T14n0486_師子莊嚴王菩薩請問經

大正藏第 14 冊 No. 0486 師子莊嚴王菩薩請問經

No. 486

師子莊嚴王菩薩請問經序

終南山豐德寺律師道宣撰

觀夫法王利見，權巧殊途，或聲光動人、或開智攝物，立儀列相興像，設之機緣，聚砂涂香表乘，時之凈養。斯德有歸，可略言也。有師子莊嚴王菩薩者，學周八藏、智越五乘，藉勝報而開教端，寄善權而行圖范。故使方壇外啟、圓場內羅，列八座而延八聖，陳四報而成四德。空有兩業自此修明，大小諸乘因茲增長，可謂總攝六度之玄略，統陳願行之明規。其道易而可修，其儀約而難隱。智有通塞，道涉窊隆。時運所歸，近聞東夏。逮龍朔三年冬十月，有天竺三藏厥號那提，挾道開萌來游天府。皇上重法，降禮真人，厚供駢羅，祈誠甘露。南海諸蕃，遠陳貢職，備述神藥，惟提能致。具表上聞，霈然下遣，將事道途，出斯奧典。文旨既顯，冀由來之所傳，道場不昧，起機緣之凈業。輒以所聞序之。云爾。

師子莊嚴王菩薩請問經

大唐中印度三藏那提譯

如是我聞：

一時佛在王舍城耆阇崛山中，與大比丘眾千二百五十人俱，菩薩摩訶薩五百人，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，無

量八部前後圍繞聽佛說法。

爾時眾中有菩薩摩訶薩，名師子莊嚴王，從座而起來詣佛所，頂禮雙足繞無數匝，而白佛言：「世尊！我於過去億百千那由他諸佛所廣預大會，然未曾睹如今所見。欲有請問，唯愿聽許。」

佛言：「隨汝所問，當爲解說。」

爾時師子莊嚴王菩薩白佛言：「世尊！如來往昔修何勝行，今獲如是人天中尊，為諸菩薩大聲聞眾天龍八部之所圍繞，供養恭敬尊重讚歎？愿為演說往昔因緣，令諸眾生獲大善利。」

佛告師子莊嚴王菩薩摩訶薩言：「善哉善哉！汝今乃能安樂眾生故作是問。諦聽諦聽！善思念之。當爲汝說。善男子！我憶過去無量世時，有佛出興，名不可思議光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。時有長者名曰上施，自恃豪富不信正法，而於佛所無歸敬心。有一比丘名毗阇耶三皤(蒱我反)婆，見是長者生憐愍心，起大方便，要令此人發心修行得成正覺。作是念已，往長者家。爾時上施睹見比丘，顏貌殊勝威德備足，諸根寂定容光熾盛，肅然敬重即起奉迎。頂禮既訖設座令坐，合掌白言：『自顧薄德，忽蒙臨降。』

「爾時比丘告長者曰：『有大法門，名八曼茶羅，功德無量。今為汝說，廣欲慧

【現代漢語翻譯】天龍八部（佛教護法神）前後圍繞，聽聞佛陀說法。

這時，大眾中有一位菩薩摩訶薩（ महानसत्त्व，偉大的菩薩），名叫師子莊嚴王，從座位上站起來，來到佛陀面前，頂禮佛足，繞佛無數圈，然後對佛說：『世尊！我過去在億百千那由他（नयुत，數量單位）諸佛處廣泛參與法會，但從未見過像今天這樣的景象。我有些問題想請教，希望您能允許。』

佛陀說：『隨你發問，我將為你解答。』

這時，師子莊嚴王菩薩對佛說：『世尊！如來（तथागत，佛的稱號之一）往昔修習了何種殊勝的修行，如今才能獲得如此人天中至尊的地位，被諸菩薩、大聲聞眾（श्रवक，聽聞佛陀教誨的弟子）以及天龍八部所圍繞，接受他們的供養、恭敬、尊重和讚歎？希望您能為我們演說往昔的因緣，使一切眾生獲得巨大的利益。』

佛陀告訴師子莊嚴王菩薩摩訶薩說：『很好，很好！你現在能夠爲了安樂眾生而提出這樣的問題。仔細聽，仔細聽！好好思考。我將為你講述。善男子！我回憶過去無量世時，有一佛出世，名為不可思議光明如來（तथागत，佛的稱號之一）、應供（अर्हत，值得供養者）、正遍知（सम्यक्सम्बुद्ध，完全覺悟者）、明行足（विद्याचरणसम्पन्न，具有智慧和德行者）、善逝（सुगत，善於去者）、世間解（लोकविद्，瞭解世間者）、無上士（अनुत्तर，無與倫比者）、調御丈夫（पुरुषदम्यसारथि，調伏眾生者）、天人師（शास्ता देवमनुष्याणाम्，天人和人類的導師）、佛（बुद्ध，覺悟者）、世尊（भगवान्，世間尊貴者）。當時有一位長者，名叫上施，仗恃自己豪富，不相信正法，對佛陀沒有歸敬之心。有一位比丘（भिक्षु，出家修行的僧人），名叫毗阇耶三皤婆，看到這位長者，生起憐憫之心，發起大方便，想要讓這個人發心修行，最終成就正覺。這樣想著，就前往長者家。當時，上施看到這位比丘，顏貌殊勝，威德具足，諸根寂定，容光熾盛，肅然起敬，立即起身迎接。頂禮完畢后，設定座位請他坐下，合掌說道：『我自知德行淺薄，沒想到您會光臨。』

『這時，比丘告訴長者說：『有一種大法門，名叫八曼茶羅（मण्डल，壇場），功德無量。現在我為你講述，廣泛地開啟你的智慧。』

【English Translation】 The eight classes of gods and dragons (devas and nāgas) surrounded the Buddha, listening to his teachings.

At that time, among the assembly was a Bodhisattva-Mahasattva (महानसत्त्व, great being), named Simhavyūharāja (師子莊嚴王, King adorned with lions), who rose from his seat, approached the Buddha, prostrated himself at the Buddha's feet, circumambulated him countless times, and said to the Buddha: 'World Honored One! In the past, I have widely participated in assemblies at the places of billions of nayutas (नयुत, a unit of measurement) of Buddhas, but I have never seen anything like what I see today. I have some questions to ask, and I hope you will allow me.'

The Buddha said: 'Ask whatever you wish, and I will explain it to you.'

Then, the Bodhisattva Simhavyūharāja said to the Buddha: 'World Honored One! What superior practices did the Tathagata (तथागत, 'Thus Gone One', an epithet of the Buddha) cultivate in the past to attain such a supreme position among humans and gods, being surrounded by Bodhisattvas, great Shravakas (श्रवक, disciples who hear the Buddha's teachings), and the eight classes of gods and dragons, receiving their offerings, reverence, respect, and praise? I hope you can explain the past causes and conditions, so that all beings may obtain great benefits.'

The Buddha said to the Bodhisattva-Mahasattva Simhavyūharāja: 'Excellent, excellent! You are now able to ask this question for the sake of bringing peace and happiness to sentient beings. Listen carefully! Listen carefully! Think about it well. I will tell you. Good man! I remember in the past, countless ages ago, a Buddha appeared in the world, named Inconceivable Light Tathagata (तथागत, 'Thus Gone One', an epithet of the Buddha), Arhat (अर्हत, worthy of offerings), Samyaksambuddha (सम्यक्सम्बुद्ध, perfectly enlightened one), Vidyācaranasampanna (विद्याचरणसम्पन्न, endowed with wisdom and conduct), Sugata (सुगत, well-gone), Lokavid (लोकविद्, knower of the world), Anuttara (अनुत्तर, unsurpassed), Purusadamyasarathi (पुरुषदम्यसारथि, tamer of men), Shasta Devamanushyanam (शास्ता देवमनुष्याणाम्, teacher of gods and humans), Buddha (बुद्ध, enlightened one), Bhagavan (भगवान्, World Honored One). At that time, there was a wealthy man named Uttara-dāna (上施, Supreme Giving), who, relying on his wealth, did not believe in the true Dharma and had no reverence for the Buddha. There was a Bhikshu (भिक्षु, a Buddhist monk) named Vijayasambhava (毗阇耶三皤婆), who, seeing this wealthy man, felt compassion for him and devised a great expedient to inspire him to practice and ultimately attain perfect enlightenment. With this thought, he went to the wealthy man's house. At that time, Uttara-dāna saw the Bhikshu, whose appearance was extraordinary, whose virtue was complete, whose senses were tranquil, and whose countenance was radiant. He respectfully rose to greet him. After prostrating himself, he offered a seat and invited him to sit, saying with folded hands: 'I am aware of my meager virtue, yet I am honored by your presence.'

'Then, the Bhikshu said to the wealthy man: 'There is a great Dharma gate called the Eight Mandalas (मण्डल, sacred circles), whose merits are immeasurable. Now I will explain it to you, to broadly open your wisdom.'

利諸天人故。若有眾生聞此法門能修行者，在所生處獲四勝報：一者、與善知識諸大菩薩同處受生，有大眷屬，資財豐足；二者、眷屬既多自在無礙；三者、身相圓備無有疾病；四者、眾具自然隨念而至，縱被山壓身無痛苦，能知眾生心之所念，慈悲憐愍將護拯濟。』

「爾時上施聞是法已，歡喜踴躍重加頂禮，贊言：『善哉！愿為廣說八曼茶羅最勝法門，我當修學。』

「比丘告曰：『汝欲知此最勝法者，先發是愿：「我欲供養三世諸佛、大菩薩眾、聲聞、緣覺。」作是語已，道場之處當作方壇，名曼茶羅。廣狹隨時，其最小者縱廣四指、或一搩手，用種種香及以余物，或地上作。方院之內列八圓場，為欲供養八菩薩故。何等為八？觀世音菩薩、彌勒菩薩、虛空藏菩薩、普賢菩薩、執金剛主菩薩、文殊師利菩薩、止諸障菩薩、地藏菩薩。如是，長者！此八曼茶羅最勝法門，是彼不可思議光明如來所說，我親受持，今為汝說，應當修學廣令流佈；用此善根，迴向阿耨多羅三藐三菩提。

「『長者當知，若有修行此八法者，則為供養三世諸佛、大菩薩眾、緣覺、聲聞；斯人常為諸天擁護。若諸國王能自修學、若使人作，使王國內諸惡皆滅。諸善男子及善女人，有能修學八法門者，命終之後不墮惡趣、

【現代漢語翻譯】現代漢語譯本：爲了利益諸天和世人。如果有些眾生聽聞此法門並且能夠修行，那麼在他們所投生的地方會獲得四種殊勝的果報：第一，能夠與善知識、諸大菩薩同處受生，擁有龐大的眷屬，資財豐足；第二，眷屬眾多，自在無礙；第三，身相圓滿，沒有疾病；第四，各種生活用具自然而然地隨著意念而至，即使被山壓住身體也沒有痛苦，能夠知道眾生心中所想，以慈悲之心憐憫、保護和拯救他們。當時，上施聽聞了這個法門之後，歡喜踴躍，再次頂禮，讚歎說：『太好了！希望您能為我詳細解說八曼茶羅（mandala，壇城）最殊勝的法門，我一定會認真修學。』比丘告訴他說：『你如果想知道這個最殊勝的法門，首先要發起這樣的願望：「我想要供養三世諸佛、大菩薩眾、聲聞、緣覺。」說完這句話后，在道場之處設定一個方形的壇，就叫做曼茶羅（mandala，壇城）。大小可以根據情況而定，最小的縱橫四指寬，或者一拃長，用各種香和其它物品，或者直接在地上製作。在方形的區域內排列八個圓形場地，這是爲了供養八位菩薩。這八位菩薩是哪些呢？觀世音菩薩（Avalokiteśvara）、彌勒菩薩（Maitreya）、虛空藏菩薩（Ākāśagarbha）、普賢菩薩（Samantabhadra）、執金剛主菩薩（Vajrapāṇi）、文殊師利菩薩（Mañjuśrī）、止諸障菩薩、地藏菩薩（Kṣitigarbha）。長者！這八曼茶羅（mandala，壇城）最殊勝的法門，是彼不可思議光明如來所說，我親自接受並持守，現在為你解說，你應該認真修學並廣泛傳播；用這個善根，迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』『長者你應該知道，如果有人修行這八種法，就等於供養了三世諸佛、大菩薩眾、緣覺、聲聞；這個人常常會受到諸天的擁護。如果各位國王能夠親自修學，或者讓人代為製作，就能使王國內的各種罪惡都消滅。各位善男子和善女人，如果能夠修學這八法門，命終之後就不會墮入惡趣、』

【English Translation】 English version: For the benefit of all gods and humans. If there are beings who hear this Dharma gate and are able to practice it, they will obtain four excellent rewards in the places where they are born: First, they will be born in the same place as good spiritual friends and great Bodhisattvas, having a large retinue and abundant wealth; second, with a large retinue, they will be free and unhindered; third, their physical appearance will be complete and without illness; fourth, all necessities will naturally come to them as they think of them, and even if they are crushed by a mountain, they will not suffer pain, and they will be able to know the thoughts of all beings, and with compassion, they will protect and save them.' At that time, Upada (Upada, the giver) heard this Dharma and rejoiced, leaping with joy, and bowed again, praising, 'Excellent! I wish you would explain in detail the most excellent Dharma gate of the Eight Mandalas (mandala, sacred circle), and I will practice it diligently.' The Bhikshu (Bhikshu, monk) said, 'If you wish to know this most excellent Dharma, you must first make this vow: "I wish to make offerings to all Buddhas of the three times, the great Bodhisattvas, Śrāvakas (Śrāvaka, Hearers), and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas)." After saying these words, set up a square altar in the place of practice, which is called a Mandala (mandala, sacred circle). The size can be adjusted according to circumstances, but the smallest should be four fingers wide or one span long, using various incenses and other items, or made directly on the ground. Within the square area, arrange eight circular fields, for the purpose of making offerings to the eight Bodhisattvas. Who are these eight? Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion), Maitreya (Maitreya, the future Buddha), Ākāśagarbha (Ākāśagarbha, the Bodhisattva of Space Treasury), Samantabhadra (Samantabhadra, the Bodhisattva of Universal Virtue), Vajrapāṇi (Vajrapāṇi, the Bodhisattva holding the Vajra), Mañjuśrī (Mañjuśrī, the Bodhisattva of Wisdom), the Bodhisattva who Stops All Obstacles, and Kṣitigarbha (Kṣitigarbha, the Bodhisattva of the Earth Womb). O Long One! This most excellent Dharma gate of the Eight Mandalas (mandala, sacred circle) was spoken by the Inconceivable Light Tathagata (Tathagata, Thus Come One), and I have personally received and upheld it. Now I will explain it to you, and you should diligently practice and widely spread it; use this merit to dedicate it to Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).' 'O Long One, you should know that if someone practices these eight Dharmas, it is equivalent to making offerings to all Buddhas of the three times, the great Bodhisattvas, Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), and Śrāvakas (Śrāvaka, Hearers); this person will always be protected by the gods. If kings can personally practice it, or have others do it for them, they can eliminate all evils within their kingdoms. If good men and good women are able to practice these eight Dharmas, they will not fall into evil realms after death,'

邊地、邪見、不善律儀、貧窮家生。是故當知，欲得現在未來勝上報者，當學如上八種法門；欲得受身端正聰明利智，若欲上生四天王處，亦應修學八曼茶羅。如是欲生三十三天、夜摩天、兜率陀天、化樂天、他化自在天，乃至帝釋、梵王、魔王、轉輪聖王所生處者，皆當修學如上八法。欲得天上人中大姓家生，眷屬成就財寶盈溢，身心安樂名稱遠聞，所出教命無不信受，于諸眾中最尊最勝，皆應修學如上八法。若欲修成須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、入菩薩位，乃至阿耨多羅三藐三菩提，皆當修學八曼茶羅供養法門。』」

佛告師子莊嚴王菩薩摩訶薩言：「爾時比丘毗阇耶三皤婆者，豈異人乎？今文殊師利菩薩是。爾時長者上施者，即我釋迦牟尼佛是。我從是來經于多劫，修行供養此八法門，具獲如上功德利益；余有眾生隨能修學，亦皆同獲如我所得。善男子！我行菩薩道來經三阿僧祇劫，修滿六度利益眾生，成等正覺，所有光明威德勢力破魔兵眾。斯誰力乎？皆由供養八曼茶羅道場功德。是故眾生聞說如上八種法門，無宜不學。若以華香燈明，若以飲食幡蓋、衣服音樂，讚歎禮拜發願懺悔，隨其力能皆蒙福祐。或行六波羅蜜時，修立道場，以諸香水若香塗地，若水若土作方圓壇，斯

【現代漢語翻譯】現代漢語譯本：邊地（指邊遠地區）、邪見（錯誤的見解）、不善律儀（不好的行爲規範）、貧窮家生（出生在貧困家庭）。因此應當知道，想要獲得現在和未來殊勝的果報，應當學習如上的八種法門；想要獲得相貌端正、聰明利智的身體，如果想要往生到四天王處，也應當修學八曼茶羅（八種供養）的法門。像這樣，想要往生到三十三天、夜摩天、兜率陀天、化樂天、他化自在天，乃至帝釋（天帝）、梵王（色界天王）、魔王（欲界之主）、轉輪聖王（統治世界的君主）所出生的地方，都應當修學如上的八種法門。想要在天上或人間出生於豪門大姓之家，眷屬圓滿，財寶充盈，身心安樂，名聲遠揚，所發佈的教令沒有不被信奉接受的，在所有人群中最為尊貴和殊勝，都應當修學如上的八種法門。如果想要修成須陀洹果（入流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果），辟支佛道（緣覺乘），進入菩薩的位次，乃至阿耨多羅三藐三菩提（無上正等正覺），都應當修學八曼茶羅供養的法門。'

佛告訴師子莊嚴王菩薩摩訶薩說：『那時比丘毗阇耶三皤婆，難道是別人嗎？就是現在的文殊師利菩薩。那時長者上施者，就是我釋迦牟尼佛。我從那時以來經過了許多劫，修行供養這八種法門，完全獲得瞭如上的功德利益；其餘的眾生如果能夠隨力修學，也都會同樣獲得像我所得到的功德。善男子！我行菩薩道以來經過了三大阿僧祇劫，修滿了六度（佈施、持戒、忍辱、精進、禪定、智慧）來利益眾生，成就了等正覺，所有光明威德勢力能夠摧破魔王的軍隊。這是誰的力量呢？都是由於供養八曼茶羅道場的功德。因此眾生聽聞了如上的八種法門，沒有不應該學習的。如果用鮮花、香、燈、光明，或者用飲食、幡蓋、衣服、音樂，讚歎、禮拜、發願、懺悔，隨著自己的能力都能夠蒙受福佑。或者在修行六波羅蜜的時候，修建立道場，用各種香水或者香塗抹地面，或者用水或者土製作方形或圓形的壇，這些……』

【English Translation】 English version: 'Border regions (referring to remote areas), wrong views (incorrect opinions), unwholesome precepts (bad behavioral norms), birth in poor families. Therefore, it should be known that those who desire to obtain superior rewards in the present and future should learn the above eight Dharma methods; those who desire to obtain a body with a handsome appearance, intelligence, and sharp wisdom, and if they desire to be reborn in the realm of the Four Heavenly Kings, should also practice the eight Mandala (eight offerings) Dharma methods. In this way, those who desire to be reborn in the Trayastrimsa Heaven, Yama Heaven, Tushita Heaven, Nirmanarati Heaven, Paranirmita-vasavartin Heaven, and even the places where Indra (the lord of gods), Brahma (the king of the Form Realm), Mara (the lord of the Desire Realm), and the Wheel-Turning Sage King (the ruler of the world) are born, should all practice the above eight Dharma methods. Those who desire to be born in noble and wealthy families in heaven or in the human realm, with complete families, abundant wealth, peace and happiness of body and mind, and a reputation that spreads far and wide, whose teachings and commands are believed and accepted without exception, and who are the most honored and supreme among all people, should all practice the above eight Dharma methods. If one desires to cultivate and attain the fruit of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha path (self-enlightened one), enter the Bodhisattva stage, and even Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), one should all practice the eight Mandala offering Dharma methods.'

The Buddha told the Bodhisattva Mahasattva Lion Adornment King: 'Was the Bhikshu Vijayasambava of that time someone else? He is now the Bodhisattva Manjushri. The elder Upadaana of that time was I, Shakyamuni Buddha. Since then, I have practiced and made offerings to these eight Dharma methods for many kalpas, and have fully obtained the above merits and benefits; if other sentient beings are able to practice and learn according to their ability, they will also obtain the same merits as I have obtained. Good man! Since I embarked on the Bodhisattva path, I have spent three asamkhya kalpas, cultivating the six paramitas (generosity, morality, patience, diligence, concentration, wisdom) to benefit sentient beings, and have attained perfect enlightenment, with all the light, majestic virtue, and power to destroy the armies of Mara. Whose power is this? It is all due to the merits of offering the eight Mandala mandalas. Therefore, sentient beings who hear of the above eight Dharma methods should all learn them without exception. If one uses flowers, incense, lamps, light, or food, banners, canopies, clothing, music, praise, prostration, vows, and repentance, according to one's ability, one will receive blessings. Or when practicing the six paramitas, establish a mandala, use various fragrant waters or fragrant earth to smear the ground, or use water or earth to make square or round altars, these...'

即名為檀波羅蜜。修供養時，身口意業不惱眾生，斯即名為尸波羅蜜。修供養時，若有蟲蟻來入道場，驅去還來，爾時安忍，斯即名為羼提波羅蜜。修供養時，善心相續，斯即名為毗梨耶波羅蜜。心不散亂一心供養，斯即名為禪波羅蜜。作業之時，方壇圓場無有偏斜，善能通曉廢立機候，斯即名為般若波羅蜜。

「善男子！如是一法隨心變現，即能具足六波羅蜜。應當廣說教化眾生，為大利益乃至成佛。」

說此經已，師子莊嚴王菩薩摩訶薩，及諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，皆大歡喜，信受奉行。

師子莊嚴王菩薩請問經

【現代漢語翻譯】現代漢語譯本：即名為檀波羅蜜（Dān bō luó mì，佈施波羅蜜）。修供養時，身口意業不惱眾生，這便名為尸波羅蜜（Shī bō luó mì，持戒波羅蜜）。修供養時，若有蟲蟻來入道場，驅去還來，爾時安忍，這便名為羼提波羅蜜（Chàntí bō luó mì，忍辱波羅蜜）。修供養時，善心相續，這便名為毗梨耶波羅蜜（Pílíyé bō luó mì，精進波羅蜜）。心不散亂一心供養，這便名為禪波羅蜜（Chán bō luó mì，禪定波羅蜜）。作業之時，方壇圓場無有偏斜，善能通曉廢立機候，這便名為般若波羅蜜（Bōrě bō luó mì，智慧波羅蜜）。『善男子！如這一法隨心變現，即能具足六波羅蜜。應當廣說教化眾生，為大利益乃至成佛。』說此經已，師子莊嚴王菩薩摩訶薩（Shīzi zhuāngyán wáng púsà mó訶sà，Lion-Adorned King Bodhisattva Mahasattva），及諸天（tiān，devas）、龍（lóng，nagas）、夜叉（yèchā，yakshas）、乾闥婆（qiántàpó，gandharvas）、阿修羅（āxiūluó，asuras）、迦樓羅（jiālóuluó，garudas）、緊那羅（jǐnnàluó，kinnaras）、摩睺羅伽（móhóuluójiā，mahoragas）、人非人等，皆大歡喜，信受奉行。師子莊嚴王菩薩請問經

【English Translation】 English version: This is called Dān bō luó mì (檀波羅蜜, Dāna pāramitā, Perfection of Giving). When making offerings, if one's actions of body, speech, and mind do not disturb sentient beings, this is called Shī bō luó mì (尸波羅蜜, Śīla pāramitā, Perfection of Morality). When making offerings, if insects or ants enter the Dharma assembly and, even when driven away, return, and one remains patient at that time, this is called Chàntí bō luó mì (羼提波羅蜜, Kṣānti pāramitā, Perfection of Patience). When making offerings, if good thoughts continue uninterrupted, this is called Pílíyé bō luó mì (毗梨耶波羅蜜, Vīrya pāramitā, Perfection of Diligence). When the mind is not scattered and one makes offerings with a focused mind, this is called Chán bō luó mì (禪波羅蜜, Dhyāna pāramitā, Perfection of Meditation). When performing tasks, if the square altar and round space are without deviation, and one is skilled in understanding the appropriate times for establishing and abolishing, this is called Bōrě bō luó mì (般若波羅蜜, Prajñā pāramitā, Perfection of Wisdom). 『Good man! If this one Dharma manifests according to the mind, it can fully embody the Six Pāramitās. One should widely expound and teach sentient beings, for great benefit, even to the point of attaining Buddhahood.』 After this sutra was spoken, Śīzi zhuāngyán wáng púsà mó訶sà (師子莊嚴王菩薩摩訶薩, Lion-Adorned King Bodhisattva Mahasattva), and all the devas (天, gods), nāgas (龍, dragons), yakshas (夜叉, spirits), gandharvas (乾闥婆, celestial musicians), asuras (阿修羅, demigods), garudas (迦樓羅, mythical birds), kinnaras (緊那羅, celestial musicians), mahoragas (摩睺羅伽, great serpents), humans and non-humans, all greatly rejoiced, believed, accepted, and practiced it. The Sutra of Questions by Lion-Adorned King Bodhisattva