑕疵和嗔恨之地，這稱為忍辱；如果勤奮修行，但志在榮華享樂，不能控制自己的慾望，這稱為精進；如果學習禪定，但在外忍辱，卻執著于自我，這稱為一心；如果追求智慧，但仍受世俗事務的束縛，不能自拔，這稱為智慧；這是第六種。什麼是嚴凈度無極的六件事？如果有所佈施，不求回報，將福報加於一切眾生，這稱為佈施；如果遵守戒律，不懈怠，恒常勤奮修行，這稱為持戒；如果以仁和之心，不執著于任何事物，精進修行與道相合，這稱為忍辱；如果捨棄自我和他人的分別，沒有差異，這稱為精進；如果以禪定不執著于任何所有，不造作因緣，不強求勢力，這稱為一心；如果分別理解一切五陰（色、受、想、行、識）的遮蓋，不感到疲勞，這稱為智慧；這是第六種。什麼是堅強度無極的六件事？即使魔所化現的境界也不能動搖，不能破壞其寂靜，菩薩所佈施的心無所執著，一切所有都能放下，這稱為佈施；如果遵守戒律，有所喜樂，不執著于吉祥良善，不選擇時節，只勸勉助道，這稱為持戒；如果心懷柔軟，沒有能破壞的，能消除眾結，這稱為忍辱；如果興起精進，不以為患，不厭倦所教化的土地，這稱為精進；如果以禪定為一切眾生而廣勸化，正受自在，游居無礙，這稱為一心；如果以聖明之法，思惟忍辱，一切所行都不荒亂，這稱為智慧；這是第六種。什麼是興盛度無極的六件事？如果有所佈施，不墮入顛倒

【English Translation】 English version To enlighten all ordinary people, Śramaṇas (ascetics), Brahmins (ancient Indian priests), up to Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), establishing great compassion to liberate the world, this is called wisdom; this is the sixth. What are the six things of turning towards the boundless? If one gives alms without seeking Nirvana, and without being disgusted by worldly customs, this is called giving; if one learns precepts but has little knowledge and cannot be broad, this is called keeping precepts; if one practices loving-kindness but cannot detach, still dwelling in places of flaws and hatred, this is called patience; if one diligently cultivates but aims for glory and pleasure, unable to control desires, this is called diligence; if one learns meditation but endures outwardly while clinging to self, this is called one-pointedness; if one seeks wisdom but is still bound by worldly affairs, unable to free oneself, this is called wisdom; this is the sixth. What are the six things of pure and clean boundless? If one gives alms without expecting reward, adding blessings to all beings, this is called giving; if one follows precepts without laziness, constantly diligently cultivating, this is called keeping precepts; if with a kind and harmonious heart, one does not cling to anything, diligently cultivating in accordance with the path, this is called patience; if one abandons the distinction between self and others, without difference, this is called diligence; if with meditation one does not cling to anything, does not create causes and conditions, does not forcefully seek power, this is called one-pointedness; if one understands the coverings of all five skandhas (form, feeling, perception, mental formations, consciousness) without fatigue, this is called wisdom; this is the sixth. What are the six things of firm and strong boundless? Even the manifestations of demons cannot shake or destroy its tranquility, the Bodhisattva's giving has no attachment, all possessions can be relinquished, this is called giving; if one keeps precepts with joy, not clinging to auspiciousness, not choosing times, only encouraging the path, this is called keeping precepts; if one has a soft heart that cannot be destroyed, eliminating all knots, this is called patience; if one arises with diligence without considering it a hardship, not being tired of the land where one teaches, this is called diligence; if one uses meditation to widely encourage and transform all beings, receiving freedom and dwelling without hindrance, this is called one-pointedness; if with the holy Dharma, one contemplates patience, all actions are not chaotic, this is called wisdom; this is the sixth. What are the six things of flourishing boundless? If one gives alms without falling into perversion

倒住中正法，是曰佈施；所執禁法永無所思以是熾盛，是曰持戒；以仁和心而無所著，棄諸危害因緣之業，是為忍辱；若於吾我諍訟家業，斷諸苦患滅眾所著，身之塵勞永以滅盡順從空教，是曰精進；設厭無常，了於十二牽連之義，心性堅住，是曰一心；若舍智慧及與無明永無有二，是曰智慧；是為六。

「何謂充滿度無極有六事？若有所與勸至解脫不慕生死，是曰佈施；奉持謹慎不忘他人，又菩薩心以念戒時，終不建立聲聞緣覺怯弱之法，是曰持戒；若以仁和嚴凈成就無數佛國，滅於三事志願教化，是曰忍辱；其用精進常不懈惓心進至義，是曰精進；反覆解義心寂不亂，是曰一心；設以聖明攝三脫門不中取證，是曰智慧；是為六。

「何謂為世度無極有六事？其有所施，心遊存俗不勸于道，是曰佈施；若以放逸不能謹慎，常猶豫行不能直進，是曰持戒；若合進力強欲自製堪任而耐，是曰忍辱；常以勤修習世俗法，是曰精進；其心有愿所生之處而無二念，是曰一心；若以俗智開化教人不出於世，是曰智慧；是為六。

「何謂度世度無極有六事？若以教施及衣食施，宣解道意，用是道故坐于樹下，而自宣曰：『快哉！福之報，所愿必如志。』疾至最寂然，乃歸趣滅度，是曰佈施；入于聲聞緣覺，轉進

【現代漢語翻譯】現代漢語譯本顛倒執著于中正之道，這稱為佈施（Dāna，給予）；執著于戒律而永不思索，以此使之熾盛，這稱為持戒（Śīla，道德）；以仁愛平和之心而無所執著，捨棄各種危害因緣的業，這稱為忍辱（Kṣānti，耐心）；如果對於我執、爭訟、家業，斷除各種苦患，滅除眾生的執著，使身心的塵勞永遠滅盡，順從空性的教義，這稱為精進（Vīrya，努力）；如果厭離無常，瞭解十二因緣的含義，心性堅定安住，這稱為一心（Dhyāna，禪定）；如果捨棄智慧和無明，永遠沒有二元對立，這稱為智慧（Prajñā，智慧）；這就是六度。「什麼是充滿度無極的六件事？如果有所給予，勸導他人解脫而不貪戀生死，這稱為佈施；奉持謹慎而不忘他人，菩薩以念戒時，終不建立聲聞（Śrāvaka，聽聞佛法者）緣覺（Pratyekabuddha，獨覺者）怯弱之法，這稱為持戒；如果以仁愛平和之心莊嚴成就無數佛國，滅除三事（貪、嗔、癡）的願望而教化眾生，這稱為忍辱；其精進之心常不懈怠，心向真理，這稱為精進；反覆理解義理，心寂靜而不散亂，這稱為一心；如果以聖明的智慧攝取三解脫門（空、無相、無愿），而不執著于證悟，這稱為智慧；這就是六度。「什麼是為世間而行的度無極的六件事？如果有所施捨，心仍停留在世俗，不勸導他人修行，這稱為佈施；如果放逸不能謹慎，常常猶豫不決，不能直接前進，這稱為持戒；如果勉強自己，強行克制，能夠忍耐，這稱為忍辱；常常勤奮修習世俗的法，這稱為精進；其心有所愿，所生之處沒有二念，這稱為一心；如果用世俗的智慧開導教化他人，不出離世間，這稱為智慧；這就是六度。「什麼是度脫世間的度無極的六件事？如果用教法佈施和衣食佈施，宣講佛法的意義，因為這個道理而坐在樹下，自己宣說：『快樂啊！福報的果報，所愿必定如願。』迅速到達最寂靜的境界，最終歸於滅度，這稱為佈施；進入聲聞緣覺的境界，轉而精進

【English Translation】 English version To dwell in the correct Dharma while reversing attachments is called giving (Dāna); to cling to precepts without ever contemplating, thereby making them flourish, is called morality (Śīla); to have a benevolent and peaceful heart without attachment, abandoning all harmful karmic causes, is called patience (Kṣānti); if, regarding self-attachment, disputes, and family affairs, one cuts off all suffering, extinguishes the attachments of beings, and forever eliminates the defilements of body and mind, conforming to the doctrine of emptiness, this is called diligence (Vīrya); if one is weary of impermanence, understands the meaning of the twelve links of dependent origination, and the mind is firm and dwells in stability, this is called concentration (Dhyāna); if one abandons wisdom and ignorance, and there is never duality, this is called wisdom (Prajñā); these are the six perfections. 「What are the six things that constitute the boundless perfection? If one gives and encourages others to attain liberation without craving birth and death, this is called giving; to uphold caution without forgetting others, and when a Bodhisattva contemplates precepts, never establishing the weak practices of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), this is called morality; if one adorns and accomplishes countless Buddha lands with a benevolent and peaceful heart, extinguishing the desire for the three poisons (greed, hatred, and delusion) while teaching beings, this is called patience; one's diligence is constant and unremitting, with the mind advancing towards truth, this is called diligence; to repeatedly understand the meaning of the teachings, with the mind tranquil and undisturbed, this is called concentration; if one uses sacred wisdom to embrace the three doors of liberation (emptiness, signlessness, and wishlessness) without clinging to attainment, this is called wisdom; these are the six perfections. 「What are the six things that constitute the boundless perfection for the world? If one gives but the mind remains in the mundane, not encouraging others to practice the path, this is called giving; if one is negligent and not cautious, often hesitating and unable to advance directly, this is called morality; if one forces oneself, strongly restraining oneself, and is able to endure, this is called patience; to constantly and diligently practice worldly dharmas, this is called diligence; if one has a wish and there is no duality in the place of birth, this is called concentration; if one uses worldly wisdom to enlighten and teach others without leaving the world, this is called wisdom; these are the six perfections. 「What are the six things that constitute the boundless perfection for transcending the world? If one gives teachings and material provisions, explaining the meaning of the Dharma, and because of this principle, sits under a tree, proclaiming: 『Joyful! The reward of merit, what is wished for will surely be fulfilled.』 Quickly reaching the most tranquil state, and ultimately returning to extinction, this is called giving; entering the realm of Śrāvakas and Pratyekabuddhas, and then advancing

弘護，消除諸掛礙處，是曰持戒；若無漏法常奉仁和，是曰忍辱；若以逮得無所從生法，乃坐佛樹訓誨眾生，是曰精進；若有菩薩平等三昧，諸根具足聖惠成就，是曰一心；若以專心行道正法，無怨害心，無聲聞意及緣覺行，歸一切智，是曰智慧；是為六。

「何謂無上度無極有六事？若信無數清凈佛土，愍念眾生而以不斷，不可計劫而欲度脫，是曰佈施；住於法想棄三惡趣取凈佛土，是曰持戒；若成佛道，皆令眾會紫磨金色，分別章句，是曰忍辱；若習等施，猶如無怒佛為菩薩時，奉進至真，是曰精進；若處家中奉於四禪不失定意，若在中宮婇女之間，佛土清凈少欲塵勞，眾會報應，是曰一心；若攝佛國壽不可計嚴凈無限，存在眾中辯才無量，是曰智慧；是為六。

「何謂不亂度無極有六事？若有所施勸助應法疾得神通，是曰佈施；所奉禁戒而不毀斷，賢聖之法成就至道備菩薩地，是曰持戒；若能蠲除一切非法奉功勛法，是曰忍辱；若能厭世奉具足典，諸佛所說善惡之義而悉信念，是曰精進；若住禪定智度無極，而住愛慾觀察經道，覺而不捨亦無所著，是曰一心；曉了菩薩道法根原，是非瑕疵而悉分別，是曰智慧；是為六。

「何謂無怨度無極有六事？有所住處常能將護令無有失，是曰佈施；而

【現代漢語翻譯】現代漢語譯本『弘護』（弘揚和守護），消除一切掛礙之處，這叫做持戒；如果以無漏之法常常奉行仁愛和睦，這叫做忍辱；如果能夠證得無所從來之法，然後在菩提樹下教誨眾生，這叫做精進；如果有菩薩具備平等三昧（一種禪定狀態），諸根（眼、耳、鼻、舌、身、意）具足，聖慧成就，這叫做一心；如果能夠專心修行正法，沒有怨恨傷害之心，沒有聲聞（小乘佛教）和緣覺（中乘佛教）的意念，歸向一切智（佛的智慧），這叫做智慧；這就是六種波羅蜜（到達彼岸的方法）。『什麼叫做無上度無極的六件事？』如果相信無數清凈的佛土，憐憫眾生而不間斷，經過不可計量的劫數想要度脫他們，這叫做佈施；安住于佛法的思想，捨棄三惡道（地獄、餓鬼、畜生）而取清凈的佛土，這叫做持戒；如果成就佛道，都令所有集會呈現紫磨金色（一種金色），分別解釋經文的章句，這叫做忍辱；如果修習平等佈施，如同無怒佛（過去佛）作為菩薩時，奉獻至真之物，這叫做精進；如果在俗家奉行四禪（四種禪定境界）而不失去定意，即使在後宮嬪妃之間，佛土依然清凈，少有慾望和塵勞，集會都有相應的報應，這叫做一心；如果攝取佛國，壽命不可計數，莊嚴清凈無限，存在於大眾之中，辯才無量，這叫做智慧；這就是六種波羅蜜。『什麼叫做不亂度無極的六件事？』如果有所佈施，勸助他人修行佛法，迅速獲得神通，這叫做佈施；所奉行的禁戒而不毀壞斷絕，賢聖的佛法成就至高之道，具備菩薩的地位，這叫做持戒；如果能夠去除一切非法，奉行功勛之法，這叫做忍辱；如果能夠厭離世俗，奉行具足的經典，對於諸佛所說的善惡之義都深信不疑，這叫做精進；如果安住于禪定，智慧達到無極，而安住于愛慾之中，觀察經道，覺悟而不捨棄，也沒有執著，這叫做一心；明瞭菩薩道法的根源，對於是非瑕疵都能夠分別清楚，這叫做智慧；這就是六種波羅蜜。『什麼叫做無怨度無極的六件事？』如果所居住的地方常常能夠守護，使其沒有損失，這叫做佈施；

【English Translation】 English version 'Protecting and upholding' (弘護), eliminating all obstacles, this is called keeping precepts; if one constantly practices benevolence and harmony with the unconditioned dharma, this is called forbearance; if one can attain the dharma of no origination, and then teach sentient beings under the Bodhi tree, this is called diligence; if a Bodhisattva possesses equal samadhi (a state of meditation), with all faculties (eyes, ears, nose, tongue, body, mind) complete, and holy wisdom accomplished, this is called one-pointedness; if one can wholeheartedly practice the righteous dharma, without resentment or harm, without the intention of a Sravaka (Hinayana Buddhism) or Pratyekabuddha (Madhyamika Buddhism), and turn towards all-knowing wisdom (Buddha's wisdom), this is called wisdom; these are the six paramitas (ways to reach the other shore). 'What are the six things of unsurpassed transcendence?' If one believes in countless pure Buddha lands, has compassion for sentient beings without ceasing, and desires to liberate them through immeasurable kalpas, this is called giving; abiding in the thought of the dharma, abandoning the three evil realms (hell, hungry ghosts, animals) and taking pure Buddha lands, this is called keeping precepts; if one achieves Buddhahood, making all assemblies appear in the color of purple gold (a type of gold), and explaining the chapters and verses of the scriptures, this is called forbearance; if one practices equal giving, like the Buddha of no anger (a past Buddha) when he was a Bodhisattva, offering the most genuine things, this is called diligence; if one practices the four dhyanas (four meditative states) at home without losing concentration, even among the concubines in the palace, the Buddha land remains pure, with few desires and defilements, and the assemblies receive corresponding rewards, this is called one-pointedness; if one takes in a Buddha land, with immeasurable life span, infinitely solemn and pure, existing among the masses, with boundless eloquence, this is called wisdom; these are the six paramitas. 'What are the six things of non-confusion transcendence?' If one gives and encourages others to practice the dharma, quickly attaining supernatural powers, this is called giving; if one upholds the precepts without breaking or severing them, the dharma of the sages achieves the supreme path, possessing the status of a Bodhisattva, this is called keeping precepts; if one can eliminate all that is unlawful and practice meritorious dharma, this is called forbearance; if one can be weary of the world, practice the complete scriptures, and deeply believe in the meaning of good and evil as spoken by all Buddhas, this is called diligence; if one abides in meditation, with wisdom reaching the ultimate, and abides in desires, observing the scriptures, awakening without abandoning, and without attachment, this is called one-pointedness; understanding the origin of the Bodhisattva path, and clearly distinguishing right from wrong, this is called wisdom; these are the six paramitas. 'What are the six things of non-resentment transcendence?' If one can always protect the place where one resides, ensuring that there is no loss, this is called giving;

不退墮聲聞緣覺不中取證，是曰持戒；若斷吾我不計有身是我所者，除于結礙因緣之事，是曰忍辱；遠離世俗第一愚惑，歸於智慧順從方便，是曰精進；其刈諸見聞念諸法得悉永寂，是曰一心；若消狐疑，智慧平等遵無想行，一心在道一切智尊，是曰智慧；是為六。

「何謂怨敵度無極有六事？若有所施冀求望報而與眾生，心懷怨恨至於法寶，是曰佈施；若斷三惱勤苦之趣，志願兜術乃至滅度，是曰持戒；與諸菩薩真正眾生，而懷怨恨，是曰忍辱；若遵仁和多所開化，非時勸助，因其勤修積化無數，如先世菩薩所愿，有所度脫猗于恩愛，而自調習令成其道，是曰精進；若說無礙成三昧定，菩薩正受使一切人普得安隱，是曰一心；若為己身求于智慧道德根原，究竟道義自在正覺，不解若干所好義者，是曰智慧；是為六。

「何謂攝持度無極有六事？若勸所愿攝持功德，是曰佈施；若興發戒執取眾生療治至義，是曰持戒；若能建立攝取仁和，是曰忍辱；若以時節奉行勤修不中懈廢，是曰精進；隨時禪定勸化無數百千眾生，是曰一心；若以聖智消諸弊礙而無所著，是曰智慧；是為六。

「何謂無所攝持度無極有六事？若以所施逮得辯才，所可遭遇不以增減，己身建立若干品類，是曰佈施；不樂家居慕菩薩

【現代漢語翻譯】現代漢語譯本：不退轉于聲聞（Śrāvakayāna，小乘）和緣覺（Pratyekabuddhayāna，獨覺乘）的境界，不在此中求證，這叫做持戒（Śīla，戒律）；如果斷除『我』的執著，不認為身體是『我』或『我所擁有』，消除煩惱和障礙的因緣，這叫做忍辱（Kṣānti，忍耐）；遠離世俗的第一層愚癡迷惑，歸向智慧，順從方便法門，這叫做精進（Vīrya，努力）；斷除一切見解和聽聞，念及諸法都達到永恒寂靜，這叫做一心（Samādhi，禪定）；如果消除疑惑，以平等智慧遵循無想之行，一心專注于道，達到一切智的尊位，這叫做智慧（Prajñā，智慧）；以上是六種波羅蜜（Pāramitā，到彼岸）。現代漢語譯本：『什麼是怨敵度無極（Dveṣa-pāramitā，怨敵波羅蜜）的六件事？』如果有所佈施，希望得到回報而給予眾生，心中懷有怨恨，甚至對法寶也如此，這叫做佈施（Dāna，佈施）；如果斷除三種煩惱和痛苦的趨向，發願往生兜率天（Tuṣita，彌勒菩薩的凈土）乃至最終滅度，這叫做持戒；對於諸菩薩和真正的眾生，卻懷有怨恨，這叫做忍辱；如果遵循仁愛和睦，多加開導教化，在適當的時候勸助，因為勤奮修行而積累無數功德，如同過去世菩薩所發願的那樣，有所度脫卻又執著于恩愛，從而自我調伏，使自己成就道業，這叫做精進；如果宣說無礙的禪定，菩薩正受禪定，使一切人普遍得到安穩，這叫做一心；如果爲了自身追求智慧、道德的根源，究竟的道義和自在的正覺，卻不理解各種美好的意義，這叫做智慧；以上是六種怨敵波羅蜜。現代漢語譯本：『什麼是攝持度無極（Saṃgraha-pāramitā，攝持波羅蜜）的六件事？』如果勸導他人發願，攝持功德，這叫做佈施；如果興起戒律，執取眾生，療治他們的根本問題，這叫做持戒；如果能夠建立和攝取仁愛和睦，這叫做忍辱；如果按照時節奉行勤修，不中途懈怠廢棄，這叫做精進；隨時進入禪定，勸化無數百千眾生，這叫做一心；如果以聖智消除各種弊端和障礙，而無所執著，這叫做智慧；以上是六種攝持波羅蜜。現代漢語譯本：『什麼是無所攝持度無極（Asaṃgraha-pāramitā，無所攝持波羅蜜）的六件事？』如果因為佈施而獲得辯才，所遭遇的一切不因此而增減，自身建立各種品類，這叫做佈施；不樂於居家生活，羨慕菩薩的...

【English Translation】 English version: Not regressing to the level of Śrāvakayāna (Hearer Vehicle) and Pratyekabuddhayāna (Solitary Realizer Vehicle), not seeking enlightenment within them, this is called Śīla (Precepts); if one cuts off the attachment to 'self,' not considering the body as 'self' or 'belonging to self,' eliminating the causes of afflictions and obstacles, this is called Kṣānti (Patience); distancing oneself from the primary ignorance and delusion of the world, returning to wisdom, following skillful means, this is called Vīrya (Diligence); cutting off all views and hearings, contemplating that all dharmas reach eternal stillness, this is called Samādhi (Concentration); if one eliminates doubts, follows the path of non-thought with equal wisdom, focusing the mind on the path, reaching the honored position of all-knowing, this is called Prajñā (Wisdom); these are the six Pāramitās (Perfections). English version: 'What are the six aspects of Dveṣa-pāramitā (Perfection of Overcoming Enmity)?' If one gives with the hope of reward, giving to sentient beings while harboring resentment, even towards the Dharma treasures, this is called Dāna (Giving); if one cuts off the three afflictions and the path of suffering, vowing to be reborn in Tuṣita (the Pure Land of Maitreya Bodhisattva) and ultimately reach Nirvana, this is called Śīla; harboring resentment towards Bodhisattvas and true sentient beings, this is called Kṣānti; if one follows benevolence and harmony, guiding and teaching others, encouraging them at the right time, accumulating countless merits through diligent practice, as the Bodhisattvas of past lives have vowed, liberating others while being attached to love and affection, thus training oneself to achieve the path, this is called Vīrya; if one speaks of unobstructed Samādhi, the Bodhisattva's proper Samādhi, enabling all beings to attain peace and security, this is called Samādhi; if one seeks wisdom, the root of morality, the ultimate meaning of the path, and the self-existing enlightenment for oneself, yet does not understand the various good meanings, this is called Prajñā; these are the six aspects of Dveṣa-pāramitā. English version: 'What are the six aspects of Saṃgraha-pāramitā (Perfection of Gathering)?' If one encourages others to make vows, gathering merits, this is called Dāna; if one initiates precepts, grasping sentient beings, healing their fundamental problems, this is called Śīla; if one can establish and gather benevolence and harmony, this is called Kṣānti; if one practices diligently according to the seasons, not slacking off or abandoning halfway, this is called Vīrya; entering Samādhi at any time, guiding countless hundreds and thousands of sentient beings, this is called Samādhi; if one eliminates all evils and obstacles with holy wisdom, without any attachment, this is called Prajñā; these are the six aspects of Saṃgraha-pāramitā. English version: 'What are the six aspects of Asaṃgraha-pāramitā (Perfection of Non-Gathering)?' If one gains eloquence through giving, and what one encounters does not increase or decrease because of it, establishing various categories within oneself, this is called Dāna; not enjoying household life, admiring the Bodhisattva's...

道，是曰持戒；若能堪任深要之法而不疑結，是曰忍辱；精暢不依仰人，是曰精進；若以禪思了奉空事思惟人本，遵承道法念無所生，是曰一心；若遭義理及更滅度，所學經典入三昧定消滅罪福，是曰智慧；是為六。

「何謂報應度無極有六事？若能備悉所作佈施，不令缺漏究暢福慶，是曰佈施；若能勤修重將其身具足所應，是曰持戒；其仁和行在所說事究竟成義，是曰忍辱；勤修所行一切吉利無所違失，是曰精進；其以禪定識于往古，前世所處以慧證明，是曰一心；其成聖智頒宣至誠靡所不通，是曰智慧；是為六。

「何謂無報度無極有六事？若有所施建立勤苦，見諸患難輒能覺了，不念獲致無所悕望，是曰佈施；若於中處致百千蓋，建立滅度在於種姓不住顛倒，是曰持戒；若有所修不得身口及心念行，含和柔順，是曰忍辱；所行寂然無有妄想，是曰精進；若以禪思住寂滅地不生想念，是曰一心；慧眼所觀不以滅盡歸無所歸，是曰智慧；是為六。

「何謂自然度無極有六事？若有所興心無所念，是曰佈施；若以其心不悕望報福，是曰持戒；其人無我自然柔和，是曰忍辱；諸所勤修不行二法無有因緣，是曰精進；其在禪定不著內外亦無中間，是曰一心；有所觀察永不分別一切諸法，是曰智慧；是為

【現代漢語翻譯】現代漢語譯本：

『道』，這被稱為持戒（sila，戒律）；如果能夠承受深奧的佛法而不產生疑惑，這被稱為忍辱（ksanti，忍耐）；精進修行不依賴他人，這被稱為精進（virya，努力）；如果通過禪定思維來理解空性，思考人的本源，遵循佛法，並念及無所生，這被稱為一心（samadhi，禪定）；如果遇到義理上的挑戰或者面臨死亡，所學的經典能夠進入三昧（samadhi，禪定）並消除罪業和福報，這被稱為智慧（prajna，智慧）；這就是六種波羅蜜（paramita，到達彼岸）。『什麼是報應度無極的六件事？』如果能夠完備地進行佈施，不使其有缺失，並最終獲得福報，這被稱為佈施（dana，佈施）；如果能夠勤奮修行，重視自身，並具備所應有的品質，這被稱為持戒（sila，戒律）；其仁慈和睦的行為在所說的事情上最終成就意義，這被稱為忍辱（ksanti，忍耐）；勤奮修行所做的一切吉祥之事，沒有違背，這被稱為精進（virya，努力）；通過禪定認識過去，用智慧證明前世所處的狀態，這被稱為一心（samadhi，禪定）；其成就聖智，宣揚至誠，無所不通，這被稱為智慧（prajna，智慧）；這就是六種波羅蜜（paramita，到達彼岸）。『什麼是無報度無極的六件事？』如果有所佈施，建立勤苦，見到各種患難時能夠覺悟，不念及獲得，也沒有任何希望，這被稱為佈施（dana，佈施）；如果在其中遇到百千種障礙，建立滅度，在種姓中不執著，不顛倒，這被稱為持戒（sila，戒律）；如果有所修行，不執著于身口意念的行為，保持溫和柔順，這被稱為忍辱（ksanti，忍耐）；所行寂靜，沒有妄想，這被稱為精進（virya，努力）；如果通過禪定安住于寂滅之地，不生起任何念頭，這被稱為一心（samadhi，禪定）；用慧眼觀察，不以滅盡為歸宿，不執著于任何地方，這被稱為智慧（prajna，智慧）；這就是六種波羅蜜（paramita，到達彼岸）。『什麼是自然度無極的六件事？』如果有所行動，心中沒有念頭，這被稱為佈施（dana，佈施）；如果以其心不希望獲得福報，這被稱為持戒（sila，戒律）；其人無我，自然柔和，這被稱為忍辱（ksanti，忍耐）；所勤修的，不執著於二法，沒有因緣，這被稱為精進（virya，努力）；其在禪定中，不執著于內外，也沒有中間，這被稱為一心（samadhi，禪定）；有所觀察，永遠不分別一切諸法，這被稱為智慧（prajna，智慧）；這就是六種波羅蜜（paramita，到達彼岸）。

【English Translation】 English version:

'The Way,' this is called Sila (precepts); if one can endure the profound Dharma without doubt or attachment, this is called Ksanti (patience); diligently practicing without relying on others, this is called Virya (effort); if through meditative thought one understands emptiness, contemplates the origin of beings, follows the Dharma, and is mindful of non-arising, this is called Samadhi (concentration); if encountering challenges in doctrine or facing death, the learned scriptures can enter Samadhi and eliminate sins and merits, this is called Prajna (wisdom); these are the six Paramitas (perfections). 'What are the six aspects of the Paramita of Retribution?' If one can fully perform Dana (giving), without any deficiency, and ultimately attain blessings, this is called Dana; if one can diligently cultivate, value oneself, and possess the necessary qualities, this is called Sila; one's benevolent and harmonious actions ultimately achieve meaning in what is said, this is called Ksanti; diligently cultivating all auspicious actions without any violation, this is called Virya; through Samadhi, recognizing the past, and using wisdom to verify the state of previous lives, this is called Samadhi; one who achieves sacred wisdom, proclaims sincerity, and is all-knowing, this is called Prajna; these are the six Paramitas. 'What are the six aspects of the Paramita of Non-Retribution?' If one gives, establishes diligence, and when seeing various hardships, can awaken, without thinking of gain or having any hope, this is called Dana; if in the midst of encountering hundreds of thousands of obstacles, establishing liberation, not clinging to lineage, and not being inverted, this is called Sila; if one cultivates without clinging to the actions of body, speech, and mind, maintaining gentleness and harmony, this is called Ksanti; one's actions are tranquil, without delusion, this is called Virya; if through Samadhi, one abides in the place of extinction, without generating any thoughts, this is called Samadhi; observing with the eye of wisdom, not taking extinction as the final destination, and not clinging to any place, this is called Prajna; these are the six Paramitas. 'What are the six aspects of the Paramita of Naturalness?' If one acts without any thought in mind, this is called Dana; if one's mind does not hope for blessings, this is called Sila; one is selfless and naturally gentle, this is called Ksanti; what one diligently cultivates does not cling to duality, and has no cause or condition, this is called Virya; in Samadhi, one does not cling to the inside, outside, or middle, this is called Samadhi; observing without ever distinguishing all dharmas, this is called Prajna; these are the six Paramitas.

六。

「何謂無所有度無極有六事？其心不念于當來事所建立福，是曰佈施；解於一切周旋三界如幻如化，是曰持戒；若眾善想若無善想，常抱仁和心不懷此，是曰忍辱；若修行道而無所行，是曰精進；在於三界無所悕望，其心所在普歸將護一切眾生，是曰一心；若不想有為不想無為造如是行，是曰智慧；是為六。

「何謂廣普度無極有六事？勸化無數百千眾生，使舍慳吝而好給與，是曰佈施；所禁順業普同一切，是曰持戒；所行方便靡不堪任，是曰忍辱；若能建立住四意止而不懈怠，是曰精進；若不慳吝將護六事，存於道法而不回還，能懷來致八萬四千諸三昧行，是曰一心；若能覺了一切塵勞結滯之業，誓願聖明，是曰智慧；是為六。

「何謂華度無極有六事？若有所施將慎六情不回道法，是曰佈施；常行恭恪所施謙下而不輕慢，是曰持戒；若能堪任決諸結縛裂眾羅網，是曰忍辱；其勤修行應病與藥不墮罪蓋，是曰精進；捐棄自大奉無蓋慈，是曰一心；若以聖慧有所頒宣無能當者，是曰智慧；是為六。

「何謂無量度無極有六事？若有所惠常合智慧，是曰佈施；以無量禁常行謹慎無所犯負，是曰持戒；所行仁和致三脫門，勸助此己不墮色想，是曰忍辱；若以勤修致四意斷，是曰精進；若以

【現代漢語翻譯】現代漢語譯本「什麼是無所有度無極的六件事？心中不執著于未來所建立的福德，這稱為佈施；理解一切在三界中的流轉都如幻如化，這稱為持戒；無論是善念還是無善念，都常懷仁愛平和之心而不執著於此，這稱為忍辱；如果修行道而無所執著于所行，這稱為精進；在三界中無所希求，心之所向普遍關愛一切眾生，這稱為一心；如果不想有為也不想無為，而行如是之行，這稱為智慧；這就是六件事。「什麼是廣普度無極的六件事？勸化無數百千眾生，使他們捨棄慳吝而樂於給予，這稱為佈施；所禁止的順業普遍與一切相同，這稱為持戒；所行方便沒有不能勝任的，這稱為忍辱；如果能夠建立並安住於四意止而不懈怠，這稱為精進；如果不慳吝，關愛六事，存於道法而不退轉，能夠懷抱並達到八萬四千種三昧行，這稱為一心；如果能夠覺悟一切塵勞結滯之業，發誓愿達到聖明，這稱為智慧；這就是六件事。「什麼是華度無極的六件事？如果有所施捨，將謹慎對待六情而不違背道法，這稱為佈施；常常恭敬謙遜，所施捨的謙卑而不輕慢，這稱為持戒；如果能夠堪忍，決斷各種束縛，破裂各種羅網，這稱為忍辱；勤奮修行，應病與藥，不墮入罪惡的覆蓋，這稱為精進；捨棄自大，奉行無蓋的慈悲，這稱為一心；如果以聖慧有所宣說，無人能夠抵擋，這稱為智慧；這就是六件事。「什麼是無量度無極的六件事？如果有所施惠，常常與智慧相應，這稱為佈施；以無量的禁戒，常常謹慎行事，沒有犯錯，這稱為持戒；所行的仁愛平和，達到三解脫門，勸助自己不墮入色想，這稱為忍辱；如果以勤奮修行達到四意斷，這稱為精進；如果以

【English Translation】 English version 「What are the six things of immeasurable liberation without attachment? When the mind does not dwell on the merit established in the future, this is called giving; understanding that all cycles in the three realms are like illusions and transformations, this is called keeping precepts; whether with good thoughts or without good thoughts, always embracing a benevolent and peaceful heart without clinging to it, this is called patience; if one practices the path without attachment to what is practiced, this is called diligence; having no desires in the three realms, with the mind universally caring for all sentient beings, this is called one-pointedness; if one does not think of the conditioned nor the unconditioned, but acts accordingly, this is called wisdom; these are the six things. 「What are the six things of vast and universal liberation without attachment? Persuading countless hundreds and thousands of sentient beings to abandon stinginess and be willing to give, this is called giving; the prohibited actions are universally the same for all, this is called keeping precepts; the skillful means employed are all capable of being accomplished, this is called patience; if one can establish and abide in the four right efforts without being lazy, this is called diligence; if one is not stingy, cherishes the six things, remains in the Dharma without turning back, and can embrace and attain the eighty-four thousand samadhi practices, this is called one-pointedness; if one can awaken to all the defilements and attachments of karma, and vows to attain enlightenment, this is called wisdom; these are the six things. 「What are the six things of glorious liberation without attachment? If one gives, one will be cautious with the six senses and not violate the Dharma, this is called giving; always being respectful and humble, giving with humility and without arrogance, this is called keeping precepts; if one can endure, resolve all bonds, and break all nets, this is called patience; diligently practicing, giving medicine according to the illness, and not falling into the cover of sin, this is called diligence; abandoning self-importance and practicing boundless compassion, this is called one-pointedness; if one speaks with sacred wisdom and no one can oppose it, this is called wisdom; these are the six things. 「What are the six things of immeasurable liberation without attachment? If one bestows benefits, always in accordance with wisdom, this is called giving; with immeasurable precepts, always acting cautiously, without committing any faults, this is called keeping precepts; the practice of benevolence and peace leads to the three doors of liberation, encouraging oneself not to fall into the perception of form, this is called patience; if one attains the four right exertions through diligent practice, this is called diligence; if one

禪思奉行慈愍致七覺意，是曰一心；若以聖慧修立悲哀致八道行，是曰智慧；是為六。

「何謂慕求度無極有六事？若能出家求缽衣服輒而得之，是曰佈施；其行止足功勛戒具，是曰持戒；致功德藏斷眾患難生死之厄，若作國王，夫人、侍女有所施與，聞之默然不以懷恨，是曰忍辱；求眾利義積功累德方便勤苦，從錠光佛來若有所施，乃至於今而不懈惓，是曰精進；若勸嘆人而順其意曉眾塵勞，是曰一心；若以順時勸無上慧，以是三昧致最正覺，欲度眾生而隨順之，是曰智慧；是為六。

「何謂厭度無極有六事？若有所施致於貧匱逮長者寶，是曰佈施；若以持戒遵修十善，不以厭之乃勸化人，是曰持戒；若漸護禁啟受道力而獨寂爾，是曰忍辱；若不遠舍所想恩德而犯妄想欲至勤修，是曰精進；若以禪思而至棄捐一切非法，是曰一心；若生苦惱在於三界說己身慧，是曰智慧；是為六。

「何謂妙樂度無極有六事？所施福報來生人間，一切所欲皆以豐富而不自大，是曰佈施；所奉禁戒生於天上，若於人間壽命常長，是曰持戒；所謂得人若能逮致無所從生法忍，是曰忍辱；所進勤修不虛方便必如至行，是曰精進；所云禪思棄于內外因緣之報，其所生處輒如真諦所行如願，是曰一心；其智慧意無所妄相，是

【現代漢語翻譯】現代漢語譯本禪修時奉行慈悲之心，以達到七覺支，這稱為一心；如果以聖潔的智慧修習，建立悲憫之心，以達到八正道，這稱為智慧；這是第六種。『什麼是追求度無極的六件事？如果能夠出家，尋求缽和衣服就能輕易得到，這稱為佈施；其行為舉止符合戒律，功德圓滿，這稱為持戒；獲得功德寶藏，斷除眾生的苦難和生死的厄運，如果身為國王，對於夫人、侍女的施捨，聽聞后默然不語，不懷恨意，這稱為忍辱；爲了眾生的利益，積累功德，勤奮努力，從錠光佛以來，如果有所施捨，直到現在都不懈怠，這稱為精進；如果勸導他人，順應他們的意願，開導他們擺脫塵世的煩惱，這稱為一心；如果順應時機，勸導他人追求無上智慧，以這種三昧達到最正覺，想要度化眾生而順應他們，這稱為智慧；這是第六種。『什麼是厭離度無極的六件事？如果有所施捨，導致貧困，卻能獲得長者的寶藏，這稱為佈施；如果持守戒律，遵循十善，不厭倦，反而勸化他人，這稱為持戒；如果逐漸守護禁戒，開啟接受道的力量，而獨自寂靜，這稱為忍辱；如果不捨棄所想的恩德，而犯下妄想，想要勤奮修行，這稱為精進；如果通過禪修而達到捨棄一切非法，這稱為一心；如果產生苦惱，處於三界之中，宣說自己的智慧，這稱為智慧；這是第六種。『什麼是妙樂度無極的六件事？所施捨的福報，來生在人間，一切所求都能富足，而不自大，這稱為佈施；所奉行的禁戒，使人出生在天上，如果在人間壽命長久，這稱為持戒；所謂得到人，如果能夠獲得無所從來法忍，這稱為忍辱；所精進的修行，不虛妄，必定能達到真實的行為，這稱為精進；所謂禪修，捨棄內外因緣的報應，其所生之處，都如真諦所行，如願以償，這稱為一心；其智慧之意，沒有虛妄的表象，這

【English Translation】 English version Practicing compassion in meditation to attain the seven factors of enlightenment is called 'one-pointedness'; if one cultivates with sacred wisdom, establishing compassion to attain the eightfold path, this is called 'wisdom'; this is the sixth. 'What are the six things for seeking to cross the boundless? If one can leave home and easily obtain a bowl and robes, this is called 'giving'; one's conduct and actions are in accordance with the precepts, and one's merits are complete, this is called 'observing precepts'; obtaining a treasure of merit, cutting off the suffering and the cycle of birth and death of sentient beings, if one is a king, upon hearing of the giving of his wives and maids, one remains silent and does not harbor resentment, this is called 'patience'; for the benefit of sentient beings, accumulating merit, diligently striving, from the time of Dipankara Buddha, if there has been giving, until now without being lazy, this is called 'diligence'; if one persuades others, complying with their wishes, guiding them to be free from worldly afflictions, this is called 'one-pointedness'; if one persuades others to seek supreme wisdom at the right time, using this samadhi to attain the most perfect enlightenment, wanting to liberate sentient beings and complying with them, this is called 'wisdom'; this is the sixth. 'What are the six things for renouncing to cross the boundless? If one gives, leading to poverty, yet one can obtain the treasures of an elder, this is called 'giving'; if one upholds the precepts, follows the ten virtues, without being weary, but instead persuading others, this is called 'observing precepts'; if one gradually guards the precepts, opens up to receive the power of the path, and remains alone in silence, this is called 'patience'; if one does not abandon the kindness one has thought of, but commits delusion, wanting to diligently cultivate, this is called 'diligence'; if through meditation one reaches the point of abandoning all that is unlawful, this is called 'one-pointedness'; if one experiences suffering, being in the three realms, proclaiming one's own wisdom, this is called 'wisdom'; this is the sixth. 'What are the six things for the bliss of crossing the boundless? The merit of giving, in the next life, one is born in the human realm, all that one desires is abundant, and one is not arrogant, this is called 'giving'; the precepts one upholds, cause one to be born in the heavens, if in the human realm, one's life is long, this is called 'observing precepts'; so-called obtaining a person, if one can attain the forbearance of the non-origination of dharmas, this is called 'patience'; the diligent cultivation one advances, is not false, and one will surely reach true conduct, this is called 'diligence'; so-called meditation, abandoning the retribution of internal and external causes, the place where one is born, is like the truth, and one's actions are as one wishes, this is called 'one-pointedness'; the intention of wisdom, has no false appearances, this

曰智慧；是為六。

「何謂無樂度無極有六事？有所救之無所望施，不捨眾見，是曰佈施；雖家奉禁而有舍家不貪世榮，是曰持戒；其行柔軟而不懷恨，是曰忍辱；所奉修行勤苦難樂，是曰精進；禪棄等分致於苦惱，想眾縛著與難合會，是曰一心；若於聖慧有顛倒想，雖為諸苦不從法行，是曰智慧；是為六。」

賢劫經卷第二大正藏第 14 冊 No. 0425 賢劫經

賢劫經卷第三

西晉月氏三藏竺法護譯

聞持品第九

佛告喜王菩薩：「何謂聞持度無極有六事？見眾窮厄不能自濟，若宣法施，伏已致寶使眾人聞，是曰佈施；常以德本眾善之行，既自身行復勸他人，若聞不持致大財富，是曰持戒；若聞善說能忍眾苦不以為惱，假使菩薩若為梵志，悉從愚人得有所聞，修十二年興發建立無上大道，覺了所生，是曰忍辱；若能精進捐棄家業不以為難，是曰精進；其解無常而聞因緣不以懈廢，是曰一心；學無有師，方便平等於諸憎愛，是曰智慧；是為六。

「何謂生死長度無極有六事？若惠施主得無所從生法忍，是曰佈施；其能依猗無極大哀，是曰持戒；設以柔和勸慕弘誓，是曰忍辱；若以博聞施於一切，是曰精進；假使寂然加於無我，是曰一心；若以諸下縱使仆

【現代漢語翻譯】現代漢語譯本：

稱為智慧；這是第六項。

『什麼叫做無樂度無極的六件事？有所救助卻不期望回報，不捨棄眾生，這叫做佈施；雖然在家遵守戒律，卻有捨棄家庭不貪圖世俗榮華的心，這叫做持戒；行為柔和而不懷恨，這叫做忍辱；所奉行的修行勤苦而難以快樂，這叫做精進；禪定拋棄等分，導致苦惱，想像眾生被束縛難以解脫，這叫做一心；如果對於聖慧有顛倒的想法，即使遭受各種痛苦也不按照佛法修行，這叫做智慧；這就是六項。』佛告訴喜王菩薩：『什麼叫做聞持度無極的六件事？看到眾生窮困危難不能自救，如果宣講佛法，使他們獲得財富，讓眾人聽聞，這叫做佈施；常常以德行為根本，行各種善事，自己修行也勸導他人，如果聽聞佛法而不持守，就會導致巨大的損失，這叫做持戒；如果聽聞善法，能夠忍受各種痛苦而不感到煩惱，即使菩薩化身為梵志，從愚人那裡聽到佛法，修行十二年，興起建立無上大道，覺悟所生，這叫做忍辱；如果能夠精進，捨棄家業而不感到困難，這叫做精進；理解無常，聽聞因緣而不懈怠廢棄，這叫做一心；學習沒有老師，方便平等對待所有憎恨和喜愛，這叫做智慧；這就是六項。』『什麼叫做生死長度無極的六件事？如果佈施的主人得到無所從來生的法忍，這叫做佈施；如果能夠依靠無上的大悲心，這叫做持戒；如果用柔和的態度勸導人們發弘大的誓願，這叫做忍辱；如果用廣博的知識佈施給一切眾生，這叫做精進；如果能夠寂靜無為，加上無我的境界，這叫做一心；如果用各種低下的手段縱容僕人，'

【English Translation】 English version:

It is called wisdom; this is the sixth.

'What are the six things called immeasurable joyless crossing? To help others without expecting anything in return, not abandoning sentient beings, this is called giving; although observing precepts at home, having the mind to renounce the family and not covet worldly glory, this is called keeping precepts; acting gently without holding grudges, this is called patience; the practice one adheres to is diligent and difficult to enjoy, this is called diligence; meditation abandons equality, leading to suffering, imagining sentient beings are bound and difficult to liberate, this is called one-pointedness; if one has inverted thoughts about holy wisdom, even if suffering all kinds of pain, one does not practice according to the Dharma, this is called wisdom; these are the six.' The Buddha told Bodhisattva Joy King: 'What are the six things called immeasurable hearing and holding? Seeing sentient beings in poverty and distress unable to save themselves, if one proclaims the Dharma, enabling them to gain wealth, and letting everyone hear it, this is called giving; always taking virtuous conduct as the foundation, practicing all kinds of good deeds, practicing oneself and also encouraging others, if one hears the Dharma but does not uphold it, it will lead to great loss, this is called keeping precepts; if one hears the good Dharma, is able to endure all kinds of suffering without feeling troubled, even if a Bodhisattva transforms into a Brahmin, hearing the Dharma from foolish people, practicing for twelve years, arising and establishing the unsurpassed path, awakening to what is born, this is called patience; if one is able to be diligent, abandoning family affairs without feeling difficulty, this is called diligence; understanding impermanence, hearing about causes and conditions without being lazy and abandoning practice, this is called one-pointedness; learning without a teacher, using skillful means to treat all hatred and love equally, this is called wisdom; these are the six.' 'What are the six things called immeasurable length of birth and death? If the giver obtains the Dharma-patience of no arising from anywhere, this is called giving; if one is able to rely on immeasurable great compassion, this is called keeping precepts; if one uses gentle attitude to encourage people to make great vows, this is called patience; if one uses extensive knowledge to give to all sentient beings, this is called diligence; if one is able to be silent and non-active, adding the state of no-self, this is called one-pointedness; if one uses all kinds of lowly means to indulge servants,'

從，教誨忍和禪思弘聖，是曰智慧；是為六。

「何謂無斷度無極有六事？若以所施興立四恩救濟危厄，是曰佈施；護身口心常謹慎三，是曰持戒；其以人宜身心和同，志逮法忍四事和業，是曰忍辱；若用勤修四意斷者，無所中傷，皆由學是建立至真，是曰精進；其用寂靜逮四意止者，是曰一心；若以聖明修四諦事無復虛偽，是為智慧；是為六。

「何謂欲樂純熟度無極有六事？一切所有施而不吝，是曰佈施；開化功勛見空脫門，是曰持戒；若以至德教訓用化戒禁，在於行業心生其上，開度眾生顯以斯戒，以忍順意而有殊特人和能受，是曰忍辱；其以用法隨時開化若干品訓，是曰精進；曉了時宜奉行慈心，行四等意斷他苦樂，是曰一心；所欲訓誨眾生一切哀護應法，其所至宜隨時不失，是曰智慧；是為六。

「何謂禪定度無極有六事？若建所施在在所欲不能違者，是曰佈施；心懷謹慎棄眾不可，是曰持戒；仁任和忍諸法自然入于和忍，是曰忍辱；一心勤修思惟建立，處所悉散毀滅諸非，是曰精進；若以禪思聞所棄捐，身口心安承諸智明，是曰一心；若蠲除欲以聖明德去眾穢行，是曰智慧；是為六。

「何謂神通度無極有六事？若以燈施因得其報天眼徹視，是曰佈施；其奉禁戒專精聽經，無所

【現代漢語翻譯】現代漢語譯本從教誨忍辱和禪思中弘揚聖道，這被稱為智慧；這是第六種。『什麼是無斷度無極的六件事？如果用所施捨的財物來興立四恩，救濟危難，這稱為佈施；守護身口意，常常謹慎這三方面，這稱為持戒；如果用適合人的方式使身心和諧，志向達到法忍的四種和合之業，這稱為忍辱；如果用勤奮修習四種意念的斷除，不受任何傷害，都是因為學習這種建立至真的道理，這稱為精進；如果用寂靜達到四種意念的止息，這稱為一心；如果用聖明的智慧修習四諦的道理，不再有虛偽，這稱為智慧；這是第六種。『什麼是欲樂純熟度無極的六件事？把一切所有的都施捨而不吝嗇，這稱為佈施；開啟教化功勛，見到空脫之門，這稱為持戒；如果用至高的德行教訓，用教化戒律，在行為上心中生起對戒律的尊重，開導眾生，用這種戒律來顯明，用忍辱順應心意，從而有特殊的人和能夠接受，這稱為忍辱；如果用佛法隨時開導教化各種品類的人，這稱為精進；明白時機，奉行慈悲心，實行四等心意，斷除他人的痛苦和快樂，這稱為一心；所要教訓的一切眾生，都應當哀憐保護，符合佛法，所到達的地方都應當適時而不失誤，這稱為智慧；這是第六種。『什麼是禪定度無極的六件事？如果建立所施捨的，在任何地方都不能違背，這稱為佈施；心中懷著謹慎，捨棄一切不應該做的，這稱為持戒；以仁愛和忍耐對待一切，諸法自然進入和忍的狀態，這稱為忍辱；一心勤奮修習，思惟建立，所處的地方都散滅一切非理，這稱為精進；如果用禪思聽聞所捨棄的，身口意安穩，接受諸種智慧的明瞭，這稱為一心；如果去除慾望，用聖明的德行去除一切污穢的行為，這稱為智慧；這是第六種。『什麼是神通度無極的六件事？如果用燈施，因此得到天眼徹視的果報，這稱為佈施；如果奉行禁戒，專心聽經，沒有

【English Translation】 English version From teaching forbearance and meditation, the holy path is promoted, this is called wisdom; this is the sixth. 'What are the six things of uninterrupted and limitless practice? If one uses what is given to establish the four graces and rescue those in danger, this is called giving; guarding one's body, mouth, and mind, always being cautious in these three aspects, this is called keeping precepts; if one uses ways that are suitable for people to harmonize body and mind, and one's aspiration reaches the four harmonious actions of Dharma forbearance, this is called forbearance; if one uses diligent practice to cut off the four thoughts, not being harmed by anything, all because of learning this establishment of the ultimate truth, this is called diligence; if one uses stillness to reach the cessation of the four thoughts, this is called one-pointedness; if one uses holy wisdom to practice the four noble truths, no longer having falsehood, this is called wisdom; this is the sixth. 'What are the six things of the perfection of desire and joy without limit? Giving away everything one has without being stingy, this is called giving; opening up the merit of teaching and seeing the gate of emptiness and liberation, this is called keeping precepts; if one uses supreme virtue to teach, using the precepts of teaching, in one's actions, one's heart gives rise to respect for the precepts, guiding sentient beings, using these precepts to make them manifest, using forbearance to accord with one's heart, thereby having special people who are able to accept, this is called forbearance; if one uses the Dharma to teach and guide various kinds of people at any time, this is called diligence; understanding the right time, practicing compassion, practicing the four immeasurable minds, cutting off the suffering and joy of others, this is called one-pointedness; all sentient beings that one wants to teach should be pitied and protected, in accordance with the Dharma, and where one arrives should be timely and without error, this is called wisdom; this is the sixth. 'What are the six things of the perfection of meditation without limit? If one establishes what is given, and cannot violate it in any place, this is called giving; holding caution in one's heart, abandoning all that should not be done, this is called keeping precepts; treating everything with kindness and patience, all dharmas naturally enter the state of harmony and patience, this is called forbearance; diligently practicing with one-pointedness, contemplating and establishing, the place where one is disperses all that is unreasonable, this is called diligence; if one uses meditation to hear what is abandoned, one's body, mouth, and mind are stable, accepting the clarity of all wisdom, this is called one-pointedness; if one removes desire, using holy virtue to remove all defiled actions, this is called wisdom; this is the sixth. 'What are the six things of the perfection of supernatural powers without limit? If one uses the giving of lamps, and thereby obtains the result of heavenly eyes that can see through everything, this is called giving; if one upholds the precepts, concentrates on listening to the scriptures, without

毀犯致天耳聽，是曰持戒；仁和無二以用勸助因發道意，是曰忍辱；成就逮得識念宿命過去世事，神通自然為眾生故處在世間，積功累德每生自克，是曰精進；懷來神通神足變化難逮無極，舍諸識著受平等禪，是曰一心；以逮斯恩因緣之報，以慧神通消滅眾垢，因其三昧究暢聖明，是曰智慧盡諸漏矣；是為六。

「何謂世人巧便度無極有六事？不能勸學諸度無極，唯慕世俗巧術之宜，俱技他行，巧術所施使人修德，是曰佈施；后當得報，使無數人愛樂務道，是曰持戒；能使一切技術巧便，皆達無餘靡不通暢，是曰忍辱；其速奉行菩薩之法能令成就，是曰精進；若心以好，是曰一心；咨受道法，是曰智慧；是為六。

「何謂慈愍護養一切度無極有六事？若以心護一切眾生以慈心施，是曰佈施；用眾生故不貪己身，以是持戒以時誓願，因得自在所生之處，訓化眾生因奉善事而建立道，是曰持戒；猶過去王名曰摩調，所興精進愁思勤修遵承隨時，是曰忍辱；若作國王人求截頭心不發恚，無央數人得生天上，以是精進若能堪任，復致財業以與開導，是曰精進；其不逸禪無所藏匿消滅六情，是曰一心；設用聖慧示無數眾，人皆啟受報應大果，眾德六事諸所塵垢，勇猛所報為不見侵，不以過去而有增損，是曰智慧；是

【現代漢語翻譯】現代漢語譯本毀犯戒律卻能使天耳聽到，這叫做持戒；以仁愛和合的心，不分彼此地勸導他人發起修道之心，這叫做忍辱；成就並獲得能夠憶念宿命過去世事的能力，以神通自然地爲了眾生而處在世間，積累功德，每生都能自我剋制，這叫做精進；懷有神通，神足變化難以企及，捨棄各種執著，接受平等禪定，這叫做一心；憑藉所獲得的恩惠和因緣果報，以智慧神通消滅各種污垢，通過禪定達到通達聖明的境界，這叫做智慧，從而斷盡一切煩惱；這就是六度。『什麼是世人巧妙方便地度過無極的六件事？』不能勸導學習各種度無極的法門，只羨慕世俗的技巧和便利，以及其他各種技藝，用技巧來引導他人修德，這叫做佈施；將來會得到回報，使無數人喜愛並致力於修道，這叫做持戒；能夠使一切技術和技巧都達到無餘，沒有不通達的，這叫做忍辱；迅速奉行菩薩的法門並能使其成就，這叫做精進；如果心懷善意，這叫做一心；接受並學習佛法，這叫做智慧；這就是六事。『什麼是慈悲憐憫護養一切的六種度無極？』如果以慈悲心護持一切眾生，並以慈悲心佈施，這叫做佈施；爲了眾生而不貪戀自身，因此持守戒律，並按時發願，從而在所生之處獲得自在，教化眾生奉行善事並建立道業，這叫做持戒；就像過去有一位國王名叫摩調（Māndhātar，古印度傳說中的轉輪聖王），他所興起的精進，憂愁思慮，勤奮修行，遵從並隨時奉行，這叫做忍辱；如果作為國王，有人請求砍下他的頭，他心中不生嗔恨，無數人因此得生天上，因此精進如果能夠勝任，又能獲得財富並用來開導他人，這叫做精進；不放逸于禪定，沒有隱藏，消滅六情（眼、耳、鼻、舌、身、意），這叫做一心；如果運用聖慧開示無數人，人們都接受並獲得巨大的果報，各種功德和六事所帶來的塵垢，以勇猛精進所獲得的果報是不會被侵犯的，不會因為過去而有所增減，這叫做智慧；這就是六度。

【English Translation】 English version To violate precepts yet be heard by the heavenly ear, this is called 'holding precepts'; to use kindness and harmony, without discrimination, to encourage others to develop the aspiration for the path, this is called 'patience'; to achieve and obtain the ability to recall past lives, using supernatural powers naturally to dwell in the world for the sake of sentient beings, accumulating merit and virtue, and being self-disciplined in each life, this is called 'diligence'; to possess supernatural powers, with divine feet transformations that are difficult to reach, abandoning all attachments, and accepting equal samadhi, this is called 'one-pointedness'; relying on the grace and karmic retribution obtained, using wisdom and supernatural powers to eliminate various defilements, and through samadhi to reach the realm of clear understanding, this is called 'wisdom', thereby ending all afflictions; these are the six perfections. 『What are the six things by which worldly people skillfully and conveniently cross the boundless?』 Unable to encourage the study of the various perfections, they only admire worldly skills and conveniences, as well as various other arts, using skills to guide others to cultivate virtue, this is called 'giving'; in the future, they will receive retribution, causing countless people to love and devote themselves to the path, this is called 'holding precepts'; to be able to make all techniques and skills reach without remainder, with nothing not understood, this is called 'patience'; to quickly practice the bodhisattva's path and be able to achieve it, this is called 'diligence'; if the mind is benevolent, this is called 'one-pointedness'; to receive and learn the Dharma, this is called 'wisdom'; these are the six things. 『What are the six perfections of compassionately protecting and nurturing all?』 If one protects all sentient beings with a compassionate heart, and gives with a compassionate heart, this is called 'giving'; for the sake of sentient beings, not being greedy for oneself, therefore upholding precepts, and making vows on time, thereby obtaining freedom in the place of birth, teaching sentient beings to practice good deeds and establish the path, this is called 'holding precepts'; like a past king named Māndhātar (a legendary Chakravartin king in ancient India), the diligence he aroused, his worries and thoughts, his diligent practice, following and practicing at all times, this is called 'patience'; if as a king, someone asks to cut off his head, he does not generate anger in his heart, and countless people are thus born in the heavens, therefore, if diligence is capable, and one can obtain wealth and use it to guide others, this is called 'diligence'; not being lax in samadhi, without hiding, eliminating the six senses (eye, ear, nose, tongue, body, mind), this is called 'one-pointedness'; if one uses holy wisdom to teach countless people, and people all accept and obtain great retribution, the dust and defilements brought by various merits and the six things, the retribution obtained through courageous diligence will not be violated, and will not be increased or decreased because of the past, this is called 'wisdom'; these are the six perfections.

為六。

「何謂行哀度無極有六事？以能佈施心自發念，欲使眾生一切普安，是曰佈施；若棄他人不自厭身悉散眾結，是曰持戒；若能忍己罵詈杖捶悉以能忍，亦化他人令忍，是曰忍辱；若以精進具眾德本，不以患厭度無極眾，又以專精勸諸人眾使出家學，是曰精進；若厭惡趣愛樂禪思功勛究竟，是曰一心；愍哀凈除一切惡露而不懈廢，所興法施訓化眾生，是曰智慧；是為六。

「何謂歡喜度無極有六事？若能行恩其心悅豫而不懷恨，是曰佈施；篤信守禁而致善德，是曰持戒；若以柔和成就慚愧不報粗獷，是曰忍辱；若以勤修心無瞋恨，自護安彼而善思惟不懷湯火，是曰精進；若樂寂然其心清凈，建立成就斷眾貪慾，是曰一心；有所惠施心無所猗，奉行道法休息望報，觀于智慧而受覺意，選覺意已遵修無愿建立脫門，不處顛倒無所傷害，是曰智慧；是為六。

「何謂勸護度無極有六事？若有所施心無所著，奉平等法不懷妄想，是曰佈施；若以謹慎親諸覺意，心受精進不懷惱熱，是曰持戒；行無所想心志顯明，其內外安棄諸貪羨，是曰忍辱；曉了有為觀于無為心不處二，是曰精進；若以禪思觀察勢力，寂然精進，在所游至為一切首，是曰一心；若信聖明遵修道義，無極哀故開化餘人，是曰智慧；是為

【現代漢語翻譯】現代漢語譯本什麼是行哀度無極的六件事？以能夠佈施的心自發念頭，想要使一切眾生普遍安樂，這叫做佈施；如果捨棄他人而不厭惡自身，完全散去各種煩惱，這叫做持戒；如果能夠忍受別人謾罵、毆打，都能夠忍受，也教化他人令其忍耐，這叫做忍辱；如果以精進具足各種功德根本，不因患難而厭倦度化無量眾生，又以專心精進勸導眾人出家學習，這叫做精進；如果厭惡惡道，喜愛禪定思惟，功勛究竟，這叫做一心；憐憫哀傷，清凈去除一切污穢而不懈怠，所興起的法施教化眾生，這叫做智慧；這就是六件事。什麼是歡喜度無極的六件事？如果能夠施行恩惠，內心喜悅而不懷恨，這叫做佈施；篤信守戒而達到善德，這叫做持戒；如果以柔和成就慚愧，不報復粗暴，這叫做忍辱；如果以勤奮修行，內心沒有嗔恨，自己保護安穩他人，並且善於思考而不懷有如湯火般的怨恨，這叫做精進；如果喜愛寂靜，內心清凈，建立成就，斷除各種貪慾，這叫做一心；有所施捨，內心沒有執著，奉行道法，不求回報，觀察智慧而接受覺悟的意念，選擇覺悟的意念后，遵循修行無愿，建立解脫之門，不處在顛倒，沒有傷害，這叫做智慧；這就是六件事。什麼是勸護度無極的六件事？如果有所施捨，內心沒有執著，奉行平等之法而不懷有妄想，這叫做佈施；如果以謹慎親近各種覺悟的意念，內心接受精進而不懷有惱熱，這叫做持戒；行為沒有妄想，心志顯明，內心外在都安穩，捨棄各種貪婪羨慕，這叫做忍辱；明白有為法，觀察無為法，內心不處在二元對立，這叫做精進；如果以禪定思惟觀察力量，寂靜精進，在所到達之處都成為首領，這叫做一心；如果相信聖明，遵循修行道義，因為無量的慈悲而開導教化其他人，這叫做智慧；這就是六件事。

【English Translation】 English version What are the six aspects of 'acting with sorrow' (行哀) in the perfection of transcendence (度無極)? To initiate the thought of giving with a mind capable of generosity, desiring to bring universal peace to all beings, this is called giving (佈施, dana); if one abandons others without loathing oneself, completely scattering all knots of affliction, this is called upholding precepts (持戒, sila); if one can endure others' scolding and beatings, and also teach others to endure, this is called patience (忍辱, ksanti); if one cultivates all virtuous roots with diligence, not wearying of liberating countless beings, and also diligently encourages others to leave home and study, this is called diligence (精進, virya); if one detests evil paths and loves meditative contemplation, achieving ultimate merit, this is called one-pointedness (一心, ekagrata); compassionately purifying all defilements without laziness, and teaching the Dharma to guide beings, this is called wisdom (智慧, prajna); these are the six. What are the six aspects of 'joyful' (歡喜) in the perfection of transcendence? If one can bestow kindness with a joyful heart and without resentment, this is called giving; firmly believing and upholding precepts to attain virtuous merit, this is called upholding precepts; if one achieves shame and remorse with gentleness, not retaliating with harshness, this is called patience; if one cultivates diligently without anger, protecting oneself and others, and thinking well without harboring resentment like boiling water, this is called diligence; if one loves tranquility with a pure mind, establishing achievement, and cutting off all desires, this is called one-pointedness; if one gives without attachment, practicing the Dharma without seeking reward, observing wisdom and receiving the intention of awakening, choosing the intention of awakening and following the practice of non-desire, establishing the gate of liberation, not dwelling in delusion, and without harm, this is called wisdom; these are the six. What are the six aspects of 'encouraging and protecting' (勸護) in the perfection of transcendence? If one gives without attachment, practicing the Dharma of equality without delusion, this is called giving; if one carefully approaches the intentions of awakening, accepting diligence without agitation, this is called upholding precepts; acting without delusion, with a clear mind, both internally and externally at peace, abandoning all greed and envy, this is called patience; understanding conditioned phenomena and observing unconditioned phenomena, not dwelling in duality, this is called diligence; if one observes power through meditative contemplation, being tranquil and diligent, becoming the leader wherever one goes, this is called one-pointedness; if one believes in the holy teachings, following the practice of the Dharma, and out of boundless compassion, guiding and teaching others, this is called wisdom; these are the six.

六。

「何謂勸邪見度無極有六事？若在雜碎諸外異學，入其祠祀順從其意而開化之，猶如隨藍梵志所興福德之業，是曰佈施；若顛倒戒眾賊集會，為賊所牽，而顯其行緣斯化度，是曰持戒；若在眾雜若干惱行，而來犯之不以患厭，是曰忍辱；有所施與若入世俗不與同塵，而為頒宣寂然之義，是曰精進；若興禪思游在冥中而樂於此，樂無所樂以法樂之，是曰一心；若梵志像欲化眾生，隨其所順行而訓誨之，是曰智慧；是為六。

「何謂勸正見度無極有六事？若入習俗為設法教，佈施得福持戒生天，所作善惡皆有果報，以此濟之，是曰佈施；若世無佛，菩薩未曾隨惡友教，是曰持戒；菩薩清凈鮮白無瑕猶如雪山生好樹木，曾有諸天鬼神眾龍而遊樂中，是曰忍辱；所奉勤修除去彼我，譬如賈客而遠遊行有所成辦，是曰精進；若以智慧修治四禪亦無所護，是曰一心；若以聖明多所愍傷，一切眾生建立不逮，猶如昔學本之所教，以一頌偈訓誨八萬四千國邑，是曰智慧；是為六。

「何謂勸住見度無極有六事？菩薩假使在於夢中心不慳嫉，雖佛不興無有異心，況現在乎？是曰佈施；若遇惡罪及失身命未曾犯禁，是曰持戒；所生之處與光明俱，適生輒聞本清凈忍乃得佛道，是曰忍辱；所生之處常見頒宣開化眾生

【現代漢語翻譯】現代漢語譯本「什麼是勸導邪見達到無極的六件事？如果身處雜亂的外道異學之中，進入他們的祠堂祭祀，順從他們的意願而開導他們，就像跟隨藍梵志（一種外道修行者）所興起的福德事業，這叫做佈施；如果顛倒戒律，像盜賊一樣，被盜賊所牽引，卻顯現出這種行為的因緣來教化他人，這叫做持戒；如果在各種雜亂的惱人行為中，有人來冒犯你，卻不因此感到厭惡，這叫做忍辱；如果有所施捨，即使進入世俗也不與世俗同流合污，而是宣揚寂靜的道理，這叫做精進；如果興起禪思，在冥想中游樂，並以此為樂，以法樂為樂，這叫做一心；如果像梵志（婆羅門）一樣，想要教化眾生，就順應他們的習性而教導他們，這叫做智慧；這就是六件事。「什麼是勸導正見達到無極的六件事？如果進入世俗，為他們設立佛法教誨，告訴他們佈施可以得福，持戒可以昇天，所作的善惡都有果報，以此來救濟他們，這叫做佈施；如果世上沒有佛，菩薩也不會跟隨惡友的教導，這叫做持戒；菩薩清凈潔白，沒有瑕疵，就像雪山上生長的好樹木，曾經有諸天、鬼神、龍等在其中游樂，這叫做忍辱；所奉行的勤奮修行，去除彼我之分，就像商人遠行做生意有所成就一樣，這叫做精進；如果用智慧修習四禪，也不執著于所修的禪定，這叫做一心；如果以聖明的智慧，憐憫眾生，幫助一切眾生建立不退轉的信心，就像過去學習的根本教義一樣，用一首偈頌教化八萬四千個國邑，這叫做智慧；這就是六件事。「什麼是勸導安住正見達到無極的六件事？菩薩即使在夢中也不會有慳吝嫉妒之心，即使沒有佛出世也不會有異心，更何況現在有佛出世呢？這叫做佈施；如果遇到惡罪或者失去生命，也不會違犯戒律，這叫做持戒；所出生的地方都帶有光明，剛出生就能聽到本來的清凈忍辱，最終才能成就佛道，這叫做忍辱；所出生的地方常常能見到佛陀宣講佛法，開化眾生

【English Translation】 English version 「What are the six things that lead to the perfection of guiding others towards wrong views? If one is among the various heterodox schools, enters their temples and sacrifices, complies with their wishes and enlightens them, like following the meritorious deeds of the Blue Brahmin (a type of heterodox practitioner), this is called giving; if one reverses the precepts, like a thief, being led by thieves, yet reveals the causes and conditions of such actions to transform others, this is called upholding precepts; if one is among various disturbing actions, and is offended but does not feel aversion, this is called patience; if one gives, even when in the world, does not become defiled by the world, but proclaims the meaning of tranquility, this is called diligence; if one engages in meditation, enjoys being in the darkness, and finds joy in this, taking joy in the Dharma, this is called one-pointedness; if one, like a Brahmin, wishes to transform beings, follows their inclinations and teaches them, this is called wisdom; these are the six. 「What are the six things that lead to the perfection of guiding others towards right views? If one enters the world and establishes Dharma teachings for them, telling them that giving brings blessings, upholding precepts leads to rebirth in heaven, and that all good and bad actions have consequences, using this to help them, this is called giving; if there is no Buddha in the world, a Bodhisattva will not follow the teachings of evil friends, this is called upholding precepts; a Bodhisattva is pure and white, without blemish, like a good tree growing on a snowy mountain, where gods, spirits, and dragons have played, this is called patience; the diligent practice that one upholds removes the distinction between self and others, like a merchant who travels far to do business and achieves success, this is called diligence; if one uses wisdom to cultivate the four dhyanas (meditative absorptions) without attachment to the meditation, this is called one-pointedness; if one uses holy wisdom to have compassion for all beings, helping them establish unwavering faith, like the fundamental teachings learned in the past, using a single verse to teach eighty-four thousand countries, this is called wisdom; these are the six. 「What are the six things that lead to the perfection of abiding in right views? A Bodhisattva, even in a dream, will not have stinginess or jealousy, and even if a Buddha does not appear, they will not have a different mind, let alone when a Buddha does appear? This is called giving; if one encounters evil crimes or loses their life, they will not violate the precepts, this is called upholding precepts; the place where one is born is accompanied by light, and upon birth, one hears of the original pure patience, and only then can one attain Buddhahood, this is called patience; the place where one is born often sees the Buddha proclaiming the Dharma, enlightening beings

，以此道法訓誨他人，是曰精進；在在所生善思念道，快建立業有所睹見，本性自然故致如是，是曰一心；若以度世及睹世事，無師主者，其身獨立不從他受，其慧如是常宣至誠，其身口心未曾有欺，是曰智慧；是為六。

「何謂勸無住度無極有六事？若以權惠濟有所救窮厄之士，是曰佈施；謹慎身心心無所犯而無放逸，是曰持戒；逮不退轉不起法忍，是曰忍辱；一切萬物思不可得，勤修方便而無所住，以是無住勸六度無極，是曰精進；若於內外悉無所著，而眾生迷心心塞不解，計有我想不了無我，為分別說了一切空，是曰一心；若不棄捨聲聞緣覺，以聖明法依一切智，是曰智慧；是為六。

「何謂勸無猗度無極有六事？若集加恩一切三界皆得悅豫，猶如定光所有發起，是曰佈施；若以禁行而無所依不有所求，是曰持戒；假使其心仁和柔軟，未曾妄想一切諸法，是曰忍辱；勤修眾行而無所著，是曰精進；禪定所見入菩薩地不墮顛倒，是曰一心；若以聖智消眾塵勞歸於大道，是曰智慧；是為六。

「何謂勸意度無極有六事？意自念言菩薩所濟欲成佛國因致究竟，是曰佈施；其自守行斷三惡趣不為罪業，是曰持戒；以慈仁和報德相好，端政殊妙見莫不歡，是曰忍辱；以勤修行往入大海致如意珠，消竭眾

【現代漢語翻譯】現代漢語譯本：用這種道法教誨他人，就叫做精進；在任何地方出生都能善於思念道，快速建立功業並有所見證，這是本性自然導致的，就叫做一心；如果爲了度化世人以及觀察世事，沒有老師指導，自身獨立不依賴他人，他的智慧就是這樣，常常宣揚至誠之道，他的身口意沒有欺騙，就叫做智慧；這就是六種（精進、一心、智慧）。什麼是勸導不住于相而達到無極的六件事？如果用權宜之法救濟那些貧困的人，就叫做佈施；謹慎自己的身心，不犯過錯也不放縱，就叫做持戒；達到不退轉的境界，不起法執，就叫做忍辱；思量一切萬物都不可得，勤奮修行方便法門而不執著，用這種不住于相的方式勸導六度達到無極，就叫做精進；如果對於內外一切都不執著，而眾生迷惑，心被堵塞不理解，執著于有我相而不能理解無我，爲了他們分別解說一切皆空，就叫做一心；如果不捨棄聲聞、緣覺，用聖明的法依止一切智，就叫做智慧；這就是六種（佈施、持戒、忍辱、精進、一心、智慧）。什麼是勸導不依賴任何事物而達到無極的六件事？如果聚集恩德，使一切三界眾生都感到喜悅，就像定光（Dipamkara）佛所發起的那樣，就叫做佈施；如果用禁戒修行而不依賴任何事物，不有所求，就叫做持戒；如果他的心仁慈柔和，沒有妄想一切諸法，就叫做忍辱；勤奮修行各種善行而不執著，就叫做精進；禪定中所見，進入菩薩的境界而不墮落顛倒，就叫做一心；如果用聖智消除一切塵勞，歸於大道，就叫做智慧；這就是六種（佈施、持戒、忍辱、精進、一心、智慧）。什麼是勸導意念而達到無極的六件事？意念自己說，菩薩所救濟的眾生，想要成就佛國，最終達到究竟，就叫做佈施；自己遵守戒行，斷除三惡道，不做罪業，就叫做持戒；用慈悲仁和回報恩德，相貌端正殊妙，見到的人沒有不歡喜的，就叫做忍辱；勤奮修行，前往大海取得如意寶珠，消除眾生

【English Translation】 English version: To teach others with this Dharma, is called diligence; to be able to contemplate the Dharma well wherever one is born, to quickly establish merit and have it witnessed, this is due to one's inherent nature, and is called one-pointedness; if one is to liberate the world and observe worldly affairs, without a teacher, one is independent and does not rely on others, one's wisdom is such that one always proclaims the truth, one's body, speech, and mind have never been deceitful, this is called wisdom; these are the six (diligence, one-pointedness, wisdom). What are the six things that encourage non-abiding and reaching the ultimate? If one uses expedient means to help those who are poor and in distress, this is called giving; to be cautious in one's body and mind, not to commit offenses and not to be lax, this is called keeping precepts; to attain the state of non-retrogression and not to give rise to attachment to the Dharma, this is called patience; to contemplate that all things are unattainable, to diligently cultivate expedient means without attachment, and to use this non-abiding way to encourage the six perfections to reach the ultimate, this is called diligence; if one is not attached to anything internal or external, while sentient beings are confused, their minds are blocked and they do not understand, they are attached to the idea of 'I' and cannot understand 'no-self', for them, one explains that all is empty, this is called one-pointedness; if one does not abandon the Sravakas and Pratyekabuddhas, and relies on the wisdom of the all-knowing with the sacred Dharma, this is called wisdom; these are the six (giving, keeping precepts, patience, diligence, one-pointedness, wisdom). What are the six things that encourage non-reliance and reaching the ultimate? If one gathers kindness and makes all beings in the three realms feel joy, just like what Dipamkara (定光) Buddha initiated, this is called giving; if one practices asceticism without relying on anything and without seeking anything, this is called keeping precepts; if one's mind is kind and gentle, and one has no delusions about all dharmas, this is called patience; to diligently cultivate all good deeds without attachment, this is called diligence; what is seen in meditation, entering the Bodhisattva stage without falling into delusion, this is called one-pointedness; if one uses sacred wisdom to eliminate all defilements and return to the great path, this is called wisdom; these are the six (giving, keeping precepts, patience, diligence, one-pointedness, wisdom). What are the six things that encourage intention and reaching the ultimate? One's intention is to say, the Bodhisattva's salvation of sentient beings is to achieve Buddhahood and ultimately reach the final goal, this is called giving; to abide by one's own conduct, to cut off the three evil paths and not commit sins, this is called keeping precepts; to repay kindness with compassion and gentleness, with a dignified and wonderful appearance that makes everyone who sees it happy, this is called patience; to diligently cultivate and go to the ocean to obtain the wish-fulfilling jewel, to eliminate the suffering of sentient beings

難得自在法，是曰精進；若以禪思蠲除塵勞，如其志願而致得之，是曰一心；若以聖明能壞眾魔，所立訓化莫不從教，是曰智慧；是為六。

「何謂勸忍度無極有六事？所出施與心在佛道未曾忽忘，是曰佈施；救護地獄以寂靜志，魔不能犯法不迴轉，是曰持戒；順理所向奉行正法不懷嫉妒，如王太子號曰德光，佈施自在，一日悉舍一切所有施佛弟子，欲得車乘象馬，滿四十里幡蓋郁茂瓔珞衣寶無數華香，舍八萬四千婇女，棄國捐王，手足耳鼻頭目肌肉支體妻子，不逆人意，出家作沙門奉是正法，是曰忍辱；所奉眾戒處於勤修而無所著，是曰精進；若於夢中見眾玉女不以為貪，具身相好顏貌清凈，是曰一心；若入城中心懷明智，設見比丘篤心敬之無若干想，是曰智慧；是為六。

「何謂造業度無極有六事？若身自立凈修梵行，所可勸助得利養多，臨法滅盡衣才覆形，猶如炎華學志所行，現毀佛身悉無所失，五枝新華五枝故華，亦往上佛，以是報應道法興隆，正法得立至五百歲，像法亦爾，是曰佈施；若以眾戒消除他人諸惡行業，隨其所乏以救濟之，是曰持戒；所遵仁和若有掛礙而無吉利必得濟厄，猶如賈客而入大海遇摩竭魚，忽有浴池數二十五，各有白象輒乘其上得出大難，是曰忍辱；假使遭值天上世間快

【現代漢語翻譯】現代漢語譯本：

難得的自在之法，就叫做精進；如果用禪定思慮來清除塵世的煩惱，能夠如願以償地獲得解脫，就叫做一心；如果用聖明的智慧能夠摧毀各種魔障，所建立的教誨都能被人們遵從，就叫做智慧；這總共是六種。

『什麼叫做勸忍度無極的六件事？』所做出的施捨，心中想著佛道，從未曾忘記，這叫做佈施；救護地獄眾生，以寂靜的心志，使魔不能侵犯，佛法不會退轉，這叫做持戒；順應道理所指引的方向，奉行正法，不懷嫉妒，就像國王的太子，號稱德光，佈施自在，一天之內捨棄所有的一切施捨給佛的弟子，想要車乘、象馬，滿四十里，幡蓋茂盛，瓔珞衣寶無數，鮮花香料，捨棄八萬四千名婇女，拋棄國家和王位，手足耳鼻頭目肌肉肢體妻子，不違背別人的意願，出家做沙門，奉行這正法，這叫做忍辱；所奉行的各種戒律，處於勤奮的修行之中而沒有執著，這叫做精進；如果在夢中見到眾多玉女，不因此而產生貪慾，身體具足美好的相貌，容顏清凈，這叫做一心；如果進入城市中心，心中懷有明智，即使見到比丘，也真心敬重，沒有各種雜念，這叫做智慧；這總共是六種。

『什麼叫做造業度無極的六件事？』如果自身能夠建立清凈的梵行，所勸助的人能夠獲得很多利益，即使在佛法將要滅盡的時候，衣服只能遮蓋身體，就像炎熱的花朵，學習的志向所行，即使毀壞佛身也沒有任何損失，五枝新花和五枝舊花，也同樣供奉佛，因為這樣的報應，佛法興隆，正法得以建立五百年，像法也是如此，這叫做佈施；如果用各種戒律消除他人各種惡劣的行為，根據他們所缺乏的來救濟他們，這叫做持戒；所遵循的仁愛和睦，如果有障礙而沒有吉祥，必定能夠解除厄難，就像商人進入大海遇到摩竭魚，忽然出現二十五個浴池，每個浴池都有一頭白象，騎在上面就能脫離大難，這叫做忍辱；假使遭遇天上世間快樂的事情， English version:

The rare and free dharma is called diligence; if one uses meditation to eliminate worldly afflictions and achieves liberation as desired, it is called one-pointedness; if one uses sacred wisdom to destroy all demons, and the teachings established are followed by all, it is called wisdom; these are the six.

'What are the six aspects of the perfection of forbearance?' Giving with a mind focused on the path of the Buddha, never forgetting it, is called generosity; protecting beings in hell with a peaceful mind, so that demons cannot invade and the dharma does not turn back, is called keeping precepts; following the direction of reason, practicing the true dharma without jealousy, like the crown prince named Virtue Light, who freely gave away all his possessions in one day to the Buddha's disciples, desiring carriages, elephants, and horses, filling forty miles, with flourishing banners, countless necklaces, clothes, and treasures, flowers and incense, abandoning eighty-four thousand concubines, giving up the kingdom and the throne, hands, feet, ears, nose, head, eyes, muscles, limbs, and wife, not going against others' wishes, becoming a monk and practicing this true dharma, this is called forbearance; observing all precepts with diligent practice and without attachment, this is called diligence; if one sees many jade maidens in a dream and does not become greedy, with a body possessing beautiful features and a pure countenance, this is called one-pointedness; if one enters the city center with a clear mind, and even when seeing a monk, one respects him sincerely without any other thoughts, this is called wisdom; these are the six.

'What are the six aspects of the perfection of karma?' If one establishes pure conduct, and those who are encouraged receive many benefits, even when the dharma is about to perish, with clothes barely covering the body, like a burning flower, the aspiration of learning is practiced, even destroying the Buddha's body is of no loss, five new flowers and five old flowers are offered to the Buddha, and because of this retribution, the dharma flourishes, the true dharma is established for five hundred years, and the semblance dharma is also like this, this is called generosity; if one uses precepts to eliminate the evil actions of others, and helps them according to their needs, this is called keeping precepts; following benevolence and harmony, if there are obstacles and no auspiciousness, one will surely overcome the difficulties, like a merchant entering the sea and encountering a Makara fish, suddenly there are twenty-five bathing pools, each with a white elephant, riding on which one can escape great danger, this is called forbearance; if one encounters the pleasures of heaven and the world,

【English Translation】 The rare and free dharma is called diligence; if one uses meditation to eliminate worldly afflictions and achieves liberation as desired, it is called one-pointedness; if one uses sacred wisdom to destroy all demons, and the teachings established are followed by all, it is called wisdom; these are the six. 'What are the six aspects of the perfection of forbearance?' Giving with a mind focused on the path of the Buddha, never forgetting it, is called generosity; protecting beings in hell with a peaceful mind, so that demons cannot invade and the dharma does not turn back, is called keeping precepts; following the direction of reason, practicing the true dharma without jealousy, like the crown prince named Virtue Light, who freely gave away all his possessions in one day to the Buddha's disciples, desiring carriages, elephants, and horses, filling forty miles, with flourishing banners, countless necklaces, clothes, and treasures, flowers and incense, abandoning eighty-four thousand concubines, giving up the kingdom and the throne, hands, feet, ears, nose, head, eyes, muscles, limbs, and wife, not going against others' wishes, becoming a monk and practicing this true dharma, this is called forbearance; observing all precepts with diligent practice and without attachment, this is called diligence; if one sees many jade maidens in a dream and does not become greedy, with a body possessing beautiful features and a pure countenance, this is called one-pointedness; if one enters the city center with a clear mind, and even when seeing a monk, one respects him sincerely without any other thoughts, this is called wisdom; these are the six. 'What are the six aspects of the perfection of karma?' If one establishes pure conduct, and those who are encouraged receive many benefits, even when the dharma is about to perish, with clothes barely covering the body, like a burning flower, the aspiration of learning is practiced, even destroying the Buddha's body is of no loss, five new flowers and five old flowers are offered to the Buddha, and because of this retribution, the dharma flourishes, the true dharma is established for five hundred years, and the semblance dharma is also like this, this is called generosity; if one uses precepts to eliminate the evil actions of others, and helps them according to their needs, this is called keeping precepts; following benevolence and harmony, if there are obstacles and no auspiciousness, one will surely overcome the difficulties, like a merchant entering the sea and encountering a Makara fish, suddenly there are twenty-five bathing pools, each with a white elephant, riding on which one can escape great danger, this is called forbearance; if one encounters the pleasures of heaven and the world,

樂安隱，猶如往昔無開導主欲令精進，有大梵天名曰英妙，勸化天帝訓誨眾生令得生天，是曰精進；禪無所生，諸佛菩薩之所講說，假使菩薩勸喻眾生，使生梵天，從光音宮至無想天，是曰一心；聖明之業為諸世俗說現世事講度世業，修十善行利益群黎，猶昔國主名曰得生，王有好眼愛樂道法，無數世中曉了此義，諸王慈行諸佛菩薩之所開導，以斯言教宣示一切，是曰智慧；是為六。

「何謂無所造業度無極有六事？心中好喜所樂功勛，一切原首心勸助施，所可勸助則為是著，昔者菩薩見定光佛，以華五莖散供養佛，所殖德本皆使獲此功祚道德永無妄想，至法沒盡皆共倚之，是曰佈施；所學精進；將身口心無權方便，計有土地生死處所，是曰持戒；所修仁和有所慕樂求其苦本，是曰忍辱；有所精進建立俗事化入道法，是曰精進；若修禪定觀于梵天壽命長短，是曰一心；所遵聖明未曾有言，猶如菩薩號名如來日，隨其眾生宣一品法，其餘有身宣若干品，造立寂然而滅度之，后正法住立若干歲后法沒盡，是曰智慧；是為六。

「何謂有餘度無極有六事？往古菩薩定光佛時，供養所奉以誓道愿，是曰佈施；身口有餘依猗住禁，多所不信而樂己身，是曰持戒；其性仁和而無粗獷歸燕坐力，是曰忍辱；假使勛修中間

【現代漢語翻譯】現代漢語譯本：樂安隱（樂於安寧和隱居），就像過去沒有開導的主（指佛陀）想要讓眾生精進修行一樣，有一位名叫英妙的大梵天，勸化天帝教誨眾生，使他們能夠昇天，這叫做精進；禪定是無所生起的，是諸佛菩薩所講說的，假使菩薩勸喻眾生，使他們能夠生到梵天，從光音宮到無想天，這叫做一心；聖明的行為是為世俗之人講述現世之事，講說度世的功業，修習十善行來利益眾生，就像過去有一位國王名叫得生，這位國王有一雙好眼睛，喜愛佛法，在無數世中都明白這個道理，諸位國王的慈悲行為都是諸佛菩薩所開導的，用這些言教來宣示一切，這叫做智慧；這是六種（度無極）。什麼是無所造業的度無極的六件事呢？心中喜愛所樂的功勛，一切的根本都是心勸助施捨，所可以勸助的就是執著，過去菩薩見到定光佛（過去佛），用五莖花散佈供養佛，所種植的德本都使他們獲得這樣的功德，道德永遠沒有妄想，直到佛法滅盡都共同依靠它，這叫做佈施；所學習的精進；將身口意沒有權巧方便，計較有土地生死的地方，這叫做持戒；所修習的仁和，有所羨慕追求其苦的根本，這叫做忍辱；有所精進建立世俗之事，化入道法，這叫做精進；如果修習禪定，觀察梵天的壽命長短，這叫做一心；所遵循的聖明，未曾有言，就像菩薩號名為如來日，隨著眾生宣說一品法，其餘有身宣說若干品，建立寂然而滅度，之後正法住立若干年后佛法滅盡，這叫做智慧；這是六種（無所造業的度無極）。什麼是還有餘的度無極的六件事呢？在過去菩薩定光佛（過去佛）時，供養所奉獻的以誓願道，這叫做佈施；身口還有餘的依靠，住在禁戒中，大多不相信而喜歡自己，這叫做持戒；他的性情仁和而沒有粗獷，歸於燕坐的力量，這叫做忍辱；假使功勛修習中間

【English Translation】 English version: The joy of tranquility and seclusion is like how, in the past, there was no guiding master (referring to the Buddha) who wished to encourage beings to strive diligently. There was a Great Brahma named Yingmiao, who exhorted the heavenly emperor to teach beings so that they could ascend to heaven. This is called diligence. Dhyana (meditation) is without origination, it is what all Buddhas and Bodhisattvas speak of. If a Bodhisattva persuades beings to be born in the Brahma heavens, from the Abhasvara heaven to the Asanjnasattvas heaven, this is called one-pointedness. The actions of the wise are to speak of worldly matters to worldly people, to speak of the deeds of crossing over the world, to cultivate the ten good deeds to benefit all beings, just like in the past there was a king named Desheng, this king had good eyes and loved the Dharma, and in countless lifetimes understood this principle. The compassionate actions of all kings are what all Buddhas and Bodhisattvas have guided, using these teachings to proclaim everything, this is called wisdom; these are the six (paramitas). What are the six things of the paramita of non-created karma? The merits that the heart loves and enjoys, the root of everything is the heart encouraging giving, what can be encouraged is attachment. In the past, a Bodhisattva saw Dipankara Buddha (a past Buddha), and scattered five stems of flowers to offer to the Buddha. The roots of virtue that were planted all enabled them to obtain such merit, and morality would never have delusions, until the Dharma is extinguished, they would all rely on it together. This is called giving. The diligence that is learned; the body, mouth, and mind without skillful means, calculating the places where there is land and birth and death, this is called keeping precepts. The benevolence that is cultivated, admiring and seeking the root of suffering, this is called patience. The diligence that is made to establish worldly matters, transforming them into the Dharma, this is called diligence. If one cultivates dhyana, observing the length of life of the Brahma heavens, this is called one-pointedness. The wisdom that is followed, never having spoken, is like a Bodhisattva named the Sun of the Tathagata, who proclaims one chapter of the Dharma according to the beings, and the rest with bodies proclaim several chapters, establishing stillness and passing into Nirvana. After that, the true Dharma will remain for several years before the Dharma is extinguished, this is called wisdom; these are the six (paramitas of non-created karma). What are the six things of the paramita that has remainder? In the past, during the time of the Bodhisattva Dipankara Buddha (a past Buddha), the offerings that were made were with vows of the path, this is called giving. The body and mouth still have remainder to rely on, dwelling in the precepts, mostly not believing but liking oneself, this is called keeping precepts. His nature is benevolent and without roughness, returning to the power of sitting in meditation, this is called patience. If merits are cultivated in the middle

，猗有所樂不至正真，是曰精進；禪思慕樂侍行空無以斯為樂，是曰一心；若聞聖明心有所著或無所著，是曰智慧；是為六。何謂住有餘度無極？不能順真反向異門，志空處所聲聞緣覺之所報應，不長佛道，入十地業而復退轉，當知其意，是曰菩薩有餘所行度無極。

「何謂無餘菩薩所施度無極？勸助生死眾生報應，如所能忍聲聞緣覺，寂然而定不隨退轉，是曰佈施；禁法之報離於智慧而能深入，是曰持戒；其以仁和畏至惡趣，勤苦之處心無所犯，是曰忍辱；若以勤修求于魔業，欲消其界使無邪元，是曰精進；政行禪思知壽命限究竟根元，是曰一心；若以智慧見知其宿命，斷眾苦患而好志願，是曰智慧無餘度無極。何以得名曰度無極？謂是菩薩得從順化隨世所好，然後名曰無餘六度無極。

「何謂明度無極有六事？菩薩所施奉于尊長不望其報，百千劫中服世飲食，不以身故而意懷憂也，是曰佈施；所修法義詣佛樹下，於一切法不懷狐疑，緣是乃至一切愍智，是曰持戒；其以禪思無所著法，斯一切智由從此生，是曰忍辱；若奉勤修住于道慧化五陰蓋，是曰精進；若以禪定成最正覺，逮得天眼識其宿命睹所更歷，是曰一心；其以聖明諸漏悉盡逮得佛眼，普達諸法心不猶豫，是曰智慧；是為六。

「何謂

【現代漢語翻譯】現代漢語譯本：如果有所喜好卻不能達到真正的境界，這叫做精進；禪思時喜愛並專注于空無，以此為樂，這叫做一心；如果聽到聖明的教誨，心中有所執著或無所執著，這叫做智慧；這就是六種（度無極）。什麼叫做停留在有餘的度無極？不能順應真理，反而走向不同的道路，執著于聲聞緣覺所得到的果報，不能增長佛道，進入十地修行后又退轉，應當明白這個道理，這叫做菩薩有餘的修行度無極。什麼叫做無餘菩薩所施的度無極？勸導幫助生死輪迴的眾生得到果報，如同能夠忍受聲聞緣覺的寂靜禪定而不退轉，這叫做佈施；持守戒律的果報能夠脫離智慧而深入，這叫做持戒；因為仁慈和畏懼而遠離惡道，在艱苦的地方心中沒有犯戒，這叫做忍辱；如果勤奮修行以求降伏魔業，想要消除魔的境界使其沒有邪惡的根源，這叫做精進；正確地進行禪思，知道壽命的極限和究竟的根源，這叫做一心；如果用智慧瞭解自己的宿命，斷除各種痛苦的煩惱並有美好的願望，這叫做智慧無餘的度無極。為什麼稱作度無極？因為菩薩能夠順應教化，隨順世間的喜好，然後才稱作無餘的六度無極。什麼叫做明度無極有六件事？菩薩佈施供奉尊長而不求回報，在百千劫中食用世間的飲食，不因為自己的身體而憂愁，這叫做佈施；所修行的佛法到達菩提樹下，對於一切佛法沒有疑惑，因此乃至生起一切的慈悲智慧，這叫做持戒；用禪思不執著于任何法，一切智慧都由此產生，這叫做忍辱；如果勤奮修行，安住于道慧，化解五陰的覆蓋，這叫做精進；如果用禪定成就最正覺，獲得天眼能夠知道自己的宿命，看到自己所經歷的事情，這叫做一心；用聖明的智慧使各種煩惱都斷盡，獲得佛眼，普遍通達一切佛法，心中沒有猶豫，這叫做智慧；這就是六種（明度無極）。什麼叫做

【English Translation】 English version: If one has attachments and cannot reach the true state, this is called 'diligence'; if one delights in and focuses on emptiness during meditation, taking this as joy, this is called 'one-pointedness'; if upon hearing the teachings of the wise, one's mind is attached or unattached, this is called 'wisdom'; these are the six (paramitas). What is meant by dwelling in the 'remaining' paramita? It is not following the truth but going in a different direction, clinging to the rewards of the Sravakas (hearers) and Pratyekabuddhas (solitary realizers), not growing in the Buddha path, and retreating after entering the ten stages of practice. One should understand this meaning; this is called the 'remaining' practice of a Bodhisattva's paramita. What is meant by the 'non-remaining' paramita of a Bodhisattva's giving? It is encouraging and helping sentient beings in the cycle of birth and death to receive their rewards, like being able to endure the quiet meditation of Sravakas and Pratyekabuddhas without retreating. This is called 'giving'; the reward of upholding precepts is to be able to delve deeply beyond wisdom. This is called 'precepts'; because of kindness and fear, one stays away from evil paths, and in difficult places, one's mind does not transgress. This is called 'patience'; if one diligently practices to subdue the works of Mara (demon), wanting to eliminate Mara's realm so that there is no evil root, this is called 'diligence'; correctly engaging in meditation, knowing the limits of life and the ultimate root, this is called 'one-pointedness'; if one uses wisdom to understand one's past lives, cutting off all suffering and having good aspirations, this is called the 'non-remaining' paramita of wisdom. Why is it called paramita? Because the Bodhisattva can follow the teachings, adapt to the world's preferences, and then it is called the 'non-remaining' six paramitas. What are the six aspects of the 'clear' paramita? A Bodhisattva gives offerings to elders without seeking reward, consumes worldly food for hundreds of thousands of kalpas (eons), and does not worry about their body. This is called 'giving'; the Dharma (teachings) that one practices reaches the Bodhi tree, and one has no doubts about all Dharmas, thus giving rise to all compassion and wisdom. This is called 'precepts'; using meditation without attachment to any Dharma, all wisdom arises from this. This is called 'patience'; if one diligently practices, dwells in the wisdom of the path, and transforms the five aggregates, this is called 'diligence'; if one achieves perfect enlightenment through meditation, obtains the divine eye, knows one's past lives, and sees what one has experienced, this is called 'one-pointedness'; using the wisdom of the wise, all defilements are exhausted, one obtains the Buddha eye, universally understands all Dharmas, and has no hesitation in mind. This is called 'wisdom'; these are the six (clear paramitas). What is meant by

住明持度無極有六事？住于正法供養佛教存立經典，是曰佈施；行所止處入于如來，身明口凈無有眾想，是曰持戒；其柔順行不近俗法無所動轉，是曰忍辱；曉了聲聞緣覺之業，消眾塵勞乃至滅度，是曰精進；所以禪思求于眾生，心念所行以惠音盡，是曰一心；以知得脫不失時節行聖明慈，是曰智慧；是為六。

「何謂興成就度無極有六事？佛興世時成大財業，賢聖無量受於過去諸佛之教，是曰佈施；以行勸助而得解脫，佛興現世消眾塵勞，是曰持戒；以而仁和受世尊教，又知止足不懷懈惓乃至大行，是曰忍辱；若以勤修建立弘誓，其人功德若在王位心不違法，是曰精進；若以禪思心常唸佛不失至真，是曰一心；若以聖明勸助滅度，如佛開化五人身心，是曰智慧；是為六。

「何謂意不惱度無極有六事？行恩如意願誓奉道以化他人，是曰佈施；遵其至行以護他人御身口意，是曰持戒；所修仁和是深妙忍，正法沒時堅固其志，是曰忍辱；所立勤修懷來道慧心不迷惑，是曰精進；假使禪思執持空無，不有想願心無所冀，是曰一心；以其聖明思惟愁戚，慈念一切欲救濟之，是曰智慧；是為六。

「何謂佛興立在家居度無極有六事？若以所施興發五事，何謂為五？一曰成座、二曰說處、三曰成眷屬、四曰成

【現代漢語翻譯】現代漢語譯本『住明持度無極』的六件事是什麼？安住于正法，供養佛教，儲存經典，這叫做佈施；行為舉止符合如來的教導，身心清凈，沒有雜念，這叫做持戒；行為柔順，不接近世俗的法，不為外物所動搖，這叫做忍辱；明白聲聞和緣覺的修行，消除各種煩惱，直至涅槃，這叫做精進；通過禪定思考來利益眾生，心中所想的都用佛法來開導，這叫做一心；因為知道解脫之道，不失時機地行聖明的慈悲，這叫做智慧；這六件事就是『住明持度無極』。『興成就度無極』的六件事是什麼？佛陀出世時成就偉大的功德，賢聖之人接受過去諸佛的教誨，這叫做佈施；通過修行勸導他人而獲得解脫，佛陀在世時消除眾生的煩惱，這叫做持戒；以仁慈和順的態度接受世尊的教導，又知道知足，不懈怠，直至成就大行，這叫做忍辱；如果勤奮修行，建立弘大的誓願，這個人即使身處王位，心中也不會違背佛法，這叫做精進；如果通過禪定思考，心中常常唸佛，不失去真理，這叫做一心；如果用聖明的智慧勸導他人走向涅槃，就像佛陀開化五位弟子一樣，這叫做智慧；這六件事就是『興成就度無極』。『意不惱度無極』的六件事是什麼？行恩惠如自己的意願，發誓奉行佛道來教化他人，這叫做佈施；遵循最高的行爲準則，保護他人，約束自己的身口意，這叫做持戒；所修行的仁慈和順是深奧的忍辱，當正法衰落時，堅定自己的意志，這叫做忍辱；所建立的勤奮修行，懷著佛法的智慧，心中不迷惑，這叫做精進；即使通過禪定思考，執著于空無，沒有慾望和期盼，心中沒有任何希求，這叫做一心；用聖明的智慧思考眾生的憂愁和痛苦，慈悲地想著要救濟他們，這叫做智慧；這六件事就是『意不惱度無極』。『佛興立在家居度無極』的六件事是什麼？如果用所施捨的來興發五件事，這五件事是什麼？第一是成就道場，第二是說法之處，第三是成就眷屬，第四是成就

【English Translation】 English version What are the six things of 『Dwelling in Clarity and Holding Limitless』 (住明持度無極)? To dwell in the Right Dharma, to make offerings to Buddhism, and to preserve the scriptures, this is called giving (佈施, bu shi); to conduct oneself in accordance with the teachings of the Tathagata, with a pure body and mind, free from distracting thoughts, this is called keeping precepts (持戒, chi jie); to be gentle and compliant, not to be close to worldly ways, and not to be moved by external things, this is called patience (忍辱, ren ru); to understand the practices of the Sravakas and Pratyekabuddhas, to eliminate all afflictions, and to reach Nirvana, this is called diligence (精進, jing jin); to contemplate through meditation for the benefit of sentient beings, and to guide them with the Dharma, this is called one-pointedness of mind (一心, yi xin); because one knows the path to liberation, to practice enlightened compassion without losing the opportune time, this is called wisdom (智慧, zhi hui); these six things are 『Dwelling in Clarity and Holding Limitless』. What are the six things of 『Arising and Accomplishing Limitless』 (興成就度無極)? When the Buddha appears in the world, he accomplishes great merit, and the virtuous and wise receive the teachings of the Buddhas of the past, this is called giving; through practice and encouraging others to attain liberation, when the Buddha is in the world, he eliminates the afflictions of sentient beings, this is called keeping precepts; to accept the teachings of the World Honored One with kindness and gentleness, to know contentment, not to be lazy, and to accomplish great practice, this is called patience; if one diligently cultivates and establishes great vows, even if one is in a position of power, one's heart will not violate the Dharma, this is called diligence; if one contemplates through meditation, constantly thinking of the Buddha, and not losing the truth, this is called one-pointedness of mind; if one uses enlightened wisdom to guide others towards Nirvana, just as the Buddha enlightened the five disciples, this is called wisdom; these six things are 『Arising and Accomplishing Limitless』. What are the six things of 『Mind Not Troubled Limitless』 (意不惱度無極)? To bestow kindness according to one's wishes, to vow to practice the Buddha's path to teach others, this is called giving; to follow the highest standards of conduct, to protect others, and to restrain one's body, speech, and mind, this is called keeping precepts; the kindness and gentleness that one cultivates is profound patience, and when the Right Dharma declines, to strengthen one's will, this is called patience; the diligent practice that one establishes, with the wisdom of the Dharma in mind, and without confusion, this is called diligence; even if one contemplates through meditation, clinging to emptiness, without desires or expectations, and without any seeking in the heart, this is called one-pointedness of mind; with enlightened wisdom, to contemplate the worries and sufferings of sentient beings, and to compassionately think of saving them, this is called wisdom; these six things are 『Mind Not Troubled Limitless』. What are the six things of 『Buddha Arising and Establishing the Home-Dwelling Limitless』 (佛興立在家居度無極)? If one uses what one gives to initiate five things, what are these five things? The first is to establish a place of practice, the second is a place for teaching, the third is to establish a community, the fourth is to establish

就法樂、五曰成其書疏，是曰佈施；所施立行其禁具足而無所犯，是曰持戒；其以仁和棄捐人想不計壽命，是曰忍辱；若以勤修奉平等業顯示道義，是曰精進；以心禪思普修平等，奉行至德意無所愿，是曰一心；若以慧明歸諸聖諦靡所不通，是曰智慧；是為六。

「何謂出家來度無極有六事？若有所施與心俱合致無漏行，是曰佈施；其以謹慎令護身口合於滅度，是曰持戒；若以仁和厭於三界而無所著，是曰忍辱；勤修政行歸四意止而生道意，是曰精進；所以禪思遵四等心，患厭周旋生死之難，是曰一心；若以聖明而放遠，舍愁戚之思遵修至真，是曰智慧；是為六。

「何謂愍哀博聞來度無極有六事？若以頒宣訓精進教給眾窮匱，是曰佈施；奉受道法舍其身命無所貪愛，是曰持戒；正以仁和正法欲沒，菩薩發心順其時宜，自沒其身愛護正法，是曰忍辱；若以勤修逮得總持恒識不忘，是曰精進；若以禪思其心體解十二緣起而無所起，是曰一心；若以智慧諸所更歷遵修寂靜，是曰智慧；是為六。

「何謂出家不斷戒度無極有六事？所濟他人如意所愿奉行法師命，是曰佈施；所行禁戒遵于大哀無有微恨，是曰持戒；所志仁和不懷危害，謙下恭順而不自大，是曰忍辱；所奉勤修強而有勢不為怯弱，是曰精進；

【現代漢語翻譯】現代漢語譯本：

關於法樂，第五項是完成其書疏，這稱為佈施；所施行的行為符合戒律且沒有違犯，這稱為持戒；以仁慈和睦的心態拋棄對自我的執著，不計較壽命長短，這稱為忍辱；如果勤奮修行，奉行平等的事業，彰顯道義，這稱為精進；以禪定的心普遍修習平等，奉行至高的德行，心中沒有慾望，這稱為一心；如果以智慧明瞭歸向四聖諦，沒有不通達的，這稱為智慧；這六項合稱為六度。

『什麼稱為出家來度脫無極的六件事？如果有所施捨，心與行為都達到無漏的境界，這稱為佈施；以謹慎的態度守護身口，使其符合滅度的境界，這稱為持戒；如果以仁慈和睦的心態厭離三界，而沒有執著，這稱為忍辱；勤奮修行，歸向四念處，生起道心，這稱為精進；以禪定的心遵循四等心，厭患周旋于生死輪迴的苦難，這稱為一心；如果以聖明的智慧放眼遠方，捨棄憂愁悲慼的思緒，遵循修習至真之道，這稱為智慧；這六項合稱為六度。

『什麼稱為以慈悲博聞來度脫無極的六件事？如果頒佈宣揚精進的教誨，給予貧困的人，這稱為佈施；奉行道法，捨棄身命，沒有貪愛，這稱為持戒；當正法衰落時，以仁慈和睦的心態，菩薩發心順應時機，犧牲自己來愛護正法，這稱為忍辱；如果勤奮修行，獲得總持，恒常憶持不忘，這稱為精進；如果以禪定的心體悟十二因緣，而心中沒有生起任何執著，這稱為一心；如果以智慧經歷各種境界，遵循修習寂靜，這稱為智慧；這六項合稱為六度。

『什麼稱為出家不斷戒來度脫無極的六件事？幫助他人滿足他們的願望，奉行法師的教誨，這稱為佈施；所奉行的戒律遵循大慈悲心，沒有絲毫怨恨，這稱為持戒；所持的仁慈和睦的心態不懷有害之心，謙虛恭順而不自大，這稱為忍辱；所奉行的勤奮修行，強大有力而不怯懦，這稱為精進； English version:

Regarding the joy of Dharma, the fifth is completing its commentaries, this is called giving; the actions performed adhere to the precepts and have no violations, this is called upholding the precepts; with a kind and harmonious mind, abandoning attachment to self, not calculating the length of life, this is called patience; if one diligently cultivates, practices equal deeds, and manifests the meaning of the Way, this is called diligence; with a meditative mind, universally practicing equality, upholding supreme virtue, and having no desires in the heart, this is called one-pointedness; if with wisdom one understands and returns to the Four Noble Truths, without anything not being understood, this is called wisdom; these six together are called the Six Perfections.

'What are the six things called leaving home to cross over the boundless? If there is giving, and the mind and actions both reach the state of non-outflow, this is called giving; with a cautious attitude, guarding the body and mouth, making them conform to the state of extinction, this is called upholding the precepts; if with a kind and harmonious mind, one is weary of the three realms, without attachment, this is called patience; diligently cultivating, returning to the Four Foundations of Mindfulness, and giving rise to the mind of the Way, this is called diligence; with a meditative mind, following the Four Immeasurables, and being weary of the suffering of revolving in the cycle of birth and death, this is called one-pointedness; if with sacred wisdom, one looks far ahead, abandoning thoughts of sorrow and grief, and follows the practice of the ultimate truth, this is called wisdom; these six together are called the Six Perfections.

'What are the six things called crossing over the boundless with compassion and vast learning? If one promulgates and proclaims the teachings of diligence, giving to the poor and needy, this is called giving; upholding the Dharma, abandoning one's body and life, without greed or attachment, this is called upholding the precepts; when the true Dharma is declining, with a kind and harmonious mind, a Bodhisattva initiates the mind to adapt to the times, sacrificing oneself to protect the true Dharma, this is called patience; if one diligently cultivates, attains total retention, and constantly remembers without forgetting, this is called diligence; if with a meditative mind, one comprehends the twelve links of dependent origination, and the mind does not give rise to any attachments, this is called one-pointedness; if with wisdom, one experiences various realms, and follows the practice of tranquility, this is called wisdom; these six together are called the Six Perfections.

'What are the six things called leaving home without breaking the precepts to cross over the boundless? Helping others to fulfill their wishes, and following the instructions of the Dharma teacher, this is called giving; the precepts that are upheld follow great compassion, without the slightest resentment, this is called upholding the precepts; the kind and harmonious mind that is held does not harbor harmful intentions, is humble and respectful without being arrogant, this is called patience; the diligent practice that is upheld is strong and powerful without being timid, this is called diligence;

【English Translation】 Regarding the joy of Dharma, the fifth is completing its commentaries, this is called giving; the actions performed adhere to the precepts and have no violations, this is called upholding the precepts; with a kind and harmonious mind, abandoning attachment to self, not calculating the length of life, this is called patience; if one diligently cultivates, practices equal deeds, and manifests the meaning of the Way, this is called diligence; with a meditative mind, universally practicing equality, upholding supreme virtue, and having no desires in the heart, this is called one-pointedness; if with wisdom one understands and returns to the Four Noble Truths, without anything not being understood, this is called wisdom; these six together are called the Six Perfections. 'What are the six things called leaving home to cross over the boundless? If there is giving, and the mind and actions both reach the state of non-outflow, this is called giving; with a cautious attitude, guarding the body and mouth, making them conform to the state of extinction, this is called upholding the precepts; if with a kind and harmonious mind, one is weary of the three realms, without attachment, this is called patience; diligently cultivating, returning to the Four Foundations of Mindfulness, and giving rise to the mind of the Way, this is called diligence; with a meditative mind, following the Four Immeasurables, and being weary of the suffering of revolving in the cycle of birth and death, this is called one-pointedness; if with sacred wisdom, one looks far ahead, abandoning thoughts of sorrow and grief, and follows the practice of the ultimate truth, this is called wisdom; these six together are called the Six Perfections. 'What are the six things called crossing over the boundless with compassion and vast learning? If one promulgates and proclaims the teachings of diligence, giving to the poor and needy, this is called giving; upholding the Dharma, abandoning one's body and life, without greed or attachment, this is called upholding the precepts; when the true Dharma is declining, with a kind and harmonious mind, a Bodhisattva initiates the mind to adapt to the times, sacrificing oneself to protect the true Dharma, this is called patience; if one diligently cultivates, attains total retention, and constantly remembers without forgetting, this is called diligence; if with a meditative mind, one comprehends the twelve links of dependent origination, and the mind does not give rise to any attachments, this is called one-pointedness; if with wisdom, one experiences various realms, and follows the practice of tranquility, this is called wisdom; these six together are called the Six Perfections. 'What are the six things called leaving home without breaking the precepts to cross over the boundless? Helping others to fulfill their wishes, and following the instructions of the Dharma teacher, this is called giving; the precepts that are upheld follow great compassion, without the slightest resentment, this is called upholding the precepts; the kind and harmonious mind that is held does not harbor harmful intentions, is humble and respectful without being arrogant, this is called patience; the diligent practice that is upheld is strong and powerful without being timid, this is called diligence;

所禪志思行七覺意，通於遠近靡所不達，是曰一心；所志智慧因能具足不起法忍，是曰智慧；是為六(上文第十二幅初六度無極下，丹本有注云：準標文，脫佛興盛度無極)。」

◎神通品第十

佛告喜王菩薩：「何謂住神通度無極有六事？若有所施至於重財，不以貪吝，奉于道法而受真教，是曰佈施；行無所著不猗邪正志於大道，是曰持戒；其以仁和不懷狐疑永無猶豫，是曰忍辱；志在勤修建立弘誓不違本願，是曰精進；所以禪思光明所照通於遠近，是曰一心；聖明所遵應于道地，事事有緣牢堅受持，是曰智慧；是為六。

「何謂神通不斷度無極有六事？若有所救建立如來佛寺、精舍以為元首，是曰佈施；求于道業致智慧根拔無明原，是曰持戒；所志柔和達于本際而興正真，是曰忍辱；奉行勤修通達色想而無所想，是曰精進；所以禪思寂然定意乃至脫門，是曰一心；遵承聖明修持總持，觀于正行住淡泊地，是曰智慧；是為六。

「何謂入欲度無極有六事？若有所濟合集勢力以給怨家，是曰佈施；所行羸劣次第順力建立大勢，是曰持戒；其以柔和消諸陰蓋奉修道義，是曰忍辱；若斷怨心猶王太子樂於清白，是曰精進；若常禪思心不放逸專唯定意，是曰一心；所以聖明有所度脫惡趣地獄生死之

【現代漢語翻譯】現代漢語譯本：

『以禪定為志向，思慮和行為符合七覺支（七種覺悟的因素），通達遠近沒有不能到達的地方，這叫做一心（專注）；以智慧為志向，因為能夠具足不生法忍（對法不生執著的忍耐），這叫做智慧；這就是六度（佈施、持戒、忍辱、精進、禪定、智慧）』。

◎神通品第十

佛告訴喜王菩薩：『什麼叫做安住于神通度無極的六件事？如果有所施捨，乃至貴重的財物，不因為貪婪吝嗇，奉獻給佛法而接受真正的教誨，這叫做佈施；行為沒有執著，不依賴邪見和正見，志向在於大道，這叫做持戒；以仁慈和睦相處，不懷有狐疑，永遠沒有猶豫，這叫做忍辱；志向在於勤奮修行，建立弘大的誓願，不違背本來的願望，這叫做精進；通過禪定思慮，光明所照耀，通達遠近，這叫做一心；遵循聖明的教誨，應和于道地，事事有因緣，牢固地受持，這叫做智慧；這就是六度。

『什麼叫做神通不斷度無極的六件事？如果有所救濟，建立如來佛寺、精舍作為首要，這叫做佈施；追求道業，獲得智慧的根基，拔除無明的根源，這叫做持戒；志向柔和，通達本來的實相而興起正真，這叫做忍辱；奉行勤奮修行，通達色想而沒有執著，這叫做精進；通過禪定思慮，寂然安定心意，乃至解脫之門，這叫做一心；遵循聖明的教誨，修持總持（記憶和保持佛法教義的能力），觀察正行，安住于淡泊之地，這叫做智慧；這就是六度。

『什麼叫做進入慾望度無極的六件事？如果有所救濟，集合力量來供給怨敵，這叫做佈施；所行軟弱，次第順應力量，建立大勢力，這叫做持戒；以柔和消滅各種煩惱的覆蓋，奉行修習道義，這叫做忍辱；如果斷除怨恨之心，像王子一樣樂於清凈，這叫做精進；如果常常禪定思慮，心不放逸，專一于定意，這叫做一心；通過聖明的教誨，有所度脫，脫離惡趣、地獄、生死的苦難，這叫做智慧；這就是六度。』 English version:

'To have one's mind set on meditation, thoughts and actions in accordance with the seven factors of enlightenment (seven aspects of awakening), reaching far and near without anything being unreachable, this is called one-pointedness (ekaggata); to have one's mind set on wisdom, because one is able to fully possess the non-arising of the Dharma-acceptance (patience towards the non-arising of dharmas), this is called wisdom; these are the six perfections (dana, sila, ksanti, virya, dhyana, prajna).'

◎Chapter Ten on Supernormal Powers

The Buddha said to Bodhisattva Joyful King: 'What are the six things that constitute abiding in the perfection of supernormal powers? If one gives, even precious wealth, without greed or stinginess, offering it to the Dharma and receiving true teachings, this is called giving; if one's actions are without attachment, not relying on wrong or right views, with one's mind set on the Great Path, this is called morality; if one is kind and harmonious, without harboring doubts, and never hesitates, this is called patience; if one's mind is set on diligent practice, establishing great vows, not violating one's original aspirations, this is called diligence; through meditative contemplation, the light shines, reaching far and near, this is called one-pointedness; following the teachings of the wise, responding to the path, with everything having its causes and conditions, firmly upholding it, this is called wisdom; these are the six perfections.

'What are the six things that constitute the uninterrupted perfection of supernormal powers? If one provides aid, establishing Buddha temples and monasteries as the foremost, this is called giving; seeking the path, attaining the root of wisdom, uprooting the source of ignorance, this is called morality; with a gentle mind, reaching the true nature of reality and arising with truth, this is called patience; practicing diligently, understanding the nature of form without attachment, this is called diligence; through meditative contemplation, with a peaceful and settled mind, even to the gate of liberation, this is called one-pointedness; following the teachings of the wise, practicing total retention (the ability to remember and retain the teachings of the Dharma), observing right conduct, abiding in a state of detachment, this is called wisdom; these are the six perfections.

'What are the six things that constitute entering the perfection of desire? If one provides aid, gathering strength to supply one's enemies, this is called giving; if one's actions are weak, gradually following one's strength, establishing great power, this is called morality; with gentleness, eliminating the coverings of afflictions, practicing the path, this is called patience; if one cuts off the mind of resentment, like a prince who delights in purity, this is called diligence; if one constantly engages in meditative contemplation, with a mind that is not distracted, focused on concentration, this is called one-pointedness; through the teachings of the wise, one is liberated, escaping the suffering of evil realms, hell, and birth and death, this is called wisdom; these are the six perfections.'

【English Translation】 'To have one's mind set on meditation, thoughts and actions in accordance with the seven factors of enlightenment (seven aspects of awakening), reaching far and near without anything being unreachable, this is called one-pointedness (ekaggata); to have one's mind set on wisdom, because one is able to fully possess the non-arising of the Dharma-acceptance (patience towards the non-arising of dharmas), this is called wisdom; these are the six perfections (dana, sila, ksanti, virya, dhyana, prajna).' ◎Chapter Ten on Supernormal Powers The Buddha said to Bodhisattva Joyful King: 'What are the six things that constitute abiding in the perfection of supernormal powers? If one gives, even precious wealth, without greed or stinginess, offering it to the Dharma and receiving true teachings, this is called giving; if one's actions are without attachment, not relying on wrong or right views, with one's mind set on the Great Path, this is called morality; if one is kind and harmonious, without harboring doubts, and never hesitates, this is called patience; if one's mind is set on diligent practice, establishing great vows, not violating one's original aspirations, this is called diligence; through meditative contemplation, the light shines, reaching far and near, this is called one-pointedness; following the teachings of the wise, responding to the path, with everything having its causes and conditions, firmly upholding it, this is called wisdom; these are the six perfections. 'What are the six things that constitute the uninterrupted perfection of supernormal powers? If one provides aid, establishing Buddha temples and monasteries as the foremost, this is called giving; seeking the path, attaining the root of wisdom, uprooting the source of ignorance, this is called morality; with a gentle mind, reaching the true nature of reality and arising with truth, this is called patience; practicing diligently, understanding the nature of form without attachment, this is called diligence; through meditative contemplation, with a peaceful and settled mind, even to the gate of liberation, this is called one-pointedness; following the teachings of the wise, practicing total retention (the ability to remember and retain the teachings of the Dharma), observing right conduct, abiding in a state of detachment, this is called wisdom; these are the six perfections. 'What are the six things that constitute entering the perfection of desire? If one provides aid, gathering strength to supply one's enemies, this is called giving; if one's actions are weak, gradually following one's strength, establishing great power, this is called morality; with gentleness, eliminating the coverings of afflictions, practicing the path, this is called patience; if one cuts off the mind of resentment, like a prince who delights in purity, this is called diligence; if one constantly engages in meditative contemplation, with a mind that is not distracted, focused on concentration, this is called one-pointedness; through the teachings of the wise, one is liberated, escaping the suffering of evil realms, hell, and birth and death, this is called wisdom; these are the six perfections.'

難勤修精進；猶如往古學之所行，是曰智慧；是為六。

「何謂立度無極有六事？有人行者救于惡趣，誘在生死使得超出如頂相報，是曰佈施；所奉行者若世無佛，開化眾人各令得所，猶如往昔摩調聖王慈化天下，是曰持戒；所以仁和不起瞋恚，如羼提和截手足耳鼻不生恚心，是曰忍辱；其以精勤難可制持終不曀滯，猶如海中如意明珠，從其所求輒得所愿，是曰精進；所修禪思如在中宮，開化貴人使發道意超無等倫，猶如師子太子自在有所教敕如風靡草，是曰一心；若入聖明眾智境界一切悉舍，能惠與人不斷所幸，猶如古王頭首佈施，是曰智慧；是為六。

「何謂應進度無極有六事？所持衣物施與眾生，猶如鱉王在海救厄，是曰佈施；所奉持法猶如師子眷屬圍繞，救濟賈客亦復如是，是曰持戒；所聞柔和，猶如梵志欲來害王而取其頭即惠與之，是曰忍辱；所修精進如梵志子名曰思義，棄五所欲救護他人而勸度之，是曰精進；其所禪思如阿離念在于異學救護弟子及與他人，是曰一心；以聖明事開化無數百千眾人，猶如鳥王救無反覆，是曰智慧；是為六。

「何謂眾報應度無極有六事？若愍世人有所救濟，猶如離垢化眾行凈，是曰佈施；所奉至行住于梵天，為閻浮利人造立德本令得入法，是曰持戒；所

【現代漢語翻譯】現代漢語譯本：難以勤奮修行精進；就像過去聖賢所做的那樣，這叫做智慧；這是第六種。什麼是六種建立度無極的事？有人修行佈施，救助眾生脫離惡道，引導他們從生死輪迴中解脫，就像頂相報一樣，這叫做佈施；所奉行的，如果世上沒有佛，就開導眾人，使他們各自得到歸宿，就像過去的摩調聖王慈悲教化天下一樣，這叫做持戒；所以要仁慈和睦，不起嗔恨，就像羼提和被截斷手足耳鼻也不生嗔恨心一樣，這叫做忍辱；他的精勤難以控制，最終不會停滯，就像海中的如意明珠，從他那裡求取就能得到所愿，這叫做精進；所修的禪定就像身處宮中，開導貴人使他們發起道心，超越一切，就像獅子太子自在地教導，如風吹草一樣，這叫做一心；如果進入聖明的智慧境界，一切都捨棄，能夠不斷地給予他人，就像古代國王佈施頭顱一樣，這叫做智慧；這是第六種。什麼是六種應該修行的度無極的事？將所持有的衣物佈施給眾生，就像鱉王在海中救助危難一樣，這叫做佈施；所奉持的法就像獅子被眷屬圍繞一樣，救濟商人也是如此，這叫做持戒；所聽聞的柔和，就像梵志想要來殺害國王並取走他的頭，國王就將頭施捨給他一樣，這叫做忍辱；所修的精進就像梵志的兒子名叫思義，捨棄五種慾望，救護他人並勸導他們修行，這叫做精進；他所修的禪定就像阿離念在異學中救護弟子和他人一樣，這叫做一心；用聖明的道理開導無數的百千眾人，就像鳥王救助眾生沒有反覆一樣，這叫做智慧；這是第六種。什麼是六種眾報應該修行的度無極的事？如果憐憫世人，有所救濟，就像離垢教化眾生修行清凈一樣，這叫做佈施；所奉行的至高行為，住在梵天，為閻浮提的人建立功德的根本，使他們能夠進入佛法，這叫做持戒；

【English Translation】 English version: It is difficult to diligently cultivate vigor; like what the ancient sages did, this is called wisdom; this is the sixth. What are the six things that establish the perfection of giving? Someone practices giving, rescuing beings from evil realms, guiding them to liberation from the cycle of birth and death, like the reward of the top knot, this is called giving; what is practiced, if there is no Buddha in the world, then enlighten the people, so that they each find their place, like the ancient King Mahasammata compassionately teaching the world, this is called keeping precepts; therefore, be kind and harmonious, do not arise anger, like Khanti who did not generate anger even when his limbs were cut off, this is called patience; his diligence is difficult to control, and will not ultimately stagnate, like the wish-fulfilling pearl in the sea, from which one can obtain whatever one desires, this is called vigor; the meditation he cultivates is like being in the palace, enlightening nobles to arouse the aspiration for the path, surpassing all, like the lion prince freely teaching, like the wind blowing grass, this is called one-pointedness; if one enters the realm of sacred wisdom, abandoning everything, being able to continuously give to others, like the ancient king giving his head, this is called wisdom; this is the sixth. What are the six things that should be practiced for the perfection of giving? Giving away one's possessions to sentient beings, like the turtle king rescuing those in distress in the sea, this is called giving; the Dharma that is upheld is like a lion surrounded by its retinue, rescuing merchants is also like this, this is called keeping precepts; what is heard is gentle, like the Brahmin who wanted to kill the king and take his head, and the king gave his head to him, this is called patience; the vigor that is cultivated is like the Brahmin's son named Siyi, who abandoned the five desires, rescued others and encouraged them to practice, this is called vigor; the meditation he cultivates is like Aliniana in other schools rescuing disciples and others, this is called one-pointedness; using sacred teachings to enlighten countless hundreds and thousands of people, like the bird king rescuing beings without hesitation, this is called wisdom; this is the sixth. What are the six things that should be practiced for the perfection of the reward of giving? If one has compassion for the world and provides relief, like the pure one who teaches beings to practice purity, this is called giving; the supreme conduct that is practiced, residing in the Brahma heaven, establishing the root of merit for the people of Jambudvipa, enabling them to enter the Dharma, this is called keeping precepts;

行仁和加於眾生不惜身命，猶如在海見其船壞自殺其身以度眾人，是曰忍辱；所行精進開化無數多所成就，猶如導師名曰福事，采海眾寶以濟窮匱，是曰精進；所以禪思愍傷他人而行勸助，猶如童子名曰意義，於八萬歲奉行慈心用安眾生，是曰一心；若以聖明瞭解現世度世智慧，以是智慧覺了空無，如須菩提解空識喻，眾塵樹葉悉能分別，其勸助者報應過是，是曰智慧；是為六。

「何謂無報度無極有六事？其所救濟，不受報應乃至滅度，猶如大蓋有所覆護，菩薩所修如是無極，如江河沙眾生得度，是曰佈施；所奉法行諸漏已盡，至不退轉攝受普護，是曰持戒；所志仁和未曾有恨逮致佛道，是曰忍辱；所以勤修捨棄身命，一切萬物供養三寶，是曰精進；所修禪定在佛樹下，宣嘆頌偈遵承法觀以此行護，是曰一心；所遵聖明不論道慧，猶如海中舍和樹葉香美療病，菩薩如是，以道德香化於一切使發大道心，是曰智慧；是為六。

「何謂無樂度無極有六事？所濟眾生猶如滅度，譬如賢者名曰漢林，度眾迷惑，故當曉知菩薩本行此宿所喻，是曰佈施；其禁無量，患厭眾難志願無為，猶如往古菩薩所行，精進入海致無量寶，故引譬喻，是曰持戒；其仁和行，若迦夷王而截其頭及鼻手足不懷瞋恚，是曰忍辱；若勤修

【現代漢語翻譯】現代漢語譯本行仁愛並施加於眾生，不吝惜自己的身命，就像在海上看到船隻損壞，就犧牲自己來救度眾人，這叫做忍辱；所修行的精進，開化無數眾生併成就他們，就像一位導師名叫福事（意為帶來福德的事），在海中採集各種珍寶來救濟貧困，這叫做精進；用禪定思維來憐憫他人，並加以勸導幫助，就像一位童子名叫意義（意為具有深遠意義），在八萬年中奉行慈悲心來安定眾生，這叫做一心；如果用聖明的智慧來了解現世，並用這種智慧覺悟到空無的真諦，就像須菩提（佛陀的十大弟子之一，以解空第一著稱）理解空性的譬喻，能夠分辨眾多的塵埃和樹葉，那麼勸導幫助他人的回報將超過這些，這叫做智慧；以上是六種（度無極）。「什麼叫做無報度無極的六件事？所救濟的眾生，不求回報，直至他們滅度，就像大傘一樣有所覆蓋和保護，菩薩所修行的就是這樣無有窮盡，就像江河沙子一樣多的眾生得到救度，這叫做佈施；所奉行的法，使各種煩惱都已斷盡，達到不退轉的境界，普遍地攝受和保護眾生，這叫做持戒；所立志的仁愛和睦，從未有過怨恨，最終達到佛道，這叫做忍辱；所以勤奮修行，捨棄身命，用一切萬物來供養三寶，這叫做精進；所修的禪定，在菩提樹下，宣說讚歎的偈頌，遵循佛法的教觀，用這種修行來守護，這叫做一心；所遵循的聖明，不執著于道和智慧，就像海中的舍和樹葉，香美可以治療疾病，菩薩也是這樣，用道德的芬芳來感化一切眾生，使他們發起追求大道的心，這叫做智慧；以上是六種（度無極）。「什麼叫做無樂度無極的六件事？所救濟的眾生，就像已經滅度一樣，譬如一位賢者名叫漢林（意為像森林一樣庇護眾生），救度眾生的迷惑，所以應當知道菩薩本來的修行就像這個譬喻，這叫做佈施；所持守的禁戒是無量的，厭惡各種苦難，志願追求無為的境界，就像過去世的菩薩所做的那樣，精進地進入大海取得無量的珍寶，所以用這個來做比喻，這叫做持戒；所修行的仁愛和睦，就像迦夷王（傳說中被歌利王割截身體的國王）被割截頭、鼻子、手腳，也不懷有嗔恨，這叫做忍辱；如果勤奮修行

【English Translation】 English version Practicing benevolence and extending it to all beings, not hesitating to sacrifice one's own life, like seeing a ship wrecked at sea and sacrificing oneself to save others, this is called forbearance; the diligence practiced, enlightening countless beings and helping them achieve enlightenment, like a guide named Fushi (meaning 'affairs of blessings'), collecting various treasures from the sea to aid the poor, this is called diligence; using meditative thought to have compassion for others and to encourage and help them, like a child named Yiyi (meaning 'profound meaning'), practicing loving-kindness for eighty thousand years to bring peace to all beings, this is called one-pointedness; if one uses sacred wisdom to understand the present world, and uses this wisdom to awaken to the truth of emptiness, like Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) understanding the metaphor of emptiness, being able to distinguish numerous dust particles and leaves, then the reward for encouraging and helping others will surpass these, this is called wisdom; these are the six (paramitas). 「What are the six things of the boundless paramita of non-reward? Those who are saved, do not seek reward, until they reach nirvana, like a large canopy that covers and protects, the practice of a Bodhisattva is thus boundless, like the sands of the Ganges River, countless beings are saved, this is called giving; the Dharma that is practiced, all defilements are exhausted, reaching the state of non-retrogression, universally embracing and protecting all beings, this is called morality; the benevolence and harmony that is aspired to, never having hatred, ultimately reaching Buddhahood, this is called forbearance; therefore, diligently practicing, sacrificing one's life, using all things to make offerings to the Three Jewels, this is called diligence; the meditation practiced, under the Bodhi tree, proclaiming verses of praise, following the Dharma's teachings, using this practice to protect, this is called one-pointedness; the sacred wisdom that is followed, not clinging to the path or wisdom, like the fragrant and medicinal leaves of the Shehe tree in the sea, Bodhisattvas are like this, using the fragrance of morality to transform all beings, causing them to develop the aspiration for the Great Path, this is called wisdom; these are the six (paramitas). 「What are the six things of the boundless paramita of non-joy? Those who are saved are like those who have already attained nirvana, for example, a wise man named Hanlin (meaning 'like a forest sheltering beings'), saving beings from delusion, therefore, one should know that the original practice of a Bodhisattva is like this metaphor, this is called giving; the precepts that are upheld are immeasurable, detesting all kinds of suffering, aspiring to the state of non-action, like what Bodhisattvas did in the past, diligently entering the sea to obtain immeasurable treasures, therefore, this is used as a metaphor, this is called morality; the practice of benevolence and harmony, like King Kalinga (a king who was said to have had his body cut by King Kalaba), having his head, nose, hands, and feet cut off without harboring anger, this is called forbearance; if one diligently practices

行出迦維羅衛無有見者，所以平等入正得佛，是曰精進；所以禪思四品具足，凈修梵行慈悲喜護，是曰一心；猶以智慧度無極成其亦難致，在世正受心常等定，是曰智慧；是為六。

「何謂時進度無極有六事？若得止處次第惠救眾厄難，是曰佈施；所行謹慎如生鱉中，其為鱉王時將護己身又濟他人，是曰持戒；所志仁和親近眾行歸護身口，猶如人賢所行慈忍，斷其諸節不抱傷害，是曰忍辱；所修精勤，佛興世時所在見佛，如來平等其三昧印於一切行，三千歲未曾休懈，是曰精進；所曰禪思在於中宮妓婇女間，常修清白而不放逸，是曰一心；順智慧時在於生死，在在所至將護諸我使了無我，是曰智慧；是為六。

「何謂光明度無極有六事？若以華香不飾貢上諸佛菩薩，是曰佈施；所謹慎行愍傷他人，猶如飛鳥空身飛去無所慕樂，是曰持戒；所志仁和解一切空以逮法藏，是曰忍辱；勤力橋樑救濟危厄，是曰精進；所思禪定如往古劫，始初菩薩之所奉行深入道行，是曰一心；所修聖明興發法忍，如兩童子執心如地，是曰智慧；是為六。

「何謂無量光度無極有六事？善權方便而有所濟，因以報致佛大光明周遍無數諸佛國土，是曰佈施；所奉勤修勸助逮得不起法忍，是曰持戒；其仁和者勸助法相而無所著，

【現代漢語翻譯】現代漢語譯本：

從迦維羅衛城出來，沒有誰能見到（佛陀），所以能平等地進入正道併成就佛果，這叫做精進；能夠禪思四種禪定，具足清凈的梵行，修習慈悲喜捨四無量心，這叫做一心；即使以智慧度過無極的境界也很難達到，在世間正受時心常處於平等禪定，這叫做智慧；這是六種（度無極的修行）。什麼是時進度無極的六種修行？如果能次第地停止（惡行），惠施救濟眾生的厄難，這叫做佈施；所行謹慎，如同生活在鱉殼中的鱉，當它成為鱉王時，既能保護自己又能救濟他人，這叫做持戒；所立志向仁愛平和，親近眾行，守護身口，如同賢人所行的慈忍，斷除一切煩惱而不抱有傷害之心，這叫做忍辱；所修習的精勤，在佛陀出世時，無論在哪裡都能見到佛陀，如來平等地將三昧印證於一切修行，三千歲未曾懈怠，這叫做精進；所說的禪思，即使身處宮廷妓女之間，也能常修清白而不放逸，這叫做一心；順應智慧之時，即使在生死輪迴中，無論到哪裡都能守護諸我，使之了悟無我，這叫做智慧；這是六種（時進度無極的修行）。什麼是光明度無極的六種修行？如果用鮮花香料不加裝飾地供奉諸佛菩薩，這叫做佈施；所行謹慎，憐憫傷痛他人，如同飛鳥空身飛去，沒有貪慕和喜樂，這叫做持戒；所立志向仁愛平和，理解一切皆空，從而獲得法藏，這叫做忍辱；勤奮努力，架設橋樑，救濟危難，這叫做精進；所思禪定，如同往昔劫數中，最初的菩薩所奉行的深入道行，這叫做一心；所修習的聖明，興發法忍，如同兩個童子執持心念如大地般堅定，這叫做智慧；這是六種（光明度無極的修行）。什麼是無量光度無極的六種修行？善巧方便地有所救濟，因此而獲得佛陀的大光明，周遍無數的佛國，這叫做佈施；所奉行勤修，勸助他人獲得不起法忍，這叫做持戒；其仁愛平和，勸助他人理解法相而不執著，

【English Translation】 English version:

Having departed from Kapilavastu, there was no one who saw (the Buddha), therefore, one can equally enter the right path and achieve Buddhahood, this is called diligence; being able to meditate on the four dhyanas, fully possessing pure conduct, practicing loving-kindness, compassion, joy, and equanimity, this is called one-pointedness; even with wisdom to cross the boundless realm is difficult to achieve, while in the world, one's mind is always in equal samadhi, this is called wisdom; these are the six (perfections of paramita). What are the six practices of the paramita of timely progress? If one can gradually cease (evil deeds), and bestow aid to relieve the suffering of beings, this is called giving; one's conduct is cautious, like a turtle living in its shell, when it becomes the turtle king, it can both protect itself and save others, this is called keeping precepts; one's aspiration is benevolent and peaceful, close to all practices, guarding body and speech, like a virtuous person practicing loving-kindness and forbearance, cutting off all afflictions without harboring harm, this is called patience; the diligence one cultivates, when the Buddha appears in the world, one can see the Buddha wherever one is, the Tathagata equally seals the samadhi in all practices, never slacking for three thousand years, this is called diligence; the meditation one speaks of, even when among palace courtesans, one can always cultivate purity without being lax, this is called one-pointedness; when in accordance with wisdom, even in the cycle of birth and death, wherever one goes, one can protect all selves, enabling them to realize no-self, this is called wisdom; these are the six (practices of the paramita of timely progress). What are the six practices of the paramita of luminous light? If one offers flowers and incense to all Buddhas and Bodhisattvas without adornment, this is called giving; one's conduct is cautious, pitying and grieving for others, like a bird flying away empty-bodied, without craving or joy, this is called keeping precepts; one's aspiration is benevolent and peaceful, understanding that all is empty, thereby obtaining the Dharma treasury, this is called patience; diligently striving, building bridges, and rescuing those in danger, this is called diligence; the meditation one contemplates, like the deep practice of the path that the first Bodhisattvas practiced in past kalpas, this is called one-pointedness; the sacred wisdom one cultivates, arousing the forbearance of the Dharma, like two children holding their minds as firm as the earth, this is called wisdom; these are the six (practices of the paramita of luminous light). What are the six practices of the paramita of immeasurable light? Skillfully and expediently providing aid, thereby obtaining the great light of the Buddha, pervading countless Buddha lands, this is called giving; one diligently cultivates, encouraging others to attain the non-arising forbearance of the Dharma, this is called keeping precepts; one's benevolence and peace encourages others to understand the characteristics of the Dharma without attachment,

是曰忍辱；所可精修奉行空法，勸助大道歸此空無，是曰精進；所以禪定助化眾生，常不懈廢使不退轉，是曰一心；所修聖明住第八地，在所勸化莫不蒙荷，是曰智慧；是為六。

「何謂報安光度無極有六事？若至魔徑臨壽終時，其功報應，猶兜術天忽沒來下，開化餓鬼除其饑厄，是曰佈施；降伏魔徑所奉愍哀，放捨身縛亦脫罪厄，猶如往古國王太子名曰須賴，所脫苦患，是曰持戒；其行仁和在於魚中，安諸黿鼉隱樂得食，是曰忍辱；所勤修行諸王女等，而在恐懼危厄艱難愍傷濟之，是曰精進；所修禪思，在疾疫劫以藥療之，猶如往古童子所作長益，以五頭首救寂閻浮提諸非邪惡，是曰一心；以此聖明救濟一切，猶往古喻五百賈客，以五百玉女及諸玉女，就為導師護五億人一心宿衛，是曰智慧；是為六。

「何謂不回還度無極有六事？既有所濟不樂聲聞緣覺之業，愿求無上正真之道，是曰佈施；所奉謹慎觀于至義而不懈廢，是曰持戒；所遵仁和能暢究竟不中懷恨，是曰忍辱；所行遵修執權方便，有所救濟使不放逸，是曰精進；所修禪定顯明章句而不迷憒，是曰一心；所謂聖明得至七住不退轉地，是曰智慧；是為六。

「何謂為娛樂度無極有六事？有所給與以開難化眾令發道意，是曰佈施；以行將養

【現代漢語翻譯】現代漢語譯本：

這稱為忍辱；所應精進修習奉行空性之法，勸導幫助大道迴歸于空無，這稱為精進；用禪定來幫助教化眾生，常常不懈怠廢止，使他們不退轉，這稱為一心；所修習的聖明智慧安住于第八地，所到之處勸化，沒有不蒙受恩澤的，這稱為智慧；這就是六種。

『什麼是報安光度無極的六件事？』如果到了魔道，臨近壽命終結時，他的功德報應，就像兜率天忽然降臨，開化餓鬼，解除他們的飢餓困厄，這稱為佈施；降伏魔道所奉行的慈悲憐憫，放捨身體的束縛，也脫離罪惡的困厄，就像過去古代國王的太子名叫須賴，所脫離的苦難，這稱為持戒；他的行為仁愛和睦，在魚群中，安頓黿鼉，使它們隱居快樂地得到食物，這稱為忍辱；他勤奮修行，對於諸位王女等，在恐懼危難的困境中，憐憫傷痛並救濟她們，這稱為精進；他所修習的禪思，在疾疫劫難中用藥物治療，就像過去古代童子所做的那樣，長久地利益，用五個頭顱救濟閻浮提所有非邪惡的人，這稱為一心；用這種聖明智慧救濟一切，就像過去古代比喻的五百商人，用五百玉女以及其他玉女，作為導師，保護五億人一心一意地守衛，這稱為智慧；這就是六種。

『什麼是不回還度無極的六件事？』既然有所救濟，不樂於聲聞緣覺的果業，愿求無上正真之道，這稱為佈施；所奉行的謹慎，觀察至深的義理而不懈怠廢止，這稱為持戒；所遵循的仁愛和睦，能夠通暢究竟，不心懷怨恨，這稱為忍辱；所實行的修習，執持權巧方便，有所救濟，使他們不放逸，這稱為精進；所修習的禪定，顯明章句而不迷惑昏亂，這稱為一心；所說的聖明智慧，能夠到達七住不退轉的地位，這稱為智慧；這就是六種。

『什麼是為娛樂度無極的六件事？』有所給予，用來開導難以教化的眾生，使他們發起道心，這稱為佈施；用行為來將養 English version:

This is called patience; what should be diligently practiced and upheld is the Dharma of emptiness, encouraging and assisting the Great Path to return to emptiness, this is called diligence; using meditation to help and teach sentient beings, constantly without懈怠 or cessation, causing them not to regress, this is called one-pointedness; the sacred wisdom cultivated dwells in the eighth ground, wherever it goes to teach, none do not receive its grace, this is called wisdom; these are the six.

'What are the six things of the boundless liberation of the reward of peaceful light?' If one reaches the path of demons, nearing the end of life, the karmic reward, like the sudden descent from the Tusita Heaven, enlightening hungry ghosts, relieving their hunger and distress, this is called giving; subduing the path of demons with compassion and pity, releasing the bonds of the body, also escaping the distress of sin, like the past ancient king's prince named Surala, who escaped suffering, this is called upholding precepts; his conduct is benevolent and harmonious, among the fish, settling turtles and tortoises, allowing them to live in seclusion and happily obtain food, this is called patience; he diligently practices, for the sake of the princesses, in the midst of fear and danger, he pities and rescues them, this is called diligence; his meditation practice, in times of plague and calamity, he treats with medicine, like the past ancient youth who did, benefiting for a long time, using five heads to save all the non-evil people of Jambudvipa, this is called one-pointedness; using this sacred wisdom to save all, like the past ancient parable of five hundred merchants, using five hundred jade maidens and other jade maidens, as guides, protecting five hundred million people with one mind and vigilance, this is called wisdom; these are the six.

'What are the six things of the boundless liberation of non-regression?' Since there is salvation, not delighting in the achievements of Sravakas and Pratyekabuddhas, desiring to seek the unsurpassed true path, this is called giving; what is upheld with caution, observing the profound meaning without懈怠 or cessation, this is called upholding precepts; what is followed with benevolence and harmony, able to thoroughly reach the end, not harboring resentment, this is called patience; what is practiced and upheld, holding skillful means, with salvation, causing them not to be negligent, this is called diligence; the meditation practice, clarifying the verses without confusion or bewilderment, this is called one-pointedness; what is called sacred wisdom, able to reach the seventh ground of non-regression, this is called wisdom; these are the six.

'What are the six things of the boundless liberation of enjoyment?' What is given, used to guide those difficult to teach, causing them to generate the aspiration for the path, this is called giving; using conduct to nurture

【English Translation】 This is called 'patience'; what should be diligently practiced and upheld is the Dharma of emptiness, encouraging and assisting the Great Path to return to emptiness, this is called 'diligence'; using meditation to help and teach sentient beings, constantly without懈怠 or cessation, causing them not to regress, this is called 'one-pointedness'; the sacred wisdom cultivated dwells in the eighth ground, wherever it goes to teach, none do not receive its grace, this is called 'wisdom'; these are the six. 'What are the six things of the boundless liberation of the reward of peaceful light?' If one reaches the path of demons, nearing the end of life, the karmic reward, like the sudden descent from the Tusita Heaven, enlightening hungry ghosts, relieving their hunger and distress, this is called 'giving'; subduing the path of demons with compassion and pity, releasing the bonds of the body, also escaping the distress of sin, like the past ancient king's prince named Surala, who escaped suffering, this is called 'upholding precepts'; his conduct is benevolent and harmonious, among the fish, settling turtles and tortoises, allowing them to live in seclusion and happily obtain food, this is called 'patience'; he diligently practices, for the sake of the princesses, in the midst of fear and danger, he pities and rescues them, this is called 'diligence'; his meditation practice, in times of plague and calamity, he treats with medicine, like the past ancient youth who did, benefiting for a long time, using five heads to save all the non-evil people of Jambudvipa, this is called 'one-pointedness'; using this sacred wisdom to save all, like the past ancient parable of five hundred merchants, using five hundred jade maidens and other jade maidens, as guides, protecting five hundred million people with one mind and vigilance, this is called 'wisdom'; these are the six. 'What are the six things of the boundless liberation of non-regression?' Since there is salvation, not delighting in the achievements of Sravakas and Pratyekabuddhas, desiring to seek the unsurpassed true path, this is called 'giving'; what is upheld with caution, observing the profound meaning without懈怠 or cessation, this is called 'upholding precepts'; what is followed with benevolence and harmony, able to thoroughly reach the end, not harboring resentment, this is called 'patience'; what is practiced and upheld, holding skillful means, with salvation, causing them not to be negligent, this is called 'diligence'; the meditation practice, clarifying the verses without confusion or bewilderment, this is called 'one-pointedness'; what is called sacred wisdom, able to reach the seventh ground of non-regression, this is called 'wisdom'; these are the six. 'What are the six things of the boundless liberation of enjoyment?' What is given, used to guide those difficult to teach, causing them to generate the aspiration for the path, this is called 'giving'; using conduct to nurture

佛興世時，說其報應而度脫之，猶如往古太子勢首救眾危厄，是曰持戒；所修仁和，如功勛國王安和萬民，如是安身亦安他人，一切適安我身亦安，是曰忍辱；所進勤修逮得總持辯才無量，是曰精進；所習禪定以用勸助，是功德報令眾生安，是曰一心；其以聖明在六住地，柔順法忍至不退轉，是曰智慧；是為六。

「何謂鮮潔度無極有六事？若有所興無所依猗，亦不相報加於眾生，是曰佈施；所修謹慎常抱篤信，懷來七覺覺諸不覺，是曰持戒；所修仁和慈念眾生，不貪其身亦不惜命，是曰忍辱；所志勤修選擇諸法，合會至行致諸覺意，是曰精進；若以禪思無所想念而不放逸，是曰一心；所以聖明致得佛道而度一切，是曰智慧；是為六。

「何謂成世法度無極有六事？若以所濟報應無數，致於永安無復眾難，是曰佈施；所以謹慎慕求道法，八正之業至平等慧，是曰持戒；所念仁和不疑道義決壞羅網，是曰忍辱；所行勤修于現在法長得安隱，是曰精進；所謂禪思精進本行滅寂正受，是曰一心；其遵聖明所作已辦受四意止，是曰智慧；是為六。

「何謂凈俗度無極有六事？其以所行救三千世界，從始至終無有異心，是曰佈施；從始生來普安一切，周旋往來三界眾生，是曰持戒；發意以來教化群黎，至無所

【現代漢語翻譯】現代漢語譯本佛陀出世時，宣說因果報應以度化眾生，就像古代太子勢首（太子名）救助眾人脫離危難一樣，這稱為持戒（śīla）；所修行的仁愛和睦，如同功勛國王安撫萬民，這樣安頓自身也安頓他人，一切都適宜安樂，自身也安樂，這稱為忍辱（kṣānti）；所精進勤奮修行，獲得總持（dhāraṇī）和無量辯才，這稱為精進（vīrya）；所修習的禪定（dhyāna）用來勸導幫助他人，這是功德報應，使眾生安樂，這稱為一心（ekāgratā）；以聖明的智慧處於六住地（bhūmi），柔順地安忍於法，直至不退轉，這稱為智慧（prajñā）；這就是六種波羅蜜（pāramitā）。什麼是清凈無極的六件事？如果有所興起而不執著依靠，也不求回報地施予眾生，這稱為佈施（dāna）；所修行的謹慎，常懷篤定的信心，懷抱七覺支（sapta bodhyaṅgāni）覺悟那些不覺悟的，這稱為持戒；所修行的仁愛和慈悲，不貪戀自身也不吝惜生命，這稱為忍辱；所立志的勤奮修行，選擇諸法，匯合到實踐中，達到覺悟的意念，這稱為精進；如果以禪思，無所想念而不放逸，這稱為一心；所以聖明的智慧能達到佛道而度化一切，這稱為智慧；這就是六種波羅蜜。什麼是成就世間法無極的六件事？如果以所救濟的報應無數，達到永遠安樂而不再有眾多的災難，這稱為佈施；所以謹慎地追求道法，八正道（aṣṭāṅgamārga）的修行達到平等慧（samatā-jñāna），這稱為持戒；所念的仁愛和睦，不懷疑道義，決斷破除羅網，這稱為忍辱；所實行的勤奮修行，在現在法中長久獲得安穩，這稱為精進；所謂禪思精進，根本的修行是滅寂正受（nirodha-samāpatti），這稱為一心；其遵循聖明的智慧，所作已辦，接受四意止（catvāri smṛtyupasthānāni），這稱為智慧；這就是六種波羅蜜。什麼是清凈俗世無極的六件事？如果以所實行的救度三千大千世界（trisāhasra-mahāsāhasra-lokadhātu），從始至終沒有異心，這稱為佈施；從開始出生就普遍安頓一切，周旋往來於三界（trayo dhātavaḥ）眾生，這稱為持戒；發心以來教化眾生，直至無所...

【English Translation】 English version When the Buddha appeared in the world, he spoke of karmic retribution to liberate beings, just as Prince Shesou (a prince's name) in ancient times rescued people from danger. This is called 'morality' (śīla); the cultivation of benevolence and harmony, like a meritorious king pacifying all people, thus settling oneself and others, making everything suitable and peaceful, and oneself also peaceful, this is called 'patience' (kṣānti); the diligent and vigorous practice, attaining total retention (dhāraṇī) and immeasurable eloquence, this is called 'effort' (vīrya); the practice of meditation (dhyāna) used to encourage and help others, this is the merit and reward that brings peace to beings, this is called 'one-pointedness' (ekāgratā); with sacred wisdom residing in the sixth stage (bhūmi), gently enduring the Dharma until non-retrogression, this is called 'wisdom' (prajñā); these are the six perfections (pāramitā). What are the six things of pure and limitless liberation? If one arises without attachment or reliance, and gives to beings without seeking reward, this is called 'giving' (dāna); the practice of caution, always holding firm faith, embracing the seven factors of enlightenment (sapta bodhyaṅgāni) to awaken those who are not awakened, this is called 'morality'; the practice of benevolence and compassion, not being greedy for oneself nor sparing one's life, this is called 'patience'; the determined and diligent practice, choosing all dharmas, converging them into practice, reaching the intention of enlightenment, this is called 'effort'; if one meditates without thought and without negligence, this is called 'one-pointedness'; therefore, sacred wisdom can attain Buddhahood and liberate all, this is called 'wisdom'; these are the six perfections. What are the six things of accomplishing worldly dharma without limit? If the reward of what is saved is countless, reaching eternal peace without further difficulties, this is called 'giving'; therefore, carefully seeking the Dharma, the practice of the Eightfold Path (aṣṭāṅgamārga) reaching equal wisdom (samatā-jñāna), this is called 'morality'; the thought of benevolence and harmony, not doubting the meaning of the Dharma, decisively breaking through the net, this is called 'patience'; the diligent practice, in the present dharma, long-lasting peace is obtained, this is called 'effort'; the so-called meditation and effort, the fundamental practice is the cessation of perception and feeling (nirodha-samāpatti), this is called 'one-pointedness'; following sacred wisdom, what has been done is completed, accepting the four foundations of mindfulness (catvāri smṛtyupasthānāni), this is called 'wisdom'; these are the six perfections. What are the six things of purifying the mundane without limit? If one's practice saves the three thousand great thousand worlds (trisāhasra-mahāsāhasra-lokadhātu), from beginning to end without a different intention, this is called 'giving'; from the beginning of birth, universally settling all, circulating among the beings of the three realms (trayo dhātavaḥ), this is called 'morality'; since the intention was made to teach the masses, until without...

至使無處所，是曰忍辱；使三千世界一切眾生精進滅度，猶初發意出家學故其心難當，是曰精進；所謂禪思令諸眾生得攝其意，專惟經法而不放逸，是曰一心；其以聖明至於地獄，救濟危厄適生墮地，口有所宣論講經道逮得法典，是曰智慧；是為六。

「何謂成種度無極有六事？其所救者，致眷屬和無極大財，是曰佈施；所謹慎行致眷屬和而無罪殃，是曰持戒；所修仁和若干眷屬，各各自安無能壞者，是曰忍辱；若有勤修所有眷屬，不使自恣放逸之行，各各辦業用意不廢，是曰精進；所遵禪思，若有瞋諍皆令和合致明眷屬，是曰一心；所修聖明，一切眷屬皆有智明而無闇蔽，是曰智慧；是為六。

「何謂來成眷屬度無極有六事？於五百歲開化勸誨諸大眾會使發道心，是曰佈施；所奉謹慎勸和合同，無數眾人不以為諍如佛眷屬，是曰持戒；其所仁和為無央數眾生之藏，猶昔摩竭有一大魚海水能受，所有究竟從始至終，若有伴行如井中魚，是曰忍辱；所謂勤修多護眾人除淫怒癡，猶如海中明月珠藏隨時消水，是曰精進；所行禪思如阿離念，彌學外異微術，多愍眾生而勸化之生於梵天，是曰一心；遵修聖明多所愍傷，猶須菩提見有異人收捕鹿王，五百眾眷閉在窮厄，悉解脫之，乃化天下一切眾生建立十善，是曰

【現代漢語翻譯】現代漢語譯本使（修行者）達到無所執著的狀態，這叫做忍辱；使三千世界一切眾生精進修行以至解脫，（這種精進）如同初發心出家學習一樣，其心志難以動搖，這叫做精進；所謂禪定思惟，使一切眾生能夠攝持其心意，專心於經法而不放逸，這叫做一心；（修行者）以聖明的智慧到達地獄，救濟那些處於危難、即將墮入地獄的眾生，口中宣講經道，使他們獲得佛法，這叫做智慧；以上是六種（修行）。『什麼叫做成就（菩薩）種性，達到度脫無極的六種修行？』（菩薩）所救度的眾生，使他們眷屬和睦，獲得無量的財富，這叫做佈施；（菩薩）所謹慎奉行的行為，使眷屬和睦而沒有罪過災殃，這叫做持戒；（菩薩）所修行的仁愛和睦，使若干眷屬各自安穩，沒有誰能破壞，這叫做忍辱；如果有（菩薩）勤勉修行，使所有眷屬不放縱自己的行為，各自努力工作，用心不懈怠，這叫做精進；（菩薩）所遵循的禪定思惟，如果有嗔恨爭鬥，都使他們和合，使眷屬明白事理，這叫做一心；（菩薩）所修行的聖明智慧，使一切眷屬都有智慧光明而沒有愚昧的遮蔽，這叫做智慧；以上是六種（修行）。『什麼叫做來成就眷屬，達到度脫無極的六種修行？』在五百歲中開導教化，勸勉諸大眾會，使他們發起道心，這叫做佈施；（菩薩）所奉行的謹慎勸導和合，使無數眾人不爭鬥，如同佛的眷屬一樣，這叫做持戒；（菩薩）所修行的仁愛和睦，是無量眾生的依靠，如同過去摩竭國有一條大魚，海水能夠容納它，所有（修行）從開始到最終，如果有同伴修行，如同井中的魚一樣，這叫做忍辱；所謂勤勉修行，多方守護眾人，去除淫慾、嗔怒、愚癡，如同海中的明月珠藏，隨時消解水患，這叫做精進；（菩薩）所修行的禪定思惟，如同阿離念（Aranemi，古印度國王名），學習外道不同的微小法術，（菩薩）憐憫眾生而勸化他們生於梵天，這叫做一心；（菩薩）遵循修行的聖明智慧，多方憐憫傷痛，如同須菩提（Subhuti，佛陀弟子）看見有異人收捕鹿王，五百眷屬被囚禁在困境中，（須菩提）全部解救了他們，於是教化天下一切眾生建立十善，這叫做智慧。

【English Translation】 English version To reach a state of non-attachment is called forbearance; to make all beings in the three thousand worlds diligently practice until liberation, like the initial aspiration to leave home and study, with a mind that is difficult to shake, is called diligence; what is called meditative contemplation is to enable all beings to gather their minds, focus on the scriptures without being lax, is called one-pointedness; to reach hell with sacred wisdom, to rescue those in danger, about to fall into hell, speaking the scriptures, enabling them to obtain the Dharma, is called wisdom; these are the six (practices). 'What are the six practices that accomplish the nature of a (Bodhisattva) and reach the limit of liberation?' Those whom (the Bodhisattva) saves, causing their families to be harmonious and to obtain immeasurable wealth, is called giving; the careful conduct that (the Bodhisattva) practices, causing families to be harmonious without sin or calamity, is called keeping precepts; the benevolence and harmony that (the Bodhisattva) cultivates, causing several families to be secure, with no one able to disrupt them, is called forbearance; if there is (a Bodhisattva) who diligently practices, causing all family members not to indulge in their own actions, each working diligently, with their minds not slacking, is called diligence; the meditative contemplation that (the Bodhisattva) follows, if there is anger or strife, causing them to be harmonious, enabling family members to understand reason, is called one-pointedness; the sacred wisdom that (the Bodhisattva) cultivates, causing all family members to have wisdom and light without the obscuration of ignorance, is called wisdom; these are the six (practices). 'What are the six practices that come to accomplish family members and reach the limit of liberation?' In five hundred years, to guide and teach, encouraging all the great assemblies, causing them to generate the aspiration for the Way, is called giving; the careful guidance and harmony that (the Bodhisattva) practices, causing countless people not to fight, like the family of the Buddha, is called keeping precepts; the benevolence and harmony that (the Bodhisattva) cultivates, is the reliance of immeasurable beings, like in the past, in Magadha, there was a large fish, the sea was able to contain it, all (practices) from beginning to end, if there are companions practicing, like fish in a well, is called forbearance; what is called diligent practice, protecting many people, removing lust, anger, and ignorance, like the bright moon pearl hidden in the sea, dissolving water hazards at any time, is called diligence; the meditative contemplation that (the Bodhisattva) practices, like Aranemi (an ancient Indian king), learning the minor arts of different external paths, (the Bodhisattva) pities beings and encourages them to be born in the Brahma heaven, is called one-pointedness; the sacred wisdom that (the Bodhisattva) follows and cultivates, pitying and grieving in many ways, like Subhuti (a disciple of the Buddha) seeing a stranger capturing a deer king, with five hundred family members imprisoned in distress, (Subhuti) released them all, and then taught all beings in the world to establish the ten virtues, is called wisdom.

智慧；是為六。

「何謂不壞眷屬度無極有六事？若舍兩舌言常至誠不鬥亂福，是曰佈施；常懷慈心不抱危害，緣名遠聞靡不敬愛，是曰持戒；所云仁和常有等心，慈愍眾生而不偏黨，是曰忍辱；所以精修不以衣食，開化眾生唯以道法，是曰精進；其志禪思逮得總持辯才無量，是曰一心；所以聖明執持解脫，解諸結縛令無掛礙，是曰智慧；是為六。

「何謂除塵來凈度無極有六事？若有損耗使增功德，療諸疾疫普令安隱，是曰佈施；若在弊礙不能自濟，為作救護令心開解，是曰持戒；若有師父尊長罵詈，供敬歸命不懷瞋恨，是曰忍辱；其所勤修在胎心正，治眾病疾將護開化及諸比丘、比丘尼、清信士、清信女，是曰精進；若母疾病瞻視給使，與諸可乏醫藥飲食，是曰一心；若以聖明為無數眾而決狐疑，各得開達奉無上真，是曰智慧；是為六。

「何謂觀土度無極有六事？常抱仁慈不以害眼加視眾人，是曰佈施；而無掛礙無陰蓋心謹慎心念，是曰持戒；志性仁和見諸怨家，念如赤子不懷毒害，是曰忍辱；具足神通內外無弊，睹化十方不中懈廢，是曰精進；若凈修行嚴治天眼，見於一切五趣生死，是曰一心；若無數世柔和其意，言辭和雅分別聖慧，是曰智慧；是為六。

「何謂宣誓度無極有六事

【現代漢語翻譯】現代漢語譯本智慧；這就是第六項。

『什麼是不壞眷屬的六種無極度？如果捨棄兩舌的言語，常說真誠不挑撥離間的福德，這叫做佈施；常懷慈悲之心，不抱有危害他人的想法，因此名聲遠揚，沒有不尊敬愛戴的，這叫做持戒；所說的仁愛和睦，常有平等之心，慈悲憐憫眾生而不偏袒，這叫做忍辱；所以精進修行不為衣食，開化眾生只用佛法，這叫做精進；他的志向在於禪定思考，獲得總持的智慧，辯才無量，這叫做一心；所以聖明的人執持解脫之道，解開一切束縛，使之沒有掛礙，這叫做智慧；這就是六種無極度。

『什麼是去除塵垢來清凈的六種無極度？如果有損耗，使之增長功德，治療各種疾病，普遍使之安穩，這叫做佈施；如果在困境中不能自救，為他提供救護，使他內心開解，這叫做持戒；如果有師父尊長責罵，仍然恭敬順從，不懷瞋恨，這叫做忍辱；他所勤奮修行的，在胎中就心正，治療各種疾病，照顧開化以及諸比丘、比丘尼、清信士、清信女，這叫做精進；如果母親生病，親自照料服侍，給予各種需要的醫藥飲食，這叫做一心；如果用聖明的智慧為無數眾生決斷疑惑，使他們各自開悟，奉行無上真理，這叫做智慧；這就是六種無極度。

『什麼是觀察國土的六種無極度？常懷仁慈之心，不以有害的目光看待眾人，這叫做佈施；沒有掛礙，沒有陰暗的念頭，謹慎自己的心念，這叫做持戒；志向和性情仁愛和睦，見到怨家，也像對待自己的孩子一樣，不懷毒害之心，這叫做忍辱；具足神通，內外沒有弊端，觀察教化十方世界，不中途懈怠廢棄，這叫做精進；如果清凈修行，嚴謹地修持天眼，見到一切五道輪迴的生死，這叫做一心；如果無數世都柔和自己的心意，言辭和雅，分別聖人的智慧，這叫做智慧；這就是六種無極度。

『什麼是宣誓的六種無極度？

【English Translation】 English version Wisdom; this is the sixth.

'What are the six perfections of indestructible kinship? If one abandons divisive speech, always speaks truthfully, and does not incite conflict, this is called giving; if one always harbors a compassionate heart and does not harbor harmful thoughts, thus one's reputation spreads far and wide, and all respect and love them, this is called keeping precepts; what is called benevolence and harmony, always having an equal mind, compassionately pitying all beings without partiality, this is called patience; therefore, diligently cultivating without concern for clothing and food, enlightening beings only with the Dharma, this is called diligence; one's aspiration lies in meditative contemplation, attaining the wisdom of total retention, with immeasurable eloquence, this is called one-pointedness; therefore, the wise hold onto the path of liberation, untying all bonds, so that there are no hindrances, this is called wisdom; these are the six perfections.

'What are the six perfections of removing defilements and attaining purity? If there is loss, one makes it increase merit, healing all diseases, universally bringing peace and stability, this is called giving; if one is in a difficult situation and cannot save oneself, one provides rescue, enabling the heart to open up, this is called keeping precepts; if one's teacher or elder scolds, one still respectfully obeys, without harboring anger, this is called patience; what one diligently cultivates, from the womb, one's mind is upright, healing all diseases, caring for and enlightening, as well as all Bhikkhus, Bhikkhunis, Upasakas, and Upasikas, this is called diligence; if one's mother is sick, one personally attends to her, providing all necessary medicine and food, this is called one-pointedness; if one uses wise discernment to resolve the doubts of countless beings, enabling each to awaken and follow the supreme truth, this is called wisdom; these are the six perfections.

'What are the six perfections of observing the land? Always harboring a benevolent heart, not looking at others with harmful eyes, this is called giving; without hindrances, without dark thoughts, being cautious of one's own thoughts, this is called keeping precepts; one's aspiration and nature are benevolent and harmonious, seeing enemies as one's own children, without harboring harmful thoughts, this is called patience; possessing supernatural powers, without internal or external flaws, observing and teaching the ten directions, without slacking or abandoning halfway, this is called diligence; if one cultivates purely, strictly cultivating the divine eye, seeing all the births and deaths of the five realms, this is called one-pointedness; if for countless lifetimes one softens one's mind, with gentle and refined speech, distinguishing the wisdom of the sages, this is called wisdom; these are the six perfections.

'What are the six perfections of making vows?'

？以報應德勸助眾生得受功德，是曰佈施；所謹慎行消眾掛礙而無結滯，是曰持戒；而無所著不以為聞，了向悉空興發仁和，是曰忍辱；所志勤修日日增進，至未曾有入無上道，是曰精進；若以四等慈悲喜護，護於一切迷惑之眾，是曰一心；聖明眾生患厭不可，奉柔順法乃至賢和，是曰智慧；是為六。

「何謂無放逸度無極有六事？有所施與勸助道德不與俗業，是曰佈施；若眷屬羸護奉行業，其有人來節節解之，不生毒心慈勸道法，如射獵師心懷怨結，若有人來節節解之，獵師心悅不以懷害，是曰持戒；若以仁和宣善義理，投之於火欲危其身不以懷結，是曰忍辱；所以勤修竟至滅度，觀于有為如火熾然，消之以法，是曰精進；所謂禪思除一切塵獨樂一處，若以戒法救眾人愚，是曰一心；慧無所樂而等其心，猶國王子施得土地，令其無罪而有勢力，是曰智慧；是為六。

「何謂周旋度無極有六事？多有財業所加以慈而不懷害，是曰佈施；所可謹慎不抱諛諂而自顯己，是曰持戒；其性仁和所作功德不以為厭，放舍宮殿無所貪愛隨時惠施，是曰忍辱；所以精勤，奉平等法而不放逸，是曰精進；若以禪思而不回還，墮不可法默然淡泊，是曰一心；若以聖明立一切法，堅住不動不落聲聞緣覺之法，是曰智慧；是為六

【現代漢語翻譯】現代漢語譯本：『以報應功德勸導幫助眾生獲得功德，這叫做佈施；謹慎地修行，消除各種牽掛而沒有阻礙，這叫做持戒；不執著于任何事物，不認為自己聽聞了什麼，明白一切皆空，從而生起仁愛和睦之心，這叫做忍辱；立志勤奮修行，日日增進，達到前所未有的境界，進入無上道，這叫做精進；如果用慈、悲、喜、護四種心對待一切迷惑的眾生，這叫做一心；聖明的人知道眾生厭惡不可，奉行柔順的法，乃至賢善和睦，這叫做智慧；這就是六種。』『什麼叫做無放逸度無極的六件事？有所施捨，勸導幫助他人行道德之事，不參與世俗的事務，這叫做佈施；如果眷屬軟弱，要保護他們奉行善業，如果有人來勸解，要逐一開解，不生惡毒之心，用慈悲心勸導佛法，就像獵人心中懷有怨恨，如果有人來勸解，獵人會高興而不再懷恨，這叫做持戒；如果用仁愛和睦宣揚善的道理，即使有人投火想危害自身，也不懷恨，這叫做忍辱；所以要勤奮修行，最終達到滅度，觀察有為法就像火焰一樣熾熱，用佛法來熄滅它，這叫做精進；所謂禪思，就是去除一切塵垢，獨自享受清凈，如果用戒律來救度愚昧的眾人，這叫做一心；智慧不執著于任何事物，而平等對待一切，就像國王的王子施捨土地，使他們沒有罪過而有勢力，這叫做智慧；這就是六種。』『什麼叫做周旋度無極的六件事？擁有很多財富，用慈悲心對待而不懷害，這叫做佈施；所要謹慎的是不抱有諂媚之心而自我炫耀，這叫做持戒；其性情仁愛和睦，所做的功德不感到厭倦，放棄宮殿，不貪愛任何事物，隨時施捨，這叫做忍辱；所以要精勤，奉行平等之法而不放逸，這叫做精進；如果用禪思而不退轉，不墮入不可行的法，保持沉默淡泊，這叫做一心；如果用聖明的智慧建立一切法，堅定不動搖，不落入聲聞緣覺之法，這叫做智慧；這就是六種。』

【English Translation】 English version: 'To encourage and help sentient beings to receive merit through the retribution of virtue is called giving; to practice diligently, eliminating all attachments without hindrance, is called keeping precepts; to not be attached to anything, not to think that one has heard anything, to understand that all is empty, and thus to generate kindness and harmony, is called patience; to be determined to practice diligently, improving daily, reaching an unprecedented state, and entering the unsurpassed path, is called diligence; if one treats all deluded sentient beings with the four immeasurables of loving-kindness, compassion, joy, and equanimity, this is called one-pointedness; a wise person knows that sentient beings are averse to the undesirable, and practices gentle teachings, even to the point of being virtuous and harmonious, this is called wisdom; these are the six.' 'What are the six things of boundless non-negligence? To give and encourage others to do virtuous deeds, not engaging in worldly affairs, this is called giving; if family members are weak, protect them in practicing good deeds, if someone comes to advise, explain to them one by one, not generating evil thoughts, using compassion to encourage the Dharma, like a hunter who harbors resentment, if someone comes to advise, the hunter will be happy and no longer harbor resentment, this is called keeping precepts; if one uses kindness and harmony to proclaim good principles, even if someone throws fire to harm oneself, one does not harbor resentment, this is called patience; therefore, one must practice diligently, ultimately reaching liberation, observing conditioned phenomena as if they were blazing flames, extinguishing them with the Dharma, this is called diligence; so-called meditation is to remove all defilements, enjoying solitude, if one uses precepts to save ignorant people, this is called one-pointedness; wisdom is not attached to anything, but treats everything equally, like a king's prince who gives land, so that they are without sin and have power, this is called wisdom; these are the six.' 'What are the six things of boundless circumspection? To have much wealth, to treat others with compassion without harboring harm, this is called giving; what one should be careful about is not to be flattering and self-aggrandizing, this is called keeping precepts; one's nature is kind and harmonious, one does not tire of the merits one has done, abandoning palaces, not being greedy for anything, giving at any time, this is called patience; therefore, one must be diligent, practicing the Dharma of equality without negligence, this is called diligence; if one meditates without retreating, not falling into impracticable teachings, remaining silent and detached, this is called one-pointedness; if one uses wise understanding to establish all teachings, remaining firm and unmoving, not falling into the teachings of Sravakas and Pratyekabuddhas, this is called wisdom; these are the six.'

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「何謂滅度度無極有六事？若用餓鬼不行慳貪，見苦眾生而愍傷之，是曰佈施；心見眾生掛礙之業，而慈哀之示以無弊，是曰持戒；所行仁和聞地獄苦睹惡形色，益用四等而哀愍之，是曰忍辱；所奉勤修斷諸邪見多懷慈哀，猶昔阿王子字鳩那羅，棄諸婇女受辱不怨，是曰精進；若禪脫門樂此寂靜，猶昔菩薩坐閻浮樹道德巍巍影覆其身，是曰一心；若以聖明滅淫怒癡，如王棄國出家為道，衣毛為豎眾默啼哭不以顧戀，是曰智慧；是為六。

「何謂豪貴度無極有六事？其所聞能以割情，所珍愛寶惠與作福，是曰佈施；奉修謹慎而不自大，謙下供順奉敬三寶佛法聖眾，是曰持戒；不求名稱不慕世榮唯法為上，是曰忍辱；所遵勤修奉事尊長父母師友，是曰精進；所以禪思開化眾生，猶如往古拘修摩王有太子多所救濟，往來周旋奉行至法，本性清凈未曾抱害，是曰一心；以出家學求智度無極精進聖明，是曰智慧；是為六。

「何謂眷屬親里度無極有六事？若以所救勸化導法，愛樂出家志存放舍，是曰佈施；其以謹慎奉順哀愍，所有子孫開示義理頒宣至教，是曰持戒；其行仁和所至惱熱，教訓開導不可計眾，如是無厭，是曰忍辱；其勤修行志存聽法，見不達者而為敷演各令心解，是曰精進；所以禪思助合衆

【現代漢語翻譯】現代漢語譯本：『什麼是滅度（涅槃）的六種無極（波羅蜜）？如果對待餓鬼不吝嗇慳貪，看到受苦的眾生就憐憫他們，這叫做佈施；心中看到眾生被業障所困，就慈悲地教導他們沒有過失的道理，這叫做持戒；所行仁慈和睦，聽到地獄的痛苦，看到惡劣的形色，更加用四無量心來哀憐他們，這叫做忍辱；所奉行的勤奮修行，斷除各種邪見，多懷慈悲，就像以前的阿王子鳩那羅（釋迦牟尼佛的堂弟），拋棄眾多妃嬪，受辱不怨恨，這叫做精進；如果禪定解脫，喜歡這種寂靜，就像以前的菩薩坐在閻浮樹（一種樹）下，道德高尚，身影覆蓋其身，這叫做一心；如果用聖明的智慧滅除淫慾、嗔怒、愚癡，就像國王拋棄國家出家修道，毛髮豎立，眾人默然啼哭，也不顧戀，這叫做智慧；這就是六種無極。『什麼是豪貴（富貴）的六種無極？他們所聽聞的能夠割捨情愛，把所珍愛的寶物佈施作福，這叫做佈施；奉行謹慎而不自大，謙虛恭順地供奉三寶（佛、法、僧），這叫做持戒；不追求名聲，不羨慕世俗的榮華，只以佛法為上，這叫做忍辱；所遵行的勤奮修行，奉事尊長、父母、師友，這叫做精進；用禪定思維來開化眾生，就像古代的拘修摩王（古代國王）有一個太子，多方救濟，往來周旋奉行至高佛法，本性清凈，從未懷有傷害之心，這叫做一心；以出家學習來追求智慧的無極，精進聖明，這叫做智慧；這就是六種無極。『什麼是眷屬親里的六種無極？如果用所救濟的來勸化引導佛法，喜愛出家，立志放下一切，這叫做佈施；用謹慎恭順來哀憐，所有子孫都開示義理，宣講至高教誨，這叫做持戒；所行仁慈和睦，所到之處，即使遇到惱怒和熱惱，也教訓開導，不可計數，這樣永不厭倦，這叫做忍辱；勤奮修行，立志聽聞佛法，看到不通達的人就為他們詳細解說，使他們各自明白，這叫做精進；用禪定思維來幫助眾生

【English Translation】 English version: 『What are the six perfections (paramitas) of extinction (Nirvana)? If one does not act stingily towards hungry ghosts, and feels compassion for suffering beings, this is called giving (dana); if one sees beings entangled in karmic obstacles, and compassionately teaches them the way without fault, this is called morality (sila); if one acts with kindness and harmony, hears of the suffering of hell, and sees evil forms, one uses the four immeasurables to pity them, this is called patience (kshanti); if one diligently practices, cuts off all wrong views, and is full of compassion, like Prince Kunala (Shakyamuni Buddha's cousin) who abandoned his many concubines, endured insults without resentment, this is called diligence (virya); if one enjoys the peace of meditative liberation, like the Bodhisattva of old sitting under the Jambu tree (a type of tree), his virtue towering, his shadow covering his body, this is called concentration (samadhi); if one uses holy wisdom to extinguish lust, anger, and ignorance, like a king who abandons his kingdom to become a monk, his hair standing on end, the people weeping silently, yet he does not look back with attachment, this is called wisdom (prajna); these are the six perfections. 『What are the six perfections of the wealthy and noble? If they can sever their attachments, and give their cherished treasures to make merit, this is called giving; if they practice with caution and without arrogance, humbly and respectfully serve the Three Jewels (Buddha, Dharma, Sangha), this is called morality; if they do not seek fame, nor envy worldly glory, but only regard the Dharma as supreme, this is called patience; if they diligently practice, serve their elders, parents, teachers, and friends, this is called diligence; if they use meditative thought to enlighten beings, like King Koshuma (an ancient king) of old who had a prince who helped many, going back and forth practicing the supreme Dharma, his nature pure, never harboring harm, this is called concentration; if one studies to seek the perfection of wisdom, diligently and wisely, this is called wisdom; these are the six perfections. 『What are the six perfections of family and relatives? If one uses what one has to help, to persuade and guide others in the Dharma, to love renunciation, and to aspire to let go of everything, this is called giving; if one uses caution and respect to show compassion, and teaches all descendants the meaning of the Dharma, proclaiming the supreme teachings, this is called morality; if one acts with kindness and harmony, wherever one goes, even if one encounters anger and heat, one teaches and guides countless beings, never tiring, this is called patience; if one diligently practices, aspires to hear the Dharma, and explains it in detail to those who do not understand, so that they may each understand, this is called diligence; if one uses meditative thought to help beings

生示之罪福化不使亂，猶如往古善目轉輪聖王，是曰一心；將護聖明二俱同黨，若能自制不犯貪慾，而以救護頒宣說法建立眾人，是曰智慧；是為六。

「何謂心無所亡度無極有六事？自能伏心不隨邪見，出於塹難不隨貪厄，是曰佈施報；所可遵行眾禁具足，不斷三寶興隆道教化眾不逮，是曰禁戒報；所云仁和安柔心行，身雖遭苦由博聞故能忍眾患，猶如須賴人來加毒其心不恨，是曰忍辱報；若以勤修行自伏其心，超出懈中將護他人，使不危厄長致安隱，是曰精進報；其以禪思棄捨放恣，奉不貪慾不恨寂定，是曰一心報；其以聖明宿止威儀禮節之法，心所依猗供養諸利，加以法施度眾盲冥，是曰智慧報；是為六也。」◎

◎三十二相品第十一

佛告喜王菩薩：「何謂諦住安平止度無極有六事？遍從平地舉足前行追慕三昧，是曰佈施報；若建立安勸化眾人，不更惱害終始無患，是曰持戒報；一切眾人不能動搖，心不起恨意和顏悅色，是曰忍辱報；所立其意奉開士法，不以有勞徑前不退，是曰精進報；顯發慕樂無上正真，令眾生安敷演禪思，是曰一心報；說其報應所生之處，常見諸佛咨受大道，是曰智慧報；是為六。

「何謂來千輪度無極有六事？若以致來眾物所有，若干種輪持用佈施致千輻相

【現代漢語翻譯】現代漢語譯本：

'生示之罪福化不使亂'，意思是說，眾生所展現的善惡報應不會錯亂，就像古代的善目轉輪聖王（chakravarti，擁有統治世界的理想君主）一樣，這叫做'一心'；'將護聖明二俱同黨'，意思是說，守護聖明的智慧和慈悲兩者是相輔相成的，如果能夠自我控制不犯貪慾，並且用救護眾生、宣講佛法來建立眾人，這叫做'智慧'；以上是六種修行。

'何謂心無所亡度無極有六事？'，什麼是心不迷失、達到解脫的六種方法呢？'自能伏心不隨邪見'，能夠自己降伏內心，不隨從邪見，'出於塹難不隨貪厄'，從困境中解脫出來，不被貪慾所困，這叫做'佈施報'；'所可遵行眾禁具足'，能夠遵守所有的戒律，'不斷三寶興隆道教化眾不逮'，不間斷地弘揚佛法，教化眾生，這叫做'禁戒報'；'所云仁和安柔心行'，所說的仁慈、平和、溫柔的心行，'身雖遭苦由博聞故能忍眾患'，即使身體遭受痛苦，也能因為博學多聞而忍受各種苦難，就像須賴（Ksānti，忍辱仙人）被人加害也不生恨一樣，這叫做'忍辱報'；'若以勤修行自伏其心'，如果勤奮修行，降伏自己的內心，'超出懈中將護他人'，超越懈怠，守護他人，使他們不陷入危險，長久獲得安穩，這叫做'精進報'；'其以禪思棄捨放恣'，通過禪定思考，捨棄放縱，'奉不貪慾不恨寂定'，奉行不貪慾、不嗔恨的寂靜禪定，這叫做'一心報'；'其以聖明宿止威儀禮節之法'，以聖明的智慧，遵循威儀禮節的法則，'心所依猗供養諸利'，內心所依止的是供養各種利益，'加以法施度眾盲冥'，再加上佛法的佈施，度化眾生脫離愚昧，這叫做'智慧報'；以上是六種修行。

'佛告喜王菩薩：何謂諦住安平止度無極有六事？'，佛告訴喜王菩薩：什麼是真實安住、平和止息、達到解脫的六種方法呢？'遍從平地舉足前行追慕三昧'，從平地舉步向前，追求三昧（samadhi，禪定），這叫做'佈施報'；'若建立安勸化眾人'，如果建立安穩，勸化眾人，'不更惱害終始無患'，不再惱害他人，始終沒有憂患，這叫做'持戒報'；'一切眾人不能動搖'，一切眾人都不能動搖他的心，'心不起恨意和顏悅色'，心中不起嗔恨，和顏悅色，這叫做'忍辱報'；'所立其意奉開士法'，所立下的意願是奉行菩薩的法，'不以有勞徑前不退'，不因為勞累而退縮，勇往直前，這叫做'精進報'；'顯發慕樂無上正真'，顯發愛慕無上正真的心，'令眾生安敷演禪思'，使眾生安穩，敷演禪定思考，這叫做'一心報'；'說其報應所生之處'，講述其報應所產生的地方，'常見諸佛咨受大道'，常常見到諸佛，請教接受大道，這叫做'智慧報'；以上是六種修行。

'何謂來千輪度無極有六事？'，什麼是帶來千輻輪相、達到解脫的六種方法呢？'若以致來眾物所有'，如果用所擁有的各種物品，'若干種輪持用佈施致千輻相'，用各種輪狀的物品進行佈施，可以獲得千輻輪相。 English version:

'The manifestation of karmic rewards and punishments does not cause confusion,' meaning that the good and bad consequences manifested by sentient beings are not disordered, just like the ancient virtuous-eyed Chakravarti (ideal universal ruler), this is called 'One-Mind'; 'Protecting the wise and the enlightened are of the same party,' meaning that the wisdom and compassion that protect the enlightened are complementary. If one can control oneself and not commit greed, and use the protection of sentient beings and the preaching of Dharma to establish others, this is called 'Wisdom'; these are the six practices.

'What are the six things that lead to a mind without loss and reaching liberation?' 'Being able to subdue one's mind and not follow wrong views,' being able to subdue one's own mind and not follow wrong views, 'emerging from difficulties and not following the calamity of greed,' being liberated from difficulties and not being trapped by greed, this is called 'Reward of Giving'; 'Being able to follow all precepts completely,' being able to follow all precepts, 'continuously promoting the Three Jewels, flourishing the Dharma, and teaching those who are not yet reached,' continuously promoting the Dharma, teaching sentient beings, this is called 'Reward of Discipline'; 'What is called kindness, harmony, peace, and gentleness in one's actions,' what is called kindness, harmony, peace, and gentleness in one's actions, 'even if the body suffers, one can endure all suffering due to extensive learning,' even if the body suffers, one can endure all kinds of suffering because of extensive learning, just like Ksānti (the sage of patience) who does not hate even when harmed, this is called 'Reward of Patience'; 'If one diligently cultivates and subdues one's mind,' if one diligently cultivates and subdues one's own mind, 'transcending laziness and protecting others,' transcending laziness and protecting others, so that they do not fall into danger and obtain lasting peace, this is called 'Reward of Diligence'; 'Through meditation, abandoning indulgence,' through meditative thinking, abandoning indulgence, 'practicing non-greed, non-hatred, and peaceful meditation,' practicing non-greed, non-hatred, and peaceful meditation, this is called 'Reward of One-Mind'; 'With enlightened wisdom, following the rules of conduct and etiquette,' with enlightened wisdom, following the rules of conduct and etiquette, 'what the mind relies on is offering various benefits,' what the mind relies on is offering various benefits, 'and in addition, giving the Dharma to liberate sentient beings from ignorance,' and in addition, giving the Dharma to liberate sentient beings from ignorance, this is called 'Reward of Wisdom'; these are the six practices.

'The Buddha said to Bodhisattva Joyful King: What are the six things that lead to true abiding, peaceful cessation, and reaching liberation?' The Buddha said to Bodhisattva Joyful King: What are the six methods for truly abiding, peacefully ceasing, and reaching liberation? 'Everywhere, from level ground, lifting the foot forward, pursuing samadhi,' from level ground, lifting the foot forward, pursuing samadhi (meditative absorption), this is called 'Reward of Giving'; 'If one establishes peace and persuades others,' if one establishes peace and persuades others, 'no longer harming, and having no worries from beginning to end,' no longer harming others, and having no worries from beginning to end, this is called 'Reward of Discipline'; 'All people cannot shake him,' all people cannot shake his mind, 'the mind does not arise with hatred, and the face is kind and pleasant,' the mind does not arise with hatred, and the face is kind and pleasant, this is called 'Reward of Patience'; 'What is established is the intention to follow the Bodhisattva's Dharma,' what is established is the intention to follow the Bodhisattva's Dharma, 'not retreating due to hardship, but going forward,' not retreating due to hardship, but going forward, this is called 'Reward of Diligence'; 'Manifesting the joy of the unsurpassed true and correct,' manifesting the joy of the unsurpassed true and correct, 'making sentient beings peaceful and expounding meditative thinking,' making sentient beings peaceful and expounding meditative thinking, this is called 'Reward of One-Mind'; 'Speaking of the place where the karmic reward is born,' speaking of the place where the karmic reward is born, 'often seeing all Buddhas and receiving the Great Path,' often seeing all Buddhas and asking for and receiving the Great Path, this is called 'Reward of Wisdom'; these are the six practices.

'What are the six things that lead to the coming of a thousand-spoked wheel and reaching liberation?' What are the six methods that bring about the thousand-spoked wheel and lead to liberation? 'If one uses all the things that come,' if one uses all the things that come, 'various kinds of wheels are used for giving, resulting in the thousand-spoked mark,' using various wheel-shaped objects for giving, one can obtain the thousand-spoked wheel mark.

【English Translation】 'The manifestation of karmic rewards and punishments does not cause confusion,' meaning that the good and bad consequences manifested by sentient beings are not disordered, just like the ancient virtuous-eyed Chakravarti (ideal universal ruler), this is called 'One-Mind'; 'Protecting the wise and the enlightened are of the same party,' meaning that the wisdom and compassion that protect the enlightened are complementary. If one can control oneself and not commit greed, and use the protection of sentient beings and the preaching of Dharma to establish others, this is called 'Wisdom'; these are the six practices. 'What are the six things that lead to a mind without loss and reaching liberation?' 'Being able to subdue one's mind and not follow wrong views,' being able to subdue one's own mind and not follow wrong views, 'emerging from difficulties and not following the calamity of greed,' being liberated from difficulties and not being trapped by greed, this is called 'Reward of Giving'; 'Being able to follow all precepts completely,' being able to follow all precepts, 'continuously promoting the Three Jewels, flourishing the Dharma, and teaching those who are not yet reached,' continuously promoting the Dharma, teaching sentient beings, this is called 'Reward of Discipline'; 'What is called kindness, harmony, peace, and gentleness in one's actions,' what is called kindness, harmony, peace, and gentleness in one's actions, 'even if the body suffers, one can endure all suffering due to extensive learning,' even if the body suffers, one can endure all kinds of suffering because of extensive learning, just like Ksānti (the sage of patience) who does not hate even when harmed, this is called 'Reward of Patience'; 'If one diligently cultivates and subdues one's mind,' if one diligently cultivates and subdues one's own mind, 'transcending laziness and protecting others,' transcending laziness and protecting others, so that they do not fall into danger and obtain lasting peace, this is called 'Reward of Diligence'; 'Through meditation, abandoning indulgence,' through meditative thinking, abandoning indulgence, 'practicing non-greed, non-hatred, and peaceful meditation,' practicing non-greed, non-hatred, and peaceful meditation, this is called 'Reward of One-Mind'; 'With enlightened wisdom, following the rules of conduct and etiquette,' with enlightened wisdom, following the rules of conduct and etiquette, 'what the mind relies on is offering various benefits,' what the mind relies on is offering various benefits, 'and in addition, giving the Dharma to liberate sentient beings from ignorance,' and in addition, giving the Dharma to liberate sentient beings from ignorance, this is called 'Reward of Wisdom'; these are the six practices. 'The Buddha said to Bodhisattva Joyful King: What are the six things that lead to true abiding, peaceful cessation, and reaching liberation?' The Buddha said to Bodhisattva Joyful King: What are the six methods for truly abiding, peacefully ceasing, and reaching liberation? 'Everywhere, from level ground, lifting the foot forward, pursuing samadhi,' from level ground, lifting the foot forward, pursuing samadhi (meditative absorption), this is called 'Reward of Giving'; 'If one establishes peace and persuades others,' if one establishes peace and persuades others, 'no longer harming, and having no worries from beginning to end,' no longer harming others, and having no worries from beginning to end, this is called 'Reward of Discipline'; 'All people cannot shake him,' all people cannot shake his mind, 'the mind does not arise with hatred, and the face is kind and pleasant,' the mind does not arise with hatred, and the face is kind and pleasant, this is called 'Reward of Patience'; 'What is established is the intention to follow the Bodhisattva's Dharma,' what is established is the intention to follow the Bodhisattva's Dharma, 'not retreating due to hardship, but going forward,' not retreating due to hardship, but going forward, this is called 'Reward of Diligence'; 'Manifesting the joy of the unsurpassed true and correct,' manifesting the joy of the unsurpassed true and correct, 'making sentient beings peaceful and expounding meditative thinking,' making sentient beings peaceful and expounding meditative thinking, this is called 'Reward of One-Mind'; 'Speaking of the place where the karmic reward is born,' speaking of the place where the karmic reward is born, 'often seeing all Buddhas and receiving the Great Path,' often seeing all Buddhas and asking for and receiving the Great Path, this is called 'Reward of Wisdom'; these are the six practices. 'What are the six things that lead to the coming of a thousand-spoked wheel and reaching liberation?' What are the six methods that bring about the thousand-spoked wheel and lead to liberation? 'If one uses all the things that come,' if one uses all the things that come, 'various kinds of wheels are used for giving, resulting in the thousand-spoked mark,' using various wheel-shaped objects for giving, one can obtain the thousand-spoked wheel mark.

報，是曰佈施報；若以各各奇異殊特好妙顏色，身在其中無所破壞，是曰持戒報；若生異品若干種香，心不以著無增減意，是曰忍辱報；其勤修者堅持其志，猶有術師執持大屏，若因浮筏徑浮渡江及安眷屬，是曰精進報；若演光明普耀遠近，通於十方由得自在，是曰一心報；若振大光一切蒙荷，悉得聖明眾冥消索，是曰智慧報；是為六。

「何謂肌軟細度無極有六事？若書文字斯非恬怕，以用開化一切眾生示以罪福，是曰佈施報；其依言教奉仰真正，不為虛偽而懷來義，是曰持戒報；其以具足眾德之本，來妙神明心不起滅，是曰忍辱報；若諦超越眾惡之瑕，致眾開士來相化導，是曰精進報；若無恚恨獲致功勛，和顏悅色踴躍存法心無所著，是曰一心報；在於生死所生安和化眾愚冥，是曰智慧報；是為六。

「何謂足下平度無極有六事？若足下平所至無難，足下所蹈蟲蛾永安，是曰佈施報；其舉足時心無瘡病，行不犯法其心仁和，是曰持戒報；若舉足時庠序安隱，性不卒慌亦不惶懅，是曰精進報；其舉足時福致弘曠，猶如虛空用救眾生，是曰一心報；其足底滿功福熾盛而無邊際，是曰智慧報；是為六。

「何謂長指度無極報有六事？其指長好，宿德所致無有曲穢，是皆所施報應之功德，是曰佈施報；

【現代漢語翻譯】現代漢語譯本：

『什麼是佈施的果報？』如果身體能發出各種奇異、殊勝、美妙的顏色，並且身體在其中不受損害，這就是持戒的果報；如果能散發出各種不同的香氣，內心不執著于這些香氣，也沒有增減的想法，這就是忍辱的果報；如果勤奮修行，堅持自己的志向，就像術士拿著大盾牌一樣，或者像藉助木筏渡過江河，使眷屬平安，這就是精進的果報；如果能發出光明，普照遠近，通達十方，獲得自在，這就是一心（禪定）的果報；如果能發出大光明，一切眾生都蒙受恩惠，都能得到聖明的智慧，消除一切黑暗，這就是智慧的果報；以上是六種果報。

『什麼是肌膚柔軟細膩，達到無極的六種果報？』如果書寫文字時，內心不感到厭倦，用文字來開化一切眾生，向他們展示罪與福，這就是佈施的果報；如果能遵循教誨，奉行真正的道理，不虛偽，不懷有來世的利益，這就是持戒的果報；如果能具備各種功德的根本，達到微妙的神明境界，內心不起生滅，這就是忍辱的果報；如果能真正超越各種罪惡的瑕疵，吸引眾多開悟的人來教化引導，這就是精進的果報；如果沒有嗔恨，獲得功勛，和顏悅色，歡喜地守護佛法，內心沒有執著，這就是一心（禪定）的果報；如果在生死輪迴中，所生之處都安穩平和，教化愚昧的眾生，這就是智慧的果報；以上是六種果報。

『什麼是足底平坦，達到無極的六種果報？』如果足底平坦，所到之處沒有困難，足下所踩的蟲蟻都能永遠安寧，這就是佈施的果報；如果抬腳時內心沒有瘡疤，行為不犯法，內心仁慈平和，這就是持戒的果報；如果抬腳時舉止安詳穩重，性格不急躁，也不驚慌，這就是精進的果報；如果抬腳時福德廣大，猶如虛空，用來救度眾生，這就是一心（禪定）的果報；如果足底圓滿，功德熾盛而無邊無際，這就是智慧的果報；以上是六種果報。

『什麼是手指修長，達到無極的六種果報？』如果手指修長美好，是宿世的功德所致，沒有彎曲污穢，這都是佈施的果報，是佈施所獲得的功德，這就是佈施的果報； English version:

'What is the retribution of giving?' If the body can emit various strange, extraordinary, and wonderful colors, and the body is not damaged within them, this is the retribution of upholding precepts; if it can emit various kinds of fragrances, and the mind is not attached to these fragrances, nor does it have the intention of increasing or decreasing them, this is the retribution of patience; if one diligently cultivates, adheres to one's aspirations, like a magician holding a large shield, or like crossing a river by raft and ensuring the safety of one's family, this is the retribution of diligence; if one can emit light, illuminating far and near, reaching the ten directions, and attaining freedom, this is the retribution of one-pointedness (samadhi); if one can emit great light, and all beings receive grace, and all can attain sacred wisdom, eliminating all darkness, this is the retribution of wisdom; these are the six retributions.

'What are the six retributions of having soft and delicate skin, reaching the ultimate?' If one writes without feeling weary, using writing to enlighten all beings, showing them sin and blessing, this is the retribution of giving; if one follows the teachings, upholds the true principles, is not hypocritical, and does not harbor thoughts of future benefits, this is the retribution of upholding precepts; if one possesses the root of all virtues, reaches the subtle state of divine clarity, and the mind does not arise or cease, this is the retribution of patience; if one can truly transcend the flaws of all evils, attracting many enlightened ones to teach and guide, this is the retribution of diligence; if one has no hatred, attains merit, is kind and joyful, protects the Dharma with joy, and the mind is not attached, this is the retribution of one-pointedness (samadhi); if one is peaceful and stable in the cycle of birth and death, and teaches ignorant beings, this is the retribution of wisdom; these are the six retributions.

'What are the six retributions of having flat soles, reaching the ultimate?' If the soles of the feet are flat, and there are no difficulties in reaching any place, and the insects and ants underfoot are always at peace, this is the retribution of giving; if there are no sores in the mind when lifting the feet, and one's actions do not violate the law, and the mind is kind and peaceful, this is the retribution of upholding precepts; if one's movements are calm and steady when lifting the feet, and one's nature is not impatient or flustered, this is the retribution of diligence; if the merit is vast when lifting the feet, like the void, and is used to save all beings, this is the retribution of one-pointedness (samadhi); if the soles of the feet are full, and the merit is flourishing and boundless, this is the retribution of wisdom; these are the six retributions.

'What are the six retributions of having long fingers, reaching the ultimate?' If the fingers are long and beautiful, it is due to the merits of past lives, and they are not crooked or defiled, these are all the retributions of giving, the merits obtained from giving, this is the retribution of giving;

【English Translation】 English version:

'What is the retribution of giving?' If the body can emit various strange, extraordinary, and wonderful colors, and the body is not damaged within them, this is the retribution of upholding precepts; if it can emit various kinds of fragrances, and the mind is not attached to these fragrances, nor does it have the intention of increasing or decreasing them, this is the retribution of patience; if one diligently cultivates, adheres to one's aspirations, like a magician holding a large shield, or like crossing a river by raft and ensuring the safety of one's family, this is the retribution of diligence; if one can emit light, illuminating far and near, reaching the ten directions, and attaining freedom, this is the retribution of one-pointedness (samadhi); if one can emit great light, and all beings receive grace, and all can attain sacred wisdom, eliminating all darkness, this is the retribution of wisdom; these are the six retributions.

'What are the six retributions of having soft and delicate skin, reaching the ultimate?' If one writes without feeling weary, using writing to enlighten all beings, showing them sin and blessing, this is the retribution of giving; if one follows the teachings, upholds the true principles, is not hypocritical, and does not harbor thoughts of future benefits, this is the retribution of upholding precepts; if one possesses the root of all virtues, reaches the subtle state of divine clarity, and the mind does not arise or cease, this is the retribution of patience; if one can truly transcend the flaws of all evils, attracting many enlightened ones to teach and guide, this is the retribution of diligence; if one has no hatred, attains merit, is kind and joyful, protects the Dharma with joy, and the mind is not attached, this is the retribution of one-pointedness (samadhi); if one is peaceful and stable in the cycle of birth and death, and teaches ignorant beings, this is the retribution of wisdom; these are the six retributions.

'What are the six retributions of having flat soles, reaching the ultimate?' If the soles of the feet are flat, and there are no difficulties in reaching any place, and the insects and ants underfoot are always at peace, this is the retribution of giving; if there are no sores in the mind when lifting the feet, and one's actions do not violate the law, and the mind is kind and peaceful, this is the retribution of upholding precepts; if one's movements are calm and steady when lifting the feet, and one's nature is not impatient or flustered, this is the retribution of diligence; if the merit is vast when lifting the feet, like the void, and is used to save all beings, this is the retribution of one-pointedness (samadhi); if the soles of the feet are full, and the merit is flourishing and boundless, this is the retribution of wisdom; these are the six retributions.

'What are the six retributions of having long fingers, reaching the ultimate?' If the fingers are long and beautiful, it is due to the merits of past lives, and they are not crooked or defiled, these are all the retributions of giving, the merits obtained from giving, this is the retribution of giving;

其指纖好，漸稍相應而不邪亂，宿命行安，是曰持戒報；應是功德指長順調晃妙柔軟，是曰忍辱報；德行相應指長微妙，漸稍細滑無粗文理，是皆精進報；指長吉祥，見者悅然無不吉利，此者皆是一心之報；其指光澤，隨次和順正齊不亂，是智慧報；是為六。

「何謂手足縵中度無極有六事？手足滿平而縵中者，前世之時若有所施滿足與之，是佈施報；其指平正建立安隱，無有不正視之心悅，是持戒報；手足無瑕清凈極姝本行仁和，是忍辱報；佛者手足紫金色者不受塵土，往昔勤修不以懈怠，是精進報；手足柔軟而無粗惡光澤甚好，是一心報；其手足鮮赫赫明好，與眾超異見莫不歡喜，是智慧報；是為六。

「何謂膝平度無極有六事？其膝興正，因稍轉上普具有異，德行殊絕見莫不敬，是佈施報；其膝安和不相切摩，是持戒報；手足𦟛好而不進退咸宜有常，是忍辱報；宜則仁慈行步舉足安和庠序亦不卒暴，是精進報；蓋修平正亦無偏邪常行寂然，是曰一心報；睹者悉歡光像分明，是智慧報；是為六。

「何謂寂藏度無極有六事？其寂藏安和光色赫耀而不現體，是佈施報；其寂以清潤澤一切皆使蒙荷，是持戒報；其毛右旋，各各齊正而不邪行，是忍辱報；其德巍巍在所至到化變度人，是精進報；其演

【現代漢語翻譯】現代漢語譯本手指纖細美好，逐漸勻稱而不歪斜紊亂，前世持戒修行安穩，這就是持戒的果報；手指的功德體現在修長順直、光澤美妙、柔軟，這就是忍辱的果報；德行相應的體現在手指修長微妙，逐漸細滑沒有粗糙的紋理，這些都是精進的果報；手指修長吉祥，見到的人都喜悅而感到吉利，這些都是一心修行的果報；手指光澤，順次和諧端正不亂，這是智慧的果報；以上是六種果報。什麼是手足縵中（手足掌心的紋路）的六種無極功德？手足掌心平滿而有紋路，是因為前世如果有所佈施，都能滿足對方的需求，這是佈施的果報；手指平正穩固，沒有不正的念頭，看到的人都喜悅，這是持戒的果報；手足沒有瑕疵，清凈美好，本性仁和，這是忍辱的果報；佛的手足呈紫金色，不沾染塵土，是因為往昔勤奮修行而不懈怠，這是精進的果報；手足柔軟而沒有粗糙，光澤非常好，這是一心修行的果報；手足鮮明光亮，與衆不同，見到的人沒有不歡喜的，這是智慧的果報；以上是六種果報。什麼是膝蓋平正的六種無極功德？膝蓋隆起端正，逐漸向上延伸，普遍具有殊勝之處，德行殊勝，見到的人沒有不敬畏的，這是佈施的果報；膝蓋安穩和諧，不互相摩擦，這是持戒的果報；手足的關節美好而不進退失常，一切都適宜而有規律，這是忍辱的果報；行為舉止仁慈，行走舉足安穩有序，不急躁，這是精進的果報；修習平正，沒有偏邪，常行寂靜，這是一心修行的果報；看到的人都歡喜，光明的形象清晰分明，這是智慧的果報；以上是六種果報。什麼是寂藏（指佛的性器官）的六種無極功德？寂藏安穩和諧，光色明亮而不顯露形體，這是佈施的果報；寂藏清凈潤澤，一切眾生都蒙受恩澤，這是持戒的果報；毛髮右旋，各自整齊端正而不歪斜，這是忍辱的果報；德行巍峨，所到之處都能教化度人，這是精進的果報；

【English Translation】 English version The fingers are slender and beautiful, gradually proportionate and not crooked or chaotic. Past lives of upholding precepts and practicing peacefully, this is the retribution of upholding precepts; the merit of the fingers is reflected in being long, straight, shiny, wonderful, and soft, this is the retribution of patience; the corresponding merit is reflected in the fingers being long and subtle, gradually smooth without rough textures, these are all the retribution of diligence; the fingers are long and auspicious, those who see them are joyful and feel auspicious, these are all the retribution of single-minded practice; the fingers are lustrous, following in order, harmonious, upright, and not chaotic, this is the retribution of wisdom; these are the six retributions. What are the six limitless merits of the 'manzhong' (lines on the palms and soles) of the hands and feet? The palms and soles of the hands and feet are full and have lines, because in past lives, if there was any giving, they could satisfy the needs of others, this is the retribution of giving; the fingers are straight and stable, without any improper thoughts, and those who see them are joyful, this is the retribution of upholding precepts; the hands and feet are without flaws, pure and beautiful, and the nature is benevolent and harmonious, this is the retribution of patience; the hands and feet of the Buddha are purple-gold in color, not stained by dust, because in the past they diligently practiced without laziness, this is the retribution of diligence; the hands and feet are soft and without roughness, the luster is very good, this is the retribution of single-minded practice; the hands and feet are bright and radiant, different from others, and those who see them cannot help but rejoice, this is the retribution of wisdom; these are the six retributions. What are the six limitless merits of the flatness of the knees? The knees are raised upright, gradually extending upwards, universally possessing extraordinary qualities, the virtue is outstanding, and those who see them cannot help but be in awe, this is the retribution of giving; the knees are stable and harmonious, not rubbing against each other, this is the retribution of upholding precepts; the joints of the hands and feet are beautiful and do not advance or retreat abnormally, everything is suitable and has a pattern, this is the retribution of patience; the behavior is benevolent, walking with steady and orderly steps, not hasty, this is the retribution of diligence; practicing uprightness, without bias or evil, always practicing stillness, this is the retribution of single-minded practice; those who see them are all joyful, the image of light is clear and distinct, this is the retribution of wisdom; these are the six retributions. What are the six limitless merits of the 'jicang' (referring to the Buddha's sexual organ)? The 'jicang' is stable and harmonious, the light is bright but does not reveal the form, this is the retribution of giving; the 'jicang' is pure and moist, all beings receive grace, this is the retribution of upholding precepts; the hair spirals to the right, each is neat and upright without being crooked, this is the retribution of patience; the virtue is majestic, wherever it goes it can teach and transform people, this is the retribution of diligence;

光明無所不照多所安隱，是一心報；使他人見瑞應懷來無上聖明，是智慧報；是為六。

「何謂臍深度無極有六事？其行日進稍至玄深乃志大道，是佈施報；其威神德淡然無畏心不懷難，是持戒報；其奉柔潤深至平和，是忍辱報；其行具足不以恐怖，是精進報；亦如好華柔軟和安，精專不迷，是一心報；其臍無毀，長益一切行不損減，是智慧報；是為六。

「何謂毛一一生度無極有六事？其毛上向，右旋清正順理獨立，是佈施報；其發紺色，光光明好見無不喜，是持戒報；毛柔軟細滑澤晃然，是忍辱報；其色潤澤不受垢塵，是精進報；毛色柔好各各右旋，是一心報；各各待立而不卒暴，不相切摩各各齊正，是智慧報；是為六。

「何謂紫金色度無極有六事？其色如火中金，是佈施報；其柔潤色不為粗獷，是持戒報；清凈無瑕色逾日月，是忍辱報；其光晃昱照于遠近，是精進報；其無垢塵以為清明，是一心報；其光柔妙色和耀好，是智慧報；是為六。

「何謂師子胸臆度無極有六事？其身漸滿而不缺減，是佈施報；身盛妙好有巍巍德，是持戒報；身以堅強無能犯者，是曰忍辱報；眾所觀仰視無厭足，是精進報；其身弘廣猶如難逮，是曰一心報；身無能壞堅如金剛，是曰智慧報；是為六。

【現代漢語翻譯】現代漢語譯本光明無所不照，能帶來許多安穩，這是由一心專注而得的果報；使他人見到祥瑞，心懷對無上聖明的嚮往，這是由智慧而得的果報；以上是第六種。『什麼叫做臍深度無極的六種功德？』其修行日漸精進，逐漸達到玄妙深奧的境界，最終志向于大道，這是佈施的果報；其威嚴神聖，品德淡泊而無所畏懼，心中不懷有任何困難，這是持戒的果報；其奉行柔和潤澤，深入達到平和的境界，這是忍辱的果報；其行為圓滿具足，不因任何恐怖而退縮，這是精進的果報；也像美好的花朵一樣柔軟和順，精專不迷失方向，這是由一心專注而得的果報；其臍部沒有毀損，能增長一切善行而不減少，這是由智慧而得的果報；以上是第六種。『什麼叫做毛髮一一都度量無極的六種功德？』其毛髮向上生長，向右旋轉，清凈正直，順應道理而獨立，這是佈施的果報；其髮色呈紺青色，光澤明亮，令人喜悅，這是持戒的果報；毛髮柔軟細膩，光滑潤澤，光彩照人，這是忍辱的果報；其顏色潤澤，不受污垢塵埃的沾染，這是精進的果報；毛髮顏色柔和美好，各自向右旋轉，這是由一心專注而得的果報；每一根毛髮都各自挺立而不急躁，不互相摩擦，整齊端正，這是由智慧而得的果報；以上是第六種。『什麼叫做紫金色度量無極的六種功德？』其顏色如同火焰中的黃金，這是佈施的果報；其柔和潤澤，顏色不粗糙，這是持戒的果報；清凈無瑕，顏色勝過日月的光輝，這是忍辱的果報；其光芒閃耀，照耀遠近，這是精進的果報；其沒有污垢塵埃，顯得清明，這是由一心專注而得的果報；其光芒柔和美妙，顏色和諧美好，這是由智慧而得的果報；以上是第六種。『什麼叫做師子胸臆度量無極的六種功德？』其身體逐漸豐滿而不減少，這是佈施的果報；身體盛大美好，具有巍峨的德行，這是持戒的果報；身體堅強，沒有誰能侵犯，這是忍辱的果報；眾人仰望，觀看而不會感到厭倦，這是精進的果報；其身體弘大寬廣，難以企及，這是由一心專注而得的果報；身體堅固不可摧毀，如同金剛一般，這是由智慧而得的果報；以上是第六種。

【English Translation】 English version The light shines everywhere, bringing much peace and security, this is the reward of single-mindedness; causing others to see auspicious signs and aspire to supreme wisdom, this is the reward of wisdom; this is the sixth. 『What are the six merits of the immeasurable depth of the navel?』 Its practice progresses daily, gradually reaching a profound and mysterious state, ultimately aspiring to the Great Path, this is the reward of giving; its majestic and sacred virtue is serene and fearless, with no difficulties in mind, this is the reward of upholding precepts; its practice is gentle and smooth, deeply reaching a state of peace, this is the reward of patience; its actions are complete and perfect, not retreating due to any fear, this is the reward of diligence; it is also like a beautiful flower, soft and harmonious, focused and not lost, this is the reward of single-mindedness; its navel is not damaged, able to increase all good deeds without diminishing, this is the reward of wisdom; this is the sixth. 『What are the six merits of each hair being immeasurably measured?』 Its hair grows upward, rotates to the right, is pure, upright, and follows reason independently, this is the reward of giving; its hair color is dark blue, bright and pleasing to see, this is the reward of upholding precepts; the hair is soft, fine, smooth, and shiny, this is the reward of patience; its color is lustrous, not affected by dirt and dust, this is the reward of diligence; the hair color is soft and beautiful, each rotating to the right, this is the reward of single-mindedness; each hair stands independently without haste, not rubbing against each other, neat and orderly, this is the reward of wisdom; this is the sixth. 『What are the six merits of the immeasurable measure of the purple-gold color?』 Its color is like gold in fire, this is the reward of giving; its soft and lustrous color is not rough, this is the reward of upholding precepts; pure and flawless, its color surpasses the brightness of the sun and moon, this is the reward of patience; its light shines brightly, illuminating far and near, this is the reward of diligence; it is free from dirt and dust, appearing clear and bright, this is the reward of single-mindedness; its light is soft and wonderful, its color is harmonious and beautiful, this is the reward of wisdom; this is the sixth. 『What are the six merits of the immeasurable measure of the lion's chest?』 Its body gradually becomes full without diminishing, this is the reward of giving; the body is magnificent and beautiful, possessing majestic virtue, this is the reward of upholding precepts; the body is strong, and no one can violate it, this is the reward of patience; people look up to it, watching without feeling tired, this is the reward of diligence; its body is vast and broad, difficult to reach, this is the reward of single-mindedness; the body is indestructible, as strong as diamond, this is the reward of wisdom; this is the sixth.

「何謂常善次度無極有六事？其身所行具足充滿，是曰佈施報；尊不可逮吉祥以滿，是曰持戒報；端政絕好有見樂喜，是忍辱報；其行德業平等滿者，是曰精進報；計其相好色若雜珍師工作好畫，是曰一心報；柔潤光明清凈無瑕，是曰智慧報；是為六。

「何謂長臂報度無極有六事？其身香勛而無斷絕普聞一切，是曰佈施報；直住正安而不可動，是持戒報；和順庠序堅固不起其心和調，是忍辱報；若以自致其臂長姝與眾超異，是精進報；行步庠序臂長出膝天人所奉，是一心報；現身柔潤光明赫赫照於一切，是智慧報；是為六。

「何謂𦟛髀度無極有六事？若以身髀𦟛順雅好心慈志和，是佈施報；獨立坦然無能牽掣常得自在，是持戒報；善能分別處所至安而無禍難，是忍辱報；以身齊正肢體漸𦟛，是精進報；威光巍巍無見頂相，是一心報；一切眾生目所觀仰莫不愛敬，是智慧報；是為六。

「何謂腦合充滿度無極有六事？以漸覺滿功德成就，是佈施報；心諦堅住常懷和安，是持戒報；凈如明珠而自焰者，是忍辱報；若以平等而興治行無有懈廢，是精進報；身口柔和其心安隱，是一心報；和潤無數毀莫能壞者，是智慧報；是為六。◎

「何謂鉤鎖度無極有六事？見眾求者常和悅豫，是佈施報；

【現代漢語翻譯】現代漢語譯本『什麼是常善次度無極的六種表現？身體的善行圓滿具足，這稱為佈施的果報；尊貴無比，吉祥圓滿，這稱為持戒的果報；容貌端正美好，令人見之歡喜，這是忍辱的果報；行為德業平等圓滿，這稱為精進的果報；相好莊嚴，色彩如同各種珍寶，如同工匠精心繪製的圖畫，這稱為一心（禪定）的果報；身心柔和潤澤，光明清凈，沒有瑕疵，這稱為智慧的果報；這就是這六種表現。『什麼是長臂度無極的六種表現？身體散發香氣，持續不斷，普遍傳遍一切地方，這稱為佈施的果報；正直安住，不可動搖，這是持戒的果報；和順有序，心志堅定，不起波瀾，心境平和，這是忍辱的果報；如果因為自身的修行而使手臂修長美好，超越常人，這是精進的果報；行走時步伐有序，手臂修長過膝，為天人所敬奉，這是一心（禪定）的果報；身體呈現柔和潤澤的光明，照耀一切，這是智慧的果報；這就是這六種表現。『什麼是𦟛髀（臀部和大腿）度無極的六種表現？如果身體的臀部和大腿勻稱美好，心懷慈悲，意志平和，這是佈施的果報；獨立坦然，不受任何牽制，常常自在，這是持戒的果報；善於分辨處所，到達之處安穩無禍，這是忍辱的果報；身體端正，肢體逐漸勻稱，這是精進的果報；威光顯赫，沒有可以看見的頂相，這是一心（禪定）的果報；一切眾生都仰望瞻視，無不愛戴敬仰，這是智慧的果報；這就是這六種表現。『什麼是腦合充滿度無極的六種表現？逐漸覺悟圓滿，功德成就，這是佈施的果報；心意堅定安住，常常懷有平和安寧，這是持戒的果報；清凈如同明珠，自身發光，這是忍辱的果報；如果以平等心來修行，沒有懈怠，這是精進的果報；身口柔和，內心安穩，這是一心（禪定）的果報；和潤無數，任何毀壞都不能動搖，這是智慧的果報；這就是這六種表現。『什麼是鉤鎖度無極的六種表現？見到前來求助的人，常常和顏悅色，這是佈施的果報；

【English Translation】 English version 『What are the six aspects of the constant good, the limitless perfections? The perfection and fulfillment of one's bodily actions is called the reward of giving; being supremely honored and auspiciously complete is called the reward of keeping precepts; having a dignified and beautiful appearance that brings joy to those who see it is the reward of patience; the equality and fulfillment of one's virtuous deeds is called the reward of diligence; having excellent features and colors like various treasures, like a painting carefully crafted by an artisan, is called the reward of one-pointedness (meditation); being gentle and radiant, pure and flawless, is called the reward of wisdom; these are the six. 『What are the six aspects of the limitless perfection of long arms? The body emitting a fragrance that is continuous and spreads everywhere is called the reward of giving; being upright, stable, and unshakeable is the reward of keeping precepts; being harmonious and orderly, with a firm and unwavering mind, and a peaceful state of mind, is the reward of patience; if one's arms become long and beautiful, surpassing others, through one's own practice, it is the reward of diligence; walking with orderly steps, with arms long enough to reach the knees, and being revered by gods and humans, is the reward of one-pointedness (meditation); the body manifesting a gentle and radiant light that illuminates everything is the reward of wisdom; these are the six. 『What are the six aspects of the limitless perfection of 𦟛 (hips) and thighs? If the hips and thighs are well-proportioned and beautiful, with a compassionate heart and a peaceful will, it is the reward of giving; being independent and unconstrained, always free, is the reward of keeping precepts; being able to discern places and arrive safely without harm is the reward of patience; having a straight body and gradually well-proportioned limbs is the reward of diligence; having a majestic and awe-inspiring radiance, without a visible crown of the head, is the reward of one-pointedness (meditation); being looked up to and revered by all beings is the reward of wisdom; these are the six. 『What are the six aspects of the limitless perfection of a full and rounded head? Gradually realizing fulfillment and achieving merit is the reward of giving; having a firm and stable mind, always with peace and tranquility, is the reward of keeping precepts; being pure like a bright pearl, emitting its own light, is the reward of patience; if one cultivates with an equal mind, without laziness, it is the reward of diligence; having a gentle body and speech, with a peaceful mind, is the reward of one-pointedness (meditation); being infinitely gentle and unbreakable by any destruction is the reward of wisdom; these are the six. 『What are the six aspects of the limitless perfection of the hook-like lock? Always being cheerful and joyful when seeing those who come seeking help is the reward of giving;

漸以覺悅消眾不達，是持戒報；其德各各若干普同，善相依因道法成行，是忍辱報；若有所說咸共默然，悉和等受適見奉行，是精進報；其光紺青煌煌照遠，是一心報；若令世間一切眾生所縛眾厄自得解脫，見無厭足，是智慧報；是為六。

「何謂牙齒白凈度無極有六事？齒極白凈編合不疏，是佈施報；柔潤白好而無點污，是持戒報；以順次第猶白蓮華平等安隱，是忍辱報；齒堅白要而無雜黑，是精進報；所施建立弘安無危，是一心報；身以潤澤柔軟光光，睹其明曜未曾厭足，是智慧報；是為六。

「何謂牙齒齊平度無極有六事？下齒齊平不以邪傾，是佈施報；上下柔澤悉以無粗，是持戒報；次第合致間無所受，是忍辱報；其齒𦟛平亦無高下，是精進報；齒不毀損堅固強好，是一心報；下齒正上上齒正下，安隱牢固見莫不歡，是智慧報；是為六。

「何謂四十齒度無極報有六事？其四十齒具足而悉平正不減，是佈施報；齒不邪傾正齊如水，是持戒報；齒妙殊特與衆不同，是忍辱報；其齒通利間無所礙等定不疏，是精進報；齒生吉祥見無不利，是一心報；齒甚堅固不可動搖可悅人意，是智慧報；是為六。

「何謂廣長舌報度無極有六事？為菩薩時耳聽經典擇說至言，是佈施報；去舌上垢乃傳佛

【現代漢語翻譯】現代漢語譯本逐漸以覺悟的喜悅消除眾生的不通達，這是持戒的果報；其功德各自不同但普遍相同，善法相互依存，道法得以成就，這是忍辱的果報；如果有所說法，大家都保持沉默，都和順平等地接受並適時奉行，這是精進的果報；其光芒紺青色，明亮照耀遠方，這是一心的果報；如果能使世間一切被束縛的眾生從各種苦難中得到解脫，見到后沒有厭倦，這是智慧的果報；以上是六種果報。什麼是牙齒潔白無瑕達到極致的六種果報？牙齒極其潔白，排列緊密不稀疏，這是佈施的果報；柔潤潔白美好而沒有污點，這是持戒的果報；像白蓮花一樣按順序排列，平等安穩，這是忍辱的果報；牙齒堅固潔白，沒有雜色，這是精進的果報；所施行的建立弘揚安穩沒有危險，這是一心的果報；身體潤澤柔軟，光芒閃耀，看到其明亮而沒有厭倦，這是智慧的果報；以上是六種果報。什麼是牙齒齊平達到極致的六種果報？下牙齊平不傾斜，這是佈施的果報；上下牙齒柔和潤澤，沒有粗糙，這是持戒的果報；按順序排列緊密，沒有縫隙，這是忍辱的果報；牙齒平整，沒有高低，這是精進的果報；牙齒不損壞，堅固強健，這是一心的果報；下牙端正，上牙端正，安穩牢固，見到的人沒有不歡喜的，這是智慧的果報；以上是六種果報。什麼是四十顆牙齒達到極致的六種果報？四十顆牙齒具足而且都平正不減少，這是佈施的果報；牙齒不傾斜，端正如水，這是持戒的果報；牙齒美妙殊特，與衆不同，這是忍辱的果報；牙齒通利，沒有阻礙，平等不稀疏，這是精進的果報；牙齒生長吉祥，見到的人沒有不利，這是一心的果報；牙齒非常堅固，不可動搖，令人喜悅，這是智慧的果報；以上是六種果報。什麼是廣長舌達到極致的六種果報？作為菩薩時，耳朵聽聞經典，選擇說出至理名言，這是佈施的果報；去除舌頭上的污垢，才傳達佛

【English Translation】 English version Gradually eliminating the ignorance of beings with the joy of enlightenment, this is the retribution of upholding precepts; their merits are each different but universally the same, good dharmas depend on each other, and the path of dharma is accomplished, this is the retribution of patience; if there is something to say, everyone remains silent, all harmoniously and equally accept and practice it at the appropriate time, this is the retribution of diligence; its light is dark blue, shining brightly in the distance, this is the retribution of one-pointedness; if it can enable all beings in the world who are bound by various sufferings to be liberated, and there is no satiety in seeing it, this is the retribution of wisdom; these are the six retributions. What are the six retributions of teeth being extremely white and flawless? Teeth are extremely white, arranged closely without gaps, this is the retribution of generosity; soft, white, and beautiful without any blemishes, this is the retribution of upholding precepts; arranged in order like white lotus flowers, equal and peaceful, this is the retribution of patience; teeth are firm and white, without any impurities, this is the retribution of diligence; the establishment and promotion of what is practiced is stable and without danger, this is the retribution of one-pointedness; the body is moist and soft, with radiant light, and there is no satiety in seeing its brightness, this is the retribution of wisdom; these are the six retributions. What are the six retributions of teeth being perfectly even? The lower teeth are even and not tilted, this is the retribution of generosity; the upper and lower teeth are soft and smooth, without roughness, this is the retribution of upholding precepts; arranged closely in order, without gaps, this is the retribution of patience; the teeth are flat, without high or low points, this is the retribution of diligence; the teeth are not damaged, firm and strong, this is the retribution of one-pointedness; the lower teeth are straight, the upper teeth are straight, stable and firm, and those who see it cannot help but rejoice, this is the retribution of wisdom; these are the six retributions. What are the six retributions of having forty teeth that are perfect? The forty teeth are complete and all even and not reduced, this is the retribution of generosity; the teeth are not tilted, straight like water, this is the retribution of upholding precepts; the teeth are wonderfully unique, different from others, this is the retribution of patience; the teeth are unobstructed, without hindrance, equal and not sparse, this is the retribution of diligence; the growth of teeth is auspicious, and those who see it have no disadvantage, this is the retribution of one-pointedness; the teeth are very firm, immovable, and pleasing, this is the retribution of wisdom; these are the six retributions. What are the six retributions of having a broad and long tongue that is perfect? When acting as a Bodhisattva, the ears hear the scriptures, and choose to speak the ultimate truth, this is the retribution of generosity; removing the dirt from the tongue, then conveying the Buddha's

語凈口宣義，是持戒報；口說平均不為偏黨，是忍辱報；舌極廣長色如蓮華光明赫赫，是精進報；其相生妙各各別異，是一心報；舌如百葉光色奇好晃昱遠耀，是智慧報；是為六。

「何謂梵聲報度無極有六事？行菩薩道頒宣經典，高舉唱音令眾人聞了了無疑，是佈施報；音向可愛聞莫不喜，是持戒報；若干品音所宣各各，是忍辱報；未曾有音和不可逮，是精進報；音常和調言辭安隱而不斷絕，是一心報；一切音好哀合和雅動眾人心，是智慧報；是為六。」

佛言：「複次，喜王！將順身心常使和安，是佈施報；其以身行身口心定寂然安和，是持戒報；若以十善興發所生，志在天人使為道業，是忍辱報；教告一切開化眾會無所犯負，是精進報；悲和之音柔潤向哀告于眾生，是一心報；音宣法化決眾狐疑莫不解悅，是智慧報；是為六。

「何謂味中上味度無極有六事？若以食膳一切所供，其味殊特可眾人意，是曰佈施報；其所惠與，食者得安快而無患，是曰持戒報；受者和同，與檀越心無諍訟意，是曰忍辱報；所施供具多少使平令身無疾，是曰精進報；食膳極妙于口甘美而無穢臭，是曰一心報；不熱不冷其味和適而好輕柔，是曰智慧報；是為六。

「何謂師子頰車度無極有六事？其背廣平師子

【現代漢語翻譯】現代漢語譯本用清凈的語言宣說佛法真義，這是持戒的果報；口中所說公平正直不偏袒任何一方，這是忍辱的果報；舌頭極其寬廣，顏色像蓮花一樣，光明閃耀，這是精進的果報；各種相貌的微妙之處各不相同，這是一心的果報；舌頭像百片蓮葉，光澤奇特美好，閃耀著光芒，遠播四方，這是智慧的果報；以上是六種果報。什麼是梵音（清凈的聲音）的果報，達到無極境界的六件事呢？修行菩薩道，宣講經典，高聲唱誦，使眾人聽聞后了無疑惑，這是佈施的果報；聲音悅耳動聽，聽者無不歡喜，這是持戒的果報；所宣講的各種品類的聲音各不相同，這是忍辱的果報；發出前所未有的和諧之音，難以企及，這是精進的果報；聲音始終和諧，言辭安穩而不斷絕，這是一心的果報；一切聲音美好，哀婉和諧，感動眾人之心，這是智慧的果報；以上是六種果報。佛說：『再說，喜王！順應身心，常使其平和安寧，這是佈施的果報；以身行道，身口意都安定寂靜平和，這是持戒的果報；如果以十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）來興起所生，志向在於天人，使之成為道業，這是忍辱的果報；教導一切，開化大眾，沒有過失和負擔，這是精進的果報；以悲憫柔和的聲音，向眾生哀告，這是一心的果報；宣講佛法，決斷眾人的疑惑，使他們無不理解和喜悅，這是智慧的果報；以上是六種果報。』什麼是味中上味（最上等的味道）的果報，達到無極境界的六件事呢？如果用食物和膳食來供養一切，其味道特別，能使眾人滿意，這稱為佈施的果報；所給予的食物，食用者感到安樂愉快而沒有疾病，這稱為持戒的果報；接受者和睦相處，與施主之間沒有爭訟之意，這稱為忍辱的果報；所施的供具多少適中，使身體沒有疾病，這稱為精進的果報；食物和膳食極其美味，入口甘甜而沒有污穢的臭味，這稱為一心的果報；不冷不熱，味道和諧適中，清淡柔和，這稱為智慧的果報；以上是六種果報。什麼是師子頰車（像獅子一樣的臉頰）的果報，達到無極境界的六件事呢？背部寬廣平坦，像獅子一樣...

【English Translation】 English version Speaking the meaning of the Dharma with pure language is the reward of upholding precepts; speaking fairly and impartially, without bias, is the reward of patience; having an extremely broad tongue, the color of a lotus flower, shining brightly, is the reward of diligence; the subtle differences in various appearances are the reward of one-pointedness; having a tongue like a hundred lotus petals, with a unique and beautiful luster, shining brightly and spreading far, is the reward of wisdom; these are the six rewards. What are the six things that constitute the reward of Brahma-voice (pure sound), reaching the boundless realm? Practicing the Bodhisattva path, proclaiming the scriptures, chanting aloud so that all who hear are free from doubt, is the reward of generosity; having a pleasant and delightful voice that brings joy to all who hear, is the reward of upholding precepts; the various sounds proclaimed are each distinct, is the reward of patience; producing unprecedented harmonious sounds, unattainable, is the reward of diligence; having a voice that is always harmonious, with words that are peaceful and uninterrupted, is the reward of one-pointedness; having a voice that is beautiful, compassionate, harmonious, and moves the hearts of all, is the reward of wisdom; these are the six rewards. The Buddha said, 『Furthermore, King Joy! To harmonize and pacify the body and mind, is the reward of generosity; to practice with the body, with the body, speech, and mind settled in peace and tranquility, is the reward of upholding precepts; if one arises from the ten virtues (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, not being deluded), aspiring to become a path for gods and humans, is the reward of patience; to teach and enlighten all, without fault or burden, is the reward of diligence; to speak with a compassionate and gentle voice, appealing to all beings, is the reward of one-pointedness; to proclaim the Dharma, resolving the doubts of all, so that they all understand and rejoice, is the reward of wisdom; these are the six rewards.』 What are the six things that constitute the reward of the supreme taste, reaching the boundless realm? If one offers food and meals, with a unique taste that pleases all, this is called the reward of generosity; the food given brings peace and joy to the eater, without illness, this is called the reward of upholding precepts; the receiver is in harmony, with no intention of dispute with the donor, this is called the reward of patience; the amount of offerings is moderate, keeping the body free from illness, this is called the reward of diligence; the food and meals are extremely delicious, sweet to the taste, without any foul odor, this is called the reward of one-pointedness; neither hot nor cold, the taste is harmonious and moderate, light and soft, this is called the reward of wisdom; these are the six rewards. What are the six things that constitute the reward of having lion-like cheeks, reaching the boundless realm? Having a broad and flat back, like a lion...

形獨步三界，是佈施報；猶如蓮華光澤色妙，行如師子，是持戒報；若如師子轉進而前無所畏難，是忍辱報；所以顯現大神巍巍尊妙殊特，是精進報；其餘所宣歡悅一切眾生所敬，是一心報；其目見者莫不自歸，面色喜悅睹德奉敬而無厭足，是智慧報；是為六。

「何謂眼如牛如月懷來以度無極有六事報？其眼細妙引長而好如月初生，是佈施報；其目分明善諦巍巍無一短乏，是持戒報；其目晃明柔軟鮮好殊絕難比，是忍辱報；面無怯弱光明澤潤，是精進報；顏貌妙好身形平正如日初出，是一心報；光如日月照於八方上下闇冥無能逮明，是智慧報；是為六。

「何謂目紺青色度無極有六事？若有見佛心中悅喜，以一心歸而敬眼視，是佈施報；眼之所睹而目寂定無一不正，是持戒報；目微妙好無能訶者遠近皆伏，是忍辱報；眼之所視亦無傷害多所加益，是精進報；遠見玄迥解一切結，是一心報；所見無厭不可得底所睹平等，是智慧報；是為六。

「何謂鼻如鸚鵡度無極有六事？鼻如鸚鵡隆平正妙，是佈施報；常以寂定無有邪非，是持戒報；鼻好潤澤耀如明珠，是忍辱報；柔軟諦忍仁和威儀莫不奉仰，是精進報；眾人所見敬愛無已而無厭足，是一心報；意舍所念受不可猗，不存諸香以道為香，是智慧報；

【現代漢語翻譯】現代漢語譯本『形體獨步三界（欲界、色界、無色界），這是佈施的果報；猶如蓮花般光澤色彩美妙，行走如獅子，這是持戒的果報；如果像獅子一樣前進無所畏懼，這是忍辱的果報；所以顯現出大神威嚴尊貴殊勝特別，這是精進的果報；其餘所宣說的令一切眾生歡喜敬仰，這是一心的果報；凡是見到他的人沒有不歸順的，面色喜悅，看到他的德行就恭敬奉承而沒有厭倦，這是智慧的果報；以上是六種果報。『什麼叫做眼睛像牛像月亮一樣，以此來度脫無邊際的眾生，有六種果報？他的眼睛細緻美妙，引長而美好，像初升的月亮，這是佈施的果報；他的眼睛分明，善於觀察真理，威嚴而沒有一點缺陷，這是持戒的果報；他的眼睛明亮，柔軟鮮美，殊勝絕倫難以比擬，這是忍辱的果報；面容沒有怯懦，光明潤澤，這是精進的果報；容貌美妙，身形平正，像初升的太陽，這是一心的果報；光芒像日月一樣照耀四面八方，上下黑暗的地方沒有不能照亮的，這是智慧的果報；以上是六種果報。『什麼叫做眼睛紺青色，以此來度脫無邊際的眾生，有六種果報？如果有人見到佛，心中喜悅，以一心歸順而恭敬地注視，這是佈施的果報；眼睛所看到的一切都寂靜安定，沒有一點不正，這是持戒的果報；眼睛微妙美好，沒有能責難的人，遠近都歸順，這是忍辱的果報；眼睛所看到的一切都沒有傷害，反而多有增益，這是精進的果報；遠見深遠，能解開一切束縛，這是一心的果報；所見沒有厭倦，不可測度，所看到的一切都平等，這是智慧的果報；以上是六種果報。『什麼叫做鼻子像鸚鵡一樣，以此來度脫無邊際的眾生，有六種果報？鼻子像鸚鵡一樣隆起平正美妙，這是佈施的果報；常常保持寂靜安定，沒有邪惡不正，這是持戒的果報；鼻子美好潤澤，像明珠一樣閃耀，這是忍辱的果報；柔軟諦實，仁慈和藹，威儀令人敬仰，這是精進的果報；眾人見到都敬愛不已，沒有厭倦，這是一心的果報；心意捨棄所念，不受任何依附，不執著于各種香氣，以道為香，這是智慧的果報；

【English Translation】 English version 'The form is unique in the three realms (the desire realm, the form realm, and the formless realm), this is the reward of giving; like a lotus flower with a beautiful luster and color, walking like a lion, this is the reward of upholding precepts; if one advances like a lion without fear, this is the reward of patience; therefore, manifesting great divine power, majestic, noble, and exceptionally special, this is the reward of diligence; the rest of what is proclaimed makes all beings happy and revered, this is the reward of one-pointedness; those who see him all submit, their faces joyful, seeing his virtue, they respectfully serve without weariness, this is the reward of wisdom; these are the six rewards. 'What is meant by having eyes like a cow or like the moon, using this to liberate limitless beings, there are six rewards? His eyes are delicate and wonderful, long and beautiful, like the newly risen moon, this is the reward of giving; his eyes are clear, good at observing truth, majestic without any flaws, this is the reward of upholding precepts; his eyes are bright, soft, fresh, and exceptionally incomparable, this is the reward of patience; his face is without timidity, bright and lustrous, this is the reward of diligence; his appearance is wonderful, his body is straight and even, like the rising sun, this is the reward of one-pointedness; his light shines like the sun and moon in all directions, the darkness above and below cannot escape its illumination, this is the reward of wisdom; these are the six rewards. 'What is meant by having eyes of a dark blue color, using this to liberate limitless beings, there are six rewards? If someone sees the Buddha, their heart is joyful, with one-pointedness they submit and respectfully gaze, this is the reward of giving; everything the eyes see is peaceful and stable, without any unrighteousness, this is the reward of upholding precepts; the eyes are subtle and beautiful, no one can criticize them, those near and far submit, this is the reward of patience; everything the eyes see does not harm, but rather adds benefit, this is the reward of diligence; seeing far and wide, able to untie all bonds, this is the reward of one-pointedness; what is seen is without weariness, immeasurable, and everything seen is equal, this is the reward of wisdom; these are the six rewards. 'What is meant by having a nose like a parrot, using this to liberate limitless beings, there are six rewards? The nose is like a parrot, raised, straight, and wonderful, this is the reward of giving; always maintaining peace and stability, without evil or unrighteousness, this is the reward of upholding precepts; the nose is beautiful and lustrous, shining like a bright pearl, this is the reward of patience; soft, truthful, kind, and gentle, with dignified manners that inspire reverence, this is the reward of diligence; everyone who sees him loves him without end, without weariness, this is the reward of one-pointedness; the mind abandons what is thought, not relying on anything, not attached to various fragrances, taking the path as fragrance, this is the reward of wisdom;'

是為六。

「何謂頂髻相度無極有六事？其髻團圓自然興起光明昱昱，是佈施報；髻發紺色煒煒難量而各右旋，是持戒報；髻曜赫赫光明所照不可得際，是忍辱報；肉髻充滿無有邪非佇立而安，是精進報；滑澤迴旋安諦相斷不相雜錯，是一心報；振曜光光所照無限，是智慧報；是為六。

「何謂如來肉髻度無極有六事？發生青色如無上紺，滑澤耀耀逾琉璃光，是佈施報；發毛右旋各順本根而不相猗，是持戒報；其身清凈塵垢不著，猶如蓮華不著塵水，是忍辱報；第三十二上下諸天無能睹頂，是精進報；三界眾生莫不樂見威德遠顯，是一心報；言若天雨不能污之，凈如虛空音猶雷震，是智慧報；是為六。

「何謂出遊步度無極有六事？其獨步出而無掛礙，是佈施報；若棄捐非能一心者，志行弘安乃名佛子，是持戒報；無央數天往見奉敬伏地自歸，是忍辱報；能自護已目無所著，是精進報；勇高游騰神足無極，是一心報；一切所有能惠不吝宣暢道訓，是智慧報；是為六(丹本有注云：三十二相中，舊闕二種文)。」◎

賢劫經卷第三大正藏第 14 冊 No. 0425 賢劫經

賢劫經卷第四

西晉月氏三藏竺法護譯

◎順時品第十二

佛告喜王菩薩：「何謂

【現代漢語翻譯】現代漢語譯本這是第六種。『什麼是頂髻相（Ushnisha，佛頂的肉髻）的無極六事？它的髻團圓自然升起，光明閃耀，這是佈施的果報；髻發呈紺青色，光彩奪目，難以衡量，且都向右旋轉，這是持戒的果報；髻的光芒赫赫，所照之處無邊無際，這是忍辱的果報；肉髻飽滿，沒有邪曲，安穩地豎立著，這是精進的果報；光滑回旋，安穩諦實，相續不斷，不相雜亂，這是一心的果報；光芒四射，照耀無限，這是智慧的果報；這就是六種。『什麼是如來肉髻的無極六事？它呈現青色，如同無上的紺青，光滑閃耀，勝過琉璃的光芒，這是佈施的果報；發毛向右旋轉，各自順著本根，不互相依附，這是持戒的果報；身體清凈，不沾染塵垢，猶如蓮花不沾染塵水，這是忍辱的果報；第三十二層上下諸天都無法看到頂髻，這是精進的果報；三界眾生沒有不樂意看到，威德遠播，這是一心的果報；言語如同天雨，不能玷污它，清凈如虛空，聲音如同雷鳴，這是智慧的果報；這就是六種。『什麼是出遊步（佛行走時的姿態）的無極六事？他獨自行走，沒有掛礙，這是佈施的果報；如果捨棄不能一心的人，志向高遠，行為安穩，才稱為佛子，這是持戒的果報；無數的天人前來拜見，恭敬地伏地歸順，這是忍辱的果報；能夠自我守護，目光沒有執著，這是精進的果報；勇猛高超，神足無極，這是一心的果報；一切所有都能慷慨佈施，不吝嗇，宣揚道義教誨，這是智慧的果報；這就是六種（丹本有注云：三十二相中，舊闕二種文）。』《賢劫經》卷第三大正藏第 14 冊 No. 0425 《賢劫經》《賢劫經》卷第四西晉月氏三藏竺法護譯 ◎順時品第十二佛告訴喜王菩薩：『什麼是』

【English Translation】 English version These are the six. 『What are the six limitless aspects of the Ushnisha (the protuberance on the crown of Buddha's head)? Its protuberance is round and naturally arises, shining brightly, this is the result of giving; the hair of the protuberance is dark blue, radiant and immeasurable, each curling to the right, this is the result of keeping precepts; the radiance of the protuberance is brilliant, its light reaching boundless realms, this is the result of patience; the flesh protuberance is full, without any crookedness, standing firmly and securely, this is the result of diligence; it is smooth and turning, stable and true, continuous and not mixed, this is the result of one-pointedness; its light shines infinitely, this is the result of wisdom; these are the six.』『What are the six limitless aspects of the Tathagata's (Buddha's) flesh Ushnisha? It appears blue, like the supreme dark blue, smooth and shining, surpassing the light of lapis lazuli, this is the result of giving; the hair curls to the right, each following its root and not clinging to each other, this is the result of keeping precepts; the body is pure, not stained by dust, like a lotus flower not stained by dust or water, this is the result of patience; the thirty-second heavens above and below cannot see the top of the head, this is the result of diligence; all beings in the three realms are pleased to see it, its majestic virtue is far-reaching, this is the result of one-pointedness; words like heavenly rain cannot defile it, it is pure like the void, its voice is like thunder, this is the result of wisdom; these are the six.』『What are the six limitless aspects of the way he walks? He walks alone without hindrance, this is the result of giving; if one abandons those who cannot be one-pointed, with lofty aspirations and stable conduct, they are called a Buddha's child, this is the result of keeping precepts; countless devas come to see him, respectfully prostrating themselves in homage, this is the result of patience; he can protect himself, his eyes are without attachment, this is the result of diligence; he is courageous and transcendent, his supernatural powers are limitless, this is the result of one-pointedness; he can give everything generously, without stinginess, proclaiming the teachings of the path, this is the result of wisdom; these are the six (Dan version has a note: among the thirty-two marks, two kinds of texts are missing).』 The Third Scroll of the 'Bhadrakalpika Sutra' Taisho Tripitaka Volume 14, No. 0425, 'Bhadrakalpika Sutra' The Fourth Scroll of the 'Bhadrakalpika Sutra' Translated by the Tripiṭaka master Dharmarakṣa of the Western Jin Dynasty ◎ Chapter Twelve: Following the Time The Buddha said to Bodhisattva Joy King: 『What are』

順時度無極有六事？消治眾瘡心無所著行如蓮華，是佈施報；遵修春夏生百草木時節除寒，是持戒報；其身妙好巍巍殊妙如眾星明，是忍辱報；平等隨順無所違失，是精進報；皆以杜塞一切惡趣示其和安，是一心報；假使眾生在於惡路，各以若干光明照之使得解脫，是智慧報；是為六。

「何謂知時度無極有六事？若於臥寐向曉后夜，忽以曉了思惟正法，是佈施報；身能棄家捐其財業行作沙門，是持戒報；告其車匿，歸解喻家父王及妻，成佛還國當相度脫，是忍辱報；其身修行志性出家受著袈裟，是精進報；若慕解脫求無上道，是一心報；入于寂然分別頌音，還入家居有所度脫，是智慧報；是為六。

「何謂分別度無極有六事？愍傷眾生入羅閱祇分衛福人，是佈施報；上在天上為諸天人宣佈道化，是持戒報；入羅閱祇遊行已訖，還上天頂以寂化眾，是忍辱報；直身而立無所依猗三昧正定，是精進報；若禪思惟解念三界一無真諦，是一心報；思惟察視十二緣起，根原所由皆因緣對，是智慧報；是為六。

「何謂順世度無極有六事？行入分衛各各得利受者安隱，是佈施報；順隨世意饑饉之時拔其虛乏，猶如羅摩子所游至處多所濟難，是持戒報；逆諸非法解難不疑，受此道業，是忍辱報；若於六年超越眾

【現代漢語翻譯】現代漢語譯本：什麼是順時度無極的六件事？消除和治療各種瘡，心中沒有任何執著，行為像蓮花一樣，這是佈施的果報；遵循春夏生長百草樹木的時節，去除寒冷，這是持戒的果報；身體美妙，威嚴殊勝，像眾星一樣明亮，這是忍辱的果報；平等隨順，沒有違背和缺失，這是精進的果報；都能堵塞一切惡道，顯示和平安寧，這是一心的果報；假設眾生處於惡道，各自用不同的光明照耀他們，使他們得到解脫，這是智慧的果報；這就是六種。什麼是知時度無極的六件事？如果在睡眠中，在黎明或後半夜，忽然醒悟並思考正法，這是佈施的果報；身體能夠捨棄家庭，捐出財產，修行成為沙門，這是持戒的果報；告訴車匿（佛陀的御者），回去向父親國王和妻子解釋，成佛后回到國家將度化他們，這是忍辱的果報；身體修行，立志出家，穿上袈裟，這是精進的果報；如果嚮往解脫，尋求無上之道，這是一心的果報；進入寂靜，分別吟誦，然後回到家中度化眾生，這是智慧的果報；這就是六種。什麼是分別度無極的六件事？憐憫眾生，進入羅閱祇（王舍城）乞食，為有福之人佈施，這是佈施的果報；在天上為諸天人宣講佛法，這是持戒的果報；在羅閱祇乞食完畢，回到天上用寂靜來教化眾生，這是忍辱的果報；身體正直站立，不依靠任何事物，處於三昧正定，這是精進的果報；如果禪定思維，理解三界沒有真實的本質，這是一心的果報；思考觀察十二因緣，根源所由都是因緣相對，這是智慧的果報；這就是六種。什麼是順世度無極的六件事？進入乞食，各自得到利益，接受者安穩，這是佈施的果報；順應世俗的意願，在饑荒的時候解除他們的匱乏，就像羅摩子（佛陀前世）所到之處，多有救濟困難，這是持戒的果報；反駁各種非法，解除疑惑，接受這個道業，這是忍辱的果報；如果在六年內超越眾

【English Translation】 English version: What are the six aspects of 'following-time' perfections? To eliminate and heal various sores, with no attachment in the heart, and actions like a lotus flower, this is the reward of giving; to follow the seasons of spring and summer when grasses and trees grow, removing the cold, this is the reward of keeping precepts; a body that is beautiful, majestic, and extraordinary, like the brightness of stars, this is the reward of patience; to be equal and compliant, without violation or deficiency, this is the reward of diligence; to block all evil paths and show peace and tranquility, this is the reward of one-pointedness; if beings are in evil paths, each is illuminated by different lights, enabling them to be liberated, this is the reward of wisdom; these are the six. What are the six aspects of 'knowing-time' perfections? If, while sleeping, in the dawn or late at night, one suddenly awakens and contemplates the true Dharma, this is the reward of giving; if the body can abandon the home, donate possessions, and practice as a Shramana, this is the reward of keeping precepts; to tell Channa (Buddha's charioteer) to return and explain to the father king and wife that after becoming a Buddha, he will return to the country to liberate them, this is the reward of patience; if the body practices, aspires to leave home, and wears the Kasaya robe, this is the reward of diligence; if one yearns for liberation and seeks the unsurpassed path, this is the reward of one-pointedness; to enter stillness, recite separately, and then return home to liberate beings, this is the reward of wisdom; these are the six. What are the six aspects of 'discriminating' perfections? To have compassion for beings, enter Rajagriha (the city of kings) to beg for food, and give to those who are blessed, this is the reward of giving; to preach the Dharma to the gods and humans in the heavens, this is the reward of keeping precepts; after finishing begging for food in Rajagriha, to return to the heavens and use stillness to teach beings, this is the reward of patience; to stand upright, not relying on anything, and be in Samadhi, this is the reward of diligence; if one meditates and understands that the three realms have no true essence, this is the reward of one-pointedness; to contemplate and observe the twelve links of dependent origination, understanding that the root cause is due to conditions, this is the reward of wisdom; these are the six. What are the six aspects of 'following-the-world' perfections? To enter begging for food, each receiving benefits, and those who receive are at peace, this is the reward of giving; to follow the wishes of the world, and during famine, relieve their deficiencies, just like where Rama's son (a previous life of Buddha) went, there was much relief from difficulties, this is the reward of keeping precepts; to refute various illegalities, resolve doubts, and accept this path, this is the reward of patience; if within six years, one surpasses the multitude

礙無有一弊，是精進報；堅固行禪解於一切，所有悉無如聚泡沫，是一心報；不違犯法，飲食自然聞名皆歸，坐佛樹下降伏眾魔，是智慧報；是為六。

「何謂邊際度無極有六事？若降伏魔並及官屬，因轉法輪度脫一切，是佈施報；勸化一切三千世界眾生之類，使得永安而無眾患，是持戒報；誨訓眾生其斗諍者令和合之，建立賢行使無所犯，是忍辱報；若三千界興亂令和同其道味，是精進報；行是四禪定意正受，奉行十善不以放逸，是一心報；斯消無明眾冥盡索使永無餘，逮致顯耀，是智慧報；是為六。

「何謂蠲除度無極有六事？往昔游在迦夷羅衛國土，止頓周流七年教化，窮罪悉滅除其患難，是佈施報；芟滅斯垢游於三界而無所著，是持戒報；若能方便三毒消滅心無所生，是忍辱報；觀于眾生生死罪福等於慈哀，是精進報；其以患厭分別禪思，逮致八品而不忘失，是一心報；永無所妄斷于貪慾，消害無明興發道慧，除一切法令不虛妄，一心奉行智慧度無極，是智慧報；是為六。

「何謂金剛度無極有六事？若有逮致金剛三昧心不傾動，是佈施報；若以方便棄捐無明奉行至德，是持戒報；趣于道義無所受焉，悉舍眾穢，是忍辱報；一切將護三界眾生，隨俗開化度脫一切，是精進報；己身功德止頓

【現代漢語翻譯】現代漢語譯本沒有一處弊端，這是精進的果報；堅定地修行禪定，通達一切，所有一切都如泡沫般虛幻，這是一心的果報；不違犯佛法，飲食自然，名聲遠揚，在菩提樹下，降伏眾魔，這是智慧的果報；這便是六種果報。『什麼是邊際度無極的六件事？』如果降伏魔及其眷屬，因此轉動法輪，度脫一切眾生，這是佈施的果報；勸化一切三千世界（指佛教宇宙觀中的一個大千世界）的眾生，使他們永遠安樂而沒有各種憂患，這是持戒的果報；教誨那些爭鬥的眾生，使他們和合，建立賢善的行為，使他們不犯過錯，這是忍辱的果報；如果三千世界發生動亂，能使他們和合，同修佛道，這是精進的果報；修行四禪定，心意正受，奉行十善（指佛教中的十種善行），不放逸，這是一心的果報；這樣就能消除無明，使一切黑暗都消散，永遠不再有餘留，達到顯耀的境界，這是智慧的果報；這便是六種果報。『什麼是蠲除度無極的六件事？』過去在迦夷羅衛（Kapilavastu，釋迦牟尼的故鄉）國土遊歷，停留七年教化，使罪業窮盡，消除他們的患難，這是佈施的果報；清除這些污垢，遊歷於三界（指欲界、色界、無色界）而無所執著，這是持戒的果報；如果能方便地使貪、嗔、癡三毒消滅，心中無所生起，這是忍辱的果報；觀察眾生的生死罪福，以慈悲之心對待，這是精進的果報；因為厭患而分別禪思，達到八品（指禪定的八種境界）而不忘失，這是一心的果報；永遠沒有虛妄，斷除貪慾，消除無明，興發道慧，去除一切虛妄的法令，一心奉行智慧度無極，這是智慧的果報；這便是六種果報。『什麼是金剛度無極的六件事？』如果能達到金剛三昧（Vajra Samadhi，一種堅固的禪定），心不傾動，這是佈施的果報；如果能方便地捨棄無明，奉行至德，這是持戒的果報；趨向道義，無所受取，捨棄一切污穢，這是忍辱的果報；一切都護持三界眾生，隨順世俗開化，度脫一切，這是精進的果報；自身功德止息

【English Translation】 English version There is not a single flaw, this is the reward of diligence; firmly practicing meditation, understanding everything, all things are like bubbles, this is the reward of one-pointedness; not violating the Dharma, food and drink come naturally, fame spreads far and wide, under the Bodhi tree, subduing all demons, this is the reward of wisdom; these are the six rewards. 'What are the six things of boundless perfections?' If one subdues demons and their retinues, thereby turning the Dharma wheel, liberating all beings, this is the reward of generosity; persuading all beings in the three thousand worlds (referring to a great chiliocosm in Buddhist cosmology), enabling them to be forever peaceful and free from all suffering, this is the reward of moral discipline; teaching those beings who are fighting, making them harmonious, establishing virtuous conduct, preventing them from making mistakes, this is the reward of patience; if the three thousand worlds are in turmoil, one can make them harmonious, practicing the Buddhist path together, this is the reward of diligence; practicing the four meditations, with the mind rightly received, practicing the ten virtues (referring to the ten good deeds in Buddhism), without negligence, this is the reward of one-pointedness; in this way, one can eliminate ignorance, making all darkness disappear, never to remain, reaching a glorious state, this is the reward of wisdom; these are the six rewards. 'What are the six things of eliminating boundless perfections?' In the past, traveling in the land of Kapilavastu (the hometown of Shakyamuni), staying for seven years teaching, exhausting sins, eliminating their suffering, this is the reward of generosity; clearing away these defilements, traveling in the three realms (referring to the desire realm, form realm, and formless realm) without attachment, this is the reward of moral discipline; if one can skillfully eliminate the three poisons of greed, anger, and ignorance, with nothing arising in the mind, this is the reward of patience; observing the birth, death, sins, and merits of beings, treating them with compassion, this is the reward of diligence; because of aversion, one distinguishes meditative thoughts, reaching the eight stages (referring to the eight stages of meditation) without forgetting, this is the reward of one-pointedness; forever without falsehood, cutting off greed, eliminating ignorance, arousing the wisdom of the path, removing all false laws, wholeheartedly practicing the wisdom of boundless perfections, this is the reward of wisdom; these are the six rewards. 'What are the six things of diamond-like boundless perfections?' If one can attain the diamond samadhi (Vajra Samadhi, a firm meditation), with the mind unmoving, this is the reward of generosity; if one can skillfully abandon ignorance, practicing supreme virtue, this is the reward of moral discipline; moving towards the meaning of the path, not receiving anything, abandoning all defilements, this is the reward of patience; protecting all beings in the three realms, adapting to customs to enlighten and liberate all, this is the reward of diligence; one's own merits cease

次第，隨順發起盡其本元，是一心報；知於一切眾生心性，成最正覺，是智慧報；是為六。

「何謂造救度無極有六事？以成正覺諸天所說，一心棄捐眾惡之行寂以禪定，思惟世法救護一切，是佈施報；消滅惡趣地獄苦惱眾罪之患，是持戒報；曉了諸根德行成就，諸不具足皆令備悉，是忍辱報；消化一切諸眾生類塵勞之厄，永以無餘，是精進報；諸所伎樂不鼓自鳴，悅一切意悉發道心，是一心報；三千世界眾藏財寶，常造佈施無央數億百千天人，是智慧報；是為六。

「何謂自然度無極有六事？三千世界樹生華實冬夏恒茂，以用惠與諸所窮乏，是佈施報；除於一切惱不可計勤苦之痛使長安和，是持戒報；一切眾生諸根具足究竟自然，是忍辱報；所有自然三千世界平如右掌，是精進報；諸色形像入于垢穢實不虛妄諸天蒙恩，是一心報；降伏四魔慧無等倫成最正覺，是智慧報；是為六。

「何謂伏魔力度無極有六事？行菩薩道療治一切三千世界三毒之病，成最正覺，是佈施報；消眾塵勞滅一切魔諸諍訟業，是持戒報；化諸天子眾害惡鬼不和之難，悉令永安，是忍辱報；其諸死魔官屬自然降伏歸命奉佛聖教，是精進報；無有五陰身魔自解而無縛結，是一心報；如其所愿成最正覺為一切智，是智慧報；是為

【現代漢語翻譯】現代漢語譯本次第，隨順發起，窮盡其本源，這是一心（ekacitta）的果報；了知一切眾生的心性，成就最正覺（anuttara-samyak-sambodhi），這是智慧的果報；這是六種果報。『什麼是造救度無極的六件事？』以成就正覺諸天所說，一心捨棄諸惡的行為，寂靜于禪定，思惟世間法，救護一切，這是佈施的果報；消滅惡趣地獄的苦惱和眾罪的禍患，這是持戒的果報；明瞭諸根的德行成就，使一切不具足的都完備，這是忍辱的果報；消化一切眾生類的塵勞之厄，永遠沒有剩餘，這是精進的果報；各種伎樂不敲自鳴，使一切心意喜悅，都發起道心，這是一心的果報；三千世界（trisāhasra-mahāsāhasra-lokadhātu）的眾藏財寶，常常佈施給無數億百千的天人，這是智慧的果報；這是六種果報。『什麼是自然度無極的六件事？』三千世界樹木生長花朵果實，冬夏都茂盛，用來惠施給一切貧乏的人，這是佈施的果報；除去一切不可計量的勤苦之痛，使之長久安和，這是持戒的果報；一切眾生諸根具足，究竟自然，這是忍辱的果報；所有自然的三千世界平坦如右掌，這是精進的果報；各種顏色形象進入垢穢，真實不虛妄，諸天蒙受恩惠，這是一心的果報；降伏四魔（māra），智慧無與倫比，成就最正覺，這是智慧的果報；這是六種果報。『什麼是伏魔力度無極的六件事？』行菩薩道，療治一切三千世界三毒（triviṣa）的疾病，成就最正覺，這是佈施的果報；消除眾塵勞，滅除一切魔和諸諍訟業，這是持戒的果報；化解諸天子和各種害鬼不和的災難，使他們永遠安寧，這是忍辱的果報；那些死魔的官屬自然降伏，歸命奉佛的聖教，這是精進的果報；沒有五陰（pañca-skandha）的身魔，自然解脫而沒有束縛，這是一心的果報；如其所愿，成就最正覺，成為一切智（sarvajña），這是智慧的果報；這是六種果報。

【English Translation】 English version In sequence, arising in accordance, exhausting its origin, this is the retribution of one-pointedness (ekacitta); knowing the nature of all sentient beings' minds, attaining the most perfect enlightenment (anuttara-samyak-sambodhi), this is the retribution of wisdom; these are the six. 'What are the six things of creating limitless salvation?' As spoken by the gods who have attained perfect enlightenment, with one-pointedness abandoning all evil deeds, being tranquil in meditation, contemplating worldly dharmas, protecting all, this is the retribution of giving; eliminating the suffering of evil realms and hells, and the calamities of all sins, this is the retribution of upholding precepts; understanding the virtuous achievements of the faculties, making all that is incomplete complete, this is the retribution of patience; digesting the calamities of all sentient beings' defilements, forever without remainder, this is the retribution of diligence; all kinds of music playing without being struck, pleasing all minds, all generating the aspiration for the path, this is the retribution of one-pointedness; the treasures of the three thousand world system (trisāhasra-mahāsāhasra-lokadhātu), constantly giving to countless billions of gods and humans, this is the retribution of wisdom; these are the six. 'What are the six things of natural limitless crossing over?' The trees of the three thousand world system growing flowers and fruits, flourishing in winter and summer, using them to bestow upon all the impoverished, this is the retribution of giving; removing all immeasurable pains of diligent suffering, making them peaceful and harmonious for a long time, this is the retribution of upholding precepts; all sentient beings having complete faculties, ultimately natural, this is the retribution of patience; all the natural three thousand world systems being flat like the palm of the right hand, this is the retribution of diligence; all colors and forms entering into defilement, being true and not false, the gods receiving grace, this is the retribution of one-pointedness; subduing the four maras (māra), having wisdom without equal, attaining the most perfect enlightenment, this is the retribution of wisdom; these are the six. 'What are the six things of the limitless power of subduing maras?' Practicing the bodhisattva path, healing all the diseases of the three poisons (triviṣa) in the three thousand world system, attaining the most perfect enlightenment, this is the retribution of giving; eliminating all defilements, extinguishing all maras and all disputes, this is the retribution of upholding precepts; transforming the heavenly sons and various harmful ghosts, resolving the difficulties of disharmony, making them eternally peaceful, this is the retribution of patience; those officials of the death maras naturally surrendering, taking refuge in the Buddha's holy teachings, this is the retribution of diligence; without the body maras of the five aggregates (pañca-skandha), naturally liberated without bondage, this is the retribution of one-pointedness; as desired, attaining the most perfect enlightenment, becoming all-knowing (sarvajña), this is the retribution of wisdom; these are the six.

六。

「何謂不退度無極有六事？坐佛樹下一心精思而不厭足，是佈施報；若以見魔而無所畏，自致正覺度於一切，是持戒報；其身不亂本末寂然心定永安，是忍辱報；其心忻然寂定安隱無有眾魔，是精進報；用等惠施，所行平正等無有異，是一心報；言行相副身口意定逮得佛道，是智慧報；是為六。

「何謂一時度無極有六事？一時之頃勤修智慧，成無上正真道為最正覺，心所奉行導御隨時，是佈施報；從其伴黨消除塵垢常奉清凈，是持戒報；世尊意念，永害三毒興隆三寶，是忍辱報；所度正受滅盡諸垢使無三毒，是精進報；曉了分別十二緣起斷諸牽連，是一心報；能以逮得無所忘失，識於三世去來今現一切諸法，是智慧報；是為六。

「何謂無所等度無極有六事？以肉眼見一切眾生在苦惱患，立於大安，是佈施報；若以天眼見諸生死合散善惡，化使度世，是持戒報；勸化他人聲聞處所令無所著，是忍辱報；若以神足變化所為，往來周旋濟三界厄，是精進報；若有所念，心觀如是清凈之行頒宣之法，猶如梵天，是一心報；若以知時誓願聖慧，講說經法通於十方，是智慧報；是為六。

「何謂三昧度無極有六事？坐禪思惟無衣食想，在佛樹下處於道場，是佈施報；其篤信法覺意順理不失精進

【現代漢語翻譯】現代漢語譯本「什麼是不退轉的六種無極度？在菩提樹下專心思考而不感到厭倦，這是佈施的果報；如果見到魔而不畏懼，自己證得正覺並度化一切眾生，這是持戒的果報；身體不亂，始終保持寂靜，心定而永遠安寧，這是忍辱的果報；內心喜悅，寂靜安穩，沒有眾魔的干擾，這是精進的果報；以平等之心施予，所行公平正直，沒有差別，這是一心的果報；言行一致，身口意堅定，最終證得佛道，這是智慧的果報；這就是六種不退轉的無極度。「什麼是瞬間成就的六種無極度？在極短的時間內勤修智慧，成就無上正真之道，成為最正覺，心中所奉行的教導隨時引導，這是佈施的果報；從同伴中消除塵垢，常保清凈，這是持戒的果報；世尊的意念，永遠消除貪嗔癡三毒，興盛佛法僧三寶，這是忍辱的果報；所度化的眾生，正確接受教導，滅盡一切污垢，使不再有三毒，這是精進的果報；明瞭分別十二因緣，斷除一切牽連，這是一心的果報；能夠證得而不忘失，認識過去、現在、未來三世的一切諸法，這是智慧的果報；這就是六種瞬間成就的無極度。「什麼是無所等同的六種無極度？用肉眼看到一切眾生處於苦惱之中，讓他們安立於大安樂，這是佈施的果報；如果用天眼看到眾生的生死離合、善惡因果，教化他們度脫世間，這是持戒的果報；勸化他人進入聲聞的境界，使他們不再執著，這是忍辱的果報；如果用神通變化所為，往來周旋，救濟三界的苦難，這是精進的果報；如果心中有所念，觀察這種清凈的行為，宣講的佛法，猶如梵天一樣，這是一心的果報；如果用知時的誓願和聖慧，講說經法，通達十方，這是智慧的果報；這就是六種無所等同的無極度。「什麼是三昧的六種無極度？坐禪思惟，沒有衣食的念頭，在菩提樹下處於道場，這是佈施的果報；他篤信佛法，覺悟的意念順應真理，不失精進

【English Translation】 English version 『What are the six aspects of non-retrogressing perfections? To sit under the Bodhi tree, focusing one's mind without weariness, this is the reward of giving; if one sees demons without fear, attains enlightenment oneself, and liberates all beings, this is the reward of keeping precepts; if one's body is not disturbed, remains tranquil, and the mind is settled and eternally peaceful, this is the reward of patience; if one's heart is joyful, tranquil, and without the disturbance of demons, this is the reward of diligence; to give with equality, acting fairly and justly without discrimination, this is the reward of one-pointedness; if one's words and actions match, and one's body, speech, and mind are firm, ultimately attaining Buddhahood, this is the reward of wisdom; these are the six non-retrogressing perfections.』『What are the six aspects of instantaneous perfections? In a very short time, diligently cultivating wisdom, achieving the unsurpassed true path, becoming the most perfect enlightenment, and guiding others with the teachings one upholds, this is the reward of giving; eliminating defilements from one's companions, always maintaining purity, this is the reward of keeping precepts; the World Honored One's intention, to forever eliminate the three poisons of greed, hatred, and delusion, and to flourish the Three Jewels of Buddha, Dharma, and Sangha, this is the reward of patience; those who are liberated, correctly receiving the teachings, extinguishing all defilements, and no longer having the three poisons, this is the reward of diligence; understanding and distinguishing the twelve links of dependent origination, cutting off all attachments, this is the reward of one-pointedness; being able to attain without forgetting, recognizing all phenomena of the past, present, and future, this is the reward of wisdom; these are the six instantaneous perfections.』『What are the six aspects of incomparable perfections? To see with the physical eye all beings suffering, and to establish them in great peace and happiness, this is the reward of giving; if one sees with the divine eye the cycle of birth and death, the causes and effects of good and evil, and transforms them to liberate them from the world, this is the reward of keeping precepts; to persuade others to enter the realm of the Sravakas, making them free from attachments, this is the reward of patience; if one uses supernatural powers to transform, going back and forth, saving the beings of the three realms from suffering, this is the reward of diligence; if one has thoughts, observing such pure actions, proclaiming the Dharma, like Brahma, this is the reward of one-pointedness; if one uses timely vows and sacred wisdom, speaking the scriptures, reaching all ten directions, this is the reward of wisdom; these are the six incomparable perfections.』『What are the six aspects of Samadhi perfections? To sit in meditation, without thoughts of clothing or food, under the Bodhi tree in the Bodhimanda, this is the reward of giving; one's firm faith in the Dharma, the intention of awakening in accordance with the truth, without losing diligence

，是持戒報；喜悅覺意樂於道義心不存俗，是忍辱報；分別經典十二部業，正覺之行以化一切，是精進報；而棄憒鬧無有邪心，其三昧定而修正受，是一心報；其護覺意將養眾生令至大安，是智慧報；是為六。

「何謂訓誨度無極有六事？若得佛道觀察本末開化眾生，是佈施報；正使無請無說經法為頒宣慧，是持戒報；光耀解脫奉持不犯，志性愍傷變化巍巍，是忍辱報；猶如憂為迦葉兄弟伴黨，三人自專以為道真，佛所勸化皆使至道，是精進報；眾生問義不以疑礙，講說宣傳各令得解，是一心報；分別發遣決了聖明靡不通達，是智慧報；是為六。

「何謂佛道度無極有六事？其以無明頒宣經典示以聖慧，是佈施報；佛所遣使安隱無明，令至晃昱道德之光，是持戒報；滅一切穢順從永慌辯才無量，是忍辱報；其法平正致定不忘常念十方，是精進報；普入一切奉行至德強而有勢，是一心報；勇猛無畏曉了道元志無上真，是曰智慧報；是為六。

「何謂一切智度無極有六事？在諸通慧目之所睹而無弊礙，是佈施報；知眾會心所念本末，因為說法令心坦然，是持戒報；能聞遠近所演至要平等坦然，是忍辱報；隨時說法從一切意各各得解，是精進報；其宣經典不失次敘，各得其所方便有宜，是一心報；從其所

【現代漢語翻譯】現代漢語譯本：持守戒律是持戒的果報；喜悅地覺悟，樂於道義，心中不存世俗之念，是忍辱的果報；分別闡述十二部經典，以正覺的修行來教化一切眾生，是精進的果報；摒棄喧鬧，沒有邪念，以三昧禪定來修正自己的感受，是一心的果報；守護覺悟的意念，養育眾生使他們達到大安樂的境界，是智慧的果報；以上是六種果報。什麼是訓誨度無極的六件事？如果證得佛道，觀察事物的本末，開化眾生，這是佈施的果報；即使沒有人請求，也宣講經法，頒佈智慧，這是持戒的果報；光耀解脫，奉持戒律而不違犯，意志堅定，憐憫眾生，變化無窮，這是忍辱的果報；就像憂為迦葉兄弟的同伴，三人自以為修行的道路是真實的，佛陀勸化他們，都使他們達到正道，這是精進的果報；眾生詢問佛法義理，不以疑惑為障礙，講說宣傳，使他們各自得到理解，這是一心的果報；分別發遣，決斷明瞭，聖明通達一切，這是智慧的果報；以上是六種果報。什麼是佛道度無極的六件事？用無明的狀態來宣講經典，向眾生展示聖慧，這是佈施的果報；佛陀派遣使者，使無明眾生安穩，讓他們達到光明道德的境界，這是持戒的果報；滅除一切污穢，順從永恒的真理，辯才無量，這是忍辱的果報；佛法平等正直，達到禪定而不忘失，常念十方諸佛，這是精進的果報；普遍進入一切境界，奉行至高無上的德行，強大而有力量，這是一心的果報；勇猛無畏，明瞭道之本源，志向無上真理，這稱為智慧的果報；以上是六種果報。什麼是一切智度無極的六件事？在各種通達的智慧中，眼睛所看到的一切都沒有障礙，這是佈施的果報；知道眾會心中所想的本末，因此為他們說法，使他們內心坦然，這是持戒的果報；能夠聽到遠處近處所宣講的至要真理，平等坦然地接受，這是忍辱的果報；隨時說法，根據一切眾生的意願，使他們各自得到理解，這是精進的果報；宣講經典，不失次序，使他們各自得到適合自己的方便法門，這是一心的果報；從他們所

【English Translation】 English version: Holding precepts is the retribution of keeping precepts; joyfully awakening, delighting in righteousness, and having no worldly thoughts in the mind, is the retribution of patience; separately explaining the twelve divisions of scriptures, and using the practice of right enlightenment to teach all beings, is the retribution of diligence; abandoning clamor, having no evil thoughts, and using samadhi meditation to correct one's own feelings, is the retribution of one-pointedness; guarding the intention of awakening, nurturing sentient beings to reach the realm of great peace and happiness, is the retribution of wisdom; these are the six retributions. What are the six things of the immeasurable training? If one attains Buddhahood, observes the beginning and end of things, and enlightens sentient beings, this is the retribution of giving; even if no one asks, one proclaims the scriptures and distributes wisdom, this is the retribution of keeping precepts; shining with liberation, upholding precepts without violation, having a firm will, compassionating sentient beings, and having infinite transformations, this is the retribution of patience; like the companions of the brothers of Uruvilva Kasyapa, the three of them thought that their path of practice was true, but the Buddha persuaded them and made them all reach the right path, this is the retribution of diligence; when sentient beings ask about the meaning of the Dharma, they do not let doubts be an obstacle, they explain and propagate, so that each of them can understand, this is the retribution of one-pointedness; separately dispatching, making clear decisions, being wise and understanding everything, this is the retribution of wisdom; these are the six retributions. What are the six things of the immeasurable path of Buddhahood? Using the state of ignorance to proclaim the scriptures, and showing sentient beings the holy wisdom, this is the retribution of giving; the Buddha sends messengers to make ignorant sentient beings peaceful, and to let them reach the realm of bright morality, this is the retribution of keeping precepts; eliminating all defilements, following the eternal truth, and having immeasurable eloquence, this is the retribution of patience; the Dharma is equal and upright, reaching samadhi without forgetting, and always remembering the Buddhas of the ten directions, this is the retribution of diligence; universally entering all realms, practicing the supreme virtue, being strong and powerful, this is the retribution of one-pointedness; being brave and fearless, understanding the origin of the path, and aspiring to the supreme truth, this is called the retribution of wisdom; these are the six retributions. What are the six things of the immeasurable wisdom of all-knowing? In all kinds of penetrating wisdom, everything that the eyes see has no obstacles, this is the retribution of giving; knowing the beginning and end of what is in the minds of the assembly, therefore speaking the Dharma for them, making their hearts at ease, this is the retribution of keeping precepts; being able to hear the essential truths proclaimed from far and near, and accepting them equally and calmly, this is the retribution of patience; speaking the Dharma at any time, according to the wishes of all sentient beings, so that each of them can understand, this is the retribution of diligence; proclaiming the scriptures without losing the order, so that each of them can obtain the appropriate expedient methods, this is the retribution of one-pointedness; from what they

樂講論正慧而無所受，發起一切成其詩頌，是智慧報；是為六。

「何謂無餘度無極有六事？若心安隱奉行道法，發起至義至無餘難，是佈施報；若用道法以為快樂，速為他人開化不逮，是持戒報；篤信諸佛所說經法，等無有異，是忍辱報；等觀三世去來今事永無掛礙，是精進報；若以禪思脫門三昧，因斯正受隨其所樂，恣其所為思惟定意，是一心報；各為講說若干品法，皆得開解志無上法，是智慧報；是為六。

「何謂有餘度無極有六事？滅度之後舍利分佈，以福訓誨使得無為，是佈施報；思惟禁行親近無為恣其所樂，是持戒報；是于如來精舍神寺，諸天一切皆來自歸皆當作禮，是忍辱報；佛滅度後勤行訓誨精進不疲，為聲聞行不令掛礙，是精進報；稍漸進前三昧正受得至滅度，是一心報；以聖明根修度世慧普游弘衍，是智慧報；是為六。

「何謂可止度無極有六事？在於佛世教化眾生，受食利養行正不邪，是佈施報；說可福報，猶如梵志字披羅陀，罵詈誹謗，佛時和顏不以瞋恨，爾時三億天人悉發道心，是持戒報；孫陀利者(晉曰善妙)謗毀如來，如來因是開化外學萬二千人令得解脫，是忍辱報；勢力堅強心常自視，由如菩薩行正慈心，若墮獸中為師子王，假使侵克默然受之用化畜生，是精進

【現代漢語翻譯】現代漢語譯本：樂於宣講正慧而無所執著，發起一切成就其詩歌頌詞，這是智慧的果報；這是第六種。『什麼是無餘度無極的六件事？如果內心安穩奉行佛法，發起至高無上的意義，達到無餘的境界，這是佈施的果報；如果以佛法為樂，迅速為他人開導，使他們不再愚昧，這是持戒的果報；如果篤信諸佛所說的經典教法，平等無二，這是忍辱的果報；如果平等看待過去、現在、未來三世，永無掛礙，這是精進的果報；如果通過禪定思維，進入解脫之門的三昧，因此而正受，隨其所樂，恣意而為，思惟定意，這是一心的果報；如果各自為他人講說各種法門，都能使他們開悟，志向于無上佛法，這是智慧的果報；這是第六種。『什麼是還有餘度的無極的六件事？佛陀滅度之後，舍利被分發，用福德教誨眾生，使他們達到無為的境界，這是佈施的果報；如果思惟禁戒，親近無為，恣意而樂，這是持戒的果報；如果在如來的精舍神寺，諸天一切都來歸順，都行作禮，這是忍辱的果報；佛陀滅度后，勤奮教誨，精進不懈，為聲聞修行，不令有掛礙，這是精進的果報；如果逐漸向前，進入三昧正受，達到滅度，這是一心的果報；如果以聖明的根基，修習度世的智慧，普遍弘揚，這是智慧的果報；這是第六種。『什麼是可止度的無極的六件事？在佛陀在世時教化眾生，接受飲食供養，行為端正不邪，這是佈施的果報；宣說可得福報，例如梵志披羅陀，辱罵誹謗佛陀，佛陀當時和顏悅色，不以嗔恨對待，當時三億天人都發起了道心，這是持戒的果報；孫陀利（晉譯為善妙）誹謗如來，如來因此開化外道一萬二千人，使他們得到解脫，這是忍辱的果報；勢力堅強，內心常常自省，如同菩薩行持正慈之心，如果墮入畜生道中為獅子王，即使被侵犯，也默然承受，用以教化畜生，這是精進的果報；

【English Translation】 English version: Being fond of expounding right wisdom without attachment, initiating all things to complete its verses and hymns, this is the reward of wisdom; this is the sixth. 'What are the six things of immeasurable and without remainder? If the mind is peaceful and practices the Dharma, initiating the supreme meaning, reaching the state of no remainder, this is the reward of giving; if one takes joy in the Dharma, quickly enlightening others, so they are no longer ignorant, this is the reward of keeping precepts; if one firmly believes in the scriptures and teachings spoken by all Buddhas, being equal and without difference, this is the reward of patience; if one views the past, present, and future three times equally, without any hindrance, this is the reward of diligence; if through meditation and contemplation, one enters the samadhi of the gate of liberation, thus receiving it rightly, according to one's pleasure, acting freely, contemplating and focusing the mind, this is the reward of one-pointedness; if each person speaks various Dharma teachings, enabling them to awaken, aspiring to the supreme Dharma, this is the reward of wisdom; this is the sixth. 'What are the six things of immeasurable with remainder? After the Buddha's parinirvana, the relics are distributed, using merit to teach sentient beings, enabling them to reach the state of non-action, this is the reward of giving; if one contemplates the precepts, draws near to non-action, acting freely and with joy, this is the reward of keeping precepts; if in the monasteries and temples of the Tathagata, all the devas come to submit and pay homage, this is the reward of patience; after the Buddha's parinirvana, diligently teaching, being diligent and tireless, practicing for the sake of the Sravakas, not allowing any hindrance, this is the reward of diligence; if one gradually advances, entering the samadhi of right reception, reaching parinirvana, this is the reward of one-pointedness; if with the holy and clear roots, one cultivates the wisdom to cross the world, universally propagating and expanding, this is the reward of wisdom; this is the sixth. 'What are the six things of immeasurable that can be stopped? When the Buddha was in the world, teaching sentient beings, receiving food and offerings, acting righteously and not evilly, this is the reward of giving; proclaiming the rewards that can be obtained, for example, the Brahmin Pirodha, who insulted and slandered the Buddha, the Buddha at that time was gentle and did not respond with anger, at that time three hundred million devas all aroused the aspiration for enlightenment, this is the reward of keeping precepts; Sundari (translated as 'Good and Wonderful' in Jin) slandered the Tathagata, and the Tathagata therefore enlightened twelve thousand non-Buddhists, enabling them to attain liberation, this is the reward of patience; having strong power, one often reflects on oneself, like a Bodhisattva practicing the heart of right compassion, if one falls into the animal realm as a lion king, even if attacked, one silently endures, using it to teach animals, this is the reward of diligence;

報；若離其意加之不可默不與諍，靜然受之不抱在心，是一心報；若以禪思講宣道化，答所問義靡不得解，是智慧報；是為六。

「何謂諸佛度無極有六事？若頒宣法遍告佛國悉使聞音，乃達上方一究竟天阿迦尼吒，是佈施報；若演光明遍三千界，開化眾生普令安隱，是持戒報；其以法雨弘寬曠至，化諸編髮梵天之等使入大道，是忍辱報；變化神足顯其威神，憂為迦葉等類悅豫服為弟子，是精進報；心念梵天其心觀察我不以虛，志存梵行欲度諸梵，是一心報；以時開導如師子吼，莫不蒙慈，慈若虛空普覆一切，是智慧報；是為六。

「何謂方便度無極有六事？昔有梵志名隨堅，廣有所施各八萬四千，皆以勸助建立佛道，如比丘尼名大愛道，佛勸喻曰：『以金織成上于聖眾。』說是語時，八百比丘悉入法律，是佈施報；諸滅度佛猶安隱學，以開外士名曰須摩，在於欲中則以六事調護其意使受道律，是持戒報；雖在仁和，由如往昔有一菩薩，行忍辱時，名羼提和，迦夷國王斷其手足及與耳鼻，血化乳湩，心不起瞋無有瘡病，念懷大哀愍如赤子，當時開度八十億天，是忍辱報；勉己勤修，猶如五通菩薩大志，勉出五百梵志童子，令歡喜悅悉受道教，是精進報；若聞經典勢力轉增，乃至無極定意正受，是一心報；

【現代漢語翻譯】現代漢語譯本：如果有人違背佛法真意，不能保持沉默而不去辯論，而是平靜地接受，不放在心上，這是一種一心報；如果用禪定思維宣講佛法，解答所問的義理，沒有不能理解的，這是智慧報；這合起來是六種報。現代漢語譯本：什麼是諸佛度無極的六件事？如果宣講佛法，遍告所有佛國，使所有眾生都能聽到佛音，乃至傳達到上方究竟天阿迦尼吒，這是佈施報；如果放出光明，照耀三千世界，開化眾生，使他們都得到安穩，這是持戒報；如果用佛法甘露，弘揚寬廣的教義，教化那些編髮梵天等眾生，使他們進入大道，這是忍辱報；如果變化神通，顯現威神，使憂為迦葉等弟子喜悅，並服從成為弟子，這是精進報；如果心中想著梵天，觀察自己的心念，不虛妄，立志修行梵行，想要度化所有梵天，這是一心報；如果適時開導，如同獅子吼，沒有不蒙受慈悲的，慈悲如同虛空，普遍覆蓋一切，這是智慧報；這合起來是六種報。現代漢語譯本：什麼是方便度無極的六件事？過去有一位梵志名叫隨堅，廣泛地佈施，每次佈施八萬四千，都是爲了勸助建立佛道，比如比丘尼名叫大愛道，佛勸告她說：『用金子織成佈施給聖眾。』說這話的時候，八百比丘都進入了佛法，這是佈施報；諸位滅度的佛仍然安穩地學習，開導一位外道人士名叫須摩，他在慾望之中，就用六件事來調護他的心意，使他接受佛法戒律，這是持戒報；雖然身處仁和，就像過去有一位菩薩，在修行忍辱的時候，名叫羼提和，迦夷國王砍斷他的手足以及耳朵鼻子，血變成了乳汁，心中不起嗔恨，沒有傷痛，心中懷著大悲，憐憫眾生如同赤子，當時開悟了八十億天人，這是忍辱報；勉勵自己勤奮修行，就像五通菩薩那樣有大志，勉勵五百梵志童子，讓他們歡喜接受佛法教導，這是精進報；如果聽聞佛經，力量增長，乃至達到無極的定意正受，這是一心報；

【English Translation】 English version: If someone deviates from the true meaning of the Dharma, and instead of remaining silent, they calmly accept it without holding it in their heart, this is a 'one-minded' retribution; if they use meditative thought to expound the Dharma, answering questions without any lack of understanding, this is a 'wisdom' retribution; these together are six retributions. English version: What are the six aspects of the Buddhas' boundless deliverance? If they proclaim the Dharma, announcing it throughout all Buddha-lands, enabling all beings to hear the Buddha's voice, even reaching the ultimate heaven of Akanistha, this is a 'giving' retribution; if they emit light, illuminating the three thousand worlds, enlightening beings and bringing them peace, this is a 'precept-keeping' retribution; if they use the Dharma's nectar to propagate the vast teachings, converting those with braided hair, such as the Brahma gods, and leading them onto the great path, this is a 'patience' retribution; if they manifest supernatural powers, displaying their majestic might, causing disciples like Kasyapa to rejoice and submit as disciples, this is a 'diligence' retribution; if they think of the Brahma gods, observing their own thoughts without falsehood, aspiring to practice Brahma conduct and wishing to deliver all Brahma gods, this is a 'one-minded' retribution; if they guide at the right time, like a lion's roar, none will fail to receive compassion, and compassion is like the void, universally covering all, this is a 'wisdom' retribution; these together are six retributions. English version: What are the six aspects of expedient boundless deliverance? In the past, there was a Brahmin named Suijian, who gave extensively, each time giving eighty-four thousand, all to encourage the establishment of the Buddha's path, such as the Bhikkhuni named Mahaprajapati, whom the Buddha advised: 'Use gold to weave and offer to the Sangha.' When these words were spoken, eight hundred Bhikkhus entered the Dharma, this is a 'giving' retribution; the Buddhas who have passed into Nirvana still learn peacefully, guiding an outsider named Suma, who was in the midst of desires, using six things to regulate his mind, enabling him to accept the Dharma's precepts, this is a 'precept-keeping' retribution; although in benevolence, like a Bodhisattva in the past, when practicing patience, named Kshantivadin, King Kali cut off his hands, feet, ears, and nose, his blood turned into milk, his heart did not give rise to anger, he had no wounds, and he held great compassion, pitying beings like infants, at that time he enlightened eighty billion gods, this is a 'patience' retribution; encouraging oneself to diligently practice, like the Bodhisattva with five supernatural powers, encouraging five hundred Brahmin children, making them joyfully accept the Dharma's teachings, this is a 'diligence' retribution; if one hears the scriptures, one's power increases, even reaching the boundless state of samadhi, this is a 'one-minded' retribution;

恣意任力而頒宣法，隨其所好而度脫之，是智慧報；是為六。

「何謂愁戚度無極有六事？若有所施心懷憂思，常如慧明供養大聖不以求利，是曰佈施；招致道乘來於一切，造立道業成就具足，是曰持戒；由如申日(晉曰首寂)因外異學興惡請佛，緣是受教入于佛道，是曰忍辱；亦如往昔虛羅龍王，心毒勇猛霜雹五穀及害萬民，佛化開導，是曰精進；本成佛道為最正覺，時佛默然禪思不惓，梵天來下請佛勸助，唯垂說法救濟三界，是曰一心；猶如蛇蚖懷毒甚盛，佛來入火室開化入律降伏自歸，是曰智慧；是為六。

「何謂開化真陀度無極有六事？夫自安身救護他人，一切所有施而不吝，是曰佈施；由如菩薩名蓮華藏，以金剛行心大堅強無所貪吝，一切眾生心計有身，言：『有吾我。』用吾我故等奉行法，為彼眾生寧失身命終不毀戒，是曰持戒；猶如昔鱉度眾賈人令不溺死，反懷噁心抱無反覆，而念還害殺于鱉身，一心安慈無忿念意，是曰忍辱；猶若有魚在於水中牽掣人啖食其身體，及諸雜蟲來危人身，在中救之令有慈心，是曰精進；假使諸獸來欲殺人，悉能含耐而不加惡，是曰一心；若諷誦學億載經卷垓數譬喻，以是聖明度脫他人，是曰智慧；是為六。

「何謂為異度無極有六事？若有所見饑乏窮

【現代漢語翻譯】現代漢語譯本隨心所欲地運用力量來宣講佛法，根據眾生的喜好來度化他們，這是智慧的報應；這是第六種。什麼是使人擺脫憂愁煩惱的六種無極之法？如果有所佈施，心中卻懷有憂慮，這不算是真正的佈施。應該像有智慧的人那樣，供養偉大的聖者，不求回報，這才是真正的佈施；招引眾生進入佛道，建立道業，成就圓滿，這才是持戒；就像申日（晉代譯為首寂）因為外道興起惡念而請佛陀，因此接受教誨而進入佛道，這才是忍辱；又像過去虛羅龍王，心懷毒害，勇猛地降下霜雹，傷害五穀和萬民，佛陀開導教化了他，這才是精進；本來已經成就佛道，成為最正覺的佛陀，當時佛陀默然禪思，不感疲倦，梵天來到人間，請求佛陀勸導眾生，希望佛陀垂憐說法，救濟三界眾生，這才是一心；就像毒蛇懷有劇毒，佛陀進入火室，開導教化它，使它遵守戒律，降伏自己，歸順佛法，這才是智慧；這是第六種。什麼是開化真陀的六種無極之法？自己安身立命，救護他人，把自己所有的一切都佈施出去而不吝惜，這才是佈施；就像菩薩名為蓮華藏，以金剛般堅強的心，沒有貪婪和吝嗇，一切眾生心中執著于身體，說：『有我。』因為執著於我，所以奉行各種法，爲了這些眾生，寧願失去生命也絕不毀壞戒律，這才是持戒；就像過去的鱉救度商人，使他們不被淹死，反而被他們懷恨在心，想要殺害鱉，而鱉一心安慈，沒有絲毫忿恨之意，這才是忍辱；就像有魚在水中被人捕食，以及各種雜蟲來危害人的身體，在其中救護他們，使他們生起慈悲之心，這才是精進；假設各種野獸來想要殺人，都能忍耐而不加害，這才是一心；如果諷誦學習億萬經卷，用無數的比喻，用這種聖明的智慧來度脫他人，這才是智慧；這是第六種。什麼是為異的六種無極之法？如果看到有人飢餓貧困

【English Translation】 English version To freely use one's power to proclaim the Dharma, and to liberate beings according to their inclinations, this is the reward of wisdom; this is the sixth. What are the six limitless practices that dispel sorrow and distress? If one gives with a mind of worry, it is not true giving. One should, like the wise, make offerings to the great sage without seeking reward, this is true giving; to attract beings to the path of the Buddha, to establish the path, and to achieve completeness, this is upholding precepts; like Shenri (translated as Shouji in the Jin Dynasty) who, because of the rise of evil thoughts among non-Buddhists, requested the Buddha, and thus received teachings and entered the path of the Buddha, this is patience; also like the former Xu Luo Dragon King, who harbored poison in his heart, fiercely brought down frost and hail, harming crops and the people, the Buddha enlightened and transformed him, this is diligence; having already achieved Buddhahood, becoming the most perfectly enlightened Buddha, at that time the Buddha meditated silently, without fatigue, Brahma came down to the human world, requesting the Buddha to guide beings, hoping the Buddha would compassionately preach the Dharma, saving the beings of the three realms, this is one-pointedness; like a venomous snake harboring great poison, the Buddha entered the fire chamber, enlightened and transformed it, causing it to abide by the precepts, subdue itself, and return to the Dharma, this is wisdom; this is the sixth. What are the six limitless practices of enlightening Zhen Tuo? To secure oneself and protect others, to give away all that one has without stinginess, this is giving; like the Bodhisattva named Lotus Treasury, with a mind as strong as diamond, without greed or stinginess, all beings are attached to their bodies, saying, 'There is me.' Because of attachment to self, they practice various dharmas, for the sake of these beings, one would rather lose one's life than break the precepts, this is upholding precepts; like the former turtle who saved merchants from drowning, but was instead resented and plotted against, yet the turtle remained peaceful and compassionate, without any anger, this is patience; like fish in the water being caught and eaten, and various insects harming people's bodies, to protect them and give rise to compassion, this is diligence; if various beasts come to kill people, one can endure without harming them, this is one-pointedness; if one recites and studies countless scriptures, using countless metaphors, using this sacred wisdom to liberate others, this is wisdom; this is the sixth. What are the six limitless practices of being different? If one sees someone hungry and poor

厄隨時與之，是曰佈施；如號名聞梵志道士，大祠祀施我在中食，因開化之而發道心，是曰持戒；又其梵志勤設醫藥，以治眾病加示法藥，咨嗟至德，悉使眾生得生天上，是曰忍辱；勤修身行解出家業，雖未成佛勇銳如斯，是曰精進；其以禪思超在山頂，無上正真受以三達知去來今，是曰一心；若以體解十八不共諸佛妙法，頒宣道化十八地獄，是曰智慧；是為六。」◎

◎三十七品第十三

佛告喜王菩薩：「何謂四斷度無極有六事？諸惡不善未有生矣護令不起，是六度無極合集勢力，消滅塵勞常使清凈，是曰佈施；求不善服消除眾惡非宜事業，是曰持戒；解于自然非法之元化使入道，是曰忍辱；未生諸惡尋前盡滅興隆道法，是曰精進；勸化他人使入正真宣傳道業，是曰一心；究竟自然諸惡不善使不復生，因是心行長養道化，是曰智慧；是為六。

「何謂這起尋滅度無極有六事？若塵勞興親入其中，睹見菩薩方便習真，是曰佈施；患厭愛慾難之不凈奉清明業，是曰持戒；在彼斷穢遵修清白，若盡惡習非法之元，功德未生勤勸使興，是曰忍辱；若解了慧分別塵勞消眾愛慾，是曰精進；常在燕居專心禪思定意三昧，是曰一心；篤信他人六度無極，興發善德度脫一切，是曰智慧；是為六。

「何謂未

【現代漢語翻譯】現代漢語譯本：

'隨時給予他人所需，這稱為佈施；如果有名望的婆羅門或道士，舉行大型祭祀並邀請我前去用餐，我便藉此機會開導他們，使他們發起修道之心，這稱為持戒；又有婆羅門勤奮地提供醫藥，治療各種疾病，並進一步開示佛法之藥，讚歎至高無上的德行，使所有眾生都能往生天界，這稱為忍辱；勤奮地修行，擺脫世俗的束縛，雖然尚未成佛，但其勇猛精進之心如此，這稱為精進；以禪定之思超越世俗，達到無上正真的境界，獲得三明（宿命明、天眼明、漏盡明），知曉過去、現在和未來，這稱為一心；如果能理解諸佛的十八不共法，並宣講佛法，教化十八地獄的眾生，這稱為智慧；這就是六度。'

'佛陀告訴喜王菩薩：『什麼是四斷度無極的六件事？對於尚未產生的惡和不善，加以防護使其不產生，這是六度無極的合力，能消滅塵勞，常保清凈，這稱為佈施；尋求不善的根源，消除各種惡行和不適宜的事業，這稱為持戒；理解自然界非法之源，引導其進入正道，這稱為忍辱；對於尚未產生的惡，立即將其消滅，並興隆佛法，這稱為精進；勸導他人進入正道，宣揚佛法，這稱為一心；徹底斷除各種惡和不善，使其不再產生，並因此修行，增長道業，這稱為智慧；這就是六度。'

'什麼是這起尋滅度無極的六件事？如果塵勞興起，親自進入其中，觀察菩薩的方便法門，學習真理，這稱為佈施；厭惡愛慾，視其為不凈，奉行清凈的修行，這稱為持戒；在斷除污穢之處，遵循清白的修行，如果能徹底消除惡習和非法之源，在功德尚未產生時，勤勉勸導使其產生，這稱為忍辱；如果能理解智慧，分別塵勞，消除各種愛慾，這稱為精進；常在安靜之處，專心禪思，進入禪定三昧，這稱為一心；篤信他人所修的六度無極，興發善德，度脫一切眾生，這稱為智慧；這就是六度。'

'什麼是未' 現代漢語譯本：生諸惡令不生度無極有六事？若見他人佈施，心生歡喜，是曰佈施；若見他人持戒，心生歡喜，是曰持戒；若見他人忍辱，心生歡喜，是曰忍辱；若見他人精進，心生歡喜，是曰精進；若見他人一心，心生歡喜，是曰一心；若見他人智慧，心生歡喜，是曰智慧；是為六。』

【English Translation】 English version: 'To give to others as needed, this is called giving; if a renowned Brahmin or Taoist holds a large sacrifice and invites me to dine, I will take the opportunity to enlighten them and inspire them to develop a mind for the path, this is called upholding precepts; also, if a Brahmin diligently provides medicine to treat various illnesses, and further reveals the medicine of the Dharma, praising the supreme virtue, enabling all beings to be reborn in the heavens, this is called patience; to diligently cultivate practice, freeing oneself from worldly bonds, although not yet a Buddha, one's courage and diligence are such, this is called diligence; to transcend the mundane with meditative thought, reaching the supreme and true state, attaining the three insights (knowledge of past lives, divine eye, and the extinction of outflows), knowing the past, present, and future, this is called one-pointedness; if one can understand the eighteen unique qualities of the Buddhas, and proclaim the Dharma, teaching the beings in the eighteen hells, this is called wisdom; these are the six perfections.' English version: 'The Buddha told King Joy Bodhisattva: 『What are the six aspects of the four severances of the perfection of transcendence? To guard against evil and unwholesome things that have not yet arisen, preventing them from arising, this is the combined power of the six perfections, which can eliminate defilements and maintain purity, this is called giving; to seek the root of unwholesomeness, eliminating various evil deeds and inappropriate actions, this is called upholding precepts; to understand the source of the unlawful in nature, guiding it onto the right path, this is called patience; for evils that have not yet arisen, to immediately eliminate them and promote the Dharma, this is called diligence; to persuade others to enter the right path, proclaiming the Dharma, this is called one-pointedness; to completely eliminate all evil and unwholesome things, preventing them from arising again, and through this practice, to cultivate the path, this is called wisdom; these are the six perfections.』 English version: 'What are the six aspects of the arising and immediate cessation of the perfection of transcendence? If defilements arise, to personally enter into them, observing the skillful means of the Bodhisattvas, and learning the truth, this is called giving; to detest desire, viewing it as impure, and practicing pure conduct, this is called upholding precepts; in the place of severing defilements, to follow pure practice, if one can completely eliminate evil habits and the source of the unlawful, and when merits have not yet arisen, to diligently encourage them to arise, this is called patience; if one can understand wisdom, distinguishing defilements, and eliminating various desires, this is called diligence; to always be in a quiet place, focusing on meditation, entering into meditative concentration, this is called one-pointedness; to have firm faith in the six perfections practiced by others, developing virtuous qualities, and liberating all beings, this is called wisdom; these are the six perfections.』 English version: 'What are the six aspects of the perfection of transcendence in preventing the arising of evils that have not yet arisen? If one sees others giving, and one's heart rejoices, this is called giving; if one sees others upholding precepts, and one's heart rejoices, this is called upholding precepts; if one sees others practicing patience, and one's heart rejoices, this is called patience; if one sees others practicing diligence, and one's heart rejoices, this is called diligence; if one sees others practicing one-pointedness, and one's heart rejoices, this is called one-pointedness; if one sees others practicing wisdom, and one's heart rejoices, this is called wisdom; these are the six perfections.'

興眾德因而興之度無極有六事？若發諸善不捨虛乏，積功累德每生自克，是曰佈施；若致善德益以好樂，令使增長以惠一切，是曰持戒；遵空無事不盡德本，以消眾惡不善之行，是曰忍辱；身口立行方便無緣因興道德，是曰精進；若奉法教攝眾猗想，而不忘失定意正受，是曰一心；所造得興無起發意，成就道明開化一切皆荷道慈，是曰智慧；是為六。

「何謂以發立德度無極有六事？以起眾善功德之元，不生惡行無益之義，是曰佈施；以斯忻樂唯志至真，不念小業無益一切，是曰持戒；察諸應宜而不懷恨除眾不慎，是曰忍辱；所可將護未曾虛妄皆入于道，是曰精進；奉遵道力不為羸劣強而有勢，是曰一心；順從習俗一切不墮邪見六十二疑，勸助一切不抱妄想，是曰智慧；是為六。

「何謂神足度無極有六事？斷眾貪穢思惟經典，以成神足未曾忘失，是曰佈施；云何菩薩而具足成就，從意所樂無所好念？若以法義而喜施與救濟危厄，是曰持戒；其樂堅固不可毀壞心不生恨，是曰忍辱；若慕出家棄世榮樂以法自娛，是曰精進；若以正觀一切如幻三界若化，是曰一心；設好決疑無餘結網深入微妙，是曰智慧；是為六。

「何謂四神足勤修精進度無極有六事？若護神足飛到十方，無所掛礙開化一切，是曰布

【現代漢語翻譯】現代漢語譯本興起眾德而成就無極之度有六件事是什麼？如果發起各種善行而不捨棄，不虛度光陰，積累功德，每時每刻都自我約束，這叫做佈施；如果使善德更加美好，並使之增長，以恩惠施予一切眾生，這叫做持戒；遵循空性，不執著于功德的根本，以此消除各種惡行和不善的行為，這叫做忍辱；身口意都實踐善行，方便引導眾生，不因緣而興起道德，這叫做精進；如果奉行佛法教誨，攝持眾生的思緒，不忘失禪定，保持正念，這叫做一心；所造作的善行不生起執著，成就道業，開化一切眾生，都承受佛道的慈悲，這叫做智慧；這就是六種度無極。什麼是以發起善行來建立功德，成就無極之度有六件事？以發起各種善行的功德之源，不產生惡行和無益的行為，這叫做佈施；以這種喜悅的心情，只追求至真之道，不執著于微小的功業，利益一切眾生，這叫做持戒；觀察各種應有的行為，不懷恨意，消除各種不謹慎的行為，這叫做忍辱；所做的一切都符合正道，不曾虛妄，這叫做精進；奉行佛道的教誨，不因軟弱而退縮，強大而有力量，這叫做一心；順從世俗的習慣，不墮入邪見和六十二種疑惑，勸導幫助一切眾生，不抱有虛妄的念頭，這叫做智慧；這就是六種度無極。什麼是神足通的無極之度有六件事？斷除各種貪婪和污穢，思惟經典，以此成就神足通，不曾忘失，這叫做佈施；菩薩如何才能具足成就，隨心所欲，沒有執著？如果以佛法的道理而歡喜佈施，救濟危難，這叫做持戒；其樂堅定不可摧毀，心中不生恨意，這叫做忍辱；如果羨慕出家，捨棄世間的榮華富貴，以佛法自娛，這叫做精進；如果以正觀觀察一切如幻，三界如化，這叫做一心；如果善於決斷疑惑，沒有剩餘的煩惱，深入微妙的佛法，這叫做智慧；這就是六種度無極。什麼是四神足勤修精進的無極之度有六件事？如果守護神足通，飛到十方世界，沒有障礙，開化一切眾生，這叫做佈施；

【English Translation】 English version What are the six things that arise from cultivating virtues and achieving the limitless perfection? If one initiates all good deeds without abandoning them, not wasting time, accumulating merit, and constantly self-disciplining, this is called giving; if one enhances good virtues, makes them grow, and bestows them upon all beings, this is called keeping precepts; if one follows emptiness, not clinging to the root of merit, and uses this to eliminate all evil and unwholesome actions, this is called patience; if one practices good deeds in body, speech, and mind, guides beings with skillful means, and does not initiate morality based on conditions, this is called diligence; if one upholds the teachings of the Dharma, gathers the thoughts of beings, does not forget meditation, and maintains right mindfulness, this is called one-pointedness; if one's good deeds do not give rise to attachment, one achieves the path, enlightens all beings, and all receive the compassion of the Buddha's path, this is called wisdom; these are the six perfections. What are the six things that establish merit through initiating good deeds and achieve the limitless perfection? To initiate the source of merit from all good deeds, not generating evil actions and meaningless deeds, this is called giving; with this joyful mind, only pursuing the ultimate truth, not clinging to small merits, and benefiting all beings, this is called keeping precepts; observing all appropriate actions, not harboring resentment, and eliminating all careless actions, this is called patience; all that is done is in accordance with the right path, never false, this is called diligence; upholding the teachings of the Buddha's path, not retreating due to weakness, and being strong and powerful, this is called one-pointedness; following worldly customs, not falling into wrong views and the sixty-two doubts, advising and helping all beings, not holding onto false thoughts, this is called wisdom; these are the six perfections. What are the six things of the limitless perfection of spiritual powers? To cut off all greed and defilements, contemplate the scriptures, and thereby achieve spiritual powers, never forgetting, this is called giving; how can a Bodhisattva be fully accomplished, doing as one pleases, without attachment? If one joyfully gives based on the principles of the Dharma, and rescues those in danger, this is called keeping precepts; one's joy is firm and indestructible, and one's heart does not give rise to hatred, this is called patience; if one admires renunciation, abandons worldly glory and pleasure, and finds joy in the Dharma, this is called diligence; if one observes everything with right view as illusory, and the three realms as transformations, this is called one-pointedness; if one is good at resolving doubts, with no remaining afflictions, and deeply understands the subtle Dharma, this is called wisdom; these are the six perfections. What are the six things of the limitless perfection of the four spiritual powers of diligent practice? If one protects the spiritual powers, flies to the ten directions, without obstacles, and enlightens all beings, this is called giving;

施；若以慇勤志於大業心進愿樂，愿樂輕舉遊行天下，是曰持戒；勤修發意日日增進，而不懈廢並化眾生，是曰忍辱；逮得方便所當興為，出家學道不好邪行，是曰精進；決眾狐疑悉使開化，可意悅豫因發道心，是曰一心；所可勸助普入一切，諸闇蔽人使識正真，十方蒙恩，是曰智慧；是為六。

「何謂心行神足度無極有六事？其心平等盡眾垢塵常行清凈，是曰佈施；若離愛慾不凈之行奉修清白，是曰持戒；曉了所生如是滅盡不得久存，唯道可恃，是曰忍辱；逮得無想，雖有所逮逮無所逮，是曰精進；心所建立除去所拘，而無所住常遵正真，是曰一心；斷眾結著未曾有縛心等如空，是曰智慧；是為六。

「何謂所識神足度無極有六事？所識造行使離愛慾無復貪塵，是曰佈施；若逮真正不為危諂一切無犯，是曰持戒；勸助清凈而無瑕穢常慎眾諍，是曰忍辱；所可越度普入一切眾生蒙荷，是曰精進；若能覺知諸所掛礙皆是損秏不為放逸，是曰一心；以棄弊塞脫無掛礙，不失大辯開導不逮咸令深入，是曰智慧；是為六。

「何謂第一禪度無極有六事？所勤方便逮得功德不可限量，是曰佈施；所觀察事善權隨時不失一切，是曰持戒；其第一禪受攝方便不失一心，志存定慧常思仁和，是曰忍辱；若消五陰成就

【現代漢語翻譯】現代漢語譯本『什麼是通過慇勤的意志致力於偉大事業，內心充滿願望和喜悅，並能輕易地舉起天下重擔？這被稱為佈施。勤奮修行，每天增進道心，不懈怠，並教化眾生，這被稱為忍辱。獲得方便法門，應當興起正行，出家學道，不走邪路，這被稱為精進。決斷眾人的疑惑，使他們開悟，心生歡喜，從而發起道心，這被稱為一心。所能勸導和幫助的，普遍進入一切，使那些被黑暗矇蔽的人認識到真正的道理，十方眾生蒙受恩惠，這被稱為智慧。這就是六種修行。』『什麼是心行神足度無極的六件事？內心平等，清除一切污垢塵埃，常行清凈，這被稱為佈施。如果遠離愛慾和不凈的行為，奉行清白，這被稱為持戒。明白所生之法，如是滅盡，不能長久存在，只有道可以依靠，這被稱為忍辱。獲得無想，雖然有所獲得，但又無所獲得，這被稱為精進。心中所建立的，去除一切束縛，而無所執著，常遵從正道，這被稱為一心。斷除一切結縛，未曾有任何束縛，心如同虛空，這被稱為智慧。這就是六種修行。』『什麼是所識神足度無極的六件事？所認識的造作行為，使人遠離愛慾，不再貪戀塵世，這被稱為佈施。如果獲得真正的智慧，不為虛偽和諂媚所動，一切行為都沒有過失，這被稱為持戒。勸導他人清凈，沒有瑕疵污穢，常常謹慎避免爭端，這被稱為忍辱。所能超越的，普遍進入一切，使眾生蒙受恩惠，這被稱為精進。如果能夠覺知一切掛礙都是損害和消耗，不放縱自己，這被稱為一心。拋棄一切弊端和障礙，沒有掛礙，不失去大辯才，開導那些沒有領悟的人，使他們深入理解，這被稱為智慧。這就是六種修行。』『什麼是第一禪度無極的六件事？所勤奮修習的方便法門，獲得不可思議的功德，這被稱為佈施。所觀察的事物，善巧方便，隨時不失去一切，這被稱為持戒。在第一禪中，接受攝持方便，不失去一心，志向在於定慧，常常思念仁慈和睦，這被稱為忍辱。如果消除了五陰，成就...

【English Translation】 English version 'What is it to be diligent in one's will, devoted to great undertakings, with a heart full of wishes and joy, and able to easily lift the burdens of the world? This is called giving. To diligently cultivate, to increase one's aspiration for the path daily, without laziness, and to teach sentient beings, this is called patience. To obtain expedient methods, to engage in proper conduct, to leave home and study the path, not to walk on evil paths, this is called diligence. To resolve the doubts of the masses, to enlighten them, to bring joy to their hearts, and thus to inspire the aspiration for the path, this is called one-pointedness. What one can advise and help, to universally enter into everything, to make those who are obscured by darkness recognize the true path, and for all beings in the ten directions to receive grace, this is called wisdom. These are the six practices.' 'What are the six things of the mind's conduct, spiritual power, and immeasurable crossing over? A mind that is equal, that clears away all defilements and dust, and that constantly practices purity, this is called giving. If one is free from the desires of love and impure conduct, and practices purity, this is called keeping precepts. To understand that what is born will thus be extinguished and cannot last long, and that only the path can be relied upon, this is called patience. To obtain non-thought, although something is obtained, yet nothing is obtained, this is called diligence. What is established in the mind, removing all attachments, yet without clinging, and constantly following the true path, this is called one-pointedness. To cut off all fetters, never having any bondage, with the mind like empty space, this is called wisdom. These are the six practices.' 'What are the six things of the recognized spiritual power and immeasurable crossing over? The recognized actions that cause one to be free from the desires of love, and no longer greedy for the dust of the world, this is called giving. If one obtains true wisdom, is not moved by falsehood and flattery, and all actions are without fault, this is called keeping precepts. To advise others to be pure, without flaws or defilements, and to always be cautious in avoiding disputes, this is called patience. What one can transcend, to universally enter into everything, and for all beings to receive grace, this is called diligence. If one can realize that all attachments are harmful and wasteful, and does not indulge oneself, this is called one-pointedness. To abandon all faults and obstacles, without attachments, not losing great eloquence, to guide those who have not understood, and to make them deeply understand, this is called wisdom. These are the six practices.' 'What are the six things of the first dhyana and immeasurable crossing over? The expedient methods that one diligently practices, obtaining inconceivable merit, this is called giving. The things that one observes, with skillful means, at all times not losing anything, this is called keeping precepts. In the first dhyana, to accept and hold onto expedient methods, not losing one-pointedness, with the aspiration for samadhi and wisdom, and constantly thinking of kindness and harmony, this is called patience. If one eliminates the five aggregates, achieving...

五通，遍入五趣而往化之，是曰精進；以致一定專精心寂，而無所生睹見十方，是曰一心；五人至愿不能堅固而違本誓，稽首自歸順從道教，是曰智慧；是為六。

「何謂第二禪度無極有六事？若以禪思斷眾妄想疾得堅固，是曰佈施；曉了無限不可計處，道利戒法因荷其恩，是曰持戒；覺寤眾生自能分別，一切悉空心不復起，是曰忍辱；若靜燕居習自攝心而不放逸，是曰精進；若樂解脫存不退轉，不志小節定意正受，是曰一心；所觀發明愍己哀彼，一切普等不為偏黨，是曰智慧；是為六。

「何謂第三禪度無極有六事？行第三禪忻樂順安，棄捐眾惡不善之業，是曰佈施；方便勤修舍諸伎樂志存禁義，是曰持戒；其心專精離於所好，外眾邪欲不以歡喜，是曰忍辱；而於其內察無常苦空靜非身，無所忘失建立其志，是曰精進；其意堅固靡所不達行不馳騁，是曰一心；以盡諸漏，無復報應罪福之患有無之業，是曰智慧；是為六。

「何謂第四禪度無極有六事？若以四禪斷一切眾苦，志於法樂永除眾惱無復諸難，是曰佈施；悉棄眾苦三界終始長樂無患，是曰持戒；盡察一切周旋三界，生死危厄究竟本無，是曰忍辱；以得燕寂未曾想求，存念逮得而無所望，是曰精進；以獲致安禪思不慌定意正受，是曰一心；

【現代漢語翻譯】現代漢語譯本五通（五種神通），能遍及五道（地獄、餓鬼、畜生、人、天）去教化眾生，這叫做精進；達到一心專注、內心寂靜的狀態，能無所障礙地見到十方世界，這叫做一心；五個人雖然發了誓願卻不能堅持而違背了最初的誓言，最終還是恭敬地歸順佛法，這叫做智慧；這就是六種修行。『什麼是第二禪的六種度無極的修行？如果用禪定來斷除各種虛妄的念頭，迅速達到堅固的境界，這叫做佈施；明白無限不可計數的地方，知道戒律的利益，並承擔起戒律的恩惠，這叫做持戒；覺悟眾生，自己能夠分辨，一切都是空性的，心中不再生起執著，這叫做忍辱；如果安靜地獨處，修習收攝自己的心而不放縱，這叫做精進；如果樂於解脫，保持不退轉，不追求小的成就，心意堅定地接受正定，這叫做一心；所觀察到的道理能夠啓發自己，憐憫自己也哀憫他人，對一切眾生都平等對待，不偏袒任何一方，這叫做智慧；這就是六種修行。『什麼是第三禪的六種度無極的修行？修行第三禪，內心歡喜安順，捨棄各種惡行和不善的業，這叫做佈施；方便地勤奮修行，捨棄各種娛樂，立志遵守戒律的意義，這叫做持戒；內心專注精進，遠離所喜愛的，對外在的各種邪欲不生歡喜，這叫做忍辱；在內心觀察無常、苦、空、寂靜，認識到身體並非真實，不忘失這些道理，堅定自己的志向，這叫做精進；心意堅定，沒有什麼不能達到的，行為不放縱，這叫做一心；斷盡各種煩惱，不再有報應、罪福、有無等業的困擾，這叫做智慧；這就是六種修行。『什麼是第四禪的六種度無極的修行？如果用四禪來斷除一切痛苦，立志于佛法的快樂，永遠消除各種煩惱，不再有各種困難，這叫做佈施；完全捨棄各種痛苦，在三界（欲界、色界、無色界）的始終都享受長久的快樂而沒有憂患，這叫做持戒；徹底觀察一切，周旋於三界，明白生死輪迴的危險最終都是虛無的，這叫做忍辱；因為獲得了安靜寂靜，不曾想去追求什麼，保持正念而沒有任何期望，這叫做精進；因為獲得了安定的禪定，思慮不慌亂，心意堅定地接受正定，這叫做一心；

【English Translation】 English version The five supernormal powers (five kinds of psychic abilities), enabling one to go to the five realms (hell, hungry ghosts, animals, humans, and gods) to teach and transform beings, this is called diligence; reaching a state of focused mind and inner tranquility, being able to see the ten directions without obstruction, this is called one-pointedness; five people, although having made vows, could not persevere and violated their original vows, eventually respectfully returning to the Buddhist teachings, this is called wisdom; these are the six practices. 'What are the six practices of the second dhyana (meditation) that lead to the other shore? If one uses meditation to cut off all false thoughts and quickly attain a firm state, this is called giving; understanding the infinite and immeasurable places, knowing the benefits of precepts, and bearing the grace of the precepts, this is called upholding precepts; awakening beings, being able to discern for oneself, that everything is empty, and no longer giving rise to attachments in the mind, this is called patience; if one dwells quietly alone, practicing to restrain one's mind without being lax, this is called diligence; if one is joyful in liberation, maintaining non-retrogression, not seeking small achievements, and firmly accepting right concentration, this is called one-pointedness; the principles one observes can inspire oneself, having compassion for oneself and also for others, treating all beings equally, without being partial to any side, this is called wisdom; these are the six practices. 'What are the six practices of the third dhyana that lead to the other shore? Practicing the third dhyana, the mind is joyful and peaceful, abandoning all evil actions and unwholesome deeds, this is called giving; skillfully and diligently practicing, abandoning all entertainments, and aspiring to uphold the meaning of precepts, this is called upholding precepts; the mind is focused and diligent, staying away from what is liked, and not being joyful towards external evil desires, this is called patience; internally observing impermanence, suffering, emptiness, and tranquility, recognizing that the body is not real, not forgetting these principles, and firming one's aspiration, this is called diligence; the mind is firm, there is nothing that cannot be attained, and actions are not unrestrained, this is called one-pointedness; cutting off all afflictions, no longer having the troubles of retribution, merit and demerit, existence and non-existence, this is called wisdom; these are the six practices. 'What are the six practices of the fourth dhyana that lead to the other shore? If one uses the four dhyanas to cut off all suffering, aspiring to the joy of the Dharma, forever eliminating all afflictions, and no longer having any difficulties, this is called giving; completely abandoning all suffering, enjoying lasting happiness without worries from beginning to end in the three realms (desire realm, form realm, formless realm), this is called upholding precepts; thoroughly observing everything, revolving in the three realms, understanding that the dangers of the cycle of birth and death are ultimately empty, this is called patience; because one has attained quietude and tranquility, not having sought anything, maintaining right mindfulness without any expectations, this is called diligence; because one has attained stable meditation, thoughts are not flustered, and the mind firmly accepts right concentration, this is called one-pointedness;

以成清凈勸助甘露不死之藥名曰法訓，以療一切盲冥不達，是曰智慧；是為六。◎

「何謂身意止度無極有六事？云何身意止？盡身不凈殺盜淫業，奉身凈行不計有我，是曰佈施；棄捐所有親親之宜無所戀慕，是曰持戒；若以好樂無吾我法不貪三界，是曰忍辱；一切所見放逸其心；令得自在不從非法，是曰精進；若睹一切三世自然，本無所有猶如幻化，是曰一心；見諸所非法自起滅，本無所生悉亦無處緣對而興，是曰智慧；是為六。

「何謂痛癢意止度無極有六事？若使不顯心無所貪，痛癢意止自然休息不追眾緣，是曰佈施；以睹苦痛不造禍福無復眾患，是曰持戒；篤信空義心無所生，堪任一切諸不可行，是曰忍辱；不猗痛癢善惡苦樂亦無所著，是曰精進；其以樂痛在於三界，消三毒苦永無有餘，是曰一心；若以善斷一切諸痛，志慕道法未曾有患，是曰智慧；是為六。

「何謂心意止度無極有六事？斷諸所樂五欲所思，自見其心興發法念，是曰佈施；睹彼瑕穢自調其心柔順隨真，是曰持戒；觀察諸法令意念止遵奉六度，是曰忍辱；若能禁制心所馳逸使不邪行，是曰精進；若想他人心止愛慾，解悉本無，是曰一心；所見篤信依于緣使，奉空無相無愿之法，是曰智慧；是為六。

「何謂法意止度

【現代漢語翻譯】現代漢語譯本：以成就清凈的勸導，輔助甘露不死之藥，名為法訓，用來治療一切盲昧不明，這叫做智慧；這是第六項。什麼是身意止度無極的六件事？什麼是身意止？斷除身體的不凈行為，如殺生、偷盜、邪淫，奉行身體的清凈行為，不執著于自我，這叫做佈施；捨棄所有親近的執著，沒有絲毫的貪戀，這叫做持戒；如果喜愛無我之法，不貪戀三界，這叫做忍辱；對於一切所見，放縱其心，使其獲得自在，不遵循非法，這叫做精進；如果看到一切三世的自然現象，本來就沒有任何實體，如同幻化，這叫做一心；看到一切非法的事物，自然生起又自然滅去，本來就沒有產生，也沒有緣由，這叫做智慧；這是第六項。什麼是痛癢意止度無極的六件事？如果使心不顯現，沒有貪戀，痛癢意止自然停止，不追逐各種因緣，這叫做佈施；看到痛苦，不造作禍福，不再有各種患難，這叫做持戒；堅信空性的道理，心中沒有產生任何執著，能夠承受一切難以忍受的事情，這叫做忍辱；不依賴痛苦、快樂、善惡，也沒有任何執著，這叫做精進；如果把快樂和痛苦都看作是三界中的現象，消除三毒的痛苦，永遠不再有剩餘，這叫做一心；如果能夠徹底斷除一切痛苦，志向于追求道法，不再有患難，這叫做智慧；這是第六項。什麼是心意止度無極的六件事？斷除一切所喜愛的五欲，自己觀察自己的心，生起對佛法的念頭，這叫做佈施；看到自身的瑕疵和污穢，自己調伏自己的心，使其柔順地跟隨真理，這叫做持戒；觀察一切法，使意念停止，遵循六度，這叫做忍辱；如果能夠禁止心念的馳騁，使其不走邪路，這叫做精進；如果能夠設想他人的心，停止愛慾，理解一切本來就是空無，這叫做一心；所見所聞都堅信是因緣所生，奉行空、無相、無愿的法，這叫做智慧；這是第六項。什麼是法意止度

【English Translation】 English version: To accomplish pure exhortation, assisting the nectar of immortality, named Dharma instruction, to cure all blindness and ignorance, this is called wisdom; this is the sixth. What are the six things of the immeasurable cessation of bodily intention? What is the cessation of bodily intention? To abandon the impure actions of the body, such as killing, stealing, and sexual misconduct, to practice the pure actions of the body, without attachment to self, this is called giving; to abandon all attachments to relatives, without any longing, this is called keeping precepts; if one delights in the Dharma of no-self, without greed for the three realms, this is called patience; regarding all that is seen, to let the mind be free, to attain freedom, not following the unlawful, this is called diligence; if one sees all the natural phenomena of the three times, originally without any substance, like an illusion, this is called one-pointedness; seeing all unlawful things, naturally arising and naturally ceasing, originally without arising, and without cause, this is called wisdom; this is the sixth. What are the six things of the immeasurable cessation of feeling intention? If the mind does not manifest, without greed, the cessation of feeling intention naturally stops, not pursuing various causes, this is called giving; seeing suffering, not creating fortune or misfortune, no longer having various troubles, this is called keeping precepts; firmly believing in the principle of emptiness, the mind not producing any attachments, able to endure all unbearable things, this is called patience; not relying on pain, pleasure, good, or evil, without any attachments, this is called diligence; if one sees pleasure and pain as phenomena in the three realms, eliminating the suffering of the three poisons, never having any remainder, this is called one-pointedness; if one can completely cut off all suffering, aspiring to pursue the Dharma, no longer having troubles, this is called wisdom; this is the sixth. What are the six things of the immeasurable cessation of mental intention? To cut off all the beloved five desires, to observe one's own mind, to generate thoughts of the Dharma, this is called giving; seeing one's own flaws and impurities, to tame one's own mind, making it gentle and following the truth, this is called keeping precepts; observing all dharmas, making the mind stop, following the six perfections, this is called patience; if one can restrain the mind's wandering, preventing it from going astray, this is called diligence; if one can imagine the minds of others, stopping desire, understanding that everything is originally empty, this is called one-pointedness; what is seen and heard is firmly believed to be caused by conditions, practicing the Dharma of emptiness, no-form, and no-wish, this is called wisdom; this is the sixth. What is the Dharma intention cessation degree

無極有六事？睹諸法實為示顯明各使心開，是曰佈施；一切所觀皆悉本空，盡察諸法，猶如幻化睹眾本無，是曰持戒；遵奉經典勤修報應，以施一切無所增損，是曰忍辱；若見危他常抱慈心，棄捐眾害志存道法，是曰精進；雖游諸法了一切法，無所著猗其志寂定，是曰一心；順其上下十二緣起，曉斯無際本末悉寂，是曰智慧；是為六。

「何謂見其苦諦度無極有六事？目睹三世心解皆空，舍眾苦患無所希求，是曰佈施；見諸苦元無一可樂，因致生死皆為憂惱，是曰持戒；察眾苦事從己緣對，而有此難悉虛無本，是曰忍辱；觀諸苦惱悉從微起，不能分別用無覺故，是曰精進；視其諸苦由因習生，自將邪冥悉本清凈，是曰一心；如是觀者不為邪行，斷一切苦使無根元何有枝流，是曰智慧；是為六。

「何謂習諦度無極有六事？若以習行心舍眾業五陰六衰，是曰佈施；若見眾生五陰六衰十二諸入，除去諸習，是曰持戒；若以和同生度無極，成諸法行無上道業，是曰忍辱；若捐愛慾具道品法，觀一切法睹見其無所因由生，是曰精進；若斷眾結一切受處而無所受，是曰一心；其觀眾難無益之法，消害苦惱虛偽之患，是曰智慧；是為六。

「何謂盡諦度無極有六事？逮得盡苦遵行道義奉行無愿，是曰佈施；若以

【現代漢語翻譯】現代漢語譯本：「什麼是無極的六件事？觀察諸法的實相，爲了顯示明白，使眾生心開意解，這叫做佈施；觀察一切所見皆是本性空寂，徹底明察諸法，猶如幻化，看到眾生本無自性，這叫做持戒；遵循經典，勤修因果報應，以施捨一切而無所增損，這叫做忍辱；如果看到他人處於危難，常懷慈悲之心，拋棄各種傷害，立志于道法，這叫做精進；雖然遊歷于諸法之中，卻明瞭一切法，不執著于任何事物，心志寂靜安定，這叫做一心；順應上下十二因緣的生起，明白這無邊無際的根本和末端都是寂靜的，這叫做智慧；這就是六件事。

「什麼是觀察苦諦而達到無極的六件事？親眼目睹三世，心中理解一切皆空，捨棄各種苦患而無所希求，這叫做佈施；看到各種苦的根源沒有一處是可樂的，導致生死輪迴的都是憂愁煩惱，這叫做持戒；觀察各種苦的事情都是從自己與外境的因緣相對而產生，這些苦難都是虛妄不實的，這叫做忍辱；觀察各種苦惱都是從微小之處開始產生，不能分辨是因為沒有覺悟，這叫做精進；看待各種苦都是由習性而生，自己將邪見和無明都看作是本性清凈的，這叫做一心；像這樣觀察的人就不會有邪行，斷除一切苦，使其沒有根源，又哪裡會有枝流呢？這叫做智慧；這就是六件事。

「什麼是觀察習諦而達到無極的六件事？如果通過修行，心中捨棄各種業，五陰和六衰，這叫做佈施；如果看到眾生的五陰、六衰和十二諸入，去除各種習性，這叫做持戒；如果以和合的修行來達到無極，成就各種法行，達到無上的道業，這叫做忍辱；如果捨棄愛慾，具足道品之法，觀察一切法，看到它們沒有因由而生，這叫做精進；如果斷除各種煩惱結縛，對於一切感受之處而無所執受，這叫做一心；觀察各種苦難都是無益的法，消滅苦惱和虛偽的患難，這叫做智慧；這就是六件事。

「什麼是觀察盡諦而達到無極的六件事？獲得滅盡苦的境界，遵循道義，奉行無愿，這叫做佈施；如果以

【English Translation】 English version: 「What are the six things of the immeasurable? To observe the reality of all dharmas, in order to show clarity and open the minds of all beings, this is called giving; to observe that all that is seen is fundamentally empty, to thoroughly examine all dharmas, like illusions, and to see that beings have no inherent nature, this is called upholding precepts; to follow the scriptures, diligently cultivate the law of cause and effect, and to give without increasing or decreasing anything, this is called patience; if one sees others in danger, to always hold a compassionate heart, abandon all harm, and aspire to the Dharma, this is called diligence; although wandering among all dharmas, to understand all dharmas, not to be attached to anything, and to have a peaceful and stable mind, this is called one-pointedness; to follow the arising of the twelve links of dependent origination, and to understand that the beginning and end of this boundless realm are all tranquil, this is called wisdom; these are the six things.」

「What are the six things of observing the truth of suffering to reach the immeasurable? To witness the three times with one's own eyes, to understand in one's heart that all is empty, to abandon all suffering and not seek anything, this is called giving; to see that the root of all suffering has no joy, and that the cycle of birth and death is all sorrow and affliction, this is called upholding precepts; to observe that all suffering arises from the interaction of oneself and external conditions, and that these sufferings are all false and unreal, this is called patience; to observe that all afflictions arise from the smallest beginnings, and that the inability to discern is due to a lack of awareness, this is called diligence; to view all suffering as arising from habit, and to regard one's own wrong views and ignorance as fundamentally pure, this is called one-pointedness; one who observes in this way will not engage in wrong actions, will cut off all suffering, so that it has no root, and where would there be branches? This is called wisdom; these are the six things.」

「What are the six things of observing the truth of the origin of suffering to reach the immeasurable? If through practice, one abandons all karma, the five aggregates, and the six declines, this is called giving; if one sees the five aggregates, the six declines, and the twelve entrances of beings, and removes all habits, this is called upholding precepts; if one uses harmonious practice to reach the immeasurable, to accomplish all Dharma practices, and to reach the unsurpassed path, this is called patience; if one abandons desire, is complete with the factors of the path, observes all dharmas, and sees that they arise without cause, this is called diligence; if one cuts off all fetters, and has no attachment to any place of sensation, this is called one-pointedness; to observe that all sufferings are useless dharmas, and to eliminate the afflictions of suffering and falsehood, this is called wisdom; these are the six things.」

「What are the six things of observing the truth of cessation to reach the immeasurable? To attain the state of the cessation of suffering, to follow the path of righteousness, and to practice without desire, this is called giving; if one uses

志樂滅盡之行，盡無所盡為以都盡，是曰持戒；除去眾想掛礙之本，而復自然悉無所著，是曰忍辱；從本以來所更勤苦，以滅眾惱長得安隱，是曰精進；志存清修燕坐獨處，思惟三昧自伏其意，是曰一心；若不取證志盡塵垢，無有愛慾正受定意心不懷亂，是曰智慧；是為六。

「何謂道度無極有六事？若獲至真行與道俱，和同不慌救濟眾厄，是曰佈施；其睹道業而從經典，不反邪教因而化之，是曰持戒；其念其法若不念道，勸助入法存在正真，是曰忍辱；其總持法攬三界元，宣佈經典遵承道教，是曰精進；假在道行不隨世俗，因其正真而不虛妄，是曰一心；若能解道隨其形類，一切悉了各開化之，是曰智慧；是為六。

「何謂信根度無極有六事？信斷眾惡悉為本寂，除不善行為顯道元，是曰佈施；奉行篤信樂一切法，眾德之元悉無所生，是曰持戒；以懷至信得歡喜悅，無有瞋恚，是曰忍辱；達無所有以好真有，究竟執持一切諸法，是曰精進；以解脫根道德之元，信勤精進眾根寂定，是曰一心；以能存信志存道品不慕邪念，是曰智慧；是為六。

「何謂精進根度無極有六事？所可勤修志御堅固，奉行方便永無貪吝，是曰佈施；不猗有為不捨顯明寂于無為，是曰持戒；身之所行一切形類都無犯害，是曰

【現代漢語翻譯】現代漢語譯本：

志向于滅盡煩惱的修行，達到完全滅盡，沒有任何殘留，這叫做持戒；去除各種雜念和牽掛的根源，恢復自然清凈，沒有任何執著，這叫做忍辱；從最初以來所經歷的勤苦修行，用來滅除各種煩惱，長久獲得安穩，這叫做精進；志向于清凈的修行，獨自靜坐，思維禪定，自我調伏心意，這叫做一心；如果不追求證悟，志向于滅盡塵垢，沒有愛慾，正確地進入禪定，心不散亂，這叫做智慧；以上是六種修行。

『什麼是通往無極之道的六種方法？如果獲得至真之道，修行與道相合，和諧一致，不慌亂，救濟眾生的苦難，這叫做佈施；觀察道業，遵循經典，不違背正道，從而教化眾生，這叫做持戒；心中想著佛法，如果不是想著道，就勸導他人進入佛法，保持正真，這叫做忍辱；總持佛法，統攝三界之本源，宣講經典，遵循道教，這叫做精進；即使在修行中，也不隨波逐流，因為其正真而不虛妄，這叫做一心；如果能夠理解道，隨其形類，一切都明瞭，各自開化，這叫做智慧；以上是六種方法。

『什麼是信根通往無極的六種方法？相信斷除一切惡行，達到本來的寂靜，去除不善的行為，彰顯道之本源，這叫做佈施；奉行篤信，樂於一切佛法，眾德之本源，沒有任何產生，這叫做持戒；以懷有至誠的信心，獲得歡喜愉悅，沒有嗔恨，這叫做忍辱；通達一切皆空，以美好的真理為實有，究竟執持一切諸法，這叫做精進；以解脫的根本，道德的本源，相信勤奮精進，使各種根達到寂靜，這叫做一心；以能夠保持信心，志向于道品，不羨慕邪念，這叫做智慧；以上是六種方法。

『什麼是精進根通往無極的六種方法？所要勤奮修行的，志向堅定，奉行方便法門，永遠沒有貪婪吝嗇，這叫做佈施；不依賴有為法，不捨棄顯明的道理，寂靜于無為法，這叫做持戒；身體所做的一切行為，都不能有任何犯戒和傷害，這叫做忍辱； English version:

The practice of aspiring to the extinction of afflictions, reaching complete extinction without any residue, is called 'precepts'; removing the root of various distracting thoughts and attachments, returning to natural purity, without any clinging, is called 'patience'; the diligent practice experienced from the beginning, used to extinguish various afflictions, and to obtain lasting peace, is called 'diligence'; aspiring to pure practice, sitting alone in meditation, contemplating samadhi, and subduing one's own mind, is called 'one-pointedness'; if one does not seek enlightenment, but aspires to extinguish defilements, without desire, correctly entering samadhi, with a mind that is not scattered, is called 'wisdom'; these are the six practices.

'What are the six ways to reach the limitless path? If one attains the ultimate truth, practices in accordance with the path, is harmonious and not flustered, and relieves the suffering of all beings, this is called 'giving'; observing the work of the path, following the scriptures, not deviating from the right path, and thereby teaching all beings, this is called 'precepts'; thinking of the Dharma, if not thinking of the path, then encouraging others to enter the Dharma, maintaining truth, this is called 'patience'; upholding the Dharma, encompassing the origin of the three realms, expounding the scriptures, and following the teachings of the path, this is called 'diligence'; even in practice, not following worldly trends, because of its truth and non-falsity, this is called 'one-pointedness'; if one can understand the path, according to its forms, everything is clear, and each is enlightened, this is called 'wisdom'; these are the six ways.

'What are the six ways of the root of faith to reach the limitless? Believing in cutting off all evil deeds, reaching the original stillness, removing unwholesome actions, and manifesting the origin of the path, this is called 'giving'; practicing with firm faith, delighting in all the Dharma, the origin of all virtues, without any arising, this is called 'precepts'; with sincere faith, obtaining joy and delight, without anger, this is called 'patience'; understanding that all is empty, taking the beautiful truth as real, ultimately upholding all the Dharmas, this is called 'diligence'; with the root of liberation, the origin of morality, believing in diligence and effort, making all roots reach stillness, this is called 'one-pointedness'; being able to maintain faith, aspiring to the qualities of the path, not envying evil thoughts, this is called 'wisdom'; these are the six ways.

'What are the six ways of the root of diligence to reach the limitless? What one should diligently practice, with a firm aspiration, practicing skillful means, never being greedy or stingy, this is called 'giving'; not relying on conditioned phenomena, not abandoning the clear principles, being still in unconditioned phenomena, this is called 'precepts'; all actions of the body should not have any violations or harm, this is called 'patience';

【English Translation】 The practice of aspiring to the extinction of afflictions, reaching complete extinction without any residue, is called 'precepts'; removing the root of various distracting thoughts and attachments, returning to natural purity, without any clinging, is called 'patience'; the diligent practice experienced from the beginning, used to extinguish various afflictions, and to obtain lasting peace, is called 'diligence'; aspiring to pure practice, sitting alone in meditation, contemplating samadhi, and subduing one's own mind, is called 'one-pointedness'; if one does not seek enlightenment, but aspires to extinguish defilements, without desire, correctly entering samadhi, with a mind that is not scattered, is called 'wisdom'; these are the six practices. 'What are the six ways to reach the limitless path? If one attains the ultimate truth, practices in accordance with the path, is harmonious and not flustered, and relieves the suffering of all beings, this is called 'giving'; observing the work of the path, following the scriptures, not deviating from the right path, and thereby teaching all beings, this is called 'precepts'; thinking of the Dharma, if not thinking of the path, then encouraging others to enter the Dharma, maintaining truth, this is called 'patience'; upholding the Dharma, encompassing the origin of the three realms, expounding the scriptures, and following the teachings of the path, this is called 'diligence'; even in practice, not following worldly trends, because of its truth and non-falsity, this is called 'one-pointedness'; if one can understand the path, according to its forms, everything is clear, and each is enlightened, this is called 'wisdom'; these are the six ways. 'What are the six ways of the root of faith to reach the limitless? Believing in cutting off all evil deeds, reaching the original stillness, removing unwholesome actions, and manifesting the origin of the path, this is called 'giving'; practicing with firm faith, delighting in all the Dharma, the origin of all virtues, without any arising, this is called 'precepts'; with sincere faith, obtaining joy and delight, without anger, this is called 'patience'; understanding that all is empty, taking the beautiful truth as real, ultimately upholding all the Dharmas, this is called 'diligence'; with the root of liberation, the origin of morality, believing in diligence and effort, making all roots reach stillness, this is called 'one-pointedness'; being able to maintain faith, aspiring to the qualities of the path, not envying evil thoughts, this is called 'wisdom'; these are the six ways. 'What are the six ways of the root of diligence to reach the limitless? What one should diligently practice, with a firm aspiration, practicing skillful means, never being greedy or stingy, this is called 'giving'; not relying on conditioned phenomena, not abandoning the clear principles, being still in unconditioned phenomena, this is called 'precepts'; all actions of the body should not have any violations or harm, this is called 'patience';

忍辱；志存玄迥慕大弘誓無極之哀，是曰精進；聽隨時節聞輒奉行而不懈廢，是曰一心；所學法普悉暢現世後世之事度世之業，是曰智慧；是為六。

「何謂意根度無極有六事？若見真諦，睹家居業眾穢之患棄捐所處，是曰佈施；觀有為貪不念無為消諸所著，是曰持戒；察其逆順不習眾苦無所貪心，是曰忍辱；若能總持一切諸法永不忘失至道德本，是曰精進；行寂然義入諸所生心無所生，是曰一心；從如審諦不隨虛妄，思惟諸法無有根本，是曰智慧；是為六。

「何謂定意根度無極有六事？以定意根消除塵勞難及玄虛無復眾患，是曰佈施；棄捨諸亂得三昧定開示一切，是曰持戒；若心寂然未曾有亂，得住定意正受之業，是曰忍辱；若志不樂諸因緣事，甘樂法樂為無上法，是曰精進；其心專一而無二念，定意正受導利一切，是曰一心；強而有勢志不怯弱，伏心自製行三昧定意，是曰智慧；是為六。

「何謂慧根度無極有六事？志存聖明一切所有，而悉消除眾塵之行，是曰佈施；以致明達至遠玄妙心無所猗，是曰持戒；能為眾生忍一切勞，生死周旋世世不廢，是曰忍辱；曉了道義總攬至要解本清凈，是曰精進；以上聖明寂然惔怕，為眾生故宣其本元，是曰一心；以慧解脫奉無所行，靡不通達三界蒙恩，

【現代漢語翻譯】現代漢語譯本忍辱；立志于深遠玄妙，仰慕廣大無邊的誓願和無盡的慈悲，這叫做精進；聽聞佛法，隨時奉行而不懈怠，這叫做一心；所學的佛法普遍通達，明瞭現世和後世的事情，以及度脫世間的修行，這叫做智慧；這是六種（度無極）。

『什麼叫做意根度無極的六件事？』如果能見到真諦，看到居家生活和各種污穢的禍患，從而捨棄所處之處，這叫做佈施；觀察有為法的貪慾，不執著于無為法，消除一切執著，這叫做持戒；觀察順境和逆境，不習染各種苦難，沒有貪心，這叫做忍辱；如果能夠總持一切佛法，永遠不忘失，達到道德的根本，這叫做精進；修行寂靜的意義，進入各種所生之心而心無所生，這叫做一心；從如實的審視，不隨從虛妄，思維諸法沒有根本，這叫做智慧；這是六種（度無極）。

『什麼叫做定意根度無極的六件事？』用定意根消除塵世的煩惱，達到難以企及的玄妙境界，不再有各種禍患，這叫做佈施；捨棄各種散亂，得到三昧禪定，開示一切，這叫做持戒；如果心寂靜沒有散亂，能夠安住于定意，正受禪定的修行，這叫做忍辱；如果心不樂於各種因緣之事，甘願喜樂於佛法之樂，爲了無上佛法，這叫做精進；其心專一而沒有二念，定意正受，引導利益一切，這叫做一心；強大而有力量，意志不怯懦，降伏內心，自我控制，修行三昧禪定，這叫做智慧；這是六種（度無極）。

『什麼叫做慧根度無極的六件事？』立志于聖明的境界，一切所有都能夠消除各種塵世的修行，這叫做佈施；達到明達，到達深遠玄妙的境界，心無所依，這叫做持戒；能夠為眾生忍受一切勞苦，在生死輪迴中世世不廢，這叫做忍辱；明瞭道義，總攬至要，理解本來的清凈，這叫做精進；以至聖的明智，寂靜淡泊，爲了眾生的緣故宣說其本元，這叫做一心；以智慧解脫，奉行無所行，無不通達，三界都蒙受恩惠，

【English Translation】 English version Forbearance; to aspire to the profound and mysterious, to admire the vast and boundless vows and endless compassion, this is called diligence; to listen to the Dharma, to practice it at all times without laziness, this is called one-pointedness; the Dharma that is learned is universally understood, clarifying the matters of this life and the next, as well as the practice of liberating the world, this is called wisdom; these are the six (perfections).

'What are the six things of the root of intention that lead to the ultimate perfection?' If one can see the true meaning, see the troubles of household life and various defilements, and thus abandon one's dwelling place, this is called giving; observing the greed of conditioned phenomena, not clinging to unconditioned phenomena, eliminating all attachments, this is called keeping precepts; observing favorable and unfavorable circumstances, not being accustomed to various sufferings, having no greed, this is called forbearance; if one can uphold all the Dharma, never forget it, and reach the root of morality, this is called diligence; practicing the meaning of stillness, entering all arising minds without the mind arising, this is called one-pointedness; from true observation, not following falsehood, contemplating that all phenomena have no root, this is called wisdom; these are the six (perfections).

'What are the six things of the root of concentration that lead to the ultimate perfection?' Using the root of concentration to eliminate the troubles of the world, reaching the unattainable mysterious realm, no longer having various troubles, this is called giving; abandoning various distractions, attaining samadhi concentration, revealing all, this is called keeping precepts; if the mind is still and without distraction, able to abide in concentration, rightly receiving the practice of concentration, this is called forbearance; if the mind is not pleased with various causal matters, willingly rejoicing in the joy of the Dharma, for the sake of the unsurpassed Dharma, this is called diligence; the mind is focused and without dualistic thoughts, rightly receiving concentration, guiding and benefiting all, this is called one-pointedness; strong and powerful, the will is not timid, subduing the mind, self-controlling, practicing samadhi concentration, this is called wisdom; these are the six (perfections).

'What are the six things of the root of wisdom that lead to the ultimate perfection?' Aspiring to the realm of the sage, all that exists can eliminate various worldly practices, this is called giving; reaching understanding, reaching the profound and mysterious realm, the mind has no reliance, this is called keeping precepts; able to endure all hardships for sentient beings, in the cycle of birth and death, never ceasing in every life, this is called forbearance; understanding the meaning of the path, grasping the essentials, understanding the original purity, this is called diligence; with the wisdom of the sage, still and tranquil, for the sake of sentient beings, proclaiming its origin, this is called one-pointedness; with wisdom liberation, practicing non-practice, nothing is not understood, the three realms all receive grace,

是曰智慧；是為六。

「何謂信力度無極有六事？若有所信無所違失如師子王子，與眾共約未曾失信，是曰佈施；戒所立處而無所懈，猶如往昔有象子食以長其身，菩薩如是服柔順法，能思惟此以成佛道，是曰持戒；正使人來破碎骨髓，續習慈心，由如蘇摩菩薩大士救諸蠕動，雖有害者其心不變，是曰忍辱；勤行精進未曾退悔，盡其根元如竭大海，所行如是消淫怒癡，是曰精進；若以禪思如法悅豫，行轉增進消除眾想，是曰一心；所修聖慧而無所受，所行如法不違道教，是曰智慧；是為六。

「何謂精進力度無極有六事？行甚忍辱隨時方便度脫一切，是曰佈施；若以勢力致於最勝然可所作，猶如俱耶國王之子力伏怨敵，是曰持戒；若聞虛無隨順可之，猶如須星國王夫人所行殊特柔軟仁和莫不歸伏，是曰忍辱；所奉勤修能行至真，致大通達不樂懈廢，是曰精進；所行禪思普無不入，救脫一切而無放逸，是曰一心；因明所生遂致成就隨時順義，猶如往古郁多童子誘諸伴黨，是曰智慧；是為六。

「何謂意力度無極有六事？若在天界而不斷除天上五樂，心不犯欲亦無所顯，是曰佈施；若睹諸天天上玉女，見其患難而無所著，是曰持戒；雖在天宮不貪天上，不樂寶殿自然百味，是曰忍辱；以作天人志在解脫

【現代漢語翻譯】現代漢語譯本：這被稱為智慧；這是第六種。

『什麼是信力波羅蜜（信力無極）的六件事？如果有所信仰而沒有違背，就像獅子王子一樣，與眾人約定而從未失信，這被稱為佈施；在戒律所規定的地方而不懈怠，就像過去有象子通過進食來成長身體一樣，菩薩也這樣奉行柔順的法，能夠思考這些以成就佛道，這被稱為持戒；即使有人來擊碎骨髓，仍然繼續修習慈心，就像蘇摩菩薩大士救助各種蠕動的生物一樣，即使有人傷害他，他的心也不會改變，這被稱為忍辱；勤奮修行精進而不曾退悔，竭盡根源就像竭盡大海一樣，所行如此可以消除淫慾、憤怒和愚癡，這被稱為精進；如果通過禪定如法地喜悅，修行逐漸增進，消除各種雜念，這被稱為一心；所修的聖慧而沒有執著，所行如法而不違背佛道教誨，這被稱為智慧；這是第六種。

『什麼是精進力波羅蜜（精進力無極）的六件事？修行非常忍辱，隨時方便地度脫一切眾生，這被稱為佈施；如果以勢力達到最殊勝的境界，仍然可以有所作為，就像俱耶國王的兒子以力量降伏怨敵一樣，這被稱為持戒；如果聽到虛無的說法，也隨順接受，就像須星國王的夫人所做的那樣，特別的柔軟仁和，沒有不歸順的，這被稱為忍辱；所奉行的勤奮修行能夠達到真理，達到大通達而不喜歡懈怠，這被稱為精進；所修行的禪定普遍無所不入，救脫一切眾生而不放逸，這被稱為一心；因為明理而產生，最終成就，隨時順應正義，就像過去郁多童子引導他的同伴一樣，這被稱為智慧；這是第六種。

『什麼是意力波羅蜜（意力無極）的六件事？如果在天界而不停止享受天上的五種快樂，心中不犯淫慾也沒有任何顯露，這被稱為佈施；如果看到諸天天上的玉女，看到她們的苦難而不執著，這被稱為持戒；即使在天宮也不貪戀天上，不喜愛寶殿和自然美味，這被稱為忍辱；以作為天人的志向在於解脫

【English Translation】 English version: This is called wisdom; this is the sixth.

'What are the six aspects of the power of faith (faith-force paramita)? If one has faith and does not violate it, like a lion prince, who keeps his promises to the people, this is called giving; abiding by the precepts without laziness, just as in the past, an elephant calf grew by eating, so too does a Bodhisattva practice gentle dharma, able to contemplate this to achieve Buddhahood, this is called keeping precepts; even if someone comes to crush one's bone marrow, one continues to cultivate loving-kindness, just as the Bodhisattva Soma saved all the crawling creatures, even if someone harms him, his heart does not change, this is called patience; diligently practicing with vigor without ever retreating, exhausting the root like exhausting the ocean, acting in this way can eliminate lust, anger, and ignorance, this is called vigor; if one rejoices in meditation according to the dharma, and one's practice gradually increases, eliminating all kinds of thoughts, this is called one-pointedness; the holy wisdom that is cultivated without attachment, acting according to the dharma without violating the teachings of the Buddha, this is called wisdom; this is the sixth.

'What are the six aspects of the power of vigor (vigor-force paramita)? Practicing great patience, always using skillful means to liberate all beings, this is called giving; if one achieves the most supreme state through power, one can still act, just as the son of King Kuya subdued his enemies with power, this is called keeping precepts; if one hears of emptiness, one accepts it, just as the wife of King Suxing did, who was especially gentle and kind, and everyone submitted to her, this is called patience; the diligent practice that one upholds can lead to truth, achieving great understanding without enjoying laziness, this is called vigor; the meditation that one practices is universally all-encompassing, liberating all beings without negligence, this is called one-pointedness; because of understanding, one achieves success, always following righteousness, just as in the past, the boy Yudo guided his companions, this is called wisdom; this is the sixth.

'What are the six aspects of the power of intention (intention-force paramita)? If one is in the heavens and does not stop enjoying the five heavenly pleasures, one's heart does not commit lust nor does it show any signs, this is called giving; if one sees the heavenly maidens in the heavens, seeing their suffering without attachment, this is called keeping precepts; even if one is in the heavenly palace, one does not crave the heavens, nor does one enjoy the treasure palaces and natural delicacies, this is called patience; with the aspiration of a heavenly being, one aims for liberation

，離眾甘樂以法為樂，是曰精進；若在諸天住在眾會，其心不亂定意志法，是曰一心；為諸天人頒宣經典，而志詳序不懷恐怖，是曰智慧；是為六。

「何謂定力度無極有六事？一切所有施而不吝寂然悅豫，若摩調王棄國捐王行作沙門，是曰佈施；慎護身行無有口過，將養其意心不追世，是曰持戒；舉動作事隨順安隱不隨非義，是曰忍辱；觀察諸法睹如真諦而無邪念，是曰精進；其一切法，眾學四輩志無上正真所觀睹諸法空無所有，是曰一心；不猗世法其心誓願，由如陶家成就眾器，是曰智慧；是為六。

「何謂慧力度無極有六事？有來索頭即以施之不逆其心，若如往昔迦夷國王敢有求者輒施與之，是曰佈施；救護他人不貪己身，由如閱叉斷絕王路，菩薩爾時不惜軀命與鬼神斗而降化之，為一切故，開通王路使眾賈客安隱往來，是曰持戒；昔者菩薩三反入海，欲脫諸難使眾人安將從歸家，是曰忍辱；所興施與得其處所，越眾河源七反入海，致眾財寶以救貧匱，是曰精進；以禪思度恣其心意，欲生何所天上人間十方佛前，是曰一心；所遵聖明解如野馬，善將護己勸遵聖道，使宣道法，是曰智慧；是為六。

「何謂念覺意度無極有六事？舍不善念專精進念，因思功德發無上正真，是曰佈施；意所依念思

【現代漢語翻譯】現代漢語譯本遠離大眾的喧囂，以佛法為樂，這叫做精進；如果身處諸天，住在眾人集會之處，內心不散亂，意志堅定於佛法，這叫做一心；為諸天人宣講經典，心志詳盡有序，不懷恐懼，這叫做智慧；這是六種。什麼是定力無極的六件事？一切所有都施捨而不吝嗇，內心寂靜喜悅，就像摩調王放棄王位，捨棄王位出家修行，這叫做佈施；謹慎守護身行，沒有口舌過失，調養心意，不追逐世俗，這叫做持戒；舉止行動順應安穩，不隨從不正義，這叫做忍辱；觀察諸法，看到如實真諦而沒有邪念，這叫做精進；對於一切法，眾學四輩立志于無上正真，所觀察到的諸法都是空無所有，這叫做一心；不依賴世俗之法，內心發誓愿，就像陶工成就各種器皿，這叫做智慧；這是六種。什麼是慧力無極的六件事？有人來索取頭顱，就施捨給他，不違揹他的心意，就像過去迦夷國王，有人求取就施捨給他，這叫做佈施；救護他人，不貪戀自身，就像閱叉阻斷王路，菩薩那時不惜生命，與鬼神戰鬥並降伏他們，爲了所有人，開通王路，使商人們能夠平安往來，這叫做持戒；過去菩薩三次入海，想要解脫各種災難，使眾人平安地從海上回家，這叫做忍辱；所興起的施捨都能得到恰當的安置，超越眾河的源頭，七次入海，取得各種財寶來救濟貧困，這叫做精進；以禪定來度化，放縱自己的心意，想要生在何處，天上人間十方佛前，這叫做一心；所遵循的聖明，理解就像野馬一樣難以駕馭，善於守護自己，勸導人們遵循聖道，使之宣揚佛法，這叫做智慧；這是六種。什麼是念覺意度無極的六件事？捨棄不善的念頭，專心精進于善念，因為思惟功德而發起無上正真之心，這叫做佈施；心所依止的念頭，思惟

【English Translation】 English version To be apart from the crowd's pleasures and find joy in the Dharma is called diligence; if one dwells among the heavens, residing in assemblies, with a mind undisturbed and a will fixed on the Dharma, this is called one-pointedness; to proclaim the scriptures to gods and humans, with a detailed and orderly mind, without fear, this is called wisdom; these are the six. What are the six aspects of boundless power of concentration? To give away everything without stinginess, with a peaceful and joyful heart, like King Modiao who abandoned his kingdom and became a renunciate, this is called giving; to carefully guard one's bodily actions, without verbal faults, nurturing the mind and not chasing after the world, this is called keeping precepts; to act in accordance with peace and not follow what is unrighteous, this is called patience; to observe all dharmas, seeing the true reality without wrong thoughts, this is called diligence; regarding all dharmas, the four groups of learners aspire to the supreme and true, seeing all dharmas as empty and without substance, this is called one-pointedness; not relying on worldly dharmas, with a heart of vows, like a potter who creates various vessels, this is called wisdom; these are the six. What are the six aspects of boundless power of wisdom? If someone comes to ask for one's head, to give it without opposing their wish, like King Kayi of the past who gave whatever was asked of him, this is called giving; to protect others without being greedy for oneself, like the Yaksha who blocked the king's road, the Bodhisattva at that time did not spare his life, fighting with the demons and subduing them, for the sake of all, opening the king's road so that merchants could travel safely, this is called keeping precepts; in the past, the Bodhisattva entered the sea three times, wanting to escape various disasters and bring people home safely from the sea, this is called patience; the giving that is done is properly placed, going beyond the source of many rivers, entering the sea seven times, obtaining various treasures to relieve the poor, this is called diligence; to use meditation to liberate the mind, wanting to be born anywhere, in the heavens, in the human world, or before the Buddhas of the ten directions, this is called one-pointedness; to follow the sage's teachings, understanding like a wild horse, being good at protecting oneself, encouraging others to follow the holy path, and causing the Dharma to be proclaimed, this is called wisdom; these are the six. What are the six aspects of boundless power of mindfulness? To abandon unwholesome thoughts and focus diligently on wholesome thoughts, because of contemplating merits, to generate the supreme and true mind, this is called giving; the thought that the mind relies on, contemplating

惟法相，而自檢已令不馳騁，是曰持戒；若志惟念合集諸法，不令馳逸柔軟和調，是曰忍辱；志所勤修無所望舍，懷抱道志以愍一切一心定意，是曰精進；強而有勢救攝諸力令不羸劣，是曰一心；已脫意念順從義力，高德之義聖明難及，是曰智慧；是為六。

「何謂法覺意度無極有六事？選擇諸法奉清凈行棄眾瑕穢，是曰佈施；順求解脫宣傳諸法，以化一切三界之患，是曰持戒；棄捐吾我無所戀慕，唯念道寶無上正真，是曰忍辱；所行正義，選求經典六度無極三乘之藏，是曰精進；普求諸法無有色像，坦然玄虛無有處所，是曰一心；推於一切諸所有處，不可護持本原自然，是曰智慧；是為六。

「何謂精進覺意度無極有六事？若能覺了一切財業為不可保，心無所著棄世所有，是曰佈施；所行勤修永無所樂，慕于道法志無上真，是曰持戒；所勤修行了於三界，天上天下悉如幻化無所依猗，是曰忍辱；自調己心教化眾生，靡不究暢各得其所，是曰精進；所念禪思斷諸結著，求其本末不見根原，是曰一心；明無所依不從他受，曉了一切諸術音響入第七地，是曰智慧；是為六。

「何謂喜覺意度無極有六事？和顏悅色愛法無厭，是曰佈施；護身三事口四意三，是曰持戒；心柔軟好未曾起恚，是曰忍辱；念十

【現代漢語翻譯】現代漢語譯本唯有專注於法相，自我檢查以使心不放縱馳騁，這叫做持戒；如果立志專注于念頭，使諸法彙集，不使其散逸、軟弱、不調和，這叫做忍辱；立志勤勉修行，不期望捨棄，懷抱道心，以慈悲之心對待一切，一心專注，這叫做精進；強大有力，救護統攝各種力量，使其不衰弱，這叫做一心；已經脫離意念，順從義理的力量，高尚的德行，聖明難以企及，這叫做智慧；這就是六種（修行）。『什麼是法覺意度無極的六件事？』選擇諸法，奉行清凈的行為，捨棄各種瑕疵污穢，這叫做佈施；順應求解脫，宣揚諸法，以教化一切三界的苦難，這叫做持戒；拋棄自我，沒有絲毫的留戀和愛慕，只念道寶無上正真，這叫做忍辱；所行的是正義，選擇尋求經典，六度無極，三乘的寶藏，這叫做精進；普遍尋求諸法，沒有色相，坦然虛無，沒有處所，這叫做一心；推究一切所有之處，不可護持，本原自然，這叫做智慧；這就是六種（修行）。『什麼是精進覺意度無極的六件事？』如果能夠覺悟一切財物產業都不可保，心中沒有執著，捨棄世間所有，這叫做佈施；所行勤勉修行，永遠沒有享樂，仰慕道法，立志無上真理，這叫做持戒；所勤勉修行，了悟三界，天上天下都如幻化，沒有可以依靠的，這叫做忍辱；自我調伏內心，教化眾生，沒有不通達暢快的，各自得到其所，這叫做精進；所念所思禪定，斷除各種束縛執著，尋求其本末，不見根源，這叫做一心；明白無所依靠，不從他人接受，曉了一切諸術音響，進入第七地，這叫做智慧；這就是六種（修行）。『什麼是喜覺意度無極的六件事？』和顏悅色，喜愛佛法沒有厭倦，這叫做佈施；守護身三事，口四事，意三事，這叫做持戒；內心柔軟美好，未曾生起嗔恚，這叫做忍辱；唸誦十

【English Translation】 English version Solely focusing on the characteristics of Dharma, self-examining to prevent the mind from wandering, this is called 'precepts'; if one is determined to focus on thoughts, gathering all Dharmas, not letting them scatter, weaken, or become discordant, this is called 'patience'; being determined to diligently practice, not expecting to abandon, embracing the aspiration for the Way, treating all with compassion, focusing the mind, this is called 'diligence'; being strong and powerful, protecting and governing all forces, not letting them weaken, this is called 'one-pointedness'; having already detached from thoughts, following the power of righteousness, the noble virtue, the sagely wisdom is difficult to reach, this is called 'wisdom'; these are the six (practices). 'What are the six aspects of the immeasurable Dharma-awakening?' Choosing all Dharmas, practicing pure conduct, abandoning all flaws and impurities, this is called 'giving'; following the path to liberation, proclaiming the Dharmas, to transform all the sufferings of the three realms, this is called 'precepts'; abandoning the self, without any attachment or longing, only thinking of the supreme and true treasure of the Way, this is called 'patience'; what is practiced is righteousness, choosing and seeking scriptures, the immeasurable six perfections, the treasures of the three vehicles, this is called 'diligence'; universally seeking all Dharmas, without form or appearance, being open and empty, without a place, this is called 'one-pointedness'; investigating all places, which cannot be protected, the original nature is natural, this is called 'wisdom'; these are the six (practices). 'What are the six aspects of the immeasurable diligence-awakening?' If one can realize that all wealth and possessions are not secure, the mind has no attachment, abandoning all worldly possessions, this is called 'giving'; what is practiced is diligent cultivation, never seeking pleasure, admiring the Dharma of the Way, aspiring to the supreme truth, this is called 'precepts'; what is diligently practiced is understanding the three realms, that heaven and earth are like illusions, without anything to rely on, this is called 'patience'; self-regulating one's own mind, teaching and transforming sentient beings, without anyone not being clear and unobstructed, each obtaining their place, this is called 'diligence'; what is thought and meditated upon is the breaking of all bonds and attachments, seeking its beginning and end, not seeing the root, this is called 'one-pointedness'; understanding that there is nothing to rely on, not receiving from others, understanding all arts and sounds, entering the seventh stage, this is called 'wisdom'; these are the six (practices). 'What are the six aspects of the immeasurable joy-awakening?' Having a kind and pleasant countenance, loving the Dharma without weariness, this is called 'giving'; guarding the three actions of the body, the four of the mouth, and the three of the mind, this is called 'precepts'; the mind is soft and good, never having arisen anger, this is called 'patience'; reciting the ten

方佛無有邪想，是曰精進；其心寂安悉無所生，是曰一心；聖明了了解一切空，是曰智慧；是為六。

「何謂信覺意度無極有六事？身行篤信表裡相應，是曰佈施；心懷篤信無有邪想，是曰持戒；在於生死不發貪嫉，是曰忍辱；所懷篤信未曾斷絕，通達大理無所蔽礙，是曰精進；合集諸信而不散失無上正真度脫一切，是曰一心；觀察諸盡使無所滅，好樂正真救濟三界，是曰智慧；是為六。

「何謂定覺意度無極有六事？所行精進而不懈廢，若得定意見十方佛，是曰佈施；逮得寂靜離眾欲愛，不貪榮好常志大道，是曰持戒；所止定意受諸道品，奉八正路菩薩之法亦無所取，是曰忍辱；其意平等了一切空，本來自然無所破壞，是曰精進；使諸往見六十二事，羅網自纏陰衰蓋已，以了本無自然銷盡，是曰一心；若得逮聞以諸法盡本無所生，一切寂靜解空無礙，是曰智慧；是為六。

「何謂護覺意度無極有六事？皆能放舍所可愛重無所貪惜，能救眾厄窮於道法，是曰佈施；護身口心不犯十事奉行十德，是曰持戒；寂察眾生十二牽連，用無覺故，菩薩暢之無所猗著，是曰忍辱；遠諸本末攀緣稱說，而無所習習奉六度，是曰精進；心思眾生由犯穢行墮在惡趣，為之愁悒愍傷雨淚，是曰一心；斷諸所生使無所生，

【現代漢語翻譯】現代漢語譯本佛陀沒有邪念，這叫做精進；內心寂靜安寧，沒有任何生起，這叫做一心；以聖明的智慧了知一切皆空，這叫做智慧；這就是六種（覺意度）。『什麼是信覺意度（以信心為基礎的覺悟）的六種無極（無限）的修行？』身體力行，篤信且表裡如一，這叫做佈施；內心懷有篤信，沒有邪念，這叫做持戒；處於生死輪迴中，不生起貪婪和嫉妒，這叫做忍辱；所懷有的篤信從未斷絕，通達真理，沒有任何障礙，這叫做精進；彙集各種信心而不散失，以無上正真的智慧度脫一切，這叫做一心；觀察一切的終結，使其不被消滅，喜愛真理，救濟三界眾生，這叫做智慧；這就是六種（信覺意度）。『什麼是定覺意度（以禪定為基礎的覺悟）的六種無極的修行？』所行的精進不懈怠，如果得到禪定，就能見到十方諸佛，這叫做佈施；獲得寂靜，遠離各種慾望和愛戀，不貪圖榮華富貴，常以大道為志向，這叫做持戒；所持的禪定接受各種道品，奉行八正道和菩薩的修行方法，也不執著于任何事物，這叫做忍辱；內心平等，了知一切皆空，本來自然，沒有破壞，這叫做精進；使那些執著於六十二種見解的人，像被羅網纏繞一樣，陰暗的覆蓋已經衰退，因爲了知其本無，自然消散，這叫做一心；如果能夠聽到一切法終將歸於本無，一切寂靜，理解空性而無障礙，這叫做智慧；這就是六種（定覺意度）。『什麼是護覺意度（以守護為基礎的覺悟）的六種無極的修行？』能夠放下所喜愛和珍視的事物，不貪戀，能夠救助眾生的苦難，窮盡佛法，這叫做佈施；守護身口意，不犯十惡，奉行十善，這叫做持戒；寂靜地觀察眾生的十二因緣，因為沒有覺悟，菩薩通達它而不執著，這叫做忍辱；遠離各種本末的攀緣和言說，而不去學習，只是奉行六度，這叫做精進；考慮到眾生因為犯下污穢的行為而墮入惡道，為此感到憂愁悲傷，甚至流淚，這叫做一心；斷絕一切的生起，使其不再生起，

【English Translation】 English version The Buddha has no evil thoughts, this is called diligence; his mind is tranquil and peaceful, without any arising, this is called one-pointedness; with sacred wisdom, he understands that all is empty, this is called wisdom; these are the six (faculties of enlightenment). 'What are the six limitless practices of the faculty of faith-based enlightenment (Saddha-sambojjhanga)?' To act with the body, to have firm faith and to be consistent inside and out, this is called giving; to have firm faith in the heart, without evil thoughts, this is called keeping precepts; to be in the cycle of birth and death without giving rise to greed and jealousy, this is called patience; the firm faith one holds is never broken, understanding the great truth without any obstruction, this is called diligence; to gather all faiths without losing them, to liberate all with supreme and true wisdom, this is called one-pointedness; to observe the end of all things, so that they are not destroyed, to love the truth, and to save the beings of the three realms, this is called wisdom; these are the six (faculties of faith-based enlightenment). 'What are the six limitless practices of the faculty of concentration-based enlightenment (Samadhi-sambojjhanga)?' To practice diligence without laziness, if one attains concentration, one can see the Buddhas of the ten directions, this is called giving; to attain tranquility, to be free from all desires and attachments, not to covet glory and wealth, and to always aspire to the great path, this is called keeping precepts; the concentration one holds accepts all the factors of enlightenment, practices the eightfold path and the bodhisattva's methods, without being attached to anything, this is called patience; the mind is equal, understanding that all is empty, originally natural, without destruction, this is called diligence; to make those who are attached to the sixty-two views, like being entangled in a net, the dark covering has already declined, because they understand that it is originally non-existent, it naturally dissipates, this is called one-pointedness; if one can hear that all dharmas will eventually return to non-existence, all is tranquil, understanding emptiness without obstruction, this is called wisdom; these are the six (faculties of concentration-based enlightenment). 'What are the six limitless practices of the faculty of protection-based enlightenment (Arakkha-sambojjhanga)?' To be able to let go of what is loved and cherished, without greed, to be able to save beings from suffering, and to exhaust the Dharma, this is called giving; to protect the body, speech, and mind, not to commit the ten evils, and to practice the ten virtues, this is called keeping precepts; to observe the twelve links of dependent origination of beings in tranquility, because there is no enlightenment, the bodhisattva understands it without attachment, this is called patience; to stay away from all the causes and conditions of clinging and speaking, without learning them, but only practicing the six perfections, this is called diligence; considering that beings fall into evil paths because of committing impure actions, feeling sorrow and sadness for them, even shedding tears, this is called one-pointedness; to cut off all arising, so that it no longer arises,

見眾患難一切諸法本無所有，是曰智慧；是為六。

「何謂正見度無極有六事？若解正見舍眾邪業無益之元，是曰佈施；暢達以至終不虛妄常行至信，是曰持戒；體了行已清凈伏意，歸於大道度脫一切，是曰忍辱；以能自制愍念他人一切三界，生死勤苦遵奉勤修，是曰精進；志於無上棄捨三世，而離自大卑心自伏，是曰一心；得真諦報舍眾邪見，行開士法靡所不通，是曰智慧；是為六。

「何謂正念度無極有六事？等思斷除一切所作而無所作，功德善本，是曰佈施；以正諦念常思道法，不捨愛慾猶如蓮華，是曰持戒；所云地者謂其地主，從其因緣而堪任之，受佛法教分別身空，是曰忍辱；以平等念棄捐眾相，在於一切諸所合會而無合會積功累德，是曰精進；勸助一切諸善功德，悉皆本空不可分別，是曰一心；所修正見現世後世，度世之法真諦清凈，是曰智慧；是為六。

「何謂正方便度無極有六事？舌無惡言善教加人，開示道法以救一切，是曰佈施；所行清凈而無穢濁宣菩薩法，是曰持戒；宣至真言無傳世俗無益之教，是曰忍辱；處在世間常護語言不樂俗談，是曰精進；常行專精，其心無想寂然惔怕，其行無二定意正受，是曰一心；所言至誠，論道說義不演余談，是曰智慧；是為六。

「何

【現代漢語翻譯】現代漢語譯本觀察到眾生處於苦難之中，明白一切諸法（dharma）的本質是空無所有，這稱為智慧；這是第六項。

『什麼是正見（samyag-drsti）的度無極（paramita）的六件事？』如果理解正見，捨棄一切邪惡無益的根源，這稱為佈施（dana）；通達真理，最終不虛妄，常行至誠的信念，這稱為持戒（sila）；體會到行為的清凈，降伏自己的意念，歸於大道，度脫一切，這稱為忍辱（ksanti）；能夠自我控制，憐憫他人，以及一切三界（triloka）的眾生，勤奮修行，這稱為精進（virya）；立志于無上菩提，捨棄三世（trikala），遠離自大，謙卑自伏，這稱為一心（samadhi）；獲得真諦的報應，捨棄一切邪見，奉行菩薩之道，無所不通，這稱為智慧；這是第六項。

『什麼是正念（samyak-smrti）的度無極的六件事？』平等地思考，斷除一切所作而無所作，功德善本，這稱為佈施；以正諦的念頭，常思道法，不捨愛慾，猶如蓮花，這稱為持戒；所說的地，是指其地主，從其因緣而堪任之，接受佛法的教導，分別身空，這稱為忍辱；以平等的心念，捨棄一切表象，處於一切諸所合會而無合會，積累功德，這稱為精進；勸助一切諸善功德，都本性空，不可分別，這稱為一心；所修正見，現世後世，度世之法，真諦清凈，這稱為智慧；這是第六項。

『什麼是正方便（samyak-upaya）的度無極的六件事？』口中沒有惡言，善於教導他人，開示道法以救度一切，這稱為佈施；所行清凈而無污濁，宣揚菩薩法，這稱為持戒；宣說至真之言，不傳世俗無益的教導，這稱為忍辱；身處世間，常護語言，不喜俗談，這稱為精進；常行專精，其心無想，寂然淡泊，其行無二，定意正受，這稱為一心；所言至誠，論道說義，不講其他，這稱為智慧；這是第六項。

【English Translation】 English version Seeing the suffering of all beings, understanding that all dharmas are fundamentally empty, this is called wisdom; this is the sixth.

'What are the six aspects of the perfection (paramita) of right view (samyag-drsti)?' If one understands right view, abandoning all evil and useless roots, this is called giving (dana); penetrating the truth, ultimately not being false, and always practicing sincere faith, this is called morality (sila); realizing the purity of actions, subduing one's own mind, returning to the great path, and liberating all, this is called patience (ksanti); being able to control oneself, having compassion for others, and all beings in the three realms (triloka), diligently practicing, this is called diligence (virya); aspiring to supreme enlightenment, abandoning the three times (trikala), being free from arrogance, and humbly subduing oneself, this is called concentration (samadhi); obtaining the reward of the true meaning, abandoning all wrong views, practicing the bodhisattva path, and being unobstructed in all things, this is called wisdom; this is the sixth.

'What are the six aspects of the perfection of right mindfulness (samyak-smrti)?' Thinking equally, cutting off all actions without acting, the root of merit and goodness, this is called giving; with the thought of the true meaning, constantly thinking of the dharma, not abandoning desire, like a lotus flower, this is called morality; what is called earth refers to its master, being capable due to its causes and conditions, accepting the teachings of the Buddha, and distinguishing the emptiness of the body, this is called patience; with an equal mind, abandoning all appearances, being in all gatherings without being attached, accumulating merit, this is called diligence; encouraging all good merits, all of which are fundamentally empty and cannot be distinguished, this is called concentration; what is corrected by right view, in this life and the next, the method of liberating the world, the true meaning is pure, this is called wisdom; this is the sixth.

'What are the six aspects of the perfection of right means (samyak-upaya)?' The tongue has no evil words, being good at teaching others, revealing the dharma to save all, this is called giving; actions are pure and without defilement, proclaiming the bodhisattva dharma, this is called morality; proclaiming the words of the ultimate truth, not transmitting worldly and useless teachings, this is called patience; being in the world, always protecting one's speech, not enjoying worldly talk, this is called diligence; always practicing diligently, the mind is without thought, tranquil and detached, actions are without duality, the mind is concentrated and rightly received, this is called concentration; what is said is sincere, discussing the path and explaining the meaning, not speaking of other things, this is called wisdom; this is the sixth.

謂正業度無極有六事？所修正業無有罪殃，以德自衛奉行三寶，是曰佈施；逮得所愿具足眾德，而無非法無益之行，是曰持戒；所應隨順無有顛倒，悉解無常苦空非身，是曰忍辱；一切所趣不御現在不可之業，是曰精進；所受奉行十善六度永無所著，是曰一心；所遵正業未曾妄想不志邪本，是曰智慧；是為六。

「何謂正命度無極有六事？又隨時宜方便化人，以時行可意立正命矣，是曰佈施；若以滅度所習住命不貪其身，是曰持戒；若見眾生本無純淑，而興愍哀欲使入道，是曰忍辱；若以諸法知之歸盡道不可盡，是曰精進；在於眾生無所用命，以道開化一切眾生，是曰一心；不以衣食而自立命，唯志道法，是曰智慧；是為六。

「何謂正定度無極有六事？意普觀察有為之事本悉無為，雖在無為而不取證，是曰佈施；若等善惡功勛穢濁而無有二，一切諸法亦復如是，是曰持戒；德行不斷日日轉上，至不退轉地，是曰忍辱；其善快報不可限量，念施一切十方人民，是曰精進；等見一切諸法根元，皆如是諦本無所有，是曰一心；若奉寂然本末悉空，無所忘失無能侵者，是曰智慧；是為六。

「何謂正受度無極有六事？若樂正見不隨邪疑，斯行正見無有邪業，是曰佈施；建立平等正真之行奉菩薩法，是曰持

【現代漢語翻譯】現代漢語譯本：『什麼是正業（samyak-karmānta）度無極的六件事？』所修行的正業沒有罪過和災禍，以德行自我保護，奉行三寶（buddha-dharma-saṃgha），這稱為佈施（dāna）；獲得所愿，具備所有德行，沒有非法和無益的行為，這稱為持戒（śīla）；所應遵循的沒有顛倒，完全理解無常（anitya）、苦（duḥkha）、空（śūnyatā）和非身（anātman），這稱為忍辱（kṣānti）；一切所趨向的，不從事現在不可為的行業，這稱為精進（vīrya）；所接受和奉行的十善（daśa-kuśala-karma-pathāḥ）和六度（ṣaṭ-pāramitāḥ），永遠沒有執著，這稱為一心（ekāgratā）；所遵循的正業，不曾妄想，不追求邪惡的根本，這稱為智慧（prajñā）；這就是六件事。

『什麼是正命（samyag-ājīva）度無極的六件事？』又隨時宜方便教化他人，按時行事，建立正命，這稱為佈施；如果爲了滅度而修行，安住于生命，不貪戀自身，這稱為持戒；如果看到眾生本性並非純善，而生起憐憫之心，想要使他們進入正道，這稱為忍辱；如果通過諸法知道一切都歸於盡頭，而道（mārga）不可窮盡，這稱為精進；對於眾生不執著于生命，用道來開化一切眾生，這稱為一心；不依靠衣食來維持生命，只專注于道法，這稱為智慧；這就是六件事。

『什麼是正定（samyak-samādhi）度無極的六件事？』用心普遍觀察有為法（saṃskṛta-dharma）的本質都是無為法（asaṃskṛta-dharma），雖然處於無為法中，卻不執著于證悟，這稱為佈施；如果平等看待善惡、功勛和污濁，沒有分別，一切諸法也是如此，這稱為持戒；德行不斷增長，日漸上升，直至不退轉地（avaivartika-bhūmi），這稱為忍辱；其善報迅速，不可思議，念及施予一切十方人民，這稱為精進；平等看待一切諸法的根源，都如實諦（satya），本來就一無所有，這稱為一心；如果奉行寂靜，本末皆空，沒有遺忘，沒有能侵犯的，這稱為智慧；這就是六件事。

『什麼是正受（samyak-pratīpatti）度無極的六件事？』如果樂於正見（samyak-dṛṣṭi），不隨從邪見和疑惑，這種行為就是正見，沒有邪業，這稱為佈施；建立平等和真實的修行，奉行菩薩法（bodhisattva-dharma），這稱為持戒；

【English Translation】 English version: 『What are the six aspects of the perfection of right action (samyak-karmānta)?』 The right action that is cultivated has no sin or calamity; one protects oneself with virtue, and upholds the Three Jewels (buddha-dharma-saṃgha), this is called giving (dāna); attaining what is desired, possessing all virtues, and having no unlawful or unprofitable actions, this is called morality (śīla); what should be followed is without inversion, fully understanding impermanence (anitya), suffering (duḥkha), emptiness (śūnyatā), and non-self (anātman), this is called patience (kṣānti); all that one is inclined to, not engaging in present unwholesome actions, this is called diligence (vīrya); what is accepted and practiced are the ten wholesome actions (daśa-kuśala-karma-pathāḥ) and the six perfections (ṣaṭ-pāramitāḥ), never having attachment, this is called one-pointedness (ekāgratā); the right action that is followed, never having delusion, not pursuing evil roots, this is called wisdom (prajñā); these are the six.

『What are the six aspects of the perfection of right livelihood (samyag-ājīva)?』 Also, according to the time and circumstances, skillfully teaching others, acting in due time, establishing right livelihood, this is called giving; if one cultivates for the sake of liberation, dwelling in life without being greedy for one's own body, this is called morality; if one sees that beings are not inherently pure, and arises with compassion, wanting to lead them onto the path, this is called patience; if one knows through all dharmas that everything comes to an end, but the path (mārga) is inexhaustible, this is called diligence; in relation to beings, not being attached to life, using the path to enlighten all beings, this is called one-pointedness; not relying on clothing and food to sustain life, but only focusing on the Dharma, this is called wisdom; these are the six.

『What are the six aspects of the perfection of right concentration (samyak-samādhi)?』 The mind universally observes that the nature of conditioned dharmas (saṃskṛta-dharma) is all unconditioned dharmas (asaṃskṛta-dharma), although being in unconditioned dharmas, one does not cling to enlightenment, this is called giving; if one regards good and evil, merit and defilement as equal, without distinction, all dharmas are also like this, this is called morality; virtuous conduct continuously increases, rising daily, until reaching the stage of non-retrogression (avaivartika-bhūmi), this is called patience; its good retribution is swift and inconceivable, thinking of giving to all people in the ten directions, this is called diligence; equally seeing the root of all dharmas, all are like the truth (satya), originally without anything, this is called one-pointedness; if one practices stillness, the beginning and end are all empty, without forgetting, without being able to be violated, this is called wisdom; these are the six.

『What are the six aspects of the perfection of right practice (samyak-pratīpatti)?』 If one delights in right view (samyak-dṛṣṭi), not following wrong views and doubts, this action is right view, without evil actions, this is called giving; establishing equal and true practice, upholding the bodhisattva path (bodhisattva-dharma), this is called morality;

戒；若以正定見安隱脫不為邪業，是曰忍辱；其以等寧奉開士本，夙夜不懈無所受猗，是曰精進；懷來安隱如心所愿，所作善業咨受泰然，是曰一心；以三昧行斷絕伴黨無是非心，是曰智慧；是為六(八道品中舊闕一種)。◎

賢劫經卷第四大正藏第 14 冊 No. 0425 賢劫經

賢劫經卷第五

西晉月氏三藏竺法護譯

◎寂然度無極品第十四

「何謂寂然度無極有六事？假使能斷諍訟之法性常和調，是曰佈施；若身口心篤信悅豫，不犯諸法與道合同，是曰持戒；以無陰蓋五陰六衰受正無礙，是曰忍辱；其三昧定無能動移，淫怒癡心不能染之，是曰精進；聖慧所行無能分別，應時隨便度脫一切，是曰一心；所愿普至周遍一切，去來今法三世無礙，是曰智慧；是為六。

「何謂所觀度無極有六事？所未聞法而得聞之，以用開化一切眾生，是曰佈施；不得諸見本無邪疑，以度一切瑕穢眾罪，是曰持戒；能得開化無數眾生，使發道心愍念危厄，是曰忍辱；口所宣佈佛正真行，常得成辦並化他人，是曰精進；若能次第暢達諸法三十七品、十二緣起，是曰一心；其在智慧了一切空，不有想愿解無所有，是曰智慧；是為六。

「何謂樂明度無極有六事？若能應時離老病

【現代漢語翻譯】現代漢語譯本戒律：如果以正確的禪定見解獲得安穩解脫，不造作邪惡的行為，這稱為忍辱；以平等安寧的心奉行菩薩的根本，早晚不懈怠，不依賴任何事物，這稱為精進；懷抱安穩，如心中所愿，所做的善業都能坦然接受，這稱為一心；以三昧的修行斷絕伴侶和黨羽，沒有是非之心，這稱為智慧；這就是六種（八道品中舊時缺少一種）。

《賢劫經》卷第四大正藏第 14 冊 No. 0425 《賢劫經》

《賢劫經》卷第五

西晉月氏三藏竺法護譯

◎寂然度無極品第十四

『什麼是寂然度無極的六件事？假設能夠斷除爭訟的法性，常保和調，這稱為佈施；如果身口意都篤信喜悅，不違犯諸法，與道相合，這稱為持戒；以無陰蓋，五陰六衰都能接受正法而無障礙，這稱為忍辱；他的三昧禪定無法被動搖，淫慾、嗔怒、愚癡的心都不能染污他，這稱為精進；聖慧所行，沒有分別，應時隨緣度脫一切眾生，這稱為一心；所愿普遍到達，周遍一切，過去、現在、未來三世都無障礙，這稱為智慧；這就是六種。

『什麼是所觀度無極的六件事？對於未曾聽聞的佛法能夠聽聞，並用它來開化一切眾生，這稱為佈施；不執著于各種見解，本來就沒有邪見和疑惑，以此來度脫一切瑕疵和罪過，這稱為持戒；能夠開化無數眾生，使他們發起道心，憐憫他們的危難困厄，這稱為忍辱；口中所宣說的佛陀正真修行，常常能夠成就並教化他人，這稱為精進；如果能夠次第通達諸法，包括三十七道品和十二因緣，這稱為一心；他的智慧明瞭一切皆空，沒有執著和願望，理解一切都是空無所有，這稱為智慧；這就是六種。

『什麼是樂明度無極的六件事？如果能夠應時遠離老病

【English Translation】 English version Precepts: If one attains peaceful liberation through correct meditative insight, and does not engage in evil deeds, this is called forbearance; if one upholds the fundamental principles of a Bodhisattva with equanimity and peace, diligently day and night without relying on anything, this is called diligence; if one embraces peace and security, as one wishes in one's heart, and accepts the good deeds one has done with composure, this is called one-pointedness; if one severs ties with companions and factions through the practice of samadhi, and has no heart of right or wrong, this is called wisdom; these are the six (one is missing from the old eightfold path).

The Fourth Scroll of the 'Bhadrakalpika Sutra' Taisho Tripitaka Volume 14, No. 0425, 'Bhadrakalpika Sutra'

The Fifth Scroll of the 'Bhadrakalpika Sutra'

Translated by the Tripiṭaka Master Dharmarakṣa of the Western Jin Dynasty

◎ Chapter Fourteen: The Limitless Practice of Tranquility

『What are the six aspects of the limitless practice of tranquility? If one can sever the nature of disputes and always maintain harmony, this is called giving; if one's body, speech, and mind are filled with sincere faith and joy, do not violate any laws, and are in harmony with the Way, this is called upholding precepts; if one can accept the correct Dharma without hindrance, free from the five hindrances and the six declines of the five aggregates, this is called forbearance; if one's samadhi is unshakeable, and the mind is not defiled by lust, anger, or ignorance, this is called diligence; if one's holy wisdom acts without discrimination, and liberates all beings according to the circumstances, this is called one-pointedness; if one's wishes reach everywhere, pervading all, and are unhindered in the past, present, and future, this is called wisdom; these are the six.

『What are the six aspects of the limitless practice of observation? If one can hear the Dharma that one has not heard before, and use it to enlighten all beings, this is called giving; if one does not cling to any views, and is originally free from wrong views and doubts, and uses this to liberate all flaws and sins, this is called upholding precepts; if one can enlighten countless beings, causing them to develop the aspiration for the Way, and have compassion for their dangers and difficulties, this is called forbearance; if one's mouth proclaims the true practice of the Buddha, and is always able to accomplish it and teach others, this is called diligence; if one can sequentially understand all the Dharmas, including the thirty-seven factors of enlightenment and the twelve links of dependent origination, this is called one-pointedness; if one's wisdom understands that all is empty, without attachment or desire, and understands that all is non-existent, this is called wisdom; these are the six.

『What are the six aspects of the limitless practice of joyful clarity? If one can timely depart from old age and sickness

死眾患之難，宣示道法無上正真，是曰佈施；以明消滅愛慾之惱，無上大道自然為伏，是曰持戒；若以聖慧一切普定，等無邪業悉行菩薩，是曰忍辱；一切普安以晃昱明，志存道地靡不周遍，是曰精進；若以明曜普受一切，諸法根元了無處所，是曰一心；其用聖慧皆知一切諸法經典十二部藏，是曰智慧；是為六。

「何謂來解脫度無極有六事？志所解脫柔軟安隱，常好救厄眾生苦患，是曰佈施；除於一切所止掛礙，使無闇蔽，是曰持戒；若有所受，棄捐眾穢常修梵行，因其行業恒奉行德，是曰忍辱；一切普愍十方世界，歡悅惔怕心無所生，是曰精進；常能隨時堪任忍辱；一切苦樂不以增減，是曰一心；常以法教不違道法，所在一切至真不虛，是曰智慧；是為六。

「何謂入比丘聖眾度無極有六事？若能化立一切諸愿志存道愿，是曰佈施；隨其所樂建立一切化之以道，是曰持戒；其以寂然所愿惔怕，心不憒鬧化之節限，是曰忍辱；所行殊特與眾超異不與俗同，是曰精進；心所受法常使真正，總持諸法而無放逸，是曰一心；寂然專行至於脫門，空無想愿不中取證，是曰智慧；是為六。

「有八部眾會，亦復如是等無有異。何謂八部義度無極有六事？若宣佈義為解非義，不可用心了正真義，是曰佈施；可

【現代漢語翻譯】現代漢語譯本救濟眾生脫離死亡的苦難，宣講至高無上的真正佛法，這叫做佈施（Dāna）；通過闡明消除愛慾的煩惱，使至高無上的大道自然而然地降伏，這叫做持戒（Śīla）；如果用聖潔的智慧普遍地安定一切，使沒有邪惡的行為，都奉行菩薩之道，這叫做忍辱（Kṣānti）；普遍地使一切安穩，光明照耀，心志在於道業，沒有不周遍的，這叫做精進（Vīrya）；如果用光明普遍地接受一切，明白諸法根源了無處所，這叫做一心（Dhyāna）；用聖潔的智慧通曉一切諸法，包括十二部經典，這叫做智慧（Prajñā）；這就是六度。什麼是來解脫度無極的六件事？心志所向的解脫是柔軟安穩的，常常喜歡救助處於危難中的眾生，這叫做佈施；消除一切執著和障礙，使沒有黑暗遮蔽，這叫做持戒；如果有所接受，就拋棄污穢，常常修行清凈的行為，因為這種行為而恒常奉行德行，這叫做忍辱；普遍地憐憫十方世界，歡喜平靜，心中沒有煩惱產生，這叫做精進；常常能夠隨時堪忍，一切苦樂都不因此而增減，這叫做一心；常常用佛法教導，不違背道法，所到之處都真實不虛，這叫做智慧；這就是六度。什麼是進入比丘聖眾度無極的六件事？如果能夠建立一切願望，心志在於道業，這叫做佈施；隨著眾生所喜好的，建立一切，用佛法教化他們，這叫做持戒；用寂靜的心態使願望平靜，心中不煩亂，用節制來教化，這叫做忍辱；所做的事情殊勝特別，與大眾超然不同，不與世俗相同，這叫做精進；心中所接受的佛法常常使之真正，總持一切佛法而不放逸，這叫做一心；寂靜地專心修行，直至解脫之門，空無所想，不執著于證悟，這叫做智慧；這就是六度。有八部眾會，也像這樣沒有不同。什麼是八部義度無極的六件事？如果宣講佛法的意義，解釋非佛法的意義，不用心去理解真正的意義，這叫做佈施；

【English Translation】 English version To relieve the suffering of beings from death, to proclaim the supreme and true Dharma, this is called Dāna (giving); by clarifying the elimination of the afflictions of desire, so that the supreme path naturally submits, this is called Śīla (morality); if with holy wisdom one universally stabilizes everything, so that there are no evil actions, and all practice the Bodhisattva path, this is called Kṣānti (patience); to universally make everything peaceful, with bright illumination, with the mind set on the path, without anything not being pervaded, this is called Vīrya (diligence); if with light one universally accepts everything, understanding that the root of all dharmas has no place, this is called Dhyāna (concentration); with holy wisdom one understands all dharmas, including the twelve divisions of scriptures, this is called Prajñā (wisdom); these are the six pāramitās. What are the six things of coming to liberation, the immeasurable pāramitā? The liberation that the mind aspires to is gentle and peaceful, always liking to rescue beings in distress, this is called Dāna; to eliminate all attachments and obstacles, so that there is no darkness obscuring, this is called Śīla; if something is received, then discard the defilements, always practice pure conduct, because of this conduct, constantly practice virtue, this is called Kṣānti; to universally have compassion for the ten directions of the world, joyful and peaceful, with no afflictions arising in the mind, this is called Vīrya; to always be able to endure at any time, with all suffering and joy not increasing or decreasing because of it, this is called Dhyāna; to always use the Dharma to teach, not violating the path, wherever one goes, it is true and not false, this is called Prajñā; these are the six pāramitās. What are the six things of entering the Sangha of Bhikṣus, the immeasurable pāramitā? If one can establish all vows, with the mind set on the path, this is called Dāna; according to what beings like, establish everything, and use the Dharma to teach them, this is called Śīla; with a peaceful mind, make the vows peaceful, with no disturbance in the mind, and use restraint to teach, this is called Kṣānti; what one does is special and extraordinary, surpassing the masses, not the same as the mundane, this is called Vīrya; the Dharma that one accepts in the mind is always made true, upholding all dharmas without negligence, this is called Dhyāna; peacefully and diligently practice until the gate of liberation, empty of all thoughts, not attached to enlightenment, this is called Prajñā; these are the six pāramitās. There are eight assemblies, and they are also like this, without difference. What are the six things of the immeasurable pāramitā of the meaning of the eight assemblies? If one proclaims the meaning of the Dharma, explains the meaning of non-Dharma, without using the mind to understand the true meaning, this is called Dāna;

一切眾三界天人心之所好法誨宣佈，是曰持戒；若敷演義無有瑕穢，常修清凈慈心仁和，是曰忍辱；所講至誠具足廣佈，為他人頒宣道教，至於阿迦膩吒天宮悉荷道宜，是曰精進；以義等意可悅一切，是曰一心；所住立處無瞋恚法，以法勸化，是曰智慧；是為六。

「何謂歸解法度無極有六事？若逮諸法而無所失，順從道慧不違正法，是曰佈施；除彼我想不計有身，三界自然心無所著，是曰持戒；言行相應不相違越，身口心行常定相應，是曰忍辱；夙夜勤修而不斷絕，戒定智慧度知見法，是曰精進；常住道法不順非義，化以四恩加於眾生，是曰一心；常行至德等不為小節無益一切無有異念，是曰智慧；是為六。

「何謂分別順理度無極有六事？若宣化說十二隨順，壞惡眾穢消於五濁，是曰佈施；若以寂然化諸迷惑，至於滅度及度一切，是曰持戒；其隨世俗言談說事，因而教之普至一切，是曰忍辱；若以能捨淫怒癡行，是一切非眾想邪心，是曰精進；靜思禪定三昧正受，不發眾念無益之思，是曰一心；所以奉行聖道至慧，以歸解脫無著無縛，是曰智慧；是為六。

「何謂辯才順理度無極有六事？若為眾人宣若干品辯才之慧，是曰佈施；言辭至妙和柔潤澤遠近無不歸之，是曰持戒；能可一切來聽者意以

【現代漢語翻譯】現代漢語譯本：一切眾生，三界天人和人心中所喜愛的佛法教誨，都加以宣講，這叫做持戒；如果闡述佛法義理沒有瑕疵污點，常常修習清凈的慈悲心和仁愛和睦，這叫做忍辱；所講的道理至誠懇切，具足而又廣泛地傳播，為他人宣講佛法教義，乃至阿迦膩吒天（Akanistha，色界頂層天）的眾生都接受佛法的教誨，這叫做精進；用符合義理的言辭使一切眾生心生歡喜，這叫做一心；所居住的地方沒有嗔恨的念頭，用佛法勸導教化眾生，這叫做智慧；這就是六種度無極。什麼是歸解法度無極的六件事？如果通達諸法而沒有缺失，順從佛道智慧而不違背正法，這叫做佈施；去除我執的念頭，不執著于身體的存在，在三界中自然而然心無所執，這叫做持戒；言語和行為一致而不相違背，身口意三方面的行為常常與佛法相應，這叫做忍辱；早晚勤奮修行而不間斷，用戒、定、慧來度脫知見上的迷惑，這叫做精進；常常安住于佛法而不順從非義，用四恩（父母恩、眾生恩、國土恩、三寶恩）來加持眾生，這叫做一心；常常奉行至高無上的德行，不為細枝末節而動搖，對一切眾生沒有分別心，這叫做智慧；這就是六種度無極。什麼是分別順理度無極的六件事？如果宣講佛法，闡述十二因緣，破除各種惡行和污穢，消除五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），這叫做佈施；如果用寂靜的禪定來教化各種迷惑，乃至達到涅槃，度脫一切眾生，這叫做持戒；隨順世俗的語言來談論世事，從而教化他們，普遍地利益一切眾生，這叫做忍辱；如果能夠捨棄淫慾、嗔恚、愚癡的行為，去除一切不正當的念頭和邪惡的心思，這叫做精進；靜心思考禪定，進入三昧正受，不生起各種雜念和無益的思慮，這叫做一心；所以奉行聖道，達到智慧，從而歸於解脫，沒有執著和束縛，這叫做智慧；這就是六種度無極。什麼是辯才順理度無極的六件事？如果為眾人宣講各種不同的佛法，展現辯才的智慧，這叫做佈施；言辭精妙，和藹柔順，使遠近的人都歸順於佛法，這叫做持戒；能夠使一切來聽法的人心生歡喜，用佛法來教化他們，這叫做忍辱；如果能夠用智慧來破除各種疑惑，使他們明白佛法的真諦，這叫做精進；如果能夠用佛法來教化眾生，使他們都能夠得到解脫，這叫做一心；如果能夠用佛法來教化眾生，使他們都能夠得到解脫，這叫做智慧；這就是六種度無極。

【English Translation】 English version: To proclaim the Dharma teachings that are pleasing to all beings, including those in the three realms, gods, and humans, is called Sila (morality); if one expounds the meaning of the Dharma without any flaws or impurities, and constantly cultivates a pure heart of loving-kindness and benevolence, this is called Ksanti (patience); to speak with utmost sincerity, fully and widely disseminating the teachings, and to proclaim the Dharma to others, even to the beings in the Akanistha (the highest heaven in the realm of form) heaven, is called Virya (diligence); to use words that are in accordance with the Dharma to please all beings is called Dhyana (concentration); to dwell in a place without any thoughts of anger, and to use the Dharma to persuade and transform beings, is called Prajna (wisdom); these are the six Paramitas (perfections). What are the six aspects of the Paramita of Returning to Liberation? If one comprehends all Dharmas without any loss, and follows the wisdom of the path without violating the true Dharma, this is called Dana (giving); to remove the thought of self, not clinging to the existence of the body, and naturally having no attachments in the three realms, this is called Sila (morality); to have one's words and actions consistent without contradiction, and to have one's actions of body, speech, and mind always in accordance with the Dharma, this is called Ksanti (patience); to diligently cultivate day and night without interruption, and to use Sila, Dhyana, and Prajna to transcend the delusions of perception, this is called Virya (diligence); to always abide in the Dharma and not follow what is unrighteous, and to bestow the four kindnesses (kindness of parents, kindness of all beings, kindness of the country, and kindness of the Three Jewels) upon all beings, this is called Dhyana (concentration); to always practice the highest virtue, not being swayed by trivial matters, and having no discrimination towards all beings, this is called Prajna (wisdom); these are the six Paramitas. What are the six aspects of the Paramita of Discernment and Following Reason? If one proclaims the Dharma, elucidating the twelve links of dependent origination, destroying all evil and impurities, and eliminating the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life), this is called Dana (giving); if one uses the stillness of meditation to transform various delusions, and even reaches Nirvana, liberating all beings, this is called Sila (morality); to speak about worldly matters in accordance with worldly language, and thereby teach them, universally benefiting all beings, this is called Ksanti (patience); if one can abandon the actions of lust, anger, and ignorance, and remove all improper thoughts and evil intentions, this is called Virya (diligence); to calmly contemplate meditation, entering into Samadhi (concentration), and not generating various distracting thoughts and useless considerations, this is called Dhyana (concentration); therefore, to practice the holy path, attain wisdom, and thereby return to liberation, without attachment or bondage, this is called Prajna (wisdom); these are the six Paramitas. What are the six aspects of the Paramita of Eloquence and Following Reason? If one proclaims various different Dharmas to the assembly, displaying the wisdom of eloquence, this is called Dana (giving); to have words that are exquisite, gentle, and soothing, so that those near and far all turn to the Dharma, this is called Sila (morality); to be able to please the minds of all who come to listen to the Dharma, and to use the Dharma to transform them, this is called Ksanti (patience); if one can use wisdom to break through various doubts, and make them understand the true meaning of the Dharma, this is called Virya (diligence); if one can use the Dharma to transform beings, so that they can all attain liberation, this is called Dhyana (concentration); if one can use the Dharma to transform beings, so that they can all attain liberation, this is called Prajna (wisdom); these are the six Paramitas.

用著心，是曰忍辱；教言普遍無有邊際聞於十方，是曰精進；名德遠著天上天下，功德悉足未曾斷絕，是曰一心；其至法藏無所從生，入於三界乃達滅度，是曰智慧；是為六。

「何謂無厭度無極有六事？為諸貪者說經行道未曾懈惓，念度一切眾貪嫉者，是曰佈施；愍傷眾生而開導之，示以三寶佛法聖眾初亦不厭，是曰持戒；自以精進不行瞋恨，寧破身骨建立周遍普平等之心使法流佈，是曰忍辱；若以神足飛行遍至，用心慇勤時化愚冥諸應度者，是曰精進；隨其所欲三昧正受，而訓誨之令存道行，是曰一心；諸欲聞經從其人數，愿樂時聽尋為說法，是曰智慧；是為六。

「何謂施度無極有六事？若有法教所可施與以用勸助，普於一切各使得所，是曰佈施；所可施與其口身心柔軟和悅以法化人，是曰持戒；好樂惠與不逆求者和顏悅色，是曰忍辱；所施調意念行方便，去諸不善凈修功德，是曰精進；其心清徹不懷穢濁，清志定意愍於一切，是曰一心；所可施人以是功德勸助佛道，亦化眾生使發大意，是曰智慧；是為六。

「何謂戒度無極有六事？所奉禁戒慈心為本，常以無畏加於一切，是曰佈施；無畏不懷瞋恨護身口意三事無犯，是曰持戒；常抱愍傷心哀一切無傷害意，猶如慈母育其赤子，是曰忍辱；

【現代漢語翻譯】現代漢語譯本：以心領會，這叫做忍辱；教誨之言普遍無邊，傳遍十方，這叫做精進；名聲美德遠播天上天下，功德圓滿從未間斷，這叫做一心；其至高無上的佛法寶藏無所從來，進入三界最終達到寂滅，這叫做智慧；這就是六種（度）。何謂無厭度無極有六事？為那些貪婪的人講經說法，引導他們修行，從不懈怠，想著要度化一切貪婪嫉妒的人，這叫做佈施；憐憫眾生並開導他們，向他們展示佛、法、僧三寶，從不厭倦，這叫做持戒；自己精進修行，不生嗔恨，寧願粉身碎骨也要建立普遍平等的慈悲之心，使佛法流傳，這叫做忍辱；如果能以神通飛行遍至各處，用心勤勉，及時教化那些愚昧無知、應該被度化的人，這叫做精進；隨順他們的意願，進入三昧正定，然後教誨他們，使他們能夠保持道行，這叫做一心；那些想要聽經的人，無論多少，只要他們願意聽，就為他們說法，這叫做智慧；這就是六種（度）。何謂施度無極有六事？如果有什麼佛法教義可以施與，就用它來勸勉幫助他人，使一切眾生都能各得其所，這叫做佈施；在施與時，言語、身心都柔和喜悅，用佛法教化他人，這叫做持戒；喜歡佈施，不拒絕求助的人，和顏悅色地對待他們，這叫做忍辱；在佈施時，調伏自己的心意，思考如何行方便，去除一切不善，清凈地修習功德，這叫做精進；內心清澈，不懷有任何污穢，心志堅定，憐憫一切眾生，這叫做一心；用佈施的功德勸勉他人修行佛道，也教化眾生使他們發起大乘菩提心，這叫做智慧；這就是六種（度）。何謂戒度無極有六事？所奉行的戒律以慈悲心為根本，常常以無畏的精神對待一切眾生，這叫做佈施；無所畏懼，不懷嗔恨，守護身口意三業，不犯任何過失，這叫做持戒；常常懷著憐憫之心，哀傷一切眾生，沒有傷害他們的意念，就像慈母養育自己的嬰兒一樣，這叫做忍辱；

【English Translation】 English version: To understand with the heart, this is called forbearance; to teach universally without limit, spreading in all directions, this is called diligence; to have fame and virtue spread far and wide, above and below, with merits complete and never ceasing, this is called one-pointedness; the supreme Dharma treasure has no origin, entering the three realms and ultimately reaching Nirvana, this is called wisdom; these are the six (perfections). What are the six aspects of the inexhaustible perfection of giving? To preach and guide those who are greedy, never slacking, thinking of liberating all who are greedy and jealous, this is called giving; to have compassion for sentient beings and guide them, showing them the Three Jewels of Buddha, Dharma, and Sangha, never tiring, this is called morality; to cultivate diligently oneself, not harboring anger, willing to break one's bones to establish a universal and equal heart of compassion, allowing the Dharma to flow, this is called forbearance; if one can travel everywhere with supernatural powers, diligently using the mind, timely teaching those who are ignorant and should be liberated, this is called diligence; to follow their wishes, entering Samadhi, and then teaching them, enabling them to maintain their practice, this is called one-pointedness; those who want to hear the scriptures, no matter how many, as long as they are willing to listen, one should preach to them, this is called wisdom; these are the six (perfections). What are the six aspects of the inexhaustible perfection of giving? If there is any Dharma teaching that can be given, use it to encourage and help others, so that all beings can each obtain what they need, this is called giving; when giving, one's words, body, and mind are gentle and joyful, using the Dharma to teach others, this is called morality; to enjoy giving, not refusing those who seek help, treating them with a kind face, this is called forbearance; when giving, one should subdue one's mind, think about how to act with expediency, remove all that is not good, and purely cultivate merits, this is called diligence; one's heart is clear, not harboring any defilement, one's will is firm, having compassion for all beings, this is called one-pointedness; using the merits of giving to encourage others to practice the Buddha's path, and also teaching beings to arouse the great Bodhi mind, this is called wisdom; these are the six (perfections). What are the six aspects of the inexhaustible perfection of morality? The precepts one upholds are based on compassion, always treating all beings with fearlessness, this is called giving; to be fearless, not harboring anger, guarding one's body, speech, and mind, not committing any faults, this is called morality; to always have a compassionate heart, grieving for all beings, without the intention to harm them, like a loving mother raising her infant, this is called forbearance;

以設方便擁護禁戒，寤因慚恥無益一切，是曰精進；慈加眾生心學謹慎，以為無常專其心志不為放逸，是曰一心；以是慈愍所奉禁戒常行精進，發起一切諸不達者勸助佛道，是曰智慧；是為六。

「何謂忍辱度無極有六事？若以柔和志存悅豫普安一切，是曰佈施；若為眾生忍眾患難，無數劫中不以為勞，是曰持戒；求于生死長遠之難，本末所在不見所奉，是曰忍辱；常抱和悅而求方便不以懈廢，是曰精進；愍傷眾生諸危厄者而降伏之，是曰一心；以是忍辱常行仁和，心不懷害勸助佛道，是曰智慧；是為六。

「何謂進度無極有六事？愍傷于俗應病與藥各令得所，是曰佈施；志在方便無所加害常行慈心，是曰持戒；得諸限礙而致解脫而應惠施，是曰忍辱；在於異處不失應節一切如法，是曰精進；若以勤修晝夜不廢無所毀損，是曰一心；以是精進勸佛境界，使發道心奉遵正業，是曰智慧；是為六。

「何謂寂度無極有六事？若以慈心向于諸人愍傷眾生，是曰佈施；憐念一切三界眾生而降化之入于深法，是曰持戒；傷於世俗愚冥之眾，示以道宜心導御之，是曰忍辱；若出家學無上正真，志存寂然不為放逸，是曰精進；諦思法施以開化眾，諸不達者而頒宣法，是曰一心；志性清凈而無垢濁，順從滅度不中寂

【現代漢語翻譯】現代漢語譯本以設立方便法門來擁護和遵守戒律，覺悟到因慚愧而感到羞恥對於一切都沒有益處，這叫做精進；以慈悲之心對待眾生，學習謹慎，認為世事無常，專心致志而不放縱懈怠，這叫做一心；以這種慈悲之心，奉行戒律，經常精進，發起一切尚未開悟的人，勸導他們走上佛道，這叫做智慧；這就是六種（精進的體現）。什麼是忍辱度無極的六種體現？如果以柔和的心志，保持喜悅，普遍安撫一切，這叫做佈施；如果爲了眾生忍受各種苦難，在無數劫中不感到疲勞，這叫做持戒；尋求生死輪迴中長遠的苦難，卻看不到其根本和末端，這叫做忍辱；經常保持和悅的心情，尋求方便法門而不懈怠，這叫做精進；憐憫和傷感眾生所處的各種危難，並降伏這些危難，這叫做一心；以這種忍辱之心，經常施行仁愛和睦，心中不懷害人之心，勸導他人走上佛道，這叫做智慧；這就是六種（忍辱的體現）。什麼是進度無極的六種體現？憐憫和傷感世俗之人，根據他們的病癥給予相應的藥物，使他們各自得到合適的治療，這叫做佈施；心志在於方便法門，不加害於任何眾生，經常施行慈悲之心，這叫做持戒；遇到各種障礙而能獲得解脫，並應給予佈施，這叫做忍辱；身處不同的境地，不失去應有的節度，一切都如法而行，這叫做精進；如果勤奮修行，晝夜不懈怠，不毀壞任何事物，這叫做一心；以這種精進之心，勸導他人進入佛的境界，使他們發起道心，奉行正業，這叫做智慧；這就是六種（精進的體現）。什麼是寂度無極的六種體現？如果以慈悲之心對待眾人，憐憫和傷感眾生，這叫做佈施；憐憫和思念一切三界眾生，並降伏和教化他們進入深奧的佛法，這叫做持戒；傷感世俗之人愚昧無知，向他們展示正確的道路，用心引導他們，這叫做忍辱；如果出家學習無上正真之道，心志保持寂靜，不放縱懈怠，這叫做精進；認真思考佛法，以開化眾生，為那些尚未開悟的人宣講佛法，這叫做一心；心性清凈而沒有污垢，順從滅度而不中途停止。

【English Translation】 English version To establish expedient means to uphold and observe the precepts, realizing that feeling ashamed due to shame is of no benefit to anything, this is called diligence; to treat all beings with compassion, learning to be cautious, considering the impermanence of things, focusing one's mind without being indulgent or lazy, this is called one-pointedness; with this compassion, practicing the precepts, constantly being diligent, inspiring all those who have not yet awakened, and encouraging them to embark on the path of the Buddha, this is called wisdom; these are the six (manifestations of diligence). What are the six aspects of the perfection of patience? If with a gentle mind, maintaining joy, universally comforting all, this is called giving; if for the sake of beings enduring various hardships, not feeling weary in countless eons, this is called upholding the precepts; seeking the long-term suffering in the cycle of birth and death, yet not seeing its beginning or end, this is called patience; constantly maintaining a harmonious mood, seeking expedient means without being lazy, this is called diligence; pitying and feeling sorrow for the various dangers that beings are in, and subduing these dangers, this is called one-pointedness; with this patience, constantly practicing kindness and harmony, not harboring harmful intentions, encouraging others to embark on the path of the Buddha, this is called wisdom; these are the six (manifestations of patience). What are the six aspects of the perfection of progress? Pitying and feeling sorrow for worldly people, giving them medicine according to their illnesses, so that each may receive appropriate treatment, this is called giving; having the mind set on expedient means, not harming any beings, constantly practicing compassion, this is called upholding the precepts; encountering various obstacles and being able to gain liberation, and giving accordingly, this is called patience; being in different situations, not losing the proper measure, doing everything according to the Dharma, this is called diligence; if diligently practicing, not being lazy day and night, not destroying anything, this is called one-pointedness; with this diligence, encouraging others to enter the realm of the Buddha, causing them to generate the mind of the path, and practice the right conduct, this is called wisdom; these are the six (manifestations of progress). What are the six aspects of the perfection of tranquility? If with a compassionate mind towards all people, pitying and feeling sorrow for beings, this is called giving; pitying and thinking of all beings in the three realms, subduing and teaching them to enter the profound Dharma, this is called upholding the precepts; feeling sorrow for the ignorance of worldly people, showing them the correct path, guiding them with the mind, this is called patience; if leaving home to study the supreme and true path, keeping the mind tranquil, not being indulgent or lazy, this is called diligence; carefully contemplating the Dharma, to enlighten beings, proclaiming the Dharma to those who have not yet awakened, this is called one-pointedness; the nature of the mind is pure and without defilement, following the path to extinction without stopping midway.

滅，是曰智慧；是為六。

「何謂智慧度無極有六事？若以經典法施於人使發道心，是曰佈施；若有所說離於衣食不貪利養，是曰持戒；若以法施不猗俗業不用懈惓，是曰忍辱；入於一切總持諸法，無所不攝各令亙然，是曰精進；以諦思惟三世大難敷演法施，是曰一心；若以本凈本無之義宣佈道教，有所導示不失其原，是曰智慧；是為六。◎

「何謂眼報度無極有六事？若以好眼愛敬眾人不以加害，是曰佈施；若以其眼有所觀察，悉了無益唯法可恃，是曰持戒；所見廣遠而無限量，不得邊際無不可盡，是曰忍辱；其眼寂靜而無所著，一切眾色悉空本無，是曰精進；所睹悅豫見者歡喜以法為樂，是曰一心；諸來見者心身歸伏，普共踴躍能至究竟，是曰智慧；是為六。

「何謂耳報度無極有六事？耳有所聽無所違失，常存在法不為俗想，是曰佈施；其耳清凈無有穢濁，解一切音本悉寂然，是曰持戒；若有所聽其音清徹而無邪想，是曰忍辱；耳有所存睹其微細不可限量，是曰精進；察其懸遠耳悉逮聞，知之皆空無益於人，是曰一心；聞無所有聽無堅固猶如呼響，是曰智慧；是為六。

「何謂鼻報度無極有六事？若鼻清徹了一切空不有所嗅，是曰佈施；而其鼻根息無所念，惟志道心無所損失，是曰持

【現代漢語翻譯】現代漢語譯本滅，這就是所謂的智慧；這是第六種。『什麼是智慧波羅蜜（Pāramitā，度無極，意為到達彼岸）的六件事？如果用經典佛法教導他人，使他們發起道心，這叫做佈施（Dāna）；如果所說的話不貪圖衣食，不貪圖利益供養，這叫做持戒（Śīla）；如果用佛法教導他人，不依賴世俗的事務，不懈怠，這叫做忍辱（Kṣānti）；進入一切總持（Dharaṇī，總攝憶持）諸法，沒有不能包含的，使它們各自清晰明瞭，這叫做精進（Vīrya）；用真諦思維三世的重大難題，敷演佛法教導，這叫做一心（Samādhi）；如果用本凈本無的道理宣揚佛法，有所引導指示而不失其根本，這叫做智慧（Prajñā）；這是第六種。』『什麼是眼報波羅蜜的六件事？如果用美好的眼睛愛敬眾人，不加以傷害，這叫做佈施；如果用眼睛觀察事物，明白一切都無益處，只有佛法可以依靠，這叫做持戒；所見廣闊深遠而沒有執著，沒有邊際，沒有不能窮盡的，這叫做忍辱；眼睛寂靜而沒有執著，一切色相都是空無的，本來就沒有，這叫做精進；所見令人喜悅，見到的人都歡喜，以佛法為樂，這叫做一心；所有來見的人，身心都歸順，普遍歡喜踴躍，能夠達到究竟，這叫做智慧；這是第六種。』『什麼是耳報波羅蜜的六件事？耳朵聽到聲音沒有違背遺失，常常存在於佛法中，不產生世俗的想法，這叫做佈施；耳朵清凈沒有污穢，理解一切聲音本來都是寂靜的，這叫做持戒；如果聽到聲音，聲音清澈而沒有邪念，這叫做忍辱；耳朵所聽到的，觀察其細微之處而不可執著，這叫做精進；觀察其遙遠之處，耳朵都能聽到，知道它們都是空無的，對人沒有益處，這叫做一心；聽到一切都是空無的，聽到的聲音沒有堅固，就像回聲一樣，這叫做智慧；這是第六種。』『什麼是鼻報波羅蜜的六件事？如果鼻子清澈明瞭一切都是空無的，沒有嗅覺，這叫做佈施；鼻根的呼吸沒有念頭，只專注于道心，沒有損失，這叫做持戒；

【English Translation】 English version Extinction, this is called wisdom; this is the sixth. 『What are the six aspects of the Perfection of Wisdom (Prajñāpāramitā, 度無極, meaning reaching the other shore)? If one uses the scriptures to teach others, causing them to develop the aspiration for enlightenment, this is called giving (Dāna); if one speaks without greed for clothing and food, without greed for gain and offerings, this is called morality (Śīla); if one uses the Dharma to teach others, not relying on worldly affairs, not being lazy, this is called patience (Kṣānti); entering into all-encompassing Dharani (總持, meaning total retention), encompassing all dharmas, without anything not included, making each clear and distinct, this is called diligence (Vīrya); using true understanding to contemplate the great difficulties of the three times, expounding the Dharma teachings, this is called concentration (Samādhi); if one proclaims the Dharma using the principle of original purity and non-existence, guiding and instructing without losing its origin, this is called wisdom (Prajñā); this is the sixth.』『What are the six aspects of the Perfection of Eye-Retribution? If one uses good eyes to love and respect all people, without harming them, this is called giving; if one uses the eyes to observe things, understanding that everything is useless, and only the Dharma can be relied upon, this is called morality; what is seen is vast and far-reaching without attachment, without boundaries, without anything that cannot be exhausted, this is called patience; the eyes are tranquil without attachment, all forms are empty, originally non-existent, this is called diligence; what is seen is pleasing, those who see it are happy, taking joy in the Dharma, this is called concentration; all who come to see, their minds and bodies submit, universally joyful and exuberant, able to reach the ultimate, this is called wisdom; this is the sixth.』『What are the six aspects of the Perfection of Ear-Retribution? If the ear hears sounds without contradiction or loss, always abiding in the Dharma, not producing worldly thoughts, this is called giving; the ear is pure without defilement, understanding that all sounds are originally silent, this is called morality; if one hears sounds, the sounds are clear without evil thoughts, this is called patience; what the ear hears, observing its subtle aspects without attachment, this is called diligence; observing its remoteness, the ear can hear everything, knowing that they are all empty, without benefit to people, this is called concentration; hearing that everything is empty, the sounds heard are not solid, like an echo, this is called wisdom; this is the sixth.』『What are the six aspects of the Perfection of Nose-Retribution? If the nose is clear and understands that everything is empty, without smelling, this is called giving; the breath of the nose has no thoughts, only focusing on the aspiration for enlightenment, without loss, this is called morality;』

戒；寂然惔怕而知止足，是曰忍辱；所嗅順宜無所犯負不在情慾，是曰精進；鼻無所受不貪眾香而無放逸，是曰一心；鼻有所嗅知其瑕穢，無益一切損耗學心，是曰智慧；是為六。

「何謂舌報度無極有六事？舌雖得味不以貪樂，離於喜悅甘於戒宜，是曰佈施；語言了了惟宣法教，是曰持戒；若無數眾正及其所言辭宣示同學，是曰忍辱；設使識念無限之慧為人解說，是曰精進；滅其咸酢舌之所習五味所利，是曰一心；舌有所說常傳道教廣有所耀，是曰智慧；是為六。

「何謂身報度無極有六事？身有所豐財業經典以惠世間，是曰佈施；無數眾人咸瞻仰之以奉受言，是曰持戒；其身所以作人尊貴，用供順佛而有威德，是曰忍辱；體強有勢靡不依之，一切眾生悉共蒙荷，是曰精進；形柔軟好常以和悅顏貌光澤，是曰一心；清白潔白多所堪任開化眾生，是曰智慧；是為六。

「何謂心報度無極有六事？其心平等普順遍入一切眾生，是曰佈施；若意所念多所悅豫莫不法行，是曰持戒；所可度脫樂現在義不為非義，是曰忍辱；其意覺疾僉然通達心無所礙，是曰精進；所遵奉行常遵道法順從和雅，是曰一心；其稱音響遍入諸法，一切眾行校之定法，是曰智慧；是為六。

「何謂愍他人勸助度無極有六事？

【現代漢語翻譯】現代漢語譯本：

戒律；寂靜安寧，知道適可而止，這叫做忍辱；所聞到的氣味順應適宜，沒有冒犯和違背情慾，這叫做精進；鼻子沒有執著，不貪戀各種香氣而不放縱，這叫做一心；鼻子聞到氣味，知道其中的瑕疵污穢，對學習毫無益處反而會損耗，這叫做智慧；這是六種。

『什麼叫做舌報度無極的六件事？舌頭雖然嚐到味道，但不貪圖享樂，遠離喜悅，甘於戒律的適宜，這叫做佈施；言語清晰明瞭，只宣講佛法教義，這叫做持戒；如果無數大眾都認真聽取他所說的話，並向同學宣講，這叫做忍辱；假設用無限的智慧為他人解說，這叫做精進；滅除舌頭習慣的咸、酸等五味所帶來的利益，這叫做一心；舌頭所說的話，常常傳播佛法教義，廣泛地發揚光大，這叫做智慧；這是六種。

『什麼叫做身報度無極的六件事？身體擁有豐厚的財富、事業和經典，用來惠及世間，這叫做佈施；無數的人都瞻仰他，並接受他的教誨，這叫做持戒；他的身體之所以尊貴，是因為用來供奉佛陀，具有威德，這叫做忍辱；身體強壯有力，沒有誰不依靠他，一切眾生都共同蒙受他的恩惠，這叫做精進；形體柔軟美好，常常以和悅的容貌和光澤示人，這叫做一心；清白純潔，能夠承擔許多責任，開化眾生，這叫做智慧；這是六種。

『什麼叫做心報度無極的六件事？他的心平等，普遍順應並進入一切眾生，這叫做佈施；如果心中所想的都是令人愉悅的事情，沒有不符合佛法的行為，這叫做持戒；所能度脫的都是樂於現在利益的事情，不做不符合道義的事情，這叫做忍辱；他的心覺悟迅速，通達一切，心中沒有障礙，這叫做精進；所遵奉和實行的，常常是遵循佛法，順從和雅，這叫做一心；他的稱讚和聲音，遍及一切佛法，一切行為都以佛法為準則，這叫做智慧；這是六種。

『什麼叫做憐憫他人，勸助他人度過苦難的六件事？』 English version:

Precepts; being tranquil and knowing contentment, this is called patience; what is smelled is in accordance with what is appropriate, without offense or going against desires, this is called diligence; the nose has no attachment, not craving various fragrances and not being indulgent, this is called one-pointedness; the nose smells something and knows its flaws and impurities, which are not beneficial to learning but rather detrimental, this is called wisdom; these are six.

'What are the six things of the tongue's retribution of limitless crossing over? Although the tongue experiences flavors, it does not crave pleasure, it is detached from joy, and is content with the appropriateness of precepts, this is called giving; speech is clear and distinct, only proclaiming the Dharma teachings, this is called upholding precepts; if countless people listen attentively to what he says and proclaim it to their fellow students, this is called patience; if he uses limitless wisdom to explain to others, this is called diligence; eliminating the benefits of the salty, sour, and other five flavors that the tongue is accustomed to, this is called one-pointedness; what the tongue speaks always transmits the Dharma teachings, widely promoting them, this is called wisdom; these are six.

'What are the six things of the body's retribution of limitless crossing over? The body possesses abundant wealth, endeavors, and scriptures to benefit the world, this is called giving; countless people look up to him and receive his teachings, this is called upholding precepts; the reason his body is noble is because it is used to serve the Buddha and possesses virtue, this is called patience; the body is strong and powerful, and everyone relies on him, all beings together receive his grace, this is called diligence; the form is soft and beautiful, always showing a harmonious countenance and radiance, this is called one-pointedness; being pure and clean, capable of many responsibilities, and enlightening beings, this is called wisdom; these are six.

'What are the six things of the mind's retribution of limitless crossing over? His mind is equal, universally compliant, and enters into all beings, this is called giving; if what the mind thinks is all pleasing and there is no action that does not conform to the Dharma, this is called upholding precepts; what he helps to liberate are things that are beneficial in the present, and he does not do things that are not in accordance with the Dharma, this is called patience; his mind's awareness is swift, understanding everything, and there are no obstacles in his mind, this is called diligence; what he follows and practices is always in accordance with the Dharma, compliant and harmonious, this is called one-pointedness; his praises and sounds pervade all Dharmas, and all actions are measured by the Dharma, this is called wisdom; these are six.

'What are the six things of compassionately helping others to cross over?'

【English Translation】 Precepts; being tranquil and knowing contentment, this is called patience; what is smelled is in accordance with what is appropriate, without offense or going against desires, this is called diligence; the nose has no attachment, not craving various fragrances and not being indulgent, this is called one-pointedness; the nose smells something and knows its flaws and impurities, which are not beneficial to learning but rather detrimental, this is called wisdom; these are six. 'What are the six things of the tongue's retribution of limitless crossing over? Although the tongue experiences flavors, it does not crave pleasure, it is detached from joy, and is content with the appropriateness of precepts, this is called giving; speech is clear and distinct, only proclaiming the Dharma teachings, this is called upholding precepts; if countless people listen attentively to what he says and proclaim it to their fellow students, this is called patience; if he uses limitless wisdom to explain to others, this is called diligence; eliminating the benefits of the salty, sour, and other five flavors that the tongue is accustomed to, this is called one-pointedness; what the tongue speaks always transmits the Dharma teachings, widely promoting them, this is called wisdom; these are six. 'What are the six things of the body's retribution of limitless crossing over? The body possesses abundant wealth, endeavors, and scriptures to benefit the world, this is called giving; countless people look up to him and receive his teachings, this is called upholding precepts; the reason his body is noble is because it is used to serve the Buddha and possesses virtue, this is called patience; the body is strong and powerful, and everyone relies on him, all beings together receive his grace, this is called diligence; the form is soft and beautiful, always showing a harmonious countenance and radiance, this is called one-pointedness; being pure and clean, capable of many responsibilities, and enlightening beings, this is called wisdom; these are six. 'What are the six things of the mind's retribution of limitless crossing over? His mind is equal, universally compliant, and enters into all beings, this is called giving; if what the mind thinks is all pleasing and there is no action that does not conform to the Dharma, this is called upholding precepts; what he helps to liberate are things that are beneficial in the present, and he does not do things that are not in accordance with the Dharma, this is called patience; his mind's awareness is swift, understanding everything, and there are no obstacles in his mind, this is called diligence; what he follows and practices is always in accordance with the Dharma, compliant and harmonious, this is called one-pointedness; his praises and sounds pervade all Dharmas, and all actions are measured by the Dharma, this is called wisdom; these are six. 'What are the six things of compassionately helping others to cross over?'

訓化他人有所施與，猶如過去有人其人名曰號是生子，救護天下閻浮利地，一切眾生皆勸化之，入佛大道而開導之，是曰佈施；以戒勤修咸安他人，以斯功勛致其報應，猶如飛鳥眾輩集會吐水滅熾火，是曰持戒；以和哀人用加生死立如梵天，愍念黎庶忍于眾勞，是曰忍辱；精勤教人，若如病者遭值兩命，其壽未盡懷愍傷心，有醫親近念之靡已，即越二萬八千里往詣其所，致於醫藥療治其病，菩薩療治一切如是，是曰精進；若以禪思而愍他人，猶如加賓黃色仙人興立城郭，哀眾生故，是曰一心；若以智慧普安天下，使諸念典壽在天上，若在十方受其天身，皆消怨賊隨河流逝乃至龍所，是曰智惠；是為六。

「何謂愍己度無極有六事？為己所興有益之業，並安眾人能使成辦，是曰佈施；身自隨應積眾德本不為禍害，是曰持戒；其體嚴莊若上妙華其色猶然，是曰忍辱；其為己身夙興夜寐，不以懈廢救眾危厄，是曰精進；身常精進念己之故，愿生天上十方佛前，是曰一心；七反劫燒成已覆敗終已復始，往反此世不以迷惑如加賓王，是曰智慧；是為六。

「何謂法度無極有六事？以若干色莊嚴瓔珞，本施所致得是功德報，是曰佈施；法不住顛倒，無所猗著唯志經典，是曰持戒；設能消除淫怒癡垢眾生之想，是曰忍辱

【現代漢語翻譯】現代漢語譯本教化他人並施予，就像過去有個人名叫生子，他救護整個閻浮利地（Jambudvipa，指我們所居住的這個世界），勸導一切眾生，引導他們進入佛的大道，這就是佈施（Dāna，慷慨施捨）；以戒律勤勉修行，使他人安寧，以此功德獲得報應，就像鳥類一起吐水滅火一樣，這就是持戒（Śīla，道德戒律）；以和藹的態度對待他人，如同梵天（Brahmā，印度教的創造神）一樣，憐憫百姓，忍受各種勞苦，這就是忍辱（Kṣānti，忍耐）；精勤教導他人，就像病人遇到兩個生命，如果壽命未盡，就懷著憐憫之心，有醫生親近他，不斷地想著他，立即前往二萬八千里之外的地方，給他醫藥治療疾病，菩薩治療一切眾生也是如此，這就是精進（Vīrya，精進努力）；如果以禪定（Dhyāna，禪修）來憐憫他人，就像加賓（Kapiśa，古代地名）的黃色仙人建立城郭，爲了哀憐眾生，這就是一心（Samādhi，專注）；如果以智慧（Prajñā，智慧）使天下太平，使所有唸誦的經典在天上流傳，如果在十方世界接受天身，都能消除怨恨，隨河流逝，甚至到達龍所，這就是智慧；這就是六度（Pāramitā，到達彼岸的修行）。什麼是憐憫自己而達到無極的六件事？為自己所做有益的事業，並使眾人安寧，能夠完成，這就是佈施；自身隨順積累各種功德，不作禍害，這就是持戒；身體莊嚴，像上妙的花朵一樣，顏色鮮艷，這就是忍辱；爲了自己，早起晚睡，不懈怠，救助各種危難，這就是精進；身體常常精進，爲了自己的緣故，愿生天上，在十方佛前，這就是一心；七次劫火燒燬后又重新開始，往返于這個世界，不迷惑，就像加賓王一樣，這就是智慧；這就是六度。什麼是法度無極的六件事？用各種顏色裝飾的瓔珞（一種裝飾品），是佈施所致，得到這樣的功德報應，這就是佈施；法不顛倒，不執著，只專注于經典，這就是持戒；如果能夠消除淫慾、憤怒、愚癡的污垢和眾生的想法，這就是忍辱。

【English Translation】 English version To train others and give, is like in the past there was a person named Shengzi, who rescued all of Jambudvipa (the world we live in), and persuaded all sentient beings, guiding them into the great path of the Buddha, this is called Dāna (giving); to diligently cultivate with precepts, making others peaceful, and with this merit to receive retribution, like birds spitting water to extinguish a fire, this is called Śīla (morality); to treat others with kindness, like Brahmā (the Hindu god of creation), pitying the people, enduring all kinds of hardships, this is called Kṣānti (patience); to diligently teach others, like a sick person encountering two lives, if their lifespan is not exhausted, they will have a compassionate heart, a doctor will be close to them, constantly thinking of them, and immediately go to a place 28,000 miles away, to give them medicine to treat their illness, the Bodhisattva treats all sentient beings in the same way, this is called Vīrya (diligence); if one uses Dhyāna (meditation) to pity others, like the yellow immortal of Kapiśa (an ancient place name) building a city, for the sake of pitying sentient beings, this is called Samādhi (concentration); if one uses Prajñā (wisdom) to make the world peaceful, so that all the recited scriptures are spread in the heavens, if one receives a heavenly body in the ten directions, they can eliminate resentment, flow away with the river, and even reach the place of the dragons, this is called wisdom; these are the six Pāramitās (perfections). What are the six things of compassion for oneself that reach the ultimate? To do beneficial deeds for oneself, and to make others peaceful, able to accomplish, this is called Dāna; to accumulate various merits in accordance with oneself, not to cause harm, this is called Śīla; the body is dignified, like a wonderful flower, its color is bright, this is called Kṣānti; for oneself, to get up early and go to bed late, not to be lazy, to rescue all kinds of dangers, this is called Vīrya; the body is always diligent, for one's own sake, wishing to be born in the heavens, before the Buddhas of the ten directions, this is called Samādhi; after seven kalpas of fire burning and then starting again, going back and forth in this world, not confused, like King Kapiśa, this is called Prajñā; these are the six Pāramitās. What are the six things of the Dharma that reach the ultimate? To adorn oneself with various colored ornaments, which is caused by giving, and to receive such merit as retribution, this is called Dāna; the Dharma is not inverted, not attached, only focused on the scriptures, this is called Śīla; if one can eliminate the defilements of lust, anger, and ignorance, and the thoughts of sentient beings, this is called Kṣānti.

；以佛經道行度無極，無有二行因其方便，是曰精進；得平等心永除所著心無所求，是曰一心；光曜振明照於十方，一切諸法為暢分別，上中下法真不有二，是曰智慧；是為六。

「何謂宜度無極有六事？所施之報果致大富因興經道，是曰佈施；其所奉禁果致生天，常思法行不慕天安，是曰持戒；其忍辱果無恐章句斯則其誼，常專精思欲度一切，是曰精進；所可禪思勸助所生，斯則其誼，名曰一心；若合集智增益聖慧，常不損耗斯則其誼，是曰智慧；是為六。

「何謂邦畔解度無極有六事？所行精勤不壞其身，是曰佈施；以斷眾想悕望之業解脫而喜，是曰持戒；逮得法忍而無廢失，是曰忍辱；所行吉祥一切普備，是曰精進；所可禪思致滅度果，是曰一心；所修聖明勤獲咨受，逮得金剛三昧，是曰智慧；是為六。

「何謂樂勸助度無極有六事？假使佈施不志睡眠不起我想，如大名稱有九十六諸大叢林，在於一切諸大藏處，王以惠與開化眾人受分衛福，猶如無罪國王之子，離於所居終不妄語，如身本時救眾危厄不作惡罪，是曰佈施；以供養父母師友，尊敬其身究竟不懈，及其經典及知至佛無諸疑網，是曰持戒；若以柔和護於他人，如自棄身不利血脈龍王所護，猶曾法師精進慇勤三萬二千歲，習所作行不

【現代漢語翻譯】現代漢語譯本：以佛陀的修行之道來度脫無邊無際的眾生，沒有兩種修行方法，只是爲了方便而設立，這叫做精進；獲得平等心，永遠去除執著，心中無所求，這叫做一心；光明照耀，遍及十方，一切諸法都能清晰分辨，上等、中等、下等法，其真諦並無二致，這叫做智慧；以上是六種（度無極的修行）。什麼是適宜度脫無邊無際的六件事呢？所施捨的報應導致大富，因為興盛佛法，這叫做佈施；所奉行的戒律導致昇天，常常思念佛法修行而不羨慕天上的安樂，這叫做持戒；忍辱的果報是無所畏懼，常專心精進，想要度脫一切眾生，這叫做精進；所修習的禪定能勸助眾生，這叫做一心；如果能彙集智慧，增長聖慧，常常不損耗，這叫做智慧；以上是六種（適宜度脫無邊無際的修行）。什麼是邦畔解脫度脫無邊無際的六件事呢？所行的精勤不損害自身，這叫做佈施；斷除各種妄想和希求的業，獲得解脫而歡喜，這叫做持戒；獲得法忍而不廢棄，這叫做忍辱；所行吉祥，一切都完備，這叫做精進；所修習的禪定能達到滅度的果位，這叫做一心；所修習的聖明，勤奮地接受教誨，獲得金剛三昧，這叫做智慧；以上是六種（邦畔解脫度脫無邊無際的修行）。什麼是樂於勸助度脫無邊無際的六件事呢？假設佈施時不貪圖睡眠，不起我執，如同大名聲的九十六個大叢林，在一切大寶藏之處，國王用恩惠來開化眾人，接受分衛的福報，如同沒有罪過的國王之子，離開所居之處，終不妄語，如同自身本來的樣子，救助眾生的危難，不作惡事，這叫做佈施；用供養父母師友，尊敬自身，最終不懈怠，以及經典，並且知道佛陀，沒有疑惑，這叫做持戒；如果用柔和來保護他人，如同捨棄自身，不傷害血脈，龍王所守護，如同曾經有法師精進勤奮三萬二千年，修習所作的修行，不

【English Translation】 English version: To cross the boundless through the path of Buddha's practice, there are not two paths, but they are established for convenience, this is called diligence; to obtain an equal mind, to forever remove attachments, and to have no desires in the heart, this is called one-pointedness; the light shines brightly, illuminating the ten directions, all dharmas can be clearly distinguished, the superior, middle, and inferior dharmas, their true essence is not different, this is called wisdom; these are the six (practices of crossing the boundless). What are the six things suitable for crossing the boundless? The retribution of giving leads to great wealth, because of the flourishing of the Dharma, this is called giving; the precepts that are followed lead to rebirth in heaven, constantly thinking about Dharma practice and not envying the peace of heaven, this is called upholding precepts; the fruit of patience is fearlessness, always focusing on diligence, wanting to liberate all beings, this is called diligence; the meditation that is practiced can encourage beings, this is called one-pointedness; if one can gather wisdom, increase holy wisdom, and never diminish it, this is called wisdom; these are the six (practices suitable for crossing the boundless). What are the six things of liberation from the border for crossing the boundless? The diligence that is practiced does not harm the body, this is called giving; cutting off various delusions and desires, obtaining liberation and joy, this is called upholding precepts; obtaining the patience of Dharma without abandoning it, this is called patience; the auspiciousness that is practiced, everything is complete, this is called diligence; the meditation that is practiced can reach the fruit of Nirvana, this is called one-pointedness; the holy wisdom that is practiced, diligently receiving teachings, obtaining the Vajra Samadhi, this is called wisdom; these are the six (practices of liberation from the border for crossing the boundless). What are the six things of joyfully encouraging crossing the boundless? Suppose when giving, one does not crave sleep, does not arise with ego, like the ninety-six great forests of great renown, in all the great treasure places, the king uses grace to enlighten the people, receiving the blessings of alms, like the son of a king without sin, leaving his dwelling, never lying, like one's original self, helping beings in danger, not doing evil, this is called giving; using offerings to parents, teachers, and friends, respecting oneself, ultimately not being lazy, and the scriptures, and knowing the Buddha, without doubts, this is called upholding precepts; if one uses gentleness to protect others, like abandoning oneself, not harming bloodlines, protected by the Dragon King, like a Dharma master who was diligent for thirty-two thousand years, practicing the practices, not

以愁戚，初未懈厭以化一切，是曰精進；所以禪思愍傷眾生棄捐眾惡，在閻浮利天下哀念眾生人民受五細滑，慈念可意故引古喻以明解之，是曰一心；其至聖明如大六通，是曰智慧；是為六。

「何謂空度無極有六事？若能逮得空行三昧不起想愿，是曰佈施；其意曠然猶如虛空不可限量，是曰持戒；以能獲致不退轉地，得受佛決見十方佛，是曰忍辱；夙夜勤修而不懈廢力勢日進，是曰精進；其心常專定意不亂正一不忘，是曰一心；堅固無難一切所作永無眾患，是曰智慧；是為六。

「何謂無想度無極有六事？若常以時救濟危厄諸窮乏者，一切無想，是曰佈施；謹慎諸行護身口意三無所犯，是曰持戒；常修謙恪不懷輕慢，是曰忍辱；所作功德不以懈廢，而用勸助諸不逮者，是曰精進；出家志法諸學追慕，道意日進未曾斷絕，是曰一心；己無三毒，復斷他人淫怒癡垢使歸命三尊，是曰智慧；是為六。

「何謂無愿度無極有六事？若能疾逮無所愿本，惟垂愍念三界之患，是曰佈施；其離於觀無所輕慢，得無所得乃應道化，是曰持戒；在於三界而無所著，誘化眾生生老病死，是曰忍辱；其內有行常護身口心無所犯負無所違失，是曰精進；所修方便去眾瑕穢無益之行至於解脫，是曰一心；若被德鎧所志弘廣，

【現代漢語翻譯】現代漢語譯本：以憂愁和悲傷的心情，從不懈怠厭倦地去教化一切眾生，這叫做精進；用禪定的思維來憐憫傷痛的眾生，拋棄各種惡行，在閻浮利（Jambudvipa，指我們所居住的這個世界）這個天下，哀憐眾生人民所受的五種細微的快樂，慈悲地想著他們，爲了讓他們明白，所以引用古代的譬喻來解釋，這叫做一心；他的至高智慧如同大神通一樣，這叫做智慧；這就是六種修行。什麼是空度無極的六件事？如果能夠達到空行三昧（Sunyata-samadhi，一種禪定狀態），不起任何念頭和願望，這叫做佈施；他的心胸曠達，如同虛空一樣不可測量，這叫做持戒；因為能夠獲得不退轉的境界，得到佛的授記，見到十方諸佛，這叫做忍辱；早晚勤奮修行而不懈怠，力量日益增長，這叫做精進；他的心常常專注，意念堅定不散亂，保持正念不忘失，這叫做一心；堅定不移，一切所作所為永遠沒有各種禍患，這叫做智慧；這就是六種修行。什麼是無想度無極的六件事？如果常常及時救濟那些處於危難和困境中的貧窮之人，心中沒有任何想法，這叫做佈施；謹慎自己的行為，守護身口意三業，不犯任何過錯，這叫做持戒；常常修習謙虛恭敬，不懷有輕慢之心，這叫做忍辱；所做的功德不懈怠，並且用來勸勉幫助那些不足的人，這叫做精進；出家立志學習佛法，追求道業，日益精進，從不間斷，這叫做一心；自己沒有貪嗔癡三毒，又能斷除他人的淫慾、憤怒和愚癡的污垢，使他們皈依三寶，這叫做智慧；這就是六種修行。什麼是無愿度無極的六件事？如果能夠迅速達到無所愿求的境界，只憐憫三界眾生的苦難，這叫做佈施；他的心遠離各種執著，不輕慢他人，達到無所得的境界，從而應機教化，這叫做持戒；身處三界而不執著，引導眾生脫離生老病死，這叫做忍辱；他的內心有修行，常常守護身口意，不犯任何過錯，不違背任何戒律，這叫做精進；所修的方便法門，去除各種瑕疵和無益的行為，最終達到解脫，這叫做一心；如果披上功德的鎧甲，所立的志向弘大而廣闊，

【English Translation】 English version: With a sorrowful and grieving heart, never slacking or wearying in transforming all beings, this is called diligence; using meditative thought to pity and grieve for suffering beings, abandoning all evil deeds, in Jambudvipa (the world we live in), lamenting the five subtle pleasures that people experience, compassionately thinking of them, and using ancient metaphors to explain for their understanding, this is called one-pointedness; his supreme wisdom is like great supernatural powers, this is called wisdom; these are the six practices. What are the six things of the boundless crossing of emptiness? If one can attain the Samadhi of emptiness (Sunyata-samadhi), without arising any thoughts or desires, this is called giving; his mind is vast, like the immeasurable void, this is called upholding precepts; because one can attain the state of non-retrogression, receive the Buddha's prediction, and see the Buddhas of the ten directions, this is called patience; diligently practicing day and night without slacking, with strength increasing daily, this is called diligence; his mind is always focused, his intention is firm and not scattered, maintaining right mindfulness without forgetting, this is called one-pointedness; steadfast and unwavering, all actions are forever free from various calamities, this is called wisdom; these are the six practices. What are the six things of the boundless crossing of non-thought? If one always timely rescues those in danger and the poor, without any thought, this is called giving; being cautious in one's actions, guarding the three karmas of body, speech, and mind, without committing any faults, this is called upholding precepts; always cultivating humility and respect, without harboring any arrogance, this is called patience; the merits one performs are not slackened, and are used to encourage and help those who are lacking, this is called diligence; leaving home with the aspiration to study the Dharma, pursuing the path, progressing daily without interruption, this is called one-pointedness; one is free from the three poisons of greed, anger, and ignorance, and can also cut off others' defilements of lust, anger, and delusion, leading them to take refuge in the Three Jewels, this is called wisdom; these are the six practices. What are the six things of the boundless crossing of non-desire? If one can quickly attain the state of having no desires, only pitying the suffering of the three realms, this is called giving; his mind is free from all attachments, not looking down on others, attaining the state of non-attainment, and thus teaching according to the situation, this is called upholding precepts; being in the three realms without attachment, guiding beings to escape birth, old age, sickness, and death, this is called patience; his inner practice is constant, always guarding body, speech, and mind, not committing any faults, not violating any precepts, this is called diligence; the skillful means one cultivates, removing all flaws and useless actions, ultimately reaching liberation, this is called one-pointedness; if one is clad in the armor of merit, the aspiration is vast and expansive,

濟於一切周旋之難，是曰智慧；是為六。

「何謂行別異度無極有六事？坐佛道場日日常服一麻一米，尋求窮乏以欲惠濟不以為勞，是曰佈施；若在其身精進靜定不為放逸，是曰持戒；逮得見佛以學諸法眾行備悉，是曰忍辱；所可懷來暢達諸法，一切本無解無分別，是曰精進；與解脫俱並濟一切生死眾厄使存道意，是曰一心；其心靜然入于憺怕，心無所生了其自然，是曰智慧；是為六。

「何謂解他度無極有六事？昔有賈客離於彼利，割身所食心清行凈上佛供養，是曰佈施；文鄰龍王出現繞身，心無所犯住立而侍，是曰持戒；釋梵來下見佛寂然不演道法勸助說法，是曰忍辱；時以佛眼普觀十方，進退隨時導利群黎，是曰精進；一心七日觀樹思樹，欲使一切有反覆心，是曰一心；以見勸助便轉法輪，八音暢達周遍十方，是曰智慧；是為六。

「何謂勤用意禪度無極有六事？曉見佛得道念勤勞者，是曰佈施；往到教化度於五人，睹現變化聞其所說尋輒啟受，是曰持戒；棄離自大順從法律以化不逮，是曰忍辱；而以甘露不死之藥而開化之，是曰精進；五人應時除異想念，是曰一心；以道甘露灌飲貧道，消淫怒癡度五億天人，是曰智慧；是為六。」◎

◎十種力品第十五

佛告喜王菩薩：「何

【現代漢語翻譯】現代漢語譯本能救濟一切周旋的困難，這就叫做智慧；這是第六種。『什麼叫做行別異度無極的六件事呢？在佛道場每天只吃一麻一米，爲了救濟貧困而不覺得勞累，這就叫做佈施；如果自身精進修持，保持清凈不放縱，這就叫做持戒；能夠見到佛，學習各種佛法，各種修行都完備，這就叫做忍辱；能夠通達各種佛法，明白一切法本無自性，沒有分別，這就叫做精進；與解脫同在，救濟一切生死苦難，使人保持道心，這就叫做一心；內心平靜，進入安寧的狀態，心中無所生，明白其自然規律，這就叫做智慧；這是第六種。『什麼叫做解他度無極的六件事呢？過去有商人捨棄自己的利益，割下自己所吃的食物，內心清凈行為端正地供養佛，這就叫做佈施；文鄰龍王（一種龍王的名字）出現並圍繞著他，內心沒有絲毫冒犯，站立著侍奉，這就叫做持戒；釋梵（帝釋天和梵天）來到佛前，看到佛寂靜不說法，就勸請佛說法，這就叫做忍辱；當時用佛眼普遍觀察十方，隨時進退引導利益眾生，這就叫做精進；一心七天觀察樹木，思考樹木的意義，想要使一切眾生都能反省自己的內心，這就叫做一心；因為看到勸請，佛就開始轉法輪，八種音聲暢達，周遍十方，這就叫做智慧；這是第六種。『什麼叫做勤用意禪度無極的六件事呢？明白見到佛得道，並勤勞修行的人，這就叫做佈施；前往教化，度化五個人，看到佛顯現變化，聽到佛所說，立刻接受，這就叫做持戒；捨棄自大，順從佛法，教化那些沒有達到的人，這就叫做忍辱；用甘露不死之藥來開導教化他們，這就叫做精進；五個人當時就除去了各種錯誤的念頭，這就叫做一心；用佛法的甘露灌溉貧困的修行人，消除淫慾、嗔怒、愚癡，度化五億天人，這就叫做智慧；這是第六種。』 ◎十種力品第十五佛告訴喜王菩薩（菩薩名）說：『什麼叫做……』

【English Translation】 English version To relieve all difficulties in interactions, this is called wisdom; this is the sixth. 'What are the six things called the boundless practice of different actions? In the Buddha's place of enlightenment, eating only one sesame seed and one grain of rice daily, seeking out the poor and wanting to help them without feeling weary, this is called giving; if one is diligent in practice, maintaining purity and not being indulgent, this is called keeping precepts; being able to see the Buddha, learning all the Dharma, and completing all practices, this is called patience; being able to understand all the Dharma, knowing that all dharmas have no self-nature, and having no discrimination, this is called diligence; being with liberation, relieving all the sufferings of birth and death, and keeping the mind on the path, this is called one-pointedness; the mind is calm, entering a state of peace, the mind does not arise, and understanding its natural law, this is called wisdom; this is the sixth. 'What are the six things called the boundless practice of helping others? In the past, there was a merchant who gave up his own interests, cut off his own food, and with a pure heart and upright conduct, made offerings to the Buddha, this is called giving; the Dragon King Wenlin (name of a dragon king) appeared and surrounded him, his heart had no offense, and he stood and served, this is called keeping precepts; Sakra and Brahma (names of deities) came to the Buddha, saw the Buddha was silent and not speaking the Dharma, and urged the Buddha to speak the Dharma, this is called patience; at that time, using the Buddha's eye to observe the ten directions, advancing and retreating at the right time to guide and benefit sentient beings, this is called diligence; focusing the mind for seven days observing trees, thinking about the meaning of trees, wanting to make all sentient beings reflect on their own hearts, this is called one-pointedness; because of seeing the urging, the Buddha began to turn the Dharma wheel, the eight sounds were clear and reached all ten directions, this is called wisdom; this is the sixth. 'What are the six things called the boundless practice of diligent meditation? Understanding and seeing the Buddha attain enlightenment, and those who practice diligently, this is called giving; going to teach and convert five people, seeing the Buddha manifest changes, hearing what the Buddha said, and immediately accepting it, this is called keeping precepts; abandoning arrogance, following the Dharma, and teaching those who have not attained, this is called patience; using the nectar of immortality to guide and teach them, this is called diligence; the five people immediately removed all wrong thoughts, this is called one-pointedness; using the nectar of the Dharma to irrigate the poor practitioners, eliminating lust, anger, and ignorance, and converting five hundred million devas, this is called wisdom; this is the sixth.' ◎Chapter Fifteen on the Ten Powers The Buddha said to Bodhisattva Joy King (name of a Bodhisattva): 'What is called...'

謂有處無處深淺遠近度無極有六事？從其處所逮得審諦了其本末，是曰佈施；所可識知解三界空等無有異，是曰持戒；諸所曉了悉以分別，而得普入仁和之地，是曰忍辱；其弘誓行至德之業強而有勢，是曰精進；毀壞眾穢十二緣起令無有異，是曰一心；所可遵奉而以知時不失聖教，是曰智慧；是為六。

「何謂知去來今度無極有六事？若能除盡所作眾業，眼耳鼻口身心所犯，是曰佈施；若能消滅諸緣報應生死禍福，是曰持戒；斯棄所因五陰六衰因緣之對無有事業，是曰忍辱；若離罪福自然消除三界生死，是曰精進；惔怕㸌然斷色痛想行識了無所有，是曰一心；所遵奉行使無所生，其志坦然以道為元，是曰智慧；是為六。

「何謂知世若干種類度無極有六事？假使眾生斷若干種眾雜之行不以恣意，是曰佈施；斷若干種陰蓋諸入，奉行遵修六度無極，是曰持戒；雖在諸種不計有人了諸虛無，是曰忍辱；游在諸品應病與藥，令三界眾生三毒消除，是曰精進；處於四大除貪不計，導御眾迷消諸所有，是曰一心；在於諸種思惟識念解一切空，是曰智慧；是為六。

「何謂知世諸根增減言各不同度無極有六事？解知四大合成散壞不自計身，是曰佈施；覺空其眼耳鼻口身心所行而無所犯，是曰持戒；解心自然一切

【現代漢語翻譯】現代漢語譯本：什麼是關於有處無處、深淺遠近、度無極的六件事？從其所在之處，能夠審慎地理解其根本和末節，這叫做佈施（Dāna，慷慨施捨）；能夠認識到並理解三界（Trailokya，欲界、色界、無色界）皆空，沒有差別，這叫做持戒（Śīla，道德戒律）；所有理解的都能夠加以分辨，從而普遍進入仁和的境地，這叫做忍辱（Kṣānti，忍耐）；其弘大的誓願和高尚的德行強大有力，這叫做精進（Vīrya，努力）；摧毀一切污穢，使十二因緣（Dvādaśāṅga pratītyasamutpāda，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）不再有差別，這叫做一心（Samādhi，禪定）；所遵循奉行的，能夠知道時機而不失去聖教，這叫做智慧（Prajñā，智慧）；這就是六件事。

什麼是關於知過去、現在、未來、度無極的六件事？如果能夠徹底消除所作的各種業，包括眼、耳、鼻、口、身、意所犯的過錯，這叫做佈施；如果能夠消滅各種因緣報應、生死禍福，這叫做持戒；捨棄五陰（Pañca skandha，色、受、想、行、識）和六衰（六根衰敗）的因緣對立，不再有任何作為，這叫做忍辱；如果能夠脫離罪福，自然消除三界生死，這叫做精進；使色、受、想、行、識瞬間斷滅，了無所有，這叫做一心；所遵循奉行的，使其不再產生，其心志坦然，以道為根本，這叫做智慧；這就是六件事。

什麼是關於知世間若干種類、度無極的六件事？假使眾生斷除若干種雜亂的行為，不放縱自己的慾望，這叫做佈施；斷除若干種陰蓋和諸入（六根），奉行並遵循六度無極（六波羅蜜，佈施、持戒、忍辱、精進、禪定、智慧），這叫做持戒；雖然身處各種境地，但不執著於人相，了知一切虛無，這叫做忍辱；遊走于各種品類，應病與藥，使三界眾生的貪、嗔、癡三毒消除，這叫做精進；處於四大（地、水、火、風）之中，去除貪慾而不執著，引導迷惑，消除一切所有，這叫做一心；處於各種境地，思維識念，理解一切皆空，這叫做智慧；這就是六件事。

什麼是關於知世間諸根增減、言語各不相同、度無極的六件事？理解四大合成的身體會散壞，不執著于自身，這叫做佈施；覺悟到眼、耳、鼻、口、身、意所行皆空，沒有過錯，這叫做持戒；理解心性自然，一切

【English Translation】 English version: What are the six things concerning existence and non-existence, depth and shallowness, distance and proximity, and the immeasurable? From their respective places, being able to carefully understand their roots and branches, this is called Dāna (generosity); being able to recognize and understand that the three realms (Trailokya, the desire realm, the form realm, and the formless realm) are all empty and without difference, this is called Śīla (moral discipline); all that is understood can be distinguished, thereby universally entering the realm of benevolence and harmony, this is called Kṣānti (patience); one's grand vows and noble virtues are strong and powerful, this is called Vīrya (effort); destroying all defilements, making the twelve links of dependent origination (Dvādaśāṅga pratītyasamutpāda, ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death) no longer different, this is called Samādhi (concentration); what is followed and practiced, being able to know the right time without losing the holy teachings, this is called Prajñā (wisdom); these are the six things.

What are the six things concerning knowing the past, present, and future, and the immeasurable? If one can completely eliminate all the karma one has created, including the transgressions committed by the eyes, ears, nose, mouth, body, and mind, this is called Dāna; if one can eliminate all karmic retributions, the fortunes and misfortunes of birth and death, this is called Śīla; abandoning the causal opposition of the five aggregates (Pañca skandha, form, feeling, perception, mental formations, and consciousness) and the six decays (the decay of the six senses), no longer having any actions, this is called Kṣānti; if one can detach from sin and merit, naturally eliminating the cycle of birth and death in the three realms, this is called Vīrya; making form, feeling, perception, mental formations, and consciousness instantly cease to exist, with nothing remaining, this is called Samādhi; what is followed and practiced, making it no longer arise, one's will is open and clear, taking the path as the foundation, this is called Prajñā; these are the six things.

What are the six things concerning knowing the various kinds of the world and the immeasurable? If sentient beings cut off various kinds of chaotic actions, not indulging their desires, this is called Dāna; cutting off various kinds of hindrances and the six sense bases, practicing and following the six perfections (six pāramitās, generosity, morality, patience, effort, concentration, and wisdom), this is called Śīla; although being in various situations, not clinging to the notion of self, understanding that all is empty, this is called Kṣānti; wandering in various categories, giving medicine according to the illness, causing the three poisons of greed, hatred, and delusion of sentient beings in the three realms to be eliminated, this is called Vīrya; being in the four great elements (earth, water, fire, and wind), removing greed without clinging, guiding the confused, eliminating all possessions, this is called Samādhi; being in various situations, contemplating and recognizing, understanding that all is empty, this is called Prajñā; these are the six things.

What are the six things concerning knowing the increase and decrease of the senses in the world, the different languages, and the immeasurable? Understanding that the body composed of the four great elements will disintegrate, not clinging to oneself, this is called Dāna; realizing that the actions of the eyes, ears, nose, mouth, body, and mind are all empty, without transgression, this is called Śīla; understanding that the nature of the mind is natural, all

本無無所不通，是曰忍辱；若能解了男女壽命苦樂善惡，觀此六根了無有本，是曰精進；其能分別信戒定慧，此五根者習道之元，是曰一心；若能通暢在所分別，是他人根諸殊異念，一切解了眾生此根，是曰智慧；是為六。

「何謂解世好不好若干行度無極有六事？隨所好喜尋為開化應病與藥，是曰佈施；所集勸誨慈心一切無所傷害，是曰持戒；從其所樂隨時消除一切眾罪所犯諸惡，是曰忍辱；決其疑網盡眾懈廢，是曰精進；消諸所生及無所生都使永盡，是曰一心；順其所好而令寂然，以權方便而消化之，是曰智慧；是為六。

「何謂智普入諸行欲縛解縛眾欲方便度無極有六事？若能解了眾苦根原而燒盡之，熾然道教，是曰佈施；知諸惱原速棄眾患淫怒癡垢，是曰持戒；體解道宜施以安隱消除眾患，是曰忍辱；孚疾暢達至無上道長樂法樂，是曰精進；分別諸行罪福所歸五趣本末，是曰一心；以知行趣有無之處生死泥洹，是曰智慧；是為六。

「何謂根力覺意一切脫門定意正受度無極有六事？若以此法惠斯安隱，不造眾惡以恩加人，是曰佈施；若平等施貧貴無二而無偏黨，是曰持戒；愍傷他人以法勸助入于道宜，是曰忍辱；自愍傷己神寄其中，本非我身不計有身，是曰精進；解一切空消除名稱愛不自

【現代漢語翻譯】現代漢語譯本『本無』（指萬法的本性）無所不通，這叫做『忍辱』（kṣānti，安忍）。如果能夠理解男女、壽命、苦樂、善惡，觀察這六根（眼、耳、鼻、舌、身、意）了無根本，這叫做『精進』（vīrya，努力）。如果能夠分辨信、戒、定、慧這五根（信根、精進根、念根、定根、慧根），這五根是修習佛道的根本，這叫做『一心』（ekacitta，專注）。如果能夠通達所分別的一切，瞭解他人根性的種種差異，以及一切眾生的根性，這叫做『智慧』（prajñā，般若）。以上是六種。『什麼叫做理解世間好與不好，以及種種行為的無限度，有六件事？』隨順眾生所喜好的，為他們開導教化，應病與藥，這叫做『佈施』（dāna，給予）。聚集勸導，以慈悲心對待一切，不傷害任何眾生，這叫做『持戒』（śīla，戒律）。隨順眾生所樂，隨時消除他們所犯的一切罪惡，這叫做『忍辱』。決斷他們的疑惑，消除一切懈怠，這叫做『精進』。消除一切所生和無所生的煩惱，使之永遠斷盡，這叫做『一心』。順應眾生的喜好而令他們寂靜，用權巧方便來化解他們，這叫做『智慧』。以上是六種。『什麼叫做智慧普遍進入各種行為，欲縛（kāma-bandhana，慾望的束縛）解脫，以及種種慾望的方便度，有六件事？』如果能夠理解眾苦的根源並將其燒盡，熾盛地弘揚佛法，這叫做『佈施』。知道各種煩惱的根源，迅速捨棄淫慾、嗔怒、愚癡等垢染，這叫做『持戒』。體會理解佛法的適宜之處，施予安穩，消除各種煩惱，這叫做『忍辱』。迅速通達至無上道，獲得長久的法樂，這叫做『精進』。分別各種行為的罪福歸宿，以及五趣（地獄、餓鬼、畜生、人、天）的本末，這叫做『一心』。瞭解行為的趨向，有無之處，以及生死涅槃，這叫做『智慧』。以上是六種。『什麼叫做根、力、覺意（bodhyaṅga，菩提分）、一切解脫之門、定意正受（samādhi，禪定）的無限度，有六件事？』如果用佛法給予眾生安穩，不造作各種惡業，以恩惠對待他人，這叫做『佈施』。如果平等地施予貧富貴賤，沒有偏袒，這叫做『持戒』。憐憫傷痛他人，用佛法勸導幫助他們進入正道，這叫做『忍辱』。憐憫自己，神識寄託其中，本來就不是我身，不執著于有身，這叫做『精進』。理解一切皆空，消除名稱的愛戀，不自

【English Translation】 English version 'The fundamental non-existence' (referring to the nature of all dharmas) is all-pervasive, this is called 'patience' (kṣānti). If one can understand male and female, lifespan, suffering and joy, good and evil, and observe that these six roots (eye, ear, nose, tongue, body, mind) have no inherent basis, this is called 'diligence' (vīrya). If one can distinguish between faith, discipline, concentration, and wisdom, these five roots (roots of faith, diligence, mindfulness, concentration, and wisdom) are the foundation for practicing the path, this is called 'one-pointedness' (ekacitta). If one can understand all that is distinguished, understand the various differences in the roots of others, and the roots of all beings, this is called 'wisdom' (prajñā). These are the six. 'What is meant by understanding the good and bad of the world, and the limitless nature of various actions, there are six things?' To follow what beings like, to guide and teach them, to give medicine according to their illness, this is called 'giving' (dāna). To gather and encourage, to treat all with compassion, not harming any beings, this is called 'discipline' (śīla). To follow what beings like, to eliminate all the sins they have committed at any time, this is called 'patience'. To resolve their doubts, to eliminate all laziness, this is called 'diligence'. To eliminate all arising and non-arising afflictions, to make them forever extinguished, this is called 'one-pointedness'. To follow what beings like and make them peaceful, to use skillful means to transform them, this is called 'wisdom'. These are the six. 'What is meant by wisdom universally entering all actions, the bondage of desire (kāma-bandhana), liberation, and the skillful means of various desires, there are six things?' If one can understand the root of all suffering and burn it away, to vigorously propagate the Dharma, this is called 'giving'. To know the root of all afflictions, to quickly abandon the defilements of lust, anger, and ignorance, this is called 'discipline'. To understand the suitability of the Dharma, to give peace and eliminate all afflictions, this is called 'patience'. To quickly reach the unsurpassed path, to obtain lasting Dharma joy, this is called 'diligence'. To distinguish the karmic consequences of various actions, and the beginning and end of the five realms (hell, hungry ghosts, animals, humans, gods), this is called 'one-pointedness'. To understand the direction of actions, the existence and non-existence, and birth and death and nirvana, this is called 'wisdom'. These are the six. 'What is meant by the limitless nature of roots, powers, factors of enlightenment (bodhyaṅga), all gates of liberation, and concentration and right reception (samādhi), there are six things?' If one uses the Dharma to give beings peace, does not create various evil deeds, and treats others with kindness, this is called 'giving'. If one gives equally to the poor and rich, without partiality, this is called 'discipline'. To have compassion for others, to encourage and help them enter the right path with the Dharma, this is called 'patience'. To have compassion for oneself, to entrust the spirit within, which is not originally one's body, not to be attached to having a body, this is called 'diligence'. To understand that all is empty, to eliminate the love of names, not to be self-

大，是曰一心；以解無常苦空非身，無吾我人以此化眾，是曰智慧；是為六。

「何謂識念過世度無極有六事？若識往古宿世所更無數劫事以用誨人，是曰佈施；知在天上人間地獄餓鬼畜生五趣所歷，是曰持戒；分別罪福善惡所趣悉伏其心，是曰忍辱；曉了塵勞愛慾眾穢而無所著，是曰精進；其心體解一切皆空寂無有想，是曰一心；消滅一切諸所有業，睹見一切眾生根原，是曰智慧；是為六。

「何謂天眼度無極有六事？天眼所睹見於禍福善惡所趣，是曰佈施；所應奉行不犯殃釁常志道行，是曰持戒；所睹廣遠無有邊際見眾生根，是曰忍辱；若見一切不以德厭開化盲冥，是曰精進；察眾闇蔽有路無路是非所趣，是曰一心；顯示光曜令得自歸緣是得度，是曰智慧；是為六。

「何謂諸漏盡度無極有六事？睹諸穿漏瑕疵無益棄之習道，是曰佈施；不樂諸漏淫怒癡念志存道法，是曰持戒；不習諸垢常修清凈，是曰忍辱；開化眾心曉了諸想，陰蓋諸入不為放逸，是曰精進；體解諸漏習從道教多所通達，是曰一心；入于生死勤在諸漏，開化眾生令發道意，是曰智慧；是為六。」

四無所畏品第十六

佛告喜王菩薩：「何謂以成正覺解了斯法第一無畏度無極有六事？逮得佛道清淨盡患生老病死，是

【現代漢語翻譯】現代漢語譯本『大』，指的是一心（ekacitta，專注一境的心）；理解無常、苦、空、非身（anatta，無我），沒有我、人等概念，以此來教化眾生，這叫做智慧；這是第六項。『什麼是識念（saṃjñā，認知）超越世間達到無極的六件事？』如果能認知過去無數劫所經歷的事情，並用這些來教誨他人，這叫做佈施（dāna，給予）；知道在天上、人間、地獄、餓鬼、畜生五道輪迴中所經歷的，這叫做持戒（śīla，戒律）；能分辨罪、福、善、惡所趨向，並能降伏其心，這叫做忍辱（kṣānti，忍耐）；明白塵世的勞苦、愛慾、各種污穢，而不執著于這些，這叫做精進（vīrya，努力）；內心體悟一切皆空寂，沒有妄想，這叫做一心；消滅一切所有的業，看到一切眾生的根源，這叫做智慧；這是第六項。『什麼是天眼（divyacakṣus，天眼通）超越世間達到無極的六件事？』天眼所見到的禍福、善惡所趨向，這叫做佈施；所應奉行的不違犯災禍，常以道為志向，這叫做持戒；所見廣闊無邊，能看到眾生的根源，這叫做忍辱；如果看到一切，不因其德行而厭惡，而是開導那些盲昧的人，這叫做精進；觀察眾生的昏暗蔽塞，知道有路無路、是非所趨，這叫做一心；顯示光明，使他們能夠自己歸向正道，因此得到解脫，這叫做智慧；這是第六項。『什麼是諸漏（āsrava，煩惱）盡超越世間達到無極的六件事？』看到各種漏洞、瑕疵、無益之處，並捨棄它們來修習佛道，這叫做佈施；不樂於各種煩惱，如淫慾、嗔怒、愚癡等念頭，立志于佛法，這叫做持戒；不習染污，常修清凈，這叫做忍辱；開導眾生的心，明白各種妄想，陰蓋（pañca nīvaraṇāni，五蓋）、諸入（āyatana，六入）不放逸，這叫做精進；體悟各種煩惱，從佛法教導中學習，多所通達，這叫做一心；進入生死輪迴，勤于斷除各種煩惱，開導眾生，使他們發起道心，這叫做智慧；這是第六項。四無所畏品第十六佛告訴喜王菩薩：『什麼是成就正覺（samyaksaṃbodhi，正等正覺），理解此法，第一無畏（vaiśāradya，無畏）超越世間達到無極的六件事？』獲得佛道，清凈一切生老病死的患難，是

【English Translation】 English version 'Great' refers to one-pointedness of mind (ekacitta); understanding impermanence, suffering, emptiness, and non-self (anatta), without the concepts of 'I,' 'person,' etc., and using this to teach sentient beings, this is called wisdom; this is the sixth. 'What are the six things by which the cognition (saṃjñā) transcends the world and reaches the ultimate? If one can recognize the events of countless past kalpas and use them to teach others, this is called giving (dāna); knowing what one has experienced in the five realms of existence—heaven, human, hell, hungry ghost, and animal—this is called morality (śīla); being able to distinguish between the tendencies of sin, merit, good, and evil, and to subdue one's mind, this is called patience (kṣānti); understanding the toils of the world, desires, and various defilements, without being attached to them, this is called diligence (vīrya); the mind realizing that everything is empty and still, without delusion, this is called one-pointedness of mind; eliminating all karmic actions and seeing the root of all sentient beings, this is called wisdom; this is the sixth. 'What are the six things by which the divine eye (divyacakṣus) transcends the world and reaches the ultimate? The divine eye seeing the tendencies of misfortune, fortune, good, and evil, this is called giving; what should be practiced without committing calamities, always aspiring to the path, this is called morality; seeing far and wide without limit, and seeing the roots of sentient beings, this is called patience; if one sees everything without being disgusted by their virtues, but instead guides those who are blind and ignorant, this is called diligence; observing the darkness and obscuration of sentient beings, knowing whether there is a path or not, and the direction of right and wrong, this is called one-pointedness of mind; showing light so that they can return to the right path themselves, and thus attain liberation, this is called wisdom; this is the sixth. 'What are the six things by which the exhaustion of all outflows (āsrava) transcends the world and reaches the ultimate? Seeing all the leaks, flaws, and useless things, and abandoning them to practice the path, this is called giving; not delighting in various outflows such as lust, anger, and delusion, but aspiring to the Dharma, this is called morality; not practicing defilements, but always cultivating purity, this is called patience; guiding the minds of sentient beings, understanding various delusions, and not being negligent regarding the five hindrances (pañca nīvaraṇāni) and the six sense bases (āyatana), this is called diligence; realizing all outflows, learning from the teachings of the Dharma, and becoming proficient in many things, this is called one-pointedness of mind; entering the cycle of birth and death, diligently eliminating various outflows, guiding sentient beings, and inspiring them to develop the aspiration for the path, this is called wisdom; this is the sixth.' Chapter Sixteen on the Four Fearlessnesses The Buddha said to Bodhisattva Joyful King: 'What are the six things by which one achieves perfect enlightenment (samyaksaṃbodhi), understands this Dharma, and attains the first fearlessness (vaiśāradya) that transcends the world and reaches the ultimate?' Attaining the path of the Buddha, purifying all the afflictions of birth, old age, sickness, and death, is

曰佈施；心存無為志弘誓願無上正真，是曰持戒；以真諦觀一切皆空無有邪見，是曰忍辱；一切悉解三界所生，悉以無根靡不通達，是曰精進；為一切智暢化三界諸天人民及三惡路，是曰一心；游八部眾宣佈道化，各令得所而無所畏，所愿以成，是曰智慧；是為六，第一無畏。

「何謂平等了諸漏盡度無極有六事？佛者無漏，諸漏已盡一切無難，是曰佈施；無有處所止處已斷，無有欲界色界無色界，是曰持戒；所生無生俱無所起，是曰忍辱；所經名稱玄虛無際不可得元，是曰精進；志懷誓願以越度世諸有八法，是曰一心；存於解脫輒獲無失逮無上真，是曰智慧；是為六，第二無畏。

「何謂佛所說法真要無比咸受奉行第三無畏度無極有六事？所可遵修了一切空，知起則滅合會別散，是曰佈施；以盡三毒諸行放逸而不馳騁，是曰持戒；所云滅者盡所生處永無所生，是曰忍辱；以消眾失眼耳鼻口身心所犯無能得便，是曰精進；以建立道欲度眾生，除眾俗業無益之元，是曰一心；若至脫門生死已盡慧不可盡，是曰智慧；是為六，第三無畏。

「何謂內應等法無能廢意第四無畏度無極有六事？其內正法得三昧定無能起心，令不安者自然垢盡，是曰佈施；其無所生亦莫能盡持智慧法，是曰持戒；消于無常一切

【現代漢語翻譯】現代漢語譯本：

『什麼是佈施？』心中懷著無為的志向，弘揚誓願，追求無上正真，這叫做持戒；用真諦觀察一切皆空，沒有邪見，這叫做忍辱；完全理解三界所生的一切，都以無根的道理通達，這叫做精進；爲了使一切眾生都獲得智慧，在三界、諸天、人民以及三惡道中宣揚教化，這叫做一心；遊歷八部眾，宣講佛法，使他們各自得到歸宿而無所畏懼，所希望的都能實現，這叫做智慧；這是六種，第一無畏。

『什麼是平等地了知一切煩惱都已斷盡，達到無極的境界的六件事？』佛是無漏的，一切煩惱都已斷盡，沒有任何困難，這叫做佈施；沒有處所可以停留，停留之處已經斷絕，沒有欲界的執著，這叫做持戒；所生之法無生，一切都無所起，這叫做忍辱；所經歷的名稱虛幻無際，不可追溯其根源，這叫做精進；心中懷著誓願，以超越世間一切有為之法的八種方法，這叫做一心；存在於解脫之中，常常獲得無失，達到無上真理，這叫做智慧；這是六種，第二無畏。

『什麼是佛所說的真理，無比重要，大家都應奉行，第三無畏，達到無極境界的六件事？』所應遵循的修行，是瞭解一切皆空，知道生起就會滅亡，聚合就會分離，這叫做佈施；用以斷盡貪嗔癡三毒，使一切行為不放縱，不馳騁，這叫做持戒；所說的滅，是斷盡一切所生之處，永遠不再產生，這叫做忍辱；用以消除各種過失，使眼耳鼻口身心所犯的錯誤都無法得逞，這叫做精進；用以建立道，想要度化眾生，去除世俗無益的根源，這叫做一心；如果到達解脫之門，生死已經斷盡，智慧不可窮盡，這叫做智慧；這是六種，第三無畏。

『什麼是內在的相應之法，沒有能廢除其意願的，第四無畏，達到無極境界的六件事？』其內在的正法，得到三昧禪定，沒有能使心動搖，令其不安的，自然垢染盡除，這叫做佈施；其無所生，也無法斷盡，保持智慧之法，這叫做持戒；消除無常，一切 English version:

'What is giving?' To have a mind set on non-action, to promote vows, and to pursue the supreme and true, this is called upholding precepts; to observe all things as empty with true understanding, without wrong views, this is called patience; to fully understand all that arises in the three realms, and to comprehend it all through the principle of no root, this is called diligence; to enlighten all beings with wisdom, to preach in the three realms, among gods, people, and the three evil paths, this is called one-pointedness; to travel among the eight assemblies, to proclaim the Dharma, enabling each to find their place without fear, and to fulfill all wishes, this is called wisdom; these are the six, the first fearlessness.

'What are the six things that equally understand all outflows are exhausted, reaching the boundless state?' A Buddha is without outflows, all outflows are exhausted, without any difficulty, this is called giving; there is no place to dwell, the place of dwelling is cut off, there is no attachment to the desire realm, this is called upholding precepts; what is born is unborn, all things do not arise, this is called patience; the names experienced are illusory and boundless, their origin cannot be traced, this is called diligence; to hold vows in mind, to transcend the world with the eight methods of all conditioned things, this is called one-pointedness; to exist in liberation, always obtaining no loss, reaching the supreme truth, this is called wisdom; these are the six, the second fearlessness.

'What are the six things that are the true and incomparable teachings of the Buddha, which all should follow, the third fearlessness, reaching the boundless state?' The practice to follow is to understand that all is empty, to know that what arises will cease, what gathers will scatter, this is called giving; to exhaust the three poisons of greed, anger, and delusion, to not indulge in or be driven by actions, this is called upholding precepts; what is called cessation is the exhaustion of all places of birth, never to be born again, this is called patience; to eliminate all faults, so that the errors committed by the eyes, ears, nose, mouth, body, and mind cannot succeed, this is called diligence; to establish the path, to want to liberate all beings, to remove the root of useless worldly activities, this is called one-pointedness; if one reaches the gate of liberation, birth and death are exhausted, wisdom is inexhaustible, this is called wisdom; these are the six, the third fearlessness.

'What are the six things that are the inner corresponding Dharma, which cannot be abandoned, the fourth fearlessness, reaching the boundless state?' The inner true Dharma, obtaining samadhi meditation, nothing can move the mind, causing it to be uneasy, naturally all defilements are exhausted, this is called giving; what is unborn cannot be exhausted, maintaining the Dharma of wisdom, this is called upholding precepts; eliminating impermanence, all

【English Translation】 'What is giving?' To have a mind set on non-action, to promote vows, and to pursue the supreme and true, this is called upholding precepts; to observe all things as empty with true understanding, without wrong views, this is called patience; to fully understand all that arises in the three realms, and to comprehend it all through the principle of no root, this is called diligence; to enlighten all beings with wisdom, to preach in the three realms, among gods, people, and the three evil paths, this is called one-pointedness; to travel among the eight assemblies, to proclaim the Dharma, enabling each to find their place without fear, and to fulfill all wishes, this is called wisdom; these are the six, the first fearlessness. 'What are the six things that equally understand all outflows are exhausted, reaching the boundless state?' A Buddha is without outflows, all outflows are exhausted, without any difficulty, this is called giving; there is no place to dwell, the place of dwelling is cut off, there is no attachment to the desire realm, this is called upholding precepts; what is born is unborn, all things do not arise, this is called patience; the names experienced are illusory and boundless, their origin cannot be traced, this is called diligence; to hold vows in mind, to transcend the world with the eight methods of all conditioned things, this is called one-pointedness; to exist in liberation, always obtaining no loss, reaching the supreme truth, this is called wisdom; these are the six, the second fearlessness. 'What are the six things that are the true and incomparable teachings of the Buddha, which all should follow, the third fearlessness, reaching the boundless state?' The practice to follow is to understand that all is empty, to know that what arises will cease, what gathers will scatter, this is called giving; to exhaust the three poisons of greed, anger, and delusion, to not indulge in or be driven by actions, this is called upholding precepts; what is called cessation is the exhaustion of all places of birth, never to be born again, this is called patience; to eliminate all faults, so that the errors committed by the eyes, ears, nose, mouth, body, and mind cannot succeed, this is called diligence; to establish the path, to want to liberate all beings, to remove the root of useless worldly activities, this is called one-pointedness; if one reaches the gate of liberation, birth and death are exhausted, wisdom is inexhaustible, this is called wisdom; these are the six, the third fearlessness. 'What are the six things that are the inner corresponding Dharma, which cannot be abandoned, the fourth fearlessness, reaching the boundless state?' The inner true Dharma, obtaining samadhi meditation, nothing can move the mind, causing it to be uneasy, naturally all defilements are exhausted, this is called giving; what is unborn cannot be exhausted, maintaining the Dharma of wisdom, this is called upholding precepts; eliminating impermanence, all

法空解道為常，是曰忍辱；所謂內事無能蔽者，以盡有罪之元，是曰精進；無能掛礙盡不成就皆使成辦，是曰一心；所以聖明一切自然無能蔽礙，佛道至深能一切決軟劣中容，決了明達眾生根元，是曰智慧；是為六，第四無畏。

「何謂大哀度無極有六事？以懷大悲愍傷一切眾生之類心不有恨，是曰佈施；其心平等欲度眾生，生老病死未曾偏黨，是曰持戒；若於眾生常行守法，以仁報之可悅得安，是曰忍辱；往來周旋每濟眾生勤苦之患，是曰精進；隨其所好上中下行而開化之，是曰一心；游於三界終始無量度生死厄，是曰智慧；是為六。

「何謂眼清凈度無極有六事？若能清澄地種水種，心如地種而不可動，洗除心垢猶如水也，是曰佈施；其能建立火種風種燒盡眾惡，是曰持戒；設燒生死令無所餘，瑕穢悉消不抱瞋恨，是曰忍辱；目之所睹無所不見光明遠照，是曰精進；所行慇勤見一切無心念是非，是曰一心；所觀十方亙然無邊所濟無厭，是曰智慧；是為六。

「何謂天眼清凈度無極有六事？其以天眼見諸色身，端政好醜長短廣狹白黑肥瘦而往化之，是曰佈施；知其身行名字心性身所生土，見身往來周旋之處，是曰持戒；睹其身行分別是非合散成敗，是曰忍辱；察天地壞復還合成生天人物，是曰精

【現代漢語翻譯】現代漢語譯本以空性的理解來看待事物，並將其視為常態，這就是忍辱（Kshanti）；所謂內心沒有什麼是無法遮蔽的，是因為已經徹底清除了罪惡的根源，這就是精進（Virya）；沒有任何事物能夠阻礙，所有未成就的事都能使其成就，這就是一心（Samadhi）；因此，聖明的智慧能夠自然地洞察一切，沒有任何事物能夠遮蔽或阻礙，佛道至深，能夠包容一切軟弱之處，能夠明晰地瞭解眾生的根源，這就是智慧（Prajna）；以上是六度中的第四個，無畏（Abhaya）。什麼是大悲度無極的六件事？以懷有大悲心憐憫一切眾生，心中沒有怨恨，這就是佈施（Dana）；以平等的心願度化眾生，對於生老病死沒有偏袒，這就是持戒（Shila）；如果對於眾生常常遵循佛法，以仁愛回報他們，使他們感到喜悅和安寧，這就是忍辱；往來周旋，常常救濟眾生的困苦，這就是精進；隨著眾生上中下不同的根性而開導教化他們，這就是一心；遊歷於三界，始終不懈地度脫生死之苦，這就是智慧；以上是六度。什麼是眼清凈度無極的六件事？如果能夠清澈地理解地種（Prithvi-dhatu）和水種（Apo-dhatu），心如地種般不可動搖，洗滌心中的污垢猶如水一般，這就是佈施；能夠建立火種（Tejo-dhatu）和風種（Vayo-dhatu），燒盡一切惡行，這就是持戒；即使燒盡生死輪迴，使其不留餘燼，瑕疵污穢全部消除，不抱有嗔恨，這就是忍辱；眼睛所見之處，沒有任何事物不能看見，光明能夠照耀遠方，這就是精進；所行之事勤勉，見到一切事物心中沒有是非之念，這就是一心；所觀察的十方世界，廣闊無邊，所救濟的眾生沒有厭倦，這就是智慧；以上是六度。什麼是天眼清凈度無極的六件事？以天眼（Divya-cakshus）觀察各種色身，無論是端正美好還是醜陋，無論是長短廣狹，無論是白色黑色還是肥胖瘦弱，都去教化他們，這就是佈施；知道他們的身行、名字、心性、身體所生的土地，看到他們往來周旋之處，這就是持戒；觀察他們的身行，分辨是非、合散、成敗，這就是忍辱；觀察天地壞滅又重新合成，以及天人萬物的產生，這就是精進

【English Translation】 English version To understand the emptiness of phenomena and regard it as the norm is called patience (Kshanti); the so-called inner affairs having nothing that cannot be concealed means that the root of sin has been completely eliminated, this is called diligence (Virya); nothing can hinder, and all unaccomplished things can be made to be accomplished, this is called one-pointedness (Samadhi); therefore, the wisdom of the sage can naturally perceive everything, nothing can conceal or hinder it, the Buddha's path is profound, able to accommodate all weaknesses, and able to clearly understand the roots of sentient beings, this is called wisdom (Prajna); these are the fourth of the six perfections, fearlessness (Abhaya). What are the six aspects of great compassion (Maha-karuna) that are boundless? To have great compassion and pity for all sentient beings, with no hatred in the heart, this is called giving (Dana); to have an equal desire to liberate all sentient beings, without partiality towards birth, old age, sickness, and death, this is called morality (Shila); if one always follows the Dharma for sentient beings, repaying them with kindness, making them feel joy and peace, this is called patience; to go back and forth, always helping sentient beings with their suffering, this is called diligence; to guide and teach them according to their different capacities, whether superior, middling, or inferior, this is called one-pointedness; to travel through the three realms, constantly liberating beings from the suffering of birth and death, this is called wisdom; these are the six perfections. What are the six aspects of the purity of the eye that are boundless? If one can clearly understand the earth element (Prithvi-dhatu) and the water element (Apo-dhatu), the mind is as immovable as the earth element, and washing away the defilements of the mind is like water, this is called giving; to be able to establish the fire element (Tejo-dhatu) and the wind element (Vayo-dhatu), burning away all evil deeds, this is called morality; even if the cycle of birth and death is burned away, leaving no residue, all flaws and defilements are eliminated, and there is no hatred, this is called patience; where the eyes see, there is nothing that cannot be seen, and the light can shine far away, this is called diligence; what is done is diligent, and when seeing all things, there is no thought of right or wrong in the mind, this is called one-pointedness; the ten directions that are observed are vast and boundless, and there is no weariness in saving sentient beings, this is called wisdom; these are the six perfections. What are the six aspects of the purity of the divine eye (Divya-cakshus) that are boundless? To use the divine eye to observe various forms, whether they are upright and beautiful or ugly, whether they are long or short, wide or narrow, whether they are white or black, fat or thin, and to go and teach them, this is called giving; to know their actions, names, nature, the land where their bodies are born, and to see where they go back and forth, this is called morality; to observe their actions, distinguishing right from wrong, union from separation, success from failure, this is called patience; to observe the destruction and re-formation of heaven and earth, as well as the creation of gods and humans, this is called diligence

進；若見報應罪福善惡道俗明冥，是曰一心；見諸次第遠近深淺，空無相愿度三脫門，是曰智慧；是為六。

「何謂慧眼度無極有六事？以成慧眼普見一切其諸眾生根本始原所從生矣，是曰佈施；以能成就逮得解脫無有眾結，是曰持戒；既有所獲建立其心存於道義，是曰忍辱；所致堅強建立普遍，觀於十方悉亦了了，是曰精進；其所睹者猶如真諦審不虛妄，是曰一心；志懷悅豫亦無所生，不墮罪患道意無窮，是曰智慧；是為六。

「何謂法眼清凈度無極有六事？若能逮得諸佛之法十八不共，是曰佈施；自身致斯佛十八法，往濟惡趣十八苦毒，是曰持戒；所睹因緣品第高下深淺微細，是曰忍辱；以觀一切三界所有本悉自然，是曰精進；憶識本末應病與藥以治三病，是曰一心；所見不虛不為愚觀，亙然開化一切眾人，是曰智慧；是為六。

「何謂佛眼清凈度無極有六事？以佛眼見無所掛礙寤不覺者，是曰佈施；所察愍傷一切眾生三苦之惱，是曰持戒；度脫眾生不遭諸難永得久安，是曰忍辱；所視無量玄遠無底不可為喻，是曰精進；觀其根本若枝葉果，已熟欲落而就挽之，是曰一心；見本末然從緣而起，以了本無則無所生，是曰智慧；是為六。

「何謂自在度無極有六事？若得由己得作究竟而不中

【現代漢語翻譯】現代漢語譯本：如果能看到報應、罪福、善惡、道俗、明暗，這叫做一心（專注）；能看到各種次第、遠近、深淺，以及空、無相、無愿這三種解脫之門，這叫做智慧；這就是六種（修行）。現代漢語譯本：什麼叫做慧眼度無極的六件事？能夠成就慧眼，普遍看到一切眾生的根本起源和所從出生，這叫做佈施；能夠成就並獲得解脫，沒有各種煩惱的束縛，這叫做持戒；已經有所獲得，並將心安立於道義，這叫做忍辱；所達到的堅強，建立普遍的認知，觀察十方世界都明瞭，這叫做精進；所看到的一切猶如真理，真實不虛妄，這叫做一心；心懷喜悅，也沒有任何執著，不墮入罪惡的困擾，道意無窮，這叫做智慧；這就是六種（修行）。現代漢語譯本：什麼叫做清凈法眼度無極的六件事？如果能夠獲得諸佛的十八不共法（佛獨有的十八種功德），這叫做佈施；自身成就佛的十八法，前往救濟惡道中的十八種苦難，這叫做持戒；所看到的一切因緣，品類高下、深淺、細微，這叫做忍辱；觀察一切三界所有，其本性都是自然而然的，這叫做精進；憶念本末，應病與藥，用以治療三種病，這叫做一心；所見真實不虛，不被愚昧的觀點所迷惑，普遍開化一切眾人，這叫做智慧；這就是六種（修行）。現代漢語譯本：什麼叫做清凈佛眼度無極的六件事？用佛眼觀察，沒有任何障礙，能覺悟那些不覺悟的人，這叫做佈施；所觀察到的，是憐憫一切眾生所受的三苦（苦苦、壞苦、行苦）的煩惱，這叫做持戒；度脫眾生，不讓他們遭受各種災難，永遠獲得安樂，這叫做忍辱；所看到的無量無邊，玄遠深奧，無法比喻，這叫做精進；觀察其根本，如同枝葉果實，已經成熟將要脫落，而加以採摘，這叫做一心；看到本末的因緣，從因緣而生起，瞭解其本性是空無，則無所生，這叫做智慧；這就是六種（修行）。現代漢語譯本：什麼叫做自在度無極的六件事？如果能夠由自己做主，達到究竟而不中途停止，

【English Translation】 English version: If one can see retribution, sin and merit, good and evil, the secular and the monastic, light and darkness, this is called 'one-pointedness' (ekacitta); to see the various sequences, near and far, deep and shallow, and the three doors of liberation—emptiness, signlessness, and wishlessness—this is called wisdom; these are the six. English version: What are the six things of the wisdom eye's transcendence? To be able to achieve the wisdom eye, universally seeing the fundamental origins and the birth of all beings, this is called giving; to be able to achieve and attain liberation, without the bonds of various afflictions, this is called upholding precepts; having gained something, and establishing the mind in the path of righteousness, this is called patience; the strength that is attained, establishing universal awareness, observing the ten directions clearly, this is called diligence; what is seen is like the truth, real and not false, this is called one-pointedness; the mind is joyful, without any attachment, not falling into the troubles of sin, the meaning of the path is endless, this is called wisdom; these are the six. English version: What are the six things of the pure Dharma eye's transcendence? If one can attain the eighteen unique qualities of the Buddhas (the eighteen unique merits of a Buddha), this is called giving; to achieve the eighteen qualities of the Buddha oneself, going to relieve the eighteen sufferings of the evil realms, this is called upholding precepts; what is seen of all conditions, the high and low, deep and shallow, subtle and minute, this is called patience; observing all that exists in the three realms, their nature is all natural, this is called diligence; remembering the beginning and the end, giving medicine according to the illness, to cure the three illnesses, this is called one-pointedness; what is seen is real and not false, not being misled by ignorant views, universally enlightening all people, this is called wisdom; these are the six. English version: What are the six things of the pure Buddha eye's transcendence? Using the Buddha eye to observe, without any hindrance, awakening those who are not awakened, this is called giving; what is observed is compassion for the suffering of all beings in the three sufferings (suffering of suffering, suffering of change, suffering of conditioned existence), this is called upholding precepts; liberating beings, not letting them suffer various calamities, and forever attaining peace, this is called patience; what is seen is immeasurable, profound and unfathomable, beyond comparison, this is called diligence; observing its root, like branches, leaves, and fruit, already ripe and about to fall, and then picking it, this is called one-pointedness; seeing the conditions of the beginning and the end, arising from conditions, understanding that its nature is empty, then nothing arises, this is called wisdom; these are the six. English version: What are the six things of the transcendence of self-mastery? If one can be self-reliant, reaching the ultimate without stopping halfway,

止，是曰佈施；所行到處輒得所愿不違要誓，是曰持戒；自在立行逮得無想放諸所著，是曰忍辱；仁和柔順分別以解於一切慧，是曰精進；一切皆盡慧不可盡，是曰一心；解一切法明慧聖要化諸不逮，是曰智慧；是為六。

「何謂娛樂度無極有六事？所施與者離於悕望，猶如虛空化五百蓋覆比丘眾，若梵志聚名曰頭那，井中水泉自然甘美，是曰佈施；若入城裡人民普安，箜篌樂器不鼓自鳴，是曰持戒；諸根不具盲聾瘖啞跛蹇疾病，蒙其光明悉除眾患，是曰忍辱；演其光耀照於十方無量佛土皆荷眾人，是曰精進；在維耶離城城中內外，各各變化八萬四千諸佛身形，是曰一心；彼時因隨為八部眾頒宣經道各使得解，是曰智慧；是為六。

「何謂難得自歸度無極有六事？威儀禮節安然庠序，功德甚廣能攝受空，是曰佈施；以能曉了諸佛世尊，至德玄遠難不可當，是曰持戒；所行堅強方便隨時不失其節，志願無違應病與藥，而開化之將護眾業，能化毒蚖捉在手中，以至誠故永無所畏，用神足咒故不以為難，是曰忍辱；如目揵連疾解化魔，佛與其俱度彼土眾，不自覺反還在祇樹，棄缽中水旦污佛地，是曰精進；如佛弟子舍利弗言：『一時須臾有四十九心起為生死業，佛言不可計。』是曰一心；如佛言曰：『時有一城

【現代漢語翻譯】現代漢語譯本停止（止），就叫做佈施（dana）；所行之處都能如願以償，不違背誓言，就叫做持戒（sila）；自在地修行，達到無想的境界，放下一切執著，就叫做忍辱（ksanti）；以仁愛和柔順的心分別理解一切智慧，就叫做精進（virya）；一切都達到盡頭，而智慧是無窮盡的，就叫做一心（dhyana）；理解一切法，明白智慧的聖要，教化那些沒有達到的人，就叫做智慧（prajna）；這就是六度（paramita）。什麼叫做娛樂度無極的六件事？所施與的東西不抱任何希望，就像虛空一樣，變化出五百個寶蓋覆蓋比丘（bhiksu）僧眾，如果梵志（brahmana）聚集，名叫頭那（Tuna），井中的泉水自然甘甜，這就叫做佈施；如果進入城裡，人民都平安，箜篌樂器不用敲擊自己發出聲音，這就叫做持戒；那些諸根不全，盲、聾、啞、跛、殘疾的人，蒙受光明，所有的疾病都消除，這就叫做忍辱；散發光芒照耀十方無量佛土，都承蒙眾人的恩惠，這就叫做精進；在維耶離（Vaisali）城中，城裡城外，各自變化出八萬四千個佛的身形，這就叫做一心；那時，根據情況為八部眾宣講經道，使他們各自理解，這就叫做智慧；這就是六度。什麼叫做難得自歸度無極的六件事？威儀禮節安詳有序，功德非常廣大，能夠攝受空性，這就叫做佈施；能夠了解諸佛世尊，至高無上的德行深遠而不可抵擋，這就叫做持戒；所行之事堅強有力，方便隨時，不失時機，志願不違背，應病給藥，開導教化，保護眾生，能夠化解毒蛇，抓在手中，因為至誠的緣故永遠沒有畏懼，用神足咒的緣故不認為困難，這就叫做忍辱；就像目犍連（Maudgalyayana）快速地降伏魔，佛陀和他一起度化那個國土的眾生，不知不覺地又回到祇樹（Jetavana），把缽中的水倒在地上，弄髒了佛陀的土地，這就叫做精進；就像佛陀的弟子舍利弗（Sariputra）所說：『一瞬間有四十九個心念生起，成為生死的業力。』佛陀說：『不可計數。』這就叫做一心；就像佛陀所說：『當時有一個城市

【English Translation】 English version Cessation (止, zhi), this is called giving (佈施, dana); wherever one goes, one's wishes are fulfilled and one does not violate vows, this is called morality (持戒, sila); freely practicing, attaining the state of non-thought, and letting go of all attachments, this is called patience (忍辱, ksanti); with kindness and gentleness, understanding all wisdom, this is called diligence (精進, virya); everything reaches its end, but wisdom is endless, this is called one-pointedness (一心, dhyana); understanding all dharmas, knowing the essence of wisdom, and teaching those who have not attained it, this is called wisdom (智慧, prajna); these are the six perfections (paramita). What are the six things called the immeasurable joy of giving? What is given is without any expectation, like the void, transforming into five hundred canopies covering the assembly of monks (bhiksu), if brahmins (brahmana) gather, named Tuna (頭那), the spring water in the well is naturally sweet, this is called giving; if entering a city, the people are all peaceful, the konghou (箜篌) instrument plays music without being struck, this is called morality; those with incomplete faculties, the blind, deaf, mute, lame, and disabled, receiving light, all diseases are eliminated, this is called patience; radiating light illuminating the immeasurable Buddha lands in the ten directions, all receiving the grace of the people, this is called diligence; in the city of Vaisali (維耶離), inside and outside the city, each transforming into eighty-four thousand Buddha bodies, this is called one-pointedness; at that time, according to the situation, explaining the sutras to the eight assemblies, enabling them to understand, this is called wisdom; these are the six perfections. What are the six things called the immeasurable self-reliance that is difficult to attain? Dignified manners are peaceful and orderly, merit is vast, able to embrace emptiness, this is called giving; being able to understand the Buddhas, the supreme virtue is profound and insurmountable, this is called morality; what is done is strong and powerful, skillful means are timely, not missing the opportunity, vows are not violated, giving medicine according to the illness, guiding and teaching, protecting all beings, able to transform poisonous snakes, holding them in hand, because of sincerity, there is no fear, using the power of magical feet, it is not considered difficult, this is called patience; like Maudgalyayana (目犍連) quickly subduing the demon, the Buddha and him together liberating the beings of that land, unknowingly returning to Jetavana (祇樹), pouring the water from the bowl on the ground, soiling the Buddha's land, this is called diligence; like the Buddha's disciple Sariputra (舍利弗) said: 'In an instant, forty-nine thoughts arise, becoming the karma of birth and death.' The Buddha said: 'It is immeasurable.' This is called one-pointedness; like the Buddha said: 'At that time, there was a city'

，其中眾人而有重罪，不計道法誹謗高德，如來、至真於一夜半，為說經典棄其重罪，精進暢達得六神通。』是曰智慧；是為六。」

十八不共品第十七

佛告喜王菩薩：「何謂十八不共？諸佛之法事有十八。

「何謂無毀滅度無極有六事？應時開導具足德行令無缺失，是曰佈施；若除伴黨不偏所為為無有失，是曰持戒；所說至要言無有失身口心寂，是曰忍辱；應其果報不違本旨，從始發意至道無二，是曰精進；從其誓願各使得所不違本要，是曰一心；至心脫門長獲入安隱無有眾難，是曰智慧；是為六。

「何謂無著無虛言度無極有六事？所說開化皆宣純熟不為雜碎，是曰佈施；以得三達知見去來，念常清凈所行無穢，是曰持戒；不懷害心向於他人恒抱仁慈，是曰忍辱；隨其人心欲有所好，而為解說便令喜悅，是曰精進；為無等倫宣佈微妙，猶蜜甘露加之於人心使悅豫，是曰一心；若為頒宣消除眾結狐疑，羅網以自纏縛，是曰智慧；是為六。

「何謂無脫志度無極有六事？其心放舍功德無斷自然定矣，是曰佈施；以一切德勸助其意使發道心，是曰持戒；所行無邊遵修至義永無罪殃，是曰忍辱；逮得一切眾德之行真正之法，是曰精進；常識三世去來今事未曾忽忘，是曰一心；因其樹生寂

【現代漢語翻譯】現代漢語譯本：『如果眾人犯下重罪，不顧道法，誹謗高尚的德行，如來（Tathagata，佛的稱號）、至真（Sugata，佛的稱號）會在半夜為他們宣說經典，讓他們捨棄重罪，精進修行，通達六神通。』這叫做智慧；這是第六種。

第十七品，十八不共品

佛告訴喜王菩薩：『什麼是十八不共？諸佛的法事有十八種。

『什麼是無毀滅度無極的六件事？應時開導，使人具足德行，沒有缺失，這叫做佈施（Dana，給予）；如果排除偏袒，所作所為沒有過失，這叫做持戒（Sila，戒律）；所說至關重要，言語、身、心都寂靜，這叫做忍辱（Ksanti，忍耐）；應合其果報，不違背本來的旨意，從最初發心到證道始終如一，這叫做精進（Virya，努力）；從其誓願，使每個人都得到所需要的，不違背本來的要旨，這叫做一心（Samadhi，專注）；至心脫離煩惱之門，長久獲得安穩，沒有眾多災難，這叫做智慧（Prajna，智慧）；這是六種。

『什麼是無著無虛言度無極的六件事？所說開化，都宣講純熟的道理，不講雜亂的瑣事，這叫做佈施；因為得到三達（Trividya，宿命通、天眼通、漏盡通）的知見，過去、現在、未來都清楚，心念常常清凈，所行沒有污穢，這叫做持戒；不懷害人之心，對他人恒常抱持仁慈，這叫做忍辱；隨順人心，想要什麼，就為他們解說，使他們喜悅，這叫做精進；為無與倫比的眾生宣說微妙的道理，如同甘甜的蜜露，加在人們的心中，使他們喜悅，這叫做一心；如果為他們宣講，消除眾多的煩惱和疑惑，如同羅網纏縛自己，這叫做智慧；這是六種。

『什麼是無脫志度無極的六件事？內心放下，功德沒有間斷，自然就安定了，這叫做佈施；用一切功德勸助他們的心意，使他們發起道心，這叫做持戒；所行沒有邊際，遵循修習至高的義理，永遠沒有罪過和災殃，這叫做忍辱；獲得一切功德的修行，真正的佛法，這叫做精進；常常知道過去、現在、未來三世的事情，不曾忘記，這叫做一心；因為樹木生長而寂靜

【English Translation】 English version: 'If the multitude commits grave offenses, disregarding the Dharma and slandering noble virtues, the Tathagata (the title of a Buddha), the Sugata (the title of a Buddha), in the middle of the night, would expound the scriptures for them, enabling them to abandon their grave offenses, diligently practice, and attain the six supernormal powers.' This is called wisdom; this is the sixth.

Chapter Seventeen, The Eighteen Unshared Qualities

The Buddha said to Bodhisattva Joyful King: 'What are the eighteen unshared qualities? The Dharma activities of the Buddhas are eighteen in number.'

'What are the six aspects of immeasurable, indestructible liberation? To guide and instruct at the appropriate time, enabling one to be complete in virtue without deficiency, this is called giving (Dana); if one eliminates partiality and acts without fault, this is called morality (Sila); what is spoken is essential, with speech, body, and mind being tranquil, this is called patience (Ksanti); to be in accordance with the karmic result, not violating the original intention, from the initial aspiration to the attainment of the path, being consistent, this is called diligence (Virya); from their vows, enabling each to obtain what is needed, not violating the original purpose, this is called concentration (Samadhi); with a sincere heart, escaping the gate of affliction, long obtaining peace and security, without numerous calamities, this is called wisdom (Prajna); these are the six.

'What are the six aspects of immeasurable, unattached, and truthful speech? What is spoken and taught is all pure and mature, not mixed with trivialities, this is called giving; because one has attained the three knowledges (Trividya, knowledge of past lives, divine eye, and the extinction of outflows), knowing the past, present, and future, with thoughts always pure, and actions without defilement, this is called morality; not harboring harmful intentions towards others, always embracing benevolence, this is called patience; according to people's desires, explaining what they wish to hear, making them joyful, this is called diligence; for the incomparable beings, proclaiming the subtle Dharma, like sweet nectar, adding it to people's hearts, making them joyful, this is called concentration; if one proclaims the Dharma, eliminating numerous afflictions and doubts, like a net that binds oneself, this is called wisdom; these are the six.

'What are the six aspects of immeasurable, unwavering aspiration for liberation? The mind lets go, merit is uninterrupted, and naturally becomes stable, this is called giving; using all merits to encourage their minds, enabling them to generate the aspiration for the path, this is called morality; what is practiced is boundless, following and cultivating the supreme meaning, forever without sin and calamity, this is called patience; attaining the practice of all merits, the true Dharma, this is called diligence; always knowing the past, present, and future of the three times, never forgetting, this is called concentration; because of the growth of trees, tranquility

然長大，諦念道法不以失本，是曰智慧；是為六。

「何謂心定度無極有六事？所云平等心無所生興隆道法，是曰佈施；所可宣揚依因游居不失道法，是曰持戒；其所依倚以法開化多所喜悅，是曰忍辱；其所奉六度無極正真之道皆為他人，是曰精進；自攝其心以恩濟人而開導之，是曰一心；一切隨時而其所愿其行無底各令悅豫，是曰智慧；是為六。

「何謂觀寂無為度無極有六事？所愿已成吉如恬怕，是曰佈施；依仰於人而寂然安，是曰持戒；行其愍哀察護諸業猶如道場，是曰忍辱；一切普護三界眾生，示以道心所行無邊，是曰精進；所可將養而為一切愚惑之眾宣暢正法，是曰一心；雖為說法化身口意，令無所犯不著三界，是曰智慧；是為六。

「何謂無有若干度無極有六事？若以不生若干品想存心在道，是曰佈施；其如是想興顯道德不離正真，是曰持戒；若以無意不為思想常一定意，是曰忍辱；未曾毀犯彼己性行護身一切，是曰精進；勤修應行解知其時不失聖節，是曰一心；皆能達暢五趣生死，往來周旋一切根源，是曰智慧；是為六。

「何謂所樂度無極有六事？若心念樂自護其心愍傷他人，是曰佈施；設使心思往古今世，愍念己身以哀一切，是曰持戒；若復喜樂講說經典不為俗業，是曰

【現代漢語翻譯】現代漢語譯本：然後長大，真實地念誦道法而不失去根本，這叫做智慧；這是第六種。『什麼叫做心定度無極的六件事？』所說的平等心不產生任何興盛的道法，這叫做佈施；所能宣揚的依據因緣遊歷居住而不失去道法，這叫做持戒；所依靠的用佛法開導教化使人喜悅，這叫做忍辱；所奉行的六度無極的正真之道都是爲了他人，這叫做精進；自己攝持內心用恩惠救濟他人並開導他們，這叫做一心；一切都隨時而行，所希望的行動沒有止境，使每個人都喜悅，這叫做智慧；這是第六種。『什麼叫做觀寂無為度無極的六件事？』所希望的已經成就，吉祥如意，恬靜安詳，這叫做佈施；依靠仰仗他人而寂靜安寧，這叫做持戒；所行的慈悲哀憫，觀察守護一切行為就像道場一樣，這叫做忍辱；普遍守護三界眾生，向他們展示道心，所行沒有邊際，這叫做精進；所能做的就是養護，為一切愚昧迷惑的眾生宣揚正法，這叫做一心；雖然爲了說法而化身口意，使他們不犯錯，不執著於三界，這叫做智慧；這是第六種。『什麼叫做無有若干度無極的六件事？』如果以不產生若干種想法，心中存有道，這叫做佈施；如果像這樣想，興盛道德而不離開正真，這叫做持戒；如果以無意不為思想，常保持一定的心意，這叫做忍辱；不曾毀犯自己和別人的性情行為，守護自身一切，這叫做精進；勤奮修行應該做的事，瞭解時機而不失去聖節，這叫做一心；都能通達五趣生死，往來周旋一切根源，這叫做智慧；這是第六種。『什麼叫做所樂度無極的六件事？』如果心中想著快樂，自己守護內心，憐憫傷痛他人，這叫做佈施；假設心思回到過去和現在，憐憫自己，哀憫一切，這叫做持戒；如果喜歡講說經典而不做世俗的事業，這叫做忍辱；

【English Translation】 English version: Then, having grown up, truly contemplating the Dharma without losing its essence, this is called wisdom; this is the sixth. 'What are the six aspects of the immeasurable perfection of mental stability?' The so-called equanimity that does not give rise to any flourishing of the Dharma, this is called giving; what can be proclaimed, relying on causes and conditions, traveling and dwelling without losing the Dharma, this is called morality; what is relied upon, using the Dharma to enlighten and transform, bringing joy, this is called patience; what is practiced, the true path of the six perfections, all for the sake of others, this is called diligence; self-collecting one's mind, using kindness to help others and guide them, this is called one-pointedness; everything is done in accordance with the time, and the desired actions have no end, making everyone joyful, this is called wisdom; this is the sixth. 'What are the six aspects of the immeasurable perfection of observing stillness and non-action?' What is desired has already been achieved, auspicious and peaceful, this is called giving; relying on others while being still and at peace, this is called morality; practicing compassion and observing and protecting all actions as if they were a sacred place, this is called patience; universally protecting all beings in the three realms, showing them the mind of the path, and acting without limit, this is called diligence; what can be done is to nurture and proclaim the true Dharma to all ignorant and deluded beings, this is called one-pointedness; although transforming body, speech, and mind for the sake of teaching, making them not err, not clinging to the three realms, this is called wisdom; this is the sixth. 'What are the six aspects of the immeasurable perfection of having no distinctions?' If one does not give rise to various thoughts, keeping the path in mind, this is called giving; if one thinks in this way, flourishing morality without departing from the truth, this is called morality; if one is without intention, not engaging in thoughts, always maintaining a fixed mind, this is called patience; never violating one's own or others' nature and conduct, protecting oneself in all ways, this is called diligence; diligently cultivating what should be done, understanding the timing without losing the sacred occasions, this is called one-pointedness; being able to penetrate the cycle of birth and death in the five realms, going back and forth through all origins, this is called wisdom; this is the sixth. 'What are the six aspects of the immeasurable perfection of what is desired?' If one's mind thinks of joy, protecting one's own mind, having compassion for the suffering of others, this is called giving; if one's mind goes back to the past and present, having compassion for oneself and pitying all, this is called morality; if one enjoys speaking about the scriptures and does not engage in worldly affairs, this is called patience;

忍辱；常用隨時一切至樂無上正真，是曰精進；假使好喜佛法聖眾，斷眾愛慾不善之行，是曰一心；若除諸邪九十六種志甘道法，是曰智慧；是為六。

「何謂不失精進度無極有六事？所造勤修奉行道法，德不損耗一切備悉，是曰佈施；若以心悅哀念一切，不以害心向於他人佈施精進，是曰持戒；若訓誨時示以道法悉能堪受，是曰忍辱；若以法明所觀一切無所傷害，是曰精進；一切所講乃說其本，識其宿命乃了無際，是曰一心；所解義理不可限量，是曰智慧；是為六。◎

「何謂無有失意度無極有六事？意所識念乃知前世無數億劫而無邊底，是曰佈施；所憶迥遠無央數劫積功累德，是曰持戒；若以察知如審清凈永無垢濁，是曰忍辱；識了所好從初發意古今所行，是曰精進；心入所念念一切法進退本末，是曰一心；斷一切想各各不同，憶念宿世分別曾所更歷，是曰智慧；是為六。

「何謂不失定意度無極眾行有六事？受四等心慈悲喜護定意正受，是曰佈施；設能咸受立四意止無身痛想法，是曰持戒；奉行至德修四意斷斷無所斷，是曰忍辱；以逮神足飛到十方教化一切，是曰精進；若行禪思受得威三昧定，是曰一心；若以聖明咨受道慧而不虛妄，是曰智慧；是為六。

「何謂不失慧度無極有六事

【現代漢語翻譯】現代漢語譯本：

忍受屈辱；經常保持一切至高無上的快樂和真正的覺悟，這叫做精進；如果喜愛佛法和聖眾，斷除各種愛慾和不善的行為，這叫做一心；如果去除各種邪見，包括九十六種外道的修行方法，這叫做智慧；以上是六種。

『什麼是不失精進的度無極的六件事？所做的一切勤奮修行和奉行佛法，使功德不減少，一切都完備，這叫做佈施；如果以喜悅的心和憐憫的心對待一切，不以傷害的心向他人佈施精進，這叫做持戒；如果在教導時，用佛法開示，都能接受，這叫做忍辱；如果用佛法明白所觀察的一切，不傷害任何事物，這叫做精進；所講的一切都說其根本，認識自己的宿命，了悟無邊無際，這叫做一心；所理解的道理不可動搖，這叫做智慧；以上是六種。

『什麼是沒有失意的度無極的六件事？心中所認識的念頭，知道前世無數億劫而沒有邊際，這叫做佈施；所回憶的遙遠，無數劫積累功德，這叫做持戒；如果能觀察到像審視清凈一樣，永遠沒有污垢，這叫做忍辱；認識到自己所喜歡的一切，從最初發心到古今所行，這叫做精進；心進入所念，明白一切法的進退本末，這叫做一心；斷除一切不同的想法，回憶宿世所經歷的一切，這叫做智慧；以上是六種。

『什麼是不失定意的度無極的六件事？接受四種平等心，慈悲喜捨，定意正受，這叫做佈施；如果能接受四種意止，沒有身體的痛苦想法，這叫做持戒；奉行至高的德行，修四意斷，斷除一切所要斷除的，這叫做忍辱；以神通力飛到十方教化一切，這叫做精進；如果修行禪定，獲得威三昧定，這叫做一心；如果以聖明的智慧接受佛法，而不虛妄，這叫做智慧；以上是六種。

『什麼是不失智慧的度無極的六件事？'

【English Translation】 English version:

Enduring humiliation; constantly maintaining all supreme joy and true enlightenment, this is called diligence; if one loves the Buddha's teachings and the Sangha, and cuts off all desires and unwholesome actions, this is called one-pointedness; if one eliminates all wrong views, including the practices of the ninety-six heretical paths, this is called wisdom; these are the six.

'What are the six things of the perfection of diligence that are not lost? All diligent practice and upholding of the Dharma, so that merit does not diminish and everything is complete, this is called giving; if one treats all with a joyful heart and a compassionate heart, and does not give with a harmful heart, this is called morality; if one can accept the teachings when they are shown with the Dharma, this is called patience; if one understands everything observed through the Dharma and does not harm anything, this is called diligence; all that is spoken is about the root, knowing one's past lives and understanding the boundless, this is called one-pointedness; the principles understood are unshakeable, this is called wisdom; these are the six.

'What are the six things of the perfection of non-disappointment? The thoughts recognized in the mind, knowing countless eons of past lives without end, this is called giving; the distant memories, accumulating merit and virtue over countless eons, this is called morality; if one can observe as if examining purity, forever without defilement, this is called patience; recognizing all that one likes, from the initial aspiration to the practices of the past and present, this is called diligence; the mind enters into what is thought, understanding the beginning and end of all dharmas, this is called one-pointedness; cutting off all different thoughts, recalling all that has been experienced in past lives, this is called wisdom; these are the six.

'What are the six things of the perfection of unwavering concentration? Accepting the four immeasurable minds, loving-kindness, compassion, joy, and equanimity, with concentration and right reception, this is called giving; if one can accept the four right efforts, without the thought of physical pain, this is called morality; upholding the highest virtue, practicing the four right abandonments, abandoning all that needs to be abandoned, this is called patience; using supernatural powers to fly to the ten directions to teach all, this is called diligence; if one practices meditation and attains the power of samadhi, this is called one-pointedness; if one accepts the Dharma with sacred wisdom, without falsehood, this is called wisdom; these are the six.

'What are the six things of the perfection of wisdom that are not lost?'

？若受慧根智不可量知眾生元，是曰佈施；力勢堅強獲致慧力乃至佛十力，是曰持戒；逮得覺意悟化導示，諸不覺者令得達明，是曰忍辱；以曉了心啟受道義行不可計，是曰精進；逮分別解十二緣起，知因牽連由不覺故，是曰一心；以斯聖明致十種力、四無所畏、十八不共諸佛之法，是曰智慧；是為六。

「何謂不失解脫度無極有六事？身力堅固心若金剛不失至要，是曰佈施；處在大眾若在獨處，心常如一無所忘失，是曰持戒；游于擾憒眾鬧之中而不迷誤，是曰忍辱；解知他人眾生性行所念善惡，是曰精進；安諦建立無上大道不滅盡慧，是曰一心；以無生慧消去處所，使無所存唯志經典，是曰智慧；是為六。

「何謂解度知見度無極有六事？所行至實不為虛偽輒得如願，是曰佈施；其所觀睹唯見無為，度眾有為生死之難，是曰持戒；察欲之穢睹其本末從因緣起，是曰忍辱；從地至地備具諸住，建立果處十住之業，是曰精進；禪思行道心之所生以逮住處，是曰一心；若著衣被加之在臂，方便副除一切眾惡，無所忘失不違解脫，是曰智慧；是為六。

「何謂知身行慧明所轉度無極有六事？身行勤修一心正行，守身口意不以為厭，是曰佈施；導化其體不殺盜淫而無所犯，是曰持戒；奉修十住不使所住有掛

【現代漢語翻譯】現代漢語譯本：如果能以不可估量的智慧根基來了解眾生的本源，這稱為佈施；以堅強的力量獲得智慧的力量，乃至佛的十力，這稱為持戒；領悟覺悟的意義，開導指示那些不覺悟的人，使他們達到明悟，這稱為忍辱；以明瞭的心接受道義，修行不可計數，這稱為精進；領悟並分別理解十二因緣，知道因果的牽連是由於不覺悟，這稱為一心；以這種聖明的智慧達到十種力量、四無所畏、十八不共佛法，這稱為智慧；以上是六種。現代漢語譯本：什麼是不失解脫、度無極的六件事？身體強健，心如金剛，不失去最重要的東西，這稱為佈施；身處大眾之中或獨自一人，心常如一，沒有遺忘，這稱為持戒；在喧鬧的場所中游走而不迷失，這稱為忍辱；瞭解他人眾生的性情和行為，以及他們的善惡念頭，這稱為精進；安穩地建立無上大道，不滅盡智慧，這稱為一心；以無生智慧消除執著，使心中無所存留，唯有經典，這稱為智慧；以上是六種。現代漢語譯本：什麼是瞭解、度知見、度無極的六件事？所做所為真實不虛偽，就能如願以償，這稱為佈施；所觀察到的唯有無為，度脫眾生有生有死的苦難，這稱為持戒；觀察慾望的污穢，看到它的本末，從因緣而起，這稱為忍辱；從一個境界到另一個境界，具備各種住處，建立果報之處，即十住的修行，這稱為精進；禪思修行，心中所生起的，以達到安住之處，這稱為一心；如果穿著衣物，將其加在手臂上，方便地去除一切惡行，沒有遺忘，不違背解脫，這稱為智慧；以上是六種。現代漢語譯本：什麼是瞭解身行、智慧明所轉、度無極的六件事？身體力行，勤奮修行，一心正行，守護身口意，不感到厭倦，這稱為佈施；引導身體不殺盜淫，不犯任何過錯，這稱為持戒；奉行十住，不使所住之處有掛礙

【English Translation】 English version: If one can understand the origin of sentient beings with immeasurable wisdom roots, this is called giving (佈施, bùshī); to obtain the power of wisdom with strong force, even the ten powers of the Buddha, this is called upholding precepts (持戒, chíjiè); to comprehend the meaning of enlightenment, to guide and instruct those who are not enlightened, enabling them to attain understanding, this is called patience (忍辱, rěn rǔ); to accept the principles of the Way with a clear mind, practicing immeasurably, this is called diligence (精進, jīngjìn); to comprehend and distinguish the twelve links of dependent origination, knowing that the connection of cause and effect is due to non-enlightenment, this is called one-pointedness (一心, yīxīn); to attain the ten powers, the four fearlessnesses, and the eighteen unique qualities of the Buddhas with this sacred wisdom, this is called wisdom (智慧, zhìhuì); these are the six. English version: What are the six things that do not lose liberation and transcend the immeasurable? A strong body, a mind like diamond, not losing the most important thing, this is called giving (佈施, bùshī); whether in a crowd or alone, the mind is always the same, without forgetting, this is called upholding precepts (持戒, chíjiè); to walk in noisy places without getting lost, this is called patience (忍辱, rěn rǔ); to understand the nature and behavior of other sentient beings, as well as their good and evil thoughts, this is called diligence (精進, jīngjìn); to firmly establish the supreme path, without extinguishing wisdom, this is called one-pointedness (一心, yīxīn); to eliminate attachments with the wisdom of non-birth, leaving nothing in the mind, only the scriptures, this is called wisdom (智慧, zhìhuì); these are the six. English version: What are the six things that understand, transcend knowledge and views, and transcend the immeasurable? What one does is true and not false, and one will get what one wishes for, this is called giving (佈施, bùshī); what one observes is only non-action, transcending the suffering of birth and death for sentient beings, this is called upholding precepts (持戒, chíjiè); to observe the filth of desire, seeing its beginning and end, arising from conditions, this is called patience (忍辱, rěn rǔ); to move from one stage to another, possessing all abodes, establishing the place of fruition, which is the practice of the ten abodes, this is called diligence (精進, jīngjìn); to meditate and practice, what arises in the mind, to reach the place of dwelling, this is called one-pointedness (一心, yīxīn); if wearing clothes, adding them to the arm, conveniently removing all evil deeds, without forgetting, not violating liberation, this is called wisdom (智慧, zhìhuì); these are the six. English version: What are the six things that understand bodily actions, the transformation of wisdom, and transcend the immeasurable? To practice diligently, with one-pointedness and right action, guarding body, speech, and mind without feeling weary, this is called giving (佈施, bùshī); to guide the body not to kill, steal, or commit adultery, without committing any faults, this is called upholding precepts (持戒, chíjiè); to practice the ten abodes, not allowing any attachment to the place of dwelling

礙業，是曰忍辱；專精一心立眾德本以施一切，是曰精進；令無數人得其報應十方福報，是曰一心；以身造教而顯神足，飛到一切見諸佛說，是曰智慧；是為六。

「何謂口行轉進聖慧度無極有六事？口所班宣說無上法，曾所更歷解決諸法未曾厭惓，是曰佈施；其音普至入一切心令行清徹，是曰持戒；開化眾會悉令通暢無上正真，是曰忍辱；所演法訓其聲周遍徹於十方，是曰精進；常憶至行不為虛損，至真專精篤信思惟，是曰一心；所可班宣未曾虛妄，多所安隱一切眾生，是曰智慧；是為六。

「何謂意行轉進度無極有六事？若意心正思不在邪，心存行念常本清凈，是曰佈施；其以聞法御導愚冥化諸所著，是曰持戒；其能導利有無之業立平等行，是曰忍辱；假使學法棄捐吾我不以自大，是曰精進；釋離愚癡志存大明無有闇蔽，是曰一心；其行深妙卓然有異而無限量，是曰智慧；是為六。

「何謂知過去世所見無礙度無極有六事？觀其諸果眾種四大了之本無，是曰佈施；察諸陰入色痛想行識本無處所，是曰持戒；視諸六衰根元甚微緣對而生，是曰忍辱；觀其善惡禍福所由皆因貪身，是曰精進；斷眾塵勞常行清凈無有諸垢，是曰一心；察眾生盡十二牽連本無所生，是曰智慧；是為六。

「何謂見

【現代漢語翻譯】現代漢語譯本『阻礙（礙業）』，這叫做忍辱（忍辱）；專心一意地建立各種功德的根本，以此來施捨一切，這叫做精進（精進）；使無數人得到他們應得的報應和十方福報，這叫做一心（一心）；以自身行為來教化眾生，並顯現神通，飛到各處去見諸佛說法，這叫做智慧（智慧）；這就是六種（六度）。『什麼叫做口行（口行）轉進聖慧度無極的六件事？』口中所宣講的是無上的佛法，曾經經歷過並解決各種佛法，從不厭倦，這叫做佈施（佈施）；其聲音普遍傳達到一切眾生的心中，使他們行為清凈，這叫做持戒（持戒）；開導大眾，使他們都通達無上的正真之道，這叫做忍辱（忍辱）；所演說的佛法教誨，其聲音周遍傳徹十方，這叫做精進（精進）；常常憶念至高的修行，不虛度光陰，至真至誠地專心篤信並思考，這叫做一心（一心）；所宣講的從不虛妄，使一切眾生都得到安穩，這叫做智慧（智慧）；這就是六種（六度）。『什麼叫做意行（意行）轉進度無極的六件事？』如果意念純正，思想不邪惡，心中存有修行之念，常常保持清凈，這叫做佈施（佈施）；用所聽聞的佛法來引導愚昧，教化那些執著的人，這叫做持戒（持戒）；能夠引導利益有和無的業，建立平等的行為，這叫做忍辱（忍辱）；即使學習佛法，也要捨棄我執，不自大，這叫做精進（精進）；擺脫愚癡，志向在於光明，沒有黑暗的遮蔽，這叫做一心（一心）；其行為深奧微妙，卓越不凡而沒有**（原文如此，可能指執著），這叫做智慧（智慧）；這就是六種（六度）。『什麼叫做知過去世所見無礙度無極的六件事？』觀察各種果報，眾多的種類，四大（地、水、火、風）的根本是空無，這叫做佈施（佈施）；觀察諸陰（色、受、想、行、識）和諸入（眼、耳、鼻、舌、身、意）的色、痛、想、行、識，本來沒有處所，這叫做持戒（持戒）；觀察諸六衰（色、聲、香、味、觸、法）的根源非常微小，因緣和合而生，這叫做忍辱（忍辱）；觀察善惡禍福的由來，都是因為貪戀自身，這叫做精進（精進）；斷除各種塵勞，常常保持清凈，沒有各種污垢，這叫做一心（一心）；觀察眾生所受的十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的牽連，本來沒有產生，這叫做智慧（智慧）；這就是六種（六度）。『什麼叫做見』

【English Translation】 English version 'Obstruction (Ai ye)', this is called forbearance (Renru); to wholeheartedly establish the root of all virtues and use it to give to all, this is called diligence (Jingjin); to enable countless people to receive their due retribution and the blessings of the ten directions, this is called single-mindedness (Yixin); to teach sentient beings through one's own actions, and to manifest supernatural powers, flying everywhere to see the Buddhas preach, this is called wisdom (Zhihui); these are the six (paramitas). 'What are the six things called the advancement of speech practice (Kouxing) to the boundless holy wisdom (Sheng hui du wu ji)?' What is proclaimed by the mouth is the supreme Dharma, having experienced and resolved various Dharmas, never tiring, this is called giving (Bushi); its sound universally reaches the hearts of all sentient beings, causing their actions to be pure, this is called upholding precepts (Chijie); to enlighten the assembly, enabling them all to understand the supreme and true path, this is called forbearance (Renru); the Dharma teachings that are expounded, their sound pervades the ten directions, this is called diligence (Jingjin); to constantly remember the supreme practice, not wasting time, to be sincere and wholeheartedly believe and contemplate, this is called single-mindedness (Yixin); what is proclaimed is never false, bringing peace to all sentient beings, this is called wisdom (Zhihui); these are the six (paramitas). 'What are the six things called the advancement of mind practice (Yixing) to the boundless limit?' If the mind is upright, thoughts are not evil, the mind holds the thought of practice, and always maintains purity, this is called giving (Bushi); using the Dharma that has been heard to guide the ignorant, and to transform those who are attached, this is called upholding precepts (Chijie); to be able to guide and benefit the karma of existence and non-existence, establishing equal actions, this is called forbearance (Renru); even when learning the Dharma, one should abandon the ego and not be arrogant, this is called diligence (Jingjin); to break free from ignorance, to aspire to great light, without the obscuration of darkness, this is called single-mindedness (Yixin); its actions are profound and subtle, outstanding and different without ** (as in the original text, possibly referring to attachment), this is called wisdom (Zhihui); these are the six (paramitas). 'What are the six things called knowing the past lives seen without obstruction to the boundless limit?' Observing the various retributions, the numerous kinds, the root of the four great elements (earth, water, fire, wind) is emptiness, this is called giving (Bushi); observing the skandhas (form, feeling, perception, mental formations, consciousness) and the entrances (eye, ear, nose, tongue, body, mind) of form, pain, thought, action, and consciousness, originally having no place, this is called upholding precepts (Chijie); observing the root of the six declines (form, sound, smell, taste, touch, dharma) is very subtle, arising from conditions, this is called forbearance (Renru); observing the origin of good, evil, fortune, and misfortune, all because of attachment to the self, this is called diligence (Jingjin); cutting off all defilements, always maintaining purity, without any impurities, this is called single-mindedness (Yixin); observing the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death) that sentient beings are subjected to, originally having no birth, this is called wisdom (Zhihui); these are the six (paramitas). 'What is called seeing'

于當來本末所有無掛礙慧度無極有六事？其見過去五趣合散，猶如春秋熾衰成敗，是曰佈施；若能分別諸所邪見六十二事不墮顛倒，是曰持戒；觀於人元分別合散本無有本，是曰忍辱；察于眾生當以何藥而療治之，是曰精進；睹其所生邦畔進退各有緣行，是曰一心；曉了報應目睹可化，而往開度使發道意，是曰智慧；是為六。

「何謂知現在不可限礙度無極有六事？睹其所造因緣之對，訓化群生興立功德，是曰佈施；見其所由因解三脫，奉六度無極而致成就，是曰持戒；所奉行訓悉離貪慾，志慕道法以法為樂，是曰忍辱；觀一切形微妙粗細悉滅盡無常存者，是曰精進；見於證明三界如幻一切本無無所違失，是曰一心；若睹生死無為之元，有數無數心不處二，是曰智慧；是為六(丹本注云：十八不共中，舊多一種文)。」

方便品第十八

佛告喜王菩薩：「何謂曉了方便度無極有六事？若能專精善權方便隨時而入，是曰佈施；其于瑕穢因而開化使悉清凈，是曰持戒；所作功德則用勸助一切眾生，是曰忍辱；在所游至無所傷害亦無有失，是曰精進；志以好喜教誨眾生用四恩濟，是曰一心；入無量門宣總持要而導利之，化於三界使入大道，是曰智慧；是為六。

「何謂純熟度無極有六事？若能方便

【現代漢語翻譯】現代漢語譯本：關於未來，根本和末端，所有無掛礙的智慧達到無極境界有六件事？觀察過去五道輪迴的聚合和離散，就像春秋的興盛和衰敗一樣，這叫做佈施；如果能夠分辨各種邪見六十二種，不陷入顛倒，這叫做持戒；觀察人的本源，分辨聚合和離散，本來就沒有根本，這叫做忍辱；觀察眾生應該用什麼藥來治療他們，這叫做精進；看到他們所生的國界，進退都有各自的因緣和行為，這叫做一心；明白報應，親眼看到可以教化的人，就去開導他們，使他們發起道心，這叫做智慧；這就是六件事。現代漢語譯本：什麼叫做了解現在，不可限量，無障礙的智慧達到無極境界有六件事？觀察他們所造的因緣果報，教化眾生，興建功德，這叫做佈施；看到他們所由的因緣，解脫三界，奉行六度無極而達到成就，這叫做持戒；所奉行的教誨都遠離貪慾，立志追求道法，以法為樂，這叫做忍辱；觀察一切形體的微妙和粗糙，都滅盡而沒有常存的，這叫做精進；看到證明三界如幻，一切本來就沒有，沒有違背和缺失，這叫做一心；如果看到生死的無為之本源，有數和無數，心不處於二元對立，這叫做智慧；這就是六件事（丹本註釋說：十八不共法中，舊本多一種說法）。現代漢語譯本：方便品第十八現代漢語譯本：佛告訴喜王菩薩：『什麼叫做了解方便，達到無極境界有六件事？如果能夠專心精進，善用方便，隨時進入，這叫做佈施；對於瑕疵和污穢，因而開導教化，使他們都清凈，這叫做持戒；所做的功德，就用來勸助一切眾生，這叫做忍辱；在所遊歷的地方，沒有傷害也沒有過失，這叫做精進；立志以歡喜心教誨眾生，用四恩來救濟他們，這叫做一心；進入無量法門，宣說總持的要義，引導他們，教化三界，使他們進入大道，這叫做智慧；這就是六件事。現代漢語譯本：『什麼叫做純熟，達到無極境界有六件事？如果能夠方便

【English Translation】 English version: Regarding the future, the origin and the end, what are the six things of boundless wisdom without hindrance that reach the ultimate? Observing the aggregation and dispersion of the five realms of past lives, like the rise and fall of spring and autumn, this is called giving; if one can distinguish the various sixty-two kinds of wrong views and not fall into delusion, this is called keeping precepts; observing the origin of human beings, distinguishing aggregation and dispersion, which originally has no origin, this is called patience; observing what medicine should be used to treat sentient beings, this is called diligence; seeing the boundaries of their birth, with each advance and retreat having its own causes and actions, this is called one-pointedness; understanding retribution, personally witnessing those who can be transformed, and going to guide them, causing them to develop the aspiration for the path, this is called wisdom; these are the six things. English version: What are the six things of understanding the present, immeasurable, and unobstructed wisdom that reach the ultimate? Observing the causes and conditions they have created, teaching and transforming sentient beings, establishing merits, this is called giving; seeing the causes and conditions from which they arise, liberating from the three realms, practicing the six perfections to achieve accomplishment, this is called keeping precepts; the teachings they uphold are all free from greed, aspiring to the Dharma, taking joy in the Dharma, this is called patience; observing all forms, subtle and coarse, all extinguished and nothing permanent, this is called diligence; seeing the proof that the three realms are like illusions, everything is originally non-existent, without violation or deficiency, this is called one-pointedness; if one sees the origin of non-action in birth and death, with number and without number, the mind does not dwell in duality, this is called wisdom; these are the six things (Dan's commentary says: among the eighteen unshared dharmas, the old version has one more statement). English version: Chapter 18 on Expedient Means English version: The Buddha told Bodhisattva Joyful King: 'What are the six things of understanding expedient means that reach the ultimate? If one can be focused and diligent, skillfully using expedient means, entering at any time, this is called giving; regarding flaws and impurities, thereby guiding and transforming them, making them all pure, this is called keeping precepts; the merits one has made are used to encourage and help all sentient beings, this is called patience; in the places one travels, there is no harm and no fault, this is called diligence; aspiring to teach sentient beings with joy, using the four kindnesses to save them, this is called one-pointedness; entering immeasurable Dharma gates, proclaiming the essence of the Dharani, guiding them, transforming the three realms, causing them to enter the great path, this is called wisdom; these are the six things. English version: 'What are the six things of being proficient that reach the ultimate? If one can skillfully

平等誘進一切諸法，是曰佈施；懷來法誨正心無緣，玄微妙慧空無相愿，若睹八品除去八難，志存八正覺了諸法本無，是曰持戒；觀于諸見分別迷惑不墮邪見，是曰忍辱；察於五趣應可開化因往救之，是曰精進；若見可御尋往方便而度脫之，是曰一心；若見有為而入其中，消諸所著令得滅度，是曰智慧；是為六。

「何謂見自然度無極有六事？所逮功德虛無所猗亙然弘耀，猶如一心歸定光佛，是曰佈施；身不懈惓無所貪惜，若如月光盛滿盛明照星宿時，明眼之人真審視了，是曰持戒；若能睹見一切諸法皆悉如空，是曰忍辱；所可禪思皆見諸法，這生尋滅悉了別此，是曰精進；不見施者而有救濟自睹不及，是曰一心；觀身心行口宣法教，有益一切而無有二，是曰智慧；是為六。

「何謂欲行界業因緣罪福度無極有六事？見所習欲為瑕穢業，本悉清凈已立掛礙，是曰佈施；睹一切法皆自然寂寞，用不達故自作殃福，是曰持戒；所觀玄遠極底無際，是曰忍辱；自視其緣罪福悉盡無久存者，是曰精進；緣對雖滅見所當行，方便之宜輒居正真，是曰一心；罪福既盡不復更造，三界之難見無所生，是曰智慧；是為六。

「何謂色行緣業度無極有六事？見諸色緣皆由身作，用心不了而橫起是報應之元，是曰佈施；

【現代漢語翻譯】現代漢語譯本以平等之心引導一切諸法，這叫做佈施；懷著以佛法教誨眾生、端正其心的無緣大慈，以玄妙的智慧領悟空無相的願望，如果能見到八品（指八種修行方法）並去除八難（指八種障礙），立志於八正道，覺悟到諸法本性空無，這叫做持戒；觀察各種見解，分辨迷惑，不墮入邪見，這叫做忍辱；觀察五道眾生，應以開導教化，因其根性而前往救度，這叫做精進；如果見到可以引導的眾生，就尋找方便法門而度脫他們，這叫做一心；如果見到有為法而進入其中，消除一切執著，使之得到滅度，這叫做智慧；以上是六種波羅蜜。「什麼叫做以自然之道度脫無極，有六件事？所獲得的功德虛無縹緲，無所依傍，卻又廣闊弘大，猶如一心歸向定光佛，這叫做佈施；身體不懈怠，沒有貪婪和吝惜，如同月光盛滿時，光明照耀星宿，明眼之人能夠真正審視明瞭，這叫做持戒；如果能夠見到一切諸法都如同虛空，這叫做忍辱；所思所想都見到諸法，生起和滅去都能夠明瞭，這叫做精進；不見施者，卻有救濟之心，自視不足，這叫做一心；觀察身、心、行為，口宣佛法教義，利益一切眾生而無有分別，這叫做智慧；以上是六種波羅蜜。「什麼叫做在欲界中，以業因緣的罪福來度脫無極，有六件事？見到所習慣的慾望是污穢的業，本來清凈卻自己設立障礙，這叫做佈施；見到一切法都自然寂靜，因為不通達所以自己造作殃禍和福報，這叫做持戒；所觀察的玄遠深邃，沒有邊際，這叫做忍辱；自己觀察所造的因緣，罪福都將消盡，不會長久存在，這叫做精進；因緣雖然滅盡，見到所應當行的，方便之法應當安住于正真，這叫做一心；罪福既然消盡，不再造作，三界的苦難，見到無所生起，這叫做智慧；以上是六種波羅蜜。「什麼叫做在色界中，以因緣業來度脫無極，有六件事？見到各種色法因緣都是由身體所造作，因為用心不明瞭而橫生出報應的根源，這叫做佈施；

【English Translation】 English version To guide all dharmas with equality is called giving; to embrace the boundless compassion of teaching the Dharma to sentient beings and rectifying their minds, to realize the wish of emptiness and non-form with profound wisdom, if one can see the eight practices (referring to eight methods of cultivation) and remove the eight difficulties (referring to eight obstacles), to aspire to the Eightfold Path, and to realize that the nature of all dharmas is empty, this is called upholding precepts; to observe various views, distinguish confusion, and not fall into wrong views, this is called forbearance; to observe beings in the five realms, and to guide and teach them according to their roots, and go to save them, this is called diligence; if one sees beings who can be guided, then seek expedient means to liberate them, this is called one-pointedness; if one sees conditioned dharmas and enters into them, eliminating all attachments, so that they may attain liberation, this is called wisdom; these are the six paramitas. 「What is meant by liberating the boundless through the natural way, there are six things? The merits attained are empty and ethereal, without reliance, yet vast and expansive, like one-pointedness returning to Dipankara Buddha, this is called giving; the body is not lazy, without greed or stinginess, like the moon when it is full, its light shines on the stars, and those with clear eyes can truly see and understand, this is called upholding precepts; if one can see that all dharmas are like emptiness, this is called forbearance; what is thought and contemplated is seeing all dharmas, and the arising and ceasing can be understood, this is called diligence; not seeing the giver, yet having a heart of salvation, seeing oneself as insufficient, this is called one-pointedness; observing body, mind, and actions, proclaiming the teachings of the Dharma, benefiting all beings without discrimination, this is called wisdom; these are the six paramitas. 「What is meant by liberating the boundless through the karmic causes of merits and demerits in the desire realm, there are six things? Seeing that the habitual desires are defiled karma, originally pure but setting up obstacles oneself, this is called giving; seeing that all dharmas are naturally silent, because of not understanding, one creates misfortune and blessings, this is called upholding precepts; what is observed is profound and far-reaching, without boundaries, this is called forbearance; observing one's own causes and conditions, merits and demerits will all be exhausted, and will not last long, this is called diligence; although the causes and conditions are exhausted, seeing what should be done, the expedient means should abide in truth, this is called one-pointedness; since merits and demerits are exhausted, no longer creating them, the suffering of the three realms, seeing that nothing arises, this is called wisdom; these are the six paramitas. 「What is meant by liberating the boundless through karmic causes in the form realm, there are six things? Seeing that all forms are caused by the body, because the mind is not clear, the root of retribution arises, this is called giving;

睹眾色者皆有因緣，未必橫來身心迷故，是曰持戒；察所生處天上人間，若三惡趣罪福之應，是曰忍辱；若觀所生而念想處，是曰精進；常視報應歡喜悅豫，是曰一心；護高寂然下者憺怕悉無所著，是曰智慧；是為六。

「何謂無色行業度無極有六事？若等於色墮在欲地，清凈之處不行妄想，是曰佈施；見其所行五事之業，戒定慧解度知見品，是曰持戒；假使能盡因緣之對不生禍福，是曰忍辱；勤修至行悉令平等而無偏斜，是曰精進；若以篤信其行精修而無垢濁，是曰一心；所見常明如晝日行不見闇冥，無所破壞無所不濟，是曰智慧；是為六。

「何謂觀清白住度無極有六事？若以睹見住立處所，清白慈地欲逮斯住，是曰佈施；其能獲致瑞應之業，不起三事身口意行，是曰持戒；精進奉行四恩之法而無斷絕，是曰忍辱；所觀亙然道意巍巍而無邊際，是曰精進；積功累德日日增長聖明之行，是曰一心；察于清白，消除眾生生死諸善惡想及諸法想，是曰智慧；是為六。

「何謂法種度無極有六事？睹諸法苦用不達故而造禍福，是曰佈施；其見中間心無所處不在有無，是曰持戒；若見愛慾疾而消之不令生長，是曰忍辱；其存正性未曾違失無上正真，是曰精進；具足種性三十七品不斷佛種，是曰一心；心成

【現代漢語翻譯】現代漢語譯本觀察各種現象的產生都有其因緣，並非無緣無故地使身心迷惑，這叫做持戒；觀察所投生之處，無論是天上人間，還是三惡道，都是罪福的相應結果，這叫做忍辱；觀察所生之處而心念所繫，這叫做精進；常常看到報應而心生歡喜，這叫做一心；守護高尚的寂靜，對下者安撫，不執著任何事物，這叫做智慧；這就是六種修行。什麼是無色行業的六種無極度？如果像執著於色欲一樣墮入慾望之地，在清凈之處不生妄想，這叫做佈施；觀察其所行的五種行為，即戒、定、慧、解脫、解脫知見，這叫做持戒；如果能夠徹底瞭解因緣的對立而不產生禍福，這叫做忍辱；勤奮修行，使一切平等而沒有偏頗，這叫做精進；如果能夠堅定地相信自己的修行，精進而不染污垢，這叫做一心；所見常明，如同白晝行走不見黑暗，無所破壞，無所不能成就，這叫做智慧；這就是六種修行。什麼是觀清白住的六種無極度？如果能夠觀察到自己所處的清凈慈悲之地，想要達到這種境界，這叫做佈施；如果能夠獲得吉祥的感應，不起身、口、意三業，這叫做持戒；精進奉行四恩之法而不間斷，這叫做忍辱；所觀察的道意廣大無邊，這叫做精進；積累功德，日日增長聖明的修行，這叫做一心；觀察清白，消除眾生的生死、善惡等各種想法以及對法的執著，這叫做智慧；這就是六種修行。什麼是法種的六種無極度？看到諸法因不瞭解其苦而造作禍福，這叫做佈施；看到中間狀態，心無所住，既不在有也不在無，這叫做持戒；如果看到愛慾，迅速消除它，不讓它生長，這叫做忍辱；保持正性，不違背無上正真之道，這叫做精進；具足三十七道品，佛種不斷，這叫做一心；心成就

【English Translation】 English version Observing the various phenomena that arise, all have their causes and conditions, not without reason causing the mind and body to be confused, this is called upholding precepts; observing where one is born, whether in the heavens or the human realm, or in the three evil paths, all are the corresponding results of merits and demerits, this is called forbearance; observing where one is born and what the mind is focused on, this is called diligence; constantly seeing the retribution and feeling joy, this is called one-pointedness; guarding the noble silence, comforting those below, not clinging to anything, this is called wisdom; these are the six practices. What are the six limitless perfections of formless conduct? If, like being attached to form, one falls into the realm of desire, in a pure place not giving rise to delusive thoughts, this is called giving; observing the five actions one performs, namely precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, this is called upholding precepts; if one can thoroughly understand the opposition of causes and conditions and not produce misfortune or fortune, this is called forbearance; diligently cultivating practice, making everything equal and without bias, this is called diligence; if one can firmly believe in one's practice, diligently cultivating without being defiled, this is called one-pointedness; what is seen is always clear, like walking in daylight without seeing darkness, not destroying anything, not failing to accomplish anything, this is called wisdom; these are the six practices. What are the six limitless perfections of observing pure dwelling? If one can observe the pure and compassionate place where one dwells, desiring to attain this state, this is called giving; if one can obtain auspicious responses, not giving rise to the three actions of body, speech, and mind, this is called upholding precepts; diligently practicing the four kindnesses without interruption, this is called forbearance; what is observed is the vast and boundless intention of the path, this is called diligence; accumulating merits and virtues, daily increasing the practice of sagehood, this is called one-pointedness; observing purity, eliminating the various thoughts of birth and death, good and evil, and the attachment to dharmas of sentient beings, this is called wisdom; these are the six practices. What are the six limitless perfections of the seed of Dharma? Seeing that all dharmas, due to not understanding their suffering, create misfortune and fortune, this is called giving; seeing the intermediate state, the mind not dwelling anywhere, neither in existence nor non-existence, this is called upholding precepts; if one sees desire, quickly eliminating it, not allowing it to grow, this is called forbearance; maintaining the correct nature, not violating the supreme and true path, this is called diligence; possessing the thirty-seven factors of enlightenment, the seed of Buddha not being cut off, this is called one-pointedness; the mind achieves

八等逮致諸法而不取證，是曰智慧；是為六。」◎

賢劫經卷第五大正藏第 14 冊 No. 0425 賢劫經

賢劫經卷第六

西晉月氏三藏竺法護譯

◎八等品第十九

佛告喜王菩薩：「何謂八等度無極有六事？若信八等篤樂執御不墮八邪，是曰佈施；於八等行執持道法不為俗榮，是曰持戒；既在等行存平等業，而得自在無侵欺者，是曰忍辱；一坐不興逮成羅漢，行度三界無復生死，是曰精進；因從八等致於道跡，往來不還無著真人，是曰一心；以越眾流分別若干，懷來斯義無上正真，是曰智慧；是為六。

「何謂懷道跡法度無極有六事？因其道跡以次致明，消盡陰蓋淫怒癡冥睡眠調戲，是曰佈施；以盡愛慾無復眾穢不凈之行，是曰持戒；七反往來天上世間乃盡眾漏，是曰忍辱；家家行乞以福一切世世得安，是曰精進；其以一行守身口心；舍一切業無益之元，是曰一心；其無所著解一切空三界本元，是曰智慧；是為六。

「何謂往來微塵度無極有六事？雖在三界睹其色慾稍稍向滅，是曰佈施；其見塵勞愛慾之難，心未曾犯，是曰持戒；察其罪釁轉欲薄少究竟令無，是曰忍辱；以明通利觀察罪業從其行成，是曰精進；以見燒盡一切愛慾令無有餘，是曰一心；解

暢一生生死之元，以去愛著無復眾患。是曰智慧；是為六。

「何謂不還度無極有六事？以能遠離欲界之著，行四恩法四等無厭，是曰佈施；其心無餘勞穢之難，極盡其元不復還世，是曰持戒；生二十二善施諸天，在上修行不捨道業，是曰忍辱；夙夜勤修存心在法，若生二十三善施性天，是曰精進；若生二十四無愛結天，在上坦然心無求天，是曰一心；若以親近六通正行正士之路致於慧藏，是曰智慧；是為六。

「何謂無著度無極有六事？以盡忘失忽誤之法至阿羅漢，是曰佈施；不復須持無忘失法自然盡矣，是曰持戒；若以篤信而得解脫心不懷疑，是曰忍辱；其以慧解而至滅盡生老病死，是曰精進；消盡眾厄三塗之難身自證明，是曰一心；俱得解免周旋生死永盡無餘，是曰智慧；是為六。

「何謂緣覺度無極有六事？觀于少事處山寂靜，不貪身命不為眾鬧，是曰佈施；興正士業以選擇法，正真宜同能將時宜，是曰持戒；獨處守志不為放逸，是曰忍辱；以逮解脫度三界去無復結縛，是曰精進；若修寂然至於惔怕心無所著，是曰一心；致一品業正真之本，亙然如法無有二業，是曰智慧；是為六。

「何謂菩薩度無極有六事？所行救濟常以等心無有諛諂，是曰佈施；得致和性常行安隱用療治心；如

【現代漢語翻譯】現代漢語譯本：

暢通一生生死的根源，從而去除愛慾的執著，不再有各種煩惱。這叫做智慧；這是第六種。

『什麼是不還果位的六種無極度？』因為能夠遠離欲界的執著，奉行四恩法和四等心而不知厭倦，這叫做佈施；內心沒有其餘的勞累和污穢的困擾，徹底斷絕了輪迴的根源不再返回世間，這叫做持戒；生到二十二善施諸天，在上面修行不放棄道業，這叫做忍辱；早晚勤奮修行，心中專注于佛法，如果生到二十三善施性天，這叫做精進；如果生到二十四無愛結天，在上面坦然自在，心中沒有對天界的追求，這叫做一心；如果通過親近六神通的正行正士之路而達到智慧的寶藏，這叫做智慧；這是第六種。

『什麼是無著果位的六種無極度？』因為完全忘失了錯誤的方法而達到阿羅漢果位，這叫做佈施；不再需要持守，自然而然地斷絕了忘失的方法，這叫做持戒；如果因為篤信而得到解脫，心中不再有懷疑，這叫做忍辱；因為智慧的理解而達到滅盡生老病死，這叫做精進；消除了各種災難和三惡道的痛苦，自身得以證明，這叫做一心；共同得到解脫，擺脫生死輪迴，永遠不再有剩餘，這叫做智慧；這是第六種。

『什麼是緣覺果位的六種無極度？』觀察到世事無常，在山中寂靜修行，不貪戀身命，不參與喧鬧，這叫做佈施；興起正士的修行，選擇正確的佛法，真正適合自己，能夠把握時機，這叫做持戒；獨自居住，堅守志向，不放縱自己，這叫做忍辱；達到解脫，度過三界，不再有束縛，這叫做精進；如果修習寂靜，達到淡泊，心中沒有執著，這叫做一心；達到一品業的正真根本，始終如法，沒有第二種業，這叫做智慧；這是第六種。

『什麼是菩薩果位的六種無極度？』所做的一切救濟行為，常常以平等心對待，沒有諂媚，這叫做佈施；得到和順的性情，常常行持安穩，用來療治眾生的心；如 English version:

To thoroughly understand the origin of life and death, thereby eliminating attachment to love and desire, and no longer experiencing various afflictions. This is called wisdom; this is the sixth.

'What are the six limitless perfections of the Non-Returner?' Because one is able to distance oneself from attachments to the desire realm, practice the four graces and the four immeasurables without weariness, this is called giving; the mind is free from remaining weariness and defilement, completely severing the root of rebirth and not returning to the world, this is called morality; being born in the twenty-two good-deed heavens, practicing diligently without abandoning the path, this is called patience; diligently practicing day and night, focusing the mind on the Dharma, if one is born in the twenty-three good-deed nature heavens, this is called diligence; if one is born in the twenty-four non-attachment heavens, being at ease and without seeking heavenly realms, this is called concentration; if one attains the treasure of wisdom through approaching the path of the six supernormal powers and righteous practitioners, this is called wisdom; this is the sixth.

'What are the six limitless perfections of the Arhat?' Because one completely forgets the erroneous methods and attains the Arhatship, this is called giving; no longer needing to uphold, the methods of forgetting naturally cease, this is called morality; if one attains liberation through firm faith, without doubt in the mind, this is called patience; because of the understanding of wisdom, one reaches the cessation of birth, old age, sickness, and death, this is called diligence; eliminating all calamities and the suffering of the three evil realms, one proves it oneself, this is called concentration; together attaining liberation, escaping the cycle of birth and death, forever without remainder, this is called wisdom; this is the sixth.

'What are the six limitless perfections of the Pratyekabuddha?' Observing the impermanence of worldly affairs, practicing in the quiet of the mountains, not being greedy for life, not participating in the noise, this is called giving; initiating the practice of a righteous person, choosing the correct Dharma, truly suitable for oneself, able to grasp the opportune time, this is called morality; dwelling alone, upholding one's aspiration, not indulging oneself, this is called patience; attaining liberation, crossing the three realms, no longer having any bondage, this is called diligence; if one cultivates stillness, reaching detachment, without attachment in the mind, this is called concentration; attaining the true root of the first-grade karma, always in accordance with the Dharma, without a second karma, this is called wisdom; this is the sixth.

'What are the six limitless perfections of the Bodhisattva?' All acts of salvation are always done with an equal mind, without flattery, this is called giving; attaining a harmonious nature, always practicing peace, using it to heal the minds of sentient beings; like

【English Translation】 To thoroughly understand the origin of life and death, thereby eliminating attachment to love and desire, and no longer experiencing various afflictions. This is called wisdom; this is the sixth. 'What are the six limitless perfections of the Non-Returner?' Because one is able to distance oneself from attachments to the desire realm, practice the four graces and the four immeasurables without weariness, this is called giving; the mind is free from remaining weariness and defilement, completely severing the root of rebirth and not returning to the world, this is called morality; being born in the twenty-two good-deed heavens, practicing diligently without abandoning the path, this is called patience; diligently practicing day and night, focusing the mind on the Dharma, if one is born in the twenty-three good-deed nature heavens, this is called diligence; if one is born in the twenty-four non-attachment heavens, being at ease and without seeking heavenly realms, this is called concentration; if one attains the treasure of wisdom through approaching the path of the six supernormal powers and righteous practitioners, this is called wisdom; this is the sixth. 'What are the six limitless perfections of the Arhat?' Because one completely forgets the erroneous methods and attains the Arhatship, this is called giving; no longer needing to uphold, the methods of forgetting naturally cease, this is called morality; if one attains liberation through firm faith, without doubt in the mind, this is called patience; because of the understanding of wisdom, one reaches the cessation of birth, old age, sickness, and death, this is called diligence; eliminating all calamities and the suffering of the three evil realms, one proves it oneself, this is called concentration; together attaining liberation, escaping the cycle of birth and death, forever without remainder, this is called wisdom; this is the sixth. 'What are the six limitless perfections of the Pratyekabuddha?' Observing the impermanence of worldly affairs, practicing in the quiet of the mountains, not being greedy for life, not participating in the noise, this is called giving; initiating the practice of a righteous person, choosing the correct Dharma, truly suitable for oneself, able to grasp the opportune time, this is called morality; dwelling alone, upholding one's aspiration, not indulging oneself, this is called patience; attaining liberation, crossing the three realms, no longer having any bondage, this is called diligence; if one cultivates stillness, reaching detachment, without attachment in the mind, this is called concentration; attaining the true root of the first-grade karma, always in accordance with the Dharma, without a second karma, this is called wisdom; this is the sixth. 'What are the six limitless perfections of the Bodhisattva?' All acts of salvation are always done with an equal mind, without flattery, this is called giving; attaining a harmonious nature, always practicing peace, using it to heal the minds of sentient beings; like

其所生而開化之，是曰持戒；若以等心加於眾生不為傷害，是曰忍辱；若以奉行深要空法無上大道至真之義，致一切智，是曰精進；不猗他音而作復還墮于小節正受平等，是曰一心；不厭生死以慧開導一切眾生，是曰智慧；是為六。

「何謂盡慧度無極有六事？其以盡慧修治所應不墮短乏，是曰佈施；若用善諦療治眾行身口意凈，是曰持戒；所行除穢清凈光明而無有想，是曰忍辱；以斷諸迷樂在正真，宣所當宜順佛法教，是曰精進；無所吝惜一切所有皆能濟厄勤修正真，是曰一心；以能棄捐不可之業一切無明，逮致巍巍聖達六通至一切智，是曰智慧；是為六。

「何謂無所生慧度無極有六事？其愛慾本報欲起者，曉了悉空慧無所生，是曰佈施；使無往形亦無還返解無所生，是曰持戒；不與世法而有緣雜唯純修法，是曰忍辱；專修脫門空無相愿無所忘失，是曰精進；所以能見無所生慧；用見一切悉無所有。是曰一心；以斷眾念一切塵垢不懷妄想，是曰智慧；是為六。

「何謂建立度無極有六事？若正法住設正法沒，心不捨道致衣食養及與名聞，是曰佈施；在於法訓無所猗求心等如空，是曰持戒；其能歡悅四種性人，不猗於四，是曰忍辱；若以勤修方便果實，求于正真無上道果，是曰精進；在阿須倫時

【現代漢語翻譯】現代漢語譯本『其所生而開化之，是曰持戒』，意思是說，通過修行而使心性開悟，這就是持戒的含義；『若以等心加於眾生不為傷害，是曰忍辱』，意思是說，以平等心對待一切眾生，不加傷害，這就是忍辱的含義；『若以奉行深要空法無上大道至真之義，致一切智，是曰精進』，意思是說，奉行深奧的空性之法，追求無上大道至真的意義，從而達到一切智慧，這就是精進的含義；『不猗他音而作復還墮于小節正受平等，是曰一心』，意思是說，不被其他聲音所迷惑，不退轉于小乘，而是以平等心對待一切，這就是一心的含義；『不厭生死以慧開導一切眾生，是曰智慧』，意思是說，不厭惡生死，而是以智慧開導一切眾生，這就是智慧的含義；以上是六種波羅蜜（六度）。『何謂盡慧度無極有六事？』，什麼是盡慧波羅蜜（盡慧度）的六種修行？『其以盡慧修治所應不墮短乏，是曰佈施』，意思是說，以盡慧來修治所應修的，不使自己墮入短缺，這就是佈施的含義；『若用善諦療治眾行身口意凈，是曰持戒』，意思是說，用善諦來療治各種行為，使身口意清凈，這就是持戒的含義；『所行除穢清凈光明而無有想，是曰忍辱』，意思是說，所行之處去除污穢，清凈光明，而沒有執著，這就是忍辱的含義；『以斷諸迷樂在正真，宣所當宜順佛法教，是曰精進』，意思是說，斷除各種迷惑，樂於正真，宣說應當宣說的，順應佛法的教導，這就是精進的含義；『無所吝惜一切所有皆能濟厄勤修正真，是曰一心』，意思是說，不吝惜一切所有，都能用來救濟困厄，勤奮地修正真，這就是一心的含義；『以能棄捐不可之業一切無明，逮致巍巍聖達六通至一切智，是曰智慧』，意思是說，能夠捨棄不可為的業，斷除一切無明，達到崇高的聖境，獲得六神通，達到一切智慧，這就是智慧的含義；以上是六種盡慧波羅蜜（盡慧度）。『何謂無所生慧度無極有六事？』，什麼是無所生慧波羅蜜（無所生慧度）的六種修行？『其愛慾本報欲起者，曉了悉空慧無所生，是曰佈施』，意思是說，當愛慾的根本，報應的慾望生起時，明白一切都是空性的，智慧無所生，這就是佈施的含義；『使無往形亦無還返解無所生，是曰持戒』，意思是說，使（心）沒有去處，也沒有返回，理解無所生，這就是持戒的含義；『不與世法而有緣雜唯純修法，是曰忍辱』，意思是說，不與世俗之法有牽連，唯獨純粹地修行佛法，這就是忍辱的含義；『專修脫門空無相愿無所忘失，是曰精進』，意思是說，專心修行解脫之門，空、無相、無愿，不忘失，這就是精進的含義；『所以能見無所生慧；用見一切悉無所有。是曰一心』，意思是說，因此能夠見到無所生慧，用它來看一切都是空無所有的，這就是一心的含義；『以斷眾念一切塵垢不懷妄想，是曰智慧』，意思是說，斷除各種念頭，一切塵垢，不懷有妄想，這就是智慧的含義；以上是六種無所生慧波羅蜜（無所生慧度）。『何謂建立度無極有六事？』，什麼是建立波羅蜜（建立度）的六種修行？『若正法住設正法沒，心不捨道致衣食養及與名聞，是曰佈施』，意思是說，如果正法住世，或者正法衰落，內心都不捨棄道，爲了獲得衣食供養和名聲，這就是佈施的含義；『在於法訓無所猗求心等如空，是曰持戒』，意思是說，在佛法的教訓中，不有所求，心如同虛空一般，這就是持戒的含義；『其能歡悅四種性人，不猗於四，是曰忍辱』，意思是說，能夠使四種根性的人都感到歡喜，而不執著于這四種根性，這就是忍辱的含義；『若以勤修方便果實，求于正真無上道果，是曰精進』，意思是說，如果勤奮地修行各種方便法門，追求正真無上的道果，這就是精進的含義；在阿修羅時

【English Translation】 English version 'That which is born and enlightened is called Sila (morality); if with an equal mind one treats all beings without causing harm, it is called Ksanti (patience); if one practices the profound and essential emptiness of the Dharma, the supreme path, and the meaning of ultimate truth, attaining all wisdom, it is called Virya (diligence); not relying on other sounds and returning to small matters, but receiving equality, it is called Samadhi (concentration); not being weary of birth and death, but guiding all beings with wisdom, it is called Prajna (wisdom); these are the six Paramitas (perfections).' 'What are the six aspects of the Paramita of Exhaustive Wisdom (Jin Hui Du)?' 'That which, with exhaustive wisdom, cultivates what should be cultivated without falling into deficiency, is called Dana (giving); if one uses the good truth to heal all actions, purifying body, speech, and mind, it is called Sila (morality); that which is practiced, removing defilement, being pure and bright without any thought, is called Ksanti (patience); that which cuts off all delusions, delights in the true, proclaims what is appropriate, and follows the Buddha's teachings, is called Virya (diligence); that which is without stinginess, able to help all in distress, and diligently cultivates the true, is called Samadhi (concentration); that which is able to abandon all unwholesome actions and ignorance, attaining the majestic state of a sage, the six supernormal powers, and all wisdom, is called Prajna (wisdom); these are the six aspects of the Paramita of Exhaustive Wisdom (Jin Hui Du).' 'What are the six aspects of the Paramita of Unborn Wisdom (Wu Suo Sheng Hui Du)?' 'When the root of desire and the desire for retribution arise, understanding that all is empty, and wisdom is unborn, it is called Dana (giving); that which makes no going forth and no returning, understanding the unborn, is called Sila (morality); not being entangled with worldly dharmas, but purely cultivating the Dharma, it is called Ksanti (patience); focusing on the gate of liberation, emptiness, signlessness, and wishlessness, without forgetting, it is called Virya (diligence); therefore, one can see the unborn wisdom; using it to see that all is without substance, it is called Samadhi (concentration); that which cuts off all thoughts, all defilements, and does not harbor delusions, is called Prajna (wisdom); these are the six aspects of the Paramita of Unborn Wisdom (Wu Suo Sheng Hui Du).' 'What are the six aspects of the Paramita of Establishment (Jian Li Du)?' 'If the true Dharma abides or if the true Dharma declines, the mind does not abandon the path, seeking clothing, food, and fame, it is called Dana (giving); being in the Dharma's teachings without seeking anything, the mind being equal to emptiness, it is called Sila (morality); that which can make the four types of people happy, without clinging to the four, it is called Ksanti (patience); if one diligently cultivates the fruits of skillful means, seeking the true and supreme fruit of the path, it is called Virya (diligence); when in the Asura realm

常學經典不捨三寶，是曰一心；一切世間悉聞其法，輒受奉行無有邪心，是曰智慧；是為六。

「何謂致天眼度無極有六事？若以天眼見一切色，心無所著了虛無矣，是曰佈施；設能明瞭睹于無色，用行善權不墮欲界，是曰持戒；假使解達無像之色，達之心等無有憎愛，是曰忍辱；以察生死往來周旋眾難之患不以拘畏，是曰精進；其睹無念等一切思，內外無礙無有所歸，是曰一心；若視寂然其心惔怕，猶如虛空不可限量，是曰智慧；是為六。

「何謂天耳度無極有六事？若能得聞一切眾生言語、音聲，天上伎樂、歌舞之聲，地獄餓鬼畜生啼哭之音，慈心向之，是曰佈施；使人得聽細微之響，了一切言悉空無辭，是曰持戒；一切所行悉隨道業，不隨外學六十二見，是曰忍辱；若以口宣心念是行，隨時之宜善權方便化以智慧，是曰精進；聞一切空悉無萬物，咨受經道而執誦持，是曰一心；總一切音知之盡滅，歸於寂然無上正真，是曰智慧；是為六。

「何謂心智自在他人心念度無極有六事？若心由己見諸處所，三界之患欲救濟之，是曰佈施；其心普見善不善義，斯心平等不存有為，是曰持戒；觀諸因緣報應之業本無緣對，是曰忍辱；若睹過去當來世事，悉豫了了見其本末，是曰精進；以平等視現在之事

【現代漢語翻譯】現代漢語譯本經常學習經典而不捨棄佛、法、僧三寶（三寶：佛教的三個根本要素），這叫做一心；一切世間都能聽到佛法，都接受奉行而沒有邪念，這叫做智慧；這是第六種。『什麼叫做以天眼通達到無極境界的六件事？如果用天眼看到一切色相，心中沒有執著，明白都是虛無的，這叫做佈施；如果能夠明瞭看到無色之相，運用善巧方便而不墮入欲界，這叫做持戒；如果能夠通達無相之色，心中平等沒有憎恨和愛戀，這叫做忍辱；觀察生死往來，周旋于各種困難而不畏懼，這叫做精進；觀察無念等一切思想，內外沒有障礙，沒有歸屬，這叫做一心；如果看到寂靜，內心平靜，如同虛空不可動搖，這叫做智慧；這是第六種。『什麼叫做以天耳通達到無極境界的六件事？如果能夠聽到一切眾生的語言、聲音，天上伎樂、歌舞的聲音，地獄、餓鬼、畜生啼哭的聲音，都以慈悲心對待，這叫做佈施；使人能夠聽到細微的聲音，明白一切言語都是空無的，這叫做持戒；一切所行都遵循佛道，不隨從外道的六十二種邪見，這叫做忍辱；如果用口宣說，心中唸誦，這是修行，隨時運用善巧方便，用智慧教化，這叫做精進；聽到一切都是空無，沒有萬物，接受經道並執持誦讀，這叫做一心；總括一切聲音，知道它們最終都會消滅，歸於寂靜無上正真，這叫做智慧；這是第六種。『什麼叫做以心智自在他人心念達到無極境界的六件事？如果心能由自己觀察到一切處所，看到三界（三界：欲界、色界、無色界）的苦難而想要救濟他們，這叫做佈施；內心普遍看到善與不善的意義，內心平等不執著于有為法，這叫做持戒；觀察各種因緣報應的業力，本來就沒有緣由和對立，這叫做忍辱；如果看到過去和未來的事情，都預先明瞭，看到它們的本末，這叫做精進；用平等心看待現在的事情

【English Translation】 English version Constantly learning the classics and not abandoning the Three Jewels (Three Jewels: Buddha, Dharma, Sangha), this is called one-pointedness; when all in the world hear the Dharma, accept and practice it without evil thoughts, this is called wisdom; this is the sixth. 'What are the six things to achieve the boundless state through the divine eye? If one uses the divine eye to see all forms, the mind is not attached, understanding them to be empty, this is called giving; if one can clearly see the formless, using skillful means without falling into the desire realm, this is called keeping precepts; if one can understand the formless, the mind is equal without hatred or love, this is called patience; observing the cycle of birth and death, navigating through various difficulties without fear, this is called diligence; observing all thoughts such as non-thought, without inner or outer obstacles, without any attachment, this is called one-pointedness; if one sees stillness, the mind is calm, like the immovable void, this is called wisdom; this is the sixth. 'What are the six things to achieve the boundless state through the divine ear? If one can hear the languages and sounds of all beings, the music and dances of the heavens, the cries of hell, hungry ghosts, and animals, treating them with compassion, this is called giving; enabling people to hear subtle sounds, understanding that all words are empty, this is called keeping precepts; all actions follow the path of the Dharma, not following the sixty-two heretical views, this is called patience; if one speaks with the mouth and recites in the mind, this is practice, using skillful means and wisdom to teach, this is called diligence; hearing that all is empty, without any things, accepting the scriptures and holding them in recitation, this is called one-pointedness; encompassing all sounds, knowing that they will eventually cease, returning to stillness, supreme and true, this is called wisdom; this is the sixth. 'What are the six things to achieve the boundless state through the mind's ability to know others' thoughts? If the mind can observe all places by itself, seeing the suffering of the three realms (three realms: desire realm, form realm, formless realm) and wanting to save them, this is called giving; the mind universally sees the meaning of good and evil, the mind is equal without attachment to conditioned phenomena, this is called keeping precepts; observing the karma of cause and effect, which originally has no cause or opposition, this is called patience; if one sees past and future events, understanding them in advance, seeing their beginning and end, this is called diligence; using an equal mind to view present events

，皆如幻化，是曰一心；普見一切眾行本末無有本末何所有要，是曰智慧；是為六。

「何謂識念往古過去度無極有六事？見識過去所生更歷所行是非，是曰佈施；所作成就以用勸助無上正真，是曰持戒；不用頻來而皆滅盡令無所生，是曰忍辱；以是名號無所有，有所睹見見一切本，是曰一心；以若干品頒宣經道，開化三界道利危厄，是曰智慧；是為六。

「何謂神足飛行度無極有六事？以得神足在所飛騰到於十方，是曰佈施；所行方便常順法義，解五陰空無所破壞，是曰持戒；興造大哀愍傷眾生欲度脫之，是曰忍辱；所行具足，猶如月滿眾星中明而無漏失，是曰精進；若能自制五陰六衰十二緣起抑伏其志，是曰一心；其不精進化令勤修入無極聖，是曰智慧；是為六。

「何謂漏盡度無極有六事？己見彼已不計彼我無有眾漏，是曰佈施；以觀諸漏知習所生使無所起，是曰持戒；視一切漏本悉無根皆以滅盡，是曰忍辱；而身逮得察諸漏盡盡無所盡，不見生死之所歸趣，是曰精進；其使眾漏根本自然永無有餘，是曰一心；以精進力拔斯眾漏，而無處所見無所趣，是曰智慧；是為六。

「何謂威儀度無極有六事？以用威儀使無數人咸用禮節和心歡喜，是曰佈施；普多所悅一切眾生，無不歡喜咨受法

【現代漢語翻譯】現代漢語譯本：都如幻化一般，這就是所謂的一心；普遍觀察一切行為的本末，實際上沒有本末，也沒有任何實在的要義，這就是所謂的智慧；這是第六種。所謂識念往昔過去，達到無極境界有六件事？觀察過去所生，經歷所行的是非，這就是佈施；所作成就，用來勸助達到無上正真，這就是持戒；不用頻繁地來，而都滅盡，使之無所生，這就是忍辱；以這個名號，無所執著，有所觀察，見到一切的根本，這就是一心；用若干品類宣講經道，開化三界，引導脫離危難，這就是智慧；這是第六種。所謂神足飛行，達到無極境界有六件事？以獲得神足，在所飛騰，到達十方，這就是佈施；所行方便，常常順應法義，理解五陰皆空，沒有破壞，這就是持戒；興起大慈悲，憐憫眾生，想要度脫他們，這就是忍辱；所行具足，猶如滿月在眾星中明亮而沒有遺漏，這就是精進；如果能夠自我控制五陰、六衰、十二因緣，抑制自己的意志，這就是一心；如果不精進，就使之勤修，進入無極聖境，這就是智慧；這是第六種。所謂漏盡，達到無極境界有六件事？自己看到彼，不計較彼此，沒有各種煩惱，這就是佈施；用觀察各種煩惱，知道習氣所生，使之無所生起，這就是持戒；看待一切煩惱，其根本都沒有根源，都已滅盡，這就是忍辱；而身體能夠覺察到各種煩惱都已滅盡，沒有盡頭，看不到生死的歸宿，這就是精進；使各種煩惱的根本自然永遠沒有剩餘，這就是一心；用精進的力量拔除這些煩惱，而沒有處所，沒有去向，這就是智慧；這是第六種。所謂威儀，達到無極境界有六件事？用威儀使無數人都能用禮節，和心歡喜，這就是佈施；普遍使眾多眾生喜悅，沒有不歡喜地接受佛法

【English Translation】 English version: All are like illusions, this is called 'one mind'; universally observing the beginning and end of all actions, in reality there is no beginning or end, nor any essential meaning, this is called 'wisdom'; this is the sixth. What are the six things for the recollection of past lives, reaching the boundless state? Observing what was born in the past, experiencing the rights and wrongs of what was done, this is giving; what is accomplished, used to encourage reaching the supreme truth, this is keeping precepts; not coming frequently, but all are extinguished, causing nothing to arise, this is patience; with this name, without attachment, observing something, seeing the root of everything, this is one mind; using various categories to proclaim the scriptures, enlightening the three realms, guiding away from danger, this is wisdom; this is the sixth. What are the six things for the supernatural power of flight, reaching the boundless state? By obtaining supernatural power, flying to all ten directions, this is giving; the means of practice, always in accordance with the Dharma, understanding that the five aggregates are empty, without destruction, this is keeping precepts; arousing great compassion, pitying sentient beings, wanting to liberate them, this is patience; what is practiced is complete, like the full moon shining brightly among the stars without any loss, this is diligence; if one can control the five aggregates, the six declines, the twelve links of dependent origination, suppressing one's will, this is one mind; if one is not diligent, then make them diligently cultivate, entering the boundless holy realm, this is wisdom; this is the sixth. What are the six things for the exhaustion of outflows, reaching the boundless state? Seeing oneself and others, not calculating self and others, without various afflictions, this is giving; using observation of various outflows, knowing the origin of habits, causing nothing to arise, this is keeping precepts; viewing all outflows, their roots are without origin, all are extinguished, this is patience; and the body is able to perceive that all outflows are exhausted, without end, not seeing where birth and death lead, this is diligence; causing the root of all outflows to naturally and eternally have no remainder, this is one mind; using the power of diligence to uproot these outflows, without a place, without a direction, this is wisdom; this is the sixth. What are the six things for dignified conduct, reaching the boundless state? Using dignified conduct to make countless people use etiquette, with harmonious and joyful hearts, this is giving; universally pleasing many sentient beings, none not joyfully receiving the Dharma

訓，是曰持戒；所觀專精而不放逸唯存大道，是曰忍辱；行來安徐而不卒暴，是曰精進；威儀不缺禮節備具，是曰一心；見深遠業明曜無本德行具足，是曰智慧；是為六。

「何謂愍傷度無極有六事？若有惡人心懷邪毒，以衣食養而救濟之，是曰佈施；見兇害人若遭厄難而救護之因示經道，是曰持戒；若外異學有所志願，而自貢高悉能忍之，是曰忍辱；若為眾人有所敷演，宣其義理猶池蓮華，是曰精進；以賢善業而講其義令自調伏，是曰一心；若有祠祀因其所興往為說法，言如審諦化裸形子，是曰智慧；是為六。

「何謂行空度無極有六事？所施無厭不以為惓，化令入道不為俗事，是曰佈施；所作自在而得由己不從他教，是曰持戒；所行專精而不回還墮于小節，是曰忍辱；以究竟行不中取證畢眾祐德，是曰精進；所應奉行常無所猗奉修純熟，是曰一心；隨其所好而造立行導利一切，是曰智慧；是為六。

「何謂捐舍度無極有六事？其以棄捐壽命之行不以貪身，所行自由無所掛礙，是曰佈施；若棄現在在身口心，五趣生死心無所著，是曰持戒；以結境界安法奉行，四等六度而無所越，是曰忍辱；所可放舍舍淫怒癡，皆棄一切余苦諸見六十二事，是曰精進；以令眾生所行純熟，不以貢高以舍所行，是曰

【現代漢語翻譯】現代漢語譯本：

「訓誡，這叫做持戒；觀察專注而不放縱懈怠，唯獨存有大道，這叫做忍辱；行為安詳緩慢而不急躁粗暴，這叫做精進；威儀不缺，禮節完備，這叫做一心；見解深遠，業報明晰，沒有根本的德行也能夠具足，這叫做智慧；這就是六種。

「什麼叫做以慈悲憐憫來度脫無極的六件事？如果有人心懷邪惡毒害，用衣食供養來救濟他，這叫做佈施；見到兇惡之人危害他人，或者遭遇災難，就救護他，並向他開示經道，這叫做持戒；如果外道異學之人有所志願，卻自高自大，都能夠忍受，這叫做忍辱；如果為眾人演說佛法，宣講其中的義理，如同池塘中的蓮花一樣清凈，這叫做精進；用賢善的業行來講解其中的義理，使自己調伏，這叫做一心；如果有人祭祀，就順應他所興起的，前往為他說法，言語真實可信，教化那些裸形外道，這叫做智慧；這就是六種。

「什麼叫做以空性來度脫無極的六件事？佈施時沒有厭倦，不認為疲憊，教化眾生進入佛道，不為世俗之事，這叫做佈施；所作所為自在，能夠由自己做主，不聽從他人的教導，這叫做持戒；所行專注精進而不退轉，不墮入小節，這叫做忍辱；以究竟的修行，不中途取證，最終成就一切功德，這叫做精進；所應當奉行的，常常沒有執著，奉行修習純熟，這叫做一心；隨順眾生的喜好而建立修行，引導利益一切眾生，這叫做智慧；這就是六種。

「什麼叫做以捨棄來度脫無極的六件事？捨棄壽命的執著，不貪戀身體，所行自由，沒有掛礙，這叫做佈施；如果捨棄現在身口意，對於五道輪迴的生死，心中沒有執著，這叫做持戒；以結界安住佛法，奉行四無量心和六度，而不超越，這叫做忍辱；所應當放下的，捨棄淫慾、嗔恚、愚癡，都捨棄一切其餘的痛苦和諸見，包括六十二種邪見，這叫做精進；使眾生所行純熟，不以貢高我慢，捨棄所執著的修行，這叫做一心；以智慧來觀察，不執著於一切法，不認為有我，這叫做智慧；這就是六種。 English version:

'Training, this is called upholding precepts; observing with focused attention without indulgence or laxity, only maintaining the Great Path, this is called forbearance; acting calmly and slowly without haste or violence, this is called diligence; maintaining proper conduct and complete etiquette, this is called one-pointedness; having profound insight, clear understanding of karmic consequences, and fulfilling virtues even without inherent merit, this is called wisdom; these are the six.

'What are the six things called boundless deliverance through compassion? If there is someone with an evil and malicious heart, to provide them with food and clothing to help them, this is called giving; seeing someone harming others or encountering disaster, to protect them and show them the path of the scriptures, this is called upholding precepts; if those of other schools of thought have aspirations but are arrogant, to be able to endure them, this is called forbearance; if one expounds the Dharma for the masses, proclaiming its meaning, like a lotus flower in a pond, this is called diligence; using virtuous actions to explain the meaning, causing oneself to be tamed, this is called one-pointedness; if there are sacrifices, to go and speak the Dharma according to what they are doing, speaking truthfully and reliably, converting those naked ascetics, this is called wisdom; these are the six.

'What are the six things called boundless deliverance through emptiness? Giving without weariness, not feeling tired, guiding beings onto the path, not for worldly matters, this is called giving; acting freely and being able to be one's own master, not following the teachings of others, this is called upholding precepts; acting with focused diligence without turning back or falling into minor details, this is called forbearance; with ultimate practice, not taking partial attainment, ultimately accomplishing all merits, this is called diligence; what should be practiced, always without attachment, practicing purely and skillfully, this is called one-pointedness; according to the preferences of beings, establishing practices, guiding and benefiting all beings, this is called wisdom; these are the six.

'What are the six things called boundless deliverance through renunciation? To renounce the attachment to life, not being greedy for the body, acting freely without hindrance, this is called giving; if one renounces the present body, speech, and mind, having no attachment to the cycle of birth and death in the five realms, this is called upholding precepts; to establish boundaries and abide in the Dharma, practicing the four immeasurables and the six perfections without transgression, this is called forbearance; what should be relinquished, to abandon lust, anger, and ignorance, to abandon all other sufferings and views, including the sixty-two wrong views, this is called diligence; to make the practices of beings pure and skillful, not being arrogant, relinquishing the practices one is attached to, this is called one-pointedness; to observe with wisdom, not being attached to any dharma, not thinking there is a self, this is called wisdom; these are the six.'

【English Translation】 'Training, this is called upholding precepts; observing with focused attention without indulgence or laxity, only maintaining the Great Path, this is called forbearance; acting calmly and slowly without haste or violence, this is called diligence; maintaining proper conduct and complete etiquette, this is called one-pointedness; having profound insight, clear understanding of karmic consequences, and fulfilling virtues even without inherent merit, this is called wisdom; these are the six. 'What are the six things called boundless deliverance through compassion? If there is someone with an evil and malicious heart, to provide them with food and clothing to help them, this is called giving; seeing someone harming others or encountering disaster, to protect them and show them the path of the scriptures, this is called upholding precepts; if those of other schools of thought have aspirations but are arrogant, to be able to endure them, this is called forbearance; if one expounds the Dharma for the masses, proclaiming its meaning, like a lotus flower in a pond, this is called diligence; using virtuous actions to explain the meaning, causing oneself to be tamed, this is called one-pointedness; if there are sacrifices, to go and speak the Dharma according to what they are doing, speaking truthfully and reliably, converting those naked ascetics, this is called wisdom; these are the six. 'What are the six things called boundless deliverance through emptiness? Giving without weariness, not feeling tired, guiding beings onto the path, not for worldly matters, this is called giving; acting freely and being able to be one's own master, not following the teachings of others, this is called upholding precepts; acting with focused diligence without turning back or falling into minor details, this is called forbearance; with ultimate practice, not taking partial attainment, ultimately accomplishing all merits, this is called diligence; what should be practiced, always without attachment, practicing purely and skillfully, this is called one-pointedness; according to the preferences of beings, establishing practices, guiding and benefiting all beings, this is called wisdom; these are the six. 'What are the six things called boundless deliverance through renunciation? To renounce the attachment to life, not being greedy for the body, acting freely without hindrance, this is called giving; if one renounces the present body, speech, and mind, having no attachment to the cycle of birth and death in the five realms, this is called upholding precepts; to establish boundaries and abide in the Dharma, practicing the four immeasurables and the six perfections without transgression, this is called forbearance; what should be relinquished, to abandon lust, anger, and ignorance, to abandon all other sufferings and views, including the sixty-two wrong views, this is called diligence; to make the practices of beings pure and skillful, not being arrogant, relinquishing the practices one is attached to, this is called one-pointedness; to observe with wisdom, not being attached to any dharma, not thinking there is a self, this is called wisdom; these are the six.'

一心；以離眾生愁憂之戚，心存至法而順律教，是曰智慧；是為六。

「何謂滅度度無極有六事？因曉了空不以妄想，其至滅度致無所生，是曰佈施；心所建立立於大道存無處所，是曰持戒；捨身之安不猗身命開化眾生，是曰忍辱；以神足力動三千界，一切天人無驚怖者，是曰精進；其心禪思定意正受，而無所著不為放逸，是曰一心；滅度之後散其身骨，遍佈十方一切蒙恩，是曰智慧；是為六。

「何謂變化度無極有六事？分佈舍利處處得之流佈天下，是曰佈施；舍利現瑞威神光明見莫不悅，是曰持戒；眾生見變心抱喜歡因發道心，是曰忍辱；諸天見威功德巍巍勸之代喜，是曰精進；若見仙足舍利放光，其衣毛起淚即出者，是曰一心；若睹舍利立至誠愿，現光威德五色晃曜，是曰智慧；是為六。

「何謂流佈法教度無極有六事？若得眾人自歸供養給眾所乏，是曰佈施；常守己心令無所生，其無所生則無所滅，是曰持戒；若無所有見其三界，佛法人物一切自然，是曰忍辱；能令經典道法訓教，流在天上週遍天下，是曰精進；諸魔官屬見之驚縮無當威顏，是曰一心；假使法教明顯流佈，十方愛敬各懷悅豫，稍稍漸得至滅度法，是曰智慧；是為六。

「何謂分舍利度無極有六事？為舍利求眾供養具

【現代漢語翻譯】現代漢語譯本一心：以遠離眾生憂愁的困擾，心中懷有至高佛法而遵循戒律教誨，這稱為智慧；這是第六種。『什麼是滅度無極的六件事？』因為明白空性而不執著于虛妄的念頭，達到滅度而無所生，這稱為佈施；心中所建立的立足於大道而無所執著，這稱為持戒；捨棄自身的安樂而不貪戀生命，開化眾生，這稱為忍辱；以神通之力震動三千世界，一切天人都不感到驚恐，這稱為精進；心中禪思，意念堅定，正受禪定，而不執著，不放縱，這稱為一心；滅度之後，散佈其身骨，遍佈十方，一切眾生都蒙受恩惠，這稱為智慧；這是第六種。『什麼是變化無極的六件事？』分佈舍利，使各處都能得到，流佈天下，這稱為佈施；舍利顯現祥瑞，威神光明，見到的人沒有不歡喜的，這稱為持戒；眾生見到變化，心中充滿喜悅，因此發起道心，這稱為忍辱；諸天見到威德功德巍巍，勸勉他們隨喜，這稱為精進；如果見到仙足舍利放出光明，身上汗毛豎起，眼淚流出，這稱為一心；如果看到舍利，立下至誠的願望，顯現光芒，威德五色閃耀，這稱為智慧；這是第六種。『什麼是流佈法教無極的六件事？』如果得到眾人自願歸依供養，供給大眾所缺乏的，這稱為佈施；常常守護自己的心，使其無所生，無所生則無所滅，這稱為持戒；如果沒有執著，看到三界，佛法人物一切自然，這稱為忍辱；能夠使經典道法訓教，流傳在天上，遍佈天下，這稱為精進；諸魔官屬見到，驚恐畏縮，無法抵擋威嚴，這稱為一心；假使佛法教義明顯流佈，十方眾生愛戴敬仰，各自懷著喜悅，漸漸地得到滅度之法，這稱為智慧；這是第六種。『什麼是分舍利無極的六件事？』爲了舍利，尋求大眾供養的器具

【English Translation】 English version Single-mindedness: To be free from the sorrow and distress of sentient beings, to hold the supreme Dharma in one's heart and follow the teachings of the precepts, this is called wisdom; this is the sixth. 'What are the six things of limitless Nirvana?' Because one understands emptiness and does not cling to delusive thoughts, reaching Nirvana where nothing is born, this is called giving; the establishment of the mind is based on the Great Path and is without attachment, this is called upholding the precepts; abandoning one's own comfort without clinging to life, enlightening sentient beings, this is called patience; with supernatural power shaking the three thousand worlds, all gods and humans are not frightened, this is called diligence; the mind is in meditation, the intention is firm, rightly receiving samadhi, without attachment, without indulgence, this is called single-mindedness; after Nirvana, scattering one's bones, spreading them throughout the ten directions, all beings receive grace, this is called wisdom; this is the sixth. 'What are the six things of limitless transformation?' Distributing relics so that they can be obtained everywhere, spreading them throughout the world, this is called giving; the relics manifest auspicious signs, divine light, and those who see them are all delighted, this is called upholding the precepts; sentient beings see the transformation, their hearts are filled with joy, and therefore they generate the aspiration for enlightenment, this is called patience; the gods see the majestic virtues and encourage them to rejoice, this is called diligence; if one sees the relics of the Buddha's feet emitting light, the hair on their body stands on end, and tears flow, this is called single-mindedness; if one sees the relics and makes a sincere vow, manifesting light, majestic virtues, and five colors shining, this is called wisdom; this is the sixth. 'What are the six things of limitless spreading of the Dharma?' If one receives the voluntary refuge and offerings of the people, providing for the needs of the masses, this is called giving; constantly guarding one's own mind, making it without arising, and without arising, there is no extinction, this is called upholding the precepts; if there is no attachment, seeing the three realms, the Buddha Dharma, people, and things are all natural, this is called patience; being able to make the scriptures, the Dharma, and the teachings flow in the heavens and spread throughout the world, this is called diligence; the demon officials see it, they are terrified and shrink back, unable to withstand the majesty, this is called single-mindedness; if the teachings of the Buddha Dharma are clearly spread, beings in the ten directions love and respect them, each with joy in their hearts, gradually attaining the Dharma of Nirvana, this is called wisdom; this is the sixth. 'What are the six things of limitless distribution of relics?' For the sake of the relics, seeking the tools of offerings from the masses

夙夜敬事，是曰佈施；無數之眾悉共歡喜歸命作禮，是曰持戒；若復示現光明威神，遠近來觀轉相化心，是曰忍辱；諸天人民咸共踴躍，知其至尊緣發道意，是曰精進；若見舍利無有餘樂，思念佛道莫能喻者，是曰一心；嗟嘆舍利得妙辯才，而無掛礙致入智慧；是為六。」

爾時，世尊重散告語喜王菩薩：「是二千一百諸度無極，其餘復有九十諸度無極消世九惱，化九十六諸外邪學使入正真。」

佛告喜王菩薩：「是二千一百諸度無極，說法教化諸貪淫種；二千一百諸度無極，說法開化諸瞋恚種；二千一百諸度無極，說法開覺諸愚癡種；二千一百諸度無極，說法訓誨化等分種。是合八千四百諸度無極，一變為十，合八萬四千諸度無極。佛則醫王法為眾生，一切三界無上良藥，療治三毒陰蓋得消，等分返逆無返復人，因見化導靡不解脫，不奉行斯八萬四千諸度無極，欲為百千種人除八萬四千眾垢塵勞，逮八萬四千諸三昧門，終不能成，由是修立八萬四千空行法義，以是化導百千種人，消除八萬四千眾垢塵勞，逮八萬四千諸三昧門，是謂佛道，深入無極致一切智。」

佛言喜王：「吾以是法坐佛樹下，降魔官屬成最正覺，因是解法建立平等，在於地上結跏趺坐，便致巍巍神妙。」

梵王恭敬忽下

【現代漢語翻譯】現代漢語譯本：早晚恭敬地做事，這叫做佈施；無數的大眾都歡喜地歸順並頂禮，這叫做持戒；如果又示現光明威神，使遠近的人都來觀看並互相感化，這叫做忍辱；諸天和人民都一起歡躍，知道他是至尊而發起了道心，這叫做精進；如果見到舍利（佛陀或聖者的遺骨）就沒有任何其他的快樂，思念佛道而無法比擬，這叫做一心；讚歎舍利而獲得巧妙的辯才，並且沒有障礙而進入智慧，這就是六度（佈施、持戒、忍辱、精進、一心、智慧）。當時，世尊又普遍地告訴喜王菩薩：『這二千一百種度無極（菩薩的修行方法），還有九十種度無極可以消除世間的九種煩惱，教化九十六種外道邪說，使他們進入正道。』佛告訴喜王菩薩：『這二千一百種度無極，是用來說法教化那些貪淫的人；二千一百種度無極，是用來說法開化那些嗔恚的人；二千一百種度無極，是用來說法開悟那些愚癡的人；二千一百種度無極，是用來說法訓誨教化那些等分（貪嗔癡等分）的人。這合起來是八千四百種度無極，一變為十，合起來就是八萬四千種度無極。佛就像是醫王，佛法是眾生在一切三界中無上的良藥，可以治療三毒（貪嗔癡）和陰蓋（五陰的覆蓋），使之消散，使那些等分煩惱的人不再反覆。因為見到佛的教化，沒有不解脫的。如果不奉行這八萬四千種度無極，想要為百千種人去除八萬四千種塵垢煩惱，達到八萬四千種三昧門（禪定），最終不能成功。因此要修立八萬四千種空行法義，用這些來教化百千種人，消除八萬四千種塵垢煩惱，達到八萬四千種三昧門，這就是佛道，深入無極而達到一切智慧。』佛告訴喜王：『我就是用這些法在菩提樹下，降伏魔官眷屬，成就最正覺。因此解悟了這些法，建立了平等，在地上結跏趺坐，就達到了巍巍神妙的境界。』梵天王恭敬地忽然降臨。

【English Translation】 English version: To be respectful in one's duties day and night, this is called giving (dana); when countless people joyfully take refuge and bow in reverence, this is called upholding precepts (sila); if one manifests radiant power and majesty, causing those near and far to come and observe, transforming their hearts, this is called patience (kshanti); when gods and people all rejoice, knowing that he is the most honored and thus develop the aspiration for enlightenment, this is called diligence (virya); if upon seeing the relics (sarira, remains of the Buddha or saints) one has no other joy, and the thought of the Buddha's path is incomparable, this is called one-pointedness (dhyana); praising the relics and gaining wonderful eloquence, without hindrance, entering into wisdom, these are the six perfections (paramitas: giving, precepts, patience, diligence, one-pointedness, and wisdom). At that time, the World Honored One further addressed Bodhisattva Joy King: 'These two thousand one hundred immeasurable perfections (paramitas, practices of a Bodhisattva), and another ninety immeasurable perfections can eliminate the nine afflictions of the world, and transform the ninety-six kinds of heretical teachings, leading them to the true path.' The Buddha told Bodhisattva Joy King: 'These two thousand one hundred immeasurable perfections are used to teach and transform those who are greedy and lustful; two thousand one hundred immeasurable perfections are used to teach and enlighten those who are angry and hateful; two thousand one hundred immeasurable perfections are used to teach and awaken those who are ignorant and deluded; two thousand one hundred immeasurable perfections are used to teach and transform those who have equal portions of these afflictions. These together are eight thousand four hundred immeasurable perfections, which when multiplied by ten, become eighty-four thousand immeasurable perfections. The Buddha is like a king of medicine, and the Dharma is the supreme medicine for all beings in the three realms, curing the three poisons (greed, hatred, and delusion) and the obscurations (hindrances of the five aggregates), causing them to dissipate, and those with equal portions of afflictions will not relapse. Because of seeing the Buddha's teachings, none will fail to be liberated. If one does not practice these eighty-four thousand immeasurable perfections, and wishes to remove the eighty-four thousand defilements and afflictions for hundreds and thousands of people, and attain the eighty-four thousand samadhi (meditative absorption) gates, one will ultimately not succeed. Therefore, one must establish the eighty-four thousand empty practice teachings, using these to transform hundreds and thousands of people, eliminating the eighty-four thousand defilements and afflictions, and attaining the eighty-four thousand samadhi gates. This is the Buddha's path, going deep without limit, and attaining all wisdom.' The Buddha told Joy King: 'It was with these teachings that I sat under the Bodhi tree, subdued the demon's retinue, and attained the most perfect enlightenment. Because of understanding these teachings, I established equality, and sitting in full lotus posture on the ground, I attained a majestic and wondrous state.' The Brahma King respectfully descended.

稽首，歸命求哀：「往古誓願為一切眾生，今悉集會咸欲聞經。」梵王垂淚而勤勸助：「唯濟一切未度迷惑，佛成如斯微妙大聖，逮最正覺寂然安坐，而自靜默心惟此意，五濁惡世九十六徑六十二見，迷惑卒暴多無返復不受道教，不如默然取般泥洹。佛坐樹下，光明巍巍普照十方，凈居身天遙見威光，顏貌功勛靡不晃昱，道德灼灼吉祥之業，應當流佈。諸天眾會皆共悅豫，建立大光寂寞正真聖達無際，曜明煒煒威德普顯，無上清凈三世最尊，周遍一切十方佛界，其心解徹動三千國，道慧廣遠難得見聞，超絕無底名稱通暢。睹此威神妙光無量顏容盛德，智如虛空殊特無喻。」

於時梵王復重啟佛：「悚息一心，恭恪自歸。」說此頌曰：

「道場演大光，　　降魔消塵勞，　震動三千國，　　滅眾惡趣患，　正身安隱坐，　　不傾猶須彌，　振曜照佛土，　　處樹莫不蒙。　平坐諸根寂，　　師子據無畏，　自睹欲寂滅，　　勝床護演暉，　在樹王顯威，　　廣佈大道安，　消世無益法，　　滅化三塗厄。　觀光顏無厭，　　心念諦愍傷，　審思說尊議，　　等演法平坦，　道選三世業，　　曜三品諸法，　以時宣意行，　　現道猶月滿。　色英三十二，　　世上大聖父，　不捨世無

【現代漢語翻譯】現代漢語譯本我稽首，歸命，懇求哀憫：『過去發誓愿要為一切眾生，現在都想聽聞佛法。』梵天王流著眼淚，勤懇勸請：『唯愿救度一切尚未解脫的迷惑眾生。佛陀成就如此微妙偉大的聖者，證得最正覺，寂靜安坐，卻獨自靜默，心中思慮：五濁惡世，九十六種外道，六十二種邪見，迷惑的人們剛強暴戾，大多不肯回頭，不接受佛法教誨，不如就此默然進入涅槃。』佛陀坐在菩提樹下，光明巍峨，普照十方，凈居天的天人們遙見這威光，他們的容貌功德無不閃耀，道德光輝，吉祥的事業，應當廣為流佈。諸天大眾都歡喜踴躍，建立大光明，寂靜真實，聖達無邊，光芒閃耀，威德普顯，無上清凈，三世最尊，周遍一切十方佛界，其心解脫，震動三千世界，道慧廣遠，難以得見聽聞，超絕無底，名稱通達。見到這威神妙光，無量顏容盛德，智慧如虛空，殊勝無比。這時，梵天王再次啟請佛陀：『我戰戰兢兢，一心一意，恭敬地歸順。』並說了這首偈頌：『道場演放大光明，降伏魔軍，消除塵勞，震動三千世界，滅除眾生惡趣的苦患，端正身體，安穩坐著，不動如須彌山，光芒照耀佛土，在樹下無不蒙受恩澤。平靜安坐，諸根寂靜，如獅子般無所畏懼，自己看到將要寂滅，殊勝的寶座護持著光輝，在樹王下顯現威德，廣佈大道，使眾生安穩，消除世間無益的法，滅除三惡道的災厄。觀看佛陀的光明，容顏，永不厭倦，心中思念，真實地憐憫傷痛，仔細思考，宣說尊貴的教義，平等地演說佛法，選擇三世的業報，照耀三品諸法，按時宣說心意，顯現的佛道猶如滿月。色身具足三十二相，是世間偉大的聖父，不捨棄世間無依無靠的眾生。』

【English Translation】 English version I bow my head, take refuge, and beg for mercy: 'In the past, I vowed to help all sentient beings, and now they all wish to hear the teachings.' Brahma (梵王, the king of gods in the desire realm) shed tears and earnestly urged: 'May you save all those who are still lost in delusion. The Buddha has become such a subtle and great sage, attained the most perfect enlightenment, and sits in tranquil silence, yet contemplates in his heart: In this turbid world of five defilements, with ninety-six heretical paths and sixty-two wrong views, the deluded people are stubborn and violent, mostly unwilling to turn back and accept the Buddha's teachings. It would be better to silently enter Nirvana (般泥洹, the state of enlightenment).』 The Buddha sat under the Bodhi tree (菩提樹, the tree of enlightenment), his light majestic, illuminating all directions. The Pure Abode Heavens (凈居身天, the highest heavens in the realm of form) saw this majestic light from afar, their appearances and merits all shining, their moral virtues radiant, and their auspicious deeds should be widely spread. All the heavenly beings rejoiced and established great light, tranquil and true, reaching the boundless, shining brightly, with majestic virtue universally manifested, supremely pure, the most honored in the three worlds, pervading all the Buddha realms in the ten directions. His mind is liberated, shaking the three thousand worlds, his wisdom vast and profound, difficult to see and hear, surpassing all limits, his name known everywhere. Seeing this majestic and wondrous light, his immeasurable countenance and virtues, his wisdom like the void, unique and incomparable. At that time, Brahma again implored the Buddha: 'I am trembling with fear, with one mind, respectfully taking refuge.' And spoke this verse: 'The Bodhi-mandala (道場, the place of enlightenment) emits great light, subduing demons and eliminating defilements, shaking the three thousand worlds, eradicating the suffering of evil realms, sitting upright and secure, unmoving like Mount Sumeru (須彌, the central world-mountain), radiating light over the Buddha lands, all under the tree receiving blessings. Sitting calmly, with all senses tranquil, like a lion, fearless, seeing himself about to enter Nirvana, the noble seat protecting the radiance, under the king of trees, manifesting majesty, widely spreading the great path, bringing peace to beings, eliminating useless worldly laws, eradicating the calamities of the three evil paths. Gazing upon the Buddha's light and countenance, never tiring, thinking with true compassion, carefully considering, proclaiming the noble teachings, expounding the Dharma (法, the teachings of the Buddha) equally, choosing the karmic results of the three worlds, illuminating the three categories of Dharma, proclaiming the intention at the right time, manifesting the path like the full moon. His physical form has the thirty-two marks (三十二相, the physical characteristics of a Buddha), the great holy father of the world, not abandoning the helpless beings in the world.'

樂，　　神無比梵來。　觀世在三火，　　覺俗以法水，　常護滅燒然，　　是時雨甘露。　察精進無斷，　　迷惑得正路，　明眼教無二，　　唯愍哀時誨。　德猶海大山，　　眾故放覺船，　斯度諸沈流，　　化外險邪學。　人縛貪計身，　　邪見害愛仆，　不得解久獄，　　導眾可化脫。　生邪長睡眠，　　隨塵不樂道，　得定戒愿強，　　何不擊法鼓？　人乏匱墮獄，　　五趣世乞求，　常不逮無盡，　　何故不宣祠？　無數眾懷信，　　在寂舍甘露，　炎哀解法雨，　　執覺可降澤。　知三世瘡病，　　不覺心塵勞，　得了凈醫藥，　　何不濟救療？　消眾生闇昧，　　成大德馬藏，　慧光照大千，　　何不曜佛國？　唯愍天世人，　　墮在四駛瀆，　何不濟此厄，　　護諸墮大壙？　佛見諸雜想，　　天人住叉手，　無諂棄非安，　　何不現道寶？　佛眼觀三界，　　梵天勸人尊，　唯哀眾邪見，　　轉法輪消熱。　尊在師子座，　　諸天人集斯，　立是求潤澤，　　唯為轉法輪。」◎

◎千佛名號品第二十

喜王菩薩復白佛言：「唯然世尊！今此會中寧有大士得此定意者乎？入斯八千四百諸度無極耶？及八萬四千度無極法，入八萬

【現代漢語翻譯】現代漢語譯本喜悅，神聖的梵天降臨。觀察世間的三火（貪、嗔、癡），用佛法之水覺悟世俗。常常守護熄滅燃燒的火焰，這時降下甘露。觀察精進不懈，使迷惑的人走上正路。以明智的眼光教導，沒有二法之別，只是在憐憫哀傷時才教誨。德行猶如大海高山，爲了眾生而放出覺悟之船。用這船渡過沉淪的河流，教化外道和邪惡的學說。人們被貪婪束縛，執著于身體，邪見是愛慾的奴僕。無法從長久的牢獄中解脫，引導眾生可以被教化而脫離。產生邪念，長久沉睡，追逐塵世而不喜歡正道。如果能得到禪定，戒律和願力堅強，為何不敲響法鼓？人們貧乏而墮入地獄，在五道輪迴中乞求，常常無法滿足無盡的慾望，為何不宣講佛法？無數的眾生懷著信心，在寂靜中捨棄甘露。用慈悲的哀嘆解除法雨，執持覺悟可以降下恩澤。知道三世的瘡痍病痛，卻不覺察內心的塵勞。得到了清凈的醫藥，為何不救濟治療？消除眾生的愚昧，成就大德的寶藏。用智慧的光芒照耀大千世界，為何不照耀佛國？只是憐憫天人和世人，墮落在四條湍急的河流中。為何不救濟這些厄難，保護那些墮入大坑的人？佛陀看到各種雜亂的想法，天人合掌而立。沒有諂媚，拋棄不安，為何不展現道寶？佛眼觀察三界，梵天勸請人中尊。只是哀憐眾生的邪見，轉動法輪消除熱惱。佛陀坐在獅子座上，諸天人聚集在這裡。站立著尋求滋潤，只是爲了轉動法輪。千佛名號品第二十喜王菩薩又對佛說：『世尊，現在這個法會中，有沒有大菩薩得到這種禪定意念？進入這八千四百種無極的度脫法門？以及八萬四千種無極的度脫法門，進入八萬'

【English Translation】 English version Joy, the divine Brahma comes. Observing the three fires (greed, hatred, and delusion) in the world, awakening the mundane with the water of Dharma. Constantly protecting and extinguishing the burning flames, at this time, sweet dew descends. Observing diligent progress without ceasing, guiding the deluded onto the right path. Teaching with clear vision, without duality, only instructing with compassion and sorrow. Virtue is like the vast ocean and high mountains, releasing the boat of enlightenment for the sake of all beings. Using this boat to cross the sinking streams, transforming heretical and evil teachings. People are bound by greed, attached to the body, and wrong views are the servants of desire. Unable to be liberated from the long-lasting prison, guiding beings to be transformed and released. Generating evil thoughts, sleeping for a long time, pursuing the mundane and not enjoying the path. If one can attain samadhi, and have strong precepts and vows, why not strike the Dharma drum? People are impoverished and fall into hell, begging in the five realms of existence, Often unable to satisfy endless desires, why not proclaim the Dharma? Countless beings with faith, abandoning sweet dew in stillness. Using compassionate lament to release the rain of Dharma, holding onto enlightenment can bring blessings. Knowing the sores and illnesses of the three worlds, yet not aware of the defilements of the mind. Having obtained the pure medicine, why not provide relief and healing? Eliminating the ignorance of beings, achieving the treasure of great virtue. Illuminating the great universe with the light of wisdom, why not illuminate the Buddha-land? Only having compassion for gods and humans, falling into the four swift-flowing rivers. Why not relieve these calamities, protecting those who fall into the great pit? The Buddha sees various confused thoughts, gods and humans stand with folded hands. Without flattery, abandoning unease, why not reveal the treasure of the path? The Buddha's eye observes the three realms, Brahma urges the honored one among humans. Only having compassion for the wrong views of beings, turning the Dharma wheel to eliminate suffering. The Buddha sits on the lion throne, gods and humans gather here. Standing and seeking nourishment, only for the sake of turning the Dharma wheel. Chapter 20: The Names of a Thousand Buddhas Bodhisattva Joy King then said to the Buddha: 'World Honored One, in this assembly, are there any great Bodhisattvas who have attained this state of samadhi? Entering these eight thousand four hundred limitless means of liberation? And the eighty-four thousand limitless means of liberation, entering the eighty-four thousand'

四千諸三昧門乎？」

佛告喜王菩薩：「今此會中有菩薩大士，得此定意諸度無極，復得入斯八萬四千諸三昧門。不但此諸開士，及當來學斯賢劫中成最正覺一千如來是也。除四如來也，前逮無上正真為最正覺者也，亦逮是三昧。」

喜王菩薩復白佛言：「善哉！世尊！唯以加哀，當宣此諸菩薩名字姓號，多所哀念多所安隱，愍傷諸天及十方人，護于正典當令道法而得久存，為將來學諸菩薩施，顯示光明行無上正真之道而因成就。」

佛告喜王菩薩：「諦聽！諦聽！善思念之！當爲汝說千佛名號。」喜王菩薩與諸大眾受教而聽。

爾時，世尊便嘆詠說諸佛名字：

「善思議、　　諸佛音、　　唯念安、　離垢稱、　　大名聞、　　明珠髻、　堅師子、　　獨遊步、　　舍所念、　及智積、　　意善住、　　無極像、　無量覺、　　言妙顏、　　慧光曜、　消強意、　　能擁護、　　至誠英、　蓮華界、　　眾諸安、　　聖慧業、　將功勛、　　無思議、　　凈梵施、　寶事業、　　處天華、　　善思惟、　無限法、　　名聞音、　　以辦積、　自在門、　　十種力、　　有十力、　大聖德、　　無所越、　　游寂然、　在於彼、　　無數天、　　須彌光、　極

【現代漢語翻譯】現代漢語譯本：『四千種三昧法門嗎？』佛陀告訴喜王菩薩：『現在這個法會中有菩薩大士，他們獲得了這種禪定，達到了各種度無極的境界，並且能夠進入這八萬四千種三昧法門。不僅僅是這些開悟的菩薩，還有未來在這個賢劫中成就最正覺的一千位如來也是如此。除了之前的四位如來，他們已經證得無上正真，成為最正覺者，他們也獲得了這種三昧。』喜王菩薩再次對佛說：『太好了！世尊！請您慈悲，宣說這些菩薩的名字和姓號，他們會給眾生帶來許多哀憐和安穩，憐憫諸天和十方眾生，守護正法，使佛法得以長久流傳，為將來學習的菩薩們提供教導，顯示光明，修行無上正真的道路，從而成就。』佛陀告訴喜王菩薩：『仔細聽！仔細聽！好好思考！我將為你說出千佛的名號。』喜王菩薩和所有大眾都接受教誨，認真聽講。這時，世尊便讚歎並說出諸佛的名字：『善思議（善於思考的）、諸佛音（諸佛的聲音）、唯念安（唯一念安穩）、離垢稱（遠離污垢的稱讚）、大名聞（大名聲）、明珠髻（頭頂明珠）、堅師子（堅固如獅子）、獨遊步（獨自遊走）、舍所念（捨棄所想）、及智積（智慧積累）、意善住（心意安住）、無極像（無極的形象）、無量覺（無量的覺悟）、言妙顏（言語美妙）、慧光曜（智慧光芒）、消強意（消除強烈的意念）、能擁護（能夠擁護）、至誠英（至誠的英傑）、蓮華界（蓮花的世界）、眾諸安（眾生的安穩）、聖慧業（聖者的智慧事業）、將功勛（將要建立功勛）、無思議（不可思議）、凈梵施（清凈的梵行佈施）、寶事業（珍寶的事業）、處天華（處於天花之中）、善思惟（善於思考）、無限法（無限的佛法）、名聞音（名聲遠揚）、以辦積（已經積累）、自在門（自在的法門）、十種力（十種力量）、有十力（具有十種力量）、大聖德（大聖的德行）、無所越（無可超越）、游寂然（游于寂靜）、在於彼（在那裡）、無數天（無數的天人）、須彌光（須彌山的光芒）、極』

【English Translation】 English version: 『The four thousand Samadhi gates?』 The Buddha told Bodhisattva Joyful King: 『In this assembly, there are great Bodhisattvas who have attained this samadhi, reached the boundless states of various perfections, and are able to enter these eighty-four thousand Samadhi gates. Not only these enlightened Bodhisattvas, but also the one thousand Tathagatas who will achieve the most perfect enlightenment in this Bhadrakalpa in the future. Except for the previous four Tathagatas, who have already attained the unsurpassed true enlightenment and become the most perfectly enlightened ones, they have also attained this samadhi.』 Bodhisattva Joyful King then said to the Buddha: 『Excellent! World Honored One! Please, with your compassion, proclaim the names and surnames of these Bodhisattvas. They will bring much compassion and peace to sentient beings, have pity on the gods and beings in the ten directions, protect the Dharma, so that the teachings may last long, provide guidance for future Bodhisattvas, reveal the light, practice the unsurpassed true path, and thus achieve enlightenment.』 The Buddha told Bodhisattva Joyful King: 『Listen carefully! Listen carefully! Think well! I will tell you the names of the thousand Buddhas.』 Bodhisattva Joyful King and all the assembly received the teaching and listened attentively. At that time, the World Honored One praised and spoke the names of the Buddhas: 『Good Thinker, Voice of Buddhas, Only Thought of Peace, Praise Free from Defilement, Great Renown, Jewel Topknot, Firm Lion, Solitary Walker, Abandoning Thoughts, and Accumulation of Wisdom, Mind Well-Dwelling, Boundless Image, Immeasurable Awakening, Words of Wonderful Countenance, Light of Wisdom, Eliminating Strong Intentions, Able to Protect, Sincere Hero, Lotus Realm, Peace of All, Sacred Wisdom Deeds, Will Establish Merits, Inconceivable, Pure Brahma Giving, Jewel Deeds, Dwelling in Heavenly Flowers, Good Thinker, Limitless Dharma, Renowned Voice, Already Accumulated, Gate of Freedom, Ten Powers, Having Ten Powers, Great Sage Virtue, Unsurpassed, Wandering in Tranquility, Being There, Countless Gods, Sumeru Light, Utmost』

重藏、　　因越度、　　而獨步、　威神勝、　　大部界、　　以止護、　將三界、　　有功勛、　　宣名稱、　日光明、　　師子英、　　時節王、　師子藏、　　示現有、　　光遠照、　止師子、　　有所施、　　莫能勝、　為最幢、　　喜悅稱、　　堅精進、　無損、減　　有名稱、　　無恐怖、　無著天、　　大燈明、　　世光曜、　微妙音、　　執功勛、　　除闇冥、　無等倫。」

佛告喜王菩薩：「當嘆頌斯諸菩薩等於賢劫中當成佛者，所有名號：

「拘留孫、　　含牟尼、　　其迦葉、　釋迦文、　　慈氏佛、　　師子焰、　柔仁佛、　　及妙華、　　善星宿、　及導師、　　大豐多、　　大力佛、　星宿王、　　其藥氏、　　寂然英、　大光明、　　牟尼佛、　　等過品、　具足品、　　等二事、　　而照明、　日藏佛、　　月光曜、　　善明佛、　無憂佛、　　總含曜、　　照執華、　功勛光、　　因現義、　　定光施、　興盛佛、　　好導師、　　頂光明、　威神首、　　難勝氏、　　德幢佛、　靜閑居、　　梵音響、　　順次堅、　無本氏、　　造光佛、　　大山氏、　智金剛、　　億無畏、　　寶蓮華、　力人將、　　華光氏

{ "translations": [ "現代漢語譯本", "重藏（珍貴的寶藏），因超越（輪迴）而獨步（無與倫比），", "威神（威德神力）殊勝，遍佈大部界（廣闊的宇宙），以此止息（煩惱）並守護（眾生），", "將三界（欲界、色界、無色界）眾生，建立功勛，宣揚名號，", "如日光明，如獅子般英勇，如時節之王（掌握時機），", "如獅子藏（獅子般的勇猛），示現存在，光芒遠照，", "止息如獅子（的煩惱），有所施予（慈悲），無人能勝，", "為最勝的旗幟，喜悅的稱讚，堅固精進，", "無損減（不退轉），有名稱（美名遠揚），無恐怖（無所畏懼），", "如無著天（自在無礙），如大燈明（照亮黑暗），如世間光曜（普照一切），", "微妙的音聲，執持功勛，消除黑暗，", "無與倫比。", "", "佛陀告訴喜王菩薩：『應當讚頌這些菩薩，他們在賢劫中將要成佛，他們的名號是：』", "", "『拘留孫（過去七佛之一），含牟尼（釋迦牟尼佛的別稱），其迦葉（過去七佛之一），", "釋迦文（釋迦牟尼佛），慈氏佛（彌勒佛），師子焰（如獅子火焰般威猛），", "柔仁佛（慈悲柔和），及妙華（如美妙的花朵），善星宿（吉祥的星宿），", "及導師（指引方向），大豐多（豐饒富足），大力佛（力量強大），", "星宿王（星宿之王），其藥氏（如良藥般救度眾生），寂然英（寂靜而英勇），", "大光明（光芒萬丈），牟尼佛（寂靜的覺者），等過品（超越一切），", "具足品（圓滿具足），等二事（智慧與慈悲），而照明（照亮世界），", "日藏佛（如太陽般普照），月光曜（如月光般清涼），善明佛（善於明瞭），", "無憂佛（無憂無慮），總含曜（包含一切光芒），照執華（照亮執持蓮花），", "功勛光（功勛的光芒），因現義（因緣顯現的意義），定光施（定光佛的施予），", "興盛佛（興盛佛法），好導師（好的引導者），頂光明（頭頂的光明），", "威神首（威德神力的首領），難勝氏（難以戰勝），德幢佛（德行的旗幟），", "靜閑居（安住于寂靜），梵音響（清凈的梵音），順次堅（次第堅固），", "無本氏（無有根本），造光佛（創造光明），大山氏（如大山般穩固），", "智金剛（智慧如金剛般堅固），億無畏（億萬無畏），寶蓮華（珍貴的蓮花），", "力人將（力量的統帥），華光氏（如花朵般的光芒）。'", ], "english_translations": [ "English version", "Heavy Treasure, having transcended, walks alone,", "Majesty and power surpassing, throughout the great realms, to cease and protect,", "Leading the three realms, having accomplished merits, proclaiming the name,", "Like the sun's light, like a lion's courage, like the king of seasons,", "Like a lion's treasure, manifesting existence, light shining far,", "Ceasing like a lion, giving what is needed, none can surpass,", "Being the supreme banner, joyful praise, firm diligence,", "Without loss or decrease, having a name, without fear,", "Like the unattached heaven, like a great lamp, like the world's radiance,", "Subtle sound, holding merits, removing darkness,", "Incomparable.", "", "The Buddha told Bodhisattva Joyful King: 'You should praise these Bodhisattvas who will become Buddhas in this Bhadrakalpa, their names are:'", "", "'Krakucchanda (one of the past seven Buddhas), Kanakamuni (another name for Shakyamuni Buddha), Kashyapa (one of the past seven Buddhas),", "Shakyamuni (Shakyamuni Buddha), Maitreya Buddha (the future Buddha), Lion Flame (fierce like a lion's flame),", "Gentle and Benevolent Buddha (compassionate and gentle), and Wonderful Flower (like a beautiful flower), Auspicious Star (an auspicious star),", "And Guide (pointing the way), Great Abundance (abundant and rich), Mighty Buddha (powerful),", "Star King (king of the stars), Medicine One (like medicine saving beings), Tranquil Hero (tranquil and heroic),", "Great Light (vast light), Muni Buddha (the silent sage), Equal to the Transcendent (surpassing all),", "Complete Qualities (perfectly complete), Equal to Two Things (wisdom and compassion), and Illuminating (illuminating the world),", "Sun Treasure Buddha (shining like the sun), Moonlight Radiance (cool like moonlight), Good Understanding Buddha (good at understanding),", "Worry-Free Buddha (without worry), All-Encompassing Radiance (containing all light), Illuminating Holding Flower (illuminating holding a lotus),", "Merit Light (light of merit), Meaning of Manifestation (meaning of manifested conditions), Dipankara's Giving (Dipankara Buddha's giving),", "Flourishing Buddha (flourishing the Dharma), Good Guide (good guide), Top Light (light on the top of the head),", "Majestic Leader (leader of majestic power), Unconquerable One (difficult to defeat), Virtue Banner Buddha (banner of virtue),", "Quiet Dwelling (abiding in quietude), Brahma Sound (pure Brahma sound), Successive Firmness (firm in succession),", "Without Origin (without origin), Creating Light Buddha (creating light), Great Mountain One (stable like a great mountain),", "Wisdom Vajra (wisdom as firm as a vajra), Billion Fearless (billions of fearlessness), Precious Lotus (precious lotus),", "Leader of Strength (leader of strength), Flower Light One (light like a flower).'" ] }

、　　以棄愛、　大威佛、　　梵氏佛、　　無量佛、　龍施佛、　　龍施進、　　堅固步、　無虛見、　　施精佛、　　解縛佛、　不退沒、　　師子幢、　　迦法勝、　喜王佛、　　號妙御、　　受名稱、　德豐多、　　眾香手、　　離垢光、　師子頰、　　號寶稱、　　滅除穢、　無量佛、　　號總持、　　雄人月、　善見佛、　　逮嚴佛、　　明珠光、　山頂英、　　號法事、　　了義理、　情性調、　　寶品佛、　　念勝根、　樂欲度、　　住立覺、　　了別黨、　超越尊、　　首最佛、　　雨音聲、　善思惟、　　有善意、　　離垢稱、　大名聞、　　明珠凈、　　堅師子、　住長樹、　　舍思惟、　　智慧頂、　善住立、　　有志意、　　無量意、　妙顏色、　　聖慧光、　　誓堅固、　吉祥善、　　有妙英、　　人蓮華、　所在安、　　慧造佛、　　功勛布、　光暉佛、　　梵天施、　　寶事佛、　妙好華、　　天神錠、　　善思義、　治自在、　　名聞意、　　積辯才、　金剛幢、　　光曜炎、　　第十佛、　諸佛號、　　各如是、　　無越樂、　游寂靜、　　有勢王、　　閑天佛、　山幢佛、　　炎重聖、　　光亦然、　寶藏佛、　

【現代漢語翻譯】現代漢語譯本捨棄愛慾，大威佛（具有偉大威力的佛陀），梵氏佛（屬於梵天的佛陀），無量佛（具有無量功德的佛陀），龍施佛（給予龍的佛陀），龍施進（龍的施與者），堅固步（步伐堅定的佛陀），無虛見（見解真實的佛陀），施精佛（給予精進的佛陀），解縛佛（解脫束縛的佛陀），不退沒（永不退轉的佛陀），師子幢（如獅子旗幟般的佛陀），迦法勝（在佛法中殊勝的佛陀），喜王佛（喜悅之王佛陀），號妙御（被稱為美妙的引導者），受名稱（接受讚美的佛陀），德豐多（功德豐厚的佛陀），眾香手（擁有眾多香氣之手的佛陀），離垢光（散發無垢光芒的佛陀），師子頰（擁有獅子般面頰的佛陀），號寶稱（被稱為珍寶的佛陀），滅除穢（滅除污穢的佛陀），無量佛（具有無量功德的佛陀），號總持（被稱為總持一切的佛陀），雄人月（如雄偉之月般的佛陀），善見佛（具有善見的佛陀），逮嚴佛（獲得莊嚴的佛陀），明珠光（散發明珠光芒的佛陀），山頂英（如山頂之英的佛陀），號法事（被稱為佛法事業的佛陀），了義理（明瞭真理的佛陀），情性調（調和情性的佛陀），寶品佛（具有珍寶品德的佛陀），念勝根（具有殊勝念根的佛陀），樂欲度（樂於度化眾生的佛陀），住立覺（安住于覺悟的佛陀），了別黨（明瞭派別的佛陀），超越尊（超越一切尊貴的佛陀），首最佛（最為首要的佛陀），雨音聲（降下佛法之音的佛陀），善思惟（善於思惟的佛陀），有善意（具有善意的佛陀），離垢稱（具有無垢美名的佛陀），大名聞（具有大名聲的佛陀），明珠凈（如明珠般清凈的佛陀），堅師子（如堅固獅子般的佛陀），住長樹（安住于長樹下的佛陀），舍思惟（捨棄思惟的佛陀），智慧頂（具有智慧頂峰的佛陀），善住立（善於安住的佛陀），有志意（具有志向的佛陀），無量意（具有無量意念的佛陀），妙顏色（具有美妙顏色的佛陀），聖慧光（具有聖慧光芒的佛陀），誓堅固（誓願堅固的佛陀），吉祥善（吉祥善良的佛陀），有妙英（具有美妙英姿的佛陀），人蓮華（如人中蓮花般的佛陀），所在安（所在之處皆安寧的佛陀），慧造佛（以智慧創造的佛陀），功勛布（功勛廣佈的佛陀），光暉佛（光輝燦爛的佛陀），梵天施（給予梵天的佛陀），寶事佛（具有珍寶事業的佛陀），妙好華（具有美妙花朵的佛陀），天神錠（如天神般堅定的佛陀），善思義（善於思考意義的佛陀），治自在（治理自在的佛陀），名聞意（具有名聲的佛陀），積辯才（積累辯才的佛陀），金剛幢（如金剛旗幟般的佛陀），光曜炎（光芒閃耀的佛陀），第十佛（第十位佛陀），諸佛號（諸佛的名號），各如是（各自如此），無越樂（沒有超越的快樂），游寂靜（游于寂靜的佛陀），有勢王（具有威勢的佛陀），閑天佛（閑靜的佛陀），山幢佛（如山峰旗幟般的佛陀），炎重聖（光芒熾盛的聖者），光亦然（光芒也是如此），寶藏佛（如珍寶寶藏般的佛陀）。

【English Translation】 English version Having abandoned love, Great Might Buddha, Brahma Buddha, Immeasurable Buddha, Dragon Giving Buddha, Dragon Giving Progress, Firm Step, Non-Empty View, Giving Essence Buddha, Liberation Buddha, Non-Retreating, Lion Banner, Kasyapa Victorious, Joy King Buddha, Called Wonderful Guide, Receiving Name, Abundant Virtue, Many Fragrance Hands, Light Free from Defilement, Lion Cheek, Called Jewel Name, Eliminating Filth, Immeasurable Buddha, Called Total Holding, Heroic Man Moon, Good View Buddha, Attained Adornment Buddha, Bright Pearl Light, Mountain Peak Hero, Called Dharma Affair, Understanding Meaning, Temperament Harmonized, Jewel Quality Buddha, Thought Victorious Root, Desire to Cross Over, Abiding in Awakening, Discerned Party, Transcending Honored One, Foremost Buddha, Raining Sound, Good Contemplation, Having Good Intention, Name Free from Defilement, Great Renown, Pure Pearl, Firm Lion, Abiding in Tall Tree, Abandoning Thought, Wisdom Peak, Well Established, Having Will, Immeasurable Intention, Wonderful Color, Holy Wisdom Light, Vow Firm, Auspicious Good, Having Wonderful Hero, Man Lotus Flower, Place of Peace, Wisdom Created Buddha, Merit Spread, Radiant Buddha, Brahma Giving, Jewel Affair Buddha, Wonderful Flower, Heavenly God Ingot, Good Thought Meaning, Governing Freely, Renowned Intention, Accumulated Eloquence, Vajra Banner, Light Shining Flame, Tenth Buddha, Buddha Names, Each is Thus, No Surpassing Joy, Wandering in Tranquility, Having Powerful King, Quiet Heaven Buddha, Mountain Banner Buddha, Flame Heavy Sage, Light Also Thus, Treasure Store Buddha.

不樂越、　　勝大界、　三世護、　　號德稱、　　月炎光、　晃明照、　　臨以時、　　行首藏、　所奉行、　　而示現、　　焰照佛、　光明尊、　　紫金山、　　師子施、　莫能幢、　　人中王、　　光炎稱、　堅精進、　　無損稱、　　離於畏、　無著天、　　大燈明、　　饒益世、　微美香、　　特德尊、　　損於冥、　第等倫、　　得自在、　　師子誓、　名寶稱、　　消滅穢、　　執甘露、　意中月、　　日無畏、　　以莊嚴、　意珠光、　　首英頂、　　造法本、　第一義、　　決眾理、　　施所愿、　寶品身、　　重根劫、　　欲濟度、　樂意住、　　分別部、　　師子音、　號戲樂、　　柔男子、　　清和佛、　龍光佛、　　華山氏、　　龍忻豫、　香甚豪、　　名稱佛、　　勢大天、　功勛鬘、　　饒益龍、　　嚴飾目、　善行道、　　至成佛、　　愍傷氏、　了慧佛、　　無量氏、　　顯明佛、　號至誠、　　日光曜、　　以決意、　無限佛、　　顏貌像、　　照明佛、　寶英氏、　　決狐疑、　　師子顧、　至安隱、　　號柔[歹*(蕮-臼+曰)]、　　善脅佛、　不虛覺、　　妙華英、　　帝石根、　號大威、　　造作現

【現代漢語翻譯】現代漢語譯本不樂越（Buleyue）：不喜超越者，勝大界（Shengdajie）：超越廣大境界者，三世護（Sanshihu）：守護過去、現在、未來三世者，號德稱（Haodecheng）：以德行著稱者，月炎光（Yueyanguang）：如月亮般光輝熾盛者，晃明照（Huangmingzhao）：光芒照耀，明亮無比者，臨以時（Linyishi）：適時降臨者，行首藏（Xingshoucang）：行為的領袖和寶藏者，所奉行（Suofengxing）：所奉行的榜樣，而示現（Ershixian）：示現真理者，焰照佛（Yanzhaofo）：光焰照耀的佛陀，光明尊（Guangmingzun）：光明的尊者，紫金山（Zijinshan）：如紫金山般莊嚴者，師子施（Shizishi）：如獅子般施予者，莫能幢（Monengchuang）：無人能比的旗幟，人中王（Renzhongwang）：人中的王者，光炎稱（Guangyancheng）：光焰顯赫的稱譽，堅精進（Jianjingjin）：堅定精進者，無損稱（Wusuncheng）：無損的稱譽，離於畏（Liyuwe）：遠離畏懼者，無著天（Wuzhuotian）：無所執著的天人，大燈明（Dadengming）：偉大的燈明，饒益世（Raoyishi）：饒益世間者，微美香（Weimeixiang）：微妙美好的香氣，特德尊（Tedezun）：具有特殊德行的尊者，損於冥（Sunyuming）：破除黑暗者，第等倫（Didenglun）：第一等倫理者，得自在（Dezizai）：獲得自在者，師子誓（Shizishi）：如獅子般發誓者，名寶稱（Mingbaocheng）：以寶貴的稱譽聞名者，消滅穢（Xiaomiehui）：消滅污穢者，執甘露（Zhigamlu）：執持甘露者，意中月（Yizhongyue）：心中的明月，日無畏（Riwuwei）：如太陽般無畏者，以莊嚴（Yizhuangyan）：以莊嚴裝飾者，意珠光（Yizhuguang）：如意寶珠的光芒，首英頂（Shouyingding）：頭頂的英華，造法本（Zaofaben）：創造佛法根本者，第一義（Diyiyi）：第一義諦，決眾理（Juezhongli）：決斷眾理者，施所愿（Shisuoyuan）：施予所愿者，寶品身（Baopinshen）：具有寶貴品質的身軀，重根劫（Chonggenjie）：經歷無數劫難者，欲濟度（Yujidu）：想要救度眾生者，樂意住（Leyizhu）：樂於安住者，分別部（Fenbiebu）：分別諸部者，師子音（Shiziyin）：如獅子般的音聲，號戲樂（Haoxile）：名為戲樂者，柔男子（Rounanzi）：柔和的男子，清和佛（Qinghefo）：清凈平和的佛陀，龍光佛（Longguangfo）：龍光佛，華山氏（Huashanshi）：華山氏，龍忻豫（Longxinyu）：龍歡喜愉悅者，香甚豪（Xiangshenhao）：香氣非常豪盛者，名稱佛（Mingchengfo）：名稱佛，勢大天（Shidatian）：勢力強大的天人，功勛鬘（Gongxunman）：功勛的鬘飾，饒益龍（Raoyilong）：饒益龍族者，嚴飾目（Yanshimu）：莊嚴裝飾的眼睛，善行道（Shanxingdao）：善於行道者，至成佛（Zhichengfo）：直至成佛者，愍傷氏（Minshangshi）：憐憫傷痛的氏族，了慧佛（Liaohuifo）：了悟智慧的佛陀，無量氏（Wuliangshi）：無量的氏族，顯明佛（Xianmingfo）：顯明真理的佛陀，號至誠（Haozhicheng）：名為至誠者，日光曜（Riguangyao）：如日光般照耀者，以決意（Yijueyi）：以決定的意志，無限佛（Wuxianfo）：無限的佛陀，顏貌像（Yanmaoxiang）：顏貌的形象，照明佛（Zhaomingfo）：照明的佛陀，寶英氏（Baoyingshi）：寶英氏，決狐疑（Juehuyi）：決斷狐疑者，師子顧（Shizigu）：如獅子般顧視者，至安隱（Zhianyin）：到達安穩者，號柔[歹(蕮-臼+曰)]（Haorou[dai(xi-jiu+yue)]）：名為柔和者，善脅佛（Shanxiefo）：善於脅侍的佛陀，不虛覺（Buxujue）：不虛妄的覺悟，妙華英（Miaohuaying）：美妙的花朵，帝石根（Dishigen）：帝釋天的根基，號大威（Haodawei）：名為大威者，造作現（Zaozuoxian）：造作顯現者

【English Translation】 English version Buleyue: One who does not delight in surpassing, Shengdajie: One who transcends the vast realms, Sanshihu: Protector of the three times (past, present, and future), Haodecheng: One who is known for their virtuous conduct, Yueyanguang: One whose light is as radiant as the moon, Huangmingzhao: One whose light shines brightly, Linyishi: One who appears at the appropriate time, Xingshoucang: The leader and treasure of conduct, Suofengxing: The example to be followed, Ershixian: One who manifests the truth, Yanzhaofo: The Buddha whose light blazes, Guangmingzun: The venerable one of light, Zijinshan: One who is as majestic as a purple-gold mountain, Shizishi: One who gives like a lion, Monengchuang: A banner that no one can surpass, Renzhongwang: The king among people, Guangyancheng: The renowned one of radiant light, Jianjingjin: One who is steadfast in diligence, Wusuncheng: The one with an unblemished reputation, Liyuwe: One who is free from fear, Wuzhuotian: The unattached celestial being, Dadengming: The great lamp of light, Raoyishi: One who benefits the world, Weimeixiang: The subtle and beautiful fragrance, Tedezun: The venerable one with special virtues, Sunyuming: One who dispels darkness, Didenglun: The first among equals, Dezizai: One who has attained freedom, Shizishi: One who makes vows like a lion, Mingbaocheng: One who is known for their precious reputation, Xiaomiehui: One who eliminates defilements, Zhigamlu: One who holds the nectar of immortality, Yizhongyue: The moon in the heart, Riwuwei: One who is fearless like the sun, Yizhuangyan: One who is adorned with majesty, Yizhuguang: The light of the wish-fulfilling jewel, Shouyingding: The crown of the head, Zaofaben: One who creates the foundation of the Dharma, Diyiyi: The ultimate truth, Juezhongli: One who resolves all principles, Shisuoyuan: One who grants wishes, Baopinshen: A body with precious qualities, Chonggenjie: One who has experienced countless kalpas, Yujidu: One who desires to liberate beings, Leyizhu: One who delights in abiding, Fenbiebu: One who distinguishes the various schools, Shiziyin: A voice like a lion's roar, Haoxile: One who is named 'Playful Joy', Rounanzi: The gentle man, Qinghefo: The pure and peaceful Buddha, Longguangfo: The Dragon Light Buddha, Huashanshi: The Huashan clan, Longxinyu: One who brings joy to the dragons, Xiangshenhao: One whose fragrance is very abundant, Mingchengfo: The Name Buddha, Shidatian: The powerful celestial being, Gongxunman: The garland of meritorious deeds, Raoyilong: One who benefits the dragons, Yanshimu: Eyes adorned with majesty, Shanxingdao: One who is skilled in practicing the path, Zhichengfo: One who attains Buddhahood, Minshangshi: The clan that pities the afflicted, Liaohuifo: The Buddha of realized wisdom, Wuliangshi: The immeasurable clan, Xianmingfo: The Buddha who reveals the truth, Haozhicheng: One who is named 'Utmost Sincerity', Riguangyao: One who shines like the sun, Yijueyi: With a determined will, Wuxianfo: The infinite Buddha, Yanmaoxiang: The appearance of the face, Zhaomingfo: The illuminating Buddha, Baoyingshi: The Baoying clan, Juehuyi: One who resolves doubts, Shizigu: One who looks like a lion, Zhianyin: One who has reached peace, Haorou[dai*(xi-jiu+yue)]: One who is named 'Gentle', Shanxiefo: The Buddha who is good at assisting, Buxujue: The non-illusory awakening, Miaohuaying: The wonderful flower, Dishigen: The foundation of Indra, Haodawei: One who is named 'Great Power', Zaozuoxian: One who creates and manifests

、　　無量佛、　名稱寶、　　天隨氏、　　解義矣、　具足意、　　稱高藏、　　無憂佛、　離垢氏、　　梵天佛、　　總持豪、　目華佛、　　離行體、　　號法光、　無毀現、　　德喜悅、　　三界奉、　名開葉、　　寶光氏、　　寶英佛、　上名聞、　　造光佛、　　無量威、　以隨時、　　師子身、　　明意佛、　難勝氏、　　功德體、　　名稱英、　得力勢、　　游無限、　　離垢月、　普現義、　　勇猛佛、　　功福富、　月燈光、　　至德曜、　　意離垢、　善寂然、　　號善天、　　永舍垢、　以無勝、　　執殊供、　　無量氏、　最好曜、　　無卑藏、　　無所住、　以復覺、　　日尊重、　　俗之光、　日善佛、　　福豐饒、　　興威氏、　號無量、　　意吉祥、　　行帝王、　消罷勞、　　施無熱、　　施名聞、　施興華、　　施齊士、　　金剛佛、　將大施、　　號意寂、　　順香手、　鉤鎖氏、　　號善施、　　無所卑、　廉恪佛、　　月晃昱、　　炎英佛、　大吉祥、　　寂然慧、　　號吉義、　甚山頂、　　甚調良、　　蓮華氏、　無著稱、　　游聖慧、　　離於冥、　充滿佛、　　所在安、　　郡無損、　名稱天、　

【現代漢語翻譯】現代漢語譯本無量佛（Amitabha Buddha），名稱寶（Ratnanama），天隨氏（Devanuga），已解其義。具足意（Purnamati），稱高藏（Uccagotra），無憂佛（Asoka），離垢氏（Vimala），梵天佛（Brahma），總持豪（Dharanimdhara），目華佛（Netrapuspa），離行體（Vigata），號法光（Dharmaprabha）。無毀現（Avihimsadarshana），德喜悅（Gunarama），三界奉（Trailokya-vandita）。名開葉（Namavikasa），寶光氏（Ratnaprabha），寶英佛（Ratnaketu）。上名聞（Uttamanama），造光佛（Prabhakara），無量威（Amitaujas）。以隨時（Yathakala），師子身（Simhakaya），明意佛（Arthavijnana）。難勝氏（Durjaya），功德體（Gunakaya），名稱英（Namavira）。得力勢（Baladhara），游無限（Anantacarin），離垢月（Vimalacandra）。普現義（Samantadarsha），勇猛佛（Vikranta），功福富（Punyavardhana）。月燈光（Candradipa），至德曜（Gunaditya），意離垢（Mativimala）。善寂然（Santasanta），號善天（Subhadiva），永舍垢（Nityavigata）。以無勝（Anuttara），執殊供（Visistapuja），無量氏（Amitavamsa）。最好曜（Uttamaditya），無卑藏（Anavagotra），無所住（Apratisthita）。以復覺（Punarbuddha），日尊重（Adityaguru），俗之光（Lokaprabha）。日善佛（Adityasubha），福豐饒（Punyavardhana），興威氏（Tejovamsa）。號無量（Amitanama），意吉祥（Matimangala），行帝王（Rajacarin）。消罷勞（Apagatashrama），施無熱（Adahaprada），施名聞（Yashahprada）。施興華（Vibhavaprada），施齊士（Samaprada），金剛佛（Vajra）。將大施（Mahadana），號意寂（Matishanta），順香手（Sugandhahasta）。鉤鎖氏（Ankushavamsa），號善施（Subhadana），無所卑（Anavapanna）。廉恪佛（Vinita），月晃昱（Candravabhasvara），炎英佛（Tejasketu）。大吉祥（Mahamangala），寂然慧（Shantaprajna），號吉義（Mangalartha）。甚山頂（Parvatagra），甚調良（Sudanta），蓮華氏（Padmavamsa）。無著稱（Asaktinaman），游聖慧（Aryaprajna），離於冥（Vigata-tama）。充滿佛（Purna），所在安（Shantakara），郡無損（Avihimsaka）。名稱天（Namadeva）。

【English Translation】 English version Immeasurable Buddha (Amitabha Buddha), Name Treasure (Ratnanama), Heaven Follower (Devanuga), the meaning is understood. Complete Intention (Purnamati), Called High Store (Uccagotra), Worry-Free Buddha (Asoka), Stainless Lineage (Vimala), Brahma Buddha (Brahma), Holder of All (Dharanimdhara), Eye Flower Buddha (Netrapuspa), Detached Body (Vigata), Named Dharma Light (Dharmaprabha). Undestroyed Appearance (Avihimsadarshana), Virtue Joy (Gunarama), Worshipped by the Three Realms (Trailokya-vandita). Name Opening Leaf (Namavikasa), Jewel Light Lineage (Ratnaprabha), Jewel Hero Buddha (Ratnaketu). Supreme Renown (Uttamanama), Light Maker Buddha (Prabhakara), Immeasurable Power (Amitaujas). According to Time (Yathakala), Lion Body (Simhakaya), Clear Intention Buddha (Arthavijnana). Unconquerable Lineage (Durjaya), Merit Body (Gunakaya), Name Hero (Namavira). Power Holder (Baladhara), Wandering Limitless (Anantacarin), Stainless Moon (Vimalacandra). Universally Manifesting Meaning (Samantadarsha), Courageous Buddha (Vikranta), Merit and Fortune Abundant (Punyavardhana). Moon Lamp Light (Candradipa), Supreme Virtue Radiance (Gunaditya), Intention Stainless (Mativimala). Good Tranquility (Santasanta), Named Good Heaven (Subhadiva), Eternally Abandoned Stain (Nityavigata). With Unsurpassed (Anuttara), Holding Special Offerings (Visistapuja), Immeasurable Lineage (Amitavamsa). Best Radiance (Uttamaditya), No Low Store (Anavagotra), Nowhere Abiding (Apratisthita). With Re-Awakening (Punarbuddha), Sun Honored (Adityaguru), Light of the World (Lokaprabha). Sun Good Buddha (Adityasubha), Fortune Abundant (Punyavardhana), Arising Power Lineage (Tejovamsa). Named Immeasurable (Amitanama), Intention Auspicious (Matimangala), Acting as Emperor (Rajacarin). Eliminating Weariness (Apagatashrama), Giving No Heat (Adahaprada), Giving Renown (Yashahprada). Giving Flourishing Flowers (Vibhavaprada), Giving Equality (Samaprada), Vajra Buddha (Vajra). Will Give Great Offering (Mahadana), Named Intention Tranquil (Matishanta), Following Fragrant Hand (Sugandhahasta). Hook Lineage (Ankushavamsa), Named Good Giving (Subhadana), Nowhere Low (Anavapanna). Upright Buddha (Vinita), Moon Shining Bright (Candravabhasvara), Flame Hero Buddha (Tejasketu). Great Auspiciousness (Mahamangala), Tranquil Wisdom (Shantaprajna), Named Auspicious Meaning (Mangalartha). Very Top of the Mountain (Parvatagra), Very Well-Tamed (Sudanta), Lotus Lineage (Padmavamsa). Unattached Name (Asaktinaman), Wandering Holy Wisdom (Aryaprajna), Separated from Darkness (Vigata-tama). Full Buddha (Purna), Place of Peace (Shantakara), County Without Harm (Avihimsaka). Name Heaven (Namadeva).

勤現行、　　月氏佛、　多功勛、　　寶月佛、　　師子幢、　樂於慧、　　無所損、　　號不戲、　樂功德、　　無著佛、　　名聞氏、　蓮華葉、　　辦大藏、　　稱明珠、　號金剛、　　無量壽、　　凈明珠、　大根本、　　超眾惡、　　名稱月、　忻喜光、　　無所犯、　　寶意月、　號寂然、　　明王施、　　妙道御、　猶自在、　　寶結佛、　　以離畏、　寶藏佛、　　若干月、　　離垢稱、　號寂滅、　　天恭敬、　　閑凈天、　善威佛、　　寶愛敬、　　寶品佛、　寶游步、　　師子黨、　　勝不凈、　善意佛、　　光照世、　　寶威神、　離樂氏、　　號憶智、　　好清凈、　化外業、　　以香手、　　意炎佛、　山幢幡、　　善妙意、　　堅固燈、　威神強、　　號珠鎧、　　人堅佛、　安住月、　　號梵音、　　師子月、　威神首、　　號善生、　　莫能勝、　月氏佛、　　慈眾諸、　　日大趣、　山光暉、　　至德頂、　　大名聞、　號法稱、　　施光佛、　　炎曜施、　作至誠、　　修命業、　　以善時、　善甚重、　　決了意、　　志念行、　明珠香、　　勝忻喜、　　師子光、　號照明、　　上名聞、　　善山氏、　晃

昱珠、　　號光勢、　　勢無卑、　勤修焰、　　明珠月、　　在世尊、　吉祥手、　　寶忻樂、　　閑靜明、　好寂道、　　光嚴哀、　　所到寂、　世善樂、　　號無憂、　　順十所、　忻樂力、　　勢力首、　　勢威王、　大勢至、　　功勛藏、　　言至誠、　上安隱、　　炎明佛、　　大光氏、　德光明、　　號寶首、　　光演香、　造燈明、　　吉像手、　　善華葉、　珍寶佛、　　江海氏、　　執持地、　意義理、　　意清徹、　　功德輪、　寶舍宅、　　行至義、　　於世月、　音柔和、　　梵英心、　　面威重、　意吉利、　　堅固施、　　號福光、　大威曜、　　寶氏佛、　　號名聞、　至重愿、　　無量稱、　　光不虛、　消天嫉、　　勝根元、　　眾金剛、　英善品、　　妙華群、　　意證明、　無清行、　　善思稱、　　以照曜、　神祇品、　　寂功勛、　　超越義、　住無畏、　　建立慈、　　至要藏、　明珠行、　　威解脫、　　善光明、　至味佛、　　善度脫、　　等威神、　聖慧勝、　　梵以生、　　至誠音、　善覺佛、　　勢力施、　　師子步、　號華英、　　慧事業、　　慧與華、　功德藏、　　布名聞、　　除卑賤

【現代漢語翻譯】現代漢語譯本昱珠（yù zhū，光輝的寶珠），號光勢（hào guāng shì，名號為光明的力量），勢無卑（shì wú bēi，力量沒有卑微），勤修焰（qín xiū yàn，勤奮修習如火焰般的光明），明珠月（míng zhū yuè，明亮的寶珠和月亮），在世尊（zài shì zūn，在世的佛陀），吉祥手（jí xiáng shǒu，吉祥的手），寶忻樂（bǎo xīn lè，珍寶般的歡喜快樂），閑靜明（xián jìng míng，閑靜而光明），好寂道（hǎo jì dào，喜好寂靜的道路），光嚴哀（guāng yán āi，光明莊嚴的慈悲），所到寂（suǒ dào jì，所到達之處皆寂靜），世善樂（shì shàn lè，世間的善良和快樂），號無憂（hào wú yōu，名號為無憂），順十所（shùn shí suǒ，順應十個方向），忻樂力（xīn lè lì，歡喜快樂的力量），勢力首（shì lì shǒu，力量的首領），勢威王（shì wēi wáng，力量威嚴的王者），大勢至（dà shì zhì，大勢至菩薩），功勛藏（gōng xūn cáng，功勛的寶藏），言至誠（yán zhì chéng，言語至誠），上安隱（shàng ān yǐn，至上的安穩），炎明佛（yán míng fó，火焰般光明的佛），大光氏（dà guāng shì，大光明之氏族），德光明（dé guāng míng，德行的光明），號寶首（hào bǎo shǒu，名號為珍寶之首），光演香（guāng yǎn xiāng，光明演化出香氣），造燈明（zào dēng míng，製造燈火光明），吉像手（jí xiàng shǒu，吉祥的形象之手），善華葉（shàn huá yè，美好的花葉），珍寶佛（zhēn bǎo fó，珍寶般的佛），江海氏（jiāng hǎi shì，如江海般廣闊的氏族），執持地（zhí chí dì，執持大地），意義理（yì yì lǐ，意義的道理），意清徹（yì qīng chè，心意清澈），功德輪（gōng dé lún，功德之輪），寶舍宅（bǎo shè zhái，珍寶的住所），行至義（xíng zhì yì，行為達到真義），於世月（yú shì yuè，在世間的月亮），音柔和（yīn róu hé，聲音柔和），梵英心（fàn yīng xīn，清凈的心），面威重（miàn wēi zhòng，面容威嚴莊重），意吉利（yì jí lì，心意吉祥），堅固施（jiān gù shī，堅固的佈施），號福光（hào fú guāng，名號為福光），大威曜（dà wēi yào，大威力的光芒），寶氏佛（bǎo shì fó，珍寶氏族的佛），號名聞（hào míng wén，名號為名聞），至重愿（zhì zhòng yuàn，至為重要的願望），無量稱（wú liàng chēng，無量的稱讚），光不虛（guāng bù xū，光明不虛妄），消天嫉（xiāo tiān jí，消除天上的嫉妒），勝根元（shèng gēn yuán，殊勝的根源），眾金剛（zhòng jīn gāng，眾多的金剛），英善品（yīng shàn pǐn，英勇善良的品德），妙華群（miào huá qún，美妙的花朵群體），意證明（yì zhèng míng，心意證明），無清行（wú qīng xíng，沒有不清凈的行為），善思稱（shàn sī chēng，善於思考的稱讚），以照曜（yǐ zhào yào，用來照耀），神祇品（shén qí pǐn，神祇的品類），寂功勛（jì gōng xūn，寂靜的功勛），超越義（chāo yuè yì，超越的意義），住無畏（zhù wú wèi，安住于無畏），建立慈（jiàn lì cí，建立慈悲），至要藏（zhì yào cáng，至關重要的寶藏），明珠行（míng zhū xíng，明珠般的行為），威解脫（wēi jiě tuō，威嚴的解脫），善光明（shàn guāng míng，美好的光明），至味佛（zhì wèi fó，至高味道的佛），善度脫（shàn dù tuō，善於度脫），等威神（děng wēi shén，等同的威神），聖慧勝（shèng huì shèng，聖者的智慧殊勝），梵以生（fàn yǐ shēng，由清凈而生），至誠音（zhì chéng yīn，至誠的聲音），善覺佛（shàn jué fó，善於覺悟的佛），勢力施（shì lì shī，力量的佈施），師子步（shī zi bù，獅子的步伐），號華英（hào huá yīng，名號為華麗的英姿），慧事業（huì shì yè，智慧的事業），慧與華（huì yǔ huá，智慧與華麗），功德藏（gōng dé cáng，功德的寶藏），布名聞（bù míng wén，傳播名聲），除卑賤（chú bēi jiàn，去除卑賤）

【English Translation】 English version Yuzhu (昱珠, Radiant Pearl), named Guangshi (號光勢, Power of Light), power without lowliness (勢無卑), Diligent cultivation of flame (勤修焰), bright pearl moon (明珠月), in the World Honored One (在世尊), Auspicious hand (吉祥手), treasure of joy (寶忻樂), tranquil clarity (閑靜明), Fond of the quiet path (好寂道), light solemn compassion (光嚴哀), where it arrives is stillness (所到寂), Worldly goodness and joy (世善樂), named No Worry (號無憂), following the ten directions (順十所), Joyful power (忻樂力), leader of power (勢力首), majestic king of power (勢威王), Great Strength Arrived (大勢至), treasury of merit (功勛藏), words of utmost sincerity (言至誠), Supreme peace and security (上安隱), Flame Bright Buddha (炎明佛), Great Light Clan (大光氏), Virtue's light (德光明), named Treasure Head (號寶首), light manifests fragrance (光演香), Creating lamp light (造燈明), auspicious image hand (吉像手), good flower leaves (善華葉), Precious Buddha (珍寶佛), River Sea Clan (江海氏), holding the earth (執持地), Meaning and principle (意義理), intention clear and thorough (意清徹), wheel of merit (功德輪), Treasure dwelling (寶舍宅), conduct reaching righteousness (行至義), in the world like the moon (於世月), Sound gentle and harmonious (音柔和), pure heart (梵英心), face majestic and dignified (面威重), Intention auspicious (意吉利), firm giving (堅固施), named Blessing Light (號福光), Great majestic radiance (大威曜), Treasure Clan Buddha (寶氏佛), named Renown (號名聞), Utmost important vow (至重愿), immeasurable praise (無量稱), light not false (光不虛), Eliminating heavenly jealousy (消天嫉), superior root origin (勝根元), multitude of Vajras (眾金剛), Heroic good qualities (英善品), wonderful flower groups (妙華群), intention proves (意證明), No impure conduct (無清行), good thought praise (善思稱), to illuminate (以照曜), Deity categories (神祇品), tranquil merit (寂功勛), surpassing meaning (超越義), Abiding in fearlessness (住無畏), establishing compassion (建立慈), essential treasure (至要藏), Pearl-like conduct (明珠行), majestic liberation (威解脫), good light (善光明), Supreme taste Buddha (至味佛), good deliverance (善度脫), equal majestic power (等威神), Sage wisdom surpasses (聖慧勝), born from purity (梵以生), sincere sound (至誠音), Good awakening Buddha (善覺佛), power giving (勢力施), lion's stride (師子步), Named Flower Hero (號華英), wisdom undertaking (慧事業), wisdom and splendor (慧與華), Treasury of merit (功德藏), spreading renown (布名聞), removing lowliness (除卑賤)

、　無恐怖、　　意光明、　　於斯梵、　自望天、　　愛事業、　　真誠天、　明珠藏、　　功德室、　　積聖慧、　莫能喻、　　喜悅喜、　　堅固愿、　所施天、　　梵柔仁、　　意所趣、　得消惡、　　火赫焰、　　大威神、　思夷華、　　鳴吼佛、　　善計數、　根無憶、　　大愛敬、　　善安意、　光重曜、　　弘微妙、　　主所生、　精所至、　　善決義、　　有境界、　善多佛、　　迦陀愿、　　救於世、　福光氏、　　寶音佛、　　金剛將、　號富有、　　師子力、　　離垢目、　身解脫、　　覺清徹、　　聖慧步、　威堅固、　　大光明、　　日晃曜、　體離垢、　　分別威、　　無損耗、　柔軟業、　　月光氏、　　雷施佛、　行寂然、　　號無怒、　　多有鐙、　晃曜田、　　清凈國、　　超出上、　蓮華上、　　光首佛、　　寶清凈、　號極賢、　　寶上氏、　　善安明、　江海施、　　梵天英、　　善寶蓋、　好妙焰、　　隨時義、　　明達想、　功德暉、　　宣音佛、　　盛滿月、　蓮華光、　　善專精、　　錠明王、　電焰英、　　光明王、　　號晃昱、　稱無捐、　　蓮華藏、　　供養至、　四禪業、　　無所得、　

強勢兵、　功德藏、　　獨遊步、　　無礙佛、　覺意靜、　　慧光明、　　號天聖、　御光明、　　應所趣、　　華英佛、　羅云氏、　　大篤信、　　星宿王、　醫王佛、　　功福平、　　所覆蓋、　宣暢王、　　日光明、　　法藏氏、　善意佛、　　德根念、　　損兵刃、　號智積、　　善住立、　　善了行、　梵天音、　　龍雷電、　　和音佛、　神通英、　　聖智品、　　吉安祥、　梵平等、　　妙目療、　　號布龍、　至誠英、　　明瞭佛、　　無怯弱、　寶音聲、　　柔軟響、　　號師子、　號琦薩、　　若干辯、　　勇慧氏、　蓮華積、　　號華開、　　行步至、　積功德、　　顏貌貴、　　主威曜、　月鐙明、　　威神王、　　覺王佛、　無盡氏、　　覺達月、　　號悅豫、　智郡上、　　號最上、　　逮威施、　智慧氏、　　音柔音、　　導師元、　聲無礙、　　施尊藏、　　豪慧佛、　獨遊步、　　大晃曜、　　應根香、　善光明、　　布威稱、　　好顏王、　號吉利、　　師子兵、　　所止宿、　名聞伏、　　和妙藏、　　福光明、　住良性、　　鐙明王、　　積聖慧、　尊天佛、　　大主元、　　解了行、　號金結、　　閑

【現代漢語翻譯】現代漢語譯本擁有強大力量的軍隊（強勢兵），功德的寶藏（功德藏），獨自遊走的步伐（獨遊步），沒有障礙的佛陀（無礙佛），覺悟的意念平靜（覺意靜），智慧的光明（慧光明），號稱天上的聖者（號天聖），駕馭光明（御光明），應所趨向（應所趣），如花般美好的佛陀（華英佛），羅云氏（羅云氏），擁有極大篤信（大篤信），星宿之王（星宿王），醫治眾生的佛陀（醫王佛），功德福報平等（功福平），所覆蓋之處（所覆蓋），宣揚佛法的王者（宣暢王），如日光般的光明（日光明），法藏氏（法藏氏），擁有善良意念的佛陀（善意佛），德行的根本和意念（德根念），能摧毀兵刃（損兵刃），號稱智慧的積累（號智積），善於安住和確立（善住立），善於瞭解和實行（善了行），如梵天般的音聲（梵天音），如龍雷般的閃電（龍雷電），發出和諧聲音的佛陀（和音佛），神通廣大的英傑（神通英），聖者的智慧品格（聖智品），吉祥安詳（吉安祥），如梵天般的平等（梵平等），用妙目來療愈（妙目療），號稱布龍（號布龍），至誠的英傑（至誠英），明瞭一切的佛陀（明瞭佛），沒有怯懦（無怯弱），如寶物般的音聲（寶音聲），柔和的聲響（柔軟響），號稱師子（號師子），號稱琦薩（號琦薩），擁有若干辯才（若干辯），勇猛而有智慧的人（勇慧氏），蓮花般的積累（蓮華積），號稱華開（號華開），行走到達（行步至），積累功德（積功德），容貌尊貴（顏貌貴），主宰威嚴和光耀（主威曜），如月亮燈光般明亮（月鐙明），擁有威嚴神力的王者（威神王），覺悟的王者佛陀（覺王佛），無盡氏（無盡氏），覺悟通達如月亮（覺達月），號稱悅豫（號悅豫），智慧的郡上（智郡上），號稱最上（號最上），獲得威嚴和施捨（逮威施），擁有智慧的人（智慧氏），聲音柔和（音柔音），導師的開端（導師元），聲音沒有障礙（聲無礙），施捨尊貴和寶藏（施尊藏），擁有豪邁智慧的佛陀（豪慧佛），獨自遊走的步伐（獨遊步），光芒大放（大晃曜），應合根性的香氣（應根香），善良的光明（善光明），佈施威嚴和稱讚（布威稱），容貌美好的王者（好顏王），號稱吉利（號吉利），如獅子般的軍隊（師子兵），所止宿之處（所止宿），名聲遠揚（名聞伏），和諧美妙的寶藏（和妙藏），福德的光明（福光明），安住于善良的本性（住良性），如燈光般明亮的王者（鐙明王），積累聖者的智慧（積聖慧），尊貴的天上佛陀（尊天佛），偉大的主宰和開端（大主元），瞭解和實行（解了行），號稱金結（號金結），閑靜（閑）

【English Translation】 English version Powerful army (Strong Force), a treasure of merit (Merit Store), a solitary walk (Solitary Walk), an unobstructed Buddha (Unobstructed Buddha), Awakened intention is calm (Awakened Intention Calm), the light of wisdom (Wisdom Light), called the heavenly saint (Called Heavenly Saint), Controlling the light (Control Light), responding to what is sought (Respond to What is Sought), a Buddha as beautiful as a flower (Flower Blossom Buddha), The clan of Rahula (Rahula Clan), possessing great faith (Great Faith), the king of constellations (Constellation King), The Buddha who heals beings (Healing King Buddha), merit and blessings are equal (Merit Blessing Equal), that which is covered (That Which is Covered), The king who proclaims the Dharma (Proclaiming King), light like the sun (Sun Light), the clan of Dharma Treasure (Dharma Treasure Clan), The Buddha with good intentions (Good Intention Buddha), the root of virtue and mindfulness (Virtue Root Mindfulness), able to destroy weapons (Destroy Weapons), Called the accumulation of wisdom (Called Wisdom Accumulation), good at dwelling and establishing (Good Dwelling Establish), good at understanding and practicing (Good Understanding Practice), A voice like Brahma (Brahma Voice), lightning like a dragon's thunder (Dragon Thunder Lightning), a Buddha who emits harmonious sounds (Harmonious Sound Buddha), A hero with great supernatural powers (Supernatural Hero), the wisdom and character of a saint (Saint Wisdom Character), auspicious and peaceful (Auspicious Peaceful), Equality like Brahma (Brahma Equality), healing with wondrous eyes (Wondrous Eye Healing), called Cloth Dragon (Called Cloth Dragon), A sincere hero (Sincere Hero), a Buddha who understands everything (Understanding Buddha), without timidity (Without Timidity), A voice like a treasure (Treasure Voice), a soft sound (Soft Sound), called Lion (Called Lion), Called Qisha (Called Qisha), possessing several eloquence (Several Eloquence), a brave and wise person (Brave Wisdom Person), Accumulation like a lotus flower (Lotus Accumulation), called Flower Opening (Called Flower Opening), walking to reach (Walking to Reach), Accumulating merit (Accumulate Merit), noble in appearance (Noble Appearance), dominating majesty and radiance (Dominating Majesty Radiance), As bright as the moonlight lamp (Moon Lamp Bright), a king with majestic divine power (Majestic Divine King), the awakened king Buddha (Awakened King Buddha), The clan of Endless (Endless Clan), awakened and understanding like the moon (Awakened Understanding Moon), called Joyful (Called Joyful), The superior of wisdom (Wisdom Superior), called the most superior (Called Most Superior), attaining majesty and giving (Attaining Majesty Giving), A person with wisdom (Wisdom Person), a soft voice (Soft Voice), the beginning of the guide (Guide Beginning), A voice without obstruction (Voice Without Obstruction), giving honor and treasure (Giving Honor Treasure), a Buddha with heroic wisdom (Heroic Wisdom Buddha), A solitary walk (Solitary Walk), great radiance (Great Radiance), fragrance that matches the roots (Matching Root Fragrance), Good light (Good Light), giving majesty and praise (Giving Majesty Praise), a king with a beautiful appearance (Beautiful Appearance King), Called Auspicious (Called Auspicious), an army like a lion (Lion Army), the place where one dwells (Place Where One Dwells), Fame is widespread (Fame is Widespread), a harmonious and wonderful treasure (Harmonious Wonderful Treasure), the light of blessings (Blessing Light), Dwelling in a good nature (Dwelling Good Nature), a king as bright as a lamp (Lamp Bright King), accumulating the wisdom of saints (Accumulating Saint Wisdom), The noble heavenly Buddha (Noble Heavenly Buddha), the great master and beginning (Great Master Beginning), understanding and practicing (Understanding Practicing), Called Golden Knot (Called Golden Knot), quiet (Quiet)

靜教、　　號難勝、　悅喜人、　　安明氏、　　紫金光、　號妙好、　　功勛根、　　法饒益、　功德多、　　豐多氏、　　號虛空、　微妙慧、　　覺解微、　　一切威、　如藥佛、　　解脫英、　　智藏佛、　積聖慧、　　可敬畏、　　降伏流、　解無礙、　　集至誠、　　善音響、　威重帝、　　應如念、　　號稱法、　解威神、　　尊化身、　　言柔軟、　師子發、　　捐重擔、　　拔眾根、　敬師子、　　法伴侶、　　游安隱、　無怒覺、　　顏色盛、　　威神王、　號諸覺、　　善明佛、　　住立義、　覺光明、　　神妙音、　　威悅眾、　行不虛、　　消壞瞋、　　顏貌尊、　善紫金、　　調和佛、　　解脫結、　住於法、　　號往歸、　　棄自大、　聖慧藏、　　梵天游、　　號栴檀、　無愁戚、　　清凈身、　　號佛英、　蓮華佛、　　威無量、　　天光曜、　聖智華、　　號作斯、　　功德慧、　梵天居、　　寶牽佛、　　帝王氏、　無損佛、　　至尊教、　　水帝王、　星明氏、　　無所害、　　琉璃藏、　號天華、　　揚名稱、　　弓身光、　極善明、　　一切勛、　　甚貴光、　珍寶佛、　　元首氏、　　妙丈夫、　號月所

【現代漢語翻譯】現代漢語譯本靜教（Shanti-shiksha，寂靜的教導），號難勝（Durjaya，難以戰勝的），悅喜人（Priti-kara，令人喜悅的），安明氏（Shanti-mati，寂靜的智慧），紫金光（Jambunada-prabha，紫磨金色的光芒），號妙好（Subhadra，非常吉祥的），功勛根（Kushala-mula，善的根基），法饒益（Dharma-labha，法的利益），功德多（Guna-samudra，功德如海），豐多氏（Prabhuta-mati，豐富的智慧），號虛空（Akasha，虛空），微妙慧（Sukshma-mati，微妙的智慧），覺解微（Bodhi-sukshma，覺悟的微妙），一切威（Sarva-tejas，一切的威光），如藥佛（Bhaishajya-raja，藥王），解脫英（Moksha-vira，解脫的勇士），智藏佛（Jnana-garbha，智慧的寶藏），積聖慧（Arya-jnana-samchaya，積累聖者的智慧），可敬畏（Adara-bhuta，值得尊敬的），降伏流（Nivarana-nasha，降伏煩惱的流），解無礙（Prati-bhaana，無礙的辯才），集至誠（Satya-samgraha，聚集真誠），善音響（Subha-ghosha，美好的聲音），威重帝（Tejo-raja，威光之王），應如念（Yatha-smriti，如所憶念），號稱法（Dharma-kirti，法之名聲），解威神（Tejo-bala，威神之力），尊化身（Maha-kaya，偉大的化身），言柔軟（Mridu-vachana，言語柔和），師子發（Simha-kesha，獅子的頭髮），捐重擔（Bhara-tyaga，捨棄重擔），拔眾根（Mula-samutghata，拔除一切根），敬師子（Simha-vandita，受獅子尊敬的），法伴侶（Dharma-mitra，法的伴侶），游安隱（Shanti-gati，安穩的遊行），無怒覺（Akrodha-bodhi，無嗔的覺悟），顏色盛（Varna-shri，容顏殊勝），威神王（Tejo-raja，威神之王），號諸覺（Sarva-bodhi，一切覺悟），善明佛（Subha-prabha，善的光明），住立義（Sthita-artha，安住于義），覺光明（Bodhi-prabha，覺悟的光明），神妙音（Divya-ghosha，神妙的聲音），威悅眾（Tejo-prita，威光使眾喜悅），行不虛（Satya-chara，真實的行為），消壞瞋（Krodha-kshaya，消除嗔恨），顏貌尊（Varna-shri，容貌尊貴），善紫金（Subha-jambunada，善的紫磨金），調和佛（Sama-hita，調和的），解脫結（Bandhana-moksha，解脫束縛），住於法（Dharma-sthita，安住於法），號往歸（Gati-gamana，前往歸宿），棄自大（Mana-tyaga，捨棄自大），聖慧藏（Arya-jnana-garbha，聖者智慧的寶藏），梵天游（Brahma-vihara，梵天的遊行），號栴檀（Chandana，栴檀），無愁戚（Ashoka，無憂無慮），清凈身（Shuddha-kaya，清凈的身體），號佛英（Buddha-vira，佛的勇士），蓮華佛（Padma-buddha，蓮花佛），威無量（Ananta-tejas，威光無量），天光曜（Divya-prabha，天上的光芒），聖智華（Arya-jnana-pushpa，聖者智慧的花朵），號作斯（Krita-artha，已完成目的），功德慧（Guna-jnana，功德智慧），梵天居（Brahma-vasa，梵天的居所），寶牽佛（Ratna-ketu，寶幢佛），帝王氏（Raja-mati，帝王的智慧），無損佛（Akshaya-buddha，無損的佛），至尊教（Uttama-shasana，至上的教導），水帝王（Apa-raja，水之王），星明氏（Tara-mati，星辰的智慧），無所害（Abhaya，無所畏懼），琉璃藏（Vaidurya-garbha，琉璃的寶藏），號天華（Divya-pushpa，天上的花朵），揚名稱（Kirti-ghosha，揚名），弓身光（Dhanu-prabha，弓形的光芒），極善明（Ati-subha-prabha，極其善的光明），一切勛（Sarva-kushala，一切的善），甚貴光（Ati-prabha，極其尊貴的光芒），珍寶佛（Ratna-buddha，珍寶佛），元首氏（Pradhana-mati，首要的智慧），妙丈夫（Uttama-purusha，妙丈夫），號月所（Chandra-sthita，月亮所處）

【English Translation】 English version Shanti-shiksha (Teaching of tranquility), named Durjaya (Invincible), Priti-kara (Pleasing), Shanti-mati (Tranquil wisdom), Jambunada-prabha (Jambunada golden light), Named Subhadra (Very auspicious), Kushala-mula (Root of merit), Dharma-labha (Gain of Dharma), Guna-samudra (Ocean of merits), Prabhuta-mati (Abundant wisdom), named Akasha (Space), Sukshma-mati (Subtle wisdom), Bodhi-sukshma (Subtlety of enlightenment), Sarva-tejas (All-encompassing radiance), Bhaishajya-raja (Medicine King), Moksha-vira (Hero of liberation), Jnana-garbha (Womb of wisdom), Arya-jnana-samchaya (Accumulation of noble wisdom), Adara-bhuta (Worthy of respect), Nivarana-nasha (Destroyer of hindrances), Prati-bhaana (Unimpeded eloquence), Satya-samgraha (Gathering of truth), Subha-ghosha (Auspicious sound), Tejo-raja (King of radiance), Yatha-smriti (As remembered), named Dharma-kirti (Fame of Dharma), Tejo-bala (Power of radiance), Maha-kaya (Great body), Mridu-vachana (Gentle speech), Simha-kesha (Lion's hair), Bhara-tyaga (Abandonment of burdens), Mula-samutghata (Uprooting of all roots), Simha-vandita (Worshipped by lions), Dharma-mitra (Friend of Dharma), Shanti-gati (Peaceful journey), Akrodha-bodhi (Enlightenment without anger), Varna-shri (Splendor of appearance), Tejo-raja (King of radiance), Named Sarva-bodhi (All-enlightenment), Subha-prabha (Auspicious light), Sthita-artha (Established in meaning), Bodhi-prabha (Light of enlightenment), Divya-ghosha (Divine sound), Tejo-prita (Radiance that pleases all), Satya-chara (True conduct), Krodha-kshaya (Destruction of anger), Varna-shri (Splendor of appearance), Subha-jambunada (Auspicious Jambunada gold), Sama-hita (Harmonious), Bandhana-moksha (Liberation from bonds), Dharma-sthita (Established in Dharma), named Gati-gamana (Going to the destination), Mana-tyaga (Abandonment of pride), Arya-jnana-garbha (Womb of noble wisdom), Brahma-vihara (Abiding in Brahma), named Chandana (Sandalwood), Ashoka (Without sorrow), Shuddha-kaya (Pure body), named Buddha-vira (Hero of Buddha), Padma-buddha (Lotus Buddha), Ananta-tejas (Infinite radiance), Divya-prabha (Divine light), Arya-jnana-pushpa (Flower of noble wisdom), named Krita-artha (Accomplished purpose), Guna-jnana (Merit and wisdom), Brahma-vasa (Abode of Brahma), Ratna-ketu (Jewel banner), Raja-mati (King's wisdom), Akshaya-buddha (Indestructible Buddha), Uttama-shasana (Supreme teaching), Apa-raja (King of water), Tara-mati (Wisdom of stars), Abhaya (Fearless), Vaidurya-garbha (Womb of lapis lazuli), Named Divya-pushpa (Divine flower), Kirti-ghosha (Proclamation of fame), Dhanu-prabha (Bow-shaped light), Ati-subha-prabha (Extremely auspicious light), Sarva-kushala (All merits), Ati-prabha (Extremely noble light), Ratna-buddha (Jewel Buddha), Pradhana-mati (Chief wisdom), Uttama-purusha (Supreme man), Named Chandra-sthita (Abiding in the moon)

、　　無量光、　　快意念、　炎明佛、　　視無厭、　　師子佛、　好樂慧、　　山根本、　　寂然德、　積勢力、　　宜義帝、　　暢善聲、　號快華、　　住于義、　　威德王、　慧無等、　　號無限、　　音響佛、　名殊勝、　　善光明、　　安隱斯、　解說佛、　　心思義、　　號極貴、　宣暢音、　　晃昱業、　　等虛空、　身名聞、　　利寂然、　　無瑕穢、　號清凈、　　意習行、　　蓮華佛、　順品第、　　善光曜、　　妙辯才、　號盡極、　　善周遍、　　重根元、　離怖畏、　　慧清白、　　安住佛、　宣辯才、　　最明目、　　覺名聞、　常空佛、　　月寂然、　　無恐懼、　大顯現、　　梵天氏、　　好音響、　大聖慧、　　度邊際、　　普無際、　覺了意、　　樹根元、　　行極順、　清除音、　　寂功德、　　有力勢、　號強首、　　敬聖佛、　　以逮德、　號明味、　　雷震吼、　　雨音聲、　眼愛敬、　　仁賢氏、　　明極快、　極富有、　　合集德、　　而寂然、　號悅豫、　　法幢幡、　　至聖響、　心虛空、　　法祠音、　　功德佛、　分別音、　　德光明、　　有威神、　達根元、　　有意念、　　有捷辯、

{ "translations": [ "現代漢語譯本", "無量光（Amitabha，阿彌陀佛），快意念（Ksitigarbha，地藏菩薩），", "炎明佛（Vairochana，毗盧遮那佛），視無厭（Akshobhya，阿閦佛），師子佛（Simha，獅子佛），", "好樂慧（Ratnaketu，寶幢佛），山根本（Meruketu，須彌幢佛），寂然德（Shantakirti，寂靜德佛），", "積勢力（Tejaprabha，積光佛），宜義帝（Arthapati，義帝佛），暢善聲（Sughosha，善音佛），", "號快華（Kshipra，速疾佛），住于義（Arthasthita，義住佛），威德王（Prabhavaraja，威德王佛），", "慧無等（Asamaprajna，無等慧佛），號無限（Ananta，無限佛），音響佛（Ghoshakara，音響佛），", "名殊勝（Vishishta，殊勝佛），善光明（Subha，善光佛），安隱斯（Shiva，安隱佛），", "解說佛（Nirukta，解說佛），心思義（Arthacitta，思義佛），號極貴（Paramarha，極貴佛），", "宣暢音（Praghosha，宣暢音佛），晃昱業（Vibhasa，晃昱佛），等虛空（Samantakasha，等虛空佛），", "身名聞（Yashahkaya，名聞身佛），利寂然（Shantahita，寂然利佛），無瑕穢（Nirmala，無瑕穢佛），", "號清凈（Shuddha，清凈佛），意習行（Cittachara，意習行佛），蓮華佛（Padma，蓮花佛），", "順品第（Anupurva，順品第佛），善光曜（Suprabha，善光曜佛），妙辯才（Pratibhana，妙辯才佛），", "號盡極（Parama，盡極佛），善周遍（Suvyapta，善周遍佛），重根元（Mulakara，重根元佛），", "離怖畏（Abhaya，離怖畏佛），慧清白（Vishuddhaprajna，慧清白佛），安住佛（Sthita，安住佛），", "宣辯才（Pratibhanagosha，宣辯才佛），最明目（Uttamacakshu，最明目佛），覺名聞（Yashahprabuddha，覺名聞佛），", "常空佛（Nityashunya，常空佛），月寂然（Shantachandra，月寂然佛），無恐懼（Abhaya，無恐懼佛），", "大顯現（Mahavibhuta，大顯現佛），梵天氏（Brahmadeva，梵天氏佛），好音響（Subhaghosha，好音響佛），", "大聖慧（Mahaprajna，大聖慧佛），度邊際（Parapara，度邊際佛），普無際（Samantananta，普無際佛），", "覺了意（Buddhamati，覺了意佛），樹根元（Vrikshamula，樹根元佛），行極順（Sucharita，行極順佛），", "清除音（Vishodhana，清除音佛），寂功德（Shantaguna，寂功德佛），有力勢（Balavira，有力勢佛），", "號強首（Dridhamukha，強首佛），敬聖佛（Pujita，敬聖佛），以逮德（Gunaprapta，以逮德佛），", "號明味（Rochana，明味佛），雷震吼（Meghaghosha，雷震吼佛），雨音聲（Varshaghosha，雨音聲佛），", "眼愛敬（Priyadarshana，眼愛敬佛），仁賢氏（Arya，仁賢氏佛），明極快（Kshiprabuddhi，明極快佛），", "極富有（Mahardhika，極富有佛），合集德（Gunavata，合集德佛），而寂然（Shanta，而寂然佛），", "號悅豫（Pramudita，悅豫佛），法幢幡（Dharmaketu，法幢幡佛），至聖響（Paramaghosha，至聖響佛），", "心虛空（Akashacitta，心虛空佛），法祠音（Dharmayajna，法祠音佛），功德佛（Gunakara，功德佛），", "分別音（Vibhajita，分別音佛），德光明（Gunaprabha，德光明佛），有威神（Tejasvin，有威神佛），", "達根元（Mulaprapta，達根元佛），有意念（Manaskara，有意念佛），有捷辯（Kshiprapratibhana，有捷辯佛）",

], "english_translations": [ "English version", "Immeasurable Light (Amitabha), Quick Thought (Ksitigarbha),", "Flame Bright Buddha (Vairochana), Viewing Without Weariness (Akshobhya), Lion Buddha (Simha),", "Fond of Wisdom (Ratnaketu), Mountain Root (Meruketu), Tranquil Virtue (Shantakirti),", "Accumulated Power (Tejaprabha), Suitable Righteous Emperor (Arthapati), Clear Good Sound (Sughosha),", "Named Quick Flower (Kshipra), Dwelling in Righteousness (Arthasthita), Majestic Virtue King (Prabhavaraja),", "Wisdom Unequaled (Asamaprajna), Named Infinite (Ananta), Sound Buddha (Ghoshakara),", "Name Excellent (Vishishta), Good Light (Subha), Peaceful Abode (Shiva),", "Explaining Buddha (Nirukta), Thinking of Righteousness (Arthacitta), Named Utmost Noble (Paramarha),", "Proclaiming Clear Sound (Praghosha), Shining Work (Vibhasa), Equal to Space (Samantakasha),", "Body Renowned (Yashahkaya), Benefit Tranquil (Shantahita), Without Flaw or Impurity (Nirmala),", "Named Pure (Shuddha), Mind Practice (Cittachara), Lotus Buddha (Padma),", "Following Order (Anupurva), Good Light Shining (Suprabha), Wonderful Eloquence (Pratibhana),", "Named Utmost End (Parama), Good All-Pervading (Suvyapta), Heavy Root Origin (Mulakara),", "Away from Fear (Abhaya), Wisdom Pure White (Vishuddhaprajna), Abiding Buddha (Sthita),", "Proclaiming Eloquence (Pratibhanagosha), Most Clear Eye (Uttamacakshu), Realized Renown (Yashahprabuddha),", "Constant Empty Buddha (Nityashunya), Moon Tranquil (Shantachandra), Without Fear (Abhaya),", "Great Manifestation (Mahavibhuta), Brahma Clan (Brahmadeva), Good Sound (Subhaghosha),", "Great Sage Wisdom (Mahaprajna), Crossing the Boundary (Parapara), Universally Boundless (Samantananta),", "Realized Mind (Buddhamati), Tree Root Origin (Vrikshamula), Practice Extremely Harmonious (Sucharita),", "Clearing Sound (Vishodhana), Tranquil Merit (Shantaguna), Powerful Strength (Balavira),", "Named Strong Head (Dridhamukha), Respect Holy Buddha (Pujita), Attained Virtue (Gunaprapta),", "Named Clear Taste (Rochana), Thunder Roar (Meghaghosha), Rain Sound (Varshaghosha),", "Eye Loving Respect (Priyadarshana), Benevolent Sage (Arya), Clear Extremely Quick (Kshiprabuddhi),", "Extremely Wealthy (Mahardhika), Combined Merit (Gunavata), And Tranquil (Shanta),", "Named Joyful (Pramudita), Dharma Banner (Dharmaketu), Supreme Holy Sound (Paramaghosha),", "Mind Empty Space (Akashacitta), Dharma Sacrifice Sound (Dharmayajna), Merit Buddha (Gunakara),", "Distinguishing Sound (Vibhajita), Virtue Light (Gunaprabha), Having Majestic Power (Tejasvin),", "Reached Root Origin (Mulaprapta), Having Thought (Manaskara), Having Quick Eloquence (Kshiprapratibhana)" ] }

寂然輪、　　仁善王、　　若干月、　曰遠聞、　　無垢塵、　　德至誠、　殊妙華、　　德幢幡、　　群辯才、　好珍寶、　　懷悅豫、　　敬愛月、　無卒暴、　　師子力、　　自在王、　悅無量、　　平等業、　　無瞋恚、　滅垢穢、　　頒宣宜、　　慧無愚、　玄妙佛、　　善仁賢、　　而應住、　十慧寂、　　言談帝、　　號丈夫、　有深意、　　行無量、　　有法力、　至供養、　　華光明、　　在三世、　間靜供、　　日曜藏、　　天奉事、　幢幡佛、　　有解脫、　　至真發、　演甘露、　　極殊異、　　堅雄心、　真珍寶、　　光明品、　　游玄妙、　言辭凈、　　震光明、　　積功德、　演光曜、　　無損首、　　師子步、　超出難、　　佈施華、　　顏悅豫、　紅蓮華、　　好愛慧、　　凈玄珠、　清無虛、　　慧聖明、　　謙卑行、　除幢幡、　　善思惟、　　好脫門、　曉了明、　　聞如海、　　總持寶、　成智識、　　可悅意、　　暢音聲、　見無業、　　好所樂、　　斷垢塵、　行極邊、　　多化異、　　天布響、　寶游步、　　紅蓮華、　　像香首、　伏怨敵、　　富多聞、　　恨善郡、　妙華光、　　師子響、　　月

游住、　定壞冥、　　無所動、　　忍細步、　福燈度、　　囑累音、　　而最上、　精進力、　　住術意、　　發寂然、　妙善月、　　覺意華、　　吉祥善、　所言快、　　慧勢力、　　威方便、　鐙火光、　　行步強、　　天音聲、　順寂然、　　若干日、　　以隨時、　安樂佛、　　戒光明、　　修建立、　無塵埃、　　安住和、　　有聖慧、　轉增益、　　香光明、　　因順時、　音暉曜、　　柔軟業、　　無掛礙、　寂幢幡、　　趣最道、　　行玄妙、　愛敬寶、　　法所游、　　而言天、　無極慈、　　善知友、　　步寂然、　無量土、　　明曜山、　　賢所嘆、　興發道、　　斯威神、　　所現光、　報善行、　　逮極善、　　離憂戚、　寶光明、　　所行道、　　功福行、　德如海、　　若干品、　　降伏魔、　除害非、　　所宿止、　　入外學、　無壞意、　　能思遠、　　因所誠、　取重解、　　斯愛敬、　　道幢幡、　聖慧響、　　號須深、　　斯梵天、　樂隱佛、　　神足英、　　勝根地、　所執持、　　日恭恪、　　月宮生、　迦益華、　　賢所施、　　持精明、　福所哀、　　好樂力、　　善音說、　法貴佛、　　梵天響

【現代漢語翻譯】現代漢語譯本遊走安住，定力破除黑暗，毫不動搖，忍耐細微的步伐。福德如燈照亮道路，囑託教誨的聲音，達到最上的境界。精進的力量，安住于修行的方法，發出寂靜的光芒。如妙善的月亮，覺悟的意念如花朵般綻放，吉祥而美好。所說的話語快速而有力，智慧的力量，威嚴而方便。如燈火般的光明，行走的步伐堅定有力，如天上的聲音般清澈。順應寂靜的境界，經過若干時日，隨著時機而行動。安樂的佛陀，戒律的光明，修持建立。沒有塵埃的污染，安住于和諧之中，擁有聖者的智慧。不斷增長利益，如香般的光明，因時順勢。聲音的光輝閃耀，行為柔軟，沒有掛礙。寂靜的旗幟，趨向最上的道路，修行玄妙的法門。愛敬如珍寶，在佛法中游歷，談論天道。無極的慈悲，善知識的朋友，步伐寂靜。無量的國土，明亮的曜山，賢者所讚歎。興起發揚佛道，這種威神之力，所顯現的光明。報答善行的果報，達到極善的境界，遠離憂愁和悲傷。如寶般的光明，所行走的道路，功德和福報的修行。德行如大海般深廣，經歷若干品類，降伏魔障。消除禍害和錯誤，所安住的地方，進入外道學習。沒有破壞的意念，能夠深思遠慮，因為真誠的緣故。獲得重要的解脫，這種愛敬之心，如佛道的旗幟。聖者的智慧之聲，號稱須深（須深：佛陀的弟子），這是梵天（梵天：色界天的最高天）的境界。樂於隱居的佛陀，神通廣大的英傑，殊勝的根基之地。所執持的信念，每日恭敬謹慎，如月宮般清凈。迦益（迦益：佛陀的弟子）的花朵，賢者所佈施，持有精明的智慧。福德所哀憐，愛好修行的力量，善巧的言語說法。佛法最為尊貴，梵天的聲音。

【English Translation】 English version Wandering and dwelling, The power of concentration destroys darkness, unwavering, enduring subtle steps. Merit is like a lamp illuminating the path, the voice of entrusted teachings, reaching the highest realm. The power of diligence, dwelling in the methods of practice, emitting a serene light. Like the wonderful and good moon, the thoughts of enlightenment bloom like flowers, auspicious and beautiful. The words spoken are swift and powerful, the strength of wisdom, majestic and convenient. Like the light of a lamp, the steps of walking are firm and powerful, as clear as the sound of heaven. In accordance with the state of tranquility, after several days, acting according to the timing. The Buddha of bliss, the light of precepts, cultivating and establishing. Without the defilement of dust, dwelling in harmony, possessing the wisdom of a sage. Constantly increasing benefits, like the light of fragrance, in accordance with the times. The radiance of sound shines, actions are gentle, without hindrance. The banner of tranquility, moving towards the highest path, practicing the profound Dharma. Love and respect like treasures, traveling in the Dharma, discussing the heavenly path. Limitless compassion, a friend of good knowledge, steps are tranquil. Immeasurable lands, bright Yao Mountain, praised by the wise. Arousing and promoting the Buddha's path, this power of divine might, the light that is manifested. Repaying the results of good deeds, reaching the realm of utmost good, away from sorrow and grief. Like the light of a treasure, the path that is walked, the practice of merit and blessings. Virtue as deep and vast as the sea, experiencing several categories, subduing demons. Eliminating harm and errors, the place of dwelling, entering into external studies. Without the intention of destruction, able to think deeply and far, because of sincerity. Obtaining important liberation, this heart of love and respect, like the banner of the Buddha's path. The voice of the sage's wisdom, called Sushen (Sushen: a disciple of the Buddha), this is the realm of Brahma (Brahma: the highest heaven in the realm of form). The Buddha who enjoys seclusion, a hero of great spiritual powers, the ground of superior roots. The belief that is held, daily respectful and cautious, as pure as the moon palace. The flower of Kayi (Kayi: a disciple of the Buddha), bestowed by the wise, holding clear wisdom. The compassion of merit, the power of loving practice, skillful speech and teachings. The Dharma is most noble, the sound of Brahma.

、　　其快善、　無缺漏、　　覺舉號、　　大弘廣、　名聞稱、　　英妙意、　　暢神音、　師音樹、　　棄愚癡、　　降甘露、　仁賢月、　　辯無量、　　宣名稱、　應性行、　　供養度、　　而懷憂、　愛樂安、　　虛俗志、　　樂所趣、　歸所行、　　破眾業、　　青蓮華、　調華佛、　　永無底、　　宣辯才、　號光曜、　　斯逮致、　　有功勛、　御精進、　　天竟域、　　最上行、　習好樂、　　功福意、　　亙明曜、　德無量、　　集威神、　　師子步、　妙無動、　　行晃曜、　　龍音響、　執持輪、　　尊勢象、　　樂哀世、　法音佛、　　樂無底、　　號名稱、　雨幢佛、　　雨德行、　　美好香、　號虛空、　　音響辭、　　天帝王、　弘明珠、　　善財業、　　燈火焰、　斷根王、　　閑寂靜、　　主安隱、　師子音、　　流寶名、　　建立義、　建示現、　　所有華、　　眉間光、　無邊際、　　辯才王、　　邦伴慧、　由自在、　　師子發、　　游晃煜、　德燈焰、　　月暉曜、　　無所愁、　郡土地、　　心覺解、　　殊勝法、　安光教、　　應美香、　　其有力、　智慧華、　　其音強、　　順安隱、　義理氏、　

【現代漢語翻譯】現代漢語譯本其行動迅速且善巧，沒有絲毫的缺失和遺漏，覺悟的舉動是眾生的榜樣，其教法廣大而弘深，名聲遠揚，廣為人知，其意深奧而精妙，所宣之音流暢而悅耳，如導師之音，如樹蔭般庇護眾生，能使眾生捨棄愚癡，降下甘露般的教誨，如仁慈賢明的月亮，辯才無量無邊，宣揚其名號，應眾生根性而行教化，以供養來度化眾生，心中常懷憂慮，喜愛安樂，摒棄虛妄的世俗之志，樂於追求真理，歸向正道而行，破除眾生的業障，如青蓮花般清凈，調御如蓮花般的佛陀，其智慧深邃，永無止境，宣說無礙的辯才，其名號如光芒般閃耀，能使眾生達到解脫的境界，具有無量的功勛，駕馭精進的力量，其教法遍及天界，是最上乘的修行，習慣於喜好正法，其功德福報之意廣大，光明照耀一切，其德行無量無邊，聚集威德神力，行走如獅子般威猛，其智慧微妙而不可動搖，其行為光明照耀，其音聲如龍吟般響亮，執持法輪，其尊貴如大象般威嚴，樂於哀憫世間眾生，其法音如佛陀般莊嚴，其樂無有窮盡，其名號廣為人知，如雨般降下法幢的佛陀，如雨般降下德行的佛陀，其身散發美好的香氣，其名號如虛空般廣大，其音聲辭藻美妙，如天帝之王般尊貴，弘揚如明珠般珍貴的教法，其善財之業廣大，如燈火般照亮眾生，能斷除煩惱的根本，其心閑靜而寂靜，是眾生安穩的依怙，其音聲如獅子吼般威猛，其寶名流傳於世，建立正法的意義，建立並示現真理，其身所散發的光華，眉間的光芒，無邊無際，是辯才之王，是邦國的智慧之伴，由自在之力，其發如獅子般雄偉，遊行時光明閃耀，其德如燈火般照亮，其光輝如月亮般皎潔，心中無所憂愁，其教法遍及郡縣土地，其心覺悟而解脫，其教法殊勝無比，以安穩的光明教化眾生，其身散發美好的香氣，其力量強大無比，其智慧如花般綻放，其音聲洪亮而有力，順應安穩之道，是義理的宗主。

【English Translation】 English version Whose actions are swift and skillful, Without any deficiency or omission, Whose enlightened actions are a model for all beings, Whose teachings are vast and profound, Whose fame is far-reaching and widely known, Whose meaning is deep and subtle, Whose voice is fluent and pleasing, Like the voice of a teacher, like a tree's shade protecting beings, Able to make beings abandon ignorance, Bestowing teachings like sweet dew, Like a benevolent and wise moon, Whose eloquence is immeasurable, Proclaiming their name, Teaching according to the nature of beings, Using offerings to liberate beings, Whose heart is always filled with concern, Who loves peace and happiness, Who abandons vain worldly ambitions, Who is happy to pursue truth, Who returns to the right path and acts accordingly, Who breaks through the karmic obstacles of beings, As pure as a blue lotus flower, The Buddha who tames like a lotus, Whose wisdom is profound and endless, Who proclaims unobstructed eloquence, Whose name shines like a radiant light, Able to lead beings to the state of liberation, Who possesses immeasurable merits, Who controls the power of diligence, Whose teachings pervade the heavens, Is the supreme practice, Accustomed to delighting in the true Dharma, Whose intention of merit and blessings is vast, Whose light illuminates everything, Whose virtues are immeasurable, Who gathers majestic and divine power, Who walks with the might of a lion, Whose wisdom is subtle and unshakeable, Whose actions are radiant, Whose voice is as resounding as a dragon's roar, Who holds the Dharma wheel, Whose dignity is as majestic as an elephant, Who is happy to have compassion for all beings, Whose Dharma voice is as solemn as a Buddha, Whose joy is endless, Whose name is widely known, The Buddha who rains down Dharma banners, The Buddha who rains down virtuous actions, Whose body emits a beautiful fragrance, Whose name is as vast as space, Whose voice and words are beautiful, As noble as the king of the gods, Who promotes teachings as precious as pearls, Whose virtuous deeds are vast, Who illuminates beings like a lamp, Able to cut off the root of afflictions, Whose mind is peaceful and tranquil, Is the refuge of peace for all beings, Whose voice is as powerful as a lion's roar, Whose precious name is spread throughout the world, Who establishes the meaning of the true Dharma, Who establishes and demonstrates the truth, The radiance emitted from their body, The light between their eyebrows, Without boundaries or limits, Is the king of eloquence, Is the wise companion of the country, By the power of freedom, Whose hair is as majestic as a lion's mane, Whose light shines brightly when walking, Whose virtue illuminates like a lamp, Whose radiance is as pure as the moon, Whose heart is without worry, Whose teachings pervade the counties and lands, Whose mind is enlightened and liberated, Whose teachings are supremely excellent, Who teaches beings with the light of peace, Whose body emits a beautiful fragrance, Whose power is immeasurably strong, Whose wisdom blossoms like a flower, Whose voice is loud and powerful, Who follows the path of peace, Is the master of righteousness.

好愛喜、　　得致勝、　執衣缽、　　行寂然、　　人師子、　有名稱、　　號樓由。

「是賢劫中有斯千佛興現出世，度脫十方一切眾生。是千佛等各有名號，皆如是像。若有人聞受持諷誦，執學心懷專精了識，行無放逸和同供養，棄眾惡趣勤苦之患，長得安隱住于禁戒，諸所將信順喜經道，應行清凈值具足果，此深妙忍根元法忍，護一切世若干億劫。犯諸惡行不知罪福果之報應，聞諸佛名除一切罪無復眾患。假使有持是諸佛名一切尊號，致得神足一心定意。若有凡庶，逮得見聞自在值此，斯眾導師御行經典，懷來億載無量功祚，所解說義暢達音慧，因得值見斯三昧定，性行清凈心無猶豫，所興發慧不著三界，以逮總持存在心懷，是等當行此三昧定。」◎

賢劫經卷第六大正藏第 14 冊 No. 0425 賢劫經

賢劫經卷第七

西晉月氏三藏竺法護譯

◎千佛興立品第二十一

爾時，喜王菩薩復白佛言：「善哉！世尊！愿說賢劫諸佛名號，及佛父母、佛子、侍者，上首聖尊諸弟子等，舍利光明、壽命長短，比丘眾會、法立年數，種姓佛教經法流佈，所可度脫諸天人民，使會者聞心開意悅皆發道心，多所哀念，多所安隱，愍傷諸天及十方人一切眾生。又將來

【現代漢語翻譯】現代漢語譯本喜愛快樂，獲得勝利，手持衣缽，行走寂靜，是人中獅子，擁有名稱，號為樓由（佛名）。

『在賢劫（佛教宇宙觀中的一個時期）中，有這一千尊佛興起顯現於世，度脫十方一切眾生。這千尊佛等各自有其名號，都像這樣。如果有人聽聞、接受、持誦，以專注的心學習、懷抱、精通、瞭解，行為不放逸，和合供養，捨棄眾惡趣的勤苦之患，長久獲得安穩，安住于戒律，所有將要相信、順從、喜悅的經道，應當行持清凈，達到具足的果位，這深妙的忍根元法忍，護持一切世間若干億劫。犯下各種惡行，不知道罪福果報的人，聽聞諸佛的名號，可以消除一切罪過，不再有各種憂患。假使有人持誦這些諸佛的名號和一切尊號，就能獲得神通，一心禪定。如果有凡夫俗子，能夠見聞、自在地值遇這些眾導師所宣講的經典，心中懷有億載無量的功德，所理解的義理通暢，音韻智慧，因此得以值遇這種三昧禪定，性行清凈，心中沒有猶豫，所興發的智慧不執著於三界，以達到總持，存在於心中，這些人應當行持這種三昧禪定。』

賢劫經卷第六大正藏第 14 冊 No. 0425 賢劫經

賢劫經卷第七

西晉月氏三藏竺法護譯

◎千佛興立品第二十一

這時，喜王菩薩又對佛說：『善哉！世尊！愿您宣說賢劫諸佛的名號，以及佛的父母、佛子、侍者、上首聖尊等諸弟子，舍利光明、壽命長短，比丘眾會、法立年數，種姓佛教經法流佈，所能度脫的諸天人民，使與會者聽聞後心開意悅，都發菩提道心，多加哀憐，多加安穩，憐憫諸天及十方人一切眾生。又將來

【English Translation】 English version Loving joy, attaining victory, Holding the robe and bowl, walking in silence, a lion among men, Having a name, called Louyou (Buddha's name).

'In this Bhadrakalpa (a cosmic period in Buddhist cosmology), there will be these thousand Buddhas arising and appearing in the world, liberating all sentient beings in the ten directions. These thousand Buddhas each have their own names, and they are all like this. If someone hears, accepts, upholds, and recites, studies with a focused mind, embraces, masters, and understands, acts without negligence, harmoniously makes offerings, abandons the suffering of the evil realms, obtains lasting peace, abides in the precepts, all the paths of the scriptures that they will believe, follow, and rejoice in, they should practice purity, attain the complete fruition, this profound and wonderful forbearance, the root of Dharma forbearance, protects all worlds for countless eons. Those who commit various evil deeds, not knowing the retribution of sin and merit, upon hearing the names of the Buddhas, can eliminate all sins and no longer have various worries. If someone upholds these names of the Buddhas and all the honored titles, they can attain supernatural powers and one-pointed concentration. If there are ordinary people who can see, hear, and freely encounter these scriptures taught by the great teachers, they will have immeasurable merit for countless eons, the meaning they understand will be clear, their wisdom of sound will be profound, and thus they will be able to encounter this Samadhi concentration, their nature and conduct will be pure, their minds will have no hesitation, the wisdom they develop will not be attached to the three realms, and they will attain total retention, existing in their minds, these people should practice this Samadhi concentration.'

Bhadrakalpa Sutra, Scroll 6 Taisho Tripitaka Volume 14, No. 0425, Bhadrakalpa Sutra

Bhadrakalpa Sutra, Scroll 7

Translated by the Tripiṭaka master Dharmarakṣa of the Yuezhi during the Western Jin Dynasty

◎Chapter 21: The Arising of the Thousand Buddhas

At that time, Bodhisattva Joyful King again said to the Buddha: 'Excellent, World Honored One! May you speak of the names of the Buddhas of the Bhadrakalpa, as well as the Buddhas' parents, Buddha's sons, attendants, the chief honored disciples, the relics' light, the length of their lives, the assemblies of monks, the years of the establishment of the Dharma, the lineage of the Buddhist teachings, the propagation of the scriptures, the heavenly beings and people who can be liberated, so that those who attend will hear and their hearts will open and rejoice, all will generate the Bodhi mind, have much compassion, much peace, and pity for the heavenly beings and all sentient beings in the ten directions. And in the future'

世諸菩薩施，以得聽受是經法已，益加樂學志願尊法為顯大明。唯垂大哀，重為散意令三界蒙。」

佛告喜王菩薩：「今當說之，諦聽！善思！唯諾啟受。」喜王菩薩與諸大眾受教，專精一心皆聽。

佛言：「拘留孫如來、至真、等正覺所生土地，城名仁賢。王所治處，姓曰迦葉。父曰祠祀施，梵志種所生，母字維耶妙勝，子曰上勝。侍者名覺意，智慧弟子維頭，神足曰抄兒。其佛身光照四十里，一會說經四萬比丘、二會七萬、三會六萬，皆成聲聞。佛在世時人壽四萬歲，正法住世八萬歲，舍利併合作一大寺。

「拘那含牟尼如來、至真所生土地，城名上被。梵志種父名施尊，母字上妙，子曰澤明集。侍者曰吉善，智慧弟子曰最上，神足曰不捨。佛在世時人壽三萬歲，一會說經七萬比丘、二會六萬、三會五萬，皆得羅漢。其佛光明照二十里，正法存立千歲，舍利併合興一大寺。

「迦葉如來所生土地，城名神氏，佛光照十里。梵志種，父名梵施，母字經業，子曰導師。侍者曰普友，上首智慧弟子名開明，神足曰坻舍。佛在世時人壽二萬歲，一會說經二萬比丘、二會萬八千、三會萬六千，皆得道證。正法存立七萬歲，舍利併合興一大寺。

「喜王聽之！今我能仁所生土地，城名迦維羅衛

【現代漢語翻譯】現代漢語譯本：世間的菩薩們，在聽聞並接受這部經法后，更加樂於學習，立志尊崇佛法，使其顯現廣大光明。唯愿佛陀垂憐大慈悲，再次為我們開示，使三界眾生蒙受恩澤。佛陀告訴喜王菩薩：『我現在就為你們宣說，仔細聽！好好思考！』喜王菩薩和所有大眾領受教誨，專心致志地聽講。佛陀說：『拘留孫如來（Kakusandha，過去七佛之一），至真、等正覺所出生的土地，城名叫仁賢。他所治理的王國，姓氏為迦葉（Kasyapa）。父親名叫祠祀施，屬於婆羅門種姓，母親名叫維耶妙勝，兒子名叫上勝。侍者名叫覺意，智慧弟子名叫維頭，神足弟子名叫抄兒。他的佛身光明照耀四十里，第一次說法集會四萬比丘，第二次七萬，第三次六萬，都成就了聲聞果位。佛陀在世時，人們的壽命是四萬歲，正法住世八萬歲，舍利合在一起建了一座大寺廟。『拘那含牟尼如來（Kanakamuni，過去七佛之一），至真所出生的土地，城名叫上被。婆羅門種姓，父親名叫施尊，母親名叫上妙，兒子名叫澤明集。侍者名叫吉善，智慧弟子名叫最上，神足弟子名叫不捨。佛陀在世時，人們的壽命是三萬歲，第一次說法集會七萬比丘，第二次六萬，第三次五萬，都證得了羅漢果位。他的佛光照耀二十里，正法存續一千年，舍利合在一起興建了一座大寺廟。『迦葉如來（Kasyapa，過去七佛之一）所出生的土地，城名叫神氏，佛光照耀十里。婆羅門種姓，父親名叫梵施，母親名叫經業，兒子名叫導師。侍者名叫普友，上首智慧弟子名叫開明，神足弟子名叫坻舍。佛陀在世時，人們的壽命是二萬歲，第一次說法集會二萬比丘，第二次一萬八千，第三次一萬六千，都證得了道果。正法存續七萬年，舍利合在一起興建了一座大寺廟。『喜王，你聽著！現在我能仁（釋迦牟尼佛）所出生的土地，城名叫迦維羅衛（Kapilavastu）。』

【English Translation】 English version: The Bodhisattvas of the world, having heard and received this Dharma, are even more eager to learn, aspiring to honor the Dharma, making it manifest with great light. We beseech the Buddha to bestow great compassion, and once again expound for us, so that the beings of the three realms may receive grace. The Buddha said to Bodhisattva Joyful King: 'I will now explain it to you, listen carefully! Think well!'. Bodhisattva Joyful King and all the assembly received the teaching, and listened with focused minds. The Buddha said: 'The land where Kakusandha Tathagata (one of the seven past Buddhas), the Truly Enlightened One, the Perfectly Enlightened One, was born, the city is called Renxian. The kingdom he ruled, the family name was Kasyapa. His father was named Cisi Shi, of the Brahmin caste, his mother was named Weiye Miaosheng, and his son was named Shangsheng. His attendant was named Jueyi, his wisdom disciple was named Weitou, and his disciple with supernatural powers was named Chaoer. His Buddha body's light illuminated forty li, the first Dharma assembly had 40,000 Bhikkhus, the second 70,000, and the third 60,000, all of whom attained the Sravaka fruit. When the Buddha was in the world, people's lifespan was 40,000 years, the Right Dharma remained in the world for 80,000 years, and the relics were combined to build a large temple. 'The land where Kanakamuni Tathagata (one of the seven past Buddhas), the Truly Enlightened One, was born, the city is called Shangbei. Of the Brahmin caste, his father was named Shizun, his mother was named Shangmiao, and his son was named Zemingji. His attendant was named Jishan, his wisdom disciple was named Zuishang, and his disciple with supernatural powers was named Bushe. When the Buddha was in the world, people's lifespan was 30,000 years, the first Dharma assembly had 70,000 Bhikkhus, the second 60,000, and the third 50,000, all of whom attained the Arhat fruit. His Buddha light illuminated twenty li, the Right Dharma remained for 1,000 years, and the relics were combined to build a large temple. 'The land where Kasyapa Tathagata (one of the seven past Buddhas) was born, the city is called Shenshi, and the Buddha's light illuminated ten li. Of the Brahmin caste, his father was named Fanshi, his mother was named Jingye, and his son was named Daoshi. His attendant was named Puyou, his chief wisdom disciple was named Kaiming, and his disciple with supernatural powers was named Dishi. When the Buddha was in the world, people's lifespan was 20,000 years, the first Dharma assembly had 20,000 Bhikkhus, the second 18,000, and the third 16,000, all of whom attained the path. The Right Dharma remained for 70,000 years, and the relics were combined to build a large temple. 'Joyful King, listen! The land where I, the Able Sage (Sakyamuni Buddha), was born, the city is called Kapilavastu.'

。君子種姓瞿曇，其光圓照七尺，父曰白凈，母字極妙，子曰羅云。侍者曰阿難，智慧上首弟子字舍利弗，神足弟子曰目連。今世人壽百歲或長或短，一會說經千二百五十比丘眾，皆得道證。舍利普布八方上下。正法存立五百歲，像法存立亦五百歲。

「慈氏如來所生土地，城名妙意，王者所處，其佛威光照四十里。梵志種，父名梵乎，母字梵經，子曰德力。侍者曰海氏，智慧上首弟子號慧光，神足曰堅精進。佛在世時人壽八萬四千歲，一會說經九十六億、二會九十四億、三會九十二億，皆得阿羅漢。舍利併合共興大寺，正法存立八萬歲。

「師子如來所生土地，城名曰華土，其佛光明照四十里。君子種父名勇師子，母字江音，子字大力。侍者曰善樂，上首神足弟子曰雨氏，智慧弟子曰慧積。佛在世時人壽七萬歲，一會說法百億比丘、二會九十億、三會八十億聲聞集矣，皆得道證。正法存立億歲，舍利普流八方上下。

「光炎如來所生土地，城名星宿主，其佛光明照二千里。君子種父名善意，母字妙華，子字以時。侍者曰長喜，上首神足弟子名雷吼，智慧弟子曰尊教。其佛在世時人壽九萬歲，一會百千億、二會九十九億、三會九十八億，皆得道證。正法存立八萬五千歲，舍利普流八方上下。

【現代漢語翻譯】現代漢語譯本：

釋迦牟尼佛（君子種姓瞿曇）的光芒照耀七尺，他的父親名為凈飯（白凈），母親名為摩耶（極妙），兒子名為羅睺羅（羅云）。侍者名為阿難，智慧第一的弟子名為舍利弗，神通第一的弟子名為目犍連（目連）。現在世人的壽命為一百歲，或長或短。佛陀一會說法時，有千二百五十位比丘眾，都證得了道果。舍利子普遍分佈在八方上下。正法住世五百年，像法住世也五百年。

彌勒佛（慈氏如來）所出生的土地，城名為妙意，是國王所居住的地方。彌勒佛的光芒照耀四十里。他是婆羅門種姓，父親名為梵乎，母親名為梵經，兒子名為德力。侍者名為海氏，智慧第一的弟子名為慧光，神通第一的弟子名為堅精進。佛在世時，人的壽命為八萬四千歲。一會說法時，有九十六億人，二會說法時有九十四億人，三會說法時有九十二億人，都證得了阿羅漢果。舍利子合併興建大寺。正法住世八萬年。

師子如來所出生的土地，城名為華土，他的光明照耀四十里。他是剎帝利種姓，父親名為勇師子，母親名為江音，兒子名為大力。侍者名為善樂，神通第一的弟子名為雨氏，智慧第一的弟子名為慧積。佛在世時，人的壽命為七萬歲。一會說法時，有一百億比丘，二會說法時有九十億，三會說法時有八十億聲聞聚集，都證得了道果。正法住世億年，舍利子普遍流佈在八方上下。

光炎如來所出生的土地，城名為星宿主，他的光明照耀二千里。他是剎帝利種姓，父親名為善意，母親名為妙華，兒子名為以時。侍者名為長喜，神通第一的弟子名為雷吼，智慧第一的弟子名為尊教。佛在世時，人的壽命為九萬歲。一會說法時，有百千億人，二會說法時有九十九億人，三會說法時有九十八億人，都證得了道果。正法住世八萬五千年，舍利子普遍流佈在八方上下。 English version:

Shakyamuni Buddha (of the noble Gotama clan), his light shone seven feet. His father was named Suddhodana (White Purity), his mother was named Maya (Extremely Wonderful), and his son was named Rahula (Rāvaṇa). His attendant was named Ananda, his foremost disciple in wisdom was named Sariputra, and his foremost disciple in supernatural powers was named Maudgalyayana (Maudgalyāyana). The lifespan of people in the present world is one hundred years, sometimes longer, sometimes shorter. During one of the Buddha's sermons, there were 1,250 monks, all of whom attained enlightenment. His relics are widely distributed in all directions. The True Dharma will last for 500 years, and the Semblance Dharma will also last for 500 years.

Maitreya Buddha (the Tathagata of Compassion) was born in a land where the city is named Wonderful Intent, the place where the king resides. The Buddha's light shines for forty miles. He is of the Brahmin caste, his father is named Brahma, his mother is named Brahma Sutra, and his son is named Power of Virtue. His attendant is named Sea, his foremost disciple in wisdom is named Light of Wisdom, and his foremost disciple in supernatural powers is named Firm Diligence. When the Buddha was alive, people's lifespan was 84,000 years. During the first sermon, there were 9.6 billion people, during the second sermon, there were 9.4 billion people, and during the third sermon, there were 9.2 billion people, all of whom attained Arhatship. The relics were combined to build a great temple. The True Dharma will last for 80,000 years.

The land where Lion Tathagata was born, the city is named Flower Land, and his light shines for forty miles. He is of the Kshatriya caste, his father is named Courageous Lion, his mother is named River Sound, and his son is named Great Power. His attendant is named Good Joy, his foremost disciple in supernatural powers is named Rain, and his foremost disciple in wisdom is named Accumulation of Wisdom. When the Buddha was alive, people's lifespan was 70,000 years. During the first sermon, there were 10 billion monks, during the second sermon, there were 9 billion, and during the third sermon, there were 8 billion Sravakas gathered, all of whom attained enlightenment. The True Dharma will last for a billion years, and the relics are widely distributed in all directions.

The land where Flame Light Tathagata was born, the city is named Star Lord, and his light shines for two thousand miles. He is of the Kshatriya caste, his father is named Good Intent, his mother is named Wonderful Flower, and his son is named Timely. His attendant is named Long Joy, his foremost disciple in supernatural powers is named Thunder Roar, and his foremost disciple in wisdom is named Venerable Teaching. When the Buddha was alive, people's lifespan was 90,000 years. During the first sermon, there were 100 billion people, during the second sermon, there were 9.9 billion people, and during the third sermon, there were 9.8 billion people, all of whom attained enlightenment. The True Dharma will last for 85,000 years, and the relics are widely distributed in all directions.

【English Translation】 Shakyamuni Buddha (of the noble Gotama clan), his light shone seven feet. His father was named Suddhodana (White Purity), his mother was named Maya (Extremely Wonderful), and his son was named Rahula (Rāvaṇa). His attendant was named Ananda, his foremost disciple in wisdom was named Sariputra, and his foremost disciple in supernatural powers was named Maudgalyayana (Maudgalyāyana). The lifespan of people in the present world is one hundred years, sometimes longer, sometimes shorter. During one of the Buddha's sermons, there were 1,250 monks, all of whom attained enlightenment. His relics are widely distributed in all directions. The True Dharma will last for 500 years, and the Semblance Dharma will also last for 500 years. Maitreya Buddha (the Tathagata of Compassion) was born in a land where the city is named Wonderful Intent, the place where the king resides. The Buddha's light shines for forty miles. He is of the Brahmin caste, his father is named Brahma, his mother is named Brahma Sutra, and his son is named Power of Virtue. His attendant is named Sea, his foremost disciple in wisdom is named Light of Wisdom, and his foremost disciple in supernatural powers is named Firm Diligence. When the Buddha was alive, people's lifespan was 84,000 years. During the first sermon, there were 9.6 billion people, during the second sermon, there were 9.4 billion people, and during the third sermon, there were 9.2 billion people, all of whom attained Arhatship. The relics were combined to build a great temple. The True Dharma will last for 80,000 years. The land where Lion Tathagata was born, the city is named Flower Land, and his light shines for forty miles. He is of the Kshatriya caste, his father is named Courageous Lion, his mother is named River Sound, and his son is named Great Power. His attendant is named Good Joy, his foremost disciple in supernatural powers is named Rain, and his foremost disciple in wisdom is named Accumulation of Wisdom. When the Buddha was alive, people's lifespan was 70,000 years. During the first sermon, there were 10 billion monks, during the second sermon, there were 9 billion, and during the third sermon, there were 8 billion Sravakas gathered, all of whom attained enlightenment. The True Dharma will last for a billion years, and the relics are widely distributed in all directions. The land where Flame Light Tathagata was born, the city is named Star Lord, and his light shines for two thousand miles. He is of the Kshatriya caste, his father is named Good Intent, his mother is named Wonderful Flower, and his son is named Timely. His attendant is named Long Joy, his foremost disciple in supernatural powers is named Thunder Roar, and his foremost disciple in wisdom is named Venerable Teaching. When the Buddha was alive, people's lifespan was 90,000 years. During the first sermon, there were 100 billion people, during the second sermon, there were 9.9 billion people, and during the third sermon, there were 9.8 billion people, all of whom attained enlightenment. The True Dharma will last for 85,000 years, and the relics are widely distributed in all directions.

「◎牟尼柔仁如來所生土地，城名曰上華，王所治處，其佛光明照四十里。父名大山，母字須滿光，子曰上寶。侍者曰尊上，上首神足弟子曰超施，智慧弟子曰快意。佛在世時人壽六萬歲，一會八十垓、二會七十億、三會五十億，皆得羅漢。正法存立一千歲，舍利普流八方上下。

「華氏如來所生土地，城名曰蓮華，王所治處，其佛光明照三百二十里。梵志種父名尊名，母曰妙華，子曰智根。侍者曰樂道，上首神足弟子名無害，智慧弟子名法力。一會說法弟子六百億、二會三十五億、三會三十四億，皆得道證。佛在世時，人壽五十萬歲，正法存立具足千歲，舍利普流遍佈八方上下。

「次復有佛，同號華氏如來，所生土地城名甚大廣，其佛光明照四十里。梵志種，父名華髮，母字法主，子字曰鮮潔。侍者曰心念，上首神足弟子曰忻樂，智慧弟子曰善忻喜。其佛在世時人壽九億歲，一會說法十四億弟子共集、二會十五億、三會十六億，皆得道證。正法存立十億歲，舍利普流八方上下。

「善目如來所生土地，城名造賢，王所治處，其佛光明照四百八十里。梵志種，父名珍寶，母字言談，子名宿王。侍者曰世愛，上首神足弟子曰師子步，智慧弟子曰無量意。佛在世時人壽七萬歲，一會說法三十垓弟子

【現代漢語翻譯】現代漢語譯本『牟尼柔仁如來（Muni Rouren Rulai，意為：牟尼柔和仁慈的如來）所出生的土地，城的名字叫上華，是國王統治的地方，那位佛的光明照耀四十里。父親名叫大山，母親名叫須滿光，兒子名叫上寶。侍者名叫尊上，神通第一的弟子名叫超施，智慧第一的弟子名叫快意。佛在世時，人的壽命是六萬歲，第一次集會時有八十垓（垓，古代計數單位，十的十六次方）人，第二次集會時有七十億人，第三次集會時有五十億人，都證得了羅漢果位。正法住世一千年，舍利普遍流佈於八方上下。『華氏如來（Huashi Rulai，意為：華氏如來）所出生的土地，城的名字叫蓮華，是國王統治的地方，那位佛的光明照耀三百二十里。婆羅門種姓的父親名叫尊名，母親名叫妙華，兒子名叫智根。侍者名叫樂道，神通第一的弟子名叫無害，智慧第一的弟子名叫法力。第一次集會說法時有六百億弟子，第二次集會時有三十五億弟子，第三次集會時有三十四億弟子，都證得了道果。佛在世時，人的壽命是五十萬歲，正法住世圓滿一千年，舍利普遍流佈於八方上下。『其次還有一位佛，也叫華氏如來，所出生的土地，城的名字叫甚大廣，那位佛的光明照耀四十里。婆羅門種姓，父親名叫華髮，母親名叫法主，兒子名叫鮮潔。侍者名叫心念，神通第一的弟子名叫忻樂，智慧第一的弟子名叫善忻喜。那位佛在世時，人的壽命是九億歲，第一次集會說法時有十四億弟子共同聚集，第二次集會時有十五億，第三次集會時有十六億，都證得了道果。正法住世十億年，舍利普遍流佈於八方上下。『善目如來（Shanmu Rulai，意為：善目的如來）所出生的土地，城的名字叫造賢，是國王統治的地方，那位佛的光明照耀四百八十里。婆羅門種姓，父親名叫珍寶，母親名叫言談，兒子名叫宿王。侍者名叫世愛，神通第一的弟子名叫師子步，智慧第一的弟子名叫無量意。佛在世時，人的壽命是七萬歲，第一次集會說法時有三十垓弟子

【English Translation】 English version 『The land where Muni Rouren Rulai (Muni the Gentle and Benevolent Tathagata) was born, the city is named Shanghua, the place ruled by the king, the Buddha's light shines for forty li. The father's name is Dashan, the mother's name is Xuman Guang, and the son's name is Shangbao. The attendant is named Zunshang, the foremost disciple with supernatural powers is named Chaoshi, and the foremost disciple with wisdom is named Kuaiyi. When the Buddha was in the world, the lifespan of people was 60,000 years. In the first assembly, there were 80 hai (hai, an ancient unit of counting, ten to the power of sixteen) people, in the second assembly, there were 7 billion people, and in the third assembly, there were 5 billion people, all of whom attained the Arhatship. The Dharma will remain for one thousand years, and the relics will spread throughout the eight directions, above and below.』『The land where Huashi Rulai (Huashi Tathagata) was born, the city is named Lianhua, the place ruled by the king, the Buddha's light shines for three hundred and twenty li. The Brahmin father is named Zunming, the mother is named Miaohua, and the son is named Zhigen. The attendant is named Ledao, the foremost disciple with supernatural powers is named Wuhai, and the foremost disciple with wisdom is named Fali. In the first assembly, there were 60 billion disciples, in the second assembly, there were 3.5 billion disciples, and in the third assembly, there were 3.4 billion disciples, all of whom attained the path. When the Buddha was in the world, the lifespan of people was 500,000 years, the Dharma will remain for a full thousand years, and the relics will spread throughout the eight directions, above and below.』『Next, there is another Buddha, also named Huashi Rulai, the land where he was born, the city is named Shenda Guang, the Buddha's light shines for forty li. Of Brahmin lineage, the father is named Huafa, the mother is named Fazhu, and the son is named Xianjie. The attendant is named Xinnian, the foremost disciple with supernatural powers is named Xinle, and the foremost disciple with wisdom is named Shanxixi. When that Buddha was in the world, the lifespan of people was 900 million years. In the first assembly, there were 1.4 billion disciples gathered together, in the second assembly, there were 1.5 billion, and in the third assembly, there were 1.6 billion, all of whom attained the path. The Dharma will remain for 1 billion years, and the relics will spread throughout the eight directions, above and below.』『The land where Shanmu Rulai (Shanmu Tathagata, meaning: the Tathagata with good eyes) was born, the city is named Zaoxian, the place ruled by the king, the Buddha's light shines for four hundred and eighty li. Of Brahmin lineage, the father is named Zhenbao, the mother is named Yantan, and the son is named Suwang. The attendant is named Shiai, the foremost disciple with supernatural powers is named Shizibu, and the foremost disciple with wisdom is named Wuliangyi. When the Buddha was in the world, the lifespan of people was 70,000 years. In the first assembly, there were 30 hai disciples

共集、二會說法二十八垓、三會說法三十六垓，皆得道證。正法存立一億歲。

「從是已來第一初興諸如來計斯十一佛，隨其眾生所行純熟而開化之，其餘諸佛皆各如是十一也，廣佈舍利八方上下。

「其導師如來所生土地，城名最錦，王所治處，其佛光明照千三百六十里。梵志種，父字無難，母字愍傷，子曰愛光。侍者曰大泛流，上首智慧弟子名曰上首，神足弟子曰是愍。佛在世時人壽千億歲，一會弟子說法七十垓集、二會六十垓、三會五十垓，皆得道證。正法存立九萬二千歲，舍利普流八方上下。

「大多如來所生土地，城名俗人，王所治處，其佛光明照三千里。君子種，父名內進，母字舍嫉，子曰照明。侍者曰善思，上首智慧弟子名無難音，神足弟子曰歲無青。佛在世時人壽四十億歲，一會說經百千垓諸弟子集，從是已后不可復計，正法存立億歲，舍利普流八方上下。

「大力如來所生土地，城名寶威，其佛光明照千二百里。梵志種，父名所選，母字甚威，子曰師子步。侍者曰愛子，上首神足弟子善住，智慧弟子曰尊施。佛在世時人壽四萬歲，一會說經弟子一垓人來集、二會二垓、三會一垓，皆得道證。正法存立八萬四千歲，舍利併合集立一大寺。

「宿王如來所生土地，城名

【現代漢語翻譯】現代漢語譯本：第一次集會說法時，有二十八垓（垓為數量單位，表示極大的數字）人得道證悟；第二次集會說法時，有三十六垓人得道證悟。正法住世的時間為一億年。從那時起，最初興起的諸佛，總計有十一尊佛，他們根據眾生修行的成熟程度來開化他們。其餘的諸佛也都是這樣，共有十一尊。他們的舍利被廣泛地分佈在八方上下。導師如來（導師為佛的稱號）所出生的土地，城名為最錦，是國王統治的地方。這位佛的光明照耀一千三百六十里。他是婆羅門種姓，父親名為無難，母親名為愍傷，兒子名為愛光。侍者名為大泛流，上首智慧弟子名為上首，神足弟子名為是愍。佛在世時，人們的壽命為千億歲。第一次集會說法時，有七十垓弟子聚集；第二次集會時，有六十垓；第三次集會時，有五十垓，他們都得道證悟。正法住世的時間為九萬二千年，舍利普遍流傳於八方上下。大多如來（大多為佛的稱號）所出生的土地，城名為俗人，是國王統治的地方。這位佛的光明照耀三千里。他是剎帝利種姓，父親名為內進，母親名為舍嫉，兒子名為照明。侍者名為善思，上首智慧弟子名為無難音，神足弟子名為歲無青。佛在世時，人們的壽命為四十億歲。第一次集會說法時，有百千垓弟子聚集，此後就無法計數了。正法住世的時間為一億年，舍利普遍流傳於八方上下。大力如來（大力為佛的稱號）所出生的土地，城名為寶威，這位佛的光明照耀一千二百里。他是婆羅門種姓，父親名為所選，母親名為甚威，兒子名為師子步。侍者名為愛子，上首神足弟子名為善住，智慧弟子名為尊施。佛在世時，人們的壽命為四萬歲。第一次集會說法時，有一垓弟子聚集；第二次集會時，有二垓；第三次集會時，有一垓，他們都得道證悟。正法住世的時間為八萬四千年，舍利被收集起來建立一座大寺。宿王如來（宿王為佛的稱號）所出生的土地，城名為...

【English Translation】 English version: At the first assembly, twenty-eight 'gai' (a unit of large number) people attained enlightenment; at the second assembly, thirty-six 'gai' people attained enlightenment. The duration of the true Dharma was one hundred million years. From that time onwards, the first arising Buddhas, totaling eleven Buddhas, enlightened beings according to the maturity of their practices. The remaining Buddhas were also like this, totaling eleven. Their relics were widely distributed in all directions, above and below. The land where the Guide Buddha (Guide is a title for Buddha) was born, the city was named 'Zui Jin', which was ruled by a king. The light of this Buddha illuminated one thousand three hundred and sixty 'li'. He was of the Brahmin caste, his father was named 'Wu Nan', his mother was named 'Min Shang', and his son was named 'Ai Guang'. His attendant was named 'Da Fan Liu', his chief wisdom disciple was named 'Shang Shou', and his disciple with supernatural powers was named 'Shi Min'. When the Buddha was alive, people's lifespan was one hundred billion years. At the first assembly, seventy 'gai' disciples gathered; at the second assembly, sixty 'gai'; and at the third assembly, fifty 'gai', all of whom attained enlightenment. The duration of the true Dharma was ninety-two thousand years, and the relics were widely spread in all directions, above and below. The land where the Great Many Buddha (Great Many is a title for Buddha) was born, the city was named 'Su Ren', which was ruled by a king. The light of this Buddha illuminated three thousand 'li'. He was of the Kshatriya caste, his father was named 'Nei Jin', his mother was named 'She Ji', and his son was named 'Zhao Ming'. His attendant was named 'Shan Si', his chief wisdom disciple was named 'Wu Nan Yin', and his disciple with supernatural powers was named 'Sui Wu Qing'. When the Buddha was alive, people's lifespan was four billion years. At the first assembly, one hundred thousand 'gai' disciples gathered, and after that, it was impossible to count. The duration of the true Dharma was one hundred million years, and the relics were widely spread in all directions, above and below. The land where the Great Strength Buddha (Great Strength is a title for Buddha) was born, the city was named 'Bao Wei', and the light of this Buddha illuminated one thousand two hundred 'li'. He was of the Brahmin caste, his father was named 'Suo Xuan', his mother was named 'Shen Wei', and his son was named 'Shi Zi Bu'. His attendant was named 'Ai Zi', his chief disciple with supernatural powers was named 'Shan Zhu', and his wisdom disciple was named 'Zun Shi'. When the Buddha was alive, people's lifespan was forty thousand years. At the first assembly, one 'gai' disciples gathered; at the second assembly, two 'gai'; and at the third assembly, one 'gai', all of whom attained enlightenment. The duration of the true Dharma was eighty-four thousand years, and the relics were collected to build a large temple. The land where the King of Constellations Buddha (King of Constellations is a title for Buddha) was born, the city was named...

紫金，王所治處。梵志種，其佛光明照四千里，父名施光，母字善意，子曰供養。侍者名勤力，上首智慧弟子名熾盛音，神足弟子名建立。一會說經弟子百億人集、二會九十億、三會八十億，皆得道證。正法存立千歲，舍利普流八方上下。

「修藥如來所生土地，城名談主，王所治處，其佛光明照四十里。君子種，父名善寂，母字所樂，子曰須彌幢。侍者曰華氏，上首智慧弟子曰尊法，神足弟子曰福力。佛在世時人壽七萬七千歲，一會說法七十億弟子集、二會六十九億、三會六十八億，皆得道證。正法存立六萬歲，舍利普流八方上下。

「名稱英如來所生土地，城名清威，君子種，其佛光明照百二十里。父名光焰，母字談言，子字上華。侍者曰眼受，上首智慧弟子字智力，神足弟子曰師子力。一會說經三十三垓弟子集、二會三十二垓、三會三十一垓弟子集，皆得道證。正法存立二億歲，舍利併合興一大寺。

「大光如來所生土地，城名安樂，其佛光明照千六百里。君子種，父名金剛，母字伏施，子曰良田。侍者寂意，上首智慧弟子名道眾，神足弟子曰堅刃。佛在世時人壽百千歲，一會說經八十億三千萬弟子集、二會復倍、三會六垓，皆得道證。正法存立三萬歲，舍利普流八方上下。

「照明

【現代漢語翻譯】現代漢語譯本：紫金（Zijin），是國王統治的地方。屬於婆羅門種姓，其佛的光明照耀四千里，父親名為施光（Shiguang），母親名為善意（Shanyi），兒子名為供養（Gongyang）。侍者名為勤力（Qinli），上首智慧弟子名為熾盛音（Chishengyin），神通弟子名為建立（Jianli）。第一次集會說法時，有一百億弟子聚集，第二次有九十億，第三次有八十億，都證得了道果。正法住世一千年，舍利普遍流佈於八方上下。修藥如來（Xiuyue Rulai）所出生的土地，城名為談主（Tanzhu），是國王統治的地方，其佛的光明照耀四十里。屬於君子種姓，父親名為善寂（Shanyi），母親名為所樂（Suole），兒子名為須彌幢（Xumichuang）。侍者名為華氏（Huashi），上首智慧弟子名為尊法（Zunfa），神通弟子名為福力（Fuli）。佛在世時，人的壽命為七萬七千歲，第一次集會說法時，有七十億弟子聚集，第二次有六十九億，第三次有六十八億，都證得了道果。正法住世六萬年，舍利普遍流佈於八方上下。名稱英如來（Mingchengying Rulai）所出生的土地，城名為清威（Qingwei），屬於君子種姓，其佛的光明照耀一百二十里。父親名為光焰（Guangyan），母親名為談言（Tanyan），兒子名為上華（Shanghua）。侍者名為眼受（Yanshou），上首智慧弟子名為智力（Zhili），神通弟子名為師子力（Shizili）。第一次集會說法時，有三十三垓弟子聚集，第二次有三十二垓，第三次有三十一垓弟子聚集，都證得了道果。正法住世二億年，舍利全部合併興建一座大寺。大光如來（Daguang Rulai）所出生的土地，城名為安樂（Anle），其佛的光明照耀一千六百里。屬於君子種姓，父親名為金剛（Jingang），母親名為伏施（Fushi），兒子名為良田（Liangtian）。侍者名為寂意（Jiyi），上首智慧弟子名為道眾（Daozhong），神通弟子名為堅刃（Jianren）。佛在世時，人的壽命為一百千歲，第一次集會說法時，有八十億三千萬弟子聚集，第二次是第一次的兩倍，第三次有六垓，都證得了道果。正法住世三萬年，舍利普遍流佈於八方上下。照明（Zhaoming）

【English Translation】 English version: Zijin, the place ruled by the king. Of the Brahmin caste, the Buddha's light shines for four thousand li, his father's name is Shiguang, his mother's name is Shanyi, and his son's name is Gongyang. The attendant's name is Qinli, the chief wisdom disciple's name is Chishengyin, and the disciple with supernatural powers' name is Jianli. At the first assembly, there were one hundred billion disciples gathered, at the second ninety billion, and at the third eighty billion, all of whom attained enlightenment. The true Dharma lasted for one thousand years, and the relics spread throughout the eight directions, above and below. The land where Xiuyue Rulai was born, the city is named Tanzhu, the place ruled by the king, and the Buddha's light shines for forty li. Of the noble caste, his father's name is Shanyi, his mother's name is Suole, and his son's name is Xumichuang. The attendant's name is Huashi, the chief wisdom disciple's name is Zunfa, and the disciple with supernatural powers' name is Fuli. When the Buddha was alive, people's lifespan was seventy-seven thousand years. At the first assembly, there were seventy billion disciples gathered, at the second sixty-nine billion, and at the third sixty-eight billion, all of whom attained enlightenment. The true Dharma lasted for sixty thousand years, and the relics spread throughout the eight directions, above and below. The land where Mingchengying Rulai was born, the city is named Qingwei, of the noble caste, and the Buddha's light shines for one hundred and twenty li. His father's name is Guangyan, his mother's name is Tanyan, and his son's name is Shanghua. The attendant's name is Yanshou, the chief wisdom disciple's name is Zhili, and the disciple with supernatural powers' name is Shizili. At the first assembly, there were thirty-three 'gai' disciples gathered, at the second thirty-two 'gai', and at the third thirty-one 'gai' disciples gathered, all of whom attained enlightenment. The true Dharma lasted for two hundred million years, and the relics were all combined to build a large temple. The land where Daguang Rulai was born, the city is named Anle, and the Buddha's light shines for one thousand six hundred li. Of the noble caste, his father's name is Jingang, his mother's name is Fushi, and his son's name is Liangtian. The attendant's name is Jiyi, the chief wisdom disciple's name is Daozhong, and the disciple with supernatural powers' name is Jianren. When the Buddha was alive, people's lifespan was one hundred thousand years. At the first assembly, there were eighty billion and thirty million disciples gathered, at the second twice that number, and at the third six 'gai', all of whom attained enlightenment. The true Dharma lasted for thirty thousand years, and the relics spread throughout the eight directions, above and below. Zhaoming

如來所生土地，城名安隱法，其佛光明照三百六十里。君子種，父名名稱，母字善供，子曰奉行。侍者曰上善郡，上首智慧弟子曰善賢，神足弟子曰流江。佛在世時人壽五百歲，一會說經六十二垓弟子集、二會六十一垓、三會六十垓弟子，皆得道證。正法存立四萬八千歲，舍利普流八方上下。

「日藏如來所生土地，城名華主，王所治處，其佛光明照八萬里。梵志種，父名富有，母字妙華，子曰焰光。侍者曰慧上，上首智慧弟子名智兵，神足弟子曰剛兵。佛在世時其人壽七十億歲，一會說經百千比丘集、二會百億、三會如塵，皆得道證。正法存立三十億歲，舍利併合興一大寺。

「月氏如來所生土地，城名上寶，王所治處，其佛光明照三百二十里。君子種，父名清部，母字藥子，子曰滿宿。侍者曰供味，上首智慧弟子曰智最，神足弟子曰因法供。佛在世時人壽六千歲，一會說經二千二百億弟子集、二會千四百億、三會千八百億、四會一千四百億，皆得道證。正法存立萬一千歲，舍利併合興一大寺。

「光照如來所生土地，城名音乘，其佛光明照二千六百四十里。君子種，父名福施，母字法主，子曰聞上。侍者曰善辯，上首智慧弟子曰雨音，神足弟子曰慧上。佛在世時人壽百千歲，一會說經七十萬弟

【現代漢語翻譯】現代漢語譯本：如來（Tathagata，佛的稱號）所出生的國土，城名為安隱法，那裡的佛的光明照耀三百六十里。屬於君子種姓，父親名為名稱，母親名為善供，兒子名為奉行。侍者名為上善郡，首座智慧弟子名為善賢，神通足弟子名為流江。佛在世時，人們的壽命為五百歲，第一次說法時有六十二垓（垓，古代計數單位）弟子聚集，第二次有六十一垓，第三次有六十垓弟子，都證得了道果。正法住世四萬八千年，舍利普遍流佈於八方上下。日藏如來（Surya-garbha Tathagata）所出生的國土，城名為華主，是國王統治的地方，那裡的佛的光明照耀八萬里。屬於梵志種姓，父親名為富有，母親名為妙華，兒子名為焰光。侍者名為慧上，首座智慧弟子名為智兵，神通足弟子名為剛兵。佛在世時，人們的壽命為七十億歲，第一次說法時有百千比丘聚集，第二次有百億，第三次多如塵埃，都證得了道果。正法住世三十億年，舍利全部匯合興建一座大寺。月氏如來（Chandra-garbha Tathagata）所出生的國土，城名為上寶，是國王統治的地方，那裡的佛的光明照耀三百二十里。屬於君子種姓，父親名為清部，母親名為藥子，兒子名為滿宿。侍者名為供味，首座智慧弟子名為智最，神通足弟子名為因法供。佛在世時，人們的壽命為六千歲，第一次說法時有二千二百億弟子聚集，第二次有一千四百億，第三次有一千八百億，第四次有一千四百億，都證得了道果。正法住世一萬一千年，舍利全部匯合興建一座大寺。光照如來（Prabha-kara Tathagata）所出生的國土，城名為音乘，那裡的佛的光明照耀二千六百四十里。屬於君子種姓，父親名為福施，母親名為法主，兒子名為聞上。侍者名為善辯，首座智慧弟子名為雨音，神通足弟子名為慧上。佛在世時，人們的壽命為百千歲，第一次說法時有七十萬弟子聚集

【English Translation】 English version: The land where the Tathagata (Buddha's title) was born, the city is named An-yin-fa, and the Buddha's light there shines for three hundred and sixty li. They belong to the noble lineage, the father is named Ming-cheng, the mother is named Shan-gong, and the son is named Feng-xing. The attendant is named Shang-shan-jun, the chief wisdom disciple is named Shan-xian, and the disciple with supernatural powers is named Liu-jiang. When the Buddha was in the world, people's lifespan was five hundred years. At the first sermon, sixty-two hai (hai, an ancient unit of counting) disciples gathered, at the second, sixty-one hai, and at the third, sixty hai disciples, all of whom attained the path. The true Dharma lasted for forty-eight thousand years, and the relics spread throughout the eight directions. The land where the Surya-garbha Tathagata was born, the city is named Hua-zhu, which is ruled by a king, and the Buddha's light there shines for eighty thousand li. They belong to the Brahmin lineage, the father is named Fu-you, the mother is named Miao-hua, and the son is named Yan-guang. The attendant is named Hui-shang, the chief wisdom disciple is named Zhi-bing, and the disciple with supernatural powers is named Gang-bing. When the Buddha was in the world, people's lifespan was seventy billion years. At the first sermon, a hundred thousand Bhikkhus gathered, at the second, a hundred billion, and at the third, as many as dust, all of whom attained the path. The true Dharma lasted for thirty billion years, and all the relics were combined to build a large temple. The land where the Chandra-garbha Tathagata was born, the city is named Shang-bao, which is ruled by a king, and the Buddha's light there shines for three hundred and twenty li. They belong to the noble lineage, the father is named Qing-bu, the mother is named Yao-zi, and the son is named Man-su. The attendant is named Gong-wei, the chief wisdom disciple is named Zhi-zui, and the disciple with supernatural powers is named Yin-fa-gong. When the Buddha was in the world, people's lifespan was six thousand years. At the first sermon, two hundred and twenty billion disciples gathered, at the second, one hundred and forty billion, at the third, one hundred and eighty billion, and at the fourth, one hundred and forty billion, all of whom attained the path. The true Dharma lasted for eleven thousand years, and all the relics were combined to build a large temple. The land where the Prabha-kara Tathagata was born, the city is named Yin-cheng, and the Buddha's light there shines for two thousand six hundred and forty li. They belong to the noble lineage, the father is named Fu-shi, the mother is named Fa-zhu, and the son is named Wen-shang. The attendant is named Shan-bian, the chief wisdom disciple is named Yu-yin, and the disciple with supernatural powers is named Hui-shang. When the Buddha was in the world, people's lifespan was a hundred thousand years. At the first sermon, seven hundred thousand disciples gathered

子集、二會八十萬、三會九十萬，皆得道證。正法存立十萬歲，舍利普流八方上下。

「善照如來所生土地，城名光焰，王所治處，其佛光明照六百四十里。梵志種，父名日暉，母字月氏，子曰大神妙。侍者曰多堅，上首智慧弟子名慧施，神足弟子字所在吉。佛在世時人壽八萬五千歲，一會說經五百億弟子集、二會四百億、三會三百億，皆得道證。正法存立四萬五千歲，舍利普流八方上下。

「無憂如來所生土地，城名智慧，其佛光明照四百里。君子種，父名執華，母字法氏，子曰執光。侍者曰樂音，上首智慧弟子曰雨積，神足弟子曰勝施。佛在世時人壽百千歲，一會說經二垓弟子集、二會一垓、三會九十五億，皆得道證。正法存立十三萬歲，舍利併合興一大寺。

「威神如來所生土地，城名閻浮上，其佛光明照三百二十里。梵志種，父名賢天，母字愛施，子曰明焰。侍者曰見敬，上首智慧弟子曰取英，神足弟子曰度世。佛在世時人壽三萬三千歲，一會說經八十億弟子集、二會七十八億、三會七十六億，皆得道證。正法存立七十七億歲，舍利併合興一大寺。

「焰光如來所生土地，城名鐙氏，其佛光明照千佛土。梵志種，父名敬法，母字蓮華氏，子曰月行。侍者曰通慕音，上首智慧弟子曰德

【現代漢語翻譯】現代漢語譯本：第一會，八十萬弟子；第二會，八十萬弟子；第三會，九十萬弟子，都證得了道果。正法住世十萬年，舍利普遍流佈於八方上下。

善照如來（善於照耀的如來）所出生的國土，城名為光焰，是國王統治的地方，其佛的光明照耀六百四十里。屬於婆羅門種姓，父親名為日暉，母親名為月氏，兒子名為大神妙。侍者名為多堅，上首智慧弟子名為慧施，神足弟子名為所在吉。佛在世時，人們的壽命為八萬五千年，第一會說法時，有五百億弟子聚集；第二會，有四百億弟子；第三會，有三百億弟子，都證得了道果。正法住世四萬五千年，舍利普遍流佈於八方上下。

無憂如來（沒有憂愁的如來）所出生的國土，城名為智慧，其佛的光明照耀四百里。屬於君子種姓，父親名為執華，母親名為法氏，兒子名為執光。侍者名為樂音，上首智慧弟子名為雨積，神足弟子名為勝施。佛在世時，人們的壽命為一百千年，第一會說法時，有兩垓（古代計數單位，一垓為十的二十次方）弟子聚集；第二會，有一垓弟子；第三會，有九十五億弟子，都證得了道果。正法住世十三萬年，舍利全部合併興建一座大寺。

威神如來（具有威德神通的如來）所出生的國土，城名為閻浮上，其佛的光明照耀三百二十里。屬於婆羅門種姓，父親名為賢天，母親名為愛施，兒子名為明焰。侍者名為見敬，上首智慧弟子名為取英，神足弟子名為度世。佛在世時，人們的壽命為三萬三千年，第一會說法時，有八十億弟子聚集；第二會，有七十八億弟子；第三會，有七十六億弟子，都證得了道果。正法住世七十七億年，舍利全部合併興建一座大寺。

焰光如來（光芒熾盛的如來）所出生的國土，城名為鐙氏，其佛的光明照耀千佛國土。屬於婆羅門種姓，父親名為敬法，母親名為蓮華氏，兒子名為月行。侍者名為通慕音，上首智慧弟子名為德

【English Translation】 English version: In the first assembly, 800,000 disciples; in the second assembly, 800,000 disciples; in the third assembly, 900,000 disciples, all attained the path. The True Dharma remained for 100,000 years, and the relics spread throughout the eight directions, above and below.

The land where 'Good Illumination Tathagata' (善照如來) was born, the city was named 'Radiant Flame' (光焰), the place ruled by the king, and the Buddha's light illuminated 640 li. Of the Brahmin caste, his father was named 'Sun Radiance' (日暉), his mother was named 'Moon Clan' (月氏), and his son was named 'Great Divine Wonder' (大神妙). His attendant was named 'Many Firm' (多堅), his chief wisdom disciple was named 'Wisdom Giving' (慧施), and his miraculous power disciple was named 'Whereabouts Auspicious' (所在吉). When the Buddha was in the world, people's lifespan was 85,000 years. In the first assembly, 50 billion disciples gathered; in the second assembly, 40 billion; and in the third assembly, 30 billion, all attained the path. The True Dharma remained for 45,000 years, and the relics spread throughout the eight directions, above and below.

The land where 'Worry-Free Tathagata' (無憂如來) was born, the city was named 'Wisdom' (智慧), and the Buddha's light illuminated 400 li. Of the noble caste, his father was named 'Holding Flower' (執華), his mother was named 'Dharma Clan' (法氏), and his son was named 'Holding Light' (執光). His attendant was named 'Joyful Sound' (樂音), his chief wisdom disciple was named 'Rain Accumulation' (雨積), and his miraculous power disciple was named 'Victorious Giving' (勝施). When the Buddha was in the world, people's lifespan was 100,000 years. In the first assembly, 200 'gai' (垓, an ancient unit of counting, one gai is 10 to the power of 20) disciples gathered; in the second assembly, 100 'gai'; and in the third assembly, 9.5 billion, all attained the path. The True Dharma remained for 130,000 years, and the relics were all combined to build a great temple.

The land where 'Majestic Power Tathagata' (威神如來) was born, the city was named 'Jambudvipa Top' (閻浮上), and the Buddha's light illuminated 320 li. Of the Brahmin caste, his father was named 'Virtuous Heaven' (賢天), his mother was named 'Love Giving' (愛施), and his son was named 'Bright Flame' (明焰). His attendant was named 'Seeing Respect' (見敬), his chief wisdom disciple was named 'Taking Excellence' (取英), and his miraculous power disciple was named 'Crossing the World' (度世). When the Buddha was in the world, people's lifespan was 33,000 years. In the first assembly, 8 billion disciples gathered; in the second assembly, 7.8 billion; and in the third assembly, 7.6 billion, all attained the path. The True Dharma remained for 7.7 billion years, and the relics were all combined to build a great temple.

The land where 'Flame Light Tathagata' (焰光如來) was born, the city was named 'Deng Clan' (鐙氏), and the Buddha's light illuminated a thousand Buddha lands. Of the Brahmin caste, his father was named 'Respecting Dharma' (敬法), his mother was named 'Lotus Clan' (蓮華氏), and his son was named 'Moon Walk' (月行). His attendant was named 'Communicating Admiring Sound' (通慕音), his chief wisdom disciple was named 'Virtue'

首，神足弟子曰斯施。佛在世時人壽萬四千歲，一會說法十六億弟子集、二會十七億、三會十八億，皆得道證。正法存立二百一十萬歲，舍利普流八方上下。

「執華如來所生土地，城名造福，王所治處，其佛光明照三千二百里。君子種，父名白蓮華，母字施德，子曰福首。侍者曰好顏，上首智慧弟子名無量土，神足弟子曰重王。佛在世時人壽七萬歲，一會說經九十億弟子集、二會九十九億、三會八十八億，皆得道證。正法存立億歲，舍利普流八方上下。

「勛光如來所生土地，城名蓮華，王所治處，其佛光明照二千四百里。君子種，父名光照，母字德至，子曰法辯。侍者曰福供，上首智慧弟子曰琉璃藏，神足弟子曰極施。佛在世時人壽三百歲，一會說經十六億弟子集、二會十二億、三會十八億，皆得道證。正法存立億歲，舍利普流八方上下。◎

「◎現義如來所生土地，城名導御郡，王所治處，其佛光明照二千四百八十里。梵志種，父名柔郡，母字敬天，子曰德稱。侍者曰梵音，上首智慧弟子曰訓戒意，神足弟子曰勝施。佛在世時人壽百歲，一會說經六十二垓弟子集、二會七十垓、三會八十垓，皆得道證。正法存立億歲，舍利普流八方上下。

「錠耀如來所生土地，城名寶錦，王所治處，

【現代漢語翻譯】現代漢語譯本：首先，神足弟子名為斯施（Sishi）。佛陀在世時，人們的壽命有一萬四千年。第一次說法時，有十六億弟子聚集；第二次說法時，有十七億；第三次說法時，有十八億，他們都證得了道果。正法住世二百一十萬年，舍利普遍流佈於八方上下。執華如來（Zhihua Rulai）所出生的土地，城名為造福（Zaofu），是國王統治的地方。這位佛的光明照耀三千二百里。屬於君子種姓，父親名為白蓮華（Bailianhua），母親名為施德（Shide），兒子名為福首（Fushou）。侍者名為好顏（Haoyan），上首智慧弟子名為無量土（Wuliangtu），神足弟子名為重王（Chongwang）。佛陀在世時，人們的壽命有七萬年。第一次說法時，有九十億弟子聚集；第二次說法時，有九十九億；第三次說法時，有八十八億，他們都證得了道果。正法住世億年，舍利普遍流佈於八方上下。勛光如來（Xunguang Rulai）所出生的土地，城名為蓮華（Lianhua），是國王統治的地方。這位佛的光明照耀二千四百里。屬於君子種姓，父親名為光照（Guangzhao），母親名為德至（Dezhi），兒子名為法辯（Fabian）。侍者名為福供（Fugong），上首智慧弟子名為琉璃藏（Liulizang），神足弟子名為極施（Jishi）。佛陀在世時，人們的壽命有三百年。第一次說法時，有十六億弟子聚集；第二次說法時，有十二億；第三次說法時，有十八億，他們都證得了道果。正法住世億年，舍利普遍流佈於八方上下。現義如來（Xianyi Rulai）所出生的土地，城名為導御郡（Daoyujun），是國王統治的地方。這位佛的光明照耀二千四百八十里。屬於梵志種姓，父親名為柔郡（Roujun），母親名為敬天（Jingtian），兒子名為德稱（Decheng）。侍者名為梵音（Fanyin），上首智慧弟子名為訓戒意（Xunjieyi），神足弟子名為勝施（Shengshi）。佛陀在世時，人們的壽命有一百年。第一次說法時，有六十二垓弟子聚集；第二次說法時，有七十垓；第三次說法時，有八十垓，他們都證得了道果。正法住世億年，舍利普遍流佈於八方上下。錠耀如來（Dingyao Rulai）所出生的土地，城名為寶錦（Baojin），是國王統治的地方。

【English Translation】 English version: First, the disciple with supernatural powers was named Sishi. When the Buddha was in the world, people's lifespan was 14,000 years. At the first assembly, 1.6 billion disciples gathered; at the second assembly, 1.7 billion; and at the third assembly, 1.8 billion, all of whom attained enlightenment. The True Dharma lasted for 2.1 million years, and the relics spread throughout the eight directions. The land where the Tathagata Zhihua (Holding Flower) was born, the city was named Zaofu (Creating Blessings), and it was ruled by a king. The Buddha's light illuminated 3,200 li. He belonged to the noble lineage, his father was named Bailianhua (White Lotus Flower), his mother was named Shide (Bestowing Virtue), and his son was named Fushou (Head of Blessings). His attendant was named Haoyan (Good Appearance), his chief wisdom disciple was named Wuliangtu (Immeasurable Land), and his disciple with supernatural powers was named Chongwang (Double King). When the Buddha was in the world, people's lifespan was 70,000 years. At the first assembly, 9 billion disciples gathered; at the second assembly, 9.9 billion; and at the third assembly, 8.8 billion, all of whom attained enlightenment. The True Dharma lasted for a billion years, and the relics spread throughout the eight directions. The land where the Tathagata Xunguang (Meritorious Light) was born, the city was named Lianhua (Lotus Flower), and it was ruled by a king. The Buddha's light illuminated 2,400 li. He belonged to the noble lineage, his father was named Guangzhao (Light Illumination), his mother was named Dezhi (Attaining Virtue), and his son was named Fabian (Dharma Eloquence). His attendant was named Fugong (Blessing Offering), his chief wisdom disciple was named Liulizang (Lapis Lazuli Treasury), and his disciple with supernatural powers was named Jishi (Utmost Giving). When the Buddha was in the world, people's lifespan was 300 years. At the first assembly, 1.6 billion disciples gathered; at the second assembly, 1.2 billion; and at the third assembly, 1.8 billion, all of whom attained enlightenment. The True Dharma lasted for a billion years, and the relics spread throughout the eight directions. The land where the Tathagata Xianyi (Manifesting Meaning) was born, the city was named Daoyujun (Guiding Imperial District), and it was ruled by a king. The Buddha's light illuminated 2,480 li. He belonged to the Brahmin lineage, his father was named Roujun (Gentle District), his mother was named Jingtian (Revering Heaven), and his son was named Decheng (Virtue Name). His attendant was named Fanyin (Brahma Sound), his chief wisdom disciple was named Xunjieyi (Admonishing Intention), and his disciple with supernatural powers was named Shengshi (Victorious Giving). When the Buddha was in the world, people's lifespan was 100 years. At the first assembly, 620 billion disciples gathered; at the second assembly, 700 billion; and at the third assembly, 800 billion, all of whom attained enlightenment. The True Dharma lasted for a billion years, and the relics spread throughout the eight directions. The land where the Tathagata Dingyao (Fixed Radiance) was born, the city was named Baojin (Precious Brocade), and it was ruled by a king.

其佛光明照二千里。君子種，父名寶施，母字焰味，子曰寶藏。侍者曰意悅，上首智慧弟子曰無能當，神足弟子曰大力。佛在世時人壽五萬歲，一會說經七十萬弟子集、二會九十萬、三會百萬弟子，皆得道證。正法存立二十萬歲，舍利併合興一大寺。

「興盛如來所生土地，城名威光，其佛光明照四十里。梵志種，父名善興，母字快意，子曰勝友。侍者曰師子力，上首智慧弟子曰光憂施，神足弟子曰山積。佛在世時人壽四萬歲，一會說法一億弟子集、二會二億、三會三億，皆得道證。正法存立九萬歲，舍利普流遍於十方。

「賢氏如來所生土地，城名專吉，王所治處，其佛光明照三千八十里。梵志種，父名栴施，母字閻上，子曰雄施。侍者曰月愛，上首智慧弟子曰海氏，神足弟子曰龍力。佛在世時人壽七萬歲，一會說經二百三十萬弟子集、二會三百五十萬、三會三百八十萬弟子，皆得道證。正法存立十萬歲，舍利併合興一大寺。

「善樂如來所生土地，城名善富，其佛光明照四百里。梵志種，父名土尊，母字月辭，子曰法自由。侍者曰世愛，上首智慧弟子曰雷音，神足弟子曰施華。佛在世時人壽三萬六千歲，一會說經三十億弟子集、二會二萬八千、三會二萬七千弟子，皆得道證。正法存立百千歲。

舍利普流遍於十方。

「頂髻施如來所生土地，城名清天，其佛光明照四千里。梵志種，父名重王，母字披其私，子曰山施。侍者曰月天，上首智慧弟子曰樂慧，神足弟子曰魔所供。佛在世時人壽五千歲，一會說經六十二億弟子集、二會六十一億、三會六十億弟子，皆得道證。正法存立七萬七千歲，舍利併合興一大寺。

「眉間如來所生土地，城名悅天，其佛光明照四千里。梵志種，父名國重，母字謵施，子曰正施。侍者曰月天，上首智慧弟子曰慧施，神足弟子曰供柔。佛在世時人壽五萬歲，一會說經六十二億弟子集、二會六十一億、三會六十億。正法存立七萬歲，舍利併合興一大寺。

「堅固如來所生土地，城名福音，其佛光明照四千里。梵志種，父名樹王，母字施珊瑚，子曰施世。侍者曰首力，上首智慧弟子曰月英，神足弟子曰動光。佛在世時人壽萬二千歲，一會說經百千弟子集、二會九萬、三會八萬弟子，皆得道證。正法存立二萬八千歲，舍利普流遍佈十方。

「首威如來所生土地，城名寶氏，其佛光明照四百里。君子種，父名柔華，母字法氏，子曰愛英。侍者曰堅進，上首智慧弟子曰施斷，神足弟子曰人力。佛在世時人壽百歲，一會說經百億弟子集，皆得道證。正法存立億歲，舍利

【現代漢語翻譯】現代漢語譯本舍利（Śarīra，佛陀或高僧火化后的遺骨）普流遍佈於十方。

『頂髻施如來（Uṣṇīṣa-dāna-tathāgata）所出生的國土，城名為清天，其佛的光明照耀四千里。是婆羅門種姓，父親名為重王，母親名為披其私，兒子名為山施。侍者名為月天，上首智慧弟子名為樂慧，神足弟子名為魔所供。佛在世時，人的壽命為五千歲，第一次說法時有六十二億弟子聚集，第二次有六十一億，第三次有六十億弟子，都證得了道果。正法住世七萬七千年，舍利全部合併興建一座大寺廟。

『眉間如來（Ūrṇā-tathāgata）所出生的國土，城名為悅天，其佛的光明照耀四千里。是婆羅門種姓，父親名為國重，母親名為謵施，兒子名為正施。侍者名為月天，上首智慧弟子名為慧施，神足弟子名為供柔。佛在世時，人的壽命為五萬歲，第一次說法時有六十二億弟子聚集，第二次有六十一億，第三次有六十億。正法住世七萬年，舍利全部合併興建一座大寺廟。

『堅固如來（Dṛḍha-tathāgata）所出生的國土，城名為福音，其佛的光明照耀四千里。是婆羅門種姓，父親名為樹王，母親名為施珊瑚，兒子名為施世。侍者名為首力，上首智慧弟子名為月英，神足弟子名為動光。佛在世時，人的壽命為一萬二千歲，第一次說法時有百千弟子聚集，第二次有九萬，第三次有八萬弟子，都證得了道果。正法住世二萬八千年，舍利普流遍佈十方。

『首威如來（Śrī-tathāgata）所出生的國土，城名為寶氏，其佛的光明照耀四百里。是君子種姓，父親名為柔華，母親名為法氏，兒子名為愛英。侍者名為堅進，上首智慧弟子名為施斷，神足弟子名為人力。佛在世時，人的壽命為一百歲，第一次說法時有百億弟子聚集，都證得了道果。正法住世億年，舍利

【English Translation】 English version The Śarīra (relics of the Buddha or high monks after cremation) spread throughout the ten directions.

'The land where Uṣṇīṣa-dāna-tathāgata (the Tathagata who gives the topknot) was born, the city is named Clear Heaven, and the Buddha's light shines for four thousand miles. He is of the Brahmin caste, his father is named Heavy King, his mother is named Piqi Si, and his son is named Shan Shi. His attendant is named Moon Heaven, his chief wisdom disciple is named Le Hui, and his disciple with supernatural powers is named Mo Suo Gong. When the Buddha was alive, people's lifespan was five thousand years. At the first sermon, 6.2 billion disciples gathered, at the second, 6.1 billion, and at the third, 6 billion disciples, all of whom attained enlightenment. The true Dharma lasted for 77,000 years, and all the relics were combined to build a large temple.

'The land where Ūrṇā-tathāgata (the Tathagata with the urna) was born, the city is named Joyful Heaven, and the Buddha's light shines for four thousand miles. He is of the Brahmin caste, his father is named Guo Zhong, his mother is named Xi Shi, and his son is named Zheng Shi. His attendant is named Moon Heaven, his chief wisdom disciple is named Hui Shi, and his disciple with supernatural powers is named Gong Rou. When the Buddha was alive, people's lifespan was 50,000 years. At the first sermon, 6.2 billion disciples gathered, at the second, 6.1 billion, and at the third, 6 billion. The true Dharma lasted for 70,000 years, and all the relics were combined to build a large temple.

'The land where Dṛḍha-tathāgata (the Firm Tathagata) was born, the city is named Gospel, and the Buddha's light shines for four thousand miles. He is of the Brahmin caste, his father is named Tree King, his mother is named Shi Shanhu, and his son is named Shi Shi. His attendant is named Shou Li, his chief wisdom disciple is named Yue Ying, and his disciple with supernatural powers is named Dong Guang. When the Buddha was alive, people's lifespan was 12,000 years. At the first sermon, 100,000 disciples gathered, at the second, 90,000, and at the third, 80,000 disciples, all of whom attained enlightenment. The true Dharma lasted for 28,000 years, and the relics spread throughout the ten directions.

'The land where Śrī-tathāgata (the Glorious Tathagata) was born, the city is named Bao Shi, and the Buddha's light shines for four hundred miles. He is of the noble caste, his father is named Rou Hua, his mother is named Fa Shi, and his son is named Ai Ying. His attendant is named Jian Jin, his chief wisdom disciple is named Shi Duan, and his disciple with supernatural powers is named Ren Li. When the Buddha was alive, people's lifespan was 100 years. At the first sermon, 10 billion disciples gathered, all of whom attained enlightenment. The true Dharma lasted for a billion years, and the relics

普流遍於十方。

「難勝如來所生土地，城名療吉，王所治處，其佛光明照四十億里。君子種，父名清天，母字福氏，子曰月寂。侍者曰誠愛，上首智慧弟子曰寶上，神足弟子曰雷音。佛在世時人壽八億歲，一會說經三十垓弟子集、二會五十垓、三會八十垓弟子，皆得道證。正法存立八十億歲，舍利普流八方上下。

「德幢如來所生土地，城名善柔，王所治處，其佛光明照二百里。梵志種，父名供友，母字居世，子曰金剛集。侍者曰寶愛，上首智慧弟子曰日藏，神足弟子曰承御。佛在世時人壽億歲，一會說經三十萬垓弟子集、二會五十萬垓、三會六十萬垓弟子，皆得道證。正法存立三億歲，舍利併合興立一大寺。

「閑靜如來所生土地，城名寶妙，其佛光明照三千四十里。君子種，父名曰越步，母字無所進，子曰月訓。侍者曰琉璃藏，上首智慧弟子曰力天，神足弟子曰喜愛。佛在世時人壽百千歲，如前諸如來所現造業，其餘諸佛亦復如是，所度等無有異，是故斯會正法存立五十萬歲。其佛土地皆寶合成，悉有眾珍咸生寶樹，有衣服樹周流遍國，國土人民所生無有眾難三惡之趣，舍利普布周流十方。

「堅重如來所生土地，城名佳妙，其佛光明照二十里。梵志種，父名寶上，母字寶光，子曰持

【現代漢語翻譯】現代漢語譯本普流遍於十方。

『難勝如來（Nansheng Rulai）所生的土地，城名叫療吉（Liaoji），是國王統治的地方，那位佛的光明照耀四十億里。是君子種姓，父親名叫清天（Qingtian），母親名叫福氏（Fushi），兒子名叫月寂（Yueji）。侍者名叫誠愛（Chengai），上首智慧弟子名叫寶上（Baoshang），神足弟子名叫雷音（Leiyin）。佛在世時，人們的壽命是八億歲，第一次說法時，有三十垓弟子聚集，第二次有五十垓，第三次有八十垓弟子，都證得了道果。正法存在八十億年，舍利普遍流佈於八方上下。

『德幢如來（Dechuang Rulai）所生的土地，城名叫善柔（Shanrou），是國王統治的地方，那位佛的光明照耀二百里。是婆羅門種姓，父親名叫供友（Gongyou），母親名叫居世（Jushi），兒子名叫金剛集（Jingangji）。侍者名叫寶愛（Baoai），上首智慧弟子名叫日藏（Rizang），神足弟子名叫承御（Chengyu）。佛在世時，人們的壽命是一億歲，第一次說法時，有三十萬垓弟子聚集，第二次有五十萬垓，第三次有六十萬垓弟子，都證得了道果。正法存在三億年，舍利全部合併興建了一座大寺廟。

『閑靜如來（Xianjing Rulai）所生的土地，城名叫寶妙（Baomiao），那位佛的光明照耀三千四十里。是君子種姓，父親名叫越步（Yuebu），母親名叫無所進（Wusuojin），兒子名叫月訓（Yuexun）。侍者名叫琉璃藏（Liulizang），上首智慧弟子名叫力天（Litian），神足弟子名叫喜愛（Xi'ai）。佛在世時，人們的壽命是百千歲，像前面諸位如來所展現的造業一樣，其餘諸佛也都是如此，所度化的眾生數量等同沒有差異，因此這次法會正法存在五十萬年。那位佛的土地都是由寶物合成，都有各種珍寶生長在寶樹上，有衣服樹周流遍佈全國，國土人民所生沒有各種災難和三惡道之苦，舍利普遍流佈於十方。

『堅重如來（Jianzhong Rulai）所生的土地，城名叫佳妙（Jiamiao），那位佛的光明照耀二十里。是婆羅門種姓，父親名叫寶上（Baoshang），母親名叫寶光（Baoguang），兒子名叫持

【English Translation】 English version Universally flows throughout the ten directions.

'The land where the Tathagata Nansheng (Invincible Victory) was born, the city is called Liaoji (Healing Auspicious), the place ruled by the king, the light of that Buddha shines for forty billion li. It is of the noble lineage, the father's name is Qingtian (Clear Sky), the mother's name is Fushi (Blessed Clan), and the son's name is Yueji (Moon Serenity). The attendant is named Chengai (Sincere Love), the chief wisdom disciple is named Baoshang (Precious Superior), and the disciple with divine powers is named Leiyin (Thunder Sound). When the Buddha was in the world, people's lifespan was eight hundred million years. At the first sermon, thirty hekta-disciples gathered, at the second, fifty hekta, and at the third, eighty hekta disciples, all of whom attained enlightenment. The Dharma will last for eighty billion years, and the relics will spread throughout the eight directions, above and below.

'The land where the Tathagata Dechuang (Virtue Banner) was born, the city is called Shanrou (Gentle Goodness), the place ruled by the king, the light of that Buddha shines for two hundred li. It is of the Brahmin lineage, the father's name is Gongyou (Offering Friend), the mother's name is Jushi (Dwelling in the World), and the son's name is Jingangji (Diamond Gathering). The attendant is named Baoai (Precious Love), the chief wisdom disciple is named Rizang (Sun Treasury), and the disciple with divine powers is named Chengyu (Receiving Imperial). When the Buddha was in the world, people's lifespan was one hundred million years. At the first sermon, three hundred thousand hekta-disciples gathered, at the second, five hundred thousand hekta, and at the third, six hundred thousand hekta disciples, all of whom attained enlightenment. The Dharma will last for three hundred million years, and the relics will be combined to build a large temple.

'The land where the Tathagata Xianjing (Quiet Serenity) was born, the city is called Baomiao (Precious Wonder), the light of that Buddha shines for three thousand and forty li. It is of the noble lineage, the father's name is Yuebu (Surpassing Step), the mother's name is Wusuojin (No Progress), and the son's name is Yuexun (Moon Instruction). The attendant is named Liulizang (Lapis Lazuli Treasury), the chief wisdom disciple is named Litian (Power Heaven), and the disciple with divine powers is named Xi'ai (Joyful Love). When the Buddha was in the world, people's lifespan was hundreds of thousands of years. Like the karmic actions manifested by the previous Tathagatas, the other Buddhas are also the same, and the number of beings they liberate is equal without difference. Therefore, the Dharma will last for five hundred thousand years in this assembly. The land of that Buddha is all made of treasures, and all kinds of precious things grow on precious trees. There are clothing trees that flow throughout the country, and the people of the country are born without various calamities and the suffering of the three evil realms. The relics are universally spread throughout the ten directions.

'The land where the Tathagata Jianzhong (Firm Weight) was born, the city is called Jiamiao (Excellent Wonder), the light of that Buddha shines for twenty li. It is of the Brahmin lineage, the father's name is Baoshang (Precious Superior), the mother's name is Baoguang (Precious Light), and the son's name is Chi

地。侍者曰寂意，上首智慧弟子曰音十里，神足弟子曰吉利。其佛在世時人壽三千歲，一會說經法百千弟子集，皆得道證。一會無二，正法存立七萬七千歲，舍利普流遍佈十方。

「梵音如來所生土地，城名光威，其佛光明照三千三百二十里。梵志種，父名上最，母字至誠氏，子曰福威。侍者曰蓮目，上首智慧弟子曰雪色，神足弟子曰施炎。佛在世時人壽九萬歲，一會說經八十六億弟子集、二會九十億、三會百億，皆得道證。正法存立三千歲，舍利併合興一大寺。

「次賢如來所生土地，城名華茂，其佛光明照二百四十里。君子種，父名福愛，母字安養，子曰時節施。侍者曰造義，上首智慧弟子曰日月，上首神足弟子曰上金。其佛在世時人壽五十萬歲，一會說經七十億弟子集、二會七十八億、三會八十億，皆得道證。正法存立四萬歲，舍利併合興一大寺。

「無本如來所生土地，城名俗所敬，其佛光明照四百里。梵志種，父名海氏，母字棄垢，子曰四眼。侍者曰降根，上首智慧弟子曰善思義，神足弟子曰響審。其佛在世時人壽八萬歲，一會說經七萬二千五百人皆得羅漢、二會七萬六千三百、三會七萬五千人，皆得道證。正法存立八萬歲，舍利普流周遍十方。

「光興如來所生土地，城名金光

【現代漢語翻譯】現代漢語譯本地。侍者名為寂意，上首智慧弟子名為音十里，神足弟子名為吉利。那位佛在世時，人們的壽命是三千歲，一次說法時，有成百上千的弟子聚集，都證得了道果。只有一次集會，正法存續了七萬七千年，舍利普遍流傳遍佈十方。梵音如來所出生的土地，城名為光威，那位佛的光明照耀三千三百二十里。屬於婆羅門種姓，父親名為上最，母親名為至誠氏，兒子名為福威。侍者名為蓮目，上首智慧弟子名為雪色，神足弟子名為施炎。佛在世時，人們的壽命是九萬歲，一次說法時，有八十六億弟子聚集，第二次有九十億，第三次有百億，都證得了道果。正法存續了三千年，舍利全部匯合興建了一座大寺。次賢如來所出生的土地，城名為華茂，那位佛的光明照耀二百四十里。屬於君子種姓，父親名為福愛，母親名為安養，兒子名為時節施。侍者名為造義，上首智慧弟子名為日月，上首神足弟子名為上金。那位佛在世時，人們的壽命是五十萬歲，一次說法時，有七十億弟子聚集，第二次有七十八億，第三次有八十億，都證得了道果。正法存續了四萬年，舍利全部匯合興建了一座大寺。無本如來所出生的土地，城名為俗所敬，那位佛的光明照耀四百里。屬於婆羅門種姓，父親名為海氏，母親名為棄垢，兒子名為四眼。侍者名為降根，上首智慧弟子名為善思義，神足弟子名為響審。那位佛在世時，人們的壽命是八萬歲，一次說法時，有七萬二千五百人證得阿羅漢果，第二次有七萬六千三百人，第三次有七萬五千人，都證得了道果。正法存續了八萬年，舍利普遍流傳周遍十方。光興如來所出生的土地，城名為金光

【English Translation】 English version The attendant was named Jiyi, the foremost wisdom disciple was named Yinshili, and the disciple with supernatural powers was named Jili. When that Buddha was alive, people's lifespan was three thousand years. In one assembly, hundreds of thousands of disciples gathered, and all attained enlightenment. There was only one assembly, and the true Dharma lasted for seventy-seven thousand years, with relics widely spread throughout the ten directions. The land where Buddha Fanyin was born, the city was named Guangwei, and that Buddha's light shone for three thousand three hundred and twenty li. He was of the Brahmin caste, his father was named Shangzui, his mother was named Zhichengshi, and his son was named Fuwei. The attendant was named Lianmu, the foremost wisdom disciple was named Xuese, and the disciple with supernatural powers was named Shiyan. When the Buddha was alive, people's lifespan was ninety thousand years. In one assembly, eighty-six billion disciples gathered, in the second assembly, ninety billion, and in the third assembly, one hundred billion, all attained enlightenment. The true Dharma lasted for three thousand years, and the relics were all combined to build a large temple. The land where Buddha Cixian was born, the city was named Huamao, and that Buddha's light shone for two hundred and forty li. He was of the noble caste, his father was named Fu'ai, his mother was named Anyang, and his son was named Shijieshi. The attendant was named Zaoyi, the foremost wisdom disciple was named Riyue, and the foremost disciple with supernatural powers was named Shangjin. When that Buddha was alive, people's lifespan was five hundred thousand years. In one assembly, seventy billion disciples gathered, in the second assembly, seventy-eight billion, and in the third assembly, eighty billion, all attained enlightenment. The true Dharma lasted for forty thousand years, and the relics were all combined to build a large temple. The land where Buddha Wuben was born, the city was named Suosuo Jing, and that Buddha's light shone for four hundred li. He was of the Brahmin caste, his father was named Haishi, his mother was named Qigou, and his son was named Siyan. The attendant was named Jianggen, the foremost wisdom disciple was named Shansi Yi, and the disciple with supernatural powers was named Xiang Shen. When that Buddha was alive, people's lifespan was eighty thousand years. In one assembly, seventy-two thousand five hundred people attained Arhatship, in the second assembly, seventy-six thousand three hundred, and in the third assembly, seventy-five thousand, all attained enlightenment. The true Dharma lasted for eighty thousand years, and the relics were widely spread throughout the ten directions. The land where Buddha Guangxing was born, the city was named Jinguang

，其佛光明照二千剎土。君子種，父名光焰，母字寶施，子曰樂德。侍者曰月華，上首智慧弟子曰極音，神足弟子曰自在。佛在世時人壽五億歲，一會說經五十億百千弟子集、二會四十億百千、三會三十億百千，皆得道證。正法存立七億百千歲，舍利普流遍佈十方。

「大明山如來所生土地，城名寶凈，其佛光明照三千二百里。梵志種，父名月盛，母字日施，子曰善蓋。侍者曰寶共，上首智慧弟子曰若干覺，神足弟子曰智愛。佛在世時人壽八千歲，一會說經七十億弟子集、二會八十億、三會九十億，皆得道證。正法存立九萬二千歲，舍利併合興一大寺。

「金剛如來所生土地，城名善行威，其佛光明照百四十里。君子種，父名明珠光，母字青蓮目，子曰壽命。侍者曰海氏，上首智慧弟子曰堅施，神足弟子曰尊友。佛在世時人壽百千歲，一會說經四十億弟子集、二會三十億、三會三十二億，皆得道證。正法存立千歲，舍利普流遍佈十方。

「憶識如來所生土地，城名旃陀氏，其佛光明照三千三百六十里。梵志種，父名華氏，母字焰光，子曰寶舍。侍者曰意樂，上首智慧弟子曰無畏，神足弟子曰石王。佛在世時人壽億歲，一會說經七十垓弟子集、二會六十六垓、三會五十垓，皆得道證。正法存立二億歲

【現代漢語翻譯】現代漢語譯本：'其佛光明照二千剎土。'（剎土：佛所教化的世界）這位佛的光明照耀著二千個世界。'君子種，父名光焰，母字寶施，子曰樂德。'（君子種：指貴族出身）他出身貴族，父親名叫光焰，母親名叫寶施，兒子名叫樂德。'侍者曰月華，上首智慧弟子曰極音，神足弟子曰自在。'他的侍者名叫月華，最傑出的智慧弟子名叫極音，神通廣大的弟子名叫自在。'佛在世時人壽五億歲，一會說經五十億百千弟子集、二會四十億百千、三會三十億百千，皆得道證。'佛在世的時候，人們的壽命有五億歲，第一次說法時，有五十億百千弟子聚集，第二次有四十億百千，第三次有三十億百千，都證得了道果。'正法存立七億百千歲，舍利普流遍佈十方。'正法流傳了七億百千歲，佛的舍利廣泛流佈到十方世界。 '大明山如來所生土地，城名寶凈，其佛光明照三千二百里。'大明山如來出生的土地，城名叫寶凈，這位佛的光明照耀三千二百里。'梵志種，父名月盛，母字日施，子曰善蓋。'（梵志種：指婆羅門出身）他出身婆羅門，父親名叫月盛，母親名叫日施，兒子名叫善蓋。'侍者曰寶共，上首智慧弟子曰若干覺，神足弟子曰智愛。'他的侍者名叫寶共，最傑出的智慧弟子名叫若干覺，神通廣大的弟子名叫智愛。'佛在世時人壽八千歲，一會說經七十億弟子集、二會八十億、三會九十億，皆得道證。'佛在世的時候，人們的壽命有八千歲，第一次說法時，有七十億弟子聚集，第二次有八十億，第三次有九十億，都證得了道果。'正法存立九萬二千歲，舍利併合興一大寺。'正法流傳了九萬二千歲，佛的舍利被收集起來，興建了一座大寺廟。 '金剛如來所生土地，城名善行威，其佛光明照百四十里。'金剛如來出生的土地，城名叫善行威，這位佛的光明照耀一百四十里。'君子種，父名明珠光，母字青蓮目，子曰壽命。'他出身貴族，父親名叫明珠光，母親名叫青蓮目，兒子名叫壽命。'侍者曰海氏，上首智慧弟子曰堅施，神足弟子曰尊友。'他的侍者名叫海氏，最傑出的智慧弟子名叫堅施，神通廣大的弟子名叫尊友。'佛在世時人壽百千歲，一會說經四十億弟子集、二會三十億、三會三十二億，皆得道證。'佛在世的時候，人們的壽命有百千歲，第一次說法時，有四十億弟子聚集，第二次有三十億，第三次有三十二億，都證得了道果。'正法存立千歲，舍利普流遍佈十方。'正法流傳了一千年，佛的舍利廣泛流佈到十方世界。 '憶識如來所生土地，城名旃陀氏，其佛光明照三千三百六十里。'憶識如來出生的土地，城名叫旃陀氏，這位佛的光明照耀三千三百六十里。'梵志種，父名華氏，母字焰光，子曰寶舍。'他出身婆羅門，父親名叫華氏，母親名叫焰光，兒子名叫寶舍。'侍者曰意樂，上首智慧弟子曰無畏，神足弟子曰石王。'他的侍者名叫意樂，最傑出的智慧弟子名叫無畏，神通廣大的弟子名叫石王。'佛在世時人壽億歲，一會說經七十垓弟子集、二會六十六垓、三會五十垓，皆得道證。'佛在世的時候，人們的壽命有一億歲，第一次說法時，有七十垓弟子聚集，第二次有六十六垓，第三次有五十垓，都證得了道果。'正法存立二億歲'

【English Translation】 English version: 'The Buddha's light illuminates two thousand ksetras (ksetras: Buddha's teaching world). 'He was of noble lineage, his father was named Guangyan, his mother was named Baoshi, and his son was named Lede.' His attendant was named Yuehua, his foremost wisdom disciple was named Jiyin, and his disciple with supernatural powers was named Zizai. 'When the Buddha was alive, people lived for five hundred million years. At the first assembly, fifty billion hundred thousand disciples gathered; at the second, forty billion hundred thousand; and at the third, thirty billion hundred thousand, all of whom attained enlightenment. 'The true Dharma lasted for seven hundred million hundred thousand years, and the relics spread throughout the ten directions.' 'The land where Tathagata Daming Mountain was born, the city was named Baojing, and the Buddha's light illuminated three thousand two hundred li.' He was of Brahmin lineage, his father was named Yuesheng, his mother was named Rishi, and his son was named Shangai. 'His attendant was named Baogong, his foremost wisdom disciple was named Ruogan Jue, and his disciple with supernatural powers was named Zhiai.' When the Buddha was alive, people lived for eight thousand years. At the first assembly, seventy billion disciples gathered; at the second, eighty billion; and at the third, ninety billion, all of whom attained enlightenment. 'The true Dharma lasted for ninety-two thousand years, and the relics were collected to build a large temple.' 'The land where Tathagata Vajra was born, the city was named Shanxingwei, and the Buddha's light illuminated one hundred and forty li.' He was of noble lineage, his father was named Mingzhuguang, his mother was named Qinglianmu, and his son was named Shouming. 'His attendant was named Haishi, his foremost wisdom disciple was named Jianshi, and his disciple with supernatural powers was named Zunyou.' When the Buddha was alive, people lived for one hundred thousand years. At the first assembly, forty billion disciples gathered; at the second, thirty billion; and at the third, thirty-two billion, all of whom attained enlightenment. 'The true Dharma lasted for one thousand years, and the relics spread throughout the ten directions.' 'The land where Tathagata Yishi was born, the city was named Chandashi, and the Buddha's light illuminated three thousand three hundred and sixty li.' He was of Brahmin lineage, his father was named Huashi, his mother was named Yangguang, and his son was named Baoshe. 'His attendant was named Yile, his foremost wisdom disciple was named Wuwei, and his disciple with supernatural powers was named Shiwang.' When the Buddha was alive, people lived for one hundred million years. At the first assembly, seventy hekatombs of disciples gathered; at the second, sixty-six hekatombs; and at the third, fifty hekatombs, all of whom attained enlightenment. 'The true Dharma lasted for two hundred million years.'

，舍利併合興一大寺。

「無畏如來所生土地，城名甚和柔，其佛光明照三千六百里。君子種，父名施光，母字善目，子曰思夷華。侍者曰月氏，上首智慧弟子曰重王，神足弟子曰天氏。佛在世時人壽百千歲，一會說經八十垓弟子集、二會七十八垓、三會七十六垓，皆得道證。正法存立億歲，舍利普流遍佈十方。

「寶氏如來所生土地，城名次堅，其佛光明照百二十里。梵志種，父名棄嫉，母字福施供，子曰施供藥。侍者曰集施，上首智慧弟子曰無能當，神足弟子曰強步。佛在世時人壽萬八千歲，一會說經四十億弟子集、二會三十八億、三會十六億，皆得道證。正法存立七萬歲，舍利併合興一大寺。

「蓮華目如來所生土地，城名華郡，其佛光明照千二百八十里。君子種，父名上華，母字妙顏，子曰大愛。侍者曰無憂華，上首智慧弟子曰智光，神足弟子曰重施。佛在世時人壽八千歲，一會說經七億弟子集、二會三十四億、三會四十億，皆得道證。正法存立五十六億歲，舍利普流遍佈十方。

「力將如來所生土地，城名上賢，其佛光明照二百一十里。君子種，父名力天，母字施安，子曰滿明。侍者曰護法，上首智慧弟子曰勝王，神足弟子曰善安。佛在世時人壽萬六千歲，一會說經六十萬弟子集

【現代漢語翻譯】現代漢語譯本：，舍利（佛陀的遺骨）被收集起來，共同興建一座大寺廟。『無畏如來（Abhaya-tathāgata）所出生的土地，城名叫甚和柔，那位佛的光明照耀三千六百里。屬於君子種姓，父親名叫施光，母親名叫善目，兒子名叫思夷華。侍者名叫月氏，上首智慧弟子名叫重王，神足弟子名叫天氏。佛在世時，人們的壽命有百千歲，第一次說法時有八十垓（垓：古代的計數單位，十的十六次方）弟子聚集，第二次有七十八垓，第三次有七十六垓，都證得了道果。正法住世的時間有一億年，舍利普遍流傳，遍佈十方。『寶氏如來（Ratna-tathāgata）所出生的土地，城名叫次堅，那位佛的光明照耀一百二十里。屬於梵志種姓，父親名叫棄嫉，母親名叫福施供，兒子名叫施供藥。侍者名叫集施，上首智慧弟子名叫無能當，神足弟子名叫強步。佛在世時，人們的壽命有一萬八千歲，第一次說法時有四十億弟子聚集，第二次有三十八億，第三次有十六億，都證得了道果。正法住世的時間有七萬年，舍利被收集起來，共同興建一座大寺廟。『蓮華目如來（Padma-netra-tathāgata）所出生的土地，城名叫華郡，那位佛的光明照耀一千二百八十里。屬於君子種姓，父親名叫上華，母親名叫妙顏，兒子名叫大愛。侍者名叫無憂華，上首智慧弟子名叫智光，神足弟子名叫重施。佛在世時，人們的壽命有八千歲，第一次說法時有七億弟子聚集，第二次有三十四億，第三次有四十億，都證得了道果。正法住世的時間有五十六億年，舍利普遍流傳，遍佈十方。『力將如來（Bala-vīrya-tathāgata）所出生的土地，城名叫上賢，那位佛的光明照耀二百一十里。屬於君子種姓，父親名叫力天，母親名叫施安，兒子名叫滿明。侍者名叫護法，上首智慧弟子名叫勝王，神足弟子名叫善安。佛在世時，人們的壽命有一萬六千歲，第一次說法時有六十萬弟子聚集

【English Translation】 English version: , the relics were collected and a large temple was built together. 'The land where Abhaya-tathāgata (Fearless Thus-Come One) was born, the city is named Shenherou, and that Buddha's light shines for three thousand six hundred li. He belongs to the noble caste, his father is named Shiguang, his mother is named Shanmu, and his son is named Siyihua. His attendant is named Yuezhi, his chief wisdom disciple is named Chongwang, and his miraculous power disciple is named Tianshi. When the Buddha was in the world, people's lifespans were hundreds of thousands of years. At the first sermon, 80 hai (hai: an ancient unit of counting, ten to the power of sixteen) disciples gathered, at the second, 78 hai, and at the third, 76 hai, all of whom attained the fruit of the path. The duration of the true Dharma is one hundred million years, and the relics are widely spread throughout the ten directions. 'The land where Ratna-tathāgata (Jewel Thus-Come One) was born, the city is named Cijian, and that Buddha's light shines for one hundred and twenty li. He belongs to the Brahmin caste, his father is named Qiji, his mother is named Fushigong, and his son is named Shigongyao. His attendant is named Jishi, his chief wisdom disciple is named Wunengdang, and his miraculous power disciple is named Qiangbu. When the Buddha was in the world, people's lifespans were eighteen thousand years. At the first sermon, 4 billion disciples gathered, at the second, 3.8 billion, and at the third, 1.6 billion, all of whom attained the fruit of the path. The duration of the true Dharma is seventy thousand years, and the relics were collected and a large temple was built together. 'The land where Padma-netra-tathāgata (Lotus-Eye Thus-Come One) was born, the city is named Huajun, and that Buddha's light shines for one thousand two hundred and eighty li. He belongs to the noble caste, his father is named Shanghua, his mother is named Miaoyan, and his son is named Daai. His attendant is named Wuyouhua, his chief wisdom disciple is named Zhiguang, and his miraculous power disciple is named Chongshi. When the Buddha was in the world, people's lifespans were eight thousand years. At the first sermon, 700 million disciples gathered, at the second, 3.4 billion, and at the third, 4 billion, all of whom attained the fruit of the path. The duration of the true Dharma is 5.6 billion years, and the relics are widely spread throughout the ten directions. 'The land where Bala-vīrya-tathāgata (Power-Vigor Thus-Come One) was born, the city is named Shangxian, and that Buddha's light shines for two hundred and ten li. He belongs to the noble caste, his father is named Litian, his mother is named Shian, and his son is named Manming. His attendant is named Hufa, his chief wisdom disciple is named Shengwang, and his miraculous power disciple is named Shanan. When the Buddha was in the world, people's lifespans were sixteen thousand years. At the first sermon, 600,000 disciples gathered

、二會五十萬八千、三會七十五萬二千，皆得道證。正法存立千歲，舍利併合興一大寺。

「華光如來所生土地，城名善月華，其佛光明照三千一百二十里。梵志種，父名愛見，母字星宿，子曰堅證。侍者曰覺氏，上首智慧弟子曰義氏，神足弟子曰詳幢。佛在世時人壽二萬二千歲，一會說經三十億弟子集、二會三十二億、三會亦三十二億，皆得道證。正法存立五萬歲，舍利普流遍佈十方。

「伏愛如來所生土地，城名上財，其佛光明照三百二十里。君子種，父名時氏，母字賢首，子曰訓寂。侍者曰愍傷，上首智慧弟子曰善宿，神足弟子曰思夷華。佛在世時人壽百千歲，一會說經九百億弟子集、二會八十億、三會七十億，皆得道證。正法存立五十萬歲舍利普流八方上下。

「大威如來所生土地，城名富祠，其佛光明照二百里。梵志種，父名寶藏，母字威氏，子曰照上。侍者曰善多，上首智慧弟子曰焰光，神足弟子曰紫藏。佛在世時人壽五千歲，一會說經七萬弟子集、二會七萬五千、三會八萬人，皆得道證。正法存立二萬一千歲，舍利併合興一大寺。

「梵氏如來所生土地，城名上味，其佛光明照百二十里。梵志種，父名愛無憂，母字旃陀氏，子曰勝兵。侍者曰甚調，上首智慧弟子曰進士，神足

【現代漢語翻譯】現代漢語譯本：第二次集會有五十萬八千人，第三次集會有七十五萬二千人，他們都證得了道果。正法將存續一千年，舍利將彙集起來興建一座大寺廟。

『華光如來（Huaguang Rulai）』所出生的國土，城名為善月華（Shanyuehua），其佛的光明照耀三千一百二十里。屬於婆羅門種姓，父親名為愛見（Aijian），母親名為星宿（Xingxiu），兒子名為堅證（Jianzhen）。侍者名為覺氏（Jueshi），上首智慧弟子名為義氏（Yishi），神足弟子名為詳幢（Xiangchuang）。佛在世時，人們的壽命為二萬二千歲，第一次說法集會時有三十億弟子，第二次集會有三十二億，第三次集會也有三十二億，他們都證得了道果。正法將存續五萬年，舍利將普遍流佈於十方。

『伏愛如來（Fu'ai Rulai）』所出生的國土，城名為上財（Shangcai），其佛的光明照耀三百二十里。屬於剎帝利種姓，父親名為時氏（Shishi），母親名為賢首（Xianshou），兒子名為訓寂（Xunji）。侍者名為愍傷（Minshang），上首智慧弟子名為善宿（Shansu），神足弟子名為思夷華（Siyihua）。佛在世時，人們的壽命為百千歲，第一次說法集會時有九百億弟子，第二次集會有八十億，第三次集會有七十億，他們都證得了道果。正法將存續五萬年，舍利將普遍流佈於八方上下。

『大威如來（Dawei Rulai）』所出生的國土，城名為富祠（Fuchi），其佛的光明照耀二百里。屬於婆羅門種姓，父親名為寶藏（Baozang），母親名為威氏（Weishi），兒子名為照上（Zhaoshang）。侍者名為善多（Shanduo），上首智慧弟子名為焰光（Yangguang），神足弟子名為紫藏（Zizang）。佛在世時，人們的壽命為五千歲，第一次說法集會時有七萬弟子，第二次集會有七萬五千，第三次集會有八萬人，他們都證得了道果。正法將存續二萬一千年，舍利將彙集起來興建一座大寺廟。

『梵氏如來（Fanshi Rulai）』所出生的國土，城名為上味（Shangwei），其佛的光明照耀一百二十里。屬於婆羅門種姓，父親名為愛無憂（Ai Wuyou），母親名為旃陀氏（Zhandashi），兒子名為勝兵（Sheng Bing）。侍者名為甚調（Shendiao），上首智慧弟子名為進士（Jinshi），神足

【English Translation】 English version: The second assembly had 508,000, and the third assembly had 752,000, all of whom attained enlightenment. The True Dharma will last for a thousand years, and the relics will be gathered to build a great temple.

The land where 『Huaguang Rulai』 (Radiant Light Tathagata) was born, the city is named Shanyuehua (Good Moon Flower), and the Buddha's light shines for 3,120 li. He is of the Brahmin caste, his father is named Aijian (Love View), his mother is named Xingxiu (Constellation), and his son is named Jianzhen (Firm Proof). His attendant is named Jueshi (Awakening Clan), his chief wisdom disciple is named Yishi (Righteous Clan), and his disciple with supernatural powers is named Xiangchuang (Detailed Banner). When the Buddha was in the world, people's lifespan was 22,000 years. The first assembly had 3 billion disciples, the second assembly had 3.2 billion, and the third assembly also had 3.2 billion, all of whom attained enlightenment. The True Dharma will last for 50,000 years, and the relics will spread throughout the ten directions.

The land where 『Fu'ai Rulai』 (Subduing Love Tathagata) was born, the city is named Shangcai (Upper Wealth), and the Buddha's light shines for 320 li. He is of the Kshatriya caste, his father is named Shishi (Time Clan), his mother is named Xianshou (Virtuous Head), and his son is named Xunji (Trained Stillness). His attendant is named Minshang (Compassionate Injury), his chief wisdom disciple is named Shansu (Good Lodging), and his disciple with supernatural powers is named Siyihua (Thoughtful Flower). When the Buddha was in the world, people's lifespan was a hundred thousand years. The first assembly had 90 billion disciples, the second assembly had 8 billion, and the third assembly had 7 billion, all of whom attained enlightenment. The True Dharma will last for 500,000 years, and the relics will spread throughout the eight directions, above and below.

The land where 『Dawei Rulai』 (Great Majesty Tathagata) was born, the city is named Fuchi (Rich Shrine), and the Buddha's light shines for 200 li. He is of the Brahmin caste, his father is named Baozang (Treasure Store), his mother is named Weishi (Majesty Clan), and his son is named Zhaoshang (Shining Above). His attendant is named Shanduo (Good Many), his chief wisdom disciple is named Yangguang (Flame Light), and his disciple with supernatural powers is named Zizang (Purple Store). When the Buddha was in the world, people's lifespan was 5,000 years. The first assembly had 70,000 disciples, the second assembly had 75,000, and the third assembly had 80,000, all of whom attained enlightenment. The True Dharma will last for 21,000 years, and the relics will be gathered to build a great temple.

The land where 『Fanshi Rulai』 (Brahmin Clan Tathagata) was born, the city is named Shangwei (Upper Flavor), and the Buddha's light shines for 120 li. He is of the Brahmin caste, his father is named Ai Wuyou (Love No Worry), his mother is named Zhandashi (Chandala Clan), and his son is named Sheng Bing (Victorious Soldier). His attendant is named Shendiao (Very Harmonious), his chief wisdom disciple is named Jinshi (Advanced Scholar), and his disciple with supernatural

弟子曰金剛結。佛在世時人壽萬二千歲，一會說經億弟子集，止有是一會，皆得道證。正法存立萬四千歲，舍利併合興一大寺。

「無量曜如來所生土地，城名神祇，其佛光明照三千八百里。君子種，父名尊音，母字月光，子曰欣善。侍者曰善兵，上首智慧弟子曰樂響，神足弟子曰焰光。佛在世時人壽八萬歲，一會說經二百億弟子集、二會四百億、三會六百億，皆得道證。正法存立亦八萬歲，舍利普流八方上下。

「龍施如來所生土地，城名寶錦，其佛光明照二十里。君子種，父名持勝，母字法氏，子曰福力。侍者曰寶城，上首智慧弟子曰閻最，神足弟子曰雄天。佛在世時人壽七萬六千歲，一會說經八萬弟子集、二會七萬八千。三會七萬五千人，皆得道證。正法存立千歲，舍利併合興一大寺。

「堅步如來所生土地，城名上賢，其佛光明照二百里。君子種，父名師子發，母字那羅施，子曰法音。侍者曰善應，上首智慧弟子曰寶施，神足弟子曰月施。佛在世時人壽億歲，一會說經百億弟子集、二會九十億、三會九十八億，皆得道證。正法存立五萬歲，舍利普流遍佈十方。

「不虛見如來所生土地，城名逮受，其佛光明圓照七尺。君子種，父名清施，母字柔甘具，子曰焰味。侍者曰閻吼，上首智

【現代漢語翻譯】現代漢語譯本弟子問道：『金剛結（一種象徵堅固的結）是怎樣的？』佛陀在世時，人們的壽命有一萬二千年，一次說法時，聚集了上億的弟子，只有這一次，他們都證得了道果。正法住世的時間有一萬四千年，舍利會合在一起興建一座大寺廟。『無量曜如來（佛名）所出生的國土，城名叫神祇（地名），那位佛的光明照耀三千八百里。他是君子種姓，父親名叫尊音（人名），母親名叫月光（人名），兒子名叫欣善（人名）。侍者名叫善兵（人名），上首智慧弟子名叫樂響（人名），神足弟子名叫焰光（人名）。佛陀在世時，人們的壽命有八萬歲，一次說法時，聚集了二百億弟子，第二次說法時，聚集了四百億，第三次說法時，聚集了六百億，他們都證得了道果。正法住世的時間也有八萬年，舍利普遍流佈到八方上下。『龍施如來（佛名）所出生的國土，城名叫寶錦（地名），那位佛的光明照耀二十里。他是君子種姓，父親名叫持勝（人名），母親名叫法氏（人名），兒子名叫福力（人名）。侍者名叫寶城（人名），上首智慧弟子名叫閻最（人名），神足弟子名叫雄天（人名）。佛陀在世時，人們的壽命有七萬六千年，一次說法時，聚集了八萬弟子，第二次說法時，聚集了七萬八千，第三次說法時，聚集了七萬五千人，他們都證得了道果。正法住世的時間有一千年，舍利會合在一起興建一座大寺廟。『堅步如來（佛名）所出生的國土，城名叫上賢（地名），那位佛的光明照耀二百里。他是君子種姓，父親名叫師子發（人名），母親名叫那羅施（人名），兒子名叫法音（人名）。侍者名叫善應（人名），上首智慧弟子名叫寶施（人名），神足弟子名叫月施（人名）。佛陀在世時，人們的壽命有一億歲，一次說法時，聚集了百億弟子，第二次說法時，聚集了九十億，第三次說法時，聚集了九十八億，他們都證得了道果。正法住世的時間有五萬年，舍利普遍流佈到十方。『不虛見如來（佛名）所出生的國土，城名叫逮受（地名），那位佛的光明圓照七尺。他是君子種姓，父親名叫清施（人名），母親名叫柔甘具（人名），兒子名叫焰味（人名）。侍者名叫閻吼（人名），上首智慧弟子名叫

【English Translation】 English version The disciple asked: 'What is the Vajra Knot (a knot symbolizing firmness)?' When the Buddha was in the world, people's lifespan was twelve thousand years. In one assembly, hundreds of millions of disciples gathered, and in that single assembly, they all attained enlightenment. The Dharma would remain for fourteen thousand years, and the relics would be gathered to build a great temple. 'The land where the Tathagata Immeasurable Radiance (Buddha's name) was born, the city was called Shenqi (place name), and that Buddha's light illuminated three thousand eight hundred miles. He was of noble lineage, his father was named Zunyin (person's name), his mother was named Yueguang (person's name), and his son was named Xinshan (person's name). His attendant was named Shanbing (person's name), his chief wisdom disciple was named Lexiang (person's name), and his disciple with supernatural powers was named Yangguang (person's name). When the Buddha was in the world, people's lifespan was eighty thousand years. In one assembly, two hundred billion disciples gathered, in the second assembly, four hundred billion gathered, and in the third assembly, six hundred billion gathered, and they all attained enlightenment. The Dharma would remain for eighty thousand years, and the relics would spread throughout the eight directions and above and below. 'The land where the Tathagata Dragon Giving (Buddha's name) was born, the city was called Baojin (place name), and that Buddha's light illuminated twenty miles. He was of noble lineage, his father was named Chisheng (person's name), his mother was named Fashi (person's name), and his son was named Fuli (person's name). His attendant was named Baocheng (person's name), his chief wisdom disciple was named Yan Zui (person's name), and his disciple with supernatural powers was named Xiongtian (person's name). When the Buddha was in the world, people's lifespan was seventy-six thousand years. In one assembly, eighty thousand disciples gathered, in the second assembly, seventy-eight thousand gathered, and in the third assembly, seventy-five thousand people gathered, and they all attained enlightenment. The Dharma would remain for one thousand years, and the relics would be gathered to build a great temple. 'The land where the Tathagata Firm Step (Buddha's name) was born, the city was called Shangxian (place name), and that Buddha's light illuminated two hundred miles. He was of noble lineage, his father was named Shizi Fa (person's name), his mother was named Nalashi (person's name), and his son was named Fayin (person's name). His attendant was named Shanying (person's name), his chief wisdom disciple was named Baoshi (person's name), and his disciple with supernatural powers was named Yueshi (person's name). When the Buddha was in the world, people's lifespan was one hundred million years. In one assembly, one hundred billion disciples gathered, in the second assembly, ninety billion gathered, and in the third assembly, ninety-eight billion gathered, and they all attained enlightenment. The Dharma would remain for fifty thousand years, and the relics would spread throughout the ten directions. 'The land where the Tathagata Not False Seeing (Buddha's name) was born, the city was called Daishou (place name), and that Buddha's light illuminated seven feet in circumference. He was of noble lineage, his father was named Qingshi (person's name), his mother was named Rouganju (person's name), and his son was named Yanwei (person's name). His attendant was named Yanhou (person's name), his chief wisdom disciple was named

慧弟子曰安明友，神足弟子曰伊沙羅。佛在世時人壽百歲，一會說經九十六億弟子集、二會九十八億、三會百億，皆得道證。正法存立千歲，舍利普流遍佈十方。◎

「◎精進施如來所生土地，城名治波，其佛光明照四十里。梵志種，父名賢吼，母字首意，子曰無憂天。侍者曰大神便，上首智慧弟子曰樂尊，神足弟子曰月首。佛在世時人壽千歲，一會說經八十垓弟子集，皆得道證。正法存立三千歲，舍利併合興一大寺。

「賢力如來所生土地，城名得樂志，其佛光明照四百里。君子種，父名寶威，母字福意，子曰常施。侍者曰石樂，上首智慧弟子曰慧殊，神足弟子曰海意。其佛在世時人壽六千歲，一會說經八百萬億弟子集，皆得道證，由得自在。正法存立二萬一千歲，舍利普流遍佈十方。

「欣樂如來所生土地，城名財富，其佛光明照百六十里。梵志種，父名梵天，母字供首，子曰大威。侍者曰行步安，上首智慧弟子曰多福，神足弟子曰樂目。佛在世時人壽八萬四千歲，一會說經七十三億弟子集、二會七十二億、三會七十一億，皆得道證。正法存立九千歲，舍利普流遍佈十方。

「不退沒如來所生土地，城名長威，其佛光明照三千八百里。君子種，父名醫王，母字宿首，子曰華天。侍者曰力

【現代漢語翻譯】現代漢語譯本：慧弟子名為安明友，神通弟子名為伊沙羅（神足弟子）。佛陀在世時，人們的壽命為一百歲。第一次說法時，有九十六億弟子聚集；第二次說法時，有九十八億弟子聚集；第三次說法時，有一百億弟子聚集，他們都證得了道果。正法將存續一千年，舍利將廣泛流佈於十方。精進施如來所出生的土地，城名為治波，其佛的光明照耀四十里。屬於婆羅門種姓，父親名為賢吼，母親名為首意，兒子名為無憂天。侍者名為大神便，上首智慧弟子名為樂尊，神通弟子名為月首。佛陀在世時，人們的壽命為一千歲。第一次說法時，有八十垓弟子聚集，他們都證得了道果。正法將存續三千年，舍利將合併興建一座大寺。賢力如來所出生的土地，城名為得樂志，其佛的光明照耀四百里。屬於剎帝利種姓，父親名為寶威，母親名為福意，兒子名為常施。侍者名為石樂，上首智慧弟子名為慧殊，神通弟子名為海意。佛陀在世時，人們的壽命為六千歲。第一次說法時，有八百萬億弟子聚集，他們都證得了道果，獲得了自在。正法將存續二萬一千年，舍利將廣泛流佈於十方。欣樂如來所出生的土地，城名為財富，其佛的光明照耀一百六十里。屬於婆羅門種姓，父親名為梵天，母親名為供首，兒子名為大威。侍者名為行步安，上首智慧弟子名為多福，神通弟子名為樂目。佛陀在世時，人們的壽命為八萬四千歲。第一次說法時，有七十三億弟子聚集；第二次說法時，有七十二億弟子聚集；第三次說法時，有七十一億弟子聚集，他們都證得了道果。正法將存續九千年，舍利將廣泛流佈於十方。不退沒如來所出生的土地，城名為長威，其佛的光明照耀三千八百里。屬於剎帝利種姓，父親名為醫王，母親名為宿首，兒子名為華天。侍者名為力

【English Translation】 English version: The wise disciple was named Anmingyou, and the disciple with supernatural powers was named Yishaluo (divine-footed disciple). When the Buddha was in the world, people's lifespan was one hundred years. At the first assembly, 9.6 billion disciples gathered; at the second assembly, 9.8 billion disciples gathered; at the third assembly, 10 billion disciples gathered, and they all attained the fruit of the path. The Dharma will last for one thousand years, and the relics will be widely distributed in the ten directions. The land where the Tathagata Jingjinshi was born, the city was named Zhibo, and the Buddha's light shone for forty li. Belonging to the Brahmin caste, the father was named Xianhou, the mother was named Shouyi, and the son was named Wuyoutian. The attendant was named Dashenbian, the chief wise disciple was named Lezun, and the disciple with supernatural powers was named Yueshou. When the Buddha was in the world, people's lifespan was one thousand years. At the first assembly, 800 million disciples gathered, and they all attained the fruit of the path. The Dharma will last for three thousand years, and the relics will be combined to build a large temple. The land where the Tathagata Xianli was born, the city was named Dele Zhi, and the Buddha's light shone for four hundred li. Belonging to the Kshatriya caste, the father was named Baowei, the mother was named Fuyi, and the son was named Changshi. The attendant was named Shile, the chief wise disciple was named Huishu, and the disciple with supernatural powers was named Haiyi. When the Buddha was in the world, people's lifespan was six thousand years. At the first assembly, 800 million trillion disciples gathered, and they all attained the fruit of the path and gained freedom. The Dharma will last for twenty-one thousand years, and the relics will be widely distributed in the ten directions. The land where the Tathagata Xinle was born, the city was named Caifu, and the Buddha's light shone for one hundred and sixty li. Belonging to the Brahmin caste, the father was named Fantian, the mother was named Gongshou, and the son was named Dawei. The attendant was named Xingbuan, the chief wise disciple was named Duofu, and the disciple with supernatural powers was named Lemu. When the Buddha was in the world, people's lifespan was eighty-four thousand years. At the first assembly, 7.3 billion disciples gathered; at the second assembly, 7.2 billion disciples gathered; at the third assembly, 7.1 billion disciples gathered, and they all attained the fruit of the path. The Dharma will last for nine thousand years, and the relics will be widely distributed in the ten directions. The land where the Tathagata Butuimei was born, the city was named Changwei, and the Buddha's light shone for three thousand eight hundred li. Belonging to the Kshatriya caste, the father was named Yiwang, the mother was named Sushou, and the son was named Huatian. The attendant was named Li

勝，上首智慧弟子曰稱無量，神足弟子曰勇步。佛在世時人壽二萬一千歲，一會說經六十億弟子集、二會五十八億、三會五十六億，皆得道證。正法存立九千歲，舍利併合興一大寺。

「師子幢如來所生土地，城名烏扇迦，其佛光明照三百六十里。君子種，父名法幢。母字福友，子曰貴施。侍者曰大神，上首智慧弟子曰愛施，神足弟子曰勤詣。佛在世時人壽二萬八千歲，一會說經二十二億弟子集、二會二十一億、三會二十億，皆得道證。正法存立八千歲，舍利普流遍佈十方。

「勝知如來所生土地，城名寶焰，其佛光明照四百里。君子種，父名日藏，母字華目，子曰樂成。侍者曰法氏，上首智慧弟子曰修成，神足弟子曰善法。佛在世時人壽八萬歲，一會說經三十六億弟子集、二會三十七億、三會三十八億，皆得道證。正法存立六百萬歲，舍利併合興一大寺。

「法氏如來所生土地，城名愛天，梵志種，其佛光明照二百八十里。父字莫勝，母字聞氏，子曰勝天根。侍者曰日施，上首智慧弟子曰大樂，神足弟子曰施藥。佛在世時人壽億歲，一會說經八億弟子集、二會七億、三會六億，皆得道證。正法存立一億歲，舍利普流遍佈十方。

「喜王如來所生土地，城名所在吉，其佛光明照三千二百里。

【現代漢語翻譯】現代漢語譯本勝（佛名），上首智慧弟子名為無量，神足弟子名為勇步。佛在世時，人們的壽命為二萬一千歲。第一次說法時，有六十億弟子聚集；第二次說法時，有五十八億弟子聚集；第三次說法時，有五十六億弟子聚集，他們都證得了道果。正法將存續九千年，佛的舍利將合併興建一座大寺廟。師子幢（佛名）如來所出生的土地，城名為烏扇迦。這位佛的光明照耀三百六十里。屬於君子種姓，父親名為法幢，母親名為福友，兒子名為貴施。侍者名為大神，上首智慧弟子名為愛施，神足弟子名為勤詣。佛在世時，人們的壽命為二萬八千歲。第一次說法時，有二十二億弟子聚集；第二次說法時，有二十一億弟子聚集；第三次說法時，有二十億弟子聚集，他們都證得了道果。正法將存續八千年，佛的舍利將普遍流佈於十方。勝知（佛名）如來所出生的土地，城名為寶焰。這位佛的光明照耀四百里。屬於君子種姓，父親名為日藏，母親名為華目，兒子名為樂成。侍者名為法氏，上首智慧弟子名為修成，神足弟子名為善法。佛在世時，人們的壽命為八萬歲。第一次說法時，有三十六億弟子聚集；第二次說法時，有三十七億弟子聚集；第三次說法時，有三十八億弟子聚集，他們都證得了道果。正法將存續六百萬年，佛的舍利將合併興建一座大寺廟。法氏（佛名）如來所出生的土地，城名為愛天，屬於梵志種姓。這位佛的光明照耀二百八十里。父親名為莫勝，母親名為聞氏，兒子名為勝天根。侍者名為日施，上首智慧弟子名為大樂，神足弟子名為施藥。佛在世時，人們的壽命為一億歲。第一次說法時，有八億弟子聚集；第二次說法時，有七億弟子聚集；第三次說法時，有六億弟子聚集，他們都證得了道果。正法將存續一億年，佛的舍利將普遍流佈於十方。喜王（佛名）如來所出生的土地，城名為所在吉。這位佛的光明照耀三千二百里。

【English Translation】 English version The Buddha 'Victory' (Sheng), whose chief wisdom disciple was named Immeasurable (Wuliang), and whose chief disciple with supernatural powers was named Courageous Step (Yongbu). When the Buddha was alive, people's lifespans were 21,000 years. At the first assembly, 6 billion disciples gathered; at the second assembly, 5.8 billion disciples gathered; and at the third assembly, 5.6 billion disciples gathered, all of whom attained enlightenment. The true Dharma will last for 9,000 years, and the Buddha's relics will be combined to build a great temple. The land where the Tathagata 'Lion Banner' (Shizichuang) was born, the city was named Ushanja. The Buddha's light shone for 360 li. He was of noble lineage, his father was named Dharma Banner (Fachuang), his mother was named Blessing Friend (Fuyou), and his son was named Noble Giving (Guishi). His attendant was named Great Spirit (Dashen), his chief wisdom disciple was named Loving Giving (Aishi), and his chief disciple with supernatural powers was named Diligent Approach (Qinyi). When the Buddha was alive, people's lifespans were 28,000 years. At the first assembly, 2.2 billion disciples gathered; at the second assembly, 2.1 billion disciples gathered; and at the third assembly, 2 billion disciples gathered, all of whom attained enlightenment. The true Dharma will last for 8,000 years, and the Buddha's relics will spread throughout the ten directions. The land where the Tathagata 'Victory Knowledge' (Shengzhi) was born, the city was named Treasure Flame (Baoyan). The Buddha's light shone for 400 li. He was of noble lineage, his father was named Sun Treasure (Rizang), his mother was named Flower Eye (Huamu), and his son was named Joyful Accomplishment (Lecheng). His attendant was named Dharma Clan (Fashi), his chief wisdom disciple was named Cultivated Accomplishment (Xiucheng), and his chief disciple with supernatural powers was named Good Dharma (Shanfa). When the Buddha was alive, people's lifespans were 80,000 years. At the first assembly, 3.6 billion disciples gathered; at the second assembly, 3.7 billion disciples gathered; and at the third assembly, 3.8 billion disciples gathered, all of whom attained enlightenment. The true Dharma will last for 6 million years, and the Buddha's relics will be combined to build a great temple. The land where the Tathagata 'Dharma Clan' (Fashi) was born, the city was named Love Heaven (Aitian), and he was of Brahmin lineage. The Buddha's light shone for 280 li. His father was named Unsurpassed (Mosheng), his mother was named Heard Clan (Wenshi), and his son was named Victory Heaven Root (Shengtian'gen). His attendant was named Sun Giving (Rishi), his chief wisdom disciple was named Great Joy (Dale), and his chief disciple with supernatural powers was named Medicine Giving (Shiyao). When the Buddha was alive, people's lifespans were 100 million years. At the first assembly, 800 million disciples gathered; at the second assembly, 700 million disciples gathered; and at the third assembly, 600 million disciples gathered, all of whom attained enlightenment. The true Dharma will last for 100 million years, and the Buddha's relics will spread throughout the ten directions. The land where the Tathagata 'Joy King' (Xiwang) was born, the city was named Where Joy Is (Suozaiji). The Buddha's light shone for 3,200 li.

君子種，父名最上，母字首歸悅，子曰念閻吼。侍者曰和安，上首智慧弟子曰寶上，神足弟子曰執人天。佛在世時人壽五千歲，一會說經四十億弟子集、二會三十八億、三會三十七億，皆得道證。正法存立百千歲，舍利併合興一大寺。

「妙御如來所生土地，城名寶藏，其佛光明照四十里。君子種，父名曰施，母字寶氏，子曰德光。侍者曰海身，上首智慧弟子曰行妙施，神足弟子曰上施。一會說經九十億弟子集、二會九十八億、三會百億，皆得道證。佛在世時人壽億歲，正法存立三億歲，舍利普流遍佈十方。

「敬英如來所生土地，城名世樂，其佛光明照二十里。梵志種，父名豐世，母字欣樂，子曰外氏。侍者曰尊鎧，上首智慧弟子曰安上，神足弟子曰退施。佛在世時人壽百千歲，一會說經五十億弟子集、二會四十八億、三會四十六億，皆得道證。正法存立一億歲，舍利併合興一大寺。

「妙天如來所生土地，城名善意，其佛光明照千二百里。梵志種，父名真末，母字法意，子曰月上。侍者曰威英，上首智慧弟子曰愛首，神足弟子曰無憂。一會說經七十億百千弟子集、二會六十億百千、三會五十億百千，皆得道證。正法存立二萬歲。佛在世時人壽四萬歲，舍利普流遍佈十方。

「多勛如來所

【現代漢語翻譯】現代漢語譯本君子種（指高貴的種姓），父親的名字叫最上，母親的名字叫首歸悅，兒子叫念閻吼。侍者叫和安，上首智慧弟子叫寶上，神足弟子叫執人天。佛在世時，人們的壽命是五千歲，第一次說法時有四十億弟子聚集，第二次有三十八億，第三次有三十七億，都證得了道果。正法存在的時間是百千歲，舍利子會合在一起興建一座大寺廟。妙御如來所出生的土地，城名叫寶藏，那位佛的光明照耀四十里。君子種，父親的名字叫施，母親的名字叫寶氏，兒子叫德光。侍者叫海身，上首智慧弟子叫行妙施，神足弟子叫上施。第一次說法時有九十億弟子聚集，第二次有九十八億，第三次有一百億，都證得了道果。佛在世時，人們的壽命是億歲，正法存在的時間是三億歲，舍利子普遍流傳遍佈十方。敬英如來所出生的土地，城名叫世樂，那位佛的光明照耀二十里。梵志種（指婆羅門種姓），父親的名字叫豐世，母親的名字叫欣樂，兒子叫外氏。侍者叫尊鎧，上首智慧弟子叫安上，神足弟子叫退施。佛在世時，人們的壽命是百千歲，第一次說法時有五十億弟子聚集，第二次有四十八億，第三次有四十六億，都證得了道果。正法存在的時間是一億歲，舍利子會合在一起興建一座大寺廟。妙天如來所出生的土地，城名叫善意，那位佛的光明照耀一千二百里。梵志種，父親的名字叫真末，母親的名字叫法意，兒子叫月上。侍者叫威英，上首智慧弟子叫愛首，神足弟子叫無憂。第一次說法時有七十億百千弟子聚集，第二次有六十億百千，第三次有五十億百千，都證得了道果。正法存在的時間是二萬歲。佛在世時，人們的壽命是四萬歲，舍利子普遍流傳遍佈十方。多勛如來所

【English Translation】 English version A noble lineage, the father's name was Most High, the mother's name was First Return Joy, and the son was called Nian Yan Hou. The attendant was called He An, the chief wisdom disciple was called Bao Shang, and the disciple with divine powers was called Zhi Ren Tian. When the Buddha was in the world, people's lifespan was five thousand years. At the first assembly, forty billion disciples gathered, at the second, thirty-eight billion, and at the third, thirty-seven billion, all of whom attained enlightenment. The Dharma existed for a hundred thousand years, and the relics would be gathered together to build a great temple. The land where Wonderful Imperial Tathagata was born, the city was named Treasure Store, and that Buddha's light shone for forty li. A noble lineage, the father's name was Shi, the mother's name was Bao Shi, and the son was called De Guang. The attendant was called Hai Shen, the chief wisdom disciple was called Xing Miao Shi, and the disciple with divine powers was called Shang Shi. At the first assembly, ninety billion disciples gathered, at the second, ninety-eight billion, and at the third, one hundred billion, all of whom attained enlightenment. When the Buddha was in the world, people's lifespan was a billion years, the Dharma existed for three hundred million years, and the relics spread throughout the ten directions. The land where Respectful Hero Tathagata was born, the city was named World Joy, and that Buddha's light shone for twenty li. A Brahmin lineage, the father's name was Feng Shi, the mother's name was Xin Le, and the son was called Wai Shi. The attendant was called Zun Kai, the chief wisdom disciple was called An Shang, and the disciple with divine powers was called Tui Shi. When the Buddha was in the world, people's lifespan was a hundred thousand years. At the first assembly, fifty billion disciples gathered, at the second, forty-eight billion, and at the third, forty-six billion, all of whom attained enlightenment. The Dharma existed for one hundred million years, and the relics would be gathered together to build a great temple. The land where Wonderful Heaven Tathagata was born, the city was named Good Intention, and that Buddha's light shone for one thousand two hundred li. A Brahmin lineage, the father's name was Zhen Mo, the mother's name was Fa Yi, and the son was called Yue Shang. The attendant was called Wei Ying, the chief wisdom disciple was called Ai Shou, and the disciple with divine powers was called Wu You. At the first assembly, seventy billion hundred thousand disciples gathered, at the second, sixty billion hundred thousand, and at the third, fifty billion hundred thousand, all of whom attained enlightenment. The Dharma existed for twenty thousand years. When the Buddha was in the world, people's lifespan was forty thousand years, and the relics spread throughout the ten directions. The land where Many Merits Tathagata was born,

生土地，城名香氏，其佛光明照三百六十里。君子種，父名受施，母字威首，子曰威神。侍者曰青蓮，上首智慧弟子曰無垢施，神足弟子曰施興忻樂。一會說經十四億弟子集、二會十六億、三會十八億，皆得道證。佛在世時人壽二萬五千歲，正法存立五萬歲，舍利併合興一大寺。

「眾香手如來所生土地，城名福香，其佛光明照千二百八十里。君子種，父名首樂，母字妙華，子曰寶上光。侍者曰誠英，上首智慧弟子曰愛月，神足弟子曰勝力。一會說經六十六億弟子集、二會六十四億、三會六十二億，皆得道證。佛在世時人壽七萬歲，正法存立亦七萬歲，舍利普流遍佈十方。

「順觀如來所生土地，城名度閻，其佛光明照四十里。梵志種，父名施顏，母字寶趣，子曰所生。侍者曰意悅，上首智慧弟子曰施明，神足弟子曰意錦。一會說經七十億弟子集。二會六十八億、三會六十六億，皆得道證。佛在世時人壽九十億歲，正法存立九十億歲，舍利普流遍佈十方。

「雨音如來所生土地，城名宿愛，其佛光明照千七百六十里。梵志種，父名明施，母字威首，子曰其法。侍者曰甚諦，上首智慧弟子曰月藏，神足弟子曰力步。一會說經七十億弟子集、二會七十五億、三會八十億，皆得道證。佛在世時人壽九萬歲

【現代漢語翻譯】現代漢語譯本『生土地』（佛名），其所處的城市名為『香氏』，該佛的光明照耀三百六十里。屬於君子種姓，父親名為『受施』，母親名為『威首』，兒子名為『威神』。侍者名為『青蓮』，上首智慧弟子名為『無垢施』，神足弟子名為『施興忻樂』。第一次說法時，有十四億弟子聚集；第二次說法時，有十六億弟子聚集；第三次說法時，有十八億弟子聚集，他們都證得了道果。佛在世時，人們的壽命為二萬五千歲，正法住世五萬歲，舍利合在一起興建了一座大寺廟。『眾香手』如來所處的土地，城市名為『福香』，該佛的光明照耀一千二百八十里。屬於君子種姓，父親名為『首樂』，母親名為『妙華』，兒子名為『寶上光』。侍者名為『誠英』，上首智慧弟子名為『愛月』，神足弟子名為『勝力』。第一次說法時，有六十六億弟子聚集；第二次說法時，有六十四億弟子聚集；第三次說法時，有六十二億弟子聚集，他們都證得了道果。佛在世時，人們的壽命為七萬歲，正法住世也為七萬歲，舍利普遍流佈於十方。『順觀』如來所處的土地，城市名為『度閻』，該佛的光明照耀四十里。屬於梵志種姓，父親名為『施顏』，母親名為『寶趣』，兒子名為『所生』。侍者名為『意悅』，上首智慧弟子名為『施明』，神足弟子名為『意錦』。第一次說法時，有七十億弟子聚集；第二次說法時，有六十八億弟子聚集；第三次說法時，有六十六億弟子聚集，他們都證得了道果。佛在世時，人們的壽命為九十億歲，正法住世也為九十億歲，舍利普遍流佈於十方。『雨音』如來所處的土地，城市名為『宿愛』，該佛的光明照耀一千七百六十里。屬於梵志種姓，父親名為『明施』，母親名為『威首』，兒子名為『其法』。侍者名為『甚諦』，上首智慧弟子名為『月藏』，神足弟子名為『力步』。第一次說法時，有七十億弟子聚集；第二次說法時，有七十五億弟子聚集；第三次說法時，有八十億弟子聚集，他們都證得了道果。佛在世時，人們的壽命為九萬歲。

【English Translation】 English version The land where 'Sheng Tu Di' (a Buddha's name) was born, the city is named 'Xiang Shi', and the Buddha's light shines for three hundred and sixty li. He belongs to the noble lineage, his father is named 'Shou Shi', his mother is named 'Wei Shou', and his son is named 'Wei Shen'. His attendant is named 'Qing Lian', his foremost wisdom disciple is named 'Wu Gou Shi', and his disciple with supernatural powers is named 'Shi Xing Xin Le'. During the first sermon, fourteen billion disciples gathered; during the second sermon, sixteen billion disciples gathered; and during the third sermon, eighteen billion disciples gathered, and they all attained enlightenment. When the Buddha was alive, people's lifespan was twenty-five thousand years, the Dharma lasted for fifty thousand years, and the relics were combined to build a large temple. The land where 'Zhong Xiang Shou' Tathagata was born, the city is named 'Fu Xiang', and the Buddha's light shines for one thousand two hundred and eighty li. He belongs to the noble lineage, his father is named 'Shou Le', his mother is named 'Miao Hua', and his son is named 'Bao Shang Guang'. His attendant is named 'Cheng Ying', his foremost wisdom disciple is named 'Ai Yue', and his disciple with supernatural powers is named 'Sheng Li'. During the first sermon, sixty-six billion disciples gathered; during the second sermon, sixty-four billion disciples gathered; and during the third sermon, sixty-two billion disciples gathered, and they all attained enlightenment. When the Buddha was alive, people's lifespan was seventy thousand years, and the Dharma also lasted for seventy thousand years, and the relics spread throughout the ten directions. The land where 'Shun Guan' Tathagata was born, the city is named 'Du Yan', and the Buddha's light shines for forty li. He belongs to the Brahmin lineage, his father is named 'Shi Yan', his mother is named 'Bao Qu', and his son is named 'Suo Sheng'. His attendant is named 'Yi Yue', his foremost wisdom disciple is named 'Shi Ming', and his disciple with supernatural powers is named 'Yi Jin'. During the first sermon, seventy billion disciples gathered; during the second sermon, sixty-eight billion disciples gathered; and during the third sermon, sixty-six billion disciples gathered, and they all attained enlightenment. When the Buddha was alive, people's lifespan was ninety billion years, and the Dharma also lasted for ninety billion years, and the relics spread throughout the ten directions. The land where 'Yu Yin' Tathagata was born, the city is named 'Su Ai', and the Buddha's light shines for one thousand seven hundred and sixty li. He belongs to the Brahmin lineage, his father is named 'Ming Shi', his mother is named 'Wei Shou', and his son is named 'Qi Fa'. His attendant is named 'Shen Di', his foremost wisdom disciple is named 'Yue Cang', and his disciple with supernatural powers is named 'Li Bu'. During the first sermon, seventy billion disciples gathered; during the second sermon, seventy-five billion disciples gathered; and during the third sermon, eighty billion disciples gathered, and they all attained enlightenment. When the Buddha was alive, people's lifespan was ninety thousand years.

，正法存立百千歲，舍利併合興一大寺。

「善思如來所生土地，城名無量寶，其佛光明照二十里。梵志種，父名念堅，母字福祇，子曰華施。侍者曰力施，上首智慧弟子曰無喻，神足弟子曰舍嫉。一會說經百千萬弟子集、二會八十萬、三會七十萬，皆得道證。佛在世時人壽千歲，正法存立八萬四千歲，舍利普流遍佈十方。

「快意如來所生土地，城名快見，其佛光明照五百六十里。君子種，父名宿天，母字威氏，子曰華氏。侍者曰俱退，上首智慧弟子曰普施，神足弟子曰超步。一會說經二十八億弟子集、二會二十五億、三會亦二十五億，皆得道證。佛在世時人壽三萬歲，正法存立六萬歲，舍利普流遍佈十方。

「離垢如來所生土地，城名城威，其佛光明照四十里。梵志種，父名首藏，母字華辭，子曰智威。侍者曰無限，上首智慧弟子曰有志，神足弟子曰郡氏。一會說經八十萬弟子集。二會九十萬、三會百萬，皆得道證。佛在世時人壽六萬五千歲，正法存立二萬歲，舍利普流遍佈十方。

「名聞如來所生土地，城名無憂，其佛光明照四千里。君子種，父名最上，母字威施，子曰上首。侍者曰法住，上首智慧弟子曰石氏，神足弟子曰愛垢。一會說經百億弟子集，二會九十億三會八十億，皆得道

【現代漢語翻譯】現代漢語譯本：正法將存續數千年，佛陀的舍利將彙集並興建一座大寺廟。

『善思如來（善於思考的如來）所出生的土地，城名為無量寶，那位佛的光明照耀二十里。是婆羅門種姓，父親名爲念堅，母親名為福祇，兒子名為華施。侍者名為力施，上首智慧弟子名為無喻，神足弟子名為舍嫉。第一次說法時，有百千萬弟子聚集；第二次有八十萬；第三次有七十萬，都證得了道果。佛在世時，人們的壽命為一千歲，正法存續八萬四千年，舍利普遍流佈於十方。』

『快意如來（令人愉快的如來）所出生的土地，城名為快見，那位佛的光明照耀五百六十里。是剎帝利種姓，父親名為宿天，母親名為威氏，兒子名為華氏。侍者名為俱退，上首智慧弟子名為普施，神足弟子名為超步。第一次說法時，有二十八億弟子聚集；第二次有二十五億；第三次也有二十五億，都證得了道果。佛在世時，人們的壽命為三萬歲，正法存續六萬年，舍利普遍流佈於十方。』

『離垢如來（遠離污垢的如來）所出生的土地，城名為城威，那位佛的光明照耀四十里。是婆羅門種姓，父親名為首藏，母親名為華辭，兒子名為智威。侍者名為無限，上首智慧弟子名為有志，神足弟子名為郡氏。第一次說法時，有八十萬弟子聚集；第二次有九十萬；第三次有一百萬，都證得了道果。佛在世時，人們的壽命為六萬五千歲，正法存續兩萬年，舍利普遍流佈於十方。』

『名聞如來（名聲遠揚的如來）所出生的土地，城名為無憂，那位佛的光明照耀四千里。是剎帝利種姓，父親名為最上，母親名為威施，兒子名為上首。侍者名為法住，上首智慧弟子名為石氏，神足弟子名為愛垢。第一次說法時，有百億弟子聚集；第二次有九十億；第三次有八十億，都證得了道果。

【English Translation】 English version: The true Dharma will last for thousands of years, and the Buddha's relics will be gathered and a great temple will be built.

'The land where the Tathagata 'Good Thought' (善思如來) was born, the city is named Immeasurable Treasure (無量寶), and that Buddha's light shines for twenty li. He is of the Brahmin caste, his father is named Nian Jian (念堅), his mother is named Fu Qi (福祇), and his son is named Hua Shi (華施). His attendant is named Li Shi (力施), his chief wisdom disciple is named Wu Yu (無喻), and his disciple with supernatural powers is named She Ji (舍嫉). At the first assembly, hundreds of millions of disciples gathered; at the second, 800,000; and at the third, 700,000, all of whom attained the path. When the Buddha was in the world, people's lifespans were one thousand years, the true Dharma lasted for 84,000 years, and the relics spread throughout the ten directions.'

'The land where the Tathagata 'Pleasant Mind' (快意如來) was born, the city is named Quick Sight (快見), and that Buddha's light shines for 560 li. He is of the Kshatriya caste, his father is named Su Tian (宿天), his mother is named Wei Shi (威氏), and his son is named Hua Shi (華氏). His attendant is named Ju Tui (俱退), his chief wisdom disciple is named Pu Shi (普施), and his disciple with supernatural powers is named Chao Bu (超步). At the first assembly, 2.8 billion disciples gathered; at the second, 2.5 billion; and at the third, also 2.5 billion, all of whom attained the path. When the Buddha was in the world, people's lifespans were 30,000 years, the true Dharma lasted for 60,000 years, and the relics spread throughout the ten directions.'

'The land where the Tathagata 'Free from Defilement' (離垢如來) was born, the city is named City Majesty (城威), and that Buddha's light shines for forty li. He is of the Brahmin caste, his father is named Shou Cang (首藏), his mother is named Hua Ci (華辭), and his son is named Zhi Wei (智威). His attendant is named Wu Xian (無限), his chief wisdom disciple is named You Zhi (有志), and his disciple with supernatural powers is named Jun Shi (郡氏). At the first assembly, 800,000 disciples gathered; at the second, 900,000; and at the third, one million, all of whom attained the path. When the Buddha was in the world, people's lifespans were 65,000 years, the true Dharma lasted for 20,000 years, and the relics spread throughout the ten directions.'

'The land where the Tathagata 'Renowned' (名聞如來) was born, the city is named Worry-Free (無憂), and that Buddha's light shines for 4,000 li. He is of the Kshatriya caste, his father is named Zui Shang (最上), his mother is named Wei Shi (威施), and his son is named Shang Shou (上首). His attendant is named Fa Zhu (法住), his chief wisdom disciple is named Shi Shi (石氏), and his disciple with supernatural powers is named Ai Gou (愛垢). At the first assembly, 10 billion disciples gathered; at the second, 9 billion; and at the third, 8 billion, all of whom attained the path.'

證。佛在世時人壽七萬歲，正法存立二十萬歲，舍利普流遍佈十方。

「大稱如來所生土地，城名好園，其佛光明照八百八十里。梵志種，父名首積，母字日施，子曰勝離意。侍者曰聞義思，上首智慧弟子曰密郡，神足弟子曰斷施。一會說經五百億弟子集、二會三百億、三會二百億，皆得道證。佛在世時人壽八萬歲，正法存立五萬歲，舍利普流遍佈十方。

「明珠髻如來所生土地，城名照郡，其佛光明照百二十里。君子種，父名覺喜，母字思夷氏，子曰思兵。侍者曰無量寂，上首智慧弟子曰寶威，神足弟子曰逮致。一會說經九百億弟子集二會千億、三會千二百億，皆得道證。佛在世時人壽九萬歲，正法存立億歲，舍利普流遍佈十方。

「堅強如來所生土地，城名安思，其佛光明照千國土。君子種，父名神氏，母字樹言，子曰炎樂。侍者曰明珠味，上首智慧弟子曰樂諧，神足弟子曰甚調。一會說經千三億弟子集、二會三十八億、三會五億，皆得道證。佛在世時人壽三萬歲，正法存立九萬歲，舍利併合興一大寺。

「師子步如來所生土地，城名清白氏，其佛光明照千三百二十里。君子種，父名若干塵，母字妙藥，子曰不陀留。侍者曰意行，上首智慧弟子曰多豐，神足弟子曰與護。一會說經百七十

【現代漢語翻譯】現代漢語譯本：證。佛陀在世時，人們的壽命是七萬歲，正法存在二十萬年，舍利普遍流傳遍佈十方。『大稱如來』（佛名）所出生的土地，城名叫『好園』，他的佛光照耀八百八十里。屬於梵志種姓，父親名叫『首積』，母親名叫『日施』，兒子名叫『勝離意』。侍者名叫『聞義思』，上首智慧弟子名叫『密郡』，神足弟子名叫『斷施』。第一次說法時，有五百億弟子聚集，第二次有三百億，第三次有二百億，都證得了道果。佛陀在世時，人們的壽命是八萬歲，正法存在五萬年，舍利普遍流傳遍佈十方。『明珠髻如來』（佛名）所出生的土地，城名叫『照郡』，他的佛光照耀一百二十里。屬於君子種姓，父親名叫『覺喜』，母親名叫『思夷氏』，兒子名叫『思兵』。侍者名叫『無量寂』，上首智慧弟子名叫『寶威』，神足弟子名叫『逮致』。第一次說法時，有九百億弟子聚集，第二次有一千億，第三次有一千二百億，都證得了道果。佛陀在世時，人們的壽命是九萬歲，正法存在一億年，舍利普遍流傳遍佈十方。『堅強如來』（佛名）所出生的土地，城名叫『安思』，他的佛光照耀一千個國土。屬於君子種姓，父親名叫『神氏』，母親名叫『樹言』，兒子名叫『炎樂』。侍者名叫『明珠味』，上首智慧弟子名叫『樂諧』，神足弟子名叫『甚調』。第一次說法時，有一千三百億弟子聚集，第二次有三十八億，第三次有五億，都證得了道果。佛陀在世時，人們的壽命是三萬歲，正法存在九萬年，舍利合併興建一座大寺。『師子步如來』（佛名）所出生的土地，城名叫『清白氏』，他的佛光照耀一千三百二十里。屬於君子種姓，父親名叫『若干塵』，母親名叫『妙藥』，兒子名叫『不陀留』。侍者名叫『意行』，上首智慧弟子名叫『多豐』，神足弟子名叫『與護』。第一次說法時，有一百七十

【English Translation】 English version: Proof. When the Buddha was in the world, people's lifespan was 70,000 years, the True Dharma existed for 200,000 years, and the relics were widely spread throughout the ten directions. The land where 'Great Name Tathagata' (Buddha's name) was born, the city was called 'Good Garden', and his Buddha's light illuminated 880 miles. He belonged to the Brahmin caste, his father was named 'Shouji', his mother was named 'Rishi', and his son was named 'Shengliyi'. The attendant was named 'Wen Yisi', the chief wisdom disciple was named 'Mijun', and the disciple with supernatural powers was named 'Duanshi'. At the first sermon, 50 billion disciples gathered, the second time there were 30 billion, and the third time there were 20 billion, all of whom attained the path. When the Buddha was in the world, people's lifespan was 80,000 years, the True Dharma existed for 50,000 years, and the relics were widely spread throughout the ten directions. The land where 'Jeweled Crest Tathagata' (Buddha's name) was born, the city was called 'Zhao Jun', and his Buddha's light illuminated 120 miles. He belonged to the noble caste, his father was named 'Juexi', his mother was named 'Siyi', and his son was named 'Sibing'. The attendant was named 'Wuliangji', the chief wisdom disciple was named 'Baowei', and the disciple with supernatural powers was named 'Daizhi'. At the first sermon, 90 billion disciples gathered, the second time there were 100 billion, and the third time there were 120 billion, all of whom attained the path. When the Buddha was in the world, people's lifespan was 90,000 years, the True Dharma existed for 100 million years, and the relics were widely spread throughout the ten directions. The land where 'Strong Tathagata' (Buddha's name) was born, the city was called 'Ansi', and his Buddha's light illuminated 1,000 lands. He belonged to the noble caste, his father was named 'Shenshi', his mother was named 'Shuyan', and his son was named 'Yanle'. The attendant was named 'Mingzhuwei', the chief wisdom disciple was named 'Lexie', and the disciple with supernatural powers was named 'Shendiao'. At the first sermon, 130 billion disciples gathered, the second time there were 3.8 billion, and the third time there were 500 million, all of whom attained the path. When the Buddha was in the world, people's lifespan was 30,000 years, the True Dharma existed for 90,000 years, and the relics were combined to build a large temple. The land where 'Lion Step Tathagata' (Buddha's name) was born, the city was called 'Qingbaishi', and his Buddha's light illuminated 1,320 miles. He belonged to the noble caste, his father was named 'Ruogan Chen', his mother was named 'Miaoyao', and his son was named 'Butuoliu'. The attendant was named 'Yixing', the chief wisdom disciple was named 'Duofeng', and the disciple with supernatural powers was named 'Yuhu'. At the first sermon, there were 170

八萬弟子集、二會百二十萬、三會百四十萬，皆得道證。佛在世時人壽萬八千歲，正法存立七億歲，舍利普流遍佈十方。

「神樹如來所生土地，城名上閻浮，其佛光明照億里。君子種，父名樹王，母字意英，子曰愛俗。侍者曰施曜，上首智慧弟子名藥解，神足弟子曰二財。一會說經四十八億弟子集、二會三百五十億、三會三百三十億，皆得道證。佛在世時人壽萬八千歲，正法存立七十萬歲，舍利併合興一大寺。

「輒勝如來所生土地，城名藥氏，其佛光明照三百六十里。君子種，父名見敬，母字財施，子曰勇施。侍者曰法與，上首智慧弟子曰了相，神足弟子曰大根名聞。一會說經七十六億弟子集、二會七十四億、三會七十二億，皆得道證。佛在世時人壽八萬歲，正法存立六百千歲，舍利普流遍佈十方。

「智慧如來所生土地，城名賢施，其佛光明照四百四十里。君子種，父名釋施，母字蜜威，子曰梵天。侍者曰法稱，上首智慧弟子曰根意，神足弟子曰尊氏。一會說經四十億弟子集、二會三十億、三會二十億，皆得道證。佛在世時人壽三千歲，正法存立一萬歲，舍利併合興一大寺。

「善住如來所生土地，城名閑威，其佛光明照四百里。梵志種，父名護無害，母字樂音，子曰具或。侍者曰覺

【現代漢語翻譯】現代漢語譯本：

八萬弟子聚集，第二次集會有百二十萬弟子，第三次集會有百四十萬弟子，他們都證得了道果。佛陀在世時，人們的壽命為一萬八千歲，正法住世七億年，舍利普遍流傳遍佈十方。

'神樹如來（指佛陀名號）所出生的土地，城名為上閻浮（地名），其佛的光明照耀億里。屬於君子種姓，父親名為樹王，母親名為意英，兒子名為愛俗。侍者名為施曜，上首智慧弟子名為藥解，神足弟子名為二財。第一次說法集會有四十八億弟子，第二次集會有三百五十億弟子，第三次集會有三百三十億弟子，他們都證得了道果。佛陀在世時，人們的壽命為一萬八千歲，正法住世七十萬年，舍利合併興建一座大寺。

'輒勝如來（指佛陀名號）所出生的土地，城名為藥氏，其佛的光明照耀三百六十里。屬於君子種姓，父親名為見敬，母親名為財施，兒子名為勇施。侍者名為法與，上首智慧弟子名爲了相，神足弟子名為大根名聞。第一次說法集會有七十六億弟子，第二次集會有七十四億弟子，第三次集會有七十二億弟子，他們都證得了道果。佛陀在世時，人們的壽命為八萬歲，正法住世六十萬年，舍利普遍流傳遍佈十方。

'智慧如來（指佛陀名號）所出生的土地，城名為賢施，其佛的光明照耀四百四十里。屬於君子種姓，父親名為釋施，母親名為蜜威，兒子名為梵天。侍者名為法稱，上首智慧弟子名為根意，神足弟子名為尊氏。第一次說法集會有四十億弟子，第二次集會有三十億弟子，第三次集會有二十億弟子，他們都證得了道果。佛陀在世時，人們的壽命為三千歲，正法住世一萬年，舍利合併興建一座大寺。

'善住如來（指佛陀名號）所出生的土地，城名為閑威，其佛的光明照耀四百里。屬於梵志種姓，父親名為護無害，母親名為樂音，兒子名為具或。侍者名為覺

【English Translation】 English version:

Eighty thousand disciples gathered, the second assembly had one million two hundred thousand disciples, and the third assembly had one million four hundred thousand disciples, all of whom attained the path. When the Buddha was in the world, people's lifespan was eighteen thousand years, the Dharma remained for seven hundred million years, and the relics spread throughout the ten directions.

'The land where the Tathagata Shénshù (Divine Tree) (referring to a Buddha's name) was born, the city was named Shang Yanfu (a place name), and the Buddha's light illuminated a billion li. He belonged to the noble lineage, his father was named Shùwáng (Tree King), his mother was named Yìyīng, and his son was named Àisú. His attendant was named Shīyào, his chief wisdom disciple was named Yàojiě, and his disciple with supernatural powers was named Èrcái. The first Dharma assembly had forty-eight billion disciples, the second assembly had three hundred and fifty billion disciples, and the third assembly had three hundred and thirty billion disciples, all of whom attained the path. When the Buddha was in the world, people's lifespan was eighteen thousand years, the Dharma remained for seven hundred thousand years, and the relics were combined to build a great temple.

'The land where the Tathagata Zhéshèng (Victorious) (referring to a Buddha's name) was born, the city was named Yàoshì, and the Buddha's light illuminated three hundred and sixty li. He belonged to the noble lineage, his father was named Jiànjìng, his mother was named Cáishī, and his son was named Yǒngshī. His attendant was named Fǎyǔ, his chief wisdom disciple was named Liǎoxiàng, and his disciple with supernatural powers was named Dàgēn Míngwén. The first Dharma assembly had seventy-six billion disciples, the second assembly had seventy-four billion disciples, and the third assembly had seventy-two billion disciples, all of whom attained the path. When the Buddha was in the world, people's lifespan was eighty thousand years, the Dharma remained for six hundred thousand years, and the relics spread throughout the ten directions.

'The land where the Tathagata Zhìhuì (Wisdom) (referring to a Buddha's name) was born, the city was named Xiánshī, and the Buddha's light illuminated four hundred and forty li. He belonged to the noble lineage, his father was named Shìshī, his mother was named Mìwēi, and his son was named Fàntiān. His attendant was named Fǎchēng, his chief wisdom disciple was named Gēnyì, and his disciple with supernatural powers was named Zūnshì. The first Dharma assembly had forty billion disciples, the second assembly had thirty billion disciples, and the third assembly had twenty billion disciples, all of whom attained the path. When the Buddha was in the world, people's lifespan was three thousand years, the Dharma remained for ten thousand years, and the relics were combined to build a great temple.

'The land where the Tathagata Shànzhù (Well-Dwelling) (referring to a Buddha's name) was born, the city was named Xiánwēi, and the Buddha's light illuminated four hundred li. He belonged to the Brahmin lineage, his father was named Hùwúhài, his mother was named Lèyīn, and his son was named Jùhuò. His attendant was named Jué.

嫉，上首智慧弟子曰上與，神足弟子曰執鎧。一會說經四萬六千弟子集、二會二萬五千、三會四萬三千，皆得道證。佛在世時人壽五百萬歲，正法存立八萬歲，舍利併合興一大寺。

「虛空如來所生土地，城名愛居，其佛光明照百二十里。君子種，父名根施，母字天豪，子曰水天。侍者曰智結，上首智慧弟子曰上意，神足弟子曰法首。一會說經九十億弟子集，二會八十億、三會七十億，皆得道證。佛在世時人壽千歲，正法存立萬二千歲，舍利普流遍佈十方。

「無量覺如來所生土地，城名善蓋，其佛光明照三百八十里。梵志種，父名生明眼母字龍施子曰妙好。侍者曰賢天，上首智慧弟子曰心音，神足弟子曰大枝步。一會說經七十億、二會五十億、三會四十億，皆得道證。佛在世時人壽億歲，正法存立六十億歲，舍利普流遍佈十方。

「善顏如來所生土地，城名威氏，其佛光明照五百二十里。君子種，父名樂音，母字樂氏，子曰所在吉。侍者曰上與，上首智慧弟子曰福慧，神足弟子曰無懼。一會說經七億弟子集，二會九億、三會十億，皆得道證。佛在世時人壽三千歲，正法存立萬六千歲，舍利併合興一大寺。

「聖慧如來所生土地，城名善清白，其佛光明照五百六十里。梵志種，父名伊師檀母

【現代漢語翻譯】現代漢語譯本嫉（佛名），上首智慧弟子名為上與，神足弟子名為執鎧。第一會說法時有四萬六千弟子聚集，第二會有二萬五千，第三會有四萬三千，都證得了道果。佛在世時，人們的壽命為五百萬歲，正法住世八萬歲，舍利合在一起興建一座大寺廟。虛空如來（佛名）所出生的國土，城名為愛居，其佛的光明照耀一百二十里。屬於君子種姓，父親名為根施，母親名為天豪，兒子名為水天。侍者名為智結，上首智慧弟子名為上意，神足弟子名為法首。第一會說法時有九十億弟子聚集，第二會有八十億，第三會有七十億，都證得了道果。佛在世時，人們的壽命為一千歲，正法住世一萬二千歲，舍利普遍流佈於十方。無量覺如來（佛名）所出生的國土，城名為善蓋，其佛的光明照耀三百八十里。屬於梵志種姓，父親名為生明眼，母親名為龍施，兒子名為妙好。侍者名為賢天，上首智慧弟子名為心音，神足弟子名為大枝步。第一會說法時有七十億弟子聚集，第二會有五十億，第三會有四十億，都證得了道果。佛在世時，人們的壽命為一億歲，正法住世六十億歲，舍利普遍流佈於十方。善顏如來（佛名）所出生的國土，城名為威氏，其佛的光明照耀五百二十里。屬於君子種姓，父親名為樂音，母親名為樂氏，兒子名為所在吉。侍者名為上與，上首智慧弟子名為福慧，神足弟子名為無懼。第一會說法時有七億弟子聚集，第二會有九億，第三會有十億，都證得了道果。佛在世時，人們的壽命為三千歲，正法住世一萬六千歲，舍利合在一起興建一座大寺廟。聖慧如來（佛名）所出生的國土，城名為善清白，其佛的光明照耀五百六十里。屬於梵志種姓，父親名為伊師檀，母親

【English Translation】 English version Jī (Buddha's name), the foremost wise disciple was named Shangyu, and the disciple with supernatural powers was named Zhikai. In the first assembly, 46,000 disciples gathered to hear the Dharma, in the second assembly, 25,000, and in the third assembly, 43,000, all of whom attained the path. When the Buddha was in the world, people's lifespan was 5 million years, the true Dharma lasted for 80,000 years, and the relics were combined to build a large temple. The land where Xukong Rulai (Buddha's name) was born, the city was named Aiju, and the Buddha's light shone for 120 li. He belonged to the noble caste, his father was named Genshi, his mother was named Tianhao, and his son was named Shuitian. The attendant was named Zhijie, the foremost wise disciple was named Shangyi, and the disciple with supernatural powers was named Fashou. In the first assembly, 9 billion disciples gathered to hear the Dharma, in the second assembly, 8 billion, and in the third assembly, 7 billion, all of whom attained the path. When the Buddha was in the world, people's lifespan was 1,000 years, the true Dharma lasted for 12,000 years, and the relics spread throughout the ten directions. The land where Wuliangjue Rulai (Buddha's name) was born, the city was named Shanga, and the Buddha's light shone for 380 li. He belonged to the Brahmin caste, his father was named Shengmingyan, his mother was named Longshi, and his son was named Miaohao. The attendant was named Xiantian, the foremost wise disciple was named Xinyin, and the disciple with supernatural powers was named Dazhibu. In the first assembly, 7 billion disciples gathered to hear the Dharma, in the second assembly, 5 billion, and in the third assembly, 4 billion, all of whom attained the path. When the Buddha was in the world, people's lifespan was 100 million years, the true Dharma lasted for 6 billion years, and the relics spread throughout the ten directions. The land where Shanyan Rulai (Buddha's name) was born, the city was named Weishi, and the Buddha's light shone for 520 li. He belonged to the noble caste, his father was named Leyin, his mother was named Leshi, and his son was named Suozaiji. The attendant was named Shangyu, the foremost wise disciple was named Fuhui, and the disciple with supernatural powers was named Wuju. In the first assembly, 700 million disciples gathered to hear the Dharma, in the second assembly, 900 million, and in the third assembly, 1 billion, all of whom attained the path. When the Buddha was in the world, people's lifespan was 3,000 years, the true Dharma lasted for 16,000 years, and the relics were combined to build a large temple. The land where Shenghui Rulai (Buddha's name) was born, the city was named Shanqingbai, and the Buddha's light shone for 560 li. He belonged to the Brahmin caste, his father was named Yishitan, his mother was named

字離塵，子曰勇猛。侍者曰名阿難，上首智慧弟子曰意行，神足弟子曰須達。一會說經二十二億弟子集、二會二十一億、三會二十億，皆得道證。佛在世時人壽二萬八千歲，正法存立六萬歲，舍利併合興一大寺。

「光明如來所生土地，城名琉璃光，其佛光明照三千三百二十里。君子種，父名愛敬母字意樂，子曰愛光。侍者曰園觀，上首智慧弟子曰樂愛，神足弟子曰調友。一會說經八十二億弟子集、二會八十七億、三會八十六億，皆得道證。佛在世時人壽萬歲，正法存立三千歲，舍利普流遍佈十方。

「堅誓如來所生土地，城名日遊，其佛光明照四十里。梵志種，父名天愛，母字善意音，子曰尊寶。侍者曰柔音，上首智慧弟子曰言施，神足弟子曰柔軟。一會說經百億弟子集、二會九十七億、三會九十五億，皆得道證。佛在世時人壽一億歲，正法存立四十億歲，舍利併合興一大寺。

「吉祥如來所生土地，城名母愛，其佛光明照二百八十里。梵志種，父名錦王，母字華元，子曰無量手。侍者曰養友，上首智慧弟子曰法事，神足弟子曰勝友。一會說經五十億弟子集、二會八十二億、三會八十六億，皆得道證。佛在世時人壽五萬歲，正法存立億歲，舍利普流遍佈十方。

「誠英如來所生土地，城名

【現代漢語翻譯】現代漢語譯本『字離塵』（佛名），他的兒子被稱為『勇猛』。侍者名為『阿難』（佛陀十大弟子之一，以多聞第一著稱），上首智慧弟子名為『意行』，神足弟子名為『須達』（給孤獨長者，以樂善好施著稱）。第一會說法時，有二十二億弟子聚集；第二會時，有二十一億；第三會時，有二十億，他們都證得了道果。佛在世時，人們的壽命為二萬八千歲，正法住世六萬歲，舍利被收集起來，共同興建一座大寺廟。『光明如來』所出生的土地，城名為『琉璃光』，這位佛的光明照耀三千三百二十里。屬於君子種姓，父親名為『愛敬』，母親名為『意樂』，兒子名為『愛光』。侍者名為『園觀』，上首智慧弟子名為『樂愛』，神足弟子名為『調友』。第一會說法時，有八十二億弟子聚集；第二會時，有八十七億；第三會時，有八十六億，他們都證得了道果。佛在世時，人們的壽命為一萬歲，正法住世三千年，舍利普遍流佈於十方。『堅誓如來』所出生的土地，城名為『日遊』，這位佛的光明照耀四十里。屬於梵志種姓，父親名為『天愛』，母親名為『善意音』，兒子名為『尊寶』。侍者名為『柔音』，上首智慧弟子名為『言施』，神足弟子名為『柔軟』。第一會說法時，有百億弟子聚集；第二會時，有九十七億；第三會時，有九十五億，他們都證得了道果。佛在世時，人們的壽命為一億歲，正法住世四十億歲，舍利被收集起來，共同興建一座大寺廟。『吉祥如來』所出生的土地，城名為『母愛』，這位佛的光明照耀二百八十里。屬於梵志種姓，父親名為『錦王』，母親名為『華元』，兒子名為『無量手』。侍者名為『養友』，上首智慧弟子名為『法事』，神足弟子名為『勝友』。第一會說法時，有五十億弟子聚集；第二會時，有八十二億；第三會時，有八十六億，他們都證得了道果。佛在世時，人們的壽命為五萬歲，正法住世億歲，舍利普遍流佈於十方。『誠英如來』所出生的土地，城名為

【English Translation】 English version 『Zi Li Chen』 (Buddha's name), his son was called 『Yong Meng』. The attendant was named 『Ananda』 (one of the Buddha's ten great disciples, known for being the most learned), the chief wisdom disciple was named 『Yi Xing』, and the disciple with supernatural powers was named 『Sudatta』 (Anathapindika, known for his generosity). In the first assembly, 2.2 billion disciples gathered; in the second, 2.1 billion; and in the third, 2 billion, all of whom attained enlightenment. When the Buddha was alive, people's lifespan was 28,000 years, the Dharma lasted for 60,000 years, and the relics were collected to build a large temple together. The land where 『Guang Ming Tathagata』 was born, the city was named 『Liuli Guang』, and this Buddha's light shone for 3,320 li. He belonged to the noble lineage, his father was named 『Ai Jing』, his mother was named 『Yi Le』, and his son was named 『Ai Guang』. The attendant was named 『Yuan Guan』, the chief wisdom disciple was named 『Le Ai』, and the disciple with supernatural powers was named 『Tiao You』. In the first assembly, 8.2 billion disciples gathered; in the second, 8.7 billion; and in the third, 8.6 billion, all of whom attained enlightenment. When the Buddha was alive, people's lifespan was 10,000 years, the Dharma lasted for 3,000 years, and the relics were widely distributed in all directions. The land where 『Jian Shi Tathagata』 was born, the city was named 『Ri You』, and this Buddha's light shone for 40 li. He belonged to the Brahmin lineage, his father was named 『Tian Ai』, his mother was named 『Shan Yi Yin』, and his son was named 『Zun Bao』. The attendant was named 『Rou Yin』, the chief wisdom disciple was named 『Yan Shi』, and the disciple with supernatural powers was named 『Rou Ruan』. In the first assembly, 10 billion disciples gathered; in the second, 9.7 billion; and in the third, 9.5 billion, all of whom attained enlightenment. When the Buddha was alive, people's lifespan was 100 million years, the Dharma lasted for 4 billion years, and the relics were collected to build a large temple together. The land where 『Ji Xiang Tathagata』 was born, the city was named 『Mu Ai』, and this Buddha's light shone for 280 li. He belonged to the Brahmin lineage, his father was named 『Jin Wang』, his mother was named 『Hua Yuan』, and his son was named 『Wu Liang Shou』. The attendant was named 『Yang You』, the chief wisdom disciple was named 『Fa Shi』, and the disciple with supernatural powers was named 『Sheng You』. In the first assembly, 5 billion disciples gathered; in the second, 8.2 billion; and in the third, 8.6 billion, all of whom attained enlightenment. When the Buddha was alive, people's lifespan was 50,000 years, the Dharma lasted for 100 million years, and the relics were widely distributed in all directions. The land where 『Cheng Ying Tathagata』 was born, the city was named

愛響，其佛光明照四十里。梵志種，父名福外，母字賢氏。子曰愛名稱。侍者曰尊友，上首智慧弟子曰月賢，神足弟子曰樹目。一會說經八十億弟子集、二會七十億、三會六十億，皆得道證。佛在世時人壽一億歲，正法存立八億歲，舍利併合興一大寺。

「青蓮如來所生土地，城名甚華威，其佛光明照四百八十里。君子種，父名總持，母字忻施。子曰功福。侍者曰難勝，上首智慧弟子曰樂法，神足弟子曰藥氏。一會說經十萬弟子集、二會九萬九千、三會九萬八千，皆得道證。佛在世時人壽五百歲，正法存立萬五千歲，舍利併合興一大寺。

「鉤鎖如來所生土地，城名集賢，其佛光明照三百里。君子種，父名愛目，母字施善志，子曰仁賢。侍者曰明珠結，上首智慧弟子曰學友，神足弟子曰若干月。一會說經六十億弟子集、二會五十億、三會九十億，皆得道證。佛在世時人壽一萬二千歲，正法存立三萬歲，舍利普流遍佈十方。

「安氏如來所生土地，城名意樂，其佛光明照百二十里。梵志種，父名無量寶，母字豐盛氏，子曰地施尊。侍者曰堅強，上首智慧弟子曰月曜，神足弟子曰師子。一會說經九十六億弟子集、二會九十四億、三會九十二億，皆得道證。佛在世時人壽八萬四千歲，正法存立亦八萬四千

【現代漢語翻譯】現代漢語譯本：'愛響'（佛名）佛的光明照耀四十里。屬於婆羅門種姓，父親名為福外，母親名為賢氏。兒子名為愛名稱。侍者名為尊友，上首智慧弟子名為月賢，神通第一的弟子名為樹目。第一次說法時，有八十億弟子聚集，第二次有七十億，第三次有六十億，都證得了道果。佛在世時，人們的壽命為一億歲，正法住世八億歲，舍利全部合在一起興建一座大寺廟。現代漢語譯本：'青蓮'（佛名）如來所出生的土地，城名為甚華威，佛的光明照耀四百八十里。屬於君子種姓，父親名為總持，母親名為忻施。兒子名為功福。侍者名為難勝，上首智慧弟子名為樂法，神通第一的弟子名為藥氏。第一次說法時，有十萬弟子聚集，第二次有九萬九千，第三次有九萬八千，都證得了道果。佛在世時，人們的壽命為五百歲，正法住世一萬五千年，舍利全部合在一起興建一座大寺廟。現代漢語譯本：'鉤鎖'（佛名）如來所出生的土地，城名為集賢，佛的光明照耀三百里。屬於君子種姓，父親名為愛目，母親名為施善志，兒子名為仁賢。侍者名為明珠結，上首智慧弟子名為學友，神通第一的弟子名為若干月。第一次說法時，有六十億弟子聚集，第二次有五十億，第三次有九十億，都證得了道果。佛在世時，人們的壽命為一萬二千歲，正法住世三萬年，舍利普遍流佈於十方。現代漢語譯本：'安氏'（佛名）如來所出生的土地，城名為意樂，佛的光明照耀一百二十里。屬於婆羅門種姓，父親名為無量寶，母親名為豐盛氏，兒子名為地施尊。侍者名為堅強，上首智慧弟子名為月曜，神通第一的弟子名為師子。第一次說法時，有九十六億弟子聚集，第二次有九十四億，第三次有九十二億，都證得了道果。佛在世時，人們的壽命為八萬四千歲，正法住世也為八萬四千年。

【English Translation】 English version: 'Ai Xiang' (Buddha's name), the Buddha's light shines for forty li. Of the Brahmin caste, his father was named Fu Wai, and his mother was named Xian Shi. His son was named Ai Mingcheng. His attendant was named Zun You, his chief wisdom disciple was named Yue Xian, and his disciple foremost in supernatural powers was named Shu Mu. At the first assembly, eighty billion disciples gathered, at the second, seventy billion, and at the third, sixty billion, all of whom attained enlightenment. When the Buddha was in the world, people's lifespan was one hundred million years, the Dharma remained for eight hundred million years, and the relics were all combined to build a large temple. English version: 'Qing Lian' (Buddha's name), the land where the Tathagata was born, the city was named Shen Hua Wei, and the Buddha's light shone for four hundred and eighty li. Of the noble caste, his father was named Zong Chi, and his mother was named Xin Shi. His son was named Gong Fu. His attendant was named Nan Sheng, his chief wisdom disciple was named Le Fa, and his disciple foremost in supernatural powers was named Yao Shi. At the first assembly, one hundred thousand disciples gathered, at the second, ninety-nine thousand, and at the third, ninety-eight thousand, all of whom attained enlightenment. When the Buddha was in the world, people's lifespan was five hundred years, the Dharma remained for fifteen thousand years, and the relics were all combined to build a large temple. English version: 'Gou Suo' (Buddha's name), the land where the Tathagata was born, the city was named Ji Xian, and the Buddha's light shone for three hundred li. Of the noble caste, his father was named Ai Mu, and his mother was named Shi Shan Zhi, and his son was named Ren Xian. His attendant was named Ming Zhu Jie, his chief wisdom disciple was named Xue You, and his disciple foremost in supernatural powers was named Ruo Gan Yue. At the first assembly, sixty billion disciples gathered, at the second, fifty billion, and at the third, ninety billion, all of whom attained enlightenment. When the Buddha was in the world, people's lifespan was twelve thousand years, the Dharma remained for thirty thousand years, and the relics were widely distributed in all directions. English version: 'An Shi' (Buddha's name), the land where the Tathagata was born, the city was named Yi Le, and the Buddha's light shone for one hundred and twenty li. Of the Brahmin caste, his father was named Wu Liang Bao, and his mother was named Feng Sheng Shi, and his son was named Di Shi Zun. His attendant was named Jian Qiang, his chief wisdom disciple was named Yue Yao, and his disciple foremost in supernatural powers was named Shi Zi. At the first assembly, ninety-six billion disciples gathered, at the second, ninety-four billion, and at the third, ninety-two billion, all of whom attained enlightenment. When the Buddha was in the world, people's lifespan was eighty-four thousand years, and the Dharma remained for eighty-four thousand years as well.

歲，舍利普流遍佈十方。

「慧業如來所生土地，城名福富，其佛光明照四百里。君子種，父名無憂，母字愛海，子曰和善覺。侍者曰善施，上首智慧弟子曰現在聖，神足弟子曰福愛。一會聖眾不可計億、二會八百億、三會七百億，皆得道證。其佛在世時人壽八萬垓歲，正法存立五億，佛散舍利如布醫藥。

「爾時，安住巍巍難逮，若有聞名百一，斯等不久成佛正覺，況復供奉是千如來？諸弟子學不足言耳，諸菩薩等，逮不退轉無所從生法忍一生補處，度脫十方不可稱計。」◎

賢劫經卷第七大正藏第 14 冊 No. 0425 賢劫經

賢劫經卷第八

西晉月氏三藏竺法護譯

◎千佛發意品第二十二

喜王菩薩復白佛言：「善哉！世尊！唯垂愍哀，說此劫中千佛本末，昔始作行得為菩薩時，在何佛所初發道意，積功累德每生自克供養諸佛，自致正覺度脫一切？」

佛告喜王菩薩：「諦聽！諦聽！善思念之！當爲汝說發意本末。」喜王菩薩與諸大眾受教而聽。

佛言：「拘留孫佛本宿命時，見月意如來，心中亙然如冥睹明，知道無上三界最尊，則求寶蓋貢上其佛，初發道意精進不懈，自致正覺度脫一切。

「鉤那含佛本宿命時，見師子如來，

【現代漢語翻譯】現代漢語譯本舍利（佛陀或高僧火化后的遺骨）普流遍佈十方。

『慧業如來（佛名）所生的土地，城名叫福富，那位佛的光明照耀四百里。他的種族是君子種，父親名叫無憂，母親名叫愛海，兒子名叫和善覺。侍者名叫善施，上首智慧弟子名叫現在聖，神足弟子名叫福愛。第一會聖眾不可計數，有億萬之多，第二會有八百億，第三會有七百億，他們都已得道證果。那位佛在世時，人們的壽命有八萬垓歲，正法存立五億年，佛陀散佈舍利就像佈施醫藥一樣。

『那時，安住的境界巍巍高大難以企及，如果有人聽到百一佛的名號，這些人不久就能成就佛的正覺，更何況是供奉這千位如來呢？那些弟子們的修行就不用說了，那些菩薩們，都已證得不退轉的境界，獲得無所從來法忍，一生補處，度脫十方不可計數的眾生。』

賢劫經卷第七大正藏第 14 冊 No. 0425 賢劫經

賢劫經卷第八

西晉月氏三藏竺法護譯

千佛發意品第二十二

喜王菩薩又對佛說：『太好了！世尊！請您慈悲憐憫，講述這個劫中千佛的本末，他們過去最初修行成為菩薩時，在哪個佛所初發道心，積累功德，每生都能自我剋制，供養諸佛，最終成就正覺，度脫一切眾生？』

佛告訴喜王菩薩：『仔細聽！仔細聽！好好思考！我將為你說他們發心的本末。』喜王菩薩和所有大眾都接受教誨，認真聽講。

佛說：『拘留孫佛（過去七佛之一）在過去世時，見到月意如來（佛名），心中豁然開朗，如同在黑暗中見到光明，知道無上之道是三界中最尊貴的，於是就求得寶蓋供奉那位佛，初發道心，精進不懈，最終成就正覺，度脫一切眾生。

『拘那含佛（過去七佛之一）在過去世時，見到師子如來（佛名），

【English Translation】 English version The Śarīra (relics of the Buddha or high monks after cremation) spread throughout the ten directions.

'The land where the Buddha Huìyè (Buddha's name) was born, the city was named Fúfù, and the light of that Buddha illuminated four hundred li. His clan was of the noble kind, his father was named Wúyōu, his mother was named Àihǎi, and his son was named Héshànjué. His attendant was named Shànshī, his chief wisdom disciple was named Xiànzài Shèng, and his divine power disciple was named Fú'ài. The first assembly of saints was countless, numbering in the billions, the second assembly had eight hundred billion, and the third assembly had seven hundred billion, all of whom had attained enlightenment. When that Buddha was in the world, people's lifespans were eighty thousand gāi years, the Dharma lasted for five hundred million years, and the Buddha scattered Śarīra like distributing medicine.'

'At that time, the state of abiding was so lofty and difficult to reach, that if someone heard the names of one hundred and one Buddhas, these people would soon achieve the right enlightenment of a Buddha, let alone those who make offerings to these thousand Tathāgatas? The practice of those disciples is beyond words, and those Bodhisattvas have all attained the state of non-retrogression, obtained the Dharma-acceptance of no-birth, and are in their last life before becoming a Buddha, liberating countless beings in the ten directions.'

The Seventh Scroll of the Bhadrakalpika Sutra Taisho Tripitaka Volume 14, No. 0425, Bhadrakalpika Sutra

The Eighth Scroll of the Bhadrakalpika Sutra

Translated by the Tripiṭaka Master Dharmarakṣa of the Western Jin Dynasty

Chapter Twenty-Two: The Initial Aspiration of the Thousand Buddhas

Bodhisattva Xǐwáng again said to the Buddha, 'Excellent! World Honored One! Please have compassion and tell us the origin and end of the thousand Buddhas in this kalpa. When they first practiced as Bodhisattvas, in which Buddha's presence did they first generate the aspiration for enlightenment, accumulate merits, and in each life, restrain themselves, make offerings to all Buddhas, and finally achieve right enlightenment, liberating all beings?'

The Buddha told Bodhisattva Xǐwáng, 'Listen carefully! Listen carefully! Think well! I will tell you the origin and end of their aspiration.' Bodhisattva Xǐwáng and all the assembly received the teaching and listened attentively.

The Buddha said, 'When Krakucchanda Buddha (one of the past seven Buddhas) was in his past life, he saw the Tathāgata Yuèyì (Buddha's name), and his heart was suddenly enlightened, like seeing light in the darkness, knowing that the unsurpassed path is the most honored in the three realms. So he sought a jeweled canopy to offer to that Buddha, and he first generated the aspiration for enlightenment, diligently and tirelessly, and finally achieved right enlightenment, liberating all beings.

'When Kanakamuni Buddha (one of the past seven Buddhas) was in his past life, he saw the Tathāgata Shīzi (Buddha's name),'

貢上寶瓔及須漫花，因初發道心積功累德，自致正覺度脫一切。

「其迦葉佛本宿命時，生梵志家作幼童子，見思夷最如來心中解悅，脫身所著妙好寶帶貢上其佛，初發道意行菩薩法不中懈廢，自致正覺度脫一切。」

佛言：「今我成佛，號釋迦文，本宿命時作良醫師，主治人病得醫功夫寶物衣具。見往古佛，與吾同號亦字能仁如來，知之至尊，因持衣物貢上其佛，初發道意行四等心，四恩六度空無相愿，不中取證逮得無所從生法忍。見定光佛示現受決，欲濟一切三界眾生，自致正覺度脫一切。

「慈氏如來本宿命時，作轉輪聖王，見佛名逮無極，因發道心請佛聖眾供以甘膳，貢上光寶以施一切，所在仁慈愍諸不逮，周旋生死如恒河沙劫不以為劬，自致至佛度脫一切，值其上壽人命八萬四千歲時。

「師子如來本宿命時，從初發心，佛名晃昱音，因其發心，以五寸五納衣奉上其佛，供事世尊行菩薩法，自致成佛。

「光焰如來本宿命時，曾作賈客入海獲致琦珍，從無量光佛所初發道心，時見世尊心中忻然，以明月珠貢上其佛，因其道心行菩薩法，自致成佛度脫一切。

「牟尼如來本宿命時，從悅意如來初發道心，時作凡人財富無量，見佛心開，珠挍飾蓋貢上其佛，因其道心行菩

【現代漢語翻譯】現代漢語譯本供奉上珍貴的瓔珞和須漫花（一種花），因為最初發起了修道的決心，積累功德，最終成就正覺，度脫一切眾生。

『迦葉佛（Kasyapa Buddha）在過去世時，出生于婆羅門家庭，作為幼童，見到思夷最如來（Dipankara Buddha），心中歡喜，脫下身上所穿的精美寶帶供奉給佛，最初發起了修道之心，修行菩薩道，不曾懈怠，最終成就正覺，度脫一切眾生。』

佛說：『如今我成就佛道，號為釋迦文（Sakyamuni），在過去世時，作為一名良醫，主要醫治人們的疾病，獲得了醫術、寶物和衣物。見到往昔的佛，與我同號，也名為能仁如來（Sakyamuni Buddha），知道他是至尊，於是將衣物供奉給佛，最初發起了修道之心，修行四等心（慈、悲、喜、舍），四恩（父母恩、眾生恩、國土恩、三寶恩），六度（佈施、持戒、忍辱、精進、禪定、智慧），空無相愿，不曾執著于證果，最終獲得了無所從生法忍（Anutpattika-dharma-ksanti）。見到定光佛（Dipankara Buddha）示現授記，想要救度一切三界眾生，最終成就正覺，度脫一切眾生。』

『慈氏如來（Maitreya Buddha）在過去世時，作為轉輪聖王，見到佛名為逮無極（Anantavirya），於是發起了修道之心，請佛和聖眾享用甘美的膳食，供奉光明的寶物以施捨一切，所到之處都仁慈憐憫那些沒有得到救度的人，在生死輪迴中如同恒河沙劫般漫長的時間裡不以為苦，最終成就佛道，度脫一切眾生，那時正值上壽，人們的壽命為八萬四千歲。』

『師子如來（Simha Buddha）在過去世時，從最初發心，佛名為晃昱音（Prabhasa-svara），因為發心，將五寸五納衣奉獻給佛，供養世尊，修行菩薩道，最終成就佛道。』

『光焰如來（Prabhasa Buddha）在過去世時，曾經作為商人入海獲得珍寶，從無量光佛（Amitabha Buddha）那裡最初發起了修道之心，當時見到世尊心中歡喜，將明月珠供奉給佛，因為修道之心修行菩薩道，最終成就佛道，度脫一切眾生。』

『牟尼如來（Muni Buddha）在過去世時，從悅意如來（Manoratha Buddha）那裡最初發起了修道之心，當時作為凡人，財富無量，見到佛心開，將珠飾寶蓋供奉給佛，因為修道之心修行菩薩道，最終成就佛道，度脫一切眾生。』

【English Translation】 English version Offering precious necklaces and Sumana flowers, because they initially generated the aspiration for the path, accumulated merit and virtue, and ultimately attained perfect enlightenment, liberating all beings.

'When Kasyapa Buddha was in his past life, he was born into a Brahmin family as a young child. Upon seeing Dipankara Tathagata, his heart was filled with joy. He took off the exquisite jeweled belt he was wearing and offered it to the Buddha. He initially generated the aspiration for the path, practiced the Bodhisattva path without ever slacking, and ultimately attained perfect enlightenment, liberating all beings.'

The Buddha said, 'Now that I have attained Buddhahood, I am called Sakyamuni. In my past life, I was a skilled physician, mainly treating people's illnesses. I acquired medical skills, treasures, and clothing. Upon seeing an ancient Buddha, who shared the same name as me, also called Sakyamuni Tathagata, knowing he was the most venerable, I offered him clothing. I initially generated the aspiration for the path, practiced the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), the four kinds of gratitude (gratitude to parents, all beings, the country, and the Three Jewels), the six perfections (generosity, morality, patience, diligence, meditation, and wisdom), and the vow of emptiness and non-form. I did not cling to the attainment of enlightenment, and ultimately attained the forbearance of the non-arising of all dharmas (Anutpattika-dharma-ksanti). Upon seeing Dipankara Buddha appear and give me a prophecy, desiring to save all sentient beings in the three realms, I ultimately attained perfect enlightenment, liberating all beings.'

'When Maitreya Tathagata was in his past life, he was a Chakravartin king. Upon seeing a Buddha named Anantavirya, he generated the aspiration for the path, invited the Buddha and the Sangha to enjoy delicious meals, offered luminous treasures to give to all, and was benevolent and compassionate to those who had not been saved. He did not consider the countless kalpas of samsara as suffering, and ultimately attained Buddhahood, liberating all beings, at a time when the lifespan of people was eighty-four thousand years.'

'When Simha Tathagata was in his past life, from the initial generation of the aspiration for the path, the Buddha was named Prabhasa-svara. Because of this aspiration, he offered a five-inch five-piece robe to the Buddha, served the World Honored One, practiced the Bodhisattva path, and ultimately attained Buddhahood.'

'When Prabhasa Tathagata was in his past life, he was once a merchant who went to sea and obtained rare treasures. From Amitabha Buddha, he initially generated the aspiration for the path. When he saw the World Honored One, his heart was filled with joy. He offered a bright moon pearl to the Buddha. Because of this aspiration for the path, he practiced the Bodhisattva path, and ultimately attained Buddhahood, liberating all beings.'

'When Muni Tathagata was in his past life, from Manoratha Tathagata, he initially generated the aspiration for the path. At that time, he was an ordinary person with immeasurable wealth. Upon seeing the Buddha, his heart opened, and he offered a jeweled canopy to the Buddha. Because of this aspiration for the path, he practiced the Bodhisattva path, and ultimately attained Buddhahood, liberating all beings.'

薩法，心中愿言：『以是功德歸流十方皆見覆護。』精進不懈自致正覺度脫一切。

「善目如來本宿命時，從琦妙佛初發道心，於時見佛心中㸌然貢上華香，因其道意行菩薩法，奉四等心四恩四辯六度無極，愍傷十方致最正覺，度脫一切危厄眾生蒙濟弘安。

「善宿如來本宿命時，從安悅如來初發道心，時為長者見佛歡悅，貢上珓珞妙好重閣，供養其佛，因其道意行菩薩法，欲度十方自致成佛度脫一切。

「華氏如來本宿命時，見導御佛初發道心，時本貧厄，因其發心知三界空，便脫死人衣貢上其佛，奉菩薩法欲度脫眾生，富以七財使諸眾生莫致貧厄，十方覆護，自致成佛度脫一切。

「第二華氏如來、至真、等正覺，本宿命時，從超越首佛初發道心，持洗口柳枝一枚貢上其佛，因其道意行菩薩法，度脫眾生自致正覺，救眾危厄三界之難也。

「道師如來本宿命時，見至誠佛從初發道心，時作凡人，以身所有好床坐具及赤栴檀貢上其佛，因其道心行菩薩法，欲濟十方自致得佛度脫一切。

「大多如來本宿命時，從供稱佛初發道心，時欲入城見佛出城，因為稽首歸命供養，貢上至心而奉好竹，心自念言：『使諸眾生行直如竹莫有邪志。』由是之故常遇三寶，自致正覺救濟十方。

【現代漢語翻譯】現代漢語譯本：薩法（Safa）心中發願說：『愿以此功德迴向十方，使一切眾生都得到覆蓋和保護。』精進不懈，最終達到正覺，度脫一切眾生。『善目如來（Shanmu Rulai）在過去世時，從琦妙佛（Qimiao Fo）初發道心，當時見到佛，心中豁然開朗，獻上鮮花和香，因此發道心修行菩薩法，奉行四等心（慈、悲、喜、舍）、四恩（父母恩、眾生恩、國土恩、三寶恩）、四辯（法無礙辯、義無礙辯、辭無礙辯、樂說無礙辯）、六度無極（佈施、持戒、忍辱、精進、禪定、智慧），憐憫十方眾生，最終達到最正覺，度脫一切危難困厄的眾生，使他們得到救濟和安樂。『善宿如來（Shanshu Rulai）在過去世時，從安悅如來（Anyue Rulai）初發道心，當時作為一位長者，見到佛非常歡喜，獻上寶珠瓔珞和精美的重閣，供養佛，因此發道心修行菩薩法，想要度脫十方眾生，最終成就佛果，度脫一切眾生。『華氏如來（Huashi Rulai）在過去世時，見到導御佛（Daoyu Fo）初發道心，當時非常貧困，因為發心而了知三界皆空，便脫下死人的衣服獻給佛，奉行菩薩法，想要度脫眾生，用七種財富（信、戒、慚、愧、聞、施、慧）使眾生不再貧困，得到十方諸佛的覆蓋和保護，最終成就佛果，度脫一切眾生。『第二華氏如來（Di'er Huashi Rulai），至真、等正覺，在過去世時，從超越首佛（Chaoyue Shou Fo）初發道心，拿著一根洗口用的柳枝獻給佛，因此發道心修行菩薩法，度脫眾生，最終成就正覺，救度眾生脫離危難和三界的苦難。『道師如來（Daoshi Rulai）在過去世時，見到至誠佛（Zhicheng Fo）初發道心，當時作為凡人，將自己所有好的床鋪坐具和赤栴檀獻給佛，因此發道心修行菩薩法，想要救濟十方眾生，最終成就佛果，度脫一切眾生。『大多如來（Dadu Rulai）在過去世時，從供稱佛（Gongcheng Fo）初發道心，當時正要入城，見到佛出城，於是稽首歸命供養，以至誠之心獻上好的竹子，心中默唸：『愿使一切眾生行為正直如竹，沒有邪念。』因此常常遇到三寶，最終成就正覺，救濟十方眾生。

【English Translation】 English version: Safa, in his heart, made a vow: 『May this merit be directed to the ten directions, so that all may be covered and protected.』 Striving diligently without懈怠, he will attain perfect enlightenment and liberate all beings. 『Shānmù Rulai (Good Eyes Tathagata), in his past life, first generated the aspiration for enlightenment from Qímiào Fo (Wonderful and Subtle Buddha). At that time, upon seeing the Buddha, his heart was suddenly enlightened, and he offered flowers and incense. Because of this aspiration, he practiced the Bodhisattva path, upholding the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), the four kinds of gratitude (gratitude to parents, to all beings, to the country, and to the Three Jewels), the four kinds of eloquence (eloquence in dharma, meaning, language, and joyful speech), and the six perfections (generosity, morality, patience, diligence, meditation, and wisdom). He pitied beings in the ten directions, ultimately attaining supreme enlightenment, liberating all beings from danger and suffering, and enabling them to receive salvation and peace.』『Shànshù Rulai (Good Dwelling Tathagata), in his past life, first generated the aspiration for enlightenment from Ānyuè Rulai (Peaceful Joy Tathagata). At that time, as an elder, he was very joyful upon seeing the Buddha, and offered jeweled necklaces and a beautiful multi-storied pavilion to the Buddha. Because of this aspiration, he practiced the Bodhisattva path, desiring to liberate beings in the ten directions, ultimately attaining Buddhahood, and liberating all beings.』『Huáshì Rulai (Flower Clan Tathagata), in his past life, first generated the aspiration for enlightenment upon seeing Dǎoyù Fo (Guiding and Controlling Buddha). At that time, he was very poor. Because of this aspiration, he understood that the three realms are empty, and he took off the clothes of a dead person and offered them to the Buddha. He practiced the Bodhisattva path, desiring to liberate all beings, and used the seven treasures (faith, morality, shame, remorse, learning, generosity, and wisdom) to ensure that beings would no longer be poor, and that they would receive the covering and protection of the Buddhas in the ten directions, ultimately attaining Buddhahood, and liberating all beings.』『The second Huáshì Rulai (Second Flower Clan Tathagata), the Perfectly Enlightened One, in his past life, first generated the aspiration for enlightenment from Chāoyuè Shǒu Fo (Surpassing Head Buddha). He offered a willow twig for cleaning the mouth to the Buddha. Because of this aspiration, he practiced the Bodhisattva path, liberating beings, ultimately attaining perfect enlightenment, and saving beings from danger and the suffering of the three realms.』『Dàoshī Rulai (Teacher Tathagata), in his past life, first generated the aspiration for enlightenment upon seeing Zhìchéng Fo (Sincere Buddha). At that time, as an ordinary person, he offered his good bed, seat, and red sandalwood to the Buddha. Because of this aspiration, he practiced the Bodhisattva path, desiring to save beings in the ten directions, ultimately attaining Buddhahood, and liberating all beings.』『Dàdu Rulai (Great Many Tathagata), in his past life, first generated the aspiration for enlightenment from Gōngchēng Fo (Offering Praise Buddha). At that time, he was about to enter the city and saw the Buddha leaving the city. Therefore, he bowed his head in reverence and made offerings, sincerely offering good bamboo, and silently thought: 『May all beings act as straight as bamboo, without any evil thoughts.』 Because of this, he often encountered the Three Jewels, ultimately attaining perfect enlightenment, and saving beings in the ten directions.』

「大力如來本宿命時，從師意佛所初發道心，時生香家作子，賣眾好香，見佛入城心中大悅，貢上其佛木榓澡罐，手執美香殊異雜薰，隨尊侍衛，愿一切眾生悉入道門，因是自致得成正覺度脫一切。

「星宿王如來本宿命時，從施意佛初發道心，時在其國貧無所有，為人客作放牛使令，見佛欣然，以時節花貢上其佛，行菩薩道精進不懈，自致正覺度脫一切。

「修藥如來本宿命時，從微妙香佛初發道心，時作御師見佛世尊，供順歸命無上大聖，以卑遜心與佛談言，以是之故除三界難，自致成佛一切蒙恩。

「名稱英如來本宿命時，從燈電佛初發道心，見佛說法則以幢幡上其如來，即夜然燈夙夜勤修，自致成佛，度脫三界之難五趣之患，皆恃福慶靡不得安。

「英妙如來本宿命時，從蓮華佛初發道心，其身爾時適行犁種，見佛歡喜舍犛牛去稽首佛足，以解脫華供養上佛，愿使眾生犁道德田自致得佛，由是遵行四等四恩三脫六度，便成正覺度脫一切。

「大光如來本宿命時，從大錠光佛初發道心，時在其國最為貧厄，入行曠野見佛僧眾，以錢上佛供養至尊，在曠野中燒香然燈，愿三界眾生心空意凈由如曠野，三世普明無三毒冥，故自致得佛度脫一切。

「解陰如來本宿命時，

【現代漢語翻譯】現代漢語譯本『大力如來（Dali Rulai）』在過去世時，從『師意佛（Shiyi Fo）』那裡初發道心，當時他出生在一個香料商人家中做兒子，販賣各種好香。他見到佛陀進入城中，心中非常喜悅，便將木榓澡罐供奉給佛陀，手中拿著各種珍奇的香料，跟隨在佛陀身邊侍奉。他發願讓一切眾生都能進入佛道，因此自己最終成就正覺，度脫一切眾生。『星宿王如來（Xingxiu Wang Rulai）』在過去世時，從『施意佛（Shiyi Fo）』那裡初發道心，當時他身處一個貧困的國家，一無所有，為人做僱工放牛。他見到佛陀非常高興，便用時令鮮花供奉佛陀，修行菩薩道精進不懈，最終自己成就正覺，度脫一切眾生。『修藥如來（Xiuyue Rulai）』在過去世時，從『微妙香佛（Weimiao Xiang Fo）』那裡初發道心，當時他做御醫，見到佛陀世尊，恭敬歸命這位無上大聖。他以謙卑的心與佛陀交談，因此消除了三界的苦難，自己最終成佛，一切眾生都蒙受恩惠。『名稱英如來（Mingcheng Ying Rulai）』在過去世時，從『燈電佛（Dengdian Fo）』那裡初發道心，他見到佛陀說法，便用幢幡供奉如來，當晚點燃燈火，早晚勤奮修行，最終自己成佛，度脫了三界的苦難和五道的憂患，都依靠福德的庇佑而得到安寧。『英妙如來（Yingmiao Rulai）』在過去世時，從『蓮華佛（Lianhua Fo）』那裡初發道心，當時他正在耕地，見到佛陀非常歡喜，便捨棄犁和牛，前去頂禮佛足，用解脫之花供養佛陀，發願讓眾生都能耕種道德的田地，最終自己成佛。因此他遵循四等心、四恩、三脫和六度，最終成就正覺，度脫一切眾生。『大光如來（Daguang Rulai）』在過去世時，從『大錠光佛（Dadingguang Fo）』那裡初發道心，當時他身處一個非常貧困的國家，在曠野中行走時見到佛陀和僧眾，便用錢供養佛陀至尊，在曠野中燒香點燈，發願讓三界眾生心空意凈如同曠野一般，三世光明沒有三毒的黑暗，因此自己最終成佛，度脫一切眾生。『解陰如來（Jieyin Rulai）』在過去世時，

【English Translation】 English version 『Dali Rulai』 (The Great Strength Tathagata) in his past life, first generated the aspiration for enlightenment from 『Shiyi Fo』 (Teacher's Intention Buddha). At that time, he was born as the son of a spice merchant, selling various fine spices. Upon seeing the Buddha entering the city, he was overjoyed and offered the Buddha a wooden bathing vessel. Holding various precious and fragrant spices, he followed and served the Buddha. He vowed that all sentient beings would enter the path of enlightenment, and thus he himself eventually attained perfect enlightenment, liberating all beings. 『Xingxiu Wang Rulai』 (Constellation King Tathagata) in his past life, first generated the aspiration for enlightenment from 『Shiyi Fo』 (Giving Intention Buddha). At that time, he was in a poor country, having nothing, and worked as a hired hand herding cattle. Upon seeing the Buddha, he was delighted and offered seasonal flowers to the Buddha. He practiced the Bodhisattva path diligently and tirelessly, and eventually attained perfect enlightenment, liberating all beings. 『Xiuyue Rulai』 (Medicine Practice Tathagata) in his past life, first generated the aspiration for enlightenment from 『Weimiao Xiang Fo』 (Subtle Fragrance Buddha). At that time, he was a royal physician. Upon seeing the Buddha, the World Honored One, he respectfully took refuge in this supreme sage. He spoke with the Buddha with a humble heart, and thus eliminated the difficulties of the three realms. He himself eventually became a Buddha, and all beings received his grace. 『Mingcheng Ying Rulai』 (Name of Glory Tathagata) in his past life, first generated the aspiration for enlightenment from 『Dengdian Fo』 (Lamp Lightning Buddha). Upon seeing the Buddha teaching the Dharma, he offered banners and canopies to the Tathagata. That night, he lit lamps and diligently practiced day and night. He himself eventually became a Buddha, liberating the difficulties of the three realms and the suffering of the five paths. All relied on the blessings of merit and attained peace. 『Yingmiao Rulai』 (Glory Wonderful Tathagata) in his past life, first generated the aspiration for enlightenment from 『Lianhua Fo』 (Lotus Flower Buddha). At that time, he was plowing the fields. Upon seeing the Buddha, he was delighted and abandoned the plow and ox, prostrating at the Buddha's feet. He offered the Buddha flowers of liberation, vowing that all beings would cultivate the field of morality and eventually become Buddhas. Therefore, he followed the four immeasurables, the four kindnesses, the three liberations, and the six perfections, and eventually attained perfect enlightenment, liberating all beings. 『Daguang Rulai』 (Great Light Tathagata) in his past life, first generated the aspiration for enlightenment from 『Dadingguang Fo』 (Great Fixed Light Buddha). At that time, he was in a very poor country. While walking in the wilderness, he saw the Buddha and the Sangha. He offered money to the Buddha, the Honored One, and burned incense and lit lamps in the wilderness, vowing that the minds of all beings in the three realms would be empty and pure like the wilderness, and that the three worlds would be bright without the darkness of the three poisons. Thus, he himself eventually became a Buddha, liberating all beings. 『Jieyin Rulai』 (Liberation of the Skandhas Tathagata) in his past life,

從梵音佛初發道心，時作皮師，貢上其佛妙好履屣，愿使一切近致車乘，然後皆成五通之馳，由是功德自致成佛度脫一切。

「照明如來本宿命時，從離慢意佛初發道心，時作轉輪聖王，以八萬四千行樹貢上施佛，使造精舍，經行其中精進不懈，自致成佛度脫一切。

「日藏如來本宿命時，從無量成佛所初發道心，時為大姓梵志作子，以拘翼華貢上其佛，緣是之故自致正覺度脫一切。

「月氏如來本宿命時，從名稱葉佛所初發道心，時為金師家作子，以好寶杖貢上其佛，由是之故，自致正覺度脫一切。

「光曜如來本宿命時，從無量明佛初發道心，時生其國最為貧匱輩，負草行欲於市賣，見佛欣然無以貢上，以草奉佛，愿使功德歸流十方，自致成佛度脫一切。

「善照如來本宿命時，從悅意成佛所初發道心，時作園監見佛欣然，以思夷華貢上至尊，行菩薩法心自念言：『使諸眾生心軟如華。』因從精進自致成佛度脫一切。

「無憂如來本宿命時，從離意稱佛所初發道心，時生尊者家為長者子，取最上華以散佛上，慕求大道無上正真，緣是之故自致正覺度脫一切。

「威神如來本宿命時，從德鎧佛所初發道心，時作長者子，以明月珠及紅蓮華貢上其佛，精進不懈自致正覺，

【現代漢語翻譯】現代漢語譯本：'梵音如來'（梵音佛）在過去世初發菩提心時，曾是一位製革匠，他向佛陀供奉了精美的鞋子，發願使一切眾生都能乘坐車乘，最終成就五神通，由此功德，他最終成佛並度脫一切眾生。『照明如來』在過去世初發菩提心時，曾是『離慢意佛』時的轉輪聖王，他用八萬四千棵行道樹供養佛陀，建造精舍，並在其中精進修行，最終成佛並度脫一切眾生。『日藏如來』在過去世初發菩提心時，曾跟隨無數佛陀修行，當時他是一位婆羅門大姓之子，用拘翼花供養佛陀，因此功德，他最終證得正覺並度脫一切眾生。『月氏如來』在過去世初發菩提心時，曾跟隨『名稱葉佛』修行，當時他是一位金匠之子，用精美的寶杖供養佛陀，因此功德，他最終證得正覺並度脫一切眾生。『光曜如來』在過去世初發菩提心時，曾跟隨『無量明佛』修行，當時他出生在最貧困的家庭，揹著草去集市賣，見到佛陀非常歡喜，但沒有其他東西可以供養，就用草供養佛陀，發願使此功德流佈十方，最終成佛並度脫一切眾生。『善照如來』在過去世初發菩提心時，曾跟隨『悅意成佛』修行，當時他是一位園丁，見到佛陀非常歡喜，用思夷花供養佛陀，修行菩薩道，心中默唸：『愿一切眾生的心都像花一樣柔軟。』因此精進修行，最終成佛並度脫一切眾生。『無憂如來』在過去世初發菩提心時，曾跟隨『離意稱佛』修行，當時他出生在尊貴的長者家中，取最上等的花散在佛陀身上，渴求無上正真之道，因此功德，他最終證得正覺並度脫一切眾生。『威神如來』在過去世初發菩提心時，曾跟隨『德鎧佛』修行，當時他是一位長者之子，用明月珠和紅蓮花供養佛陀，精進不懈，最終證得正覺。

【English Translation】 English version: 'Brahma Sound Tathagata' (梵音佛), in a past life, when he first generated the Bodhi mind, was a leather craftsman. He offered exquisite shoes to the Buddha, vowing that all beings could ride in vehicles and ultimately attain the five supernormal powers. Through this merit, he eventually became a Buddha and liberated all beings. 'Illuminating Tathagata', in a past life, when he first generated the Bodhi mind, was a Chakravartin King under 'Free from Arrogance Buddha' (離慢意佛). He offered 84,000 rows of trees to the Buddha to build monasteries, and diligently practiced within them. He eventually became a Buddha and liberated all beings. 'Sun Treasure Tathagata', in a past life, when he first generated the Bodhi mind, had practiced with countless Buddhas. At that time, he was the son of a high-caste Brahmin, and he offered Kovyaka flowers to the Buddha. Through this merit, he eventually attained perfect enlightenment and liberated all beings. 'Moon Clan Tathagata', in a past life, when he first generated the Bodhi mind, had practiced with 'Name Leaf Buddha' (名稱葉佛). At that time, he was the son of a goldsmith, and he offered a fine jeweled staff to the Buddha. Through this merit, he eventually attained perfect enlightenment and liberated all beings. 'Radiant Tathagata', in a past life, when he first generated the Bodhi mind, had practiced with 'Immeasurable Light Buddha' (無量明佛). At that time, he was born into the poorest family, carrying grass to sell in the market. Upon seeing the Buddha, he was overjoyed, but having nothing else to offer, he offered the grass to the Buddha, vowing that this merit would spread throughout the ten directions. He eventually became a Buddha and liberated all beings. 'Well-Illuminated Tathagata', in a past life, when he first generated the Bodhi mind, had practiced with 'Joyful Buddha' (悅意成佛). At that time, he was a gardener. Upon seeing the Buddha, he was overjoyed and offered Siyi flowers to the Buddha, practicing the Bodhisattva path, and silently thought: 'May the minds of all beings be as soft as flowers.' Through this diligent practice, he eventually became a Buddha and liberated all beings. 'Worry-Free Tathagata', in a past life, when he first generated the Bodhi mind, had practiced with 'Free from Intention Name Buddha' (離意稱佛). At that time, he was born into a noble elder's family. He took the finest flowers and scattered them upon the Buddha, seeking the supreme and true path. Through this merit, he eventually attained perfect enlightenment and liberated all beings. 'Majestic Tathagata', in a past life, when he first generated the Bodhi mind, had practiced with 'Virtue Armor Buddha' (德鎧佛). At that time, he was the son of an elder. He offered a bright moon pearl and red lotus flowers to the Buddha, diligently practicing without ceasing, and eventually attained perfect enlightenment.

度脫三界五趣之患。

「焰光如來本宿命時，從善見佛所初發道心，時作賈客數入大海，以赤栴檀好床臥具貢上其佛，因行菩薩道自致成佛，度脫三世生死之厄。

「執華如來本宿命時，從悅意威佛所初發道心，生彼世時為長者子，以身好衣用乳浣之，燒好名香貢上其佛，欲令功德歸流十方一切蒙濟，緣是之故，自致正覺度脫一切。

「勛光佛如來本宿命時，從不藏威佛所初發道心，時作凡人，見佛悅豫稽首歸命，則以明鏡眾珍琦寶貢上其佛，行菩薩法，緣是之故，自致正覺度脫一切。

「現義如來本宿命時，從無量音佛所初發道心，往昔世時作轉輪聖王，見佛至尊無上大道，以若干挍珞重閣精舍貢上其佛，愿使眾生德猶虛空，緣致正覺度脫一切。

「錠曜如來本宿命時，從明娛樂佛所初發道心，在彼世時香家作子，采眾華香以上聖尊，伏心制意，與其家室六十億眷屬俱供養其佛，咨受道法行菩薩法，自致正覺度脫一切。

「光威如來本宿命時，從普稱佛所初發道心，時作仙人居在山中，以好白氈布經行處貢上其佛，知之甚尊行菩薩法，自致正覺度脫一切。

「醫氏如來本宿命時，從離種佛初發道心，時為醫家作子，以持丸藥眾香華物貢上其佛，愿一切眾生除三毒病，緣

【現代漢語翻譯】現代漢語譯本度脫三界五趣（三界指欲界、色界、無色界，五趣指地獄、餓鬼、畜生、人、天）的苦難。

『焰光如來（佛名）在過去世時，從善見佛（佛名）那裡初發菩提心，當時他做商人，多次進入大海，用赤栴檀木的好床和臥具供奉那位佛，因此修行菩薩道而最終成佛，度脫了三世生死的災難。

『執華如來（佛名）在過去世時，從悅意威佛（佛名）那裡初發菩提心，出生在那個世界時是一位長者的兒子，用自己身上好的衣服用乳汁洗滌，焚燒好的名香供奉那位佛，希望功德流向十方一切眾生都得到救濟，因為這個緣故，最終成就正覺，度脫一切眾生。

『勛光佛如來（佛名）在過去世時，從不藏威佛（佛名）那裡初發菩提心，當時他是一個普通人，見到佛歡喜，稽首歸命，就用明鏡和各種珍貴的寶物供奉那位佛，修行菩薩法，因為這個緣故，最終成就正覺，度脫一切眾生。

『現義如來（佛名）在過去世時，從無量音佛（佛名）那裡初發菩提心，在過去世時做轉輪聖王（擁有統治世界的理想君主），見到佛至尊無上，就用各種裝飾的樓閣和精舍供奉那位佛，希望眾生的功德像虛空一樣廣大，因此成就正覺，度脫一切眾生。

『錠曜如來（佛名）在過去世時，從明娛樂佛（佛名）那裡初發菩提心，在那個世界時是香家的兒子，採摘各種花香供奉聖尊，降伏內心，控制意念，和他的家人六十億眷屬一起供養那位佛，請教佛法，修行菩薩法，最終成就正覺，度脫一切眾生。

『光威如來（佛名）在過去世時，從普稱佛（佛名）那裡初發菩提心，當時他是一位住在山中的仙人，用好的白色氈布鋪在佛經行的地方供奉那位佛，知道佛非常尊貴，修行菩薩法，最終成就正覺，度脫一切眾生。

『醫氏如來（佛名）在過去世時，從離種佛（佛名）那裡初發菩提心，當時是醫家的兒子，用藥丸和各種香花供奉那位佛，希望一切眾生消除貪嗔癡三毒的疾病，因為這個緣故，最終成就正覺，度脫一切眾生。

【English Translation】 English version To liberate from the suffering of the Three Realms and Five Paths (The Three Realms refer to the Desire Realm, Form Realm, and Formless Realm; the Five Paths refer to hell, hungry ghosts, animals, humans, and gods).

'When Flame Light Tathagata (Buddha's name) was in his past life, he first generated the aspiration for enlightenment from Buddha Good Vision (Buddha's name). At that time, he was a merchant who frequently entered the great sea. He offered a fine bed and bedding made of red sandalwood to that Buddha. Because of this, he practiced the Bodhisattva path and eventually became a Buddha, liberating from the calamities of birth and death in the three lifetimes.

'When Holding Flower Tathagata (Buddha's name) was in his past life, he first generated the aspiration for enlightenment from Buddha Delightful Majesty (Buddha's name). When he was born in that world, he was the son of an elder. He washed his fine clothes with milk and burned fine fragrant incense to offer to that Buddha, wishing that the merits would flow to all beings in the ten directions and that they would all be saved. Because of this, he eventually attained perfect enlightenment and liberated all beings.

'When Merit Light Buddha Tathagata (Buddha's name) was in his past life, he first generated the aspiration for enlightenment from Buddha Unconcealed Majesty (Buddha's name). At that time, he was an ordinary person. Seeing the Buddha, he was delighted, bowed his head in reverence, and offered a bright mirror and various precious treasures to that Buddha. He practiced the Bodhisattva Dharma. Because of this, he eventually attained perfect enlightenment and liberated all beings.

'When Manifest Meaning Tathagata (Buddha's name) was in his past life, he first generated the aspiration for enlightenment from Buddha Immeasurable Sound (Buddha's name). In his past life, he was a Wheel-Turning Sage King (an ideal monarch who rules the world). Seeing the Buddha as the supreme and unsurpassed, he offered various decorated pavilions and exquisite dwellings to that Buddha, wishing that the merits of all beings would be as vast as the void. Because of this, he attained perfect enlightenment and liberated all beings.

'When Fixed Star Light Tathagata (Buddha's name) was in his past life, he first generated the aspiration for enlightenment from Buddha Clear Joy (Buddha's name). In that world, he was the son of a fragrance maker. He gathered various fragrant flowers to offer to the Holy One, subdued his mind, controlled his thoughts, and together with his family of sixty billion relatives, made offerings to that Buddha. He inquired about the Dharma and practiced the Bodhisattva path, eventually attaining perfect enlightenment and liberating all beings.

'When Light Majesty Tathagata (Buddha's name) was in his past life, he first generated the aspiration for enlightenment from Buddha Universal Praise (Buddha's name). At that time, he was an immortal living in the mountains. He offered a fine white felt cloth to that Buddha to walk on, knowing that the Buddha was extremely venerable. He practiced the Bodhisattva path, eventually attaining perfect enlightenment and liberating all beings.

'When Physician Tathagata (Buddha's name) was in his past life, he first generated the aspiration for enlightenment from Buddha Separated Kind (Buddha's name). At that time, he was the son of a physician. He offered medicinal pills and various fragrant flowers to that Buddha, wishing that all beings would be free from the diseases of the three poisons of greed, anger, and ignorance. Because of this, he eventually attained perfect enlightenment and liberated all beings.

是興意行菩薩法，自致正覺度脫一切。

「善樂如來本宿命時，從其柔順佛初發道心，時為油家子，以油然燈貢上其佛，愿令十方各蒙道明，緣是之故，自致正覺救濟一切。

「興盛如來本宿命時，從廣普稱佛所初發道心，貢上其佛細好白㲲，布經行處勸助所施，因是興意奉菩薩行，愍念群生，自致正覺度脫一切。

「醫所如來本宿命時，從離垢佛初發道心，生在醫家學醫弟子，見佛欣喜，貢上其佛若干丸藥，緣行開士自致正覺度脫一切。

「頂髻施如來本宿命時，從普現佛初發道心，時作挍飾瓔珞家子，貢上其佛御乘將護及寶瓔珞，供養奉事，行菩薩法精進不懈，自致正覺度脫一切。

「堅固如來本宿命時，從莫能勝佛初發道心，時作轉輪聖王，見佛世尊，八萬四千七寶牀蓆坐具機筵貢上其佛，因興道意行菩薩法，自致正覺度脫一切。◎

「◎首威如來本宿命時，從威王光佛所初發道心，曾為賈客入大海中，以明月珠貢上其佛，斯珠光明照四十里，緣是精進自致正覺無上大道度脫一切。

「難勝如來本宿命時，從堅步越佛初發道心，時主載財見佛欣然，以楊柳枝貢上其佛洗口及齒，緣是凈行自致正覺度脫一切。

「德幢如來本宿命時，從柔稱佛所初發道心，貢上

【現代漢語翻譯】現代漢語譯本這是興起意念修行菩薩道的方法，從而達到正覺，解脫一切眾生。

『善樂如來（善於喜樂的如來）在過去世時，從柔順佛（性情柔和的佛）那裡初發道心，當時他是一個油商的兒子，用油點燈供奉佛，發願讓十方世界都蒙受佛法的光明，因為這個緣故，自己達到正覺，救濟一切眾生。

『興盛如來（興盛佛法的如來）在過去世時，從廣普稱佛（廣為稱頌的佛）那裡初發道心，供奉佛細緻美好的白色絲織品，鋪在佛經行的地方，勸導人們佈施，因此興起意念奉行菩薩道，憐憫眾生，自己達到正覺，解脫一切眾生。

『醫所如來（精通醫術的如來）在過去世時，從離垢佛（遠離塵垢的佛）那裡初發道心，出生在醫生家庭，是學醫的弟子，見到佛非常歡喜，供奉佛若干藥丸，因為修行菩薩道，自己達到正覺，解脫一切眾生。

『頂髻施如來（頭頂有肉髻的如來）在過去世時，從普現佛（普遍顯現的佛）那裡初發道心，當時是製作裝飾瓔珞的人，供奉佛御用的車乘、護衛以及寶貴的瓔珞，供養奉事，修行菩薩道精進不懈，自己達到正覺，解脫一切眾生。

『堅固如來（意志堅定的如來）在過去世時，從莫能勝佛（無能戰勝的佛）那裡初發道心，當時是轉輪聖王，見到佛世尊，用八萬四千七寶牀蓆坐具機筵供奉佛，因此興起道心修行菩薩道，自己達到正覺，解脫一切眾生。

『首威如來（具有首領威儀的如來）在過去世時，從威王光佛（具有威嚴光明的佛）那裡初發道心，曾經是商人進入大海，用明月珠供奉佛，這顆珠子光明照耀四十里，因為這個精進修行，自己達到正覺無上大道，解脫一切眾生。

『難勝如來（難以戰勝的如來）在過去世時，從堅步越佛（步伐堅定的佛）那裡初發道心，當時是負責運載財物的人，見到佛非常高興，用楊柳枝供奉佛用來洗口和牙齒，因為這個清凈的行為，自己達到正覺，解脫一切眾生。

『德幢如來（具有功德旗幟的如來）在過去世時，從柔稱佛（柔和稱頌的佛）那裡初發道心，供奉

【English Translation】 English version This is the method of arousing the intention to practice the Bodhisattva path, thereby attaining perfect enlightenment and liberating all beings.

'In his past life, the Tathagata Shanle (Tathagata of Good Joy) first aroused the aspiration for enlightenment from the Buddha Roushun (Gentle Buddha). At that time, he was the son of an oil merchant. He offered oil lamps to the Buddha, vowing that all directions would receive the light of the Dharma. Because of this, he attained perfect enlightenment and saved all beings.

'In his past life, the Tathagata Xingsheng (Tathagata of Flourishing) first aroused the aspiration for enlightenment from the Buddha Guangpucheng (Buddha of Universal Praise). He offered the Buddha fine white silk, spread it where the Buddha walked, and encouraged people to give alms. Therefore, he aroused the intention to practice the Bodhisattva path, had compassion for all beings, and attained perfect enlightenment, liberating all beings.

'In his past life, the Tathagata Yisuo (Tathagata of Medicine) first aroused the aspiration for enlightenment from the Buddha Ligou (Buddha of Purity). He was born into a doctor's family and was a medical student. Seeing the Buddha, he was very happy and offered the Buddha several pills. Because of practicing the Bodhisattva path, he attained perfect enlightenment and liberated all beings.

'In his past life, the Tathagata Dingjishi (Tathagata of Topknot Offering) first aroused the aspiration for enlightenment from the Buddha Puxian (Buddha of Universal Manifestation). At that time, he was a maker of decorative ornaments. He offered the Buddha royal carriages, guards, and precious ornaments. He made offerings and served the Buddha, practicing the Bodhisattva path diligently, and attained perfect enlightenment, liberating all beings.

'In his past life, the Tathagata Jiangu (Tathagata of Firmness) first aroused the aspiration for enlightenment from the Buddha Monengsheng (Buddha of Invincibility). At that time, he was a Chakravartin king. Seeing the Buddha, he offered the Buddha eighty-four thousand seven-jeweled beds, seats, and mats. Therefore, he aroused the aspiration for enlightenment and practiced the Bodhisattva path, attaining perfect enlightenment and liberating all beings.

'In his past life, the Tathagata Shouwei (Tathagata of Leading Majesty) first aroused the aspiration for enlightenment from the Buddha Wei Wangguang (Buddha of Majestic Light). He was once a merchant who entered the great sea. He offered the Buddha a bright moon pearl. The light of this pearl illuminated forty miles. Because of this diligent practice, he attained perfect enlightenment, the unsurpassed path, and liberated all beings.

'In his past life, the Tathagata Nansheng (Tathagata of Invincibility) first aroused the aspiration for enlightenment from the Buddha Jianbuyue (Buddha of Firm Steps). At that time, he was in charge of transporting wealth. Seeing the Buddha, he was very happy and offered the Buddha willow branches for washing the mouth and teeth. Because of this pure practice, he attained perfect enlightenment and liberated all beings.

'In his past life, the Tathagata Dechuang (Tathagata of Virtue Banner) first aroused the aspiration for enlightenment from the Buddha Roucheng (Buddha of Gentle Praise). He offered

其佛水器大釜，以用洗浴，身垢消除令體汗清凈，造立光明普行施德，自致正覺度脫一切。

「閑靜如來本宿命時，從無上佛所初發道心，其人時作寶瓔珞師家子，莊嚴瓔珞貢上其佛，以紫金色履屣床香佈施奉上，愿一切眾生皆得定意，緣是之故自致正覺度脫一切。

「堅重如來本宿命時，從大清悅佛發道心，供養其佛清白細㲲，溫其浴室洗浴聖眾及奉雜香，緣興道意行菩薩道，自致正覺救濟十方。

「梵音如來本宿命時，從柔音佛所初發道心，時為國王監放牧羊，時梵音佛始成正覺在野澤中，見其如來心懷悅豫，分所服麨半奉如來，緣行菩薩無上大道精進不懈，自致正覺度脫一切。

「堅強如來本宿命時，從無動步佛所，以手撮最雜寶珍琦供散其佛，作大導師家子因施發意，緣斯功德自致正覺度脫一切。

「極上欣如來本宿命時，從無量清凈佛所初發道心，時為王太子，王名娛樂在沙竭國，佛成正覺振其光明普照十方，緣行菩薩自致正覺度脫一切。

「興光如來本宿命時，從威首光佛初發道心，時作轉輪聖王，以好衣服琦珍異寶，貢上其佛福施一切，緣是精進自致正覺無上大道度脫一切。

「大明山如來本宿命時，從往道佛所初發道心，以無憂華貢上其佛，積功累德每

【現代漢語翻譯】現代漢語譯本他們的佛用水器是大鍋，用來洗浴，身上的污垢消除，使身體汗水清凈，創造光明，普遍施行恩德，自己達到正覺，度脫一切。

『閑靜如來（Buddha Shanti）在過去世時，從無上佛（Buddha Anuttara）那裡初發道心，那時他是一個製作寶瓔珞的工匠的兒子，用莊嚴的瓔珞供奉那位佛，用紫金色的鞋子和床以及香料佈施供奉，愿一切眾生都能得到禪定。因為這個緣故，自己達到正覺，度脫一切。

『堅重如來（Buddha Dridha）在過去世時，從大清悅佛（Buddha Mahaprasada）那裡發道心，供養那位佛潔白細緻的布，溫暖他的浴室，為聖眾洗浴，並奉上各種香料。因為興起道心，修行菩薩道，自己達到正覺，救濟十方。

『梵音如來（Buddha Brahma-ghosha）在過去世時，從柔音佛（Buddha Mridu-ghosha）那裡初發道心，當時他是一個國王，負責放牧羊群。那時梵音佛剛成正覺，在野澤中，他見到那位如來，心中歡喜，把自己所吃的麥粉分一半供奉如來。因為修行菩薩無上大道，精進不懈，自己達到正覺，度脫一切。

『堅強如來（Buddha Dridha-virya）在過去世時，從無動步佛（Buddha Achala-pada）那裡，用手抓取各種珍寶供散那位佛，作為一個大導師的兒子，因為佈施而發道心。因為這個功德，自己達到正覺，度脫一切。

『極上欣如來（Buddha Paramapriti）在過去世時，從無量清凈佛（Buddha Ananta-shuddha）那裡初發道心，當時他是一個名叫娛樂的國王的太子，在沙竭國。佛成正覺，發出光明普照十方。因為修行菩薩道，自己達到正覺，度脫一切。

『興光如來（Buddha Udyota-prabha）在過去世時，從威首光佛（Buddha Pratapa-shikhin）那裡初發道心，當時他是一個轉輪聖王，用美好的衣服和珍奇的寶物，供奉那位佛，並把福報佈施給一切眾生。因為這種精進，自己達到正覺，無上大道，度脫一切。

『大明山如來（Buddha Mahameru）在過去世時，從往道佛（Buddha Gata-marga）那裡初發道心，用無憂花供奉那位佛，積累功德，每次

【English Translation】 English version Their Buddha's water vessel was a large cauldron, used for bathing, eliminating the filth of the body, making the body's sweat pure, creating light, universally practicing virtue, and attaining perfect enlightenment themselves, liberating all.

'Shanti Buddha, in his past lives, first generated the aspiration for enlightenment from Anuttara Buddha. At that time, he was the son of a craftsman who made jeweled ornaments. He offered ornate ornaments to that Buddha, and offered purple-gold shoes, a bed, and incense as alms, wishing that all beings could attain samadhi. Because of this, he attained perfect enlightenment himself, liberating all.

'Dridha Buddha, in his past lives, generated the aspiration for enlightenment from Mahaprasada Buddha, offering that Buddha pure white fine cloth, warming his bathhouse, bathing the holy assembly, and offering various incenses. Because of generating the aspiration for enlightenment and practicing the Bodhisattva path, he attained perfect enlightenment himself, saving the ten directions.

'Brahma-ghosha Buddha, in his past lives, first generated the aspiration for enlightenment from Mridu-ghosha Buddha. At that time, he was a king in charge of herding sheep. When Brahma-ghosha Buddha first attained perfect enlightenment in the wilderness, he saw that Tathagata and was delighted, sharing half of his barley flour with the Tathagata. Because of practicing the supreme path of the Bodhisattva, diligently and unceasingly, he attained perfect enlightenment himself, liberating all.

'Dridha-virya Buddha, in his past lives, from Achala-pada Buddha, took handfuls of various precious jewels and scattered them as offerings to that Buddha. As the son of a great teacher, he generated the aspiration for enlightenment through giving. Because of this merit, he attained perfect enlightenment himself, liberating all.

'Paramapriti Buddha, in his past lives, first generated the aspiration for enlightenment from Ananta-shuddha Buddha. At that time, he was a prince of a king named Entertainment in the country of Sagara. When the Buddha attained perfect enlightenment, he emitted light that illuminated the ten directions. Because of practicing the Bodhisattva path, he attained perfect enlightenment himself, liberating all.

'Udyota-prabha Buddha, in his past lives, first generated the aspiration for enlightenment from Pratapa-shikhin Buddha. At that time, he was a Chakravartin king, offering fine clothes and rare treasures to that Buddha, and giving blessings to all beings. Because of this diligence, he attained perfect enlightenment, the supreme path, liberating all.

'Mahameru Buddha, in his past lives, first generated the aspiration for enlightenment from Gata-marga Buddha, offering Ashoka flowers to that Buddha, accumulating merit, each time

生自克，以大慈悲愍念一切，自致正覺度脫一切。

「金剛如來本宿命時，從堅固佛所，生忉利天作天帝釋，以天意華縵陀勒華，雨下紛紛貢散其佛，緣是行道自致正覺度脫一切。

「憶識如來本宿命時，從愛解脫佛所初發道心，用紫金寶珠瓔珞蓋用貢上佛，供散佛身而發道意，自致正覺度脫一切。

「無畏如來本宿命時，從不恐佛所初發道心，作性𢤱悷而喜戲笑，以作伎樂擊鼓歌嘆供養樂佛，自致正覺度脫一切。

「寶氏如來本宿命時，從無量音佛所初發道心，時作大臣，以好華香貢上其佛，緣行菩薩自致正覺度脫一切。

「蓮華目如來本宿命時，從普觀佛所初發道心，以自己身所著寶帶床臥貢奉用上如來，欲令一切眾生功德，自致正覺度脫一切。

「力將如來本宿命時，從大御佛所初發道心，時作醫王，持一阿摩勒果貢上其佛，緣其成行自致正覺度脫一切。

「華光如來本宿命時，從一切威佛所初發道心，時作金師，以寶華飾貢上其佛，緣斯具行自致正覺度脫一切。

「愛伏如來本宿命時，從誨供佛所初發道心，曾作博戲家子，以好香爐貢上其佛，緣斯積行自致正覺度脫一切。

「大威如來本宿命時，從照曜首佛所初發道心，時作尊者子，以好衣服貢上

【現代漢語翻譯】現代漢語譯本從自身生起，以大慈悲之心憐憫一切眾生，最終成就正覺，度脫一切眾生。

『金剛如來（Vajra Tathagata）在過去世時，從堅固佛（Dridha Buddha）處，生於忉利天（Trayastrimsa）作天帝釋（Sakra），以天界的曼陀羅花（mandarava）紛紛揚揚地散佈供養佛陀，因這種修行而最終成就正覺，度脫一切眾生。

『憶識如來（Smriti Tathagata）在過去世時，從愛解脫佛（Priya-vimoksha Buddha）處初發道心，用紫金寶珠瓔珞覆蓋供養佛陀，散佈在佛身之上，由此發起了道心，最終成就正覺，度脫一切眾生。

『無畏如來（Abhaya Tathagata）在過去世時，從不恐佛（Abhayaṃkara Buddha）處初發道心，性情活潑好動，喜歡嬉戲歡笑，以演奏音樂、擊鼓歌唱來供養佛陀，最終成就正覺，度脫一切眾生。

『寶氏如來（Ratna-gotra Tathagata）在過去世時，從無量音佛（Ananta-ghosha Buddha）處初發道心，當時作為大臣，用美好的花香供養佛陀，因這種菩薩行而最終成就正覺，度脫一切眾生。

『蓮華目如來（Padma-netra Tathagata）在過去世時，從普觀佛（Samanta-darshin Buddha）處初發道心，將自己身上所佩戴的寶帶和床鋪供奉給如來，希望一切眾生都能獲得功德，最終成就正覺，度脫一切眾生。

『力將如來（Bala-dhara Tathagata）在過去世時，從大御佛（Maharaja Buddha）處初發道心，當時作為醫王，持一顆阿摩勒果（amalaka）供養佛陀，因這種修行而最終成就正覺，度脫一切眾生。

『華光如來（Pushpa-prabha Tathagata）在過去世時，從一切威佛（Sarva-tejas Buddha）處初發道心，當時作為金匠，用寶花裝飾供養佛陀，因這種修行而最終成就正覺，度脫一切眾生。

『愛伏如來（Rati-damana Tathagata）在過去世時，從誨供佛（Upadesha-puja Buddha）處初發道心，曾是博戲家的兒子，用好的香爐供養佛陀，因這種積累的修行而最終成就正覺，度脫一切眾生。

『大威如來（Maha-tejas Tathagata）在過去世時，從照曜首佛（Prabha-shira Buddha）處初發道心，當時作為尊者的兒子，用好的衣服供養

【English Translation】 English version Born from oneself, with great compassion and pity for all beings, one attains perfect enlightenment and liberates all.

'Vajra Tathagata, in his past life, from Dridha Buddha, was born in Trayastrimsa heaven as Sakra, the lord of gods. He scattered mandarava flowers from heaven to offer to the Buddha. Through this practice, he attained perfect enlightenment and liberated all beings.

'Smriti Tathagata, in his past life, from Priya-vimoksha Buddha, first generated the aspiration for enlightenment. He used a purple-gold pearl necklace to cover and offer to the Buddha, scattering it over the Buddha's body, thus generating the aspiration for enlightenment, and ultimately attained perfect enlightenment, liberating all beings.

'Abhaya Tathagata, in his past life, from Abhayaṃkara Buddha, first generated the aspiration for enlightenment. He was lively and playful, enjoying laughter and games. He offered music, drumming, and singing to the Buddha, and ultimately attained perfect enlightenment, liberating all beings.

'Ratna-gotra Tathagata, in his past life, from Ananta-ghosha Buddha, first generated the aspiration for enlightenment. At that time, he was a minister, offering beautiful fragrant flowers to the Buddha. Through this bodhisattva practice, he ultimately attained perfect enlightenment, liberating all beings.

'Padma-netra Tathagata, in his past life, from Samanta-darshin Buddha, first generated the aspiration for enlightenment. He offered his own jeweled belt and bed to the Tathagata, wishing that all beings would gain merit, and ultimately attained perfect enlightenment, liberating all beings.

'Bala-dhara Tathagata, in his past life, from Maharaja Buddha, first generated the aspiration for enlightenment. At that time, he was a physician king, offering an amalaka fruit to the Buddha. Through this practice, he ultimately attained perfect enlightenment, liberating all beings.

'Pushpa-prabha Tathagata, in his past life, from Sarva-tejas Buddha, first generated the aspiration for enlightenment. At that time, he was a goldsmith, offering jeweled flower decorations to the Buddha. Through this practice, he ultimately attained perfect enlightenment, liberating all beings.

'Rati-damana Tathagata, in his past life, from Upadesha-puja Buddha, first generated the aspiration for enlightenment. He was once the son of a gambler, offering a good incense burner to the Buddha. Through this accumulated practice, he ultimately attained perfect enlightenment, liberating all beings.

'Maha-tejas Tathagata, in his past life, from Prabha-shira Buddha, first generated the aspiration for enlightenment. At that time, he was the son of a venerable one, offering good clothes to

其佛，緣斯積行自致正覺度脫一切。

「梵氏如來本宿命時，從頒宣尊佛所初發道心，時作大官，令以石蜜甘蔗餳貢上其佛，緣斯積德自致正覺度脫一切。

「無量曜如來本宿命時，從凈光明佛所初發道心，時為他賈作，以有好蓋貢上其佛，緣斯積德自致正覺度脫一切。

「龍施如來本宿命時，從師子頻申佛所初發道心，時為髻華師家作子，以華寶器貢上其佛，緣斯積德自致正覺度脫一切。

「堅步如來本宿命時，從離意勝佛所初發道心，時為珠師家生作子，以寶珠瓔珞牀蓆坐具貢上其佛，緣斯積德自致正覺度脫一切。

「不虛見如來本宿命時，從善見佛所初發道心，時家作醫師療生治病，以好雜藥貢上聖眾使治眾病，緣斯積德自致正覺度脫一切。

「精進施如來本宿命時，從度無量佛所初發道心，時作轉輪聖王，興起精舍樓閣房室其數百千，以赤栴檀以為眾床布好坐具貢上其佛，緣斯積德自致正覺度脫一切。

「賢力如來本宿命時，從名聞光佛所初發道心，時作凡人，以百味供貢進其佛及與聖眾，而常飯食十垓弟子，緣斯積德自致正覺度脫一切。

「欣樂如來本宿命時，從弘稱佛所初發道心，時為豪貴長者梵志作子，以真珠挍飾妙好𣭘及琦異扇貢上其佛，緣斯積

【現代漢語翻譯】現代漢語譯本那位佛陀，是憑藉積累的修行而自己達到正覺，從而度脫一切眾生的。『梵氏如來（梵氏，佛名）在過去世時，從頒宣尊佛（頒宣尊，佛名）那裡初發道心，當時他做大官，讓人用石蜜、甘蔗糖漿供奉那位佛陀，憑藉這個積累的功德，自己達到正覺，從而度脫一切眾生。『無量曜如來（無量曜，佛名）在過去世時，從凈光明佛（凈光明，佛名）那裡初發道心，當時他為別人做生意，用一個好傘蓋供奉那位佛陀，憑藉這個積累的功德，自己達到正覺，從而度脫一切眾生。『龍施如來（龍施，佛名）在過去世時，從師子頻申佛（師子頻申，佛名）那裡初發道心，當時他做髻華師（髻華師，製作髮飾的工匠）家的兒子，用華麗的寶器供奉那位佛陀，憑藉這個積累的功德，自己達到正覺，從而度脫一切眾生。『堅步如來（堅步，佛名）在過去世時，從離意勝佛（離意勝，佛名）那裡初發道心，當時他做珠寶匠家的兒子，用寶珠瓔珞、牀蓆坐具供奉那位佛陀，憑藉這個積累的功德，自己達到正覺，從而度脫一切眾生。『不虛見如來（不虛見，佛名）在過去世時，從善見佛（善見，佛名）那裡初發道心，當時他做醫生，為人治病，用各種好藥供奉給聖眾，用來治療各種疾病，憑藉這個積累的功德，自己達到正覺，從而度脫一切眾生。『精進施如來（精進施，佛名）在過去世時，從度無量佛（度無量，佛名）那裡初發道心，當時他做轉輪聖王，興建了數百千座精舍、樓閣、房室，用赤栴檀木製作床鋪，鋪上好的坐具供奉那位佛陀，憑藉這個積累的功德，自己達到正覺，從而度脫一切眾生。『賢力如來（賢力，佛名）在過去世時，從名聞光佛（名聞光，佛名）那裡初發道心，當時他做普通人，用各種美味供奉那位佛陀和聖眾，並且經常供養十垓（垓，古代計數單位）弟子吃飯，憑藉這個積累的功德，自己達到正覺，從而度脫一切眾生。『欣樂如來（欣樂，佛名）在過去世時，從弘稱佛（弘稱，佛名）那裡初發道心，當時他做豪貴長者梵志（梵志，婆羅門）的兒子，用真珠裝飾的精美𣭘（𣭘，一種容器）和奇異的扇子供奉那位佛陀，憑藉這個積累的功德，自己達到正覺，從而度脫一切眾生。

【English Translation】 English version That Buddha, through the accumulation of practice, attained perfect enlightenment by himself, thus liberating all beings. 'The Tathagata Vamshi (Vamshi, name of a Buddha), in his past life, first generated the aspiration for enlightenment from Buddha Banxuanzun (Banxuanzun, name of a Buddha). At that time, he was a high official, and he had people offer rock candy and sugarcane syrup to that Buddha. Through this accumulation of merit, he attained perfect enlightenment by himself, thus liberating all beings. 'The Tathagata Immeasurable Radiance (Immeasurable Radiance, name of a Buddha), in his past life, first generated the aspiration for enlightenment from Buddha Pure Light (Pure Light, name of a Buddha). At that time, he was a merchant's employee, and he offered a fine canopy to that Buddha. Through this accumulation of merit, he attained perfect enlightenment by himself, thus liberating all beings. 'The Tathagata Dragon Giving (Dragon Giving, name of a Buddha), in his past life, first generated the aspiration for enlightenment from Buddha Lion's Frequent Stretching (Lion's Frequent Stretching, name of a Buddha). At that time, he was the son of a maker of hair ornaments, and he offered ornate jeweled vessels to that Buddha. Through this accumulation of merit, he attained perfect enlightenment by himself, thus liberating all beings. 'The Tathagata Firm Step (Firm Step, name of a Buddha), in his past life, first generated the aspiration for enlightenment from Buddha Separated Intent Victory (Separated Intent Victory, name of a Buddha). At that time, he was the son of a jeweler, and he offered jeweled necklaces, beds, and seating mats to that Buddha. Through this accumulation of merit, he attained perfect enlightenment by himself, thus liberating all beings. 'The Tathagata Not False Seeing (Not False Seeing, name of a Buddha), in his past life, first generated the aspiration for enlightenment from Buddha Good Seeing (Good Seeing, name of a Buddha). At that time, he was a physician, treating people's illnesses, and he offered various good medicines to the holy assembly to cure all kinds of diseases. Through this accumulation of merit, he attained perfect enlightenment by himself, thus liberating all beings. 'The Tathagata Diligent Giving (Diligent Giving, name of a Buddha), in his past life, first generated the aspiration for enlightenment from Buddha Measureless Crossing (Measureless Crossing, name of a Buddha). At that time, he was a Universal Monarch, and he built hundreds and thousands of monasteries, pavilions, and rooms. He used red sandalwood to make beds and spread fine seating mats to offer to that Buddha. Through this accumulation of merit, he attained perfect enlightenment by himself, thus liberating all beings. 'The Tathagata Virtuous Power (Virtuous Power, name of a Buddha), in his past life, first generated the aspiration for enlightenment from Buddha Renowned Light (Renowned Light, name of a Buddha). At that time, he was an ordinary person, and he offered various delicacies to that Buddha and the holy assembly, and he regularly provided meals for ten 'gai' (gai, an ancient unit of counting) disciples. Through this accumulation of merit, he attained perfect enlightenment by himself, thus liberating all beings. 'The Tathagata Joyful Delight (Joyful Delight, name of a Buddha), in his past life, first generated the aspiration for enlightenment from Buddha Extensive Praise (Extensive Praise, name of a Buddha). At that time, he was the son of a wealthy elder Brahmin (Brahmin, a member of the priestly class), and he offered beautifully decorated containers with pearls and unusual fans to that Buddha. Through this accumulation of merit, he attained perfect enlightenment by himself, thus liberating all beings.

德自致正覺度脫一切。

「無退沒如來本宿命時，從寂根佛所初發道心，時作使者，以五比羅果貢上其佛，緣斯積德自致正覺度脫一切。

「師子幢如來本宿命時，從清和音佛所初發道心，時作凡人將犁耕田，以一呵摩勒果貢上其佛，緣斯積德自致正覺度脫一切。

「勝知如來本宿命時，從無能毀轉法輪佛所初發道心，時作履屣師，以呵梨勒果貢上其佛，緣斯積德自致正覺度脫一切。

「法氏如來本宿命時，從無量響佛所初發道心，時作力士，求以好幢貢上其佛，緣斯積德自致正覺度脫一切。

「喜王如來本宿命時，從降唸佛所初發道心，時作香師，以好雜香貢上其佛，緣斯積德自致正覺度脫一切。

「妙御如來本宿命時，從神足威佛所初發道心，時為幼童，以三品果貢上其佛，緣斯積德自致正覺度脫一切。

「愛英如來本宿命時，從功勛王佛所初發道心，時為國王明智太子，以華貢佛，緣斯積德自致正覺度脫一切。

「妙天如來本宿命時，從嘆度無極佛所初發道心，時作賈客，貢上甘美蜜缽，緣斯積德自致正覺度脫一切。

「多勛如來本宿命時，從大力佛所初發道心，時為國貧人，貢上其佛一丈六尺經行之處，緣斯積德自致正覺度脫一切。

「眾香

【現代漢語翻譯】現代漢語譯本通過積累功德，最終證得正覺，從而解脫一切眾生。『無退沒如來（Amitabha Buddha）在過去世時，最初在寂根佛（Jiggen Buddha）那裡發起了菩提心。當時他是一位使者，用五個比羅果（bilva fruit）供養了那位佛，因為這個因緣積累了功德，最終證得正覺，從而解脫一切眾生。『師子幢如來（Simhadhvaja Buddha）在過去世時，最初在清和音佛（Qingheyin Buddha）那裡發起了菩提心。當時他是一位凡人，正在用犁耕田，用一個呵摩勒果（amalaka fruit）供養了那位佛，因為這個因緣積累了功德，最終證得正覺，從而解脫一切眾生。『勝知如來（Vijayajña Buddha）在過去世時，最初在無能毀轉法輪佛（Wunenghui Zhuanfalun Buddha）那裡發起了菩提心。當時他是一位鞋匠，用一個呵梨勒果（haritaki fruit）供養了那位佛，因為這個因緣積累了功德，最終證得正覺，從而解脫一切眾生。『法氏如來（Dharmarāja Buddha）在過去世時，最初在無量響佛（Wuliangxiang Buddha）那裡發起了菩提心。當時他是一位力士，尋求用好的寶幢供養那位佛，因為這個因緣積累了功德，最終證得正覺，從而解脫一切眾生。『喜王如來（Harṣarāja Buddha）在過去世時，最初在降唸佛（Xiangnian Buddha）那裡發起了菩提心。當時他是一位香師，用好的混合香供養那位佛，因為這個因緣積累了功德，最終證得正覺，從而解脫一切眾生。『妙御如來（Subhūta Buddha）在過去世時，最初在神足威佛（Shenzuwei Buddha）那裡發起了菩提心。當時他是一位幼童，用三種果子供養那位佛，因為這個因緣積累了功德，最終證得正覺，從而解脫一切眾生。『愛英如來（Priyadarśana Buddha）在過去世時，最初在功勛王佛（Gongxunwang Buddha）那裡發起了菩提心。當時他是一位明智的太子，用鮮花供養了佛，因為這個因緣積累了功德，最終證得正覺，從而解脫一切眾生。『妙天如來（Divyadeva Buddha）在過去世時，最初在嘆度無極佛（Tanduwuji Buddha）那裡發起了菩提心。當時他是一位商人，供養了甘美的蜜缽，因為這個因緣積累了功德，最終證得正覺，從而解脫一切眾生。『多勛如來（Bahukarma Buddha）在過去世時，最初在大力佛（Dali Buddha）那裡發起了菩提心。當時他是一位貧窮的國民，供養了佛一丈六尺的經行之處，因為這個因緣積累了功德，最終證得正覺，從而解脫一切眾生。『眾香如來（Sarvagandha Buddha）在過去世時，最初在無量明佛（Wuliangming Buddha）那裡發起了菩提心。當時他是一位香師，用各種香供養了佛，因為這個因緣積累了功德，最終證得正覺，從而解脫一切眾生。

【English Translation】 English version Through the accumulation of merit, they ultimately attained perfect enlightenment, thus liberating all beings. 'The Tathagata Amitabha (Amitabha Buddha), in his past lives, initially awakened the Bodhi mind under the Buddha Jiggen (Jiggen Buddha). At that time, he was a messenger who offered five bilva fruits to that Buddha. Due to this cause, he accumulated merit and ultimately attained perfect enlightenment, thus liberating all beings. 'The Tathagata Simhadhvaja (Simhadhvaja Buddha), in his past lives, initially awakened the Bodhi mind under the Buddha Qingheyin (Qingheyin Buddha). At that time, he was a common person plowing the field, and he offered one amalaka fruit to that Buddha. Due to this cause, he accumulated merit and ultimately attained perfect enlightenment, thus liberating all beings. 'The Tathagata Vijayajña (Vijayajña Buddha), in his past lives, initially awakened the Bodhi mind under the Buddha Wunenghui Zhuanfalun (Wunenghui Zhuanfalun Buddha). At that time, he was a shoemaker who offered one haritaki fruit to that Buddha. Due to this cause, he accumulated merit and ultimately attained perfect enlightenment, thus liberating all beings. 'The Tathagata Dharmarāja (Dharmarāja Buddha), in his past lives, initially awakened the Bodhi mind under the Buddha Wuliangxiang (Wuliangxiang Buddha). At that time, he was a strongman who sought to offer a good banner to that Buddha. Due to this cause, he accumulated merit and ultimately attained perfect enlightenment, thus liberating all beings. 'The Tathagata Harṣarāja (Harṣarāja Buddha), in his past lives, initially awakened the Bodhi mind under the Buddha Xiangnian (Xiangnian Buddha). At that time, he was a perfumer who offered good mixed incense to that Buddha. Due to this cause, he accumulated merit and ultimately attained perfect enlightenment, thus liberating all beings. 'The Tathagata Subhūta (Subhūta Buddha), in his past lives, initially awakened the Bodhi mind under the Buddha Shenzuwei (Shenzuwei Buddha). At that time, he was a young child who offered three kinds of fruits to that Buddha. Due to this cause, he accumulated merit and ultimately attained perfect enlightenment, thus liberating all beings. 'The Tathagata Priyadarśana (Priyadarśana Buddha), in his past lives, initially awakened the Bodhi mind under the Buddha Gongxunwang (Gongxunwang Buddha). At that time, he was a wise prince who offered flowers to the Buddha. Due to this cause, he accumulated merit and ultimately attained perfect enlightenment, thus liberating all beings. 'The Tathagata Divyadeva (Divyadeva Buddha), in his past lives, initially awakened the Bodhi mind under the Buddha Tanduwuji (Tanduwuji Buddha). At that time, he was a merchant who offered a sweet honey bowl. Due to this cause, he accumulated merit and ultimately attained perfect enlightenment, thus liberating all beings. 'The Tathagata Bahukarma (Bahukarma Buddha), in his past lives, initially awakened the Bodhi mind under the Buddha Dali (Dali Buddha). At that time, he was a poor citizen who offered the Buddha a sixteen-foot-long walking path. Due to this cause, he accumulated merit and ultimately attained perfect enlightenment, thus liberating all beings. 'The Tathagata Sarvagandha (Sarvagandha Buddha), in his past lives, initially awakened the Bodhi mind under the Buddha Wuliangming (Wuliangming Buddha). At that time, he was a perfumer who offered various incenses to the Buddha. Due to this cause, he accumulated merit and ultimately attained perfect enlightenment, thus liberating all beings.

手如來本宿命時，從曜妙凈佛所初發道心，時為賣香家子，因香水灑其世尊，經行之處，緣斯積德自致正覺度脫一切。

「順觀如來本宿命時，從見無掛礙佛所初發道心，時在山居，以好繒㲲作挍飾蓋貢上其佛，緣斯積德自致正覺度脫一切。

「雨音如來本宿命時，從師子步佛初發道心，時作陶師，而以澡罐貢上其佛，緣斯積德自致正覺度脫一切。

「善思如來本宿命時，從普觀佛所初發道心，作采華家子，以一蓮華貢上其佛，緣斯積德自致正覺度脫一切。

「快意如來本宿命時，從施超度佛所初發道心，時作尊者子，須曼華鬘貢上其佛，緣斯積德自致正覺度脫一切。

「離垢如來本宿命時，從善見佛所初發道心，時夜臥精舍，貢上其佛拭手手巾，緣斯積德自致正覺度脫一切。

「名聞如來本宿命時，染家作子，從善哉像佛所初發道心，盛阿醯勒取滿手華供散佛上，緣斯積德自致正覺度脫一切。

「大稱如來本宿命時，從意稱佛所初發道心，時在其國最為窮匱，以拘須摩好柔妙華貢上其佛，緣斯積德自致正覺度脫一切。

「明珠髻如來本宿命時，從寶凈佛所初發道心，時作幼童，以滿手雜香供散其佛，緣斯積德自致正覺度脫一切。

「堅強如來本宿命時，從

【現代漢語翻譯】現代漢語譯本：'手如來'（Shou Rulai）在過去世的宿命中，從'曜妙凈佛'（Yao Miao Jing Fo）那裡初次發起了菩提心，當時他是一個賣香的商人之子，因為用香水灑在世尊經過的地方，憑藉這個功德積累最終成就正覺，度脫一切眾生。『順觀如來』（Shun Guan Rulai）在過去世的宿命中，從『見無掛礙佛』（Jian Wu Gua Ai Fo）那裡初次發起了菩提心，當時他住在山中，用上好的絲綢製作裝飾的傘蓋供奉佛，憑藉這個功德積累最終成就正覺，度脫一切眾生。『雨音如來』（Yu Yin Rulai）在過去世的宿命中，從『師子步佛』（Shi Zi Bu Fo）那裡初次發起了菩提心，當時他是一個陶工，用澡罐供奉佛，憑藉這個功德積累最終成就正覺，度脫一切眾生。『善思如來』（Shan Si Rulai）在過去世的宿命中，從『普觀佛』（Pu Guan Fo）那裡初次發起了菩提心，當時他是一個採花人之子，用一朵蓮花供奉佛，憑藉這個功德積累最終成就正覺，度脫一切眾生。『快意如來』（Kuai Yi Rulai）在過去世的宿命中，從『施超度佛』（Shi Chao Du Fo）那裡初次發起了菩提心，當時他是一個尊者之子，用須曼花鬘供奉佛，憑藉這個功德積累最終成就正覺，度脫一切眾生。『離垢如來』（Li Gou Rulai）在過去世的宿命中，從『善見佛』（Shan Jian Fo）那裡初次發起了菩提心，當時他晚上住在精舍，用擦手巾供奉佛，憑藉這個功德積累最終成就正覺，度脫一切眾生。『名聞如來』（Ming Wen Rulai）在過去世的宿命中，是一個染坊的兒子，從『善哉像佛』（Shan Zai Xiang Fo）那裡初次發起了菩提心，用阿醯勒花盛滿雙手，散在佛的身上供養，憑藉這個功德積累最終成就正覺，度脫一切眾生。『大稱如來』（Da Cheng Rulai）在過去世的宿命中，從『意稱佛』（Yi Cheng Fo）那裡初次發起了菩提心，當時他在他的國家是最貧窮的人，用拘須摩這種美好柔軟的花供奉佛，憑藉這個功德積累最終成就正覺，度脫一切眾生。『明珠髻如來』（Ming Zhu Ji Rulai）在過去世的宿命中，從『寶凈佛』（Bao Jing Fo）那裡初次發起了菩提心，當時他是一個幼童，用滿手的各種香散在佛的身上供養，憑藉這個功德積累最終成就正覺，度脫一切眾生。『堅強如來』（Jian Qiang Rulai）在過去世的宿命中，從

【English Translation】 English version: 'Shou Rulai' (Hand Tathagata) in his past lives, first generated the Bodhi mind from 'Yao Miao Jing Fo' (Radiant Wonderful Pure Buddha). At that time, he was the son of a fragrance seller. Because he sprinkled fragrant water where the World Honored One walked, he accumulated merit and eventually attained perfect enlightenment, liberating all beings. 'Shun Guan Rulai' (Following Observation Tathagata) in his past lives, first generated the Bodhi mind from 'Jian Wu Gua Ai Fo' (Seeing Unobstructed Buddha). At that time, he lived in the mountains and offered a decorated canopy made of fine silk to the Buddha. Through this accumulation of merit, he eventually attained perfect enlightenment, liberating all beings. 'Yu Yin Rulai' (Rain Sound Tathagata) in his past lives, first generated the Bodhi mind from 'Shi Zi Bu Fo' (Lion Step Buddha). At that time, he was a potter and offered a bathing pot to the Buddha. Through this accumulation of merit, he eventually attained perfect enlightenment, liberating all beings. 'Shan Si Rulai' (Good Thought Tathagata) in his past lives, first generated the Bodhi mind from 'Pu Guan Fo' (Universal Observation Buddha). At that time, he was the son of a flower picker and offered a lotus flower to the Buddha. Through this accumulation of merit, he eventually attained perfect enlightenment, liberating all beings. 'Kuai Yi Rulai' (Pleasant Mind Tathagata) in his past lives, first generated the Bodhi mind from 'Shi Chao Du Fo' (Giving Transcendence Buddha). At that time, he was the son of a venerable one and offered a suman flower garland to the Buddha. Through this accumulation of merit, he eventually attained perfect enlightenment, liberating all beings. 'Li Gou Rulai' (Free from Defilement Tathagata) in his past lives, first generated the Bodhi mind from 'Shan Jian Fo' (Good Seeing Buddha). At that time, he stayed in the monastery at night and offered a hand towel to the Buddha. Through this accumulation of merit, he eventually attained perfect enlightenment, liberating all beings. 'Ming Wen Rulai' (Well Known Tathagata) in his past lives, was the son of a dyer. He first generated the Bodhi mind from 'Shan Zai Xiang Fo' (Well Done Image Buddha), and offered a handful of A-xi-le flowers, scattering them on the Buddha. Through this accumulation of merit, he eventually attained perfect enlightenment, liberating all beings. 'Da Cheng Rulai' (Great Name Tathagata) in his past lives, first generated the Bodhi mind from 'Yi Cheng Fo' (Meaningful Name Buddha). At that time, he was the poorest person in his country and offered fine, soft Kusuma flowers to the Buddha. Through this accumulation of merit, he eventually attained perfect enlightenment, liberating all beings. 'Ming Zhu Ji Rulai' (Bright Pearl Crest Tathagata) in his past lives, first generated the Bodhi mind from 'Bao Jing Fo' (Precious Pure Buddha). At that time, he was a young child and offered a handful of various fragrances, scattering them on the Buddha. Through this accumulation of merit, he eventually attained perfect enlightenment, liberating all beings. 'Jian Qiang Rulai' (Strong Tathagata) in his past lives, from

熾盛光佛所初發道心，時作天上神妙天子，以天好扇貢上其佛，緣斯積德自致正覺度脫一切。

「師子步如來本宿命時，從度超越佛所初發道心，曾為蓋師，盛陽暑時貢上其佛蓋及履屣，緣斯積德自致正覺度脫一切。

「神樹如來本宿命時，從寶凈佛所初發道心，時作牧羊人於野牧羊，在途路見佛欣然，即取樹皮貢上其佛，緣斯積德自致正覺度脫一切。

「輒勝如來本宿命時，從決了覺佛所初發道心，曾作牧羊人，以取好缽盛滿中乳貢上其佛，緣斯積德自致正覺度脫一切。

「智積如來本宿命時，從慧英佛所初發道心，時作凡夫，佈設法座一日供養佛比丘眾，緣斯積德自致正覺度脫一切。

「善住如來本宿命時，從動覺佛所初發道心，曾為治皮家作子，貢上其佛滿一抱毛，緣斯積德自致正覺度脫一切。

「虛空如來本宿命時，從行意佛所初發道心，時作客作人，以美水漿貢上其佛，斷所作務己所食具上佛供養，緣斯積德自致正覺度脫一切。

「有承樂如來本宿命時，從善根佛所初發道心，貢上其佛施服上尊，下黑良衣不用細㲲，緣斯積德自致正覺度脫一切。

「無量覺如來本宿命時，從威音佛所初發道心，在其方面貢上其佛所可坐樹，緣斯積德自致正覺度脫一切。

【現代漢語翻譯】現代漢語譯本熾盛光佛（Buddha of Intense Light）最初發菩提心時，曾是天上的神妙天子，用精美的天扇供奉佛陀，因這功德積累而最終證得正覺，度脫一切眾生。師子步如來（Lion-Stride Tathagata）在過去世時，從度超越佛（Buddha of Transcendence）處初發菩提心，曾是一位蓋師，在盛夏酷暑時，向佛陀供奉傘蓋和鞋子，因這功德積累而最終證得正覺，度脫一切眾生。神樹如來（Divine Tree Tathagata）在過去世時，從寶凈佛（Buddha of Pure Treasure）處初發菩提心，當時是一位在野外放羊的牧羊人，在路上見到佛陀非常歡喜，便取樹皮供奉佛陀，因這功德積累而最終證得正覺，度脫一切眾生。輒勝如來（Tathagata of Quick Victory）在過去世時，從決了覺佛（Buddha of Decisive Enlightenment）處初發菩提心，曾是一位牧羊人，取來精美的缽盛滿牛奶供奉佛陀，因這功德積累而最終證得正覺，度脫一切眾生。智積如來（Tathagata of Accumulated Wisdom）在過去世時，從慧英佛（Buddha of Wise Glory）處初發菩提心，當時是一位凡夫，佈置法座，一日供養佛陀和比丘僧眾，因這功德積累而最終證得正覺，度脫一切眾生。善住如來（Tathagata of Good Abiding）在過去世時，從動覺佛（Buddha of Moving Awareness）處初發菩提心，曾是一位制皮匠的兒子，向佛陀供奉滿滿一抱的毛，因這功德積累而最終證得正覺，度脫一切眾生。虛空如來（Tathagata of Space）在過去世時，從行意佛（Buddha of Intentional Action）處初發菩提心，當時是一位做客工的人，用美好的水漿供奉佛陀，並斷絕自己所做的工作，將自己所食用的食物供養佛陀，因這功德積累而最終證得正覺，度脫一切眾生。有承樂如來（Tathagata of Joyful Acceptance）在過去世時，從善根佛（Buddha of Good Roots）處初發菩提心，向佛陀供奉上等的施服，下等的黑色好衣，不用細㲲，因這功德積累而最終證得正覺，度脫一切眾生。無量覺如來（Tathagata of Immeasurable Enlightenment）在過去世時，從威音佛（Buddha of Majestic Sound）處初發菩提心，在其面前供奉佛陀可以坐的樹，因這功德積累而最終證得正覺，度脫一切眾生。

【English Translation】 English version When the Buddha of Intense Light (Chisheng Guang Fo) first generated the aspiration for enlightenment, he was a wondrous celestial being in the heavens. He offered a beautiful celestial fan to the Buddha. Through the accumulation of this merit, he eventually attained perfect enlightenment and liberated all beings. When the Lion-Stride Tathagata (Shizi Bu Rulai) in his past life first generated the aspiration for enlightenment from the Buddha of Transcendence (Du Chaoyue Fo), he was a parasol maker. During the intense summer heat, he offered a parasol and shoes to the Buddha. Through the accumulation of this merit, he eventually attained perfect enlightenment and liberated all beings. When the Divine Tree Tathagata (Shenshu Rulai) in his past life first generated the aspiration for enlightenment from the Buddha of Pure Treasure (Baojing Fo), he was a shepherd tending sheep in the wilderness. Upon seeing the Buddha on the road, he was overjoyed and offered tree bark to the Buddha. Through the accumulation of this merit, he eventually attained perfect enlightenment and liberated all beings. When the Tathagata of Quick Victory (Zhe Sheng Rulai) in his past life first generated the aspiration for enlightenment from the Buddha of Decisive Enlightenment (Jue Liao Jue Fo), he was a shepherd. He took a fine bowl, filled it with milk, and offered it to the Buddha. Through the accumulation of this merit, he eventually attained perfect enlightenment and liberated all beings. When the Tathagata of Accumulated Wisdom (Zhi Ji Rulai) in his past life first generated the aspiration for enlightenment from the Buddha of Wise Glory (Hui Ying Fo), he was an ordinary person. He prepared a Dharma seat and offered a day's worth of provisions to the Buddha and the assembly of monks. Through the accumulation of this merit, he eventually attained perfect enlightenment and liberated all beings. When the Tathagata of Good Abiding (Shan Zhu Rulai) in his past life first generated the aspiration for enlightenment from the Buddha of Moving Awareness (Dong Jue Fo), he was the son of a leather worker. He offered a full embrace of wool to the Buddha. Through the accumulation of this merit, he eventually attained perfect enlightenment and liberated all beings. When the Tathagata of Space (Xukong Rulai) in his past life first generated the aspiration for enlightenment from the Buddha of Intentional Action (Xing Yi Fo), he was a hired laborer. He offered fine water and juice to the Buddha, and he stopped his work, offering his own food to the Buddha. Through the accumulation of this merit, he eventually attained perfect enlightenment and liberated all beings. When the Tathagata of Joyful Acceptance (You Cheng Le Rulai) in his past life first generated the aspiration for enlightenment from the Buddha of Good Roots (Shan Gen Fo), he offered the Buddha superior clothing, and inferior black fine garments, not using fine silk. Through the accumulation of this merit, he eventually attained perfect enlightenment and liberated all beings. When the Tathagata of Immeasurable Enlightenment (Wuliang Jue Rulai) in his past life first generated the aspiration for enlightenment from the Buddha of Majestic Sound (Wei Yin Fo), he offered the Buddha a tree that could be sat upon. Through the accumulation of this merit, he eventually attained perfect enlightenment and liberated all beings.

「善顏如來本宿命時，從光音佛所初發道心，時采眾果以青蓮華五莖貢上其佛，緣斯積德自致正覺度脫一切。

「聖慧如來本宿命時，從善住佛所初發道心，時作比丘處在閑居，凈除其佛所經行處，緣斯積德自致正覺度脫一切。

「光明佛如來本宿命時，從無量威佛所初發道心，居在城市，直百千價坐具床褥貢上其佛，緣斯積德自致正覺度脫一切。

「堅誓如來本宿命時，從緣思佛所初發道心，作華鬘師以華貢上其佛，緣斯積德自致正覺度脫一切。

「吉祥如來本宿命時，從閑稱佛所初發道心，時負薪行道值風雨，因入精舍見佛弟子，以殊勝華貢上其佛，緣斯積德自致正覺度脫一切。

「誠英如來本宿命時，從勛華如來初發道心，時適洗浴以已發心，貢上其佛好香手自施與，緣斯積德自致正覺度脫一切。

「青蓮華如來本宿命時，從妙華光如來所初發道心，時生尊者家作子，聰明勇慧，以紅蓮華貢上其佛，緣斯積德自致正覺度脫一切。

「鉤鎖如來本宿命時，從難勝佛所初發道心，時主香市眾事販賣，以赤栴檀涂佛經行地，緣斯積德自致正覺度脫一切。

「安氏如來本宿命時，從軟向佛所初發道心，時國王遣行作使者，以三法衣與眾眷屬貢上其佛，緣斯積

【現代漢語翻譯】現代漢語譯本『善顏如來（Shanyan Rulai）在過去世時，從光音佛（Guangyin Fo）那裡初次發起了道心，當時採摘各種果實，用五莖青蓮花供奉那位佛，因為這個功德積累，最終成就正覺，度脫一切眾生。『聖慧如來（Shenghui Rulai）在過去世時，從善住佛（Shanzhu Fo）那裡初次發起了道心，當時作為比丘住在清凈的居所，清掃那位佛所經行的地方，因為這個功德積累，最終成就正覺，度脫一切眾生。『光明佛如來（Guangming Fo Rulai）在過去世時，從無量威佛（Wuliangwei Fo）那裡初次發起了道心，居住在城市中，用價值百千的坐具床褥供奉那位佛，因為這個功德積累，最終成就正覺，度脫一切眾生。『堅誓如來（Jianshi Rulai）在過去世時，從緣思佛（Yuansi Fo）那裡初次發起了道心，作為花鬘師用鮮花供奉那位佛，因為這個功德積累，最終成就正覺，度脫一切眾生。『吉祥如來（Jixiang Rulai）在過去世時，從閑稱佛（Xiancheng Fo）那裡初次發起了道心，當時揹著柴行走在路上，遇到風雨，因此進入精舍見到佛的弟子，用殊勝的鮮花供奉那位佛，因為這個功德積累，最終成就正覺，度脫一切眾生。『誠英如來（Chengying Rulai）在過去世時，從勛華如來（Xunhua Rulai）那裡初次發起了道心，當時剛洗完澡，以已發之心，用好香供奉那位佛，並親手施與，因為這個功德積累，最終成就正覺，度脫一切眾生。『青蓮華如來（Qinglianhua Rulai）在過去世時，從妙華光如來（Miaohuaguang Rulai）那裡初次發起了道心，當時出生在尊貴的人家，作為兒子，聰明勇敢有智慧，用紅蓮花供奉那位佛，因為這個功德積累，最終成就正覺，度脫一切眾生。『鉤鎖如來（Gousuo Rulai）在過去世時，從難勝佛（Nansheng Fo）那裡初次發起了道心，當時主管香料市場，從事販賣，用赤栴檀塗抹佛所經行的地方，因為這個功德積累，最終成就正覺，度脫一切眾生。『安氏如來（Anshi Rulai）在過去世時，從軟向佛（Ruanxiang Fo）那裡初次發起了道心，當時國王派遣他作為使者，用三法衣和眾眷屬供奉那位佛，因為這個功德積累，最終成就正覺，度脫一切眾生。

【English Translation】 English version 'Shanyan Rulai, in his past life, first generated the aspiration for enlightenment from Buddha Guangyin. At that time, he gathered various fruits and offered five stems of blue lotus flowers to that Buddha. Due to this accumulation of merit, he eventually attained perfect enlightenment and liberated all beings. 'Shenghui Rulai, in his past life, first generated the aspiration for enlightenment from Buddha Shanzhu. At that time, as a Bhikkhu, he lived in a secluded place and cleaned the area where that Buddha walked. Due to this accumulation of merit, he eventually attained perfect enlightenment and liberated all beings. 'Guangming Fo Rulai, in his past life, first generated the aspiration for enlightenment from Buddha Wuliangwei. He lived in a city and offered a bed and bedding worth a hundred thousand to that Buddha. Due to this accumulation of merit, he eventually attained perfect enlightenment and liberated all beings. 'Jianshi Rulai, in his past life, first generated the aspiration for enlightenment from Buddha Yuansi. He worked as a garland maker and offered flowers to that Buddha. Due to this accumulation of merit, he eventually attained perfect enlightenment and liberated all beings. 'Jixiang Rulai, in his past life, first generated the aspiration for enlightenment from Buddha Xiancheng. At that time, he was carrying firewood on the road and encountered wind and rain. Therefore, he entered a monastery and saw the Buddha's disciples, offering exquisite flowers to that Buddha. Due to this accumulation of merit, he eventually attained perfect enlightenment and liberated all beings. 'Chengying Rulai, in his past life, first generated the aspiration for enlightenment from Buddha Xunhua. At that time, he had just finished bathing and, with a sincere heart, offered fragrant incense to that Buddha, personally giving it. Due to this accumulation of merit, he eventually attained perfect enlightenment and liberated all beings. 'Qinglianhua Rulai, in his past life, first generated the aspiration for enlightenment from Buddha Miaohuaguang. At that time, he was born into a noble family as a son, intelligent, brave, and wise, and offered red lotus flowers to that Buddha. Due to this accumulation of merit, he eventually attained perfect enlightenment and liberated all beings. 'Gousuo Rulai, in his past life, first generated the aspiration for enlightenment from Buddha Nansheng. At that time, he managed the incense market and engaged in trade, using red sandalwood to anoint the ground where the Buddha walked. Due to this accumulation of merit, he eventually attained perfect enlightenment and liberated all beings. 'Anshi Rulai, in his past life, first generated the aspiration for enlightenment from Buddha Ruanxiang. At that time, the king sent him as an envoy, and he offered three Dharma robes and his retinue to that Buddha. Due to this accumulation of merit, he eventually attained perfect enlightenment and liberated all beings.

德自致正覺度脫一切。

「慧業如來本宿命時，從善見佛所初發道心，與大眾俱以大幢蓋，和心同意貢上其佛，緣斯積德自致正覺度脫一切。」

爾時，世尊粗舉千佛都較本末，使諸一切大會集眾，知其至要欲嘆其德，因而頌曰：

「在諸佛所建立福祚，　所修行功少不足言，　而獲報應果實如是，　何所明知不發道心？　虛空尚可盡度其際，　其大海水亦可計量，　少少信喜樂向佛所，　其德之報無能限量。　不墮八難不值蔽礙，　緣斯乃致無為安樂，　是故遇佛最勝福田，　恭恪奉事行無放逸。　今我現在若滅度后，　取佛舍利猶如芥子，　信尊懷喜若供奉者，　其福無底德不可思。　虛空之界及眾生界，　發一切智心施佛德，　有斯四法誰敢底邊，　唯佛獨智無能盡限。　猶如貧匱虛乏窮厄，　喜得大藏週四十里，　若發道心其德如是。　所住救濟一切眾生，　其十力尊以八娛樂，　斯以恩加五百佛護。　曾見八萬上首諸佛，　佛以頒宣四可悅義，　曉了分別八十四義，　乃至六萬諸法之門。　敷演七十六慧道地，　佛以解暢十八諸行，　其十吉祥意五方便，　斯十行本變百一億。　諸緣覺等所不能逮，　何況倚音眾

【現代漢語翻譯】現代漢語譯本通過自身的德行達到正覺，從而解脫一切。

『慧業如來（Buddha Huìyè）在過去世時，從善見佛（Buddha Shànjiàn）那裡初次發起了道心，與大眾一起用巨大的幢蓋，同心同德地供奉那位佛，因為這個因緣積累了功德，最終自己達到正覺，解脫一切。』

當時，世尊粗略地舉出千佛的本末，讓所有大會的聽眾，知道其中的至要，想要讚歎他的功德，因此用偈頌說道：

『在諸佛那裡建立的福德，所修行的功德雖然很少，但獲得的報應果實卻是如此巨大，這說明什麼？難道不應該發起道心嗎？虛空尚且可以窮盡邊際，大海的水也可以計量，哪怕只是少許的信心和歡喜，嚮往佛陀的所在，其功德的報應也是無法估量的。不會墮入八難，不會遇到任何障礙，因為這些原因，最終達到無為的安樂，所以遇到佛陀是最殊勝的福田，應當恭敬奉事，修行不懈怠。現在我（指釋迦牟尼佛）在世，或者我滅度之後，如果有人取佛的舍利，哪怕像芥子一樣小，以恭敬和歡喜的心供奉，其福德也是無底的，功德不可思議。虛空的界限和眾生的界限，以及發起一切智慧的心，施予佛陀的功德，這四種法，誰敢說能窮盡其邊際？只有佛陀的智慧才能完全瞭解，沒有誰能達到極限。就像貧窮困乏的人，突然得到一個周長四十里的大寶藏，如果發起道心，其功德也是如此巨大。所住之處能夠救濟一切眾生。十力尊（指佛陀）以八種娛樂，用恩惠加持五百位佛的護佑。曾經見過八萬位上首的諸佛，佛陀為他們宣講四種令人喜悅的意義，明瞭分別八十四種意義，乃至六萬種法門。闡述七十六種智慧之道，佛陀解釋了十八種修行，以及十種吉祥的意義和五種方便，這十種行本可以變化成百一億種。這些是緣覺（Pratyekabuddha）等都無法達到的境界，更何況是那些依賴聲音教導的眾生呢？』

【English Translation】 English version Through his own virtue, he attained perfect enlightenment, thus liberating all.

'When the Tathagata Huìyè (Buddha Huìyè) was in his past lives, he first generated the aspiration for enlightenment from the Buddha Shànjiàn (Buddha Shànjiàn), and together with the assembly, they offered large canopies to that Buddha with one heart and mind. Because of this cause, he accumulated merit and eventually attained perfect enlightenment himself, liberating all.'

At that time, the World Honored One briefly mentioned the beginning and end of a thousand Buddhas, so that all the assembled audience would know the essential points, and wanting to praise his virtues, he spoke in verses:

'The merits established in the presence of all Buddhas, the merits practiced, though few, the resulting rewards are so great. What does this show? Should one not aspire for enlightenment? Even the void can be exhausted, and the water of the great ocean can be measured, but even a little faith and joy, and longing for the Buddha's presence, the reward of its merit is immeasurable. One will not fall into the eight difficulties, nor encounter any obstacles. Because of these reasons, one will ultimately attain the peace of non-action. Therefore, encountering a Buddha is the most supreme field of merit. One should respectfully serve and practice without negligence. Now, while I (referring to Shakyamuni Buddha) am in the world, or after my passing, if someone takes the Buddha's relics, even as small as a mustard seed, and offers them with respect and joy, their merit is bottomless and their virtue is inconceivable. The boundaries of space and the boundaries of sentient beings, as well as the mind that generates all wisdom, and the merit bestowed upon the Buddha, who dares to say they can fathom their limits? Only the wisdom of the Buddha can fully understand, and no one can reach their limit. It is like a poor and destitute person suddenly obtaining a great treasure that is forty miles in circumference. If one generates the aspiration for enlightenment, their merit is also so great. The place where one dwells can save all sentient beings. The Ten-Powered One (referring to the Buddha) with eight kinds of entertainment, with grace, adds the protection of five hundred Buddhas. He has seen eighty thousand chief Buddhas, and the Buddhas have proclaimed four joyful meanings, clearly distinguishing eighty-four meanings, and even sixty thousand Dharma gates. He expounded seventy-six paths of wisdom, and the Buddha explained eighteen practices, as well as ten auspicious meanings and five expedient means. These ten practices can transform into one hundred and one billion. These are realms that even Pratyekabuddhas cannot reach, let alone those beings who rely on the teachings of sound.'

聲聞黨？　其餘諸相眾好八十，　諸佛威儀功勛所達，　不可窮極無以為喻，　是故名佛不可思議。　若有發心最尊佛道，　雖處世間永安之業，　既遊方俗為大財富，　所至無倚無所繫屬。　降伏眾魔逮得甘露，　以七寶業濟飽眾厄，　愿在世間必過度俗，　猶如大雨普潤天下。　雖復遭苦無數百千，　不久當成功勛威德。　一切世間皆歸斯無，　是以行道勿以為勞，　皆能含忍眾苦之患。　若以罪報墮于惡趣，　承功勛德必生天上，　何所明智與愚諍訟？　無明迷惑智慧志安，　智致道果癡不覺之，　是故行道悉以忍之。　愚喜諍亂智無所訟，　由斯棄捐眾不應業，　修其精修智明之行，　以能捨斯不倚利養。　常當勤修奉此三昧，　一一思念諸佛道德，　忍無央數億垓劫難，　佛之功勛不可思議。　雖更眾苦固習道慧，　以忍為鎧及行定意，　立精進幢樂種禁戒，　智慧為藥力無等倫。　降伏眾魔逮甘露果，　慈氏徒黨奉行道友，　勸度無極無所毀壞，　行空室宅惔怕為食，　所習行業一切智德，　是故常志無放逸行。　決解奉訓如上所教，　猶如雁鳴毀散雲雨，　當得普智勢不得久。」

嘆古品第二十三

【現代漢語翻譯】現代漢語譯本『聲聞黨』（指小乘修行者）？其餘的各種相好，共有八十種，諸佛的威儀和功德所達到的境界，是無法窮盡，無法比喻的，所以佛被稱為不可思議。如果有人發心追求最尊貴的佛道，即使身處世間，也能獲得永恒的安樂，既已遊歷世俗，便擁有巨大的財富，所到之處，無所依賴，無所牽掛。降伏一切魔障，獲得甘露（不死之藥），用七寶的功德來救濟眾生的苦難，愿在世間，必定能度脫世俗的煩惱，猶如大雨普降，滋潤天下萬物。即使遭受無數百千的苦難，不久也將成就功德和威德。一切世間最終都將歸於虛無，因此修行不要覺得勞累，都能忍受各種痛苦的折磨。如果因罪業而墮入惡道，憑藉功德，必定能轉生天上，哪裡需要明智的人與愚癡的人爭論呢？無明使人迷惑，智慧使人意志堅定，智慧能達到道果，愚癡則無法覺悟，所以修行要以忍耐為根本。愚人喜歡爭鬥，智者則不與人爭論，因此要捨棄一切不應做的行為，修習精進的智慧之行，從而能夠捨棄不依賴於利益和供養。應當常常勤奮修習這種三昧（禪定），一一思念諸佛的道德，忍受無數億垓的劫難，佛的功德是不可思議的。即使遭受更多的苦難，也要堅持修習道和智慧，以忍耐為鎧甲，以禪定為行動的準則，樹立精進的旗幟，樂於持守戒律，智慧是無與倫比的良藥。降伏一切魔障，獲得甘露的果實，慈氏（彌勒菩薩）的徒眾，奉行佛道的同修，勸導眾生度脫苦海，永不退轉，在空寂的居所，以禪悅為食，所修習的行業，都是爲了成就一切智德，所以要常常立志，不放逸修行。堅決理解並奉行以上所教導的，猶如大雁鳴叫，驅散雲雨，必定能獲得普智，不會太久。』《嘆古品》第二十三

【English Translation】 English version 'Śrāvaka Party' (referring to Hinayana practitioners)? The remaining various marks and excellences, totaling eighty, The majesty and merits achieved by all Buddhas, Are inexhaustible and beyond comparison, Therefore, the Buddha is called inconceivable. If someone aspires to the most noble path of Buddhahood, Even while in the world, they can attain eternal peace, Having traveled through the mundane world, they possess great wealth, Wherever they go, they are independent and unattached. Subduing all demons, they obtain the nectar (the elixir of immortality), Using the merits of the seven treasures to relieve the suffering of beings, Wishing to be in the world, they will surely transcend worldly afflictions, Like a great rain that falls universally, nourishing all things under heaven. Even if they endure countless hundreds and thousands of sufferings, They will soon achieve merits and majestic virtue. All worldly things will eventually return to nothingness, Therefore, do not feel weary in your practice, Be able to endure all kinds of painful torments. If one falls into evil realms due to sinful karma, By virtue of merits, they will surely be reborn in the heavens, Where is the need for the wise to argue with the foolish? Ignorance causes confusion, wisdom makes one's will firm, Wisdom can attain the fruit of the path, while foolishness cannot awaken, Therefore, practice should be based on patience. The foolish like to quarrel, while the wise do not argue with others, Therefore, one should abandon all actions that should not be done, Cultivate the practice of diligent wisdom, So that one can give up relying on benefits and offerings. One should always diligently practice this samadhi (meditative concentration), Reflecting on the virtues of all Buddhas one by one, Enduring countless billions of kalpas of hardship, The merits of the Buddha are inconceivable. Even if one suffers more hardships, one should persist in practicing the path and wisdom, Using patience as armor, and meditative concentration as the principle of action, Erecting the banner of diligence, and delighting in upholding the precepts, Wisdom is the unparalleled medicine. Subduing all demons, obtaining the fruit of nectar, The disciples of Maitreya (the future Buddha), fellow practitioners of the Buddhist path, Encouraging beings to cross the sea of suffering, never retreating, In empty dwellings, taking the joy of meditation as food, The practices one cultivates are all for the sake of achieving all-knowing wisdom, Therefore, one should always be determined and not be lax in practice. Firmly understand and follow what has been taught above, Like the cry of a wild goose, scattering the clouds and rain, One will surely attain universal wisdom, and it will not be long.』 Chapter 23, 'Praising the Ancients'

於時，佛復告喜王菩薩：「乃往過去久遠世時，有佛號無量精進如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛世尊，為百千億諸弟子眾天龍鬼神，說是定意。

「時有國王王名德華，聞佛所說是定意義，告其八萬四千諸后婇女及其千子：『是深要定難可分別，斯義所趣甚多巍巍，而不可逮既不可了。雖不能行當求開解，唯口誓願心思本行當勸斯定，佛之所演甚快無量，一切等心咸共勸助。世尊所講甚善！甚善！』以是勸助超八十劫生死之難，在於居家逮得總持，名曰事業。無復疑結，皆共篤信如佛所說，以斯德本值見三垓諸佛世尊，皆從諸佛逮此三昧，不墮惡趣勤苦之路三惱之患，不遭八難無閑之厄。因是行業逮成無上正真之道為最正覺，方當成佛道度脫十方莫不蒙濟。于喜王意所趣云何？爾時，德華王豈異人乎？莫造斯觀。所以者何？見今現在無量光如來是也；其王千子，今賢劫中千佛興者是也；勸助斯定神足威德巍巍如是，何況諷誦奉行習持如上法教？」

佛復告喜王菩薩：「乃往過去無央數劫，時有佛號樂無量施，與十垓眾眷屬，圍繞而為說法。其紫金光在所照曜，斯光所照入赤栴檀，木榓美香展轉相勛普周十方，因己精勤慈愍一切，奉清白行致是功報

【現代漢語翻譯】現代漢語譯本：當時，佛陀又告訴喜王菩薩：『在過去很久遠的時代，有一尊佛，號為無量精進如來（無量精進的覺悟者）、至真（真理的化身）、等正覺（完全正確的覺悟）、明行成為（智慧和行為都圓滿）、善逝（善於到達彼岸）、世間解（瞭解世間一切）、無上士（無上的人）、道法御（引導眾生走向正道）、天人師（天人和人類的導師），號為佛世尊（受人尊敬的佛陀），為成百上千億的弟子眾、天龍鬼神，宣說這個禪定之法。『當時有一位國王，名叫德華（德行光輝），聽到佛陀所說的禪定之義，告訴他的八萬四千位後宮嬪妃以及他的千位王子：『這個深奧的禪定難以分辨，這個道理所指向的境界非常高遠，難以企及，也難以理解。雖然我們不能修行，但應當尋求開解，只能口頭立誓，心中想著這個根本的修行，應當勸勉大家修習這個禪定。佛陀所宣講的非常快速且無量，一切眾生都應同心協力共同勸助。世尊所講的真是太好了！太好了！』因為這樣的勸助，超越了八十劫生死輪迴的苦難，在居家時就獲得了總持（掌握一切法門），名為事業（成就）。不再有疑惑和煩惱，都共同篤信佛陀所說，因為這個功德，值遇了三垓（極大的數量）諸佛世尊，都從諸佛那裡獲得了這個三昧（禪定），不墮入惡道受苦，不遭受三惱（煩惱、痛苦、憂愁）的困擾，不遭遇八難（沒有機會修行佛法的八種障礙）和無暇之厄（沒有時間修行佛法的困境）。因為這個修行，最終成就了無上正真之道，成為最正覺（完全正確的覺悟），將來成佛后，度脫十方眾生，沒有不蒙受救濟的。喜王，你認為這個道理如何？當時，德華王難道是別人嗎？不要這樣認為。為什麼呢？他就是現在無量光如來（擁有無量光明的覺悟者）；他的千位王子，就是現在賢劫（我們所處的時代）中將要出現的千佛；勸助這個禪定的神足威德如此強大，何況是諷誦、奉行、習持如上佛法教誨呢？』佛陀又告訴喜王菩薩：『在過去無量無數劫之前，有一尊佛，號為樂無量施（喜歡無量佈施的覺悟者），與十垓（極大的數量）的眷屬圍繞，為他們說法。他的紫金光芒所照耀之處，這光芒照入赤栴檀（一種珍貴的香木），木榓（一種香木）的美好香氣，輾轉相熏，普周十方，因為自己精勤修行，慈悲憐憫一切眾生，奉行清凈的行為，才得到這樣的功德果報。』

【English Translation】 English version: At that time, the Buddha further told Bodhisattva Joyful King: 'In the distant past, there was a Buddha named Immeasurable Diligence Tathagata (the one who has attained enlightenment through immeasurable diligence), the Truly Realized One, the Perfectly Enlightened One, the One Whose Wisdom and Conduct are Complete, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of the Law, the Teacher of Gods and Humans, known as the Buddha World Honored One, who for hundreds of thousands of millions of disciples, gods, dragons, and spirits, expounded this samadhi (meditative concentration).' 'At that time, there was a king named Virtue Flower (one whose virtue is radiant), who, upon hearing the meaning of the samadhi expounded by the Buddha, told his eighty-four thousand concubines and his thousand sons: 『This profound samadhi is difficult to discern, the realm it points to is extremely lofty, difficult to reach, and difficult to understand. Although we cannot practice it, we should seek understanding, and can only make vows verbally, keeping this fundamental practice in mind, and should encourage everyone to practice this samadhi. The Buddha's teachings are very swift and immeasurable, and all beings should wholeheartedly encourage and assist each other. The World Honored One's teachings are truly excellent! Excellent!』 Because of this encouragement, they transcended the suffering of eighty kalpas (eons) of birth and death, and while still living at home, they attained dharani (the power to retain all teachings), which is called accomplishment. They no longer had doubts or afflictions, and all firmly believed in what the Buddha had said. Because of this merit, they encountered three gaja (an immense number) of Buddhas, and from all the Buddhas, they attained this samadhi, and did not fall into evil realms to suffer, did not experience the three afflictions (troubles, pain, and sorrow), did not encounter the eight difficulties (eight obstacles to practicing the Dharma), and the misfortune of having no time to practice the Dharma. Because of this practice, they ultimately attained the unsurpassed and truly correct path, becoming the most perfectly enlightened one. In the future, after becoming a Buddha, they will liberate all beings in the ten directions, and none will not receive salvation. Joyful King, what do you think of this principle? Was King Virtue Flower someone else at that time? Do not think so. Why? He is the present Immeasurable Light Tathagata (the enlightened one with immeasurable light); his thousand sons are the thousand Buddhas who will appear in the present Bhadrakalpa (the current eon); the divine power and majestic virtue of encouraging this samadhi is so great, how much more so for those who recite, practice, and cultivate the teachings of the Buddha as mentioned above?』 The Buddha further told Bodhisattva Joyful King: 'In the past, countless kalpas ago, there was a Buddha named Joyful Immeasurable Giving (the enlightened one who delights in immeasurable giving), who was surrounded by ten gaja (an immense number) of attendants, and expounded the Dharma for them. The purple-gold light that emanated from him illuminated all places, and this light entered into red sandalwood (a precious fragrant wood), and the beautiful fragrance of the wood mivi (a fragrant wood) spread and permeated the ten directions. Because of his own diligent practice, compassion for all beings, and the practice of pure conduct, he attained such meritorious rewards.'

。

「時轉輪王名曰擇明，以是比像供養之具，奉行平等正覺，普悉並週一切聖眾，一一精舍皆與給使。彼亦咸聞是三昧定意，因行斯業並悉普周，一切正法佛所宣佈，亦共一心咨受要義。

「時佛侍者名曰無損智，博聞最上不失佛意，隨時之宜不違繩墨。其佛應時告彼侍者：『佛曉瞭解是三昧定，如吾本學此三昧法不可居家，能分別暢斯義甚遠。』時轉輪王聞此至教，心自念言：『在國穢濁出乃清凈，寧可棄國除去鬚髮舍家捐業，服著袈裟行作沙門，釋濁就清乃應佛教。』輒如所計棄國舍城不貪四方，除去鬚髮被法袈裟行作沙門，及與千子八萬大臣八萬四千諸后婇女，皆從出家悉作沙門，咸往詣佛稽首足下，長跪叉手，咨問世尊此三昧定。

「時佛知心性，以是三昧具足七日廣為解說。斯等聞之展轉相謂：『是三昧法甚難見聞，我等寧可好諦書寫此三昧定，持諷誦學為人具說。』咸共書寫供養奉事，各執經卷少能諷誦，壽終之後皆共和同，見六十垓諸佛正覺，各諸佛所聞是三昧，皆棄捐家出作沙門普得斯定。以是德本悉當得佛，如本所誓不違正愿。」

佛言：「喜王！欲知爾時普廣意轉輪聖王，則定光如來是也；其佛侍者，名曰無損智比丘者，維衛佛是也；其王千子，是賢劫中過千佛已，

【現代漢語翻譯】「當時，轉輪王名為擇明（a Chakravartin king named 'Choosing Brightness'），他用各種比像供養的器具，奉行平等正覺（Samyak-sambodhi，正等正覺），普遍賙濟一切聖眾，每個精舍都給予供養。他們也都聽聞了這種三昧定意（samadhi，禪定），因此修行此業，普遍賙濟，一切正法都是佛所宣說的，他們也一心請教其中的要義。「當時，佛的侍者名為無損智（'Unimpaired Wisdom'），他博聞強記，不違背佛的旨意，隨時應機，不違背佛的教誨。佛當時告訴他的侍者：『佛瞭解這種三昧定，正如我所學，這種三昧法不適合在家修行，能分別闡明此義的人很少。』當時，轉輪王聽到這至理教誨，心中自念：『在國中是污濁的，出家才是清凈的，我寧可拋棄國家，剃除鬚髮，捨棄家庭和產業，穿上袈裟，修行沙門（śrāmaṇa，出家修行者），捨棄污濁，追求清凈，這才是佛的教誨。』於是，他按照自己的想法，拋棄國家和城池，不貪戀四方，剃除鬚髮，穿上法衣袈裟，修行沙門。他的千子、八萬大臣、八萬四千後宮嬪妃，都跟隨他出家，都做了沙門，一同前往佛的住所，頂禮佛足，長跪合掌，請教世尊關於這種三昧定。「當時，佛知道他們的心性，用七天的時間詳細地為他們解說這種三昧。他們聽聞之後，互相說道：『這種三昧法很難見到和聽到，我們寧可好好地書寫這種三昧定，持誦學習，為他人解說。』他們一起書寫，供養奉事，各自拿著經卷，很少有人能背誦。他們壽命終結之後，都一同見到六十垓（垓，古代計數單位）諸佛正覺，在諸佛那裡聽聞這種三昧，都拋棄家庭出家修行，普遍得到這種禪定。憑藉這種功德，他們都將成佛，如他們最初所發誓愿，不違背正愿。」佛說：『喜王（King Joy）！你想知道當時的普廣意轉輪聖王（'Universal Broad Intent' Chakravartin king）是誰嗎？他就是定光如來（Dipankara Buddha）；那位佛的侍者，名為無損智比丘（'Unimpaired Wisdom' Bhiksu）的人，就是維衛佛（Vipasyin Buddha）；那位國王的千子，是賢劫（Bhadrakalpa，現在這個賢劫）中超過千佛之後，

【English Translation】「At that time, a Chakravartin king named 'Choosing Brightness' used various symbolic offerings to practice Samyak-sambodhi (Perfect Enlightenment), universally providing for all the holy assembly, giving to each monastery. They also heard of this samadhi (meditative concentration), and thus practiced this, universally providing, all the righteous Dharma was proclaimed by the Buddha, and they also wholeheartedly sought its essential meaning. 「At that time, the Buddha's attendant was named 'Unimpaired Wisdom', who was learned and did not lose the Buddha's intention, acting appropriately and not violating the rules. The Buddha then told his attendant: 'The Buddha understands this samadhi, just as I have learned, this samadhi is not suitable for practice at home, and few can explain its meaning clearly.' At that time, the Chakravartin king heard this profound teaching and thought to himself: 'Being in the kingdom is impure, while leaving home is pure. I would rather abandon the kingdom, shave my head and beard, give up my family and property, wear the kasaya (monk's robe), and practice as a śrāmaṇa (ascetic), abandoning impurity and seeking purity, which is in accordance with the Buddha's teachings.' Thus, according to his thoughts, he abandoned the kingdom and the city, not coveting the four directions, shaved his head and beard, wore the Dharma robe, and practiced as a śrāmaṇa. His thousand sons, eighty thousand ministers, and eighty-four thousand concubines all followed him to leave home, all becoming śrāmaṇas, and together they went to the Buddha's abode, bowed at the Buddha's feet, knelt with palms together, and asked the World Honored One about this samadhi. 「At that time, the Buddha, knowing their minds, spent seven days explaining this samadhi in detail. After hearing this, they said to each other: 'This samadhi is very difficult to see and hear, we should carefully write down this samadhi, recite and study it, and explain it to others.' They wrote it together, made offerings, each holding the scriptures, and few could recite them. After their lives ended, they all together saw sixty he (an ancient unit of counting) Buddhas of Perfect Enlightenment, and at the Buddhas' places they heard of this samadhi, all abandoning their families to practice as śrāmaṇas, universally attaining this samadhi. With this merit, they will all become Buddhas, as they originally vowed, not violating their true vows.」 The Buddha said: 'King Joy! Do you want to know who the 'Universal Broad Intent' Chakravartin king was at that time? He was Dipankara Buddha; the Buddha's attendant, named 'Unimpaired Wisdom' Bhiksu, was Vipasyin Buddha; the king's thousand sons, after more than a thousand Buddhas in this Bhadrakalpa (the present kalpa),'

六十五劫當斷無佛，然後有劫號大名稱，皆同斯劫成最正覺。其彼世時八萬大臣，在大名稱劫而復學道，過是劫已中間斷絕，竟八十劫都無佛興，然後有劫名喻星宿，其八萬大臣於斯劫中成最正覺。過星宿劫中間斷絕，竟三百劫中久無佛興，然後有劫名重清凈。此轉輪聖王后妃婇女八萬四千，當於其劫成最正覺各各異號。」

佛言：「喜王！斯三昧定果報無極巍巍如是。是故，喜王！今佛囑累一切菩薩，若有菩薩志性仁和，心無所慕不貪身命，唯念當求是三昧定。若有菩薩，至欲速成無上正真之道為最正覺，當勤精進學斯三昧定意，受持諷誦一心奉行，為他人說廣解其義。」

佛於是頌曰：

「欲志求道義，　　逮得佛正覺，　當慕勤學此，　　天中天尊業；　其餘諸學業，　　無有如斯利，　唯當立正住，　　修正誠道行。　若信樂此德，　　所生處不變，　所誓願若斯，　　得其福報應，　是故奉和心，　　不懷諛諂意，　勤修專精行，　　如中所言教。　佛所咨嗟斯諸勝，　　若有欲睹此神聖，　廣欲佈教法之訓，　　當習斯教如前行。　若能勸助德具足，　　若復執持諷誦讀，　眾生不能盡思際，　　何況聞之能奉行？　有分別說化他意，　　御行晃曜所志道，　

【現代漢語翻譯】現代漢語譯本在六十五個劫（kalpa，時間單位）中，沒有佛陀出現，然後會有一個名為『大名稱』的劫，所有佛陀都會在這個劫中成就最正覺（anuttara-samyak-sambodhi，無上正等正覺）。那時，有八萬大臣在『大名稱』劫中修習佛道，經過這個劫后，中間會斷絕，總共八十個劫都沒有佛陀出現，然後會有一個名為『喻星宿』的劫，這八萬大臣會在這個劫中成就最正覺。經過『喻星宿』劫后，中間會斷絕，總共三百年劫都沒有佛陀出現，然後會有一個名為『重清凈』的劫。這個轉輪聖王（chakravartin，統治世界的理想君主）的后妃和婇女共八萬四千人，將會在那個劫中成就最正覺，各自有不同的名號。佛陀說：『喜王（Raja Prasenajit，波斯匿王）！這個三昧（samadhi，禪定）的果報是無邊無際、無比殊勝的。因此，喜王！現在佛陀囑咐一切菩薩，如果有菩薩志向仁慈和順，心中沒有任何貪求，不貪戀自己的生命，只想著要尋求這個三昧定。如果有菩薩想要迅速成就無上正真之道，成為最正覺，就應當勤奮精進地修習這個三昧定，受持、諷誦、一心奉行，並且為他人宣說，廣泛解釋其中的含義。』佛陀於是說偈頌道：『如果立志尋求佛道真義，想要證得佛陀的正覺，就應當勤奮修習這個法門，這是天中天（devatideva，諸天之上的天）的尊貴事業；其餘所有的學業，沒有像這個法門一樣殊勝的利益，唯有應當確立正念，修正真實不虛的道行。如果信樂這個功德，所生之處不會改變，所發的誓願也會如此，能夠得到相應的福報。因此應當以恭敬和順的心，不懷有諂媚虛偽的意念，勤奮修習專精的行持，如同佛陀所教導的那樣。佛陀所讚歎的這些殊勝之處，如果有想要見到這種神聖境界的，想要廣泛傳播教法的訓誡，就應當像前面所說的那樣修習。如果能夠勸助他人使功德圓滿，或者執持諷誦讀誦，眾生都無法窮盡其思量，更何況聽聞之後能夠奉行呢？如果有分別地為他人說法，引導他們走向光明之道，

【English Translation】 English version For sixty-five kalpas (aeons), there will be no Buddhas, and then there will be a kalpa named 'Great Name,' in which all Buddhas will attain the supreme perfect enlightenment (anuttara-samyak-sambodhi). At that time, eighty thousand ministers will practice the path in the 'Great Name' kalpa. After this kalpa, there will be an interruption, and for a total of eighty kalpas, no Buddhas will appear. Then there will be a kalpa named 'Like Stars,' in which these eighty thousand ministers will attain supreme perfect enlightenment. After the 'Like Stars' kalpa, there will be an interruption, and for a total of three hundred kalpas, no Buddhas will appear. Then there will be a kalpa named 'Great Purity.' The consorts and concubines of this Chakravartin (universal monarch), numbering eighty-four thousand, will attain supreme perfect enlightenment in that kalpa, each with different names. The Buddha said, 'King Prasenajit! The result of this samadhi (meditative absorption) is immeasurable and supremely magnificent. Therefore, King Prasenajit! Now the Buddha entrusts all Bodhisattvas, if there are Bodhisattvas who are benevolent and harmonious in nature, with no desires in their hearts, not attached to their own lives, only thinking of seeking this samadhi. If there are Bodhisattvas who wish to quickly attain the unsurpassed true path and become the supreme perfect enlightenment, they should diligently practice this samadhi, uphold, recite, and wholeheartedly practice it, and explain its meaning widely to others.' The Buddha then spoke in verses: 'If one aspires to seek the true meaning of the path, And wishes to attain the Buddha's perfect enlightenment, Then one should diligently practice this dharma, This is the noble work of the God of Gods (devatideva); Among all other studies, There is no benefit as supreme as this dharma, One should only establish right mindfulness, And cultivate the true and genuine practice of the path. If one believes and rejoices in this merit, The place of birth will not change, And the vows made will be fulfilled, One will receive the corresponding blessings. Therefore, one should have a respectful and harmonious heart, Without any flattering or deceitful intentions, Diligent practice with focused effort, As the Buddha has taught. The Buddha praises these supreme virtues, If one wishes to witness this sacred state, And widely spread the teachings of the dharma, Then one should practice this teaching as mentioned before. If one can encourage others to perfect their merits, Or uphold, recite, and chant, Sentient beings cannot fathom its depth, How much more so to hear and practice it? If one explains the dharma to others with discernment, Guiding them towards the path of enlightenment, '

逮致相好諸佛法，　　則當逮得是三昧。　消除罪釁因降魔，　　消滅諸見愛盡然，　娛樂清凈諸佛土，　　行斯三昧不難致，　輒獲解脫成具光，　　總持一切所治業，　則成所愿逮正覺，　　住斯定意皆報辦。　佛已嘆此說其教，　　汝等造行是余法，　來世之時勿懷恨，　　言我違失一切智。　今所咨嗟度無極，　　若有慕求慧印道，　若遇不能行斯義，　　倚著身者無聖明。　將來末俗返義人，　　消滅諸法長惡趣，　大智之士以用憂，　　常畏眾塵無放逸。」

佛復告喜王：「若有菩薩，千劫之中奉六度無極舍權方便，不如一時聞是三昧正定以用勸助。昔古已來所立福慶，比斯經典所建功祚，百倍千倍萬倍巨億萬倍無以為喻。所以者何？斯經至要，去來今佛之所由生，大目、阿彌陀、阿閦如來，賢劫千佛三世無限，皆由是定自致成佛。猶如虛空含受一切萬種所有十方三界有無諸形，斯定如是，無上正真含苞大道，開化黎庶皆入法身。」

佛說是經時，不可計菩薩聞之亙然，皆得立不退轉地，無央數人悉發無上正真道意，十方會者皆咸蒙恩，八十億載諸天人民遠塵離垢諸法眼生。

是諸天人聞佛所說，善心生焉道意明矣，散華周遍三千大千世界以覆佛上。此三千世界

【現代漢語翻譯】現代漢語譯本若能證得諸佛的殊勝相好之法，就能證得此三昧（samadhi，禪定）。消除罪業的根源，降伏魔障，滅除各種邪見，斷盡貪愛，在清凈的諸佛國土中安樂自在，修行此三昧並不難成就，便能輕易獲得解脫，成就光明之身，總持一切所應修行的功業，從而成就所愿，證得正覺（samyak-sambodhi，正等正覺），安住於此禪定，一切功德皆能圓滿。佛陀已經讚歎此法，並宣說了它的教義，你們應當修行此法，這是其餘諸法所不能比擬的。未來世的人們不要心懷怨恨，說我違背了一切智（sarvajñatā，一切智）。現在所讚歎的此法，能度脫無量眾生，若有人渴求智慧的印記之道，若遇到不能修行此法義的人，執著于自身的人，是不會有聖明的。將來末法時代，那些違背正義的人，會滅絕諸法，增長惡趣，有大智慧的人會因此而憂慮，常常畏懼塵垢，不敢放逸。」

佛陀又告訴喜王（Priyarāja）說：『如果有菩薩，在千劫之中奉行六度波羅蜜（ṣaṭ pāramitā，六度）而捨棄權巧方便，不如一時聽聞此三昧正定，並加以勸勉助益。過去以來所建立的福德慶幸，與此經典所建立的功德相比，百倍、千倍、萬倍、巨億萬倍都無法比擬。這是為什麼呢？因為此經至關重要，過去、現在、未來諸佛都由此而生，大目（Mahāmaudgalyāyana）、阿彌陀（Amitābha）、阿閦（Akṣobhya）如來，賢劫千佛，三世無量諸佛，都是由此禪定而成就佛果。猶如虛空含受一切萬種所有，十方三界有形無形之物，此禪定也是如此，含藏著無上正真的大道，開化民眾，皆入法身（dharma-kāya，法身）。』

佛陀宣說此經時，不可計數的菩薩聽聞后，都證得不退轉地（avaivartika-bhūmi，不退轉地），無數的人都發起了無上正真道意，十方來會的人都蒙受恩澤，八十億載諸天人民遠離塵垢，生起了諸法之眼。

這些天人聽聞佛陀所說，善心生起，道意更加明朗，散佈鮮花，遍滿三千大千世界，覆蓋在佛陀的上方。這三千世界

【English Translation】 English version If one attains the auspicious marks and characteristics of all Buddhas' teachings, then one will attain this samadhi (meditative absorption). Eliminating the roots of sin, subduing demonic obstacles, eradicating all wrong views, and completely ending craving, Enjoying peace and purity in the pure Buddha lands, practicing this samadhi is not difficult to achieve, One can easily attain liberation, achieve a body of light, and uphold all the practices that should be cultivated, Thus fulfilling one's wishes, attaining perfect enlightenment (samyak-sambodhi), and abiding in this samadhi, all merits will be perfected. The Buddha has already praised this teaching and proclaimed its doctrine. You should practice this dharma, which is incomparable to other teachings. People of the future should not harbor resentment, saying that I have violated omniscience (sarvajñatā). What is now praised is the dharma that can liberate countless beings. If someone seeks the path of the seal of wisdom, If they encounter those who cannot practice this meaning, those who cling to themselves will not have wisdom. In the future, during the degenerate age, those who go against righteousness will extinguish the dharma and increase evil destinies, The wise will be concerned about this, always fearing defilements and not being lax.」

The Buddha then told King Priyarāja: 『If a Bodhisattva, for thousands of kalpas, practices the six perfections (ṣaṭ pāramitā) and abandons expedient means, it is not as good as hearing this samadhi of right concentration for a single moment and encouraging others to practice it. The blessings and merits established in the past cannot be compared to the merits established by this sutra, not even by a hundred, a thousand, a million, or a billion times. Why is this so? Because this sutra is of utmost importance. The Buddhas of the past, present, and future are born from it. The Tathagatas Mahāmaudgalyāyana, Amitābha, and Akṣobhya, the thousand Buddhas of the Bhadrakalpa, and the countless Buddhas of the three times, all attained Buddhahood through this samadhi. Just as space contains all kinds of things, all forms, both with and without form, in the ten directions and the three realms, so too does this samadhi contain the supreme and true great path, enlightening all beings and leading them into the dharma-body (dharma-kāya).』

When the Buddha was expounding this sutra, countless Bodhisattvas heard it and all attained the stage of non-retrogression (avaivartika-bhūmi). Innumerable people all generated the aspiration for supreme and true enlightenment. Those who gathered from the ten directions all received grace. Eighty billion heavenly beings and people were freed from defilements and their dharma eyes were opened.

These heavenly beings and people, having heard what the Buddha said, generated good minds and their aspiration for the path became clearer. They scattered flowers, covering the entire three thousand great thousand world system, over the Buddha. This three thousand world system

六反震動，天住虛空鼓百千伎，以娛樂佛及諸大眾。喜王菩薩等三十億人，普皆一時得是三昧。

時天帝釋前白佛言：「快哉法化，其義至深妙哉難及，從古至今未曾見聞如是真義，諸度無極種種別異，品品所宣靡不盡暢，內外表里法教所開，三毒五陰十二牽連，四大六衰諸蔽睡眠靡不忽除，宣示四等四恩六度無極，空無相愿大慈大哀，善權方便敷演道化，以消眾生八萬四千眾結塵勞，尋輒滅除四魔為伏，真道法藥療三界病，三達之船載度十方，去來今佛之所由生，嘆諸過去無央數佛。始元諸尊發意以來，積行至真自致成佛，化諸當來菩薩所行，千佛本末發意成佛，國土父母諸子、侍者左右上首、眾所學教弟子，吾等聞之如冥睹明。若有學是賢劫三昧經典之要，吾與官屬往營護之，當令心安意定不忘，在其左右而宿衛之，敕眾邪鬼自然消除，令諸學士恣意精修長得安隱。」

佛言：「善哉！天帝！吾代爾喜，乃欲助衛無上大道，去來今佛之所由生，除權方便六度無極三十七品，一切諸法所不能逮，其學斯法超越生死疾成正覺。」

爾時，四天王前白佛言：「我等，世尊！放舍天上自然之樂，往詣法師而擁護之，百由旬外令無伺求得其便者，使護法師廣佈道化，古大聖教永得久存，令賢劫中千佛本末

【現代漢語翻譯】現代漢語譯本：六種震動發生，天空中的天人敲響了成百上千種樂器，以此來娛樂佛陀和所有大眾。喜王菩薩等三十億人，都同時獲得了這種三昧（samadhi，禪定）。這時，天帝釋（Indra，帝釋天）上前對佛陀說：『佛陀的教化真是太好了，其義理深奧微妙，難以企及。從古至今，我從未見過或聽聞過如此真實的教義。諸度無極（paramita，波羅蜜）各有不同，每一品所宣講的都詳盡暢達，內外表里，佛法教義所開示的，三毒（貪嗔癡）、五陰（色受想行識）、十二因緣，四大（地水火風）、六衰（衰老、疾病、死亡等）等各種障礙和昏沉，都能夠立即消除。佛陀宣講四等（慈悲喜捨）、四恩（父母恩、眾生恩、國土恩、三寶恩）、六度無極（佈施、持戒、忍辱、精進、禪定、智慧），空、無相、無愿，大慈大悲，善巧方便地闡述佛法，以此來消除眾生八萬四千種煩惱，使之迅速滅除，降伏四魔（煩惱魔、五陰魔、死魔、天魔），用真道法藥來治療三界（欲界、色界、無色界）的疾病，用三達（宿命通、天眼通、漏盡通）之船來運載度脫十方眾生，過去、現在、未來諸佛都是由此而生。我讚歎過去無數的佛陀，從最初諸位尊者發菩提心以來，積累修行直至成就佛果，教化未來菩薩所應修行的法門，千佛的本末，發菩提心，成就佛果，國土、父母、諸子、侍者、左右上首、眾所學教的弟子，我們聽聞這些，如同在黑暗中看到了光明。如果有學習這部《賢劫三昧經》要義的人，我和我的官屬會前去守護他們，讓他們心安意定，不忘失所學，在他們左右守護，命令一切邪鬼自然消除，讓所有學法的人能夠隨意精進修行，長久獲得安穩。』佛陀說：『善哉！天帝！我為你的發心感到歡喜，你想要幫助守護無上大道，過去、現在、未來諸佛都是由此而生。除了善巧方便的六度無極和三十七道品（菩提分法），一切諸法都無法企及。學習此法，能夠超越生死，迅速成就正覺。』這時，四大天王上前對佛陀說：『世尊！我們願意放棄天上的自然之樂，前往護持法師，在百由旬之外，不讓任何人有機會加害他們，使護法師能夠廣佈佛法，使古代聖賢的教誨能夠長久流傳，使賢劫中的千佛本末得以延續。』

【English Translation】 English version: Six kinds of earth tremors occurred, and the heavenly beings in the sky played hundreds and thousands of musical instruments to entertain the Buddha and all the assembly. Thirty billion people, including Bodhisattva Joy King, all attained this samadhi (meditative absorption) at the same time. At that time, Indra (the ruler of the gods) stepped forward and said to the Buddha, 'How wonderful is the Buddha's teaching! Its meaning is profound and subtle, difficult to reach. From ancient times until now, I have never seen or heard such true teachings. The paramitas (perfections) are all different, and each chapter explains them thoroughly and clearly. The inner and outer aspects of the Dharma teachings reveal the three poisons (greed, hatred, and delusion), the five skandhas (form, feeling, perception, mental formations, and consciousness), the twelve links of dependent origination, the four elements (earth, water, fire, and air), the six declines (aging, sickness, death, etc.), and all kinds of obstacles and drowsiness, which can be immediately eliminated. The Buddha expounds the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four kinds of gratitude (gratitude to parents, all beings, the country, and the Three Jewels), the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), emptiness, signlessness, wishlessness, great compassion, and skillful means to expound the Dharma, thereby eliminating the eighty-four thousand afflictions of sentient beings, causing them to be quickly extinguished, subduing the four maras (the mara of afflictions, the mara of the skandhas, the mara of death, and the mara of the heavenly beings), using the true Dharma medicine to cure the diseases of the three realms (the desire realm, the form realm, and the formless realm), and using the ship of the three knowledges (knowledge of past lives, divine eye, and the extinction of outflows) to carry and liberate beings in the ten directions. The Buddhas of the past, present, and future all arise from this. I praise the countless Buddhas of the past, who, from the time the venerable ones first generated the Bodhi mind, accumulated practices until they attained Buddhahood, and taught the practices that future Bodhisattvas should cultivate. The beginning and end of the thousand Buddhas, the generation of the Bodhi mind, the attainment of Buddhahood, the country, parents, children, attendants, chief disciples, and the disciples who learn the teachings, when we hear these, it is like seeing light in the darkness. If there are those who study the essence of this 'Samadhi Sutra of the Worthy Kalpa,' I and my officials will go to protect them, so that they may have peace of mind, not forget what they have learned, and guard them on their left and right, ordering all evil spirits to naturally disappear, allowing all those who study the Dharma to diligently cultivate and obtain lasting peace.' The Buddha said, 'Excellent! Indra! I rejoice in your aspiration. You wish to help protect the unsurpassed path, from which the Buddhas of the past, present, and future arise. Apart from the skillful means of the six paramitas and the thirty-seven factors of enlightenment, all other dharmas cannot reach it. By studying this Dharma, one can transcend birth and death and quickly attain perfect enlightenment.' At that time, the Four Heavenly Kings stepped forward and said to the Buddha, 'World Honored One! We are willing to give up the natural pleasures of the heavens and go to protect the Dharma teachers. Within a hundred yojanas, we will not allow anyone to have the opportunity to harm them, so that the Dharma teachers can widely spread the Dharma, so that the teachings of the ancient sages can be preserved for a long time, and so that the beginning and end of the thousand Buddhas of the Worthy Kalpa can be continued.'

周流十方。諸當來學聞之慕及從是得成，使此三昧而不斷絕，興隆三寶一切蒙濟。」

囑累品第二十四

爾時，世尊告賢者阿難：「受斯本法古今諸佛之所由生也，人命難得，經道難值，佛世難遇。所以知難，千佛過已，六十五劫世無有佛，中間曠絕；過大稱劫，八十劫中亦復無佛；過星宿劫，經三百劫，玄斷法教佛不復興，至凈光劫乃當有佛。是故知之，佛世難值世人可傷，投在盲冥不識道教，流墮生死輪轉無際；若在地獄燒炙毒痛，不可復計億載年歲；餓鬼飢渴窮乏甚困，生死不得苦惱燋然，不可計數脫出無期；畜生禽獸轉相食啖，受斯毒害動有劫數。從冥入冥從苦入苦，出於地獄復入餓鬼，出於餓鬼復入畜生，地蟲屎蟲草蟲螟蟲，一一說之不可終極，痛不可言甚可憐傷。

「佛出世間皆為斯類，開示語之不肯信受，放心蕩逸如盲投冥，如狂溺水，猶迷趣谷不見眾難。佛以大慈顯揚大道，頒宣諸度八萬四千，以無量法以化眾生，八萬四千眾結之患、四魔之難，皆為降伏，不計吾我，使發無上正真道意行菩薩法，濟生死苦無三惡趣，自度脫彼無三界患。

「然後來世諸學四輩，聞菩薩法知之為快，不能諷誦抱著心懷，喜雜句說，不志深妙空法之義，聞至深慧亙然無際。又興所習以為第一，

【現代漢語翻譯】周遍流佈於十方世界。那些未來將要學習的人聽到后，會心生嚮往並由此獲得成就，使這種三昧（samadhi，指禪定）不會斷絕，興盛佛法僧三寶，一切眾生都能得到救濟。

囑累品第二十四

這時，世尊告訴賢者阿難：『接受這部根本的佛法，是過去和現在所有佛陀所由產生的。人的生命難以獲得，佛經的道理難以遇到，佛陀住世的時代難以值遇。之所以知道這些困難，是因為千佛已經過去，六十五劫中世間沒有佛陀，中間空曠斷絕；經過大稱劫，八十劫中也沒有佛陀；經過星宿劫，經過三百年劫，玄妙的佛法教義斷絕，佛陀不再出現，直到凈光劫才會有佛陀出現。因此要知道，佛陀住世的時代難以值遇，世人真是可悲，投身於黑暗之中不認識佛法教義，流落於生死輪迴之中沒有盡頭；如果在地域遭受燒灼的痛苦，無法計算億萬年歲；餓鬼飢渴貧乏非常困苦，生死不得，苦惱焦灼，無法計數，沒有脫離的期限；畜生禽獸互相吞食，遭受這種毒害，動輒就有劫數。從黑暗進入黑暗，從痛苦進入痛苦，從地獄出來又進入餓鬼，從餓鬼出來又進入畜生，地蟲、屎蟲、草蟲、螟蟲，一一說來無法窮盡，痛苦無法言說，真是可憐可傷。

『佛陀出現在世間都是爲了這些眾生，開示教導他們，他們卻不肯相信接受，放縱心意，像盲人投入黑暗，像瘋子溺入水中，像迷路的人走向山谷卻看不到危險。佛陀以大慈悲心弘揚大道，宣說各種度脫法門，共有八萬四千種，用無量法來教化眾生，降伏八萬四千種煩惱的病患和四魔的障礙，不計較自我，使眾生髮起無上正真道的心意，修行菩薩法，救度生死之苦，脫離三惡道，自己解脫也使他人脫離三界之患。

『然後，未來的世間，那些學習佛法的四眾弟子，聽到菩薩法，知道它是殊勝的，卻不能諷誦，只是把它放在心裡，喜歡雜亂地說，不追求深奧微妙的空性之義，聽到至深智慧就茫然無知。又執著于自己所學的，認為是最重要的，

【English Translation】 It flows throughout the ten directions. Those who will learn in the future, upon hearing this, will aspire to it and thereby attain it, ensuring that this samadhi (meditative absorption) will not be interrupted, and that the Three Jewels (Buddha, Dharma, Sangha) will flourish, and all beings will be saved.

Chapter 24: Entrustment

At that time, the World Honored One said to the Venerable Ananda: 'Accept this fundamental Dharma, which is the source from which all Buddhas of the past and present have arisen. Human life is difficult to obtain, the path of the scriptures is difficult to encounter, and the era of a Buddha is difficult to meet. The reason for knowing these difficulties is that a thousand Buddhas have already passed, and for sixty-five kalpas (eons) there will be no Buddha in the world, with a vast and desolate interval in between; after the Great Measure Kalpa, there will be no Buddha for eighty kalpas; after the Constellation Kalpa, after three hundred kalpas, the profound teachings of the Dharma will be cut off, and Buddhas will no longer appear, until the Pure Light Kalpa when a Buddha will appear. Therefore, know that the era of a Buddha is difficult to meet, and the people of the world are truly pitiable, throwing themselves into darkness, not recognizing the teachings of the Dharma, drifting in the cycle of birth and death without end; if they are in hell, suffering the pain of burning, it cannot be calculated in billions of years; the hungry ghosts are thirsty and impoverished, extremely distressed, unable to escape birth and death, suffering and burning, countless, with no hope of release; the animals and birds devour each other, suffering this harm, often for kalpas. From darkness they enter darkness, from suffering they enter suffering, coming out of hell they enter the realm of hungry ghosts, coming out of hungry ghosts they enter the realm of animals, earthworms, dung worms, grass worms, and moths, to describe them one by one would be endless, the pain is indescribable, truly pitiful and lamentable.

'The Buddhas appear in the world for the sake of these beings, opening and teaching them, but they are unwilling to believe and accept, indulging their minds, like the blind throwing themselves into darkness, like the mad drowning in water, like those lost going into a valley without seeing the dangers. The Buddha, with great compassion, proclaims the Great Path, expounding various methods of liberation, totaling eighty-four thousand, using immeasurable methods to transform beings, subduing the eighty-four thousand afflictions and the obstacles of the four demons, not considering the self, causing beings to generate the intention for the unsurpassed, true, and correct path, practicing the Bodhisattva path, saving them from the suffering of birth and death, freeing them from the three evil realms, liberating themselves and also liberating others from the suffering of the three realms.

'Then, in the future world, those of the four assemblies who study the Dharma, upon hearing the Bodhisattva Dharma, knowing it to be excellent, are unable to recite it, merely keeping it in their hearts, liking to speak in a mixed and confused way, not pursuing the profound and subtle meaning of emptiness, and upon hearing the deepest wisdom, they are at a loss. They also cling to what they have learned, considering it to be the most important,

有聞大道謂不緒聽，欲得易解說其罪福，攀緣稱說倚俗神仙世典雜言，謂之至妙咸共學聽，歡喜無量以自忻慶，荷宿功福聞講深法反覆解義，名言復重而不可知，便睡眠寐或臥不聽，正法滅盡皆由是矣。」

佛言：「我往過去無數劫時，喜雜句說妄想倚住，六度無極不能自達通致大道，至定光佛乃了亙然，舍眾妄想心無所著，乃能逮得無所從生法忍，為定光佛所見授決。解三世空，以無礙法，尋睹於今五濁之世，多逆少順罪不可計，在於末世示現佛身，度余濁俗使行道法，濟三界難悉令永安。」

佛告阿難：「受是過去諸佛學業，當來現在諸度無極八千四百變為八萬四千，及其賢劫千佛本末宿命所行，從初發心至成佛道，國土壽命父母妻子，上尊弟子得度人數，所當開化。猶如種樹下子在土，視不可知人不見之。又本其子稍稍生長，因成大樹甚高巍巍，然後大樹廣有所覆，枝葉華實多所饒益遠近眾人。菩薩如是，從初發心已來，種少少福積功累德，遂至無限諸度無極，自致成佛度脫一切。

「賢者阿難！受持諷誦為他人說，將來菩薩所當奉行，若於千劫行六度無極無善權方便，不如聞是經典之要福多於彼，何況至心受持諷誦？宣示同學四輩一心奉行，福不可喻，慇勤書寫勿失一字。所以者何？去來

【現代漢語翻譯】現代漢語譯本：有人聽到關於大道的教誨，卻不願認真聽取，反而想尋求容易理解的說法，於是就攀附、宣揚那些依賴世俗神仙和世間典籍的雜亂言論，並稱之為至高無上的奧妙，大家都爭相學習聽聞，歡喜無量，以此自我慶幸。那些憑藉宿世功德福報而聽聞深奧佛法的人，反覆理解其中的含義，但因為名相繁複而難以理解，便開始昏昏欲睡或者躺臥不聽，正法因此逐漸衰滅，都是因為這些原因啊。佛陀說：『我過去在無數劫時，喜歡用雜亂的語句來表達，執著于妄想，不能通過六度波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）自我達到通往大道的境界，直到遇到定光佛（過去佛名），才徹底明瞭，捨棄一切妄想，心中不再執著任何事物，才得以證得無所從來法忍（對諸法無生無滅的真理的領悟），被定光佛所見並授記。理解三世皆空，以無礙的智慧，觀察到如今五濁惡世（劫濁、見濁、煩惱濁、眾生濁、命濁），多是違逆佛法，少有順從，罪業不可計數。所以在末法時代示現佛身，度化那些污濁的世俗之人，使他們修行佛法，救濟三界（欲界、色界、無色界）的苦難，使他們永遠安樂。』佛陀告訴阿難：『接受這些過去諸佛所修學的法業，未來和現在諸佛所修的六度波羅蜜，會從八千四百法門演變為八萬四千法門，以及賢劫（現在我們所處的成住壞空時期）千佛的本末宿命所行，從最初發心到成就佛道，國土的壽命，父母妻子，最尊貴的弟子，得度的人數，以及所應當開化的眾生。就像種樹，把種子埋在土裡，看起來無法知曉，人們也看不見。但種子會漸漸生長，最終長成一棵高大巍峨的樹，然後這棵大樹可以廣泛地遮蔽，枝葉花果可以饒益遠近的眾人。菩薩也是如此，從最初發心以來，積累少許福德，逐漸積累功德，最終達到無限的諸度波羅蜜，自己成就佛道，度脫一切眾生。』『賢者阿難！受持、諷誦、為他人宣說此經典，是未來菩薩所應當奉行的。如果用千劫的時間修行六度波羅蜜，卻沒有善巧方便，不如聽聞此經典之要義，其福德比前者更多，更何況是至誠受持、諷誦？向同學四眾（比丘、比丘尼、優婆塞、優婆夷）宣講，一心奉行，其福德不可比喻，要勤勉書寫，不要遺漏一個字。這是為什麼呢？因為過去、現在、未來諸佛都是從這部經典中出生。』

【English Translation】 English version: Some people, upon hearing the teachings of the Great Path, do not listen attentively. Instead, they seek out easy-to-understand explanations, clinging to and propagating the miscellaneous sayings of worldly deities and secular scriptures, calling them the ultimate mysteries. They all eagerly learn and listen, rejoicing immensely and congratulating themselves. Those who, due to past merits and blessings, hear the profound Dharma, repeatedly try to understand its meaning, but because the terminology is complex and difficult to grasp, they become drowsy or lie down and stop listening. The extinction of the true Dharma arises from these causes. The Buddha said, 'In countless past kalpas, I enjoyed using mixed and confused language, clinging to delusions. I could not attain the Great Path through the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom). It was not until I met Dipankara Buddha (a past Buddha) that I fully understood, abandoning all delusions and attachments in my mind. Only then was I able to attain the Dharma-kshanti (acceptance of the truth of non-origination) from which nothing arises, and was seen and prophesied by Dipankara Buddha. Understanding the emptiness of the three times, with unobstructed wisdom, I observe that in this present world of the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity), there is more opposition than compliance, and the sins are countless. Therefore, in the Dharma-ending age, I manifest as a Buddha to liberate those impure worldly people, enabling them to practice the Dharma, to save them from the difficulties of the three realms (desire realm, form realm, and formless realm), and to bring them eternal peace.' The Buddha told Ananda, 'Accept these teachings that past Buddhas have studied. The Six Paramitas that future and present Buddhas will cultivate will evolve from 8400 Dharma gates to 84,000 Dharma gates, as well as the origins and past lives of the thousand Buddhas of the Bhadrakalpa (the current period of formation, existence, destruction, and emptiness), from their initial aspiration to the attainment of Buddhahood, the lifespan of their lands, their parents and spouses, their most honored disciples, the number of people they liberate, and those they should enlighten. It is like planting a tree, burying the seed in the soil, which is invisible and unknowable. But the seed gradually grows, eventually becoming a tall and majestic tree. This tree then provides extensive shade, and its branches, leaves, flowers, and fruits benefit people far and near. Bodhisattvas are the same. From their initial aspiration, they accumulate small amounts of merit, gradually accumulating virtues, eventually reaching the limitless Paramitas, attaining Buddhahood themselves, and liberating all beings.' 'Wise Ananda! To uphold, recite, and explain this scripture to others is what future Bodhisattvas should practice. If one practices the Six Paramitas for a thousand kalpas without skillful means, it is not as beneficial as hearing the essence of this scripture. How much more so if one sincerely upholds and recites it? To proclaim it to fellow practitioners of the four assemblies (monks, nuns, laymen, and laywomen), and to practice it wholeheartedly, the merit is beyond comparison. Be diligent in writing it down, do not miss a single word. Why is this so? Because all Buddhas of the past, present, and future are born from this scripture.'

今佛之所由生，宣示同學普流十方，一切蒙慈乃報佛恩。」

阿難白佛：「唯奉當受宣佈示語一切。此名何經？以何奉持？」

佛告阿難：「是名『賢劫三昧千佛本末決諸法本三昧正定』，當受奉行，宣佈八極上下無極。」

佛說如是，喜王菩薩、一切開士、諸聲聞等，天、龍、鬼神、阿須倫、世間人民，聞佛所說莫不歡喜，作禮而去。

賢劫經卷第八

《賢劫經》，永康元年七月二十一日，月支菩薩竺法護，從罽賓沙門得是賢劫三昧，手執口宣。時竺法友從洛寄來，筆受者趙文龍。使其功德福流十方，普遂蒙恩，離於罪蓋。其是經者，次見千佛，稽首道化，受菩薩決，致無生忍，至一切法，十方亦爾。

【現代漢語翻譯】現代漢語譯本：『如今佛陀之所以出現於世，是爲了向所有同修宣講佛法，使之普傳十方，一切眾生蒙受慈悲，以此報答佛恩。』阿難向佛稟告說：『我等將謹遵教誨，接受並向一切眾生宣說。此經名為何？應如何奉持？』佛陀告訴阿難：『此經名為《賢劫三昧千佛本末決諸法本三昧正定》，應當接受奉行，並向八方上下無盡之處宣說。』佛陀說完這些話，喜王菩薩（菩薩名）、一切開悟之士、諸聲聞（聽聞佛陀教誨而修行的人）等，以及天、龍、鬼神、阿修羅（一種神道生物）、世間人民，聽聞佛陀所說，無不歡喜，作禮后離去。《賢劫經》卷第八《賢劫經》，永康元年七月二十一日，月支菩薩竺法護（菩薩名），從罽賓（地名）沙門（出家人）處得到此《賢劫三昧》，手持經卷口誦宣講。當時竺法友從洛陽寄來，筆錄者為趙文龍。愿此功德福報流佈十方，使眾生普遍蒙受恩澤，脫離罪業的覆蓋。誦持此經者，將次第見到千佛，稽首禮拜，接受菩薩的教化，獲得無生法忍（菩薩的果位），通達一切法，十方世界亦是如此。

【English Translation】 English version: 'Now, the reason why the Buddha appears in the world is to proclaim the Dharma to all fellow practitioners, so that it may spread throughout the ten directions, and all beings may receive compassion, thus repaying the Buddha's kindness.' Ananda reported to the Buddha, 'We will respectfully follow your teachings, accept and proclaim them to all beings. What is the name of this sutra? How should we uphold it?' The Buddha told Ananda, 'This sutra is named 'The Samadhi of the Sages of the Auspicious Kalpa, the Origin and End of a Thousand Buddhas, the Determination of the Fundamental Samadhi of All Dharmas, and Right Concentration'. You should accept and practice it, and proclaim it to the eight directions, above and below, without limit.' After the Buddha spoke these words, Bodhisattva Joyful King (name of a Bodhisattva), all enlightened beings, all Shravakas (those who hear the Buddha's teachings and practice), as well as Devas, Nagas, Yakshas, Asuras (a type of divine being), and the people of the world, upon hearing what the Buddha had said, were all delighted, paid their respects, and departed. The Eighth Scroll of the 'Sutra of the Auspicious Kalpa' The 'Sutra of the Auspicious Kalpa', on the 21st day of the seventh month of the first year of Yongkang, Bodhisattva Zhu Fahu (name of a Bodhisattva) of Yuezhi, obtained this 'Samadhi of the Auspicious Kalpa' from a Shramana (monk) in Kipin (place name), holding the sutra in hand and reciting it aloud. At that time, Zhu Fayou sent it from Luoyang, and the scribe was Zhao Wenlong. May this merit and blessing flow throughout the ten directions, so that all beings may universally receive grace and be freed from the cover of sin. Those who recite this sutra will successively see a thousand Buddhas, bow their heads in reverence, receive the teachings of the Bodhisattvas, attain the forbearance of non-origination (a Bodhisattva's attainment), and understand all dharmas, and it is the same in the ten directions.