T14n0579_優婆夷凈行法門經
大正藏第 14 冊 No. 0579 優婆夷凈行法門經
No. 579
優婆夷凈行法門經卷上
僧祐錄雲安公涼土異經附北涼錄
修行品第一
如是我聞：
一時佛住舍衛國彌伽羅母弗婆羅園歡喜殿中，於是毗舍佉母與千五百清信優婆夷來詣佛所，稽首佛足，卻住一面。爾時佛告毗舍佉：「何緣晨朝而來至？」
毗舍佉母白佛言：「世尊！已聞如來先所略說甚深難解無上之法，名曰優婆夷凈行。唯愿世尊哀愍我等，廣演分別微妙法相，令我等輩聞此法已，當來長夜安隱快樂，天上人中乃至菩提。」
佛語毗舍佉母：「善哉，善哉！善女人！汝于往昔無量劫中常樂聞法，與諸眷屬曾於我所貪求廣說。」
毗舍佉母聞佛所說往昔因緣，歡喜踴躍而白佛言：「世尊！唯愿如來為我宣說，令得開解。」
佛告毗舍佉：「諦聽，諦聽！我當爲汝分別略說。善女人！過去久遠無量劫中，爾時有國名波羅奈，王號梵與，其王夫人名䟦陀羅。王有一女名曰蓮華，形貌端正，稟性儒賢；聰慧明瞭，志樂多聞；精勤勇猛，常修善行；於世技藝善能通達，恒為父母之所愛重。
「爾時雪山有一梵志名那羅馱，勤修梵行得五神通，恒為大眾廣說諸法，名聞
【現代漢語翻譯】 現代漢語譯本 大正藏第 14 冊 No. 0579 《優婆夷凈行法門經》
No. 579
《優婆夷凈行法門經》捲上
僧祐錄雲安公涼土異經附北涼錄
修行品第一
如是我聞：
一時，佛住在舍衛國（Śrāvastī）彌伽羅母（Migāra-mātā）弗婆羅園（Pūrvārāma）歡喜殿中。當時，毗舍佉母（Viśākhā-mātā）與一千五百位清信優婆夷（upāsikā，女居士）來到佛陀所在之處，頂禮佛足，然後退到一旁站立。這時，佛陀告訴毗舍佉（Viśākhā）說：「你們為何清晨就來到這裡？」
毗舍佉母（Viśākhā-mātā）對佛陀說：「世尊！我們已經聽聞如來先前略微講說的甚深難解、無上之法，名為《優婆夷凈行》。唯愿世尊慈悲憐憫我們，廣泛地演說、分別這微妙的法相，使我們這些人在聽聞此法之後，將來能夠長夜安穩快樂，無論在天上、人間，乃至最終證得菩提（bodhi，覺悟）。」
佛陀對毗舍佉母（Viśākhā-mātā）說：「善哉，善哉！善女人！你在往昔無量劫中，常常樂於聽聞佛法，與你的眷屬們曾經在我這裡貪求廣說佛法。」
毗舍佉母（Viśākhā-mātā）聽聞佛陀所說的往昔因緣，歡喜踴躍，對佛陀說：「世尊！唯愿如來為我宣說，使我能夠開解。」
佛陀告訴毗舍佉（Viśākhā）：「仔細聽，仔細聽！我將為你分別略說。善女人！過去久遠無量劫中，當時有個國家名叫波羅奈（Vārāṇasī），國王名叫梵與（Brahmadatta），他的王后名叫䟦陀羅（Bhadrā）。國王有個女兒名叫蓮華（Padmā），容貌端正，稟性儒雅賢淑；聰慧明瞭，志向愛好博聞；精勤勇猛，常常修行善行；對於世間的技藝善於通達，一直為父母所愛重。
「當時，雪山（Himālaya）有一位梵志（brāhmaṇa）名叫那羅馱（Nārada），勤奮修行梵行，獲得了五神通，常常為大眾廣泛宣說諸法，名聲遠揚。
【English Translation】 English version Taisho Tripitaka Volume 14, No. 0579: Upāsikā-śīla-sūtra
No. 579
Upāsikā-śīla-sūtra, Volume 1
Recorded by Sengyou, attributed to An Gong of Liang and a different translation from Liang
Chapter 1: Practice
Thus have I heard:
At one time, the Buddha was staying in the Pleasure Pavilion of the Pūrvārāma (Eastern Garden) in Śrāvastī (Śrāvastī), which belonged to Migāra-mātā (Migāra's mother). At that time, Viśākhā-mātā (Viśākhā's mother), along with fifteen hundred laywomen (upāsikā) of pure faith, came to where the Buddha was. They bowed their heads to the Buddha's feet and stood to one side. Then, the Buddha said to Viśākhā (Viśākhā), 'Why have you come here so early in the morning?'
Viśākhā-mātā (Viśākhā's mother) said to the Buddha, 'World Honored One! We have already heard the Thus Come One's (Tathāgata) previous brief explanation of the profound, difficult to understand, unsurpassed Dharma, called 'Upāsikā-śīla' (Laywoman's Conduct). We only hope that the World Honored One will have compassion on us and extensively expound and differentiate the subtle characteristics of this Dharma, so that we, upon hearing this Dharma, may have long nights of peace and happiness in the future, whether in the heavens, among humans, or even until we attain Bodhi (enlightenment).'
The Buddha said to Viśākhā-mātā (Viśākhā's mother), 'Excellent, excellent! Good woman! In countless kalpas (aeons) in the past, you have always delighted in hearing the Dharma, and you and your family members have often requested me to explain it extensively.'
Viśākhā-mātā (Viśākhā's mother), hearing the Buddha's words about their past causes and conditions, rejoiced and said to the Buddha, 'World Honored One! May the Thus Come One (Tathāgata) please explain it for me, so that I may gain understanding.'
The Buddha told Viśākhā (Viśākhā), 'Listen carefully, listen carefully! I will explain it to you briefly. Good woman! In the distant past, countless kalpas (aeons) ago, there was a country named Vārāṇasī (Vārāṇasī), and the king was named Brahmadatta (Brahmadatta). His queen was named Bhadrā (Bhadrā). The king had a daughter named Padmā (Padmā), who was beautiful in appearance and refined in nature; intelligent and clear-minded, with a love for learning; diligent and courageous, constantly cultivating good deeds; skilled in worldly arts, and always loved and respected by her parents.'
'At that time, in the Himalayas (Himālaya), there was a brāhmaṇa (brahmin) named Nārada (Nārada), who diligently cultivated pure conduct and attained the five supernormal powers. He constantly expounded the Dharma extensively for the masses, and his name was widely known.'
遠徹流於四方。爾時彼女從善友所，聞贊梵志神通如是，功德難量，常為大眾宣揚妙法，心生歡喜便自念言：『善人難見，法亦難聞，身命難保，是故我今宜應速往禮拜問法。』作是念已，往父母所而自啟曰：『聞人稱歎梵志修行道德巍巍，唯愿父母聽許我等往詣梵志，聽受法味！』父母答言：『汝今年幼生長深宮，稟性柔軟，初未曾出，雪山玄遠，路險艱難，汝今云何當能到彼？吾國多有耆舊梵志，神智無二，善能宣說甚深妙法，我當爲汝請入宮內，講論道法，恣汝所問，勿須去也！』女又請曰：『波羅奈國耆舊梵志，皆悉尊重推其道術，唯愿聽許得聞法要！』王以愛念，不違其愿，勉而許之。爾時父王即敕四臣及宮中婇女，莊嚴供養皆使具足，臣白王言：『大王所敕，皆悉已辦。』於是王女心自念言：『我求聽法，今正是時！』便與宮中婇女眷屬千五百人，赍持香華，往詣梵志，而便聽法。」
佛告毗舍佉：「爾時王女者，汝身是也；雪山梵志者即我身是。汝于往昔曾求廣說，今亦如是。我當爲汝分別演說凈行法門！」
毗舍佉母白佛言：「善哉，世尊！如來大慈哀愍眾生，愿為解說我當修行！」
佛告毗舍佉：「汝等諦聽！我今為汝廣演分別優婆夷凈行法門。如是法者，乃是諸佛之所護念，
【現代漢語翻譯】 現代漢語譯本：他的聲名遠播四方。當時，她從善友那裡聽到讚揚梵志（婆羅門修行者）的神通如此廣大，功德難以衡量，常常為大眾宣揚妙法，心中生起歡喜，便自己想道：『善人難以見到，佛法也難以聽聞，生命難以保全，因此我現在應該儘快前去禮拜並請教佛法。』這樣想著，她便去到父母那裡稟告說：『聽聞人們稱讚梵志修行道德高尚，希望父母允許我們前往拜訪梵志，聽受佛法的滋味！』父母回答說：『你今年年幼，生長在深宮之中，天性柔弱，從未出過遠門，雪山遙遠，道路險峻艱難，你現在怎麼能夠到達那裡？我們的國家有很多年長的梵志，他們的智慧與梵志沒有差別，善於宣說甚深妙法，我將為你請他們進入宮內，講論道法，任你發問，不必去雪山了！』女兒又請求說：『波羅奈國年長的梵志，大家都尊重推崇他們的道術，只希望父母允許我能聽聞佛法的要義！』國王因為疼愛女兒，不違揹她的願望，勉強答應了她。當時，父王立即命令四位大臣和宮中的婇女，準備好莊嚴的供養品，務必使一切都完備。大臣稟告國王說：『大王所命令的，都已經辦理妥當。』於是王女心中想道：『我請求聽聞佛法，現在正是時候！』便與宮中的婇女眷屬一千五百人，帶著香花，前往拜訪梵志，以便聽聞佛法。 佛告訴毗舍佉（人名）說：『當時的王女，就是你；雪山梵志就是我。你過去曾經請求我廣泛地宣說佛法，現在也是這樣。我將為你分別演說凈行法門！』 毗舍佉的母親對佛說：『太好了，世尊！如來大慈大悲，憐憫眾生，希望您為我們解說，我將遵照修行！』 佛告訴毗舍佉說：『你們仔細聽！我現在為你們廣泛地演說分別優婆夷（在家女居士）凈行法門。這樣的法門，乃是諸佛所護念的，』
【English Translation】 English version: His reputation spread far and wide. At that time, she heard from a virtuous friend that the ascetic (Brahmin practitioner) was praised for his great spiritual powers and immeasurable merits, and that he often proclaimed the wonderful Dharma to the masses. Her heart filled with joy, and she thought to herself: 'It is difficult to see a virtuous person, and it is also difficult to hear the Dharma. Life is hard to preserve, so I should go quickly to pay homage and ask about the Dharma.' With this thought, she went to her parents and said: 'I have heard people praise the ascetic for his noble moral conduct. I hope my parents will allow us to visit the ascetic and listen to the taste of the Dharma!' Her parents replied: 'You are young this year, growing up in the deep palace, with a gentle nature, and have never been out far. The Himalayas are remote, and the road is dangerous and difficult. How can you get there now? There are many elderly ascetics in our country whose wisdom is no different from that ascetic's, and they are good at proclaiming the profound and wonderful Dharma. I will invite them into the palace for you to discuss the Dharma and let you ask questions as you please. There is no need to go!' The daughter pleaded again: 'The elderly ascetics in the country of Varanasi are all respected and admired for their Taoist skills. I only hope that my parents will allow me to hear the essence of the Dharma!' The king, out of love for his daughter, did not go against her wishes and reluctantly agreed. At that time, the father-king immediately ordered four ministers and the palace ladies to prepare solemn offerings, ensuring that everything was complete. The ministers reported to the king: 'Everything that the great king ordered has been taken care of.' Then the princess thought to herself: 'Now is the right time for me to ask to hear the Dharma!' She then went with fifteen hundred palace ladies and attendants, carrying incense and flowers, to visit the ascetic in order to hear the Dharma. The Buddha told Visakha (name of a person): 'The princess at that time was you; the ascetic in the Himalayas was me. You once asked me to explain the Dharma extensively in the past, and it is the same now. I will explain the pure conduct Dharma gate for you separately!' Visakha's mother said to the Buddha: 'Excellent, World Honored One! The Tathagata is greatly compassionate and pities all sentient beings. I hope you will explain it to us, and I will practice accordingly!' The Buddha told Visakha: 'Listen carefully! I will now extensively explain and differentiate the pure conduct Dharma gate for the Upasika (female lay devotee). This Dharma is protected by all the Buddhas,'
汝今應當精勤修學。毗舍佉！若善女人舍惡知識，親近善友，應供養者而供養之，是則名為優婆夷凈行。
「宿因所感處好國土，善安置身，亦名凈行。
「供養父母，奉事夫主，瞻視兒息，亦名凈行。
「勿于小罪而生輕想，所應作者次第作之，亦名凈行。
「常樂佈施，修習作法，愛念親友，亦名凈行。
「遠離飲酒，不為眾惡，常修愛語，亦名凈行。
「多聞技藝，善學威儀，研尋所聞，不令廢忘，亦名凈行。
「恭敬尊重，少欲知足，受恩能報，亦名凈行。
「不為八法之所動轉，顏貌怡悅，亦名凈行。
「心不憂戚，常得安隱，若能如是一切無退眾務休息，亦名凈行。
「能于善法不生懈怠，疾證無上解脫涅槃，亦名凈行。
「忍辱隨語，樂見沙門，身行正直，猗于大蔭，亦名凈行。
「能以智火燒滅煩惱，具足善法，勇猛無退，亦名凈行。
「不譭謗人，不行杖楚，善護諸根，攝心不亂，亦名凈行。
「直心不貪，常樂靜處，精勤修習，永無退轉，亦名凈行。
「于菩提道進而不退，厭惡三界猶如死屍，深觀如此亦名凈行。
「心常樂舍難捨之身，善能護持難持禁戒，樂修禪定而不散亂，亦名凈行
【現代漢語翻譯】 現代漢語譯本： 『你現在應當精勤地修習佛法。毗舍佉 (Visakha，人名)！如果善良的女子捨棄惡友，親近善友，對於應該供養的人進行供養，這就叫做優婆夷 (Upasika，女居士) 的清凈行為。』 『由於前世的因緣感召而生於美好的國土，妥善地安頓自身，這也叫做清凈行為。』 『供養父母，侍奉丈夫，照顧兒女，這也叫做清凈行為。』 『不要因為是小罪就輕視它，應該做的事情按順序去做，這也叫做清凈行為。』 『經常樂於佈施，修習佛法，愛護親友，這也叫做清凈行為。』 『遠離飲酒，不做各種惡事，經常修習慈愛之語，這也叫做清凈行為。』 『廣聞博學各種技藝，好好學習威儀，研究探尋所聽聞的佛法，不讓它廢棄遺忘，這也叫做清凈行為。』 『恭敬尊重他人，少欲知足，受到恩惠能夠報答，這也叫做清凈行為。』 『不被世間的八法 (八風) 所動搖，面容和悅，這也叫做清凈行為。』 『心中沒有憂愁，經常得到安穩，如果能夠這樣一切事務沒有退轉，停止各種俗務，這也叫做清凈行為。』 『能夠對於善法不生懈怠，迅速證得無上的解脫涅槃 (Nirvana，寂滅)，這也叫做清凈行為。』 『忍辱柔和，樂於見到出家沙門 (Sramana，修行者)，身行正直，依靠于佛法的大樹蔭下，這也叫做清凈行為。』 『能夠用智慧之火燒滅煩惱，具足各種善法，勇猛精進沒有退轉，這也叫做清凈行為。』 『不譭謗他人，不行打罵之事，好好守護自己的各種感官，攝持內心不散亂，這也叫做清凈行為。』 『心懷正直沒有貪慾，經常喜歡安靜的地方，精勤修習佛法，永遠沒有退轉，這也叫做清凈行為。』 『在菩提 (Bodhi，覺悟) 之道上前進而不後退，厭惡三界 (欲界、色界、無色界) 就像厭惡死屍一樣，深刻地觀察這些，這也叫做清凈行為。』 『心中經常樂於捨棄難以捨棄的身體，善於護持難以持守的禁戒，樂於修習禪定而不散亂，這也叫做清凈行為。』
【English Translation】 English version: 『Now you should diligently study and practice. Visakha (a name)! If a virtuous woman abandons evil companions, associates with good friends, and makes offerings to those who should be offered to, this is called the pure conduct of an Upasika (female lay follower).』 『Being born in a good country due to past karma, and properly settling oneself, this is also called pure conduct.』 『Supporting parents, serving her husband, and caring for her children, this is also called pure conduct.』 『Do not lightly regard small offenses, and do what should be done in order, this is also called pure conduct.』 『Always be happy to give alms, practice the Dharma, and love relatives and friends, this is also called pure conduct.』 『Stay away from drinking alcohol, do not commit various evils, and always cultivate loving speech, this is also called pure conduct.』 『Learn widely various skills, study good manners well, research and explore what you have heard, and do not let it be abandoned or forgotten, this is also called pure conduct.』 『Be respectful and reverent, have few desires and be content, and be able to repay kindness, this is also called pure conduct.』 『Not being moved by the eight worldly winds, and having a pleasant countenance, this is also called pure conduct.』 『Having no sorrow in the heart, and always obtaining peace and stability, if one can be like this, with all affairs not regressing and ceasing various worldly affairs, this is also called pure conduct.』 『Being able to not be lazy towards good Dharma, and quickly attain the supreme liberation of Nirvana (extinction), this is also called pure conduct.』 『Being patient and gentle, delighting in seeing Sramanas (ascetics), conducting oneself uprightly, and relying on the great shade of the Dharma, this is also called pure conduct.』 『Being able to burn away afflictions with the fire of wisdom, possessing all good Dharmas, and being courageous and unretreating, this is also called pure conduct.』 『Not slandering others, not engaging in beating or scolding, well guarding one's senses, and restraining the mind from being disturbed, this is also called pure conduct.』 『Having an upright heart without greed, always delighting in quiet places, diligently practicing the Dharma, and never regressing, this is also called pure conduct.』 『Advancing on the path to Bodhi (enlightenment) without retreating, disliking the three realms (desire realm, form realm, formless realm) as if disliking a corpse, and deeply contemplating these, this is also called pure conduct.』 『Always being happy to give up the body that is difficult to give up, being good at upholding the precepts that are difficult to uphold, and delighting in practicing meditation without being distracted, this is also called pure conduct.』
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「無量眾生於菩提道而生退想，而我能進一切進者，而我不退，行住亦爾，是名凈行。
「一切眾生燒滅善根而我生之，人所樂生我今滅之，生死無極我得其邊，亦名凈行。」
毗舍佉母聞佛所說，歡喜踴躍，得未曾有，而白佛言：「世尊！優婆夷法門復有幾行？」
佛告毗舍佉：「有十行法汝應修學。何謂為十？一者、見慳貪過，樂修行施；二者、見五根過，樂持禁戒；三者、見在家過，樂欲出家；四者、見疑惑過，樂修智慧；五者、見懈怠過，樂勤精進；六者、見瞋恚過，樂行忍辱；七者、見妄語過，而樂忠信；八者、見亂心過，常樂禪定；九者、見罪苦過，而樂慈悲；十者、見苦樂過，樂行舍心。」
爾時世尊欲重宣此義，而說偈言：
「從施得大富， 能捨所愛身， 離欲樂出家， 持戒攝諸根， 修學得智慧， 精進斷懈怠， 忍辱除瞋恚， 實語不虛妄， 若遇世八法， 安住心不動。 心常樂禪定， 永無有散亂， 慈悲利眾生， 修舍離苦樂。 若能行此法， 是名大勇猛， 得度法海岸， 而證菩提道。」
毗舍佉母聞佛所說，心生歡喜，白佛言：「世尊！初有幾事應當遠離？復有幾法應當親近？」
佛告
【現代漢語翻譯】 現代漢語譯本 『無數的眾生在菩提道（bodhi path，覺悟之路）上產生退卻的想法，而我能夠精進一切的精進者，並且我不退卻，無論是行走還是停留都是如此，這叫做凈行。』 『一切眾生燒燬滅絕善根，而我卻使它生長出來；人們所樂於生存的，我卻要滅除它；生死輪迴沒有盡頭，而我卻能找到它的邊際，這也叫做凈行。』 毗舍佉母（Visakha's mother）聽了佛陀所說，歡喜踴躍，感到前所未有，於是對佛陀說：『世尊！作為優婆夷（Upasika，女居士）應該修行的法門還有哪些呢？』 佛陀告訴毗舍佉（Visakha）：『有十種法門你應該修學。哪十種呢？一是，看到慳貪的過患，樂於修行佈施；二是，看到五根（five roots，眼、耳、鼻、舌、身）的過患，樂於持守禁戒；三是，看到在家的過患，樂於想要出家；四是，看到疑惑的過患，樂於修習智慧；五是，看到懈怠的過患，樂於勤奮精進；六是，看到嗔恚的過患，樂於修行忍辱；七是，看到妄語的過患，而樂於忠誠守信；八是，看到亂心的過患，常常樂於禪定；九是，看到罪惡帶來的痛苦，而樂於慈悲；十是，看到苦和樂都是過患，樂於修行舍心。』 這時，世尊想要再次宣說這個道理，於是說了偈語： 『從佈施中獲得大財富，能夠捨棄所喜愛的身體，遠離慾望而樂於出家，持守戒律來攝持諸根，修習佛法獲得智慧，精進努力斷除懈怠，忍辱可以去除嗔恚，說實話不虛妄，如果遇到世間的八法（eight worldly dharmas，利、衰、毀、譽、稱、譏、苦、樂），安住於心而不動搖。 心中常常樂於禪定，永遠沒有散亂，以慈悲之心利益眾生，修習舍心遠離苦和樂。 如果能夠奉行這些法，這叫做大勇猛，能夠渡過佛法的海岸，從而證得菩提道（bodhi path，覺悟之路）。』 毗舍佉母（Visakha's mother）聽了佛陀所說，心中生起歡喜，對佛陀說：『世尊！最初應該遠離哪些事情？又有哪幾種法應該親近呢？』 佛陀告訴
【English Translation】 English version 『Countless beings generate thoughts of retreat on the Bodhi path (bodhi path, path to enlightenment), while I am able to advance with all those who advance, and I do not retreat, whether walking or staying, this is called pure conduct.』 『All beings burn and destroy roots of goodness, while I cause them to grow; what people delight in living, I extinguish; the cycle of birth and death has no end, but I can find its edge, this is also called pure conduct.』 Visakha's mother, hearing what the Buddha said, rejoiced and leaped for joy, feeling unprecedented joy, and said to the Buddha: 『World Honored One! What other practices should an Upasika (Upasika, female lay follower) cultivate?』 The Buddha told Visakha: 『There are ten practices that you should cultivate. What are the ten? First, seeing the faults of stinginess, delight in practicing generosity; second, seeing the faults of the five roots (five roots, eyes, ears, nose, tongue, body), delight in upholding precepts; third, seeing the faults of being at home, delight in wanting to leave home; fourth, seeing the faults of doubt, delight in cultivating wisdom; fifth, seeing the faults of laziness, delight in diligent effort; sixth, seeing the faults of anger, delight in practicing patience; seventh, seeing the faults of lying, and delight in loyalty and trustworthiness; eighth, seeing the faults of a scattered mind, always delight in meditation; ninth, seeing the suffering caused by sins, and delight in compassion; tenth, seeing that both suffering and happiness are faults, delight in practicing equanimity.』 At that time, the World Honored One, wanting to reiterate this meaning, spoke in verse: 『From generosity comes great wealth, able to give up the beloved body, to leave desire and delight in leaving home, upholding precepts to gather the senses, cultivating the Dharma to gain wisdom, diligent effort to cut off laziness, patience can remove anger, speaking truthfully without falsehood, if encountering the eight worldly dharmas (eight worldly dharmas, gain, loss, disgrace, fame, praise, ridicule, suffering, happiness), abide in the mind without wavering. The mind always delights in meditation, never having distractions, with a compassionate heart benefiting all beings, cultivating equanimity to leave suffering and happiness. If one can practice these dharmas, this is called great courage, able to cross the shore of the Dharma, thereby attaining the Bodhi path (bodhi path, path to enlightenment).』 Visakha's mother, hearing what the Buddha said, felt joy in her heart, and said to the Buddha: 『World Honored One! What things should one initially avoid? And what dharmas should one draw near to?』 The Buddha told
毗舍佉：「有五十八法，應當修學，亦應遠離。何謂也？謂：離一切不凈之法，親近凈法；應離惡法，親近善法；不應育養，不將養之；不應往處，勿往親近；所應往者，即便應往；不應作者，終不妄作；所應作者，方便應作；非法求得，不應用之；如法而得，應當受用；善調身心，常樂靜處；舍離欺誑，行於正語；厭離懶惰，樂行精進；善攝諸根，不令放逸；先意謙敬，舍于貢高；常行忍辱，不生瞋恚；自不諍訟，善和合眾；舍不覆藏，住于覆地；舍無義語，住于義語；舍于邪命，正命自活；善能量身，受于飲食；不樂多求，住于少欲；舍于剛強，住調柔地；修習軟語，遠離粗言；舍不安樂，住安樂處；舍不同見，共等類住；舍無問處，往咨問處；厭離三界，住不樂三界；舍一切作，住無所作；舍於我見，修學空法。毗舍佉！此五十八初法如是，汝應修行。」
爾時世尊重說偈言：
「若一切所學， 初后無有餘， 應遠離親近， 已作得安樂。 一切法學已， 所愿皆具足， 舍愛身命故， 而證無上道。 若有如是學， 于凈行法門， 非聲聞緣覺， 亦非證菩薩， 于無量劫中， 稱歎其功德。」
佛說偈已，毗舍佉母心大歡喜，更增上問：「世尊！凈行法門復有
【現代漢語翻譯】 現代漢語譯本 毗舍佉（Visakha，人名）問道：『有五十八種法，應當修習，也應當遠離。』這是指什麼呢？是指：遠離一切不潔凈的法，親近清凈的法；應當遠離惡法，親近善法；不應該育養（指不好的念頭或行為），不加以滋養；不應該去的地方，不要前往親近；應該去的地方，就應該前往；不應該做的事情，始終不要胡亂去做；應該做的事情，想方設法去做；用不正當的手段求得的財物，不要使用；用正當的方法獲得的財物，應當享用；好好調理身心，常常喜歡安靜的地方；捨棄欺騙和虛妄，奉行正直的言語；厭惡懶惰，喜歡修行精進；好好地攝持諸根（眼、耳、鼻、舌、身、意），不讓它們放縱；先 проявлять 謙虛恭敬，捨棄傲慢自大；常常奉行忍辱，不生起嗔恨；自己不與人爭訟，善於與大眾和睦相處；捨棄隱瞞過錯，安住于坦誠；捨棄沒有意義的話，安住于有意義的話；捨棄邪命（不正當的謀生方式），用正當的職業來維持生活；好好地衡量自己的身體狀況，適量地攝取飲食；不貪求過多，安住于少欲知足；捨棄剛強固執，安住于調柔的狀態；修習柔和的言語，遠離粗暴的言辭；捨棄不安樂的地方，安住于安樂的地方；捨棄不同的見解，與見解相同的人住在一起；捨棄沒有疑問的地方，前往可以諮詢的地方；厭離三界（欲界、色界、無色界），安住于不貪戀三界；捨棄一切造作，安住于無所作為；捨棄我見，修習空性之法。毗舍佉（Visakha）！這五十八種最初的法就是這樣，你應該修行。』
這時，世尊（指釋迦牟尼佛）又說了偈語：
『如果一切所學，從開始到最後沒有遺漏，應該遠離的遠離，應該親近的親近，已經做了就能得到安樂。 一切法都學習完畢，所希望的都能滿足，捨棄對身體和生命的執愛，就能證得無上菩提。 如果有人這樣學習，對於清凈的修行法門，既不是聲聞（Sravaka，聽聞佛法而修行的弟子），也不是緣覺（Pratyekabuddha，靠自己領悟佛法而修行的人），也不是證得菩薩果位的人，在無量劫的時間裡，都會稱讚他的功德。』
佛說完偈語后，毗舍佉母（Visakha's mother）心中非常歡喜，更加深入地請問：『世尊！清凈的修行法門還有……』
【English Translation】 English version Visakha (Visakha, a proper noun) asked: 'There are fifty-eight dharmas that should be cultivated and also avoided.' What are they? They are: to stay away from all impure dharmas and be close to pure dharmas; one should stay away from evil dharmas and be close to good dharmas; one should not nurture (referring to bad thoughts or behaviors), not nourish them; one should not go to places that one should not go to; one should go to places that one should go to; one should never do things that one should not do; one should do things that one should do by all means; one should not use wealth obtained by illegal means; one should enjoy wealth obtained by legal means; one should take good care of body and mind, and always like quiet places; one should abandon deception and falsehood, and practice honest speech; one should be disgusted with laziness and like to practice diligence; one should restrain all the senses (eyes, ears, nose, tongue, body, mind) well, and not let them run wild; one should first show humility and respect, and abandon arrogance; one should always practice patience and not generate anger; one should not argue with others, and be good at getting along with the public; one should abandon concealing faults and live in frankness; one should abandon meaningless words and live in meaningful words; one should abandon wrong livelihood (improper ways of making a living) and maintain life with a proper occupation; one should measure one's physical condition well and take food in moderation; one should not be greedy for too much and live in contentment with little desire; one should abandon rigidity and stubbornness and live in a state of gentleness; one should cultivate soft speech and stay away from rude words; one should abandon unpleasant places and live in pleasant places; one should abandon different views and live with people who have the same views; one should abandon places where there are no questions and go to places where one can ask questions; one should be disgusted with the three realms (the desire realm, the form realm, the formless realm) and live in not being attached to the three realms; one should abandon all actions and live in inaction; one should abandon the view of self and cultivate the dharma of emptiness. Visakha (Visakha)! These fifty-eight initial dharmas are like this, you should practice them.'
At this time, the World Honored One (referring to Sakyamuni Buddha) spoke the verses again:
'If all that is learned, from beginning to end, there is nothing left out, what should be avoided should be avoided, what should be approached should be approached, and one can get peace and happiness after doing it. When all the dharmas have been learned, all wishes can be fulfilled, and by abandoning attachment to the body and life, one can attain unsurpassed Bodhi. If someone learns like this, for the pure practice Dharma, neither Sravaka (Sravaka, a disciple who practices by listening to the Buddha's teachings), nor Pratyekabuddha (Pratyekabuddha, a person who practices by comprehending the Dharma by himself), nor a person who has attained the Bodhisattva fruit, his merits will be praised in countless kalpas.'
After the Buddha finished speaking the verses, Visakha's mother (Visakha's mother) was very happy and asked more deeply: 'World Honored One! The pure practice Dharma also has...'
幾種名為大行？」
佛言：「有三大行，汝應修行。何者名三大行？一者、大信心；二者、大精進；三者、大智慧。」
「世尊！云何大信心？」
佛言：「大信心者，信佛是。佛是婆伽婆、阿羅呵、三藐三佛陀、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，是名大信心。何者大精進？若能于中成精進行，一切惡法棄捨遠離，一切善法應當攝取，于善法中勇猛不息，是名大精進。何者大智慧？若人以智慧眼見生滅法，聖人所度無常苦盡，是名大智慧。是則名為三種大行。」
爾時世尊重說偈言：
「共大信心， 深著不離， 諸行具足， 而求菩提。 共大精進， 堅固難捨， 勤修已滿， 而求菩提。 共大智慧， 究竟明瞭， 具波羅蜜， 而求菩提。 初法增已， 知大名聞， 增長盡已， 隨所修行， 以此知故， 解過人法。」
佛說偈已，毗舍佉母心生歡喜，更增上問：「世尊！優婆夷凈行法門，進趣佛地復有幾行？」
佛告毗舍佉：「更有四行而取佛地。何謂為四？一者、翹勤精進；二者、無惑智慧；三者、逝定不退；四者、行慈利益眾生。毗舍佉！以此四法進趣佛地。」
爾時世尊重說偈言：
【現代漢語翻譯】 現代漢語譯本 『什麼叫做大行？』
佛說：『有三種大行，你應該修行。什麼叫做三種大行？一是大信心；二是大精進；三是大智慧。』
『世尊！什麼叫做大信心？』
佛說：『大信心就是相信佛。佛是婆伽婆（Bhagavat，有德者、世尊）、阿羅呵（Arhat，應供、殺賊）、三藐三佛陀（Samyak-sambuddha，正等覺者）、明行足（Vidya-carana-sampanna，明行圓滿）、善逝（Sugata，善於逝世）、世間解（Lokavidu，瞭解世間）、無上士（Anuttara-purusa-damya-sarathi，無上的調御丈夫）、調御丈夫（Purusa-damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人的導師）、佛（Buddha，覺者）、世尊（Bhagavat，世尊），這叫做大信心。什麼叫做大精進？如果能從中成就精進行，一切惡法都捨棄遠離，一切善法都應當攝取，在善法中勇猛不息，這叫做大精進。什麼叫做大智慧？如果人以智慧之眼看見生滅之法，聖人所度過的無常、苦、滅盡，這叫做大智慧。這就是所說的三種大行。』
當時世尊重複說偈頌：
『具有大信心，深深執著不離，各種修行都具足，從而求得菩提。 具有大精進，堅定穩固難以捨棄，勤奮修行已經圓滿，從而求得菩提。 具有大智慧，究竟通達明瞭，具備波羅蜜（Paramita，到彼岸），從而求得菩提。 最初的佛法增長之後，知道偉大的名聲，增長窮盡之後，隨著所修行的，因此知道的緣故，理解超越常人的佛法。』
佛說完偈頌后，毗舍佉母（Visakha）心中歡喜，更加進一步請問：『世尊！優婆夷（Upasika，女居士）清凈修行，趨向佛地還有哪些修行方法？』
佛告訴毗舍佉（Visakha）：『還有四種修行可以取得佛地。哪四種呢？一是，翹勤精進；二是，沒有疑惑的智慧；三是，逝定不退；四是，行慈悲利益眾生。毗舍佉（Visakha）！用這四種方法可以趨向佛地。』
當時世尊重複說偈頌：
【English Translation】 English version 『What are called the Great Practices?』
The Buddha said: 『There are three Great Practices that you should cultivate. What are the three Great Practices? First, Great Faith; second, Great Diligence; third, Great Wisdom.』
『World Honored One! What is Great Faith?』
The Buddha said: 『Great Faith is believing in the Buddha. The Buddha is Bhagavat (Bhagavat, The Blessed One, The World Honored One), Arhat (Arhat, Worthy of Offerings, Destroyer of Thieves), Samyak-sambuddha (Samyak-sambuddha, Perfectly Enlightened One), Vidya-carana-sampanna (Vidya-carana-sampanna, Perfect in Knowledge and Conduct), Sugata (Sugata, Well-Gone), Lokavidu (Lokavidu, Knower of the World), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi, Unsurpassed Trainer of Men), Purusa-damya-sarathi (Purusa-damya-sarathi, Trainer of Men), Sasta deva-manusyanam (Sasta deva-manusyanam, Teacher of Gods and Men), Buddha (Buddha, Awakened One), Bhagavat (Bhagavat, World Honored One). This is called Great Faith. What is Great Diligence? If one can accomplish diligent practice within it, abandoning and staying far away from all evil dharmas, and should gather all good dharmas, being courageous and unceasing in good dharmas, this is called Great Diligence. What is Great Wisdom? If a person uses the eye of wisdom to see the dharma of arising and ceasing, the impermanence, suffering, and cessation that the sages have crossed over, this is called Great Wisdom. These are called the three kinds of Great Practices.』
At that time, the World Honored One spoke again in verse:
『Together with Great Faith, deeply attached and not separated, all practices are complete, and thus seek Bodhi. Together with Great Diligence, firm and difficult to abandon, diligent cultivation is already complete, and thus seek Bodhi. Together with Great Wisdom, ultimately understanding clearly, possessing Paramitas (Paramita, Perfection, gone to the other shore), and thus seek Bodhi. The initial Dharma increases, knowing the great reputation, the increase is exhausted, following what is cultivated, because of knowing this, understanding the Dharma that surpasses ordinary people.』
After the Buddha spoke the verse, Mother Visakha (Visakha) was delighted in her heart and further asked: 『World Honored One! What other practices are there for a Upasika (Upasika, female lay follower) to purify her conduct and progress towards the Buddha-ground?』
The Buddha told Visakha (Visakha): 『There are four more practices to attain the Buddha-ground. What are the four? First, earnest diligence; second, wisdom without doubt; third, steadfast concentration without regression; fourth, practicing loving-kindness to benefit all beings. Visakha (Visakha)! With these four dharmas, one can progress towards the Buddha-ground.』
At that time, the World Honored One spoke again in verse:
「翹勤樂精進， 智慧無迷惑， 逝定不退轉， 行慈利眾生， 以此四法故， 而證薩婆若。」
佛說偈已，毗舍佉母心生歡喜，更增上問：「世尊！復于幾法安住得觀？云何法集無有分散？初合法者復有幾事？」
佛告毗舍佉：「於四法中安住得觀，謂慈、悲、喜、舍。其中法集無有分散，謂得聲聞智、辟支佛智、薩婆若智、佛智。初合法者，有三十二觀法，所謂唸佛、念法、念僧、念戒、念施、念天、阿那念、般那念，觀滅想、觀身想、觀寂靜想，觀地、水、火、風想，觀青、黃、赤、白想，觀虛空想、觀識處想、觀膀脹想、觀臭穢想、觀穿漏想、觀爛壞想、觀處處分散想、觀骨肉縱橫想、觀骨濕想、觀白骨色想、觀一切無常想、觀一切法無我想——是名三十二觀法。四無量心是名安住得觀；聲聞智、辟支佛智、薩婆若智、佛智，是名法集無有分散。」
爾時世尊重說偈言：
「若以下觀， 得聲聞智， 善修中觀， 得緣覺智， 上觀滿足， 得菩提智。」
佛說偈已，毗舍佉母心大歡喜，更增上問：「世尊！于不凈法門云何心住，疾離煩惱，通達六門？」
佛告毗舍佉：「有三十二法門，于不凈中心所樂住，疾離煩惱，便通六門。何者三十二法
【現代漢語翻譯】 現代漢語譯本 『精進不懈，智慧無惑，堅定不退，行慈悲利眾生，依此四法，便能證得薩婆若（Sarvajna，一切智）。』
佛陀說完偈語后，毗舍佉母（Visakha，一位虔誠的女居士）心生歡喜，進一步請問：『世尊！安住于幾種法中才能獲得觀智？什麼樣的法聚集在一起不會分散？最初修習佛法的人又有多少種方法？』
佛陀告訴毗舍佉：『安住於四法中才能獲得觀智，即慈、悲、喜、舍。其中法聚集在一起不會分散，指的是獲得聲聞智（Sravakabuddhi，聽聞佛法而證悟的智慧）、辟支佛智（Pratyekabuddha，不依師教獨自證悟的智慧）、薩婆若智（Sarvajna，一切智）、佛智（Buddhabuddhi，佛的智慧）。最初修習佛法的人，有三十二種觀法，即唸佛（Buddhanusmrti，憶念佛陀）、念法（Dharmanusmrti，憶念佛法）、念僧（Samghanusmrti，憶念僧伽）、念戒（Silanusmrti，憶念戒律）、念施（Tyaganusmrti，憶念佈施）、念天（Devatanusmrti，憶念天人）、阿那念（Anapanasati，入出息念）、般那念（Pranayama，調息）、觀滅想（Nirodhasamjna，觀想滅盡）、觀身想（Kayasamjna，觀想身體）、觀寂靜想（Upasamasamjna，觀想寂靜），觀地想（Prthivisamjna，觀想地大）、觀水想（Apasamjna，觀想水大）、觀火想（Tejasamjna，觀想火大）、觀風想（Vayusamjna，觀想風大），觀青想（Nilasamjna，觀想青色）、觀黃想（Pitasamjna，觀想黃色）、觀赤想（Lohitasamjna，觀想赤色）、觀白想（Avadatasamjna，觀想白色），觀虛空想（Akasasjna，觀想虛空）、觀識處想（Vijnanayatana samjna，觀想識處），觀膀脹想（Uddhumatakasamjna，觀想身體腫脹）、觀臭穢想（Vinilakasamjna，觀想身體青瘀）、觀穿漏想（Vipubbakasamjna，觀想身體膿爛）、觀爛壞想（Vichiddakasamjna，觀想身體腐爛），觀處處分散想（Vikkhayitasamjna，觀想身體各處分散）、觀骨肉縱橫想（Asthisamjna，觀想骨肉縱橫）、觀骨濕想（Asthisamjna，觀想骨頭濕潤）、觀白骨色想（Suklasamjna，觀想白骨的顏色）、觀一切無常想（Anityasamjna，觀想一切都是無常的）、觀一切法無我想（Anatmasamjna，觀想一切法都沒有自我）——這被稱為三十二觀法。四無量心（Caturapramana，慈悲喜捨）被稱為安住得觀；聲聞智、辟支佛智、薩婆若智、佛智，被稱為法聚集在一起不會分散。』
這時，世尊又說了偈語：
『若以下觀，得聲聞智，善修中觀，得緣覺智，上觀滿足，得菩提智。』
佛陀說完偈語后，毗舍佉母心生大歡喜，進一步請問：『世尊！對於不凈法門，如何才能心安住其中，迅速脫離煩惱，通達六根（眼、耳、鼻、舌、身、意）？』
佛陀告訴毗舍佉：『有三十二種法門，對於不凈法，心能安住其中，迅速脫離煩惱，便能通達六根。什麼是三十二法？』
【English Translation】 English version 『Diligently strive with joy, wisdom without confusion, Steadfastly advance without retreat, practice loving-kindness to benefit all beings, By these four dharmas, one attains Sarvajna (all-knowing wisdom).』
After the Buddha spoke the verse, Visakha (a devoted female lay disciple) felt joyful and further inquired: 『Venerable One! By abiding in how many dharmas can one attain insight? How does the collection of dharmas remain without dispersion? And how many practices are there for one who initially conforms to the Dharma?』
The Buddha told Visakha: 『By abiding in four dharmas, one attains insight, namely, loving-kindness (Metta), compassion (Karuna), joy (Mudita), and equanimity (Upekkha). The collection of dharmas that remains without dispersion refers to attaining the wisdom of a Sravaka (Sravakabuddhi, a disciple who attains enlightenment by hearing the teachings), the wisdom of a Pratyekabuddha (Pratyekabuddhi, a solitary Buddha who attains enlightenment independently), Sarvajna (all-knowing wisdom), and the wisdom of a Buddha (Buddhabuddhi, the wisdom of a Buddha). For one who initially conforms to the Dharma, there are thirty-two contemplations, namely, mindfulness of the Buddha (Buddhanusmrti), mindfulness of the Dharma (Dharmanusmrti), mindfulness of the Sangha (Samghanusmrti), mindfulness of morality (Silanusmrti), mindfulness of generosity (Tyaganusmrti), mindfulness of the deities (Devatanusmrti), mindfulness of breathing in (Anapanasati), mindfulness of breathing out (Pranayama), contemplation of cessation (Nirodhasamjna), contemplation of the body (Kayasamjna), contemplation of tranquility (Upasamasamjna), contemplation of earth (Prthivisamjna), contemplation of water (Apasamjna), contemplation of fire (Tejasamjna), contemplation of wind (Vayusamjna), contemplation of blue (Nilasamjna), contemplation of yellow (Pitasamjna), contemplation of red (Lohitasamjna), contemplation of white (Avadatasamjna), contemplation of space (Akasasjna), contemplation of consciousness (Vijnanayatana samjna), contemplation of a bloated corpse (Uddhumatakasamjna), contemplation of a festering corpse (Vinilakasamjna), contemplation of a decaying corpse (Vipubbakasamjna), contemplation of a dismembered corpse (Vichiddakasamjna), contemplation of a scattered corpse (Vikkhayitasamjna), contemplation of bones and flesh scattered (Asthisamjna), contemplation of wet bones (Asthisamjna), contemplation of white bones (Suklasamjna), contemplation of impermanence (Anityasamjna), contemplation of no-self (Anatmasamjna) – these are called the thirty-two contemplations. The four immeasurables (Caturapramana) are called abiding in insight; the wisdom of a Sravaka, the wisdom of a Pratyekabuddha, Sarvajna, and the wisdom of a Buddha are called the collection of dharmas that remains without dispersion.』
At that time, the World Honored One spoke another verse:
『If one contemplates the lower, one attains the wisdom of a Sravaka; if one cultivates the middle contemplation well, one attains the wisdom of a Pratyekabuddha; if one perfects the higher contemplation, one attains the wisdom of Bodhi.』
After the Buddha spoke the verse, Visakha felt great joy and further inquired: 『Venerable One! How can the mind abide in the impure dharmas, quickly leave behind afflictions, and penetrate the six senses (eye, ear, nose, tongue, body, and mind)?』
The Buddha told Visakha: 『There are thirty-two dharmas by which the mind can joyfully abide in the impure, quickly leave behind afflictions, and penetrate the six senses. What are the thirty-two dharmas?』
門？謂身中有發、毛、爪、齒、皮、肉、筋、骨、肪、膏、髓、腦、心、腎、肝、膽、大腸、小腸、脾、肺、肚、胃、膿、血、痰、汗、涕、唾、涎、淚、屎、尿不凈。毗舍佉！是為三十二不凈之觀，令心樂住凈行法門，疾舍煩惱，得通六門。」
爾時世尊重說偈言：
「猶如江流， 聚入大海， 於法門中， 流觀亦爾。 善觀粗細， 凈以不凈， 無上智法， 佛悉通達。」
佛說偈已，毗舍佉母心大歡喜，更增上問：「世尊！菩薩于凈行法門有幾戀著，住於世間不得解脫？」
佛告毗舍佉：「凈行法門，前諸菩薩有七縛著，住於世間。何謂為七？一者、若我得度，世間未度，我欲度之；二者、若我得脫，世間未脫，我欲脫之；三者、若我已覺，世間未覺，我欲覺之；四者、若我已調，世間未調，我欲調之；五者、若我已安，世間未安，我欲安之；六者、若我成道，世間未道，我欲導之；七者、若我已得涅槃，世間未得，我欲令其入于涅槃。毗舍佉！是為菩薩七種戀著，住於世間不得解脫。」
爾時世尊重說偈言：
「已度度眾生， 已脫脫眾生， 已覺覺眾生， 已調調眾生， 已安安眾生， 已導導眾生， 我已得涅槃， 令眾生涅槃。 三界
【現代漢語翻譯】 現代漢語譯本： 『門』是指身體中的頭髮、毛髮、指甲、牙齒、面板、肌肉、筋、骨、脂肪、膏、髓、腦、心、腎、肝、膽、大腸、小腸、脾、肺、肚、胃、膿、血、痰、汗、涕、唾、涎、淚、屎、尿這些不凈之物。Visakha（毗舍佉，人名）！這就是三十二種不凈觀，使心樂於安住于凈行法門，迅速捨棄煩惱，通達六門。
這時，世尊又說了偈語：
『猶如江河之水，匯聚流入大海，對於佛法法門，觀想的流動也是如此。善於觀察粗細之相，以清凈觀照不凈之物，無上的智慧之法，佛都能通達。』
佛說完偈語后，Visakha（毗舍佉母，人名）心中非常歡喜，進一步請問：『世尊！菩薩對於凈行法門有多少戀著，才會住在世間而不得解脫？』
佛告訴Visakha（毗舍佉）說：『對於凈行法門，從前的菩薩有七種束縛執著，才會住在世間。哪七種呢？第一，如果我已經得度，世間眾生還沒有得度，我想要度他們；第二，如果我已經解脫，世間眾生還沒有解脫，我想要解脫他們；第三，如果我已經覺悟，世間眾生還沒有覺悟，我想要覺悟他們；第四，如果我已經調伏，世間眾生還沒有調伏，我想要調伏他們；第五，如果我已經安穩，世間眾生還沒有安穩，我想要安穩他們；第六，如果我已經成就道業，世間眾生還沒有成就道業，我想要引導他們；第七，如果我已經得到涅槃，世間眾生還沒有得到涅槃，我想要讓他們進入涅槃。Visakha（毗舍佉）！這就是菩薩的七種戀著，住在世間而不得解脫。』
這時，世尊又說了偈語：
『已經度脫，還要度脫眾生，已經解脫，還要解脫眾生，已經覺悟，還要覺悟眾生，已經調伏，還要調伏眾生，已經安穩，還要安穩眾生，已經引導，還要引導眾生，我已經得到涅槃，還要令眾生得到涅槃。』
【English Translation】 English version: 『Gate?』 It refers to the impure things in the body such as hair, body hair, nails, teeth, skin, flesh, tendons, bones, fat, marrow, brain, heart, kidneys, liver, gallbladder, large intestine, small intestine, spleen, lungs, stomach, pus, blood, phlegm, sweat, mucus, saliva, spittle, tears, feces, and urine. Visakha (毗舍佉, a person's name)! This is the contemplation of the thirty-two impure things, enabling the mind to joyfully dwell in the pure conduct Dharma gate, quickly abandon afflictions, and attain the six gates.』
At that time, the World Honored One spoke in verse again:
『Just as rivers flow, gathering into the great sea, so too is the flow of contemplation in the Dharma gate. Skillfully contemplate the gross and subtle aspects, purify the impure with purity, the unsurpassed wisdom Dharma, the Buddha fully understands.』
After the Buddha spoke the verse, Visakha's mother (毗舍佉母, a person's name) was greatly delighted and further asked: 『World Honored One! How much attachment does a Bodhisattva have to the pure conduct Dharma gate that they remain in the world and cannot attain liberation?』
The Buddha told Visakha (毗舍佉): 『Regarding the pure conduct Dharma gate, former Bodhisattvas had seven attachments, and thus remained in the world. What are the seven? First, if I am already liberated, but the world is not yet liberated, I want to liberate them; second, if I am already freed, but the world is not yet freed, I want to free them; third, if I am already awakened, but the world is not yet awakened, I want to awaken them; fourth, if I am already tamed, but the world is not yet tamed, I want to tame them; fifth, if I am already at peace, but the world is not yet at peace, I want to bring them peace; sixth, if I have already attained the Path, but the world has not yet attained the Path, I want to guide them; seventh, if I have already attained Nirvana, but the world has not yet attained Nirvana, I want to lead them into Nirvana. Visakha (毗舍佉)! These are the seven attachments of a Bodhisattva, causing them to remain in the world and not attain liberation.』
At that time, the World Honored One spoke in verse again:
『Having crossed over, crossing over beings, having liberated, liberating beings, having awakened, awakening beings, having tamed, taming beings, having brought peace, bringing peace to beings, having guided, guiding beings, I have already attained Nirvana, causing beings to attain Nirvana.』
如火宅， 貪慾如泥網， 一切滅斷之， 而證菩提道。」
爾時世尊說此偈已，毗舍佉母心大歡喜，更增上問：「世尊！凈行法門修幾善行一切法滿？」
佛言：「修三善行令一切法滿。何謂為三善行法？一者、身善行；二者、口善行；三者、意善行。此三善行滿，令一切法滿，所謂得佈施滿、得持戒滿、得出家滿、得智慧滿、得精進滿、得忍辱滿、得真實滿、得誓願滿、得慈悲喜捨滿、得四思滿、得四定滿、得四神足滿、得五根滿、得五力滿、得七菩提滿、得八正道滿、得九智滿、得十力智滿、得須陀洹道智滿、得須陀洹果智滿、得斯陀含道智滿、得斯陀含果智滿、得阿那含道智滿、得阿那含果智滿、得阿羅漢道智滿、得阿羅漢果智滿、得四智滿。所謂法智、未知智、名字智、他心智滿，得盡智滿、得無生智滿、得雙神力滿、得大慈三昧智滿、得一切智滿、得無礙智滿。毗舍佉！是名修三善行滿，令一切法滿。」
爾時世尊而說偈言：
「修三善行已， 一切法皆滿， 滿一切法已， 而證菩提道。」
佛說偈已，毗舍佉母心大歡喜，更增上問：「世尊！凈行法門有幾大人念？」
佛言：「有八大人念。何謂為八？一者、少欲非不少欲；二者、知足非不知足；三者
【現代漢語翻譯】 現代漢語譯本： 『猶如身處火宅之中，貪慾就像泥濘的羅網，要滅盡斷除一切煩惱，才能證得菩提之道。』 當時，世尊說完這偈語后，毗舍佉母（Visakha-mother，一位虔誠的女居士）心中非常歡喜，更加深入地請問：『世尊！清凈的修行法門要修多少善行才能圓滿一切法呢？』 佛說：『修三種善行就能令一切法圓滿。哪三種善行呢？一是身善行，二是口善行，三是意善行。這三種善行圓滿，就能令一切法圓滿，也就是能得到佈施圓滿、持戒圓滿、出家圓滿、智慧圓滿、精進圓滿、忍辱圓滿、真實圓滿、誓願圓滿、慈悲喜捨圓滿、四思圓滿、四禪定圓滿、四神足圓滿、五根圓滿、五力圓滿、七菩提分圓滿、八正道圓滿、九智圓滿、十力智圓滿、須陀洹（Sotapanna，入流果）道智圓滿、須陀洹果智圓滿、斯陀含（Sakadagami，一來果）道智圓滿、斯陀含果智圓滿、阿那含（Anagami，不還果）道智圓滿、阿那含果智圓滿、阿羅漢（Arahat，無學果）道智圓滿、阿羅漢果智圓滿、四智圓滿。所謂法智、未知智、名字智、他心智圓滿，得到盡智圓滿、無生智圓滿、雙神力圓滿、大慈三昧智圓滿、一切智圓滿、無礙智圓滿。毗舍佉（Visakha）！這就叫做修三種善行圓滿，能令一切法圓滿。』 當時，世尊說了這樣的偈語： 『修習三種善行后，一切法都得圓滿，圓滿一切法之後，就能證得菩提道。』 佛說完偈語后，毗舍佉母心中非常歡喜，更加深入地請問：『世尊！清凈的修行法門有幾種大人之念呢？』 佛說：『有八種大人之念。哪八種呢？一是少欲而不是沒有慾望；二是知足而不是不知足；三是…'
【English Translation】 English version: 'Like a burning house, greed is like a muddy net, extinguish and cut off everything, and then attain the path to Bodhi.' At that time, after the World Honored One spoke this verse, Visakha-mother (Visakha-mother, a devout female layperson) was overjoyed and further asked: 'World Honored One! How many good deeds must be cultivated in the pure conduct Dharma gate to fulfill all Dharmas?' The Buddha said: 'Cultivating three good deeds fulfills all Dharmas. What are the three good conduct Dharmas? First, good conduct of body; second, good conduct of speech; third, good conduct of mind. The fulfillment of these three good deeds leads to the fulfillment of all Dharmas, namely, the fulfillment of giving, the fulfillment of upholding precepts, the fulfillment of renunciation, the fulfillment of wisdom, the fulfillment of diligence, the fulfillment of patience, the fulfillment of truthfulness, the fulfillment of vows, the fulfillment of loving-kindness, compassion, joy, and equanimity, the fulfillment of the four thoughts, the fulfillment of the four dhyanas, the fulfillment of the four supernatural powers, the fulfillment of the five roots, the fulfillment of the five powers, the fulfillment of the seven factors of enlightenment, the fulfillment of the eightfold noble path, the fulfillment of the nine wisdoms, the fulfillment of the ten powers of wisdom, the fulfillment of the wisdom of the Sotapanna (Sotapanna, stream-enterer) path, the fulfillment of the wisdom of the Sotapanna fruit, the fulfillment of the wisdom of the Sakadagami (Sakadagami, once-returner) path, the fulfillment of the wisdom of the Sakadagami fruit, the fulfillment of the wisdom of the Anagami (Anagami, non-returner) path, the fulfillment of the wisdom of the Anagami fruit, the fulfillment of the wisdom of the Arahat (Arahat, liberated being) path, the fulfillment of the wisdom of the Arahat fruit, the fulfillment of the four wisdoms. Namely, the fulfillment of Dharma wisdom, unknown wisdom, name wisdom, and other's mind wisdom, the fulfillment of exhaustive wisdom, the fulfillment of non-arising wisdom, the fulfillment of double supernatural powers, the fulfillment of great loving-kindness samadhi wisdom, the fulfillment of all wisdom, the fulfillment of unobstructed wisdom. Visakha (Visakha)! This is called the fulfillment of cultivating three good deeds, which leads to the fulfillment of all Dharmas.' At that time, the World Honored One spoke this verse: 'Having cultivated three good deeds, all Dharmas are fulfilled, having fulfilled all Dharmas, one then attains the path to Bodhi.' After the Buddha spoke the verse, Visakha-mother was overjoyed and further asked: 'World Honored One! How many great men's thoughts are there in the pure conduct Dharma gate?' The Buddha said: 'There are eight great men's thoughts. What are the eight? First, having few desires, but not without desires; second, being content, but not without contentment; third...'
、寂靜非不寂靜；四者、遠離非不遠離；五者、精進非不精進；六者、禪定非不禪定；七者、智慧非不智慧；八者、無礙非不無礙。毗舍佉！是名八大人念。」
爾時世尊重說偈言：
「善定諸念， 念非善法， 若毀此念， 而生厭離。 善定諸念， 念非善法， 觀練法相， 得進無上。」
優婆夷凈行法門經修學品第二
佛說偈已，毗舍佉母心大歡喜，更增上問：「世尊！初學菩薩于凈行法門，云何修學而得菩提？」
佛言：「初學菩薩有五十修學而得菩提。何者五十？所謂深入法性，不捨不減，不墮不退，修學舍心、修學多聞、修學威儀、修學降伏眾魔、修學光明、修學佛相好、修學禁戒、修學三昧、修學波若、修學大波若、修學善行、修學大善行、修學色相、修學無二語、修學如意足、修學上如意足、修學大如意足、修學妙如意足、修學意行、修學已意行、修學大意行、修學佛所王領、修學自在、修學佛心相、修學滿心相、修學神通、修學大神通、修學真實、修學王領正法令得久住、修學至極處、修學佛剎土、修學佛壽命、修學菩提樹、修學蓮華、修學佛說法、修學大法輪、修學轉法輪、修學善知識、修學不捨眾生、修學手圓滿、修學劫波樹衣、修學師子座、修
【現代漢語翻譯】 現代漢語譯本 『毗舍佉（Visakha，人名）！』八大人念是：一者、寂靜非不寂靜；二者、遠離非不遠離；三者、精進非不精進；四者、禪定非不禪定；五者、智慧非不智慧；六者、無礙非不無礙；七者、解脫非不解脫；八者、大乘非不大乘。』
這時，世尊又說了偈語：
『善於安定各種念頭，念頭並非都是善法，如果毀壞這些念頭，就會產生厭惡和遠離。善於安定各種念頭，念頭並非都是善法，觀察和訓練各種法的表相，就能獲得無上的進步。』
《優婆夷凈行法門經》修學品第二
佛說完偈語后，毗舍佉母心中非常歡喜，進一步請教說：『世尊！初學菩薩對於凈行法門，應該如何修學才能證得菩提（Bodhi，覺悟）？』
佛說：『初學菩薩有五十種修學方法可以證得菩提。是哪五十種呢？就是：深入法性，不捨棄也不減少，不墮落也不退轉，修學舍心、修學多聞、修學威儀、修學降伏眾魔、修學光明、修學佛的相好、修學禁戒、修學三昧（Samadhi，禪定）、修學般若（Prajna，智慧）、修學**若、修學善行、修學大善行、修學色相、修學無二語、修學如意足、修學上如意足、修學大如意足、修學妙如意足、修學意行、修學已意行、修學大意行、修學佛所王領、修學自在、修學佛心相、修學滿心相、修學神通、修學大神通、修學真實、修學王領正法令得久住、修學至極處、修學佛剎土、修學佛壽命、修學菩提樹、修學蓮華、修學佛說法、修學大法輪、修學轉法輪、修學善知識、修學不捨眾生、修學手圓滿、修學劫波樹衣、修學師子座、修
【English Translation】 English version 『Visakha (name of a person)! These are the eight thoughts of great men: first, stillness is not non-stillness; second, detachment is not non-detachment; third, diligence is not non-diligence; fourth, meditation is not non-meditation; fifth, wisdom is not non-wisdom; sixth, unobstructedness is not non-unobstructedness; seventh, liberation is not non-liberation; eighth, the Great Vehicle is not non-Great Vehicle.』
At that time, the World Honored One spoke in verse:
『Skillfully settle all thoughts, thoughts are not all good dharmas, if you destroy these thoughts, then aversion and detachment will arise. Skillfully settle all thoughts, thoughts are not all good dharmas, observe and train the characteristics of dharmas, and you will attain unsurpassed progress.』
The Second Chapter, Cultivation and Learning, of the Sutra of the Pure Conduct Dharma Gate for Laywomen
After the Buddha spoke the verse, Mother Visakha was very happy and further asked: 『World Honored One! How should a beginner Bodhisattva (Bodhisattva, an enlightened being) cultivate and learn the Pure Conduct Dharma Gate in order to attain Bodhi (Bodhi, enlightenment)?』
The Buddha said: 『A beginner Bodhisattva has fifty practices to cultivate and learn in order to attain Bodhi. What are the fifty? They are: deeply entering the nature of dharma, not abandoning or diminishing, not falling or regressing, cultivating the mind of giving, cultivating much learning, cultivating dignified conduct, cultivating subduing all demons, cultivating radiance, cultivating the Buddha's excellent marks, cultivating precepts, cultivating Samadhi (Samadhi, meditation), cultivating Prajna (Prajna, wisdom), cultivating **jna, cultivating good deeds, cultivating great good deeds, cultivating physical appearance, cultivating non-dual speech, cultivating the power of wish-fulfillment, cultivating the superior power of wish-fulfillment, cultivating the great power of wish-fulfillment, cultivating the wonderful power of wish-fulfillment, cultivating intentional action, cultivating completed intentional action, cultivating great intentional action, cultivating the Buddha's royal domain, cultivating freedom, cultivating the Buddha's mind characteristics, cultivating complete mind characteristics, cultivating supernatural powers, cultivating great supernatural powers, cultivating truthfulness, cultivating the royal domain's correct laws so that they may long endure, cultivating the ultimate place, cultivating the Buddha's land, cultivating the Buddha's lifespan, cultivating the Bodhi tree, cultivating the lotus flower, cultivating the Buddha's teachings, cultivating the Great Dharma Wheel, cultivating turning the Dharma Wheel, cultivating good teachers, cultivating not abandoning sentient beings, cultivating perfect hands, cultivating robes made of Kalpa tree cloth, cultivating the lion throne, cultivating
學右脅臥床、修學佛所食味、修學毗膻阇、修學如來水相。毗舍佉！是為五十學法，初行菩薩應當修學深入，不捨不減，不墮不退，汝應當知！」
爾時世尊而說偈言：
「一切行具足， 而求寂靜法， 光明照佛剎， 為慈眾生故。 引導諸眾生， 得度三界難， 一切法無窮， 如來已到彼。」
爾時世尊說此偈已，毗舍佉母心大歡喜，更增上問：「世尊！如來有幾光明，初學菩薩云何修行？」
佛告毗舍佉：「如來有六種光明。何謂為六？一者、青光；二者、黃光；三者、赤光；四者、白光；五者、紅光；六者、光色照明。毗舍佉！是名如來六種光明。初學菩薩云何修行，得此光明？毗舍佉！菩薩為得青光明故，恒以青華、青涂香末香、青㲲、青寶，而以供養，若入禪定常觀青色，作已而愿當來之世愿得青光。云何菩薩修學黃光？恒以黃華、黃涂香末香、黃㲲、黃寶，而以供養，若入禪定常觀黃色，作已而愿當來之世愿得黃光。云何菩薩修學赤光？恒以赤華、赤涂香末香、赤㲲、赤寶，而以供養，若入禪定常觀赤色，作已而愿當來之世愿得赤光。云何菩薩修學白光？恒以白華、白涂香末香、白㲲、白寶，而以供養，若入禪定常觀白色，作已而愿當來之世愿得白光。云何菩薩
【現代漢語翻譯】 現代漢語譯本：學習像右側臥躺那樣安詳，學習佛陀所食用的食物的味道，學習毗膻阇（一種草藥），學習如來的水相。毗舍佉（人名）！這便是五十種學法，初發心的菩薩應當深入修學，不捨棄也不減少，不墮落也不退轉，你應當知曉！'
當時世尊說了這首偈語：
'一切修行都已具足，而尋求寂靜的法門，光明照耀著佛的國土，爲了慈悲眾生的緣故。 引導著一切眾生，得以度過三界的艱難，一切法都是無窮無盡的，如來已經到達了彼岸。'
當時世尊說完這首偈語后，毗舍佉母（人名）心中非常歡喜，更加進一步地請問：'世尊！如來有多少種光明，初學菩薩應該如何修行？'
佛告訴毗舍佉：'如來有六種光明。哪六種呢？第一種是青光；第二種是黃光；第三種是赤光；第四種是白光；第五種是紅光；第六種是光色照明。毗舍佉！這便是如來的六種光明。初學菩薩應該如何修行，才能得到這些光明呢？毗舍佉！菩薩爲了得到青光明，經常用青色的花、青色的涂香末香、青色的毛織品、青色的寶物，來供養，如果進入禪定，就經常觀想青色，做完這些之後發願，希望將來能夠得到青光。菩薩應該如何修學黃光呢？經常用黃色的花、黃色的涂香末香、黃色的毛織品、黃色的寶物，來供養，如果進入禪定，就經常觀想黃色，做完這些之後發願，希望將來能夠得到黃光。菩薩應該如何修學赤光呢？經常用赤色的花、赤色的涂香末香、赤色的毛織品、赤色的寶物，來供養，如果進入禪定，就經常觀想赤色，做完這些之後發願，希望將來能夠得到赤光。菩薩應該如何修學白光呢？經常用白色的花、白色的涂香末香、白色的毛織品、白色的寶物，來供養，如果進入禪定，就經常觀想白色，做完這些之後發願，希望將來能夠得到白光。菩薩應該如何
【English Translation】 English version: 'Learn to lie down peacefully on the right side, learn the flavors of the food eaten by the Buddha, learn about Pishana (a kind of herb), learn about the water aspect of the Tathagata. Vishakha (name of a person)! These are the fifty practices that a Bodhisattva who has just begun should study deeply, without abandoning or diminishing them, without falling or regressing. You should know this!'
At that time, the World Honored One spoke this verse:
'Having perfected all practices, seek the Dharma of tranquility, the light illuminates the Buddha-lands, for the sake of compassion for all beings. Guiding all beings, to cross the difficulties of the three realms, all Dharmas are endless, the Tathagata has already reached the other shore.'
At that time, after the World Honored One spoke this verse, Mother Vishakha (name of a person) was very happy and further asked: 'World Honored One! How many kinds of light does the Tathagata have, and how should a Bodhisattva who is just beginning practice?'
The Buddha told Vishakha: 'The Tathagata has six kinds of light. What are the six? The first is blue light; the second is yellow light; the third is red light; the fourth is white light; the fifth is crimson light; the sixth is the illumination of light colors. Vishakha! These are the six kinds of light of the Tathagata. How should a Bodhisattva who is just beginning practice to obtain these lights? Vishakha! In order to obtain blue light, the Bodhisattva constantly uses blue flowers, blue scented powder, blue woolen fabrics, and blue jewels to make offerings. If they enter into meditation, they constantly contemplate the color blue, and after doing this, they vow that in the future they will obtain blue light. How should a Bodhisattva study yellow light? They constantly use yellow flowers, yellow scented powder, yellow woolen fabrics, and yellow jewels to make offerings. If they enter into meditation, they constantly contemplate the color yellow, and after doing this, they vow that in the future they will obtain yellow light. How should a Bodhisattva study red light? They constantly use red flowers, red scented powder, red woolen fabrics, and red jewels to make offerings. If they enter into meditation, they constantly contemplate the color red, and after doing this, they vow that in the future they will obtain red light. How should a Bodhisattva study white light? They constantly use white flowers, white scented powder, white woolen fabrics, and white jewels to make offerings. If they enter into meditation, they constantly contemplate the color white, and after doing this, they vow that in the future they will obtain white light. How should a Bodhisattva
修學紅光？恒以紅華、紅涂香末香、紅㲲、紅寶，而以供養，若入禪定常觀紅色，作已而愿當來之世愿得紅光。云何菩薩修學光色照明？恒以光明華、光明涂香末香、光明㲲、光明寶，而以供養，若入禪定常觀光明，作已而愿當來之世愿得光明照曜。毗舍佉！是名菩薩修學如來六種光明。」
爾時世尊而說偈言：
「佛光有六種， 青色黃色光， 赤白及紅色， 光相最照明， 若有智慧人， 常當勤修行。 若樂妙色光， 應學廣大行， 華香燈供養， 恒施無上尊， 修學六種行， 所愿皆成就。」
佛說偈已，毗舍佉母心大歡喜，更增上問：「世尊！大人之相凡有幾種，初學菩薩云何修學？」
佛言：「大人之相有三十二，菩薩所修有二十行，與大人相合，得成二道，無有餘也。何謂二道？若在家者，得作轉輪聖王，王四天下，降伏諸國，七寶隨從：一、金輪寶，二、白象寶，三、白馬寶，四、摩尼寶，五、玉女寶，六、藏臣寶，七、主兵寶，復有千子勇健威猛，能伏怨敵，盡大海際，以法降伏，不用兵仗。若出家者，得成為佛，天上、人中最尊第一，具三十二大人之相。何者三十二相？所謂：身黃金色、圓光一尋猶如融金、梵身方直、項後日光、頂有肉髻、其發
【現代漢語翻譯】 現代漢語譯本： 『修學紅光』是指什麼？是指經常用紅色的花、紅色的涂香末香、紅色的㲲（一種絲織品）、紅色的寶物來供養，如果進入禪定就經常觀想紅色，做完這些之後發願將來能夠得到紅光。菩薩修學光色照明又是指什麼呢？是指經常用光明的花、光明的涂香末香、光明的㲲、光明的寶物來供養，如果進入禪定就經常觀想光明，做完這些之後發願將來能夠得到光明照耀。毗舍佉（Visakha，人名）！這叫做菩薩修學如來的六種光明。』 當時世尊說了這樣的偈語： 『佛的光明有六種，青色、黃色光，赤色、白色以及紅色，光相最為照明，如果有智慧的人，應當經常勤奮修行。如果喜歡美妙的色光，應該學習廣大的行為，用花、香、燈來供養，經常佈施給無上的至尊，修學這六種行為，所希望的都能成就。』 佛說完偈語后，毗舍佉母（Visakha's mother）心中非常歡喜，更加深入地提問：『世尊！大人的相貌總共有幾種，初學的菩薩應該如何修學呢？』 佛說：『大人的相貌有三十二種，菩薩所修的有二十種行為，與大人的相貌相合，能夠成就兩種果報，沒有其他的了。哪兩種果報呢？如果是在家的人，可以成為轉輪聖王（Chakravartin），統治四大天下，降伏各個國家，七寶（seven treasures）會跟隨他：第一是金輪寶（golden wheel treasure），第二是白象寶（white elephant treasure），第三是白馬寶（white horse treasure），第四是摩尼寶（Mani jewel treasure），第五是玉女寶（jade woman treasure），第六是藏臣寶（treasury minister treasure），第七是主兵寶（military general treasure），還有一千個兒子，勇敢強健威猛，能夠降伏怨敵，直到大海的邊際，用正法來降伏，不用兵器。如果是出家的人，可以成就為佛，在天上和人間最為尊貴第一，具備三十二種大人之相。哪三十二相呢？就是：身體是黃金色、圓光一尋猶如融化的黃金、梵身方正、脖子後面有日光、頭頂有肉髻、頭髮……』
【English Translation】 English version: 『What does 『studying red light』 mean? It means constantly using red flowers, red scented powder, red silk fabrics, and red jewels for offerings. If entering into meditation, one constantly contemplates red color, and after doing so, vows to attain red light in the future. What does it mean for a Bodhisattva to study the illumination of light and color? It means constantly using luminous flowers, luminous scented powder, luminous silk fabrics, and luminous jewels for offerings. If entering into meditation, one constantly contemplates light, and after doing so, vows to attain luminous radiance in the future. Visakha (Visakha, a name)! This is called a Bodhisattva studying the six kinds of light of the Tathagata (Tathagata, an epithet of the Buddha).』 At that time, the World Honored One spoke the following verse: 『The Buddha's light has six kinds, blue, yellow light, red, white, and crimson, the light's appearance is most illuminating. If there are wise people, they should always diligently practice. If one delights in wonderful colored light, one should learn vast practices, offering flowers, incense, and lamps, constantly giving to the supreme honored one. Cultivating these six practices, all wishes will be fulfilled.』 After the Buddha spoke the verse, Visakha's mother was greatly delighted and asked further: 『World Honored One! How many kinds of marks of a great person are there in total, and how should a novice Bodhisattva study?』 The Buddha said: 『There are thirty-two marks of a great person, and the Bodhisattva cultivates twenty practices, which, when combined with the marks of a great person, can achieve two paths, and no others. What are the two paths? If one is a householder, one can become a Chakravartin (Chakravartin, a universal monarch), ruling the four great continents, subduing all countries, with the seven treasures (seven treasures) following: first, the golden wheel treasure (golden wheel treasure); second, the white elephant treasure (white elephant treasure); third, the white horse treasure (white horse treasure); fourth, the Mani jewel treasure (Mani jewel treasure); fifth, the jade woman treasure (jade woman treasure); sixth, the treasury minister treasure (treasury minister treasure); seventh, the military general treasure (military general treasure). Furthermore, there are a thousand sons, brave, strong, and fierce, capable of subduing enemies, to the edge of the great ocean, subduing with Dharma (Dharma, the teachings of the Buddha), without using weapons. If one is a renunciate, one can become a Buddha, the most honored and foremost in heaven and among humans, possessing the thirty-two marks of a great person. What are the thirty-two marks? They are: the body is golden in color, the halo is one fathom around like molten gold, the Brahma body is upright, there is sunlight behind the neck, there is a fleshy protuberance on the crown of the head, the hair...』
紺青、佛身圓滿如尼俱律樹、眉間毫相如兜羅綿、上下俱眴、目睫紺青、舌能覆面、梵音八種如迦陵頻伽聲、口四十齒、齒白齊密、師子頰、面板細薄不受塵垢、一一孔一毛生、紺色細軟、皆起右旋、師子臆、胸有卍字、七合處滿、手足合鞔網、指纖長、手內外握、立手過膝、陰馬藏、腳𦟛直、鹿腨腸、奩底相、千輻輪、足跟長，是名三十二大人之相身。
「毗舍佉！何者二十事修大人相？如來往昔作凡人時，于善法中成就堅固，不易受持，身作善行、口為善行、心念善行，一切佈施與眾生共，堅持禁戒，恒住布薩，供養父母、沙門、婆羅門、耆舊宿德、六親眷屬。于諸善法皆悉行已，修集滿足，積聚高廣，生死無量乃至一生補處，如意自在常受天樂，壽命、色力、王位、名聞、色、聲、香、味、觸；受天樂已，下生人間得大人相，成足下平，蹈地皆著，舉足俱上，腳趺隆起猶如龜背。以此相故，若在家者得作轉輪聖王；若出家者得成阿耨多羅三藐三菩提，永斷生死，得常樂涅槃，內外怨家、梵、魔、沙門、婆羅門所不能壞，是名為佛。」
爾時世尊重說偈曰：
「于諸法調柔， 恒持齋禁戒， 佈施心平等， 深觀無常法。 一切所行業， 堅固心受持， 以此行業故， 常生天人中
【現代漢語翻譯】 現代漢語譯本 佛陀的身體是紺青色的，圓滿如同尼俱律樹（榕樹）；眉間的白毫相，如同兜羅綿（柔軟的棉花）；上下眼瞼都能活動，眼睫毛是紺青色的；舌頭可以覆蓋整個面部；發出八種梵音，如同迦陵頻伽（妙音鳥）的聲音；有四十顆牙齒，牙齒潔白、整齊、緊密；有如獅子般的面頰；面板細膩輕薄，不沾染塵垢；每一個毛孔都只長一根毛髮，毛髮是紺色、細軟的，都向右旋轉；有如獅子般的胸膛；胸前有卍字；身體的七處（雙掌、雙足、雙肩、頸項）都豐滿；手和腳之間有縵網相；手指纖細修長；雙手可以向內外自由握持；站立時，雙手可以超過膝蓋；具有陰馬藏相（男根內藏）；腳踝挺直；小腿如鹿王般勻稱；具有奩底相（腳底平滿）；足底有千輻輪相；腳後跟長，這些被稱為三十二大丈夫相的身相。
『毗舍佉（人名）！什麼叫做通過二十件事修行而成就的大人相呢？如來在過去還是凡人的時候，對於善法能夠堅定不移地受持，身體力行善事、口中說善語、心中想著善念，將一切佈施與眾生共同分享，堅持戒律，經常遵守齋戒，供養父母、沙門（出家修行者）、婆羅門（祭司）、年長有德之人、六親眷屬。對於各種善法都身體力行，修行圓滿，積累深厚，廣博高遠，經歷無數生死，乃至達到一生補處菩薩的地位，能夠如意自在地享受天上的快樂，擁有壽命、美貌、力量、王位、名聲、色、聲、香、味、觸等享受；享受天上的快樂之後，下生到人間，就能夠得到大人相，成就足下平滿相，腳踏在地上時，整個腳底都能著地，抬腳時，整個腳底一起抬起，腳背隆起，如同龜背。因為這些相的緣故，如果是在家之人，就能夠成為轉輪聖王；如果是出家之人，就能夠成就阿耨多羅三藐三菩提（無上正等正覺），永遠斷絕生死輪迴，獲得常樂涅槃，內外怨敵、梵天、魔、沙門、婆羅門都無法摧毀，這就是佛陀。』
當時，世尊用偈語說道：
『對於諸法調伏柔順， 經常持守齋戒， 佈施時心懷平等， 深刻觀察無常之法。 一切所作所為， 堅定地用心受持， 因為這些行為的緣故， 常常出生在天界和人間。』
【English Translation】 English version The Buddha's body is dark blue, perfectly shaped like a Nigrodha tree (banyan tree); the white hair-curl between the eyebrows is like a Tula cotton (soft cotton); the upper and lower eyelids can move, and the eyelashes are dark blue; the tongue can cover the entire face; the voice emits eight kinds of Brahma sounds, like the sound of a Kalaviṅka (a mythical bird with a beautiful voice); there are forty teeth, which are white, even, and close together; the cheeks are like a lion's; the skin is delicate and thin, not stained by dust; each pore grows only one hair, which is dark blue, soft, and curls to the right; the chest is like a lion's; there is a Swastika symbol on the chest; the seven places (both palms, both feet, both shoulders, and the neck) are full; there is a webbed membrane between the hands and feet; the fingers are slender and long; the hands can be grasped freely inward and outward; when standing, the hands can reach beyond the knees; the male organ is concealed like a horse's; the ankles are straight; the calves are like those of a deer king; the soles of the feet are flat; there are thousand-spoked wheels on the soles of the feet; the heels are long. These are called the bodily marks of the thirty-two major marks of a great man.
'Visakha (name of a person)! What are the major marks of a great man that are achieved through cultivating twenty things? When the Tathagata (another name for Buddha) was an ordinary person in the past, he was firm and steadfast in upholding good Dharma, performing good deeds with his body, speaking good words with his mouth, and thinking good thoughts in his mind, sharing all his generosity with all beings, upholding the precepts, constantly observing the fasts, making offerings to parents, Sramanas (ascetics), Brahmins (priests), the elderly and virtuous, and the six kinds of relatives. Having practiced all kinds of good Dharma, he cultivated them to perfection, accumulated them deeply, and made them vast and high, experiencing countless births and deaths, even reaching the position of a Bodhisattva awaiting his final birth, enjoying heavenly bliss at will, possessing longevity, beauty, strength, kingship, fame, form, sound, smell, taste, and touch; after enjoying heavenly bliss, he is born into the human world and obtains the major marks of a great man, achieving the mark of flat feet, where the entire sole touches the ground when stepping on it, and the entire sole lifts up together when lifting the foot, with the instep raised like a turtle's back. Because of these marks, if he is a householder, he can become a Chakravartin (universal monarch); if he is a renunciate, he can achieve Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), forever cutting off the cycle of birth and death, attaining the eternal bliss of Nirvana, which cannot be destroyed by internal and external enemies, Brahma, Mara, Sramanas, or Brahmins, this is what it means to be a Buddha.'
At that time, the World Honored One spoke in verse:
'Being gentle and compliant with all Dharmas, Constantly upholding the fasts and precepts, Giving with a mind of equality, Deeply contemplating the impermanent nature of things. All actions performed, Firmly upheld with the mind, Because of these actions, One is often born in the heavens and among humans.'
。 受天上樂已， 還生於人中， 受世間福報， 而得足下平。 蹈地皆悉著， 隨蹈地起迎， 若在家出家， 皆有如是相。 若梵天魔王， 沙門婆羅門， 一切諸怨家， 皆悉已降伏。 出家行學道， 斷絕生死源， 眾行已滿足， 得成無上尊。
「複次，毗舍佉！云何修行千輻輪相？如來往昔作凡人時，荷負眾生，除其恐怖，施無畏樂。凡所佈施悉共眾生，積業高廣不可稱計。於此命終，往生天上常受妙樂，如是展轉無量無邊；下生世間，得大人相足下千輻輪，輪相具足如真金輪。得此相已，若在家者，作轉輪聖王，王四天下，七寶隨從，常為沙門、婆羅門、居士、大臣、長者及諸四兵之所圍繞；若出家者，得成為佛，大眾圍繞，比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等恭敬尊重。」
爾時世尊重說偈言：
「我于無量世， 展轉三界中， 荷負眾生樂， 為除怖畏處。 善護不休息， 以此功德業， 常生人天中， 至一生補處。 兩足千輻輪， 光曜如金輪， 千行業所感， 記成人中尊。 得大眾圍繞， 降伏諸魔怨， 若獲剎利種， 得成轉輪王。 若
【現代漢語翻譯】 現代漢語譯本 享受完天上的快樂后，還會降生到人間，享受世間的福報，從而得到足底平滿的相。 腳踩在地上都能完全著地，隨著腳踩地，地上會隆起迎接，無論是在家還是出家，都有這樣的相。 如果是梵天（Brahmā，印度教的創造之神）、魔王（Māra，佛教中阻礙修行的惡魔），沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司），一切的怨敵，都已經被降伏。 出家修行學習佛道，斷絕生死的根源，各種修行已經圓滿，最終成就無上尊者。
『再者，毗舍佉（Viśākhā，人名）！如何修得千輻輪相？如來往昔作為凡人的時候，承擔眾生的苦難，解除他們的恐怖，施予無畏的快樂。凡是佈施都與眾生共同分享，積累的功德高廣不可稱量。因此命終之後，往生到天上，常常享受美妙的快樂，這樣輾轉無量無邊；下生到世間，得到大人相中的足下千輻輪相，輪相具足，如同真正的金輪。得到這個相之後，如果是在家之人，就能成為轉輪聖王（Cakravartin，統治世界的理想君主），統治四大部洲，七寶（sapta ratna，轉輪王擁有的七種寶物）跟隨，常常被沙門、婆羅門、居士、大臣、長者以及各種軍隊所圍繞；如果是出家之人，就能成就為佛，被大眾圍繞，比丘（bhikkhu，男性出家人）、比丘尼（bhikkhunī，女性出家人）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士）、天（deva，天神）、龍（nāga，蛇神）、夜叉（yakṣa，守護神）、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，好戰的神）、迦樓羅（garuḍa，金翅鳥）、緊那羅（kiṃnara，半人半鳥的樂神）、摩睺羅伽（mahoraga，大蟒神）等恭敬尊重。』
這時，世尊用偈頌說道：
『我于無量世以來，輾轉於三界（trayo dhātava，欲界、色界、無色界）之中，承擔眾生的快樂，為他們解除恐懼和畏懼。 善於守護而不休息，憑藉這樣的功德，常常出生在人天之中，直至一生補處（ekajāti-pratibaddha，指下一生將成佛的菩薩）。 兩足有千輻輪相，光芒照耀如同金輪，這是由千種善行所感得的，預示著將成為人中尊者。 得到大眾的圍繞，降伏各種魔怨，如果生於剎帝利（kṣatriya，古代印度社會中的武士階層）種姓，就能成就轉輪王。 如果
【English Translation】 English version Having enjoyed heavenly bliss, one is reborn among humans, enjoying worldly blessings, and thus attains the flat soles of the feet. The feet completely touch the ground, and as they do, the ground rises to greet them. Whether one is a householder or a renunciant, one possesses such marks. If it is Brahmā (the creator god in Hinduism), Māra (the demon who obstructs practice in Buddhism), Śrāmaṇa (a wandering ascetic), or Brāhmaṇa (a priest in Hinduism), all enemies are subdued. Renouncing the world and practicing the path, one severs the source of birth and death, fulfills all practices, and ultimately becomes the unsurpassed honored one.
'Furthermore, Viśākhā (a proper noun)! How does one cultivate the mark of the thousand-spoked wheel? In the past, when the Tathāgata was an ordinary person, he bore the burdens of sentient beings, removed their fears, and bestowed the joy of fearlessness. Whatever he gave in charity, he shared with all beings, accumulating immeasurable merit. Therefore, upon death, he was reborn in the heavens, constantly enjoying wonderful bliss, revolving in this way limitlessly and boundlessly; being born into the world, he obtained the mark of a great person, the thousand-spoked wheel on the soles of his feet, the wheel mark complete, like a true golden wheel. Having obtained this mark, if he is a householder, he becomes a Cakravartin (the ideal universal ruler), ruling over the four continents, with the seven treasures (the seven possessions of a Cakravartin) following him, constantly surrounded by Śrāmaṇas, Brāhmaṇas, laypeople, ministers, elders, and various armies; if he is a renunciant, he becomes a Buddha, surrounded by the masses, bhikkhus (male monastics), bhikkhunīs (female monastics), upāsakas (male lay devotees), upāsikās (female lay devotees), devas (gods), nāgas (serpent deities), yakṣas (guardian spirits), gandharvas (celestial musicians), asuras (warring deities), garuḍas (mythical birds), kiṃnaras (half-human, half-bird musicians), mahoragas (great serpent deities), who respectfully honor him.'
At that time, the World Honored One spoke in verse:
'For immeasurable lifetimes, I have revolved in the three realms (the realms of desire, form, and formlessness), bearing the joy of sentient beings, removing their fear and dread. Diligently protecting without rest, with this merit, I am constantly born in the realms of humans and gods, until the state of being one lifetime away from Buddhahood (a Bodhisattva in their last life). The thousand-spoked wheels on both feet shine like golden wheels, brought about by a thousand virtuous deeds, foretelling that I will become the honored one among humans. Surrounded by the masses, subduing all demonic enemies, if born into the kṣatriya (the warrior caste) lineage, one will become a Cakravartin. If
出家學道， 得成無上尊， 天人阿修羅， 摩睺羅伽等， 四足及非人， 皆恭敬供養， 名聞滿十方， 眾生良福田。
「複次，毗舍佉！云何修行三大人相？如來往昔作凡人時，不害眾生，舍殺生想，不行杖楚，一切器仗悉不畜之，恒生慚愧，修習慈悲。積業高遠不可思議，生死無量乃至一生補處；下生人間得三大人相：一者，足跟長；二者，指纖長；三者，梵身圓直。以此相故，記壽命長，現久住相，亦護壽命，終不中夭；若出家者，得成為佛，壽命長遠，一切世間天、人、沙門、婆羅門無有能害如來壽命。」
爾時世尊而說偈言：
「一切畏死怖刀杖， 以己為喻勿行杖， 是故遠離不思念， 以此善行生天上。 受天果報無量樂， 壽盡下生得三相， 指足跟長梵身滿， 安置地上如金龜， 柔軟纖長如金杵， 身體光曜如須彌， 三相記成天人尊， 亦表如來壽命長。
「複次，毗舍佉！云何修行七處滿相？如來往昔無量劫中作凡人時，恒作施主，肴膳、飲食，種種甘果、香美諸漿，勤修佈施。積集高廣不可稱計，乃至一生補處，常受天樂；下生世間得七處滿相：肩、頸、臂、腳皆悉圓滿。以此相故，若在家者得作轉輪聖王，世間上味具足
【現代漢語翻譯】 現代漢語譯本 出家修習佛道，最終成就無上尊者（佛）。 天眾、人眾、阿修羅（非天，一種好戰的神）、摩睺羅伽（大蟒神）等， 所有四足動物以及非人（指神、鬼等），都恭敬地供養佛陀， 佛陀的名聲傳遍十方世界，是眾生最好的福田。
『再者，毗舍佉（人名）！如何修行才能獲得三種大人之相？如來往昔做凡人的時候，不傷害眾生，捨棄殺生的念頭，不使用棍杖刑罰，一切武器都不持有，常常心懷慚愧，修習慈悲。積累的功德高遠不可思議，經歷無數生死，乃至達到一生補處菩薩的果位；下生到人間就能得到三種大人之相：一是，腳後跟長；二是，手指纖細修長；三是，身體像梵天一樣圓滿正直。因為這三種相，可以預示壽命長久，顯現長久住世之相，也能保護壽命，最終不會中途夭折；如果出家，就能成就佛果，壽命長遠，整個世間的天人、沙門（出家修道者）、婆羅門（古印度祭司）都不能夠傷害如來的壽命。』
這時，世尊用偈語說道：
『一切眾生都畏懼死亡和刀杖，將心比心，不要對其他眾生施加暴力， 因此遠離殺戮和傷害的念頭，憑藉這種善行可以升到天上。 在天上享受無量快樂的果報，壽命終結後下生人間，可以得到三種大人之相， 手指、腳跟修長，身體圓滿， 腳跟安置在地上像金龜一樣， 手指柔軟纖長像金剛杵一樣， 身體的光芒像須彌山一樣， 這三種相預示著將成為天人所尊敬的聖者，也表明如來的壽命長久。
『再者，毗舍佉！如何修行才能獲得七處圓滿之相？如來往昔無數劫中做凡人的時候，常常做施主，用各種美味的食物、飲料，各種甘甜的水果、香美的飲漿，勤奮地修行佈施。積累的功德高廣不可稱量，乃至達到一生補處菩薩的果位，常常享受天上的快樂；下生到世間就能得到七處圓滿之相：雙肩、頸項、雙臂、雙腳都圓滿豐腴。因為這七種相，如果是在家之人，就能成為轉輪聖王，世間最美好的食物都具備。』
【English Translation】 English version Having renounced the household life and studied the Path, one attains the unsurpassed尊 (Venerable One, i.e., Buddha). Devas (gods), humans, Asuras (demigods, a race of warring deities), and Mahoragas (great serpent deities), etc., All four-footed beings and non-humans (referring to gods, ghosts, etc.) respectfully make offerings, The name is spread throughout the ten directions, being a field of merit for all living beings.
'Furthermore, Visakha (a personal name)! How does one cultivate to attain the three major marks? In the past, when the Tathagata (another name for Buddha) was an ordinary person, he did not harm living beings, abandoned the thought of killing, did not use sticks or punishments, and did not possess any weapons. He was always filled with shame and cultivated compassion. The accumulated karma was immeasurably vast, through countless births and deaths, even to the point of being a Bodhisattva awaiting one more life; being born into the human realm, one attains three major marks: first, long heels; second, slender and long fingers; third, a perfectly round and upright body like Brahma. Because of these marks, one's lifespan is predicted to be long, manifesting a long-abiding appearance, also protecting one's lifespan, and ultimately not dying prematurely; if one renounces the household life, one can attain Buddhahood, with a long lifespan, and no one in the entire world, including devas, humans, Sramanas (ascetics), or Brahmins (ancient Indian priests), can harm the Tathagata's lifespan.'
At that time, the World Honored One spoke in verse, saying:
'All fear death and dread swords and staffs, taking oneself as an example, do not inflict violence, Therefore, stay away from and do not think of killing and harming, with this good deed, one is born in the heavens. Receiving immeasurable joy as heavenly reward, when life ends and one is born into the human realm, one attains three marks, Long fingers and heels, a full body like Brahma, The heels placed on the ground like a golden tortoise, The fingers soft, slender, and long like a golden vajra (a ritual weapon), The body radiant like Mount Sumeru (a sacred mountain), These three marks predict one will become revered by devas and humans, also indicating the Tathagata's long lifespan.'
'Furthermore, Visakha! How does one cultivate to attain the seven full marks? In the past, during countless kalpas (eons), when the Tathagata was an ordinary person, he always acted as a benefactor, diligently practicing generosity with delicacies, food, various sweet fruits, and fragrant and delicious drinks. The accumulated merit was immeasurably vast, even to the point of being a Bodhisattva awaiting one more life, constantly enjoying heavenly bliss; being born into the world, one attains seven full marks: the shoulders, neck, arms, and feet are all perfectly full. Because of these marks, if one is a householder, one can become a Chakravartin (wheel-turning king), possessing all the finest foods in the world.'
而得；若出家者得成為佛，所受飲食于天上、人間味中最上。」
爾時世尊而說偈言：
「食啖舐嘗無上味， 施主恒修如是行， 以此善行無有量， 難陀園中受快樂。 業報一生下世間， 得大人相七處滿， 手腳柔軟無有比， 以此相故得上味， 在家出家皆如是， 如來永斷三界漏， 是故得成無上尊。
「複次，毗舍佉！云何修行手足柔軟、合鞔網相？佛于往昔作凡人時，常以四攝攝取眾生：佈施、愛語、利益、同事，有所求索，不違眾生。積業高廣乃至一生補處，常受天樂；下生世間得二大人相：一、手足柔軟，二、手足合鞔網。以此相故，若在家者，作轉輪聖王攝四天下；若出家者，得成法王，善攝一切無量眾生——比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等。」
爾時世尊而說偈言：
「修佈施愛語， 行利益同事， 恒以四攝法， 攝眾無有餘。 以此行業故， 常生天人中， 下生於世間， 得二大人相。 手足悉柔軟， 俱有合鞔網， 微妙極細薄， 外黃里紅色。 以此二相故， 在家轉輪王， 若以善法化， 一切皆順行。 堅受持不犯，
【現代漢語翻譯】 現代漢語譯本： 『如果出家之人能夠因此成為佛，那麼他所接受的飲食在天上和人間都是最上等的美味。』
這時，世尊以偈語說道：
『品嚐各種無上的美味，施主恒常修行這樣的善行，以此善行的功德無量無邊，（死後）在難陀園（Nandana Garden，天上的花園）中享受快樂。 業報結束后一生下世間，就能得到大人相中的七處豐滿之相，手腳柔軟無比，因為這些相好，所以能得到最上等的美味。 無論在家還是出家都是如此，如來永遠斷絕三界（Three Realms，欲界、色界、無色界）的煩惱，因此能夠成就無上尊。』
『此外，毗舍佉（Visakha）！如何修行才能獲得手足柔軟、手足有縵網相呢？佛在過去作為凡人的時候，常常用四攝法（Four Embracing Dharmas）來攝取眾生：佈施、愛語、利行、同事。對於眾生的任何需求，都不會違逆他們。積累的功德高廣，乃至達到一生補處菩薩（one-life-remaining bodhisattva）的果位，常常享受天上的快樂；下生到世間就能得到兩種大人相：一是手足柔軟，二是手足有縵網。因為這些相好，如果是在家之人，就能成為轉輪聖王（Universal Ruler），統治四大天下；如果是出家之人，就能成為法王（Dharma King），善於攝受一切無量的眾生——比丘（bhikkhu，男出家人）、比丘尼（bhikkhuni，女出家人）、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士）、天（deva，天神）、龍（naga，龍族）、夜叉（yaksha，夜叉）、乾闥婆（gandharva，香神）、阿修羅（asura，阿修羅）、迦樓羅（garuda，金翅鳥）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、人（human）、非人（non-human）等等。』
這時，世尊以偈語說道：
『修習佈施和愛語，實行利行和同事，恒常用四攝法，攝受眾生沒有遺漏。 因為這樣的行業，常常出生在天人和人間，下生到世間，就能得到兩種大人相。 手足都柔軟，並且都有縵網，微妙極其細薄，外面是黃色裡面是紅色。 因為這兩種相好，在家就能成為轉輪王，如果用善法教化，一切都會順從奉行。 堅定地受持而不違犯，'
【English Translation】 English version: 『If a renunciant can become a Buddha because of this, then the food he receives is the most supreme delicacy in heaven and on earth.』
At that time, the World Honored One spoke in verse, saying:
『Tasting and savoring the unsurpassed flavors, the donor constantly cultivates such practices, with immeasurable merit from these virtuous deeds, enjoying happiness in Nandana Garden (heavenly garden). When the karmic reward ends and one is born into the world, one obtains seven of the major marks of a great being, with hands and feet incomparably soft, and because of these marks, one obtains the most supreme flavors. Whether one is a householder or a renunciant, it is the same; the Tathagata (Thus Come One) eternally severs the outflows of the Three Realms (desire realm, form realm, formless realm), and therefore attains the unsurpassed尊 (Venerable One).』
『Furthermore, Visakha! How does one cultivate to obtain soft hands and feet, and webbed fingers and toes? When the Buddha was an ordinary person in the past, he often used the Four Embracing Dharmas (catuh-samgraha-vastu) to gather beings: giving, kind speech, beneficial action, and cooperation. He never refused any request from beings. He accumulated vast merit, even reaching the stage of a one-life-remaining bodhisattva, constantly enjoying heavenly bliss; being born into the world, he obtains two of the major marks of a great being: first, soft hands and feet, and second, webbed fingers and toes. Because of these marks, if one is a householder, one becomes a Universal Ruler (cakravartin), governing the four great continents; if one is a renunciant, one becomes a Dharma King (Dharma Raja), skillfully gathering all immeasurable beings—bhikkhus (monks), bhikkhunis (nuns), upasakas (laymen), upasikas (laywomen), devas (gods), nagas (dragons), yakshas (spirits), gandharvas (celestial musicians), asuras (demigods), garudas (eagles), kinnaras (celestial musicians), mahoragas (serpentine deities), humans, and non-humans, and so on.』
At that time, the World Honored One spoke in verse, saying:
『Cultivating giving and kind speech, practicing beneficial action and cooperation, constantly using the Four Embracing Dharmas, gathering beings without omission. Because of such actions, one is constantly born among gods and humans, and being born into the world, one obtains two of the major marks of a great being. Hands and feet are all soft, and both have webbing, subtle, extremely thin, yellow on the outside and red on the inside. Because of these two marks, as a householder, one becomes a Universal Ruler, and if one transforms with virtuous Dharma, all will follow obediently. Firmly upholding without transgression,'
歡喜贊聖王， 施恩無有比， 慈潤於四方。 若棄捨五欲， 出家得成佛， 為眾生說法， 聞者悉頂受。
「複次，毗舍佉！云何修行如來腳相𦟛直，身毛旋起？」
佛告毗舍佉：「我于往昔作凡人時，恒以善法饒益眾生，常行法施，初未曾說無義之語。以此業故，增長廣大乃至一生補處；下生世間得二大人相：一、腳𦟛直，踝骨不現；二、者毛端旋起。以此相故，若在家者，得作轉輪聖王，人中最尊高妙上勝，於五欲中歡喜快樂，七寶千子隨從侍衛；若舍家業，入山學道，得成為佛，天上、人中最尊最上，無有二者，一切眾生恭敬、尊重。」
爾時世尊而說偈言：
「恒以善法， 利益眾生， 恒以善語， 教導眾生， 恒以善力， 將侍眾生， 歡喜快樂， 恒行法施， 無有嫉妒。 以此業故， 積行無量， 下生人間， 得大人相。 一腳𦟛直， 踝骨不現； 二毛端起， 悉皆右旋。 若在家者， 作轉輪王， 王四天下； 若出家者， 得成為佛， 天上人中， 最尊最上。
「複次，毗舍佉！云何修行鹿膞腸相？如來於昔無量劫中作凡人時，善勤教人一切典籍、威儀、工巧、醫方、咒術，教持禁戒悉皆
【現代漢語翻譯】 現代漢語譯本 讚美聖王， 施恩德無與倫比，慈悲潤澤四方。 如果捨棄五欲（色、聲、香、味、觸五種慾望），出家修行便能成佛， 為眾生宣說佛法，聽聞者都恭敬地接受。
『再者，毗舍佉（Visakha，人名）！如何修行才能獲得如來腳相平直，身毛向上旋起的相好？』
佛告訴毗舍佉：『我在過去做凡人的時候，總是用善法饒益眾生，常常施行法佈施，從來沒有說過沒有意義的話。因為這個業力，增長廣大乃至一生補處（bodhisattva destined to achieve Buddhahood in their next life）；下生到世間便能得到兩種大人相：一是腳相平直，踝骨不顯現；二是毛端向上旋起。因為這些相好，如果在家，便能成為轉輪聖王（Chakravartin，理想的統治者），是人中最尊貴、高妙、上勝的，在五欲中歡喜快樂，七寶（seven kinds of treasures）千子隨從侍衛；如果捨棄家業，入山學道，便能成為佛，是天上、人中最尊最上，沒有能超過的，一切眾生都恭敬、尊重。』
當時世尊用偈頌說道：
『總是用善法，利益眾生，總是用善語， 教導眾生，總是用善力，將侍眾生， 歡喜快樂，總是施行法佈施，沒有嫉妒。 因為這個業力，積累修行無量，下生人間， 得到大人相。一腳平直，踝骨不顯現； 二毛端向上，全都向右旋轉。如果在家的， 便能成為轉輪王，統治四天下；如果出家的， 便能成為佛，在天上人間，最尊貴最殊勝。
『再者，毗舍佉！如何修行才能獲得鹿膞腸相（resembling the intestines of a deer）？如來在過去無量劫中做凡人的時候，善於勤奮地教導人們一切典籍、威儀、工巧、醫方、咒術，教導他們持守禁戒，全部……』
【English Translation】 English version Praising the Holy King, His grace is unparalleled, his compassion nourishes all directions. If one abandons the five desires (form, sound, smell, taste, and touch), and leaves home to cultivate, one can attain Buddhahood, Preaching the Dharma to sentient beings, those who hear it respectfully receive it.
'Furthermore, Visakha! How does one cultivate to attain the Tathagata's (Tathagata, 'the one who has thus come' or 'the one who has thus gone', an epithet of the Buddha) feet with level soles and body hair that curls upwards?'
The Buddha told Visakha: 'In the past, when I was an ordinary person, I always benefited sentient beings with good Dharma, and often practiced Dharma giving, never speaking meaningless words. Because of this karma, it grew vast and great, even to the point of being a Bodhisattva destined to achieve Buddhahood in their next life; being born into the world, I obtained two great man characteristics: first, feet with level soles, with ankles not visible; second, the tips of the hairs curling upwards. Because of these characteristics, if one is a householder, one can become a Chakravartin (Chakravartin, ideal universal ruler), the most honored, sublime, and supreme among people, rejoicing in the five desires, with seven treasures (seven kinds of treasures) and a thousand sons following and attending; if one abandons household affairs and enters the mountains to study the Way, one can become a Buddha, the most honored and supreme in heaven and among humans, with no equal, and all sentient beings will respect and revere him.'
At that time, the World Honored One spoke in verse:
'Always using good Dharma, benefiting sentient beings, always using good words, Guiding sentient beings, always using good strength, attending to sentient beings, Rejoicing in happiness, always practicing Dharma giving, without jealousy. Because of this karma, accumulating immeasurable practices, being born into the human world, Obtaining the characteristics of a great man. First, feet with level soles, ankles not visible; Second, the tips of the hairs curling upwards, all turning to the right. If one is a householder, One can become a Chakravartin, ruling the four continents; if one leaves home, One can attain Buddhahood, the most honored and supreme in heaven and among humans.'
'Furthermore, Visakha! How does one cultivate to obtain the deer-like intestines (resembling the intestines of a deer)? In the past, during countless kalpas (kalpas, an aeon in Hindu and Buddhist cosmology) when the Tathagata was an ordinary person, he was skilled and diligent in teaching people all scriptures, deportment, crafts, medicine, incantations, and taught them to uphold precepts, all...'
具足，恒自思惟：『云何令人善解義趣，速得通達，不生疲惓、厭惡之心？』以此業故，勤積高廣乃至一生補處，常受天樂；下生世間得大人相，成鹿膞腸。若在家者，作轉輪聖王，王四天下，一切所須供養之具隨念速得；若出家者，得成為佛，天上、人中所須供養皆悉疾得。」
爾時世尊重說偈言：
「諸典悉教學， 工巧及咒術， 醫方察眾病， 恒自作思念， 云何令速成， 于學不疲惓， 展轉教餘人？ 以此行業故， 積聚不可量， 至一生補處， 成大人相好， 而得鹿膞腸， 纖好成圓滿， 皮細薄柔軟， 毛起皆右旋。 以此大人相， 記成人中尊， 在家轉輪王， 所求皆速得； 若出家作佛， 一切諸供養， 隨念悉具足。
「複次，毗舍佉！云何修行面板細軟，不受塵垢？佛于往昔作凡人時，若沙門、婆羅門、剎利居士，來至我所，而問我言：『大德！何者名善行？何者名不善？何者應親近？何者應遠離？何者行業得受安樂？何者行業而受苦惱？』我于往昔為人分別，是法應作、是不應作，是法應行、是不應行，是法得快樂、是法不安樂。以此業故，積行無量乃至一生補處，受天福樂；下生人間得大人相，面板細軟，不受塵水。譬
【現代漢語翻譯】 現代漢語譯本
具足，常常自己思考：『怎樣才能使人容易理解經文的意義和旨趣，迅速通達，不產生疲憊、厭惡的心情？』因為這個善業的緣故，勤奮積累高廣的福德，乃至達到一生補處菩薩的果位，常常享受天上的快樂；下生到世間能得到大丈夫相，成就鹿膞腸（形容腹部柔軟細長如鹿）。如果在家的，就成為轉輪聖王，統治四天下，一切所需要的供養之物都能隨心所欲地迅速得到；如果出家的，就能成就佛果，天上、人間所需要的供養都能迅速得到。」
當時，世尊又說了偈語：
『各種經典都學習， 工巧技藝及咒術， 醫方明察眾生病， 常常自己作思念， 怎樣令人速成就， 對於學習不疲倦， 輾轉教導其他人？ 因為這種行業故， 積聚功德不可量， 直至一生補處位， 成就大人勝妙相， 從而獲得鹿膞腸， 纖細美好極圓滿， 面板細膩薄又軟， 毛髮都向右旋轉。 憑藉這種大人相， 預示成為人中尊， 在家則是轉輪王， 所求之物皆速得； 若出家便成佛陀， 一切種種的供養， 隨心所念皆具足。』
「再者，毗舍佉（Visakha）！怎樣修行才能獲得面板細軟，不受塵垢的果報呢？佛在過去做凡人的時候，如果有沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）、剎利（Ksatriya，武士）居士來我這裡，問我說：『大德！什麼叫做善行？什麼叫做不善行？什麼應該親近？什麼應該遠離？什麼行為能得到安樂？什麼行為會遭受苦惱？』我在過去為人分辨，這個法應該做、這個法不應該做，這個法應該行、這個法不應該行，這個法能得到快樂、這個法不能得到快樂。因為這個善業的緣故，積累無量的功德，乃至達到一生補處菩薩的果位，享受天上的福樂；下生到人間能得到大丈夫相，面板細軟，不受塵土沾染。比如…… English version
Complete, constantly reflecting: 'How can I make people easily understand the meaning and purpose of the scriptures, quickly comprehend them, and not develop feelings of fatigue or aversion?' Because of this virtuous karma, diligently accumulating vast and profound merit, even reaching the stage of a Bodhisattva awaiting their final rebirth, constantly enjoying heavenly bliss; being born into the world, one attains the marks of a great person, achieving the 'deer-like belly' (鹿膞腸, describing a soft and slender abdomen like a deer's). If one is a householder, they become a Chakravartin (轉輪聖王, Wheel-Turning King), ruling over the four continents, and all the necessary offerings are quickly obtained as desired; if one is a renunciate, they attain Buddhahood, and all the necessary offerings from gods and humans are quickly obtained.」
At that time, the World-Honored One spoke in verse:
'All scriptures thoroughly learned, Crafts and spells as well, Medical knowledge to discern diseases, Constantly reflecting, How to quickly achieve, Without fatigue in learning, And teach others in turn? Because of this practice, Accumulating immeasurable merit, Until the final rebirth, Achieving the excellent marks of a great person, And obtaining the deer-like belly, Slender and perfectly round, Skin fine, thin, and soft, Hair whorls turning to the right. With these marks of a great person, Indicating the most honored among people, As a householder, a Wheel-Turning King, All desires quickly obtained; If a renunciate, becoming a Buddha, All kinds of offerings, Complete as desired.'
「Furthermore, Visakha (毗舍佉)! How does one cultivate to obtain fine and soft skin, untouched by dust and defilement? When the Buddha was an ordinary person in the past, if Sramanas (沙門, wandering ascetics), Brahmanas (婆羅門, priests), Kshatriyas (剎利, warriors), or householders came to me and asked: 'Greatly virtuous one! What is called good conduct? What is called bad conduct? What should be approached? What should be avoided? What actions lead to happiness? What actions lead to suffering?' In the past, I would explain to people what actions should be done and what should not be done, what practices should be followed and what should not be followed, what leads to happiness and what leads to unhappiness. Because of this virtuous karma, accumulating immeasurable merit, even reaching the stage of a Bodhisattva awaiting their final rebirth, enjoying heavenly bliss; being born into the human realm, one attains the marks of a great person, with fine and soft skin, untouched by dust and water. For example...
【English Translation】 Complete, constantly reflecting: 'How can I make people easily understand the meaning and purpose of the scriptures, quickly comprehend them, and not develop feelings of fatigue or aversion?' Because of this virtuous karma, diligently accumulating vast and profound merit, even reaching the stage of a Bodhisattva awaiting their final rebirth, constantly enjoying heavenly bliss; being born into the world, one attains the marks of a great person, achieving the 'deer-like belly' (鹿膞腸, describing a soft and slender abdomen like a deer's). If one is a householder, they become a Chakravartin (轉輪聖王, Wheel-Turning King), ruling over the four continents, and all the necessary offerings are quickly obtained as desired; if one is a renunciate, they attain Buddhahood, and all the necessary offerings from gods and humans are quickly obtained.」 At that time, the World-Honored One spoke in verse: 'All scriptures thoroughly learned, Crafts and spells as well, Medical knowledge to discern diseases, Constantly reflecting, How to quickly achieve, Without fatigue in learning, And teach others in turn? Because of this practice, Accumulating immeasurable merit, Until the final rebirth, Achieving the excellent marks of a great person, And obtaining the deer-like belly, Slender and perfectly round, Skin fine, thin, and soft, Hair whorls turning to the right. With these marks of a great person, Indicating the most honored among people, As a householder, a Wheel-Turning King, All desires quickly obtained; If a renunciate, becoming a Buddha, All kinds of offerings, Complete as desired.' 「Furthermore, Visakha (毗舍佉)! How does one cultivate to obtain fine and soft skin, untouched by dust and defilement? When the Buddha was an ordinary person in the past, if Sramanas (沙門, wandering ascetics), Brahmanas (婆羅門, priests), Kshatriyas (剎利, warriors), or householders came to me and asked: 'Greatly virtuous one! What is called good conduct? What is called bad conduct? What should be approached? What should be avoided? What actions lead to happiness? What actions lead to suffering?' In the past, I would explain to people what actions should be done and what should not be done, what practices should be followed and what should not be followed, what leads to happiness and what leads to unhappiness. Because of this virtuous karma, accumulating immeasurable merit, even reaching the stage of a Bodhisattva awaiting their final rebirth, enjoying heavenly bliss; being born into the human realm, one attains the marks of a great person, with fine and soft skin, untouched by dust and water. For example...
如蓮華雖在水中，水不能污；如來身相亦復如是。以此相故，若在家者，作轉輪聖王，聰明智慧，于諸世間沙門、婆羅門、剎利居士無有及者；若出家學道，得成為佛，智慧廣大，利疾智慧最上最勝，諸天世人梵、魔、沙門、婆羅門諸有智慧無能及者。」
爾時世尊而說偈言：
「佛于無量世， 凡人時修行， 若有來問者， 勤教令速成， 恒在出家地， 善分別義趣。 以此行業故， 若天上人中， 常得大智慧， 一生下人中， 得面板細軟。 以此相好故， 成就大智慧。 若獲剎利種， 在家轉輪王； 若不樂在家， 出家得成佛， 獲一切種智， 天上及人中， 無有能及者。
優婆夷凈行法門經卷上 大正藏第 14 冊 No. 0579 優婆夷凈行法門經
優婆夷凈行法門經卷下
僧祐錄雲安公涼土異經附北涼錄修學品第二之餘
「複次，毗舍佉！云何修行身黃金色，光明照耀，猶如金山？如來往昔無量劫中，常樂修善，不瞋不恚，若有眾生惡罵、捶打，悉皆能忍，不生瞋恨；恒自慚愧，生大悲想：『皆是過去先業所報。』常自克責；復行佈施，柔軟氍氀、芻摩、劫貝、憍奢耶衣如是等衣，恒以施人。如是展轉無量
【現代漢語翻譯】 現代漢語譯本 『如同蓮花雖然生長在水中，卻不被水污染一樣；如來（Tathagata）的身相也是如此。因為這種相好，如果是在家之人，就能成為轉輪聖王（Chakravartin），聰明智慧，在所有世間的沙門（Shramana）、婆羅門（Brahmana）、剎帝利（Kshatriya）居士中無人能及；如果出家修道，就能成就為佛，智慧廣大，敏捷的智慧最為殊勝，諸天世人、梵天（Brahma）、魔（Mara）、沙門、婆羅門等所有有智慧的人都無法相比。』
當時世尊（World-Honored One）說了這樣的偈語：
『佛在無量世之前，還是凡人的時候就修行，如果有人來請教，就勤奮地教導，使他們迅速成就，總是待在出家之地，善於分辨義理和趣味。因為這種行業，所以在天上和人間，常常獲得大智慧，如果一生降生在人間，就能得到面板細嫩柔軟。因為這種相好，成就大智慧。如果獲得剎帝利種姓，在家就能成為轉輪王；如果不喜歡在家，出家就能成就為佛，獲得一切種智（Sarvajna），在天上和人間，沒有人能夠相比。』
《優婆夷凈行法門經》捲上 大正藏第 14 冊 No. 0579 《優婆夷凈行法門經》
《優婆夷凈行法門經》卷下
僧祐錄記載安公涼土異經附北涼錄修學品第二之餘
『此外，毗舍佉（Visakha）！如何修行才能使身體呈現黃金色，光明照耀，猶如金山？如來在往昔無量劫中，常常樂於修善，不生氣不惱怒，如果有眾生惡語謾罵、捶打，都能忍受，不生瞋恨；常常自我慚愧，生起大悲心想：『這都是過去先業所造成的報應。』常常自我剋制；又行佈施，柔軟的氍氀（羊毛織物）、芻摩（細麻布）、劫貝（木棉）、憍奢耶衣（絲綢）等衣物，常常用來佈施給他人。這樣輾轉無量。
【English Translation】 English version 『Just as the lotus flower, though growing in water, is not defiled by it; so too is the physical form of the Tathagata (如來). Because of this characteristic, if one is a householder, he will become a Chakravartin (轉輪聖王), intelligent and wise, unmatched among all the Shramanas (沙門), Brahmanas (婆羅門), Kshatriyas (剎帝利), and laypeople in the world; if one renounces the household life and studies the Way, he will attain Buddhahood, with vast wisdom, the swiftest and most supreme wisdom, unmatched by all the gods, humans, Brahmas (梵天), Maras (魔), Shramanas, Brahmanas, and all those with wisdom.』
At that time, the World-Honored One (世尊) spoke these verses:
『The Buddha, in countless past lives, practiced when he was still a mortal. If anyone came to ask, he diligently taught them to quickly achieve success, always staying in the place of renunciation, skillfully distinguishing the meaning and interest. Because of this practice, in heaven and among humans, he always obtains great wisdom. If he is born among humans in one lifetime, he obtains fine and soft skin. Because of this characteristic, he achieves great wisdom. If he obtains the Kshatriya lineage, he becomes a Chakravartin while at home; if he does not enjoy being at home, he renounces the household life and attains Buddhahood, obtaining Sarvajna (一切種智), unmatched by anyone in heaven and among humans.』
《Upasika's Pure Conduct Dharma Sutra》, Volume 1 Taisho Tripitaka Volume 14, No. 0579, 《Upasika's Pure Conduct Dharma Sutra》
《Upasika's Pure Conduct Dharma Sutra》, Volume 2
Sengyou's Record: An Gong's Different Sutras from Liang Territory, Attached to the Second Chapter on Cultivation and Learning from the Northern Liang Record
『Furthermore, Visakha (毗舍佉)! How does one cultivate to have a body of golden color, shining brightly like a golden mountain? In countless past kalpas, the Tathagata always delighted in cultivating goodness, without anger or resentment. If there were beings who cursed or struck him, he could endure it all, without generating hatred; he was always ashamed of himself, generating great compassion, thinking: 『These are all the retributions of past karma.』 He always reproached himself; and he also practiced giving, always giving away soft woolen blankets (氍氀), fine linen (芻摩), cotton (劫貝), silk clothes (憍奢耶衣), and other such garments. In this way, he continued for countless [kalpas].
世中，積功高大，常受天樂；下生人間，得大人相，身黃金色，于諸金色最上最勝。以此相故，若在家者，作轉輪聖王，王四天下，於四天下，若有柔軟氍氀、敷具、芻摩、劫貝、憍奢耶衣、欽婆羅衣，一切世間柔軟之物，王悉得之；若出家者，得成為佛，人中細軟衣服、臥具、劫貝、芻摩、欽婆羅衣如是等物，如來悉得。」
爾時世尊重說偈言：
「不生瞋恚心， 恒慚愧克責， 佈施細妙衣， 上㲲無價物， 恒施與眾生， 施已心歡喜， 踴躍無吝惜。 譬如人失火， 出物大歡喜。 積業無有量， 生天受快樂， 從此生人間， 而得大人相， 身體黃金色， 猶如金山王， 在家轉輪王， 善護四天下， 大得柔軟觸， 一衣直千萬； 若學道成佛， 化天人龍神， 衣服亦如是。
「複次，毗舍佉！云何修行陰馬藏相？如來於過去無量劫中，作凡人時，常樂修行，善和合眾，若與父母、男女、兄弟、姊妹、親戚、眷屬、善友、知識乃至畜生，若有別離樂和合者，悉隨所樂，善能和合，令其歡喜。以此業故，所積高廣，常生天上，受天福樂；下生人間，如是展轉無量無邊，至一生補處，得陰馬藏。以此相故，記成千子作轉輪王，王四天下，千子
【現代漢語翻譯】 現代漢語譯本 『世尊，積累功德高大的人，常常在天上享受快樂；下生到人間，會得到大丈夫相，身體呈現黃金色，在各種金色中最為殊勝。因為這個相的緣故，如果在家，就會成為轉輪聖王（Chakravartin-raja，統治世界的理想君主），統治四大部洲，在四大部洲中，所有柔軟的氍氀（qū lǘ，毛織地毯）、敷具（fū jù，坐具）、芻摩（chú mó，細軟的毛織品）、劫貝（jié bèi，棉花）、憍奢耶衣（jiāo shē yé yī，絲綢衣服）、欽婆羅衣（qīn pó luó yī，毛織品），一切世間柔軟的物品，轉輪聖王都能得到；如果出家，就能成就佛陀，人間細軟的衣服、臥具、劫貝、芻摩、欽婆羅衣等等，如來都能得到。』
當時，世尊又用偈語說道：
『不生瞋恚心， 恒常慚愧自責， 佈施精細美妙的衣服， 上等的無價之物， 恒常佈施給眾生， 佈施之後內心歡喜， 踴躍而沒有吝惜。 譬如有人失火， 拿出財物非常歡喜。 積累的功業無有邊量， 生到天上享受快樂， 從此下生到人間， 而得到大丈夫相， 身體呈現黃金色， 猶如金山之王， 在家成為轉輪王， 善於守護四大部洲， 大能獲得柔軟的觸感， 一件衣服價值千萬； 如果學道成就佛陀， 教化天人龍神， 衣服也是這樣。』
『再者，毗舍佉（Visakha，人名）！如何修行才能得到陰馬藏相？如來在過去無量劫中，作為凡人的時候，常常樂於修行，善於和合大眾，如果與父母、男女、兄弟、姊妹、親戚、眷屬、善友、知識，乃至畜生，如果有離別而希望和合的，都隨順他們的意願，善於使他們和合，讓他們歡喜。因為這個業的緣故，所積累的功德高廣，常常生到天上，享受天上的福樂；下生到人間，這樣輾轉無量無邊，直到一生補處（ekajati-pratibaddha，下一生將成佛的菩薩），得到陰馬藏。因為這個相的緣故，被預記將生一千個兒子，成為轉輪王，統治四大部洲，一千個兒子
【English Translation】 English version 『In this world, those who accumulate great merit often enjoy heavenly bliss; when reborn in the human realm, they attain the marks of a great man, with a body of golden hue, the most supreme and excellent among all golden colors. Because of this mark, if they remain householders, they become Chakravartin-rajas (Chakravartin-raja, ideal universal ruler), ruling over the four continents. In these four continents, all soft rugs (qū lǘ, woolen carpets), mats (fū jù, sitting mats), fine wool (chú mó, fine and soft wool fabrics), cotton (jié bèi, cotton), silk garments (jiāo shē yé yī, silk clothes), woolen fabrics (qīn pó luó yī, woolen fabrics), all the softest things in the world, the Chakravartin-raja obtains them all. If they renounce the world and become Buddhas, the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) obtain fine and soft clothes, bedding, cotton, fine wool, woolen fabrics, and such things.』
At that time, the World-Honored One spoke again in verse, saying:
『Not generating anger, Constantly feeling shame and self-reproach, Giving fine and exquisite clothes, Superior and priceless things, Always giving to sentient beings, Rejoicing in the heart after giving, Joyfully without stinginess. Like a person losing a fire, Taking out possessions with great joy. Accumulating immeasurable karma, Being born in heaven to enjoy happiness, From there being born in the human realm, And attaining the marks of a great man, The body appearing golden, Like the king of golden mountains, Remaining at home as a Chakravartin, Well protecting the four continents, Greatly obtaining soft touch, One garment worth ten million; If studying the Way and becoming a Buddha, Transforming gods, humans, and dragons, The clothes are also like this.』
『Furthermore, Visakha (Visakha, a name)! How does one cultivate to attain the concealed male organ mark? In the past, during countless kalpas (kalpa, an aeon in Hindu and Buddhist cosmology), when the Tathagata was an ordinary person, he always delighted in cultivation, skillfully harmonizing the masses. If there were separations among parents, children, siblings, relatives, family members, good friends, acquaintances, or even animals, and they desired to be reunited, he would comply with their wishes, skillfully harmonizing them, making them happy. Because of this karma, the accumulated merit was vast and extensive, and he was often born in the heavens, enjoying heavenly bliss; being reborn in the human realm, in this way, turning around immeasurably and boundlessly, until becoming a Bodhisattva in his last life before Buddhahood (ekajati-pratibaddha, a Bodhisattva who will attain Buddhahood in the next life), he attained the concealed male organ mark. Because of this mark, it was predicted that he would have a thousand sons, become a Chakravartin, ruling over the four continents, and the thousand sons
勇健，能伏怨敵；若出家者，得成為佛，從法生子過於千萬，勇猛多力，能卻魔怨。」
爾時世尊而說偈言：
「我于無量世， 本作凡人時， 常為和合眾， 令得安樂住。 若父母男女， 兄弟及姊妹， 親戚諸眷屬， 善友知識等， 若離別苦者， 善和合安樂。 以此行業故， 常生天人中， 受天上快樂， 下生於人間， 得陰馬藏相。 現成得千子， 勇健無有比， 能降伏怨敵， 恒供養父母， 令得歡喜樂； 若出家作佛， 法子有千萬， 戒定神通力， 能摧伏魔怨。
「複次，毗舍佉！云何修行梵身圓滿，如尼俱律樹，立身正直，手得摩膝？如來往昔作凡人時，恒修弘慈，善能觀察善惡粗細、等不等法，此是智慧、此是愚癡，此是精進、此是懈怠，此是瞋恚、此是忍辱，如是分別，隨其等類而教導之。以此業故，展轉無量，天上、人中乃至一生補處；下生人間得二大人相：一者，梵身圓滿，如尼俱律樹；二者，立身正直，手得摩膝。以此相故，若在家者，作轉輪王，王四天下，財富無量，金銀、琉璃、車𤦲、馬瑙、珊瑚、琥珀、真珠等寶，五穀豐熟，庫藏盈溢；若出家者，得成為佛，具足七財：信、戒、施、聞、慧、慚、愧，如
【現代漢語翻譯】 現代漢語譯本： 『勇健之人，能夠降伏怨敵；如果出家修行，就能成就佛果，從佛法中誕生的弟子超過千萬，勇猛有力，能夠擊退魔的怨恨。』
當時世尊用偈語說道：
『我在無量世以前，還是凡人的時候，常常爲了使大眾和睦相處，讓他們得到安樂的生活。 如果父母、子女，兄弟姐妹，親戚眷屬，善友知識等等，有離別之苦，就讓他們和好相聚，得到安樂。 因為這種行為的緣故，常常出生在天界和人間，享受天上的快樂，下生到人間，得到陰馬藏相（指男性性器官隱藏於體內）。 今生能夠得到千子，勇猛強健無人能比，能夠降伏怨敵，常常供養父母，讓他們得到歡喜快樂；如果出家修行成佛，佛法之子有千萬之多，具有戒律、禪定、神通之力，能夠摧毀降伏魔的怨恨。
『再者，毗舍佉（Visakha，人名）！怎樣修行才能使梵身圓滿，如同尼拘律樹（Nigrodha tree，榕樹）一樣，站立時身體正直，手能夠觸及膝蓋呢？如來（Tathagata，佛的稱號）往昔做凡人的時候，常常修習廣大的慈悲心，善於觀察善惡粗細、平等不平等之法，分辨什麼是智慧、什麼是愚癡，什麼是精進、什麼是懈怠，什麼是嗔恚、什麼是忍辱，像這樣分別，隨著他們的類別而教導他們。 因為這種業力的緣故，輾轉無量世，在天上、人間乃至一生補處（菩薩的最後身）;下生到人間，得到兩種大丈夫相：一是梵身圓滿，如同尼拘律樹；二是站立時身體正直，手能夠觸及膝蓋。 因為這種相貌的緣故，如果在家的，就能成為轉輪王（Chakravartin，統治世界的理想君王），統治四大天下，財富無量，擁有金銀、琉璃、車𤦲（一種寶石）、瑪瑙、珊瑚、琥珀、珍珠等寶物，五穀豐收，倉庫充盈；如果出家，就能成就佛果，具足七種財富：信、戒、施、聞、慧、慚、愧，就像…』
【English Translation】 English version: 『A brave and strong person can subdue enemies; if they renounce the household life, they can become a Buddha, and the disciples born from the Dharma will exceed ten million, brave and powerful, able to repel the hatred of demons.』
At that time, the World Honored One spoke in verse:
『In countless past lives, when I was still a mortal, I often worked to harmonize the masses, so that they could live in peace and happiness. If parents, children, siblings, relatives, good friends, and acquaintances, etc., suffer from the pain of separation, I would help them reunite and find peace and happiness. Because of this practice, I am often born in the heavens and among humans, enjoying the pleasures of the heavens, and when I am born in the human world, I obtain the mark of the hidden male organ (the male sexual organ hidden within the body). In this life, I am able to have a thousand sons, brave and strong beyond compare, able to subdue enemies, and constantly provide for my parents, bringing them joy and happiness; if I renounce the household life and become a Buddha, the Dharma-sons will number in the millions, possessing the power of discipline, meditation, and supernatural abilities, able to destroy and subdue the hatred of demons.』
『Furthermore, Visakha (Visakha, a name)! How does one cultivate to perfect the Brahma-body, like the Nigrodha tree (Nigrodha tree, banyan tree), standing upright, with hands able to touch the knees? When the Tathagata (Tathagata, title of the Buddha) was a mortal in the past, he constantly cultivated great compassion, and was skilled at observing the subtle and coarse, equal and unequal dharmas of good and evil, distinguishing what is wisdom and what is ignorance, what is diligence and what is laziness, what is anger and what is forbearance, distinguishing them in this way, and teaching them according to their categories. Because of this karma, through countless lifetimes, in the heavens, among humans, and even in the last life before Buddhahood (the last body of a Bodhisattva); when born in the human world, one obtains two marks of a great man: first, the Brahma-body is perfect, like the Nigrodha tree; second, standing upright, with hands able to touch the knees. Because of these marks, if one is a householder, one can become a Chakravartin (Chakravartin, an ideal king who rules the world), ruling the four great continents, with immeasurable wealth, possessing treasures such as gold, silver, lapis lazuli, wheel-gem (a type of gem), agate, coral, amber, pearls, etc., with abundant harvests of the five grains, and overflowing storehouses; if one renounces the household life, one can attain Buddhahood, possessing the seven treasures: faith, discipline, generosity, learning, wisdom, shame, and remorse, like...』
來亦有如是等物，無量無邊。」
爾時世尊重說偈言：
「我於過去世， 善稱量眾生， 選擇分別已， 觀察悉平等。 能常別眾生， 隨類應施與， 以此行業故， 常生天人中。 下生於人間， 立身直不曲， 兩手得摩膝， 猶如尼俱樹， 從地生方圓， 佛身亦如是。 從無量劫來， 行業地所生， 二相現財富， 令天下太平。 在家受五欲， 得成轉輪王； 舍五欲出家， 得成無上尊。
「複次，毗舍佉！云何修行三大人相？一者、師子臆；二者、項出日光；三者、肩頸團圓。如來過去作凡人時，恒利益眾生，樂安樂住，信心持戒，多聞慧施，財谷、田宅、奴婢、牛、羊、象、馬、車乘、妻妾、男女侍從、左右眷屬、親戚，令得增長。以此業故，常生天上；下生人間，得三大人相：一者、師子臆；二者、項出日光；三者、肩頸團圓。以此相故，若在家者，作轉輪王，王四天下，法常增長，財物、田宅、五穀豐熟，妻子、眷屬、奴婢、侍從、善友、知識，一切具足無有減少；若出家者，得成為佛，七財具足，四部眷屬亦無減少。」
爾時世尊重說偈言：
信心持戒， 多聞慧施， 奴婢象馬， 牛羊田宅， 妻子眷屬，
【現代漢語翻譯】 現代漢語譯本： 『到來時也有像這樣等等的物品，無量無邊。』
這時，世尊再次用偈語說道：
『我在過去世中，善於衡量眾生，選擇分辨之後，觀察都平等對待。 能夠常常辨別眾生，隨著類別應該給予，因為這種行業，常常生在天人和人間。 下生到人間，立身正直不彎曲，兩手能夠觸及膝蓋，猶如尼俱樹（榕樹）， 從地上生長方圓，佛的身軀也像這樣。 從無量劫以來，由行業之地所生，二種相貌顯現財富，使天下太平。 在家享受五欲，能夠成就轉輪王；捨棄五欲出家，能夠成就無上尊。』
『再者，毗舍佉（人名）！如何修行三種大人相？一是獅子胸；二是頸項發出日光；三是肩膀頸項圓潤。如來過去做凡人的時候，常常利益眾生，喜歡安樂居住，有信心持戒，廣聞博學，樂於佈施，使財物、穀物、田地住宅、奴婢、牛羊、象馬、車乘、妻妾、男女侍從、左右眷屬、親戚，都能夠增長。因為這種業力，常常生在天上；下生到人間，得到三種大人相：一是獅子胸；二是頸項發出日光；三是肩膀頸項圓潤。因為這種相貌，如果在家的，就做轉輪王，統治四天下，佛法常常增長，財物、田地住宅、五穀豐收，妻子、眷屬、奴婢、侍從、善友、知識，一切都具足沒有減少；如果出家的，就能夠成為佛，七種財富具足，四部眷屬也沒有減少。』
這時，世尊再次用偈語說道：
『有信心持戒，廣聞博學樂於佈施，奴婢象馬，牛羊田地住宅，妻子眷屬，』
【English Translation】 English version: 『When they come, they also have such things, immeasurable and boundless.』
At that time, the World Honored One spoke again in verse:
『In past lives, I was good at measuring sentient beings, selecting and distinguishing them, and observing them with equality. Being able to constantly distinguish sentient beings, giving according to their kind, because of this karma, I am often born in the heavens and among humans. Being born into the human world, standing upright and not crooked, with hands able to touch the knees, like a Nigrodha tree (banyan tree), Growing round from the ground, the Buddha's body is also like this. From countless kalpas, born from the ground of karma, two marks manifest wealth, bringing peace to the world. Enjoying the five desires at home, one can become a Chakravartin King; renouncing the five desires to become a monk, one can become the Supreme Honored One.』
『Furthermore, Visakha (name of a person)! How to cultivate the three great marks of a great man? First, a lion's chest; second, a neck emitting sunlight; third, round shoulders and neck. When the Tathagata was an ordinary person in the past, he constantly benefited sentient beings, enjoyed peaceful dwelling, had faith and upheld the precepts, was learned and generous, and caused wealth, grains, fields and houses, servants, cattle, sheep, elephants, horses, carriages, wives and concubines, male and female attendants, left and right relatives, to increase. Because of this karma, he is often born in the heavens; being born into the human world, he obtains the three great marks of a great man: first, a lion's chest; second, a neck emitting sunlight; third, round shoulders and neck. Because of these marks, if one is at home, he becomes a Chakravartin King, ruling the four continents, the Dharma constantly increases, wealth, fields and houses, the five grains are abundant, wives, relatives, servants, attendants, good friends, and knowledge are all complete without decrease; if one is a monk, he can become a Buddha, complete with the seven treasures, and the fourfold assembly also has no decrease.』
At that time, the World Honored One spoke again in verse:
『Having faith and upholding the precepts, being learned and generous, servants, elephants, and horses, cattle, sheep, fields and houses, wives and relatives,』
善友知識， 恒作善念， 云何令其， 色力安樂， 得大增長？ 以此業故， 常生天上， 下生人間， 得大人相。 半師子臆， 項出日光， 肩頸圓直， 三相記成。 若在家者， 眷屬妻子， 奴婢象馬， 悉皆興盛； 若出家者， 得成為佛， 眷屬增長， 得無減法。
「複次，毗舍佉！云何修行胸有卍字？如來於往昔作凡人時，不惱眾生，不行杖楚，亦不籠系。以此業故，積行高廣，常生天上；下生人間，得大人相，胸有卍字。若在家者，作轉輪王，無諸疾病，四時調適，不寒不熱；若出家者，得成為佛，亦無諸病，常得調和，不冷不熱，身體輕利，堪入三昧。」
爾時世尊重說偈言：
「不籠系眾生， 亦不行杖楚， 不以諸刀杖， 加害於眾生。 以此行業故， 常生天人中， 受天上快樂， 至一生補處。 下生於人間， 而得大人相， 胸字有萬數。 以此相好故， 無有諸疾病， 若在家出家， 常得受快樂。 若獲剎利種， 得王四天下； 若出家學道， 得成無上尊， 純受上妙樂。
「複次，毗舍佉！云何修行，眼下紺色如青蓮華，目𥇒捲起，紺色光明？佛於過去無量
【現代漢語翻譯】 現代漢語譯本： 善友知識（好的朋友和導師）， 常常懷有善良的念頭，如何才能使他們的容貌、體力安樂，得到大的增長？因為這個善業的緣故，常常生於天上，下生於人間，得到大丈夫的相貌。擁有半個獅子一樣的胸膛，頸項發出日光，肩膀和頸部圓潤挺直，這是三種殊勝的相好記號成就。 如果是在家之人，他們的眷屬、妻子、奴婢、象馬，都會興旺發達；如果是出家之人，就能成就為佛，眷屬也會增長，不會有任何減損。
『再者，毗舍佉（Visakha，人名）！如何修行才能使胸前有卍字（Swastika，吉祥的標誌）？如來在過去做凡人的時候，不惱害眾生，不使用棍杖鞭打，也不用籠子囚禁。因為這個善業的緣故，積累的善行高廣，常常生於天上；下生於人間，得到大丈夫的相貌，胸前有卍字。如果是在家之人，就能成為轉輪王（Chakravartin，理想的統治者），沒有各種疾病，四季調和適宜，不寒冷也不炎熱；如果是出家之人，就能成就為佛，也沒有各種疾病，常常得到調和，不冷不熱，身體輕盈敏捷，能夠進入三昧（Samadhi，禪定）。』
這時，世尊（Bhagavan，佛的尊稱）再次說了偈語： 『不囚禁眾生，也不使用棍杖鞭打，不使用各種刀杖，加害於眾生。 因為這種行業的緣故，常常生於天人和人間，享受天上的快樂，直至一生補處（Ekajatipratibaddha，指下一生將成佛的菩薩）。 下生於人間，而得到大丈夫的相貌，胸前的卍字有無數。 因為這種相好的緣故，沒有各種疾病，無論在家出家，常常能夠享受快樂。 如果獲得剎利（Kshatriya，印度種姓制度中的武士階層）的身份，就能統治四大天下；如果出家學道，就能成就無上尊（Anuttara，至高無上者，指佛），純粹享受上妙的快樂。
『再者，毗舍佉（Visakha）！如何修行，才能使眼睛下面呈現紺色，如同青蓮花一般，眼睫毛卷起，發出紺色的光明？佛在過去無量
【English Translation】 English version: Good friends and teachers, Constantly having good thoughts, how can one ensure their appearance, strength, and well-being greatly increase? Because of this virtuous karma, they are constantly born in the heavens, and when they descend to the human realm, they attain the marks of a great person. They possess a chest like half a lion, a neck emitting sunlight, and shoulders and neck that are round and straight, thus completing the three auspicious marks. If they are householders, their family, wives, servants, elephants, and horses will all prosper; if they are renunciants, they will attain Buddhahood, their retinue will increase, and they will suffer no decrease.
'Furthermore, Visakha (Visakha, a name)! How does one cultivate to have a Swastika (Swastika, an auspicious symbol) on their chest? When the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) was an ordinary person in the past, he did not harm sentient beings, did not use sticks or whips, nor did he confine them in cages. Because of this virtuous karma, he accumulated vast and profound merits, and was constantly born in the heavens; when he descended to the human realm, he attained the marks of a great person, with a Swastika on his chest. If they are householders, they will become a Chakravartin (Chakravartin, an ideal ruler), free from all diseases, with the four seasons in harmony, neither cold nor hot; if they are renunciants, they will attain Buddhahood, also free from all diseases, constantly in harmony, neither cold nor hot, with a light and agile body, capable of entering Samadhi (Samadhi, meditative absorption).'
At that time, the Bhagavan (Bhagavan, 'Blessed One', an epithet of the Buddha) spoke these verses: 'Not confining sentient beings, nor using sticks or whips, not using various knives or weapons, to harm sentient beings. Because of this virtuous conduct, they are constantly born among gods and humans, enjoying heavenly bliss, until the state of Ekajatipratibaddha (Ekajatipratibaddha, a Bodhisattva who will become a Buddha in the next life). Descending to the human realm, they attain the marks of a great person, with countless Swastikas on their chest. Because of these auspicious marks, they are free from all diseases, whether householders or renunciants, they are constantly able to enjoy happiness. If they are born into the Kshatriya (Kshatriya, the warrior caste in the Indian caste system) lineage, they will rule the four great continents; if they renounce the world and study the Way, they will attain the Unsurpassed One (Anuttara, the unsurpassed one, referring to the Buddha), purely enjoying supreme bliss.
'Furthermore, Visakha (Visakha)! How does one cultivate to have eyes with dark blue color like a blue lotus flower, with eyelashes curled upwards, emitting dark blue light? The Buddha in the past, immeasurable
劫中作凡人時，恒修善行，不以噁心張眼低目棄視眾生，不以欲心眄睞看之，恒以喜心、離瞋愛癡直視眾生。以此業故，常生天上，受天快樂；下生人間得二大人相：一者，眼下紺青，上下俱眴；二者，目𥇒細軟，捲起纖長，紺色光焰。以此相故，若在家者，作轉輪王，王四天下，一切人民、沙門、婆羅門、剎利居士、妻子、眷屬、群臣、侍人觀視無厭；若出家者，得成為佛，為諸四眾（比丘、比丘尼、優婆塞、優婆夷）、天、人、阿修羅、摩睺羅伽、乾闥婆等一切眾生善心歡喜，瞻仰如來無有厭足。」
爾時世尊而說偈言：
「佛於過去世， 本作凡人時， 恒修諸善行， 不以瞋恚心， 張眼低棄視， 亦不以愛染， 欲心看眾生。 眼凈離垢濁， 歡喜心直視。 以此行業故， 常生天人中， 至一生補處， 下生於人間， 得眼睫紺色， 目如青蓮華， 上下俱眴明。 以此大人相， 記聰明智慧， 一切諸眾生， 樂視無厭足。 在家轉輪王， 成就大智慧， 七寶悉具足， 能伏四天下； 出家得成佛， 而獲一切智。
「複次，毗舍佉！云何修行頂有肉髻，頭髮紺青？如來於過去世作凡人時，于功德中恒在人前，身、口、意業佈施
【現代漢語翻譯】 現代漢語譯本： 『當佛陀在劫中作為凡人的時候，總是修行善行，不以惡毒的心張大眼睛、低下頭，厭惡地看著眾生，也不以貪慾的心斜視他們，總是以歡喜的心、遠離嗔恨、愛慾和愚癡，正直地看著眾生。因為這種業力，常能生於天上，享受天上的快樂；下生到人間，就能得到兩種大人之相：第一種，眼睛下方呈紺青色，上下眼瞼都能眨動；第二種，眼睫毛細緻柔軟，捲曲而纖長，呈紺色且閃耀光芒。因為這種相貌，如果在家，就能成為轉輪王（Chakravartin，統治世界的理想君主），統治四大部洲，一切人民、沙門（Shramana，出家修行者）、婆羅門（Brahmana，祭司階層）、剎帝利（Kshatriya，武士階層）居士、妻子、眷屬、群臣、侍從觀看他都不會厭倦；如果出家，就能成就為佛，讓所有四眾（Chaturvidha，比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士））、天人、阿修羅（Asura，非天神）、摩睺羅伽（Mahoraga，大蟒神）、乾闥婆（Gandharva，天 संगीत家）等一切眾生心生歡喜，瞻仰如來沒有厭足。』
當時世尊用偈語說道：
『佛陀在過去世，原本作為凡人的時候，總是修行各種善行，不以嗔恨的心，張大眼睛、低下頭厭惡地看著眾生，也不以愛戀染著的貪慾之心看著眾生。眼睛清凈，遠離污垢，以歡喜心正直地看著。因為這種行業，常能生於天人之中，直至一生補處（Ekajatipratibaddha，指下一生將成佛的菩薩），下生於人間，得到眼睫毛呈紺色，眼睛像青蓮花一樣，上下眼瞼都能眨動而明亮。因為這種大人之相，可以記述其聰明智慧，一切眾生，都樂於觀看而沒有厭足。在家則成為轉輪王，成就大智慧，七寶（Saptaratna，轉輪王擁有的七種寶物）全部具足，能夠降伏四大部洲；出家則能成就佛，獲得一切智（Sarvajnana，佛陀所證悟的智慧）。』
『此外，毗舍佉（Visakha，人名）！如何修行才能頭頂有肉髻（Ushnisha，佛頂上的肉突），頭髮呈紺青色？如來在過去世作為凡人的時候，在功德方面總是走在人前，身、口、意三業都行佈施
【English Translation】 English version: 『When the Buddha was an ordinary person during a kalpa (aeon), he constantly cultivated good deeds, never glaring with malice, lowering his head and looking disdainfully at sentient beings, nor glancing at them with lustful desire. He always looked at sentient beings with a joyful heart, free from anger, love, and delusion. Because of this karma, he was often born in the heavens, enjoying heavenly bliss. When reborn in the human realm, he would attain two major marks of a great man: first, the area beneath his eyes would be dark blue, and both upper and lower eyelids would blink; second, his eyelashes would be fine and soft, curled and slender, with a dark blue, radiant glow. Because of these marks, if he remained at home, he would become a Chakravartin (Chakravartin, the ideal universal ruler), ruling over the four continents. All people, Shramanas (Shramana, wandering ascetics), Brahmanas (Brahmana, priestly class), Kshatriyas (Kshatriya, warrior class), householders, wives, relatives, ministers, and attendants would never tire of looking at him. If he renounced the world, he would become a Buddha, causing all the four assemblies (Chaturvidha, Bhikkhus (Bhikkhu, monks), Bhikkhunis (Bhikkhuni, nuns), Upasakas (Upasaka, male lay devotees), Upasikas (Upasika, female lay devotees)), gods, humans, Asuras (Asura, demigods), Mahoragas (Mahoraga, great serpent deities), Gandharvas (Gandharva, celestial musicians), and all other beings to rejoice with good hearts, gazing upon the Tathagata (Tathagata, 'the thus-gone one', an epithet of the Buddha) without ever being satisfied.』
At that time, the World-Honored One spoke in verse:
『In past lives, the Buddha, when he was an ordinary person, constantly cultivated all kinds of good deeds, never glaring with anger, lowering his head and looking disdainfully at sentient beings, nor looking at sentient beings with lustful desire tainted by love. His eyes were pure, free from defilement, and he looked straight ahead with a joyful heart. Because of this practice, he was often born among gods and humans, until his last life before Buddhahood (Ekajatipratibaddha, a Bodhisattva in his last life before becoming a Buddha). When reborn in the human realm, he would have dark blue eyelashes, eyes like blue lotus flowers, and both upper and lower eyelids would blink brightly. Because of these major marks, his intelligence and wisdom are recorded, and all sentient beings delight in looking at him without ever being satisfied. If he remains at home, he becomes a Chakravartin, possessing great wisdom, fully endowed with the seven treasures (Saptaratna, the seven treasures of a Chakravartin), and able to subdue the four continents. If he renounces the world, he becomes a Buddha, attaining all-knowing wisdom (Sarvajnana, the wisdom of a Buddha).』
『Furthermore, Visakha (Visakha, a proper noun)! How does one cultivate to have a fleshy protuberance on the crown of the head (Ushnisha, the cranial bump on the head of a Buddha) and dark blue hair? When the Tathagata was an ordinary person in past lives, he was always at the forefront in meritorious deeds, practicing generosity with his body, speech, and mind.』
、持戒，月修六齋，供養父母、沙門、婆羅門、親友、眷屬、耆舊宿德，復有善行不可稱計。以此行故，積聚無量，常受天樂，乃至一生補處；下生人間得二大人相：一者、頂有肉髻；二者、頭髮紺青。以此相故，若在家者，作轉輪王，王四天下，為諸人民之所依憑；若出家者，得成為佛，為諸四眾比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等所歸依處。」
爾時世尊而說偈言：
「我於過去世， 修善中導首， 恒修持梵行， 為人所依憑。 命終生天上， 受諸天快樂， 下生於人間， 得二大人相， 頂上有肉髻， 頭髮卷紺青。 在家轉輪王， 而王四天下， 以五戒十善， 覆護於人民； 若出家學道， 得成無上尊， 恒以戒定慧， 教授諸眾生， 常為諸天人， 龍神夜叉等， 乾闥阿修羅， 而作歸依處。
「複次，毗舍佉！云何修行一一毛孔一毛生，眉間白毫如兜羅綿？佛于往昔作凡人時，修不妄語，舍離妄語，恒修實語，護持實語，正心實語，亦不綺語，發言柔軟，隨順眾生。以此業故，常生天上，受天快樂；下生人間得二大人相：一者、一一毛孔一毛生，其毛細軟，皆
【現代漢語翻譯】 現代漢語譯本： 『持戒，每月遵守六齋日，供養父母、沙門（出家修道者）、婆羅門（祭司）、親友、眷屬、年長有德之人，還有數不清的善行。因為這些行為，積累了無量的功德，常常享受天上的快樂，甚至可以達到一生補處（指下一生即可成佛的菩薩的地位）；下生到人間可以得到兩種大人之相：一是頭頂有肉髻；二是頭髮呈紺青色。因為這些相，如果在家，就可以成為轉輪王，統治四大天下，成為人們的依靠；如果出家，就可以成佛，成為四眾弟子——比丘（出家男子）、比丘尼（出家女子）、優婆塞（在家男子）、優婆夷（在家女子），以及天、龍、夜叉（一種鬼神）、乾闥婆（一種天神，善於音樂）、阿修羅（一種惡神）、迦樓羅（一種大鳥）、緊那羅（一種天神，善於歌舞）、摩睺羅伽（一種大蟒神）、人、非人等等所歸依的地方。』
這時，世尊用偈語說道：
『我在過去世，修善行中做領導者， 經常修行梵行，成為人們的依靠。 命終後生到天上，享受各種天上的快樂， 下生到人間，得到兩種大人之相， 頭頂上有肉髻，頭髮捲曲呈紺青色。 在家就成為轉輪王，統治四大天下， 用五戒十善，庇護人民； 如果出家學道，就能成就無上尊， 經常用戒、定、慧，教導眾生， 常常為諸天人，龍神夜叉等， 乾闥婆、阿修羅，成為他們的歸依之處。』
『再者，毗舍佉（人名）！怎樣修行才能得到每一個毛孔只長一根毛，眉間有像兜羅綿一樣柔軟的白毫相呢？佛在過去做凡人的時候，修不妄語，捨棄妄語，經常修習實語，護持實語，以正直的心說實話，也不說花言巧語，說話柔和，順應眾生的心意。因為這樣的業，常常生到天上，享受天上的快樂；下生到人間可以得到兩種大人之相：一是每一個毛孔只長一根毛，毛髮細軟，都...
【English Translation】 English version: 『Maintaining precepts, observing the six fast days of the month, making offerings to parents, Shramanas (ascetics), Brahmins (priests), relatives, family members, the elderly and virtuous, and performing countless other good deeds. Because of these actions, one accumulates immeasurable merit, constantly enjoys heavenly bliss, and even reaches the stage of being one lifetime away from Buddhahood (referring to the position of a Bodhisattva who will become a Buddha in the next life); being born into the human realm, one obtains two major marks of a great person: first, a protuberance of flesh on the crown of the head (ushnisha); second, hair of a dark blue color. Because of these marks, if one remains at home, one becomes a Chakravartin (wheel-turning king), ruling over the four continents, becoming a refuge for all people; if one leaves home, one attains Buddhahood, becoming a refuge for the fourfold assembly—Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), Upasikas (laywomen), as well as Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (demons), Garudas (large birds), Kinnaras (celestial musicians), Mahoragas (large serpents), humans, non-humans, and so on.』
At that time, the World Honored One spoke in verse, saying:
『In past lives, I was a leader in cultivating goodness, Constantly practicing pure conduct, becoming a refuge for people. Upon death, I was born in the heavens, enjoying all heavenly bliss, Being born into the human realm, I obtained two major marks of a great person, A protuberance of flesh on the crown of the head, hair curly and dark blue. Remaining at home, I became a Chakravartin, ruling over the four continents, Using the five precepts and ten virtues, protecting the people; If I left home to study the Way, I would attain the unsurpassed尊 (Venerable One), Constantly using morality, concentration, and wisdom, teaching all beings, Always for the gods, humans, dragon spirits, Yakshas, etc., Gandharvas, Asuras, becoming their place of refuge.』
『Furthermore, Vishakha (a name)! How does one cultivate to have one hair growing from each pore, and a white hair between the eyebrows as soft as cotton? When the Buddha was an ordinary person in the past, he cultivated non-false speech, abandoning false speech, constantly cultivating truthful speech, protecting truthful speech, speaking truthfully with a righteous mind, not engaging in frivolous speech, speaking gently, and according with the minds of sentient beings. Because of this karma, one is constantly born in the heavens, enjoying heavenly bliss; being born into the human realm, one obtains two major marks of a great person: first, one hair grows from each pore, the hair is fine and soft, and all...
起右旋，不受塵水；二者、眉間白毫光明鮮澤，如兜羅綿。以此相故，若在家者，作轉輪王，王四天下，一切人民熾盛增長，快樂無極；若出家者，得成為佛，增長比丘、比丘尼、優婆塞、優婆夷四部眷屬，無量無邊，充滿世界。」
爾時世尊而說偈言：
「我於過去世， 恒修不妄語， 口初未曾說， 空誑不實語， 隨順於世間， 發言無過失。 以此行業故， 常生天人中， 下生於人間， 得二大人相， 眉間白毫光， 柔軟如兜羅， 毛孔無二生， 一一皆右旋。 以此二相故， 在家轉輪王， 普王四天下， 令人民增長； 若舍家學道， 得成大法王， 教授諸天人， 令正法增長。
「複次，毗舍佉！云何修行口四十齒，齒白整密？如來於往昔無量劫中，恒修不兩舌，棄捨兩舌，遠離兩舌，從此聞已不向彼說，從彼聞已不向此說，彼此聞已，利益歡喜乃為說之。以此業故，常受天樂；下生人間得二大人相：一者、口四十齒；二者、齒白齊密。以此相故，若在家者，作轉輪王，王四天下，無有盜賊，眷屬清凈，堅固無壞；若出家作佛，得四部眾比丘、比丘尼、優婆塞、優婆夷，堅固受持如來法藏，不為四魔之所能破。」
爾時世尊重
【現代漢語翻譯】 現代漢語譯本：'第一是毛孔一一向右旋轉，不沾染塵土和水；第二是眉間的白毫光明潔白，像兜羅綿（一種柔軟的棉花）。因為這些相的緣故，如果是在家之人，就能成為轉輪王（統治世界的理想君主），統治四大部洲，使一切人民興盛增長，快樂沒有窮盡；如果是出家之人，就能成就佛果，增長比丘（男性出家人）、比丘尼（女性出家人）、優婆塞（男性在家居士）、優婆夷（女性在家居士）四眾眷屬，無量無邊，充滿世界。'
當時世尊用偈頌說道：
'我在過去世中，常常修習不妄語，口中從未曾說過，虛假欺騙不真實的話語，順應世間的情況，所說的話沒有過失。因為這種行業的緣故，常常生在天界和人間，下生到人間，得到兩種大人之相，眉間的白毫光明，柔軟如同兜羅綿，毛孔沒有兩個方向，每一個都向右旋轉。因為這兩種相的緣故，在家就能成為轉輪王，普遍統治四大部洲，使人民增長；如果捨棄家庭修學佛道，就能成就大法王，教導諸天和世人，使正法增長。'
'再者，毗舍佉（人名）！如何修行才能得到口中有四十顆牙齒，牙齒潔白整齊緊密呢？如來在往昔無量劫中，常常修習不兩舌，捨棄兩舌，遠離兩舌，從這裡聽到之後不向那裡說，從那裡聽到之後不向這裡說，彼此聽到之後，如果能帶來利益和歡喜才說。因為這種業的緣故，常常享受天上的快樂；下生到人間得到兩種大人之相：一是口中有四十顆牙齒；二是牙齒潔白整齊緊密。因為這些相的緣故，如果是在家之人，就能成為轉輪王，統治四大部洲，沒有盜賊，眷屬清凈，堅固不會損壞；如果出家成佛，就能得到比丘、比丘尼、優婆塞、優婆夷四眾，堅定地受持如來的法藏，不被四魔（煩惱魔、五蘊魔、死魔、天魔）所能破壞。'
當時世尊重
【English Translation】 English version: 'Firstly, the pores turn to the right, not affected by dust and water; secondly, the white hair between the eyebrows is bright and fresh, like 兜羅綿 (Kapok, a kind of soft cotton). Because of these characteristics, if one is a householder, he will become a 轉輪王 (cakravartin, a universal ruler), ruling the four continents, making all people prosperous and increasing, with endless happiness; if one is a renunciate, he will attain Buddhahood, increasing the fourfold assembly of 比丘 (bhiksu, monks), 比丘尼 (bhiksuni, nuns), 優婆塞 (upasaka, male lay devotees), and 優婆夷 (upasika, female lay devotees), immeasurable and boundless, filling the world.'
At that time, the World Honored One spoke in verse:
'In past lives, I constantly cultivated not lying, my mouth never spoke empty, deceptive, or untrue words, complying with the world, my speech without fault. Because of this practice, I am often born in the heavens and among humans, descending to the human world, I obtain two great marks, the white hair between the eyebrows, soft like 兜羅 (Kapok), the pores have no double direction, each turning to the right. Because of these two marks, as a householder, I am a 轉輪王 (cakravartin), universally ruling the four continents, causing the people to increase; if I renounce the home and study the Way, I attain the Great Dharma King, teaching gods and humans, causing the Right Dharma to increase.'
'Furthermore, 毗舍佉 (Visakha, a person's name)! How does one cultivate to obtain forty teeth in the mouth, teeth that are white, even, and close together? The 如來 (Tathagata, the Thus-Gone One, an epithet of the Buddha) in past immeasurable kalpas, constantly cultivated not engaging in divisive speech, abandoning divisive speech, staying away from divisive speech, not speaking here what was heard there, not speaking there what was heard here, only speaking of what was heard from both sides if it brought benefit and joy. Because of this karma, one often enjoys heavenly bliss; descending to the human world, one obtains two great marks: first, forty teeth in the mouth; second, teeth that are white, even, and close together. Because of these marks, if one is a householder, he will become a 轉輪王 (cakravartin), ruling the four continents, without thieves, with a pure retinue, firm and indestructible; if one renounces the home and becomes a Buddha, he will obtain the fourfold assembly of 比丘 (bhiksu, monks), 比丘尼 (bhiksuni, nuns), 優婆塞 (upasaka, male lay devotees), and 優婆夷 (upasika, female lay devotees), firmly upholding the 如來 (Tathagata)'s Dharma treasury, not to be broken by the four 魔 (maras, demons).'
At that time, the World Honored One
說偈言：
「如來過去世， 修行不兩舌， 不鬥亂眾生， 善能和合眾。 行業生天上， 受諸天快樂， 下生於人間， 得二大人相， 口有四十齒， 齒白凈齊密。 若獲剎利種， 在家王四地， 王有四兵眾， 堅固難沮壞， 剎利婆羅門， 常不能動轉； 若出家作佛， 四部眾亦爾， 當爲諸天人， 所恭敬尊重。
「複次，毗舍佉！云何修行廣長舌相，出梵音聲如迦陵頻伽聲？佛于往昔作凡人時，不行粗語，棄捨粗語，遠離粗語；恒修善語、柔軟之語，能入其心；令其樂聞大慈悲語、不捨語、弘恩語，人所愛念。以此業故，勤積高廣，常受天樂；下生人中得二大人相：一者、廣長舌出能覆面；二者、梵音柔軟如迦陵頻伽聲，令人樂聞。以此相故，若在家者，作轉輪王，王四天下，有所言說一切人民皆悉樂聞，歡喜受持；若不樂在家，出家學道，得成為佛，若有所說，比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、人、非人等，皆悉頂受歡喜奉行。」
爾時世尊重說偈言：
「佛於過去世， 恒修行善語， 不瞋亦不恚， 不鬥亂粗語。 常修慈悲語， 決定正柔軟， 如是一味語， 然後乃發言。 以此行業故， 得舌
【現代漢語翻譯】 現代漢語譯本： 世尊以偈語說道： 『如來在過去世，修行不兩舌（挑撥離間），不挑起眾生間的爭鬥，善於調和大眾。 因這種善業而生於天上，享受諸天之快樂，下生於人間，獲得兩種大人之相：口中有四十顆牙齒，牙齒潔白、整齊、緊密。 如果生於剎利（武士）種姓，在家則統治四方大地，成為擁有強大軍隊的國王，堅固而難以摧毀，剎利和婆羅門（祭司）都無法動搖其地位； 如果出家成佛，四部眾（比丘、比丘尼、優婆塞、優婆夷）也是如此，應當受到諸天和世人的恭敬和尊重。 『再者，毗舍佉（人名）！如何修行才能獲得廣長舌相，發出如迦陵頻伽（妙音鳥）般美妙的梵音？佛在往昔作為凡人時，不行粗惡之語，捨棄粗惡之語，遠離粗惡之語； 恒常修習善良之語、柔軟之語，能深入人心；使人樂於聽聞充滿大慈悲的語言、不捨棄的語言、弘揚恩德的語言，為人所愛念。因這種善業的緣故，勤奮積累功德，常受天上的快樂；下生到人間，獲得兩種大人之相：一是舌頭廣長，伸出能夠覆蓋面部；二是梵音柔軟，如迦陵頻伽鳥的鳴叫般動聽，令人樂於聽聞。 因為這種殊勝之相，如果在家，就能成為轉輪王，統治四天下，所說之話，一切人民都樂於聽聞，歡喜接受並奉行；如果不樂於在家，出家學道，就能成就佛果，所說之法，比丘（和尚）、比丘尼（尼姑）、優婆塞（男居士）、優婆夷（女居士）、天、龍（天龍八部之一）、夜叉（一種神）、人、非人等，都恭敬地接受，歡喜地奉行。』 當時，世尊再次以偈語說道： 『佛在過去世，恒常修行善良的語言，不嗔恨也不惱怒，不說挑撥離間的粗惡之語。 常修慈悲之語，堅定、正直、柔軟，始終如一的言語，然後才開口發言。 因為這種善業的緣故，獲得廣長的舌頭。』
【English Translation】 English version: The World Honored One spoke in verse, saying: 『In past lives, the Tathagata (another name for Buddha) cultivated non-false speech, did not incite conflict among beings, and was skilled at harmonizing the masses. Due to these virtuous deeds, he was born in the heavens, enjoying the pleasures of the gods. When reborn in the human realm, he obtained two marks of a great man: he had forty teeth, which were white, clean, even, and closely set. If born into the Kshatriya (warrior) caste, he would rule the four corners of the earth as a king, possessing a strong and unbreakable army, unshakable by Kshatriyas and Brahmins (priests); If he renounced the world and became a Buddha, the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) would be the same, and he would be revered and respected by gods and humans alike. 『Furthermore, Vishakha (a proper noun)! How does one cultivate the mark of a broad and long tongue, emitting a Brahma-like voice like that of a Kalavinka (a mythical bird with a beautiful voice)? When the Buddha was an ordinary person in the past, he did not engage in coarse language, abandoned coarse language, and stayed far away from coarse language; He constantly cultivated kind speech, gentle speech, which could enter people's hearts; making them happy to hear words of great compassion, words of non-abandonment, words of spreading grace, which were loved and cherished by people. Because of this karma, he diligently accumulated merit, constantly enjoyed heavenly bliss; when reborn in the human realm, he obtained two marks of a great man: first, a broad and long tongue that could cover his face; second, a Brahma-like voice as soft as the sound of a Kalavinka bird, pleasing to the ears. Because of these marks, if he remained at home, he would become a Chakravartin (wheel-turning king), ruling the four continents, and all the people would be happy to hear his words, joyfully accepting and practicing them; if he did not enjoy being at home, renounced the world, and studied the Way, he would attain Buddhahood, and whatever he said, bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), gods, dragons (Nagas, a type of mythical serpent), yakshas (a type of spirit), humans, non-humans, etc., would all respectfully receive, joyfully practice.』 At that time, the World Honored One spoke again in verse, saying: 『In past lives, the Buddha constantly cultivated virtuous speech, without anger or resentment, without inciting conflict with coarse language. He constantly cultivated compassionate speech, firm, upright, and gentle, a consistent and harmonious language, and then he spoke. Because of this virtuous karma, he obtained a broad and long tongue.』
廣長相， 梵音清柔軟， 如迦陵鳥聲。 以二大人相， 在家轉輪王， 若有所言說， 人民皆受行； 出家得成佛， 能轉無上輪， 若所說妙法， 天人阿修羅， 龍神夜叉等， 聞者皆奉行。
「複次，毗舍佉！云何修行師子頷？佛於過去世作凡人時，恒修不綺語，棄捨綺語，遠離綺語；應時而語義語、法語、威儀語、常住語、有邊語。以此業故，積功無量，常受天樂；下生人間得大人相師子頷。以此相故，若在家者，作轉輪王，王四天下，一切人民無能伐者；若出家者，得成為佛，天、人、阿修羅、梵、魔、沙門、婆羅門、內外怨家無有能得伐如來者。」
爾時世尊而說偈言：
「我於過去世， 恒修不綺語， 亦不自稱譽， 及以諸雜語， 斷截無義語， 常修應時語， 發言令喜樂， 利益諸眾生。 以此行業故， 常受天人樂， 下生於人間， 成就師子頷。 在家轉輪王， 威伏四天下， 以此大人相， 現無有伐者； 出家得成佛， 沙門梵魔王， 天人阿修羅， 羅睺緊那羅， 內外諸怨家， 無有能伐者。
「複次，毗舍佉！云何修行四牙齊密，白凈光明？佛于往昔作凡人時，舍離惡活，正命自
【現代漢語翻譯】 現代漢語譯本 廣長的身相， 梵音清澈柔和，如同迦陵頻伽鳥（Kalaviṅka）的聲音。 具備這兩種大人之相，在家則成為轉輪聖王（Cakravartin）， 如果有所言說，人民都會遵從實行； 出家則能成就佛陀，能夠轉動無上的法輪（Dharmacakra）， 如果所說的是微妙的佛法，天人（Deva）、阿修羅（Asura）， 龍神（Nāga）、夜叉（Yakṣa）等，聽聞者都會奉行。
『再者，毗舍佉（Viśākhā）！如何修行才能獲得師子頷（simha-hanu）相？佛陀在過去世作為凡人的時候，恒常修習不綺語，捨棄綺語，遠離綺語；應時而說有意義的話、符合佛法的話、有威儀的話、常住不變的話、有邊際的話。因為這樣的業力，積累了無量的功德，常常享受天上的快樂；下生到人間，獲得大人之相——師子頷。因為這個相的緣故，如果在家，就成為轉輪聖王，統治四大天下，一切人民沒有能夠戰勝他的；如果出家，就能成就佛陀，天、人、阿修羅、梵天（Brahmā）、魔（Māra）、沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）、內外怨敵，沒有能夠戰勝如來（Tathāgata）的。』
這時，世尊（Bhagavān）以偈頌說道：
『我在過去世，恒常修習不綺語， 也不自我稱讚，以及各種雜亂無意義的話語， 斷絕沒有意義的話語，常常修習應時應機的話語， 所說的話令人喜悅快樂，利益一切眾生。 因為這樣的行業，常常享受天人和樂， 下生到人間，成就師子頷。 在家成為轉輪聖王，威服四大天下， 因為這個大人之相，顯現出沒有能夠戰勝他的人； 出家則能成就佛陀，沙門、梵天、魔王， 天人、阿修羅、羅睺（Rāhu）、緊那羅（Kiṃnara）， 內外一切怨敵，沒有能夠戰勝他的人。
『再者，毗舍佉（Viśākhā）！如何修行才能獲得四牙齊密，潔白光明的相？佛陀在往昔作為凡人的時候，舍離惡劣的活命方式，以正當的活命方式生活，'
【English Translation】 English version The broad and long appearance, The Brahma voice is clear and soft, like the sound of a Kalaviṅka bird (Kalaviṅka). Possessing these two marks of a great man, if one remains at home, he becomes a Cakravartin (Cakravartin), If he speaks, the people will all follow and practice; If he renounces the world, he can become a Buddha, able to turn the unsurpassed Dharma wheel (Dharmacakra), If what is spoken is the wonderful Dharma, Devas (Deva), Asuras (Asura), Nāgas (Nāga), Yakṣas (Yakṣa), etc., all who hear it will follow and practice.
'Furthermore, Viśākhā (Viśākhā)! How does one cultivate to obtain the lion's jaw (simha-hanu) mark? When the Buddha was an ordinary person in past lives, he constantly cultivated non-frivolous speech, abandoned frivolous speech, and stayed away from frivolous speech; he spoke meaningful words at the right time, words in accordance with the Dharma, words with dignity, constant words, and finite words. Because of this karma, he accumulated immeasurable merit and often enjoyed heavenly bliss; being born into the human world, he obtained the mark of a great man—the lion's jaw. Because of this mark, if he remains at home, he becomes a Cakravartin, ruling the four great continents, and no people can defeat him; if he renounces the world, he can become a Buddha, and Devas, humans, Asuras, Brahmās (Brahmā), Māras (Māra), Śrāmaṇas (Śrāmaṇa), Brāhmaṇas (Brāhmaṇa), internal and external enemies, none can defeat the Tathāgata (Tathāgata).'
At that time, the Bhagavan (Bhagavān) spoke in verse:
'In past lives, I constantly cultivated non-frivolous speech, Neither praising myself, nor engaging in various mixed and meaningless words, Cutting off meaningless words, constantly cultivating timely and appropriate words, Speaking words that bring joy and happiness, benefiting all sentient beings. Because of this practice, I often enjoyed the bliss of Devas and humans, Being born into the human world, I achieved the lion's jaw. Remaining at home, I became a Cakravartin, subduing the four great continents, Because of this mark of a great man, it is evident that no one can defeat him; Renouncing the world, I can become a Buddha, Śrāmaṇas, Brahmās, Māra kings, Devas, humans, Asuras, Rāhu (Rāhu), Kiṃnaras (Kiṃnara), All internal and external enemies, none can defeat him.'
'Furthermore, Viśākhā (Viśākhā)! How does one cultivate to obtain the mark of four evenly spaced, close-set, white and bright teeth? When the Buddha was an ordinary person in the past, he abandoned evil ways of living and lived by righteous means,'
活，亦不行於斗秤欺誑，不以威勢橫取人物，以虛偽物欺誑於人，變形誑、愛誑、觸誑、精進誑如是一切欺誑之法，皆悉斷滅。以此業故，積聚高廣，命終生天，于天人中十處受樂。何謂為十？一者、天壽；二者、天妙色；三者、天樂；四者、天名聞；五者、天王；六者、天色；七者、天聲；八者、天香；九者、天味；十者、天觸。是名為十。受天樂已，下生人間得大人相：一者、齒無大小；二者、牙色白凈。以此相故，若在家者，作轉輪聖王，王四天下，四部兵眾、婆羅門眾、剎利眾、聚落城邑、大臣長者、妃后婇女及諸千子皆悉嚴凈；若出家者，得成為佛，亦有四眾（比丘、比丘尼、優婆塞、優婆夷）、天、人、阿修羅、乾闥婆等，皆亦清凈。」
爾時世尊而說偈言：
「我於過去世， 舍離諸惡活， 以清凈法利， 修正命自活， 能除眾生苦， 令其得安樂。 以此行業故， 受天十種樂， 常為諸天人， 所尊重讚歎。 娛樂快樂已， 下生於人間， 積業之所感， 得二大人相， 齒無有粗細， 牙色光白凈。 若獲剎利種， 在家轉輪王， 四兵眾圍繞， 清凈無垢穢； 若出家作佛， 常為諸四眾， 比丘比丘尼， 優婆塞婆夷， 天人
【現代漢語翻譯】 現代漢語譯本 不以惡劣的手段為生，也不用斗秤進行欺騙，不憑藉威勢強行奪取他人的財物，不用虛假的物品欺騙他人，如變形欺騙、愛慾欺騙、接觸欺騙、精進欺騙，像這樣一切欺騙的方法，都要全部斷絕滅除。因為這樣的善業，積聚高廣的福報，命終之後可以升到天界，在天人之中享受十種快樂。哪十種呢？一是天壽（長久的壽命），二是天妙色（美妙的容貌），三是天樂（天界的快樂），四是天名聞（美好的名聲），五是天王（成為天界的統治者），六是天色（天界的光彩），七是天聲（天界的音樂），八是天香（天界的香氣），九是天味（天界的美食），十是天觸（天界的觸感）。這就是所說的十種快樂。享受天界的快樂之後，下生到人間可以得到大人的相貌：一是牙齒沒有大小不齊的情況，二是牙齒的顏色潔白光亮。因為這樣的相貌，如果在家，就可以成為轉輪聖王（統治世界的君王），統治四天下，四部兵眾、婆羅門眾（祭司階層）、剎利眾（武士階層）、聚落城邑、大臣長者、妃后婇女以及眾多的王子都會非常莊嚴清凈；如果出家，就可以成就為佛，也會有四眾（比丘（男性出家人）、比丘尼（女性出家人）、優婆塞（在家男居士）、優婆夷（在家女居士））、天、人、阿修羅（非天神）、乾闥婆（天界的樂神）等，都非常清凈。
這時，世尊用偈語說道：
『我於過去世，舍離諸惡活， 以清凈法利，修正命自活， 能除眾生苦，令其得安樂。 以此行業故，受天十種樂， 常為諸天人，所尊重讚歎。 娛樂快樂已，下生於人間， 積業之所感，得二大人相， 齒無有粗細，牙色光白凈。 若獲剎利種，在家轉輪王， 四兵眾圍繞，清凈無垢穢； 若出家作佛，常為諸四眾， 比丘比丘尼，優婆塞婆夷， 天人'
【English Translation】 English version One does not make a living through evil means, nor does one deceive with scales and measures. One does not forcibly seize the possessions of others through power and influence, nor does one deceive others with false goods. Deceiving through transformation, deceiving through desire, deceiving through contact, deceiving through diligence—all such methods of deception are completely cut off and extinguished. Because of this karma, one accumulates vast and extensive merit. Upon death, one is born in the heavens, enjoying ten kinds of happiness among the gods and humans. What are these ten? First, heavenly longevity; second, heavenly beautiful appearance; third, heavenly joy; fourth, heavenly fame; fifth, heavenly kingship; sixth, heavenly radiance; seventh, heavenly sound; eighth, heavenly fragrance; ninth, heavenly taste; tenth, heavenly touch. These are called the ten. Having enjoyed heavenly bliss, one is born into the human world with the marks of a great person: first, teeth of even size; second, teeth of pure white color. Because of these marks, if one remains at home, one becomes a Chakravartin (universal monarch), ruling over the four continents. The four divisions of the army, the Brahmins (priestly class), the Kshatriyas (warrior class), the villages and cities, the great ministers and elders, the consorts and concubines, and the thousands of sons are all adorned and purified. If one leaves home, one attains Buddhahood, and there are also the four assemblies (Bhikkhus (male monastics), Bhikkhunis (female monastics), Upasakas (male lay followers), Upasikas (female lay followers)), gods, humans, Asuras (demigods), Gandharvas (celestial musicians), etc., all of whom are also purified.
At that time, the World Honored One spoke in verse, saying:
'In past lives, I abandoned all evil livelihoods, Using pure Dharma benefits, I corrected my livelihood, Able to remove the suffering of sentient beings, Causing them to obtain peace and happiness. Because of this virtuous conduct, I received ten kinds of heavenly bliss, Always respected and praised by gods and humans. Having enjoyed entertainment and happiness, I was born into the human world, Influenced by accumulated karma, I obtained two marks of a great person, Teeth without coarseness, teeth of bright white color. If one obtains the Kshatriya lineage, at home, a Chakravartin, Surrounded by the four divisions of the army, pure and without defilement; If one leaves home and becomes a Buddha, always for the four assemblies, Bhikkhus, Bhikkhunis, Upasakas, Upasikas, Gods, humans'
阿修羅， 龍神夜叉等， 清凈無垢濁， 悉恭敬圍繞。
「毗舍佉！是名二十修行得三十二大人之相。以此相故，莊嚴如來微妙之身。
「複次，毗舍佉！佛身復有八十種好。云何名為八十種好？一者、指甲紅赤；二者、指甲隆起；三者、指甲滑凈；四者、指甲滿足；五者、指團圓；六者、指纖直；七者、指間密；八者、指凈潔；九者、手足肥膩；十者、手足里赤；十一者、手足平等；十二者、手足內滿；十三者、掌文深現；十四者、掌文端直；十五者、掌文纖長；十六、手足潤澤；十七、掌文不亂；十八、踝骨不現；十九、膝頭圓滿；二十、膝次第滿足；二十一、行步齊正；二十二、師子王行；二十三、鵝王行；二十四、龍王行相；二十五、牛王行相；二十六、行不顧視；二十七、行步不亂；二十八、半身正直；二十九、佛身過人；三十、一切滿足；三十一、佛身皆好；三十二、身體平正；三十三、身體滿足；三十四、身體正直；三十五、身體滑澤；三十六、身次第大小；三十七、身體凈潔；三十八、身體柔軟；三十九、身體寂靜；四十、身體緊細；四十一、身體緊密；四十二、身體端嚴；四十三、諸根方正；四十四、身色不黑；四十五、身體無黡；四十六、身毛凈潔；四十七、腹相團圓；四
【現代漢語翻譯】 現代漢語譯本 阿修羅（Ashura），龍神夜叉（Yaksa）等， 都清凈沒有污垢，全都恭敬地圍繞著佛。
『毗舍佉（Visakha）！這叫做通過二十種修行而獲得的如來三十二大丈夫相。因為這些相，莊嚴瞭如來微妙的身體。』
『再者，毗舍佉！佛身還有八十種好。什麼叫做八十種好呢？第一，指甲紅潤；第二，指甲隆起；第三，指甲光滑潔凈；第四，指甲完整豐滿；第五，手指圓潤；第六，手指纖細筆直；第七，手指之間緊密；第八，手指乾淨潔白；第九，手足肥厚潤澤；第十，手足內部紅色；第十一，手足平整；第十二，手足內部飽滿；第十三，掌紋深刻明顯；第十四，掌紋端正筆直；第十五，掌紋纖細修長；第十六，手足潤澤；第十七，掌紋不雜亂；第十八，踝骨不顯露；第十九，膝蓋圓滿；第二十，膝蓋次第排列整齊；第二十一，行走步伐整齊端正；第二十二，如獅子王般行走；第二十三，如鵝王般行走；第二十四，具有龍王般的行相；第二十五，具有牛王般的行相；第二十六，行走時不回頭看；第二十七，行走步伐不紊亂；第二十八，半身正直；第二十九，佛身超過常人；第三十，一切都圓滿具足；第三十一，佛身一切都美好；第三十二，身體平正；第三十三，身體豐滿；第三十四，身體正直；第三十五，身體光滑潤澤；第三十六，身體各部分次第大小適宜；第三十七，身體乾淨潔白；第三十八，身體柔軟；第三十九，身體寂靜；第四十，身體緊緻細密；第四十一，身體緊密；第四十二，身體端正莊嚴；第四十三，諸根方正；第四十四，身色不黑；第四十五，身體沒有黑痣；第四十六，身毛乾淨潔白；第四十七，腹部圓潤；』
【English Translation】 English version Ashuras (demigods), dragon gods, Yakshas (nature spirits), etc., All are pure and without defilement, respectfully surrounding the Buddha.
'Visakha (a female disciple)! These are called the thirty-two marks of a great man (Mahapurusa Laksana) attained through twenty practices. Because of these marks, the subtle body of the Tathagata (Buddha) is adorned.'
'Furthermore, Visakha! The Buddha's body also has eighty minor marks of excellence. What are the eighty minor marks? First, the fingernails are reddish; second, the fingernails are raised; third, the fingernails are smooth and clean; fourth, the fingernails are full and complete; fifth, the fingers are round; sixth, the fingers are slender and straight; seventh, the spaces between the fingers are close; eighth, the fingers are clean and white; ninth, the hands and feet are plump and lustrous; tenth, the insides of the hands and feet are red; eleventh, the hands and feet are level; twelfth, the insides of the hands and feet are full; thirteenth, the palm lines are deep and clear; fourteenth, the palm lines are straight and upright; fifteenth, the palm lines are slender and long; sixteenth, the hands and feet are lustrous; seventeenth, the palm lines are not disordered; eighteenth, the ankle bones are not visible; nineteenth, the kneecaps are round and full; twentieth, the knees are arranged in proper order; twenty-first, the gait is even and upright; twenty-second, walking like a lion king; twenty-third, walking like a goose king; twenty-fourth, having the appearance of a dragon king; twenty-fifth, having the appearance of a bull king; twenty-sixth, not looking back while walking; twenty-seventh, the gait is not disordered; twenty-eighth, the upper body is upright; twenty-ninth, the Buddha's body surpasses ordinary people; thirtieth, everything is complete and fulfilled; thirty-first, the Buddha's body is all beautiful; thirty-second, the body is level and upright; thirty-third, the body is full; thirty-fourth, the body is straight; thirty-fifth, the body is smooth and lustrous; thirty-sixth, the body parts are in proper order of size; thirty-seventh, the body is clean and white; thirty-eighth, the body is soft; thirty-ninth, the body is serene; fortieth, the body is firm and fine; forty-first, the body is compact; forty-second, the body is dignified and majestic; forty-third, the sense organs are square and upright; forty-fourth, the body color is not dark; forty-fifth, the body has no moles; forty-sixth, the body hair is clean and white; forty-seventh, the abdomen is round;'
十八、腹無橫文；四十九、身體明凈，見諸色像；五十、臍深；五十一、臍孔團圓；五十二、臍文右旋；五十三、臍孔不凹；五十四、臍口不長；五十五、臍口不短；五十六、臍毛下連；五十七、得龍牙相；五十八、牙不過唇；五十九、四牙團圓；六十、四牙鋒利；六十一、四牙纖長；六十二、四牙齊密；六十三、舌廣柔軟；六十四、舌色赤好；六十五、梵聲深妙；六十六、象王聲；六十七、迦陵頻伽聲；六十八、齒根肉滿；六十九、鼻不下垂；七十、鼻高修長；七十一、鼻孔凈潔；七十二、鼻修方廣；七十三、目好廣大，表裡滑凈；七十四、眼睛黑光；七十五、目睫次第；七十六、眉如半月，圓廓修長；七十七、眉毛黑澤，長短隨次；七十八、眉毛純色，滑凈光明；七十九、耳普垂埵，內外俱凈；八十、頭髮細軟，右旋不亂，次第纖長，一切皆好。毗舍佉！是名如來隨相之好有八十種。」
爾時世尊而說偈言：
「長夜受持， 一切禁戒， 無量苦行， 名大梵志。 三十二相， 八十隨好， 瓔珞其身， 天人中尊。 光明赫烈， 照曜無極， 青黃赤白， 更相入間。 宛轉旋起， 遍滿虛空， 放大光明， 照無量界。 中光照曜， 三千世界， 如來常光，
【現代漢語翻譯】 現代漢語譯本： 十八、腹部沒有橫紋；四十九、身體明凈，能夠看見各種顏色和形象；五十、肚臍深陷；五十一、肚臍孔圓潤；五十二、肚臍紋路向右旋轉；五十三、肚臍孔不凹陷；五十四、肚臍口不長；五十五、肚臍口不短；五十六、肚臍上的毛向下連線；五十七、具有龍牙相（牙齒如龍牙般潔白、整齊）；五十八、牙齒不超過嘴唇；五十九、四顆牙齒圓潤飽滿；六十、四顆牙齒鋒利；六十一、四顆牙齒纖細修長；六十二、四顆牙齒整齊緊密；六十三、舌頭寬廣柔軟；六十四、舌頭顏色紅潤美好；六十五、聲音如梵音般深沉微妙；六十六、聲音如象王般雄渾；六十七、聲音如迦陵頻伽鳥（妙音鳥）般動聽；六十八、牙齒根部的肉豐滿；六十九、鼻子不下垂；七十、鼻子高挺修長；七十一、鼻孔乾淨清潔；七十二、鼻子端正寬廣；七十三、眼睛美好廣大，內外清澈明凈；七十四、眼睛黑亮有光澤；七十五、眼睫毛排列有序；七十六、眉毛如半月，輪廓圓潤修長；七十七、眉毛烏黑光亮，長短相間；七十八、眉毛顏色純正，光滑明亮；七十九、耳朵豐滿下垂，內外都乾淨；八十、頭髮細軟柔順，向右旋轉不散亂，排列有序纖細修長，一切都美好。 毗舍佉（Visakha，人名）！這些就是如來隨相之好，共有八十種。」 這時，世尊用偈頌說道： 『長久以來受持一切禁戒，經歷無量苦行， 被稱為大梵志（Maha Brahma，偉大的修行者）。三十二相（32 major marks），八十隨好（80 minor marks）， 莊嚴他的身體，是天人中的尊者。光明赫赫， 照耀無邊無際，青色、黃色、赤色、白色， 互相交融輝映。宛轉回旋升起， 遍滿虛空，放出大光明， 照耀無量世界。中間的光芒照耀， 三千世界，如來的常光，'
【English Translation】 English version: Eighteen, the abdomen has no transverse lines; forty-nine, the body is clear and bright, able to see all colors and forms; fifty, the navel is deep; fifty-one, the navel hole is round; fifty-two, the navel lines rotate to the right; fifty-three, the navel hole is not concave; fifty-four, the navel opening is not long; fifty-five, the navel opening is not short; fifty-six, the hair on the navel connects downwards; fifty-seven, possessing the mark of dragon teeth (teeth as white and even as dragon's teeth); fifty-eight, the teeth do not extend beyond the lips; fifty-nine, the four canine teeth are round and full; sixty, the four canine teeth are sharp; sixty-one, the four canine teeth are slender and long; sixty-two, the four canine teeth are even and close together; sixty-three, the tongue is broad and soft; sixty-four, the tongue is of a good red color; sixty-five, the voice is deep and wonderful like the Brahma sound; sixty-six, the voice is like that of an elephant king, majestic; sixty-seven, the voice is like that of a Kalavinka bird (bird with a beautiful voice), melodious; sixty-eight, the flesh at the roots of the teeth is full; sixty-nine, the nose does not droop; seventy, the nose is high and long; seventy-one, the nostrils are clean and pure; seventy-two, the nose is well-proportioned, square and broad; seventy-three, the eyes are beautiful and large, clear and bright inside and out; seventy-four, the eyes are black and lustrous; seventy-five, the eyelashes are arranged in order; seventy-six, the eyebrows are like a half-moon, with a round outline, long and slender; seventy-seven, the eyebrows are black and glossy, with varying lengths; seventy-eight, the eyebrows are of a pure color, smooth, bright and clear; seventy-nine, the ears are fully pendulous, clean both inside and out; eighty, the hair is fine and soft, spirals to the right without disorder, arranged in order, slender and long, all are good. Visakha! These are the eighty minor marks of perfection of the Tathagata. At that time, the World Honored One spoke in verse, saying: 'For a long night upholding all precepts, enduring immeasurable ascetic practices, Known as a great Brahma (Maha Brahma, great ascetic). Thirty-two major marks, eighty minor marks, Adorn his body, he is the honored one among gods and humans. His light is brilliant, Illuminating without limit, blue, yellow, red, white, Intermingling and shining together. Circling and rising, Filling the empty space, emitting great light, Illuminating immeasurable worlds. The central light shines, The three thousand worlds, the constant light of the Tathagata,'
照於一尋。 若放大光， 日月隱蔽， 猶如日出， 眾星不現。 若放中光， 照於世界， 日光如月， 月色如星。 萬行所感， 得如是身， 為諸眾生， 之所樂見， 歡喜瞻仰， 無有厭足。」
優婆夷凈行法門經瑞應品第三
爾時世尊說此偈已，毗舍佉母歡喜踴躍，而白佛言：「世尊！菩薩處胎初生之時，有幾奇特、微妙之相現於世間？」
佛告毗舍佉：「菩薩生時有十六種奇特瑞相。何謂十六種相？所謂菩薩舍兜率天身，憶念分明而處母胎，是為一未曾有奇特之法。
「菩薩舍天身已處胎之時，自然光明照於世間，世界中間幽冥之處，日月星光所不能照，悉皆大明，其中眾生各得相見，咸作是言：『此中雲何忽生眾生，一切世間梵、魔、沙門、婆羅門，所有光明無能及者！』又復三千大千世界六種震動，諸須彌山震動不停，是為二未曾有奇特之法。
「菩薩處胎，有四天子執持威儀，四方侍衛守護菩薩及菩薩母，不令世間人、非人等之所惱害，是為三未曾有奇特之法。
「菩薩處胎，能令其母自然持戒，不殺、盜、淫、妄語、飲酒，是為四未曾有奇特之法。
「菩薩處胎，其母清凈無有欲心，外人見之亦不生染，是為五
【現代漢語翻譯】 現代漢語譯本 照亮一尋（古代長度單位）。如果放出大光明，日月的光輝都會被遮蔽，就像太陽升起時，星星便不再顯現一樣。 如果放出中等光明，則照亮整個世界，太陽的光芒如同月亮，月亮的光輝如同星辰。這是由無數善行所感得的果報，得到這樣的身軀，為所有眾生所樂於見到，歡喜地瞻仰，永遠不會感到厭倦。
《優婆夷凈行法門經·瑞應品》第三
這時，世尊說完這首偈頌后，毗舍佉母（Vishakha-mata，人名，意為毗舍佉的母親）歡喜踴躍，對佛說：『世尊！菩薩（Bodhisattva，指追求覺悟的修行者）處胎和初生的時候，有幾種奇特、微妙的景象會顯現在世間呢？』
佛告訴毗舍佉：『菩薩出生時有十六種奇特的瑞相。什麼是這十六種瑞相呢？就是菩薩捨棄兜率天（Tushita Heaven，佛教中的一個天界）的身軀，憶念分明地進入母親的胎中，這是第一種前所未有的奇特之法。
『菩薩捨棄天身進入胎中時，自然有光明照亮世間，世界中間幽暗的地方，日月星光都無法照到的地方，全部變得光明，其中的眾生都能互相看見，都說：『這裡怎麼忽然出現了眾生，一切世間的梵天（Brahma，印度教和佛教中的創造神）、魔（Mara，佛教中阻礙修行的惡魔）、沙門（Shramana，指佛教或其他宗教的修行者）、婆羅門（Brahmana，印度教中的祭司階層），所有的光明都無法與這光明相比！』而且三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個巨大世界系統）發生六種震動，所有的須彌山（Sumeru，佛教宇宙觀中的聖山）都震動不停，這是第二種前所未有的奇特之法。
『菩薩處在胎中，有四大天王（Four Heavenly Kings，佛教中的護法神）執持威儀，在四方侍衛守護菩薩和菩薩的母親，不讓世間的人或非人（指鬼神等）來惱害，這是第三種前所未有的奇特之法。
『菩薩處在胎中，能讓他的母親自然地持守戒律，不殺生、不偷盜、不邪淫、不妄語、不飲酒，這是第四種前所未有的奇特之法。
『菩薩處在胎中，他的母親清凈沒有慾望，外人看見她也不會生起邪念，這是第五種
【English Translation】 English version Shines upon a yojana (ancient unit of length). If it emits great light, the sun and moon are obscured, just as when the sun rises, the stars disappear. If it emits moderate light, it illuminates the world, making the sunlight like moonlight, and the moonlight like starlight. This is the result of countless good deeds, obtaining such a body, which is pleasing to all beings, who joyfully gaze upon it, never tiring.
'The Sutra on the Pure Conduct Dharma Gate for the Upasika: Chapter on Auspicious Omens'
At that time, after the World Honored One spoke this verse, Vishakha-mata (Vishakha's mother) rejoiced and said to the Buddha: 'World Honored One! When a Bodhisattva (one who seeks enlightenment) is in the womb and newly born, what kind of extraordinary and subtle signs appear in the world?'
The Buddha told Vishakha: 'When a Bodhisattva is born, there are sixteen extraordinary auspicious signs. What are these sixteen signs? It is that the Bodhisattva abandons the body of Tushita Heaven (a celestial realm in Buddhism), and with clear mindfulness enters the mother's womb, this is the first unprecedented and extraordinary Dharma.
'When the Bodhisattva abandons the heavenly body and enters the womb, natural light illuminates the world, in the dark places in the middle of the world, where the light of the sun, moon, and stars cannot reach, all become bright, and the beings therein can see each other, and they all say: 'How did beings suddenly appear here, all the light of Brahma (the creator god in Hinduism and Buddhism), Mara (the demon who obstructs practice in Buddhism), Shramana (ascetics in Buddhism or other religions), and Brahmana (the priestly class in Hinduism) in the world cannot compare to this light!' Moreover, the Trisahasra-Mahasahasra-Lokadhatu (a vast world system in Buddhist cosmology) shakes in six ways, and all the Sumeru (the sacred mountain in Buddhist cosmology) mountains shake without stopping, this is the second unprecedented and extraordinary Dharma.
'When the Bodhisattva is in the womb, the Four Heavenly Kings (guardian deities in Buddhism) hold their majesty, guarding the Bodhisattva and the Bodhisattva's mother in the four directions, not allowing worldly people or non-humans (such as ghosts and spirits) to harass them, this is the third unprecedented and extraordinary Dharma.
'When the Bodhisattva is in the womb, he can cause his mother to naturally uphold the precepts, not killing, stealing, engaging in sexual misconduct, lying, or drinking alcohol, this is the fourth unprecedented and extraordinary Dharma.
'When the Bodhisattva is in the womb, his mother is pure and has no desires, and outsiders who see her do not develop impure thoughts, this is the fifth
未曾有奇特之法。
「菩薩處胎，常令其母大得利養，色、香、味、觸自然而至，是為六未曾有奇特之法。
「菩薩處胎，母常安樂，無諸疾病、飢渴、寒熱、疲極之患，菩薩亦然。菩薩胎中母常見之，譬如真摩尼毗琉羅寶，八楞清凈，內外明徹，一切具足，以五色縷而以貫之，明眼之人執在手中，見珠八楞及五色縷，青、黃、赤、白了了分明。菩薩處胎亦復如是，母見其身、頭、目、手、足一切身份，悉皆無有障礙，是為七未曾有奇特之法。
「毗舍佉！菩薩生七日已，其母命終生兜率天，受天快樂，是為八未曾有奇特之法。
「凡人受胎或九月日，或至十月而便產生；菩薩不爾，要滿十月然後乃生，是為九未曾有奇特之法。
「世間女人臨欲產時，身體苦痛，或坐或臥不安其所，然後乃生。菩薩生時其母安樂，無諸疾惱，歡喜遊戲，舉手立生，是為十未曾有奇特之法。
「菩薩出胎天人承接，后為世人之所捧持，是為十一奇特之法。
「世人受已，有四天子捧接、敬受，置於母前，心大歡喜，俱發聲言：『善哉，夫人！生大威德勇健之子。』是為十二奇特之法。
「菩薩初生無有水血及以胎膜諸不凈物，其身清凈如摩尼珠，以加私國㲲而以裹之，不相染著。何
【現代漢語翻譯】 現代漢語譯本 未曾有奇特之法。 『菩薩處胎，常令其母大得利養，色、香、味、觸自然而至，是為六未曾有奇特之法。』 『菩薩處胎，母常安樂，無諸疾病、飢渴、寒熱、疲極之患，菩薩亦然。菩薩胎中母常見之，譬如真摩尼（mani，寶珠）毗琉璃（Vaidurya，青色寶）寶，八楞清凈，內外明徹，一切具足，以五色縷而以貫之，明眼之人執在手中，見珠八楞及五色縷，青、黃、赤、白了了分明。菩薩處胎亦復如是，母見其身、頭、目、手、足一切身份，悉皆無有障礙，是為七未曾有奇特之法。』 『毗舍佉（Visakha，人名）！菩薩生七日已，其母命終生兜率天（Tusita Heaven，欲界第四天），受天快樂，是為八未曾有奇特之法。』 『凡人受胎或九月日，或至十月而便產生；菩薩不爾，要滿十月然後乃生，是為九未曾有奇特之法。』 『世間女人臨欲產時，身體苦痛，或坐或臥不安其所，然後乃生。菩薩生時其母安樂，無諸疾惱，歡喜遊戲，舉手立生，是為十未曾有奇特之法。』 『菩薩出胎天人承接，后為世人之所捧持，是為十一奇特之法。』 『世人受已，有四天子捧接、敬受，置於母前，心大歡喜，俱發聲言：『善哉，夫人！生大威德勇健之子。』是為十二奇特之法。』 『菩薩初生無有水血及以胎膜諸不凈物，其身清凈如摩尼珠，以加私國㲲而以裹之，不相染著。何
【English Translation】 English version Unprecedented and Wonderful Dharmas. 『When a Bodhisattva is in the womb, it constantly causes the mother to receive great benefits and nourishment. Colors, fragrances, tastes, and tactile sensations naturally arise. This is the sixth unprecedented and wonderful dharma.』 『When a Bodhisattva is in the womb, the mother is constantly peaceful and happy, without any illnesses, hunger, thirst, cold, heat, or fatigue. The Bodhisattva is also the same. The mother constantly sees the Bodhisattva in the womb, like a true mani (jewel) Vaidurya (blue gem) jewel, with eight facets, pure and clear, bright inside and out, complete in every way, strung with five-colored threads. A person with clear vision, holding it in their hand, sees the eight facets of the jewel and the five-colored threads, the blue, yellow, red, and white clearly and distinctly. The Bodhisattva in the womb is also like this; the mother sees the body, head, eyes, hands, feet, and all parts of the body, all without any obstruction. This is the seventh unprecedented and wonderful dharma.』 『Visakha (name of a person)! After the Bodhisattva is born for seven days, the mother dies and is reborn in the Tusita Heaven (the fourth heaven of the desire realm), enjoying heavenly bliss. This is the eighth unprecedented and wonderful dharma.』 『Ordinary people conceive for either nine months or up to ten months before giving birth; the Bodhisattva is not like this, but is born only after ten full months. This is the ninth unprecedented and wonderful dharma.』 『When women in the world are about to give birth, their bodies are in pain, and they are restless whether sitting or lying down before giving birth. When the Bodhisattva is born, the mother is peaceful and happy, without any illnesses or distress, joyful and playful, raising her hand and giving birth standing up. This is the tenth unprecedented and wonderful dharma.』 『When the Bodhisattva emerges from the womb, devas receive him, and later he is held by the people of the world. This is the eleventh wonderful dharma.』 『After the Bodhisattva is received, four deva princes hold him, respectfully receive him, and place him before the mother, their hearts filled with great joy, and together they proclaim: 'Excellent, madam! You have given birth to a son of great power, virtue, courage, and strength.' This is the twelfth wonderful dharma.』 『When the Bodhisattva is first born, there is no water, blood, or fetal membrane, or any impure substances. His body is pure like a mani jewel, and he is wrapped in Kasi cloth, without being stained. Why?
以故？彼此凈故。菩薩初生亦復如是，清凈無染如摩尼珠，其母鮮凈亦如彼㲲，是為十三奇特之法。
「菩薩生時，于虛空中自然而有二飛流水：一、冷，二、暖，浴菩薩身，是為十四奇特之法。
「菩薩生已北行七步，爾時空中自然白傘覆菩薩身，行七步已遍觀十方，發師子吼，唱如是言：『一切世間，唯我為上，天、人中尊，我為最大，從此生盡，無復後生！』是為十五奇特之法。
「菩薩生時於三千大千世界，一切眾生蠕動之類皆大歡喜，是為十六奇特之法。
「毗舍佉！是名如來處胎初生有十六種奇特之法。」
爾時世尊，而說偈言：
「兜率天命終， 下生於人間， 處胎及初生， 清凈無所染。 十六種奇特， 微妙未曾有， 胎中及生時， 不與眾生共。 生時無迷惑， 名聞最第一， 現相非一種， 佛生瑞如此。」
爾時世尊說此偈已，毗舍佉母心大歡喜，更增上問：「世尊！菩薩生時，有幾瑞相一時俱現？」
佛告毗舍佉：「菩薩生時，有三十二瑞相一時俱現。何謂三十二瑞？一者、三千大千世界地大震動，自然大明光照世界；二者、一切樂器自然音樂；三者、不鼓自鳴；四者、一切疾病自然除愈；五者、一切繫縛自然解
【現代漢語翻譯】 現代漢語譯本： 因為什麼緣故？因為彼此清凈的緣故。菩薩最初降生也是這樣，清凈沒有污染，如同摩尼珠（maṇi-jewel，寶珠），他的母親也非常潔凈，如同那塊㲲（一種細毛織物），這是第十三種奇特的法則。
『菩薩降生時，在虛空中自然而然地出現兩股飛流的水：一股是冷的，一股是暖的，用來沐浴菩薩的身體，這是第十四種奇特的法則。』
『菩薩降生後向北方行走七步，那時空中自然出現白色的傘覆蓋在菩薩的身上，行走七步后遍觀十方，發出獅子吼，唱出這樣的話語：『在一切世間，只有我最為尊上，是天人和人中的尊者，我是最大的，從此生命終結，不再有後來的生命！』這是第十五種奇特的法則。』
『菩薩降生時，在三千大千世界（tri-sahasra-mahā-sahasra-lokadhātu，一個巨大的宇宙體系）中，一切眾生，包括蠕動的生物，都非常歡喜，這是第十六種奇特的法則。』
『Visakha（毗舍佉，人名）！這叫做如來（Tathāgata，佛的稱號）處胎和初生時所具有的十六種奇特的法則。』
當時世尊（Bhagavān，佛的稱號）用偈語說道：
『從兜率天（Tusita，欲界天之一）命終，下生到人間，處在胎中和初生時，清凈沒有被污染。 十六種奇特之處，微妙而且前所未有，在胎中和降生時，不與一般的眾生相同。 降生時沒有迷惑，名聲最為第一，顯現的瑞相不是一種，佛陀降生時的祥瑞就是這樣。』
當時世尊說完這首偈語后，Visakha的母親心中非常歡喜，更加進一步地問道：『世尊！菩薩降生時，有多少種瑞相同時出現？』
佛告訴Visakha：『菩薩降生時，有三十二種瑞相同時出現。什麼是三十二種瑞相？第一，三千大千世界發生巨大的震動，自然出現巨大的光明照亮世界；第二，一切樂器自然發出音樂；第三，不敲擊樂器也會自己發出聲音；第四，一切疾病自然痊癒；第五，一切束縛自然解開；
【English Translation】 English version: Why? Because of mutual purity. The Bodhisattva's (菩薩，a being who is on the path to Buddhahood) initial birth is also like this, pure and without defilement, like a maṇi-jewel (摩尼珠，a precious jewel), and his mother is also very clean, like that woollen cloth (㲲，a fine wool fabric). This is the thirteenth extraordinary phenomenon.
'When the Bodhisattva is born, two streams of water naturally appear in the sky: one cold and one warm, to bathe the Bodhisattva's body. This is the fourteenth extraordinary phenomenon.'
'After the Bodhisattva is born, he walks seven steps to the north. At that time, a white umbrella naturally appears in the sky, covering the Bodhisattva's body. After walking seven steps, he looks in all ten directions and roars like a lion, proclaiming: 'In all the world, I alone am supreme, the most honored among gods and humans, I am the greatest, and with this birth, there will be no further rebirth!' This is the fifteenth extraordinary phenomenon.'
'When the Bodhisattva is born, in the tri-sahasra-mahā-sahasra-lokadhātu (三千大千世界，a great cosmic system), all beings, including crawling creatures, are filled with great joy. This is the sixteenth extraordinary phenomenon.'
'Visakha (毗舍佉，a person's name)! These are called the sixteen extraordinary phenomena that a Tathāgata (如來，the title of a Buddha) possesses at the time of conception and initial birth.'
At that time, the Bhagavan (世尊，another title of the Buddha) spoke in verse:
'Having passed away from Tusita (兜率天，one of the heavens in the desire realm), he descends to be born in the human world, residing in the womb and at the time of initial birth, pure and without defilement. Sixteen extraordinary phenomena, subtle and unprecedented, in the womb and at the time of birth, are not shared with ordinary beings. At the time of birth, there is no confusion, and his fame is the foremost. The auspicious signs that appear are not of one kind; such are the auspicious signs of the Buddha's birth.'
At that time, after the Bhagavan spoke this verse, Visakha's mother was filled with great joy and further asked: 'Bhagavan! When the Bodhisattva is born, how many auspicious signs appear simultaneously?'
The Buddha told Visakha: 'When the Bodhisattva is born, thirty-two auspicious signs appear simultaneously. What are the thirty-two auspicious signs? First, the tri-sahasra-mahā-sahasra-lokadhātu shakes greatly, and a great natural light illuminates the world; second, all musical instruments play music naturally; third, instruments sound without being struck; fourth, all diseases are naturally healed; fifth, all bonds are naturally released;
脫；六者、一切冤家生慈悲心；七者、生盲得眼，能見諸色；八者、生聾得耳，能聞音聲；九者、生跛能行，隨意遊戲；十者、生狂得念，憶想分明；十一者、瘖啞能言；十二者、乘船漂落還得本處；十三者、地及虛空所有七寶自然光明；十四者、眾川萬流停住不行；十五者、一切飛鳥有翅之屬歡喜而住；十六者、風不動搖，一切寂然；十七者、一切眾生相啖食者皆生慈心；十八者、一切諸天還其宮殿喜笑快樂；十九者、阿鼻地獄猛火自滅；二十者、饑得飽滿；二十一者、一切餓鬼無有渴乏；二十二者、於四天下普興大云等注大雨；二十三者、月光明曜；二十四者、眾星晝現；二十五者、日盛清明；二十六者、一切華樹即便生華；二十七者、一切果樹自然成果；二十八者、三千大千世界出大天香，無有臭穢；二十九者、菩薩生時即行七步；三十者、虛空白傘自然蔭覆；三十一者、行七步已顧視十方；三十二者、作師子吼。毗舍佉！是名菩薩初生之時三十二法一時俱現。」
毗舍佉母白佛言：「世尊！菩薩生時以何因緣震動三千大千世界？」
佛告毗舍佉：「菩薩生時，地大震動者，菩薩現此生盡，無復煩惱；一切眾生應得道者，煩惱將滅，是故地動。毗舍佉！菩薩生時，自然光明照世界者，菩薩為得三達
【現代漢語翻譯】 現代漢語譯本： 脫離；六者，一切冤家生起慈悲之心；七者，天生盲人得到眼睛，能夠看見各種顏色；八者，天生耳聾的人得到耳朵，能夠聽見聲音；九者，天生跛腳的人能夠行走，隨意嬉戲；十者，天生瘋癲的人恢復理智，記憶清晰；十一者，瘖啞之人能夠說話；十二者，乘船漂流的人能夠回到原來的地方；十三者，大地及虛空中的所有七寶自然發光；十四者，所有河流停止流動；十五者，所有有翅膀的飛鳥都歡喜地停留在空中；十六者，風不再動搖，一切都寂靜無聲；十七者，所有互相殘食的眾生都生起慈悲之心；十八者，所有諸天回到自己的宮殿，歡喜快樂；十九者，阿鼻地獄的猛火自然熄滅；二十者，飢餓的人得到飽滿；二十一者，所有餓鬼不再感到口渴；二十二者，在四天下普遍興起大云，降下大雨；二十三者，月光明亮照耀；二十四者，星星在白天顯現；二十五者，太陽非常清明；二十六者，所有花樹都開花；二十七者，所有果樹自然結果；二十八者，三千大千世界散發出巨大的天香，沒有臭穢之氣；二十九者，菩薩出生時就行走七步；三十者，虛空中自然出現白傘遮蔽；三十一者，行走七步後顧視十方；三十二者，發出獅子吼。Visakha (毗舍佉，人名)！這被稱為菩薩初生之時同時顯現的三十二種瑞相。
Visakha (毗舍佉，人名)的母親對佛說：『世尊！菩薩出生時，因為什麼因緣震動三千大千世界？』
佛告訴Visakha (毗舍佉，人名)：『菩薩出生時，大地震動，是因為菩薩示現此生結束，不再有煩惱；一切眾生中應該得道的人，煩惱即將滅盡，所以大地震動。Visakha (毗舍佉，人名)！菩薩出生時，自然光明照亮世界，是因為菩薩爲了獲得三明。』 English version: Depart; sixth, all enemies generate compassion; seventh, the congenitally blind gain eyes and can see all colors; eighth, the congenitally deaf gain ears and can hear sounds; ninth, the congenitally lame can walk and play at will; tenth, the congenitally mad regain their senses and remember clearly; eleventh, the mute can speak; twelfth, those adrift in boats return to their original place; thirteenth, the seven treasures in the earth and sky naturally shine; fourteenth, all rivers and streams cease to flow; fifteenth, all winged birds rejoice and stay still; sixteenth, the wind does not move, and all is silent; seventeenth, all beings who devour each other generate compassion; eighteenth, all the devas (諸天，gods) return to their palaces, joyful and happy; nineteenth, the fierce fire of Avici Hell (阿鼻地獄，the hell of incessant suffering) extinguishes itself; twentieth, the hungry are filled; twenty-first, all hungry ghosts are free from thirst; twenty-second, great clouds arise universally in the four continents, pouring down heavy rain; twenty-third, the moonlight shines brightly; twenty-fourth, the stars appear in the daytime; twenty-fifth, the sun is exceedingly clear; twenty-sixth, all flowering trees immediately blossom; twenty-seventh, all fruit trees naturally bear fruit; twenty-eighth, the three thousand great thousand worlds emit a great heavenly fragrance, without any foul odor; twenty-ninth, the Bodhisattva (菩薩，enlightenment being) walks seven steps at birth; thirtieth, a white umbrella naturally covers the empty sky; thirty-first, after walking seven steps, he looks around in all ten directions; thirty-second, he roars like a lion. Visakha (毗舍佉，name of a person)! These are called the thirty-two signs that appear simultaneously at the time of the Bodhisattva's (菩薩，enlightenment being) birth.'
Visakha's (毗舍佉，name of a person) mother said to the Buddha (佛，the awakened one): 'World Honored One! What is the cause and condition that the three thousand great thousand worlds shake when the Bodhisattva (菩薩，enlightenment being) is born?'
The Buddha (佛，the awakened one) told Visakha (毗舍佉，name of a person): 'When the Bodhisattva (菩薩，enlightenment being) is born, the earth shakes greatly because the Bodhisattva (菩薩，enlightenment being) demonstrates the end of this life, without further afflictions; and for all beings who are destined to attain the Way, their afflictions are about to be extinguished, therefore the earth shakes. Visakha (毗舍佉，name of a person)! When the Bodhisattva (菩薩，enlightenment being) is born, natural light illuminates the world because the Bodhisattva (菩薩，enlightenment being) is to attain the three kinds of knowledge.'
【English Translation】 Depart; sixth, all enemies generate compassion; seventh, the congenitally blind gain eyes and can see all colors; eighth, the congenitally deaf gain ears and can hear sounds; ninth, the congenitally lame can walk and play at will; tenth, the congenitally mad regain their senses and remember clearly; eleventh, the mute can speak; twelfth, those adrift in boats return to their original place; thirteenth, the seven treasures in the earth and sky naturally shine; fourteenth, all rivers and streams cease to flow; fifteenth, all winged birds rejoice and stay still; sixteenth, the wind does not move, and all is silent; seventeenth, all beings who devour each other generate compassion; eighteenth, all the devas (gods) return to their palaces, joyful and happy; nineteenth, the fierce fire of Avici Hell (the hell of incessant suffering) extinguishes itself; twentieth, the hungry are filled; twenty-first, all hungry ghosts are free from thirst; twenty-second, great clouds arise universally in the four continents, pouring down heavy rain; twenty-third, the moonlight shines brightly; twenty-fourth, the stars appear in the daytime; twenty-fifth, the sun is exceedingly clear; twenty-sixth, all flowering trees immediately blossom; twenty-seventh, all fruit trees naturally bear fruit; twenty-eighth, the three thousand great thousand worlds emit a great heavenly fragrance, without any foul odor; twenty-ninth, the Bodhisattva (enlightenment being) walks seven steps at birth; thirtieth, a white umbrella naturally covers the empty sky; thirty-first, after walking seven steps, he looks around in all ten directions; thirty-second, he roars like a lion. Visakha (name of a person)! These are called the thirty-two signs that appear simultaneously at the time of the Bodhisattva's (enlightenment being) birth.' Visakha's (name of a person) mother said to the Buddha (the awakened one): 'World Honored One! What is the cause and condition that the three thousand great thousand worlds shake when the Bodhisattva (enlightenment being) is born?' The Buddha (the awakened one) told Visakha (name of a person): 'When the Bodhisattva (enlightenment being) is born, the earth shakes greatly because the Bodhisattva (enlightenment being) demonstrates the end of this life, without further afflictions; and for all beings who are destined to attain the Way, their afflictions are about to be extinguished, therefore the earth shakes. Visakha (name of a person)! When the Bodhisattva (enlightenment being) is born, natural light illuminates the world because the Bodhisattva (enlightenment being) is to attain the three kinds of knowledge.'
智故。毗舍佉！菩薩生時，世間樂器自然鳴者，菩薩為得八三昧故。毗舍佉！菩薩生時，不鼓自鳴者，菩薩為欲擊大法鼓故。毗舍佉！菩薩生時，一切繫縛自然解脫者，菩薩為欲度脫一切眾生、老、病、死故。毗舍佉！菩薩生時，一切怨家生慈心者，菩薩為得四無量心故。毗舍佉！菩薩生時，疾病除愈者，菩薩為欲滅除一切煩惱病故。毗舍佉！菩薩生時，盲得眼者，菩薩為得聖智眼故。毗舍佉！菩薩生時，聾得耳者，菩薩為得聖天耳故。毗舍佉！菩薩生時，跛能行者，菩薩為得四神足力故。毗舍佉！菩薩生時，狂得念者，菩薩為得安那般那念故。毗舍佉！菩薩生時，啞能言者，菩薩為得通達如來所知法故。毗舍佉！菩薩生時，漂船還者，菩薩為得八直正道、開示眾生故。毗舍佉！菩薩生時，地及虛空七寶光明者，菩薩為得四無礙智故。毗舍佉！菩薩生時，眾川萬流住不行者，菩薩為得煩惱四流已停住故。毗舍佉！菩薩生時，一切飛鳥歡喜住者，菩薩為欲破諸邪見故。毗舍佉！菩薩生時，風不動搖者，菩薩為得常樂滅盡三昧故。毗舍佉！菩薩生時，眾生相啖生慈心者，菩薩為得四部眷屬，尊卑、貴賤得和合故。毗舍佉！菩薩生時，諸天還宮喜笑住者，菩薩成佛時，諸善男子及善女人出家學道，得阿羅漢，所作已辦，斷絕
【現代漢語翻譯】 現代漢語譯本： 智者啊，毗舍佉（Visakha，人名）！菩薩出生時，世間的樂器自然鳴響，是因為菩薩爲了獲得八種三昧（samadhi，禪定）的緣故。 毗舍佉！菩薩出生時，無需敲擊樂器而樂器自鳴，是因為菩薩想要敲響大法鼓的緣故。 毗舍佉！菩薩出生時，一切束縛自然解脫，是因為菩薩想要度脫一切眾生，脫離衰老、疾病、死亡的緣故。 毗舍佉！菩薩出生時，一切怨家生起慈悲之心，是因為菩薩爲了獲得四無量心（four immeasurables，慈、悲、喜、舍）的緣故。 毗舍佉！菩薩出生時，疾病消除痊癒，是因為菩薩想要滅除一切煩惱疾病的緣故。 毗舍佉！菩薩出生時，盲人重見光明，是因為菩薩爲了獲得聖智之眼的緣故。 毗舍佉！菩薩出生時，聾人恢復聽力，是因為菩薩爲了獲得聖天耳的緣故。 毗舍佉！菩薩出生時，跛腳之人能夠行走，是因為菩薩爲了獲得四神足力（four bases of spiritual power，欲、勤、心、觀）的緣故。 毗舍佉！菩薩出生時，瘋狂之人恢復理智，是因為菩薩爲了獲得安那般那念（anapanasati，入出息念）的緣故。 毗舍佉！菩薩出生時，啞巴能夠說話，是因為菩薩爲了通達如來所知之法的緣故。 毗舍佉！菩薩出生時，漂流的船隻返回，是因為菩薩爲了獲得八直正道（eightfold path，八正道）、開示眾生的緣故。 毗舍佉！菩薩出生時，大地及虛空呈現七寶光明，是因為菩薩爲了獲得四無礙智（four kinds of unobstructed knowledge，法無礙智、義無礙智、辭無礙智、樂說無礙智）的緣故。 毗舍佉！菩薩出生時，所有河流停止流動，是因為菩薩爲了獲得煩惱四流（four floods，欲流、有流、見流、無明流）已經停住的緣故。 毗舍佉！菩薩出生時，一切飛鳥歡喜安住，是因為菩薩想要破除各種邪見的緣故。 毗舍佉！菩薩出生時，風不再動搖，是因為菩薩爲了獲得常樂滅盡三昧（cessation of perception and sensation）的緣故。 毗舍佉！菩薩出生時，互相殘食的眾生生起慈悲之心，是因為菩薩爲了獲得四部眷屬（比丘、比丘尼、優婆塞、優婆夷），尊卑、貴賤能夠和合的緣故。 毗舍佉！菩薩出生時，諸天返回宮殿歡喜安住，是因為菩薩成佛時，諸善男子及善女人出家學道，證得阿羅漢（arhat，應供），所作已辦，斷絕
【English Translation】 English version: O wise one, Visakha (a name)! When a Bodhisattva (a being on the path to Buddhahood) is born, the musical instruments of the world play naturally, because the Bodhisattva is attaining the eight samadhis (states of meditative absorption). Visakha! When a Bodhisattva is born, the instruments play without being struck, because the Bodhisattva wishes to strike the great Dharma drum. Visakha! When a Bodhisattva is born, all bonds are naturally released, because the Bodhisattva wishes to liberate all beings from old age, sickness, and death. Visakha! When a Bodhisattva is born, all enemies develop loving-kindness, because the Bodhisattva is attaining the four immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity). Visakha! When a Bodhisattva is born, illnesses are cured, because the Bodhisattva wishes to extinguish all afflictions and diseases. Visakha! When a Bodhisattva is born, the blind receive sight, because the Bodhisattva is attaining the eye of sacred wisdom. Visakha! When a Bodhisattva is born, the deaf receive hearing, because the Bodhisattva is attaining the sacred divine ear. Visakha! When a Bodhisattva is born, the lame are able to walk, because the Bodhisattva is attaining the four bases of spiritual power (desire, effort, mind, and investigation). Visakha! When a Bodhisattva is born, the insane regain mindfulness, because the Bodhisattva is attaining mindfulness of breathing (anapanasati). Visakha! When a Bodhisattva is born, the mute are able to speak, because the Bodhisattva is understanding the Dharma (teachings) known by the Tathagata (Buddha). Visakha! When a Bodhisattva is born, drifting ships return, because the Bodhisattva is attaining the eightfold path and revealing it to beings. Visakha! When a Bodhisattva is born, the earth and sky shine with the light of the seven treasures, because the Bodhisattva is attaining the four kinds of unobstructed knowledge (knowledge of the law, knowledge of meaning, knowledge of language, and knowledge of eloquence). Visakha! When a Bodhisattva is born, all rivers stop flowing, because the Bodhisattva has stopped the four floods of affliction (sensuality, becoming, views, and ignorance). Visakha! When a Bodhisattva is born, all birds dwell in joy, because the Bodhisattva wishes to destroy all wrong views. Visakha! When a Bodhisattva is born, the wind does not move, because the Bodhisattva is attaining the samadhi of constant joy and cessation (cessation of perception and sensation). Visakha! When a Bodhisattva is born, beings who devour each other develop loving-kindness, because the Bodhisattva is attaining the fourfold assembly (monks, nuns, laymen, and laywomen), and the high and low, noble and humble, are able to harmonize. Visakha! When a Bodhisattva is born, the devas (gods) return to their palaces and dwell in joy, because when the Bodhisattva becomes a Buddha, virtuous men and women will leave home to study the Way, attain Arhatship (a perfected being), accomplish what needs to be done, and cut off
三界生死之源，棄捨重擔，無為無慾，常樂靜處，熙怡喜笑，各相謂言：『我等今者已得度脫生、老、病、死，更不受胎，處於生死，清凈無染，猶如水渧在蓮荷上，無所染著。』毗舍佉！菩薩生時，阿鼻地獄猛火滅者，菩薩為欲滅除眾生三毒煩惱熾然火故。毗舍佉！菩薩生時，饑得飽滿者，菩薩為得身念三昧故。毗舍佉！菩薩生時，餓鬼渴乏無渴乏者，菩薩為得解脫水故。毗舍佉！菩薩生時，大云注雨者，菩薩為欲雨大法雨、普潤眾生故。毗舍佉！菩薩生時，月光曜者，菩薩成佛時，為諸眾生歡喜瞻仰故。毗舍佉！菩薩生時，眾星晝現者，菩薩成佛時，為令聲聞弟子現於世間故。毗舍佉！菩薩生時，日光赫烈者，菩薩為得六通大聲聞故。毗舍佉！菩薩生時，華樹生華者，菩薩為令聲聞弟子得解脫華故。毗舍佉！菩薩生時，果樹生果者，菩薩為令聲聞弟子得四沙門果故。毗舍佉！菩薩生時，大千世界出天香者，菩薩為得如來戒香，遍滿世間故。毗舍佉！菩薩生時，蹈地七步者，菩薩為得七菩提道故。毗舍佉！菩薩行時，白傘蔭覆者，菩薩為得涅槃蔭故。毗舍佉！菩薩行已，示東方者，為諸眾生作導首故。毗舍佉！示南方者，為諸眾生作良福田故。毗舍佉！示西方者，我生已儘是最後身故。毗舍佉！示北方者，於一切眾
【現代漢語翻譯】 現代漢語譯本： 三界（欲界、色界、無色界）生死輪迴的根源在於執著。應當棄捨沉重的負擔，達到無為無慾的境界，永遠安樂地處於清凈之處。大家歡喜快樂，互相說道：『我們現在已經得以解脫生、老、病、死，不再受輪迴之苦，處於生死之中卻清凈無染，就像水滴落在蓮花上，不被沾染一樣。』 毗舍佉（人名）！菩薩出生時，阿鼻地獄（八大地獄中最苦的一個）的猛火熄滅，是因為菩薩想要滅除眾生貪、嗔、癡三毒煩惱的熾盛之火。 毗舍佉！菩薩出生時，飢餓的人得到飽滿，是因為菩薩爲了獲得身念三昧（通過專注于身體來達到的一種禪定狀態）。 毗舍佉！菩薩出生時，餓鬼道的眾生不再感到飢渴，是因為菩薩爲了獲得解脫之水。 毗舍佉！菩薩出生時，大片雲彩降下雨水，是因為菩薩想要降下大法雨，普遍滋潤眾生。 毗舍佉！菩薩出生時，月光照耀，是因為菩薩成佛時，爲了讓眾生歡喜地瞻仰。 毗舍佉！菩薩出生時，星星在白天顯現，是因為菩薩成佛時，爲了讓聲聞（聽聞佛法而證悟的弟子）弟子顯現於世間。 毗舍佉！菩薩出生時，日光強烈照耀，是因為菩薩爲了獲得具有六神通的大聲聞弟子。 毗舍佉！菩薩出生時，花樹開花，是因為菩薩爲了讓聲聞弟子獲得解脫之花。 毗舍佉！菩薩出生時，果樹結果，是因為菩薩爲了讓聲聞弟子獲得四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。 毗舍佉！菩薩出生時，大千世界散發出天香，是因為菩薩爲了獲得如來（佛的稱號）的戒香，遍滿世間。 毗舍佉！菩薩出生時，在地上行走七步，是因為菩薩爲了獲得七菩提道（七種覺悟的因素）。 毗舍佉！菩薩行走時，有白傘遮蔽，是因為菩薩爲了獲得涅槃（寂滅）的庇廕。 毗舍佉！菩薩行走之後，指向東方，是爲了給眾生做引導者。 毗舍佉！指向南方，是爲了給眾生做良田，讓他們可以種福。 毗舍佉！指向西方，表示『我此生已盡，這是我最後的一生』。 毗舍佉！指向北方，表示對於一切眾...
【English Translation】 English version: The source of birth and death in the Three Realms (Desire Realm, Form Realm, Formless Realm) lies in attachment. One should abandon heavy burdens, attain a state of non-action and desirelessness, and always happily dwell in a state of tranquility. Everyone rejoiced and said to each other, 'We have now been liberated from birth, old age, sickness, and death, and will no longer undergo the suffering of reincarnation. We are in the midst of birth and death, yet we are pure and undefiled, like a drop of water on a lotus leaf, unattached and unstained.' Visakha (name of a person)! When the Bodhisattva was born, the fierce fire of Avici Hell (the most painful of the eight great hells) was extinguished because the Bodhisattva wanted to extinguish the blazing fire of the three poisons (greed, hatred, and delusion) that afflict sentient beings. Visakha! When the Bodhisattva was born, the hungry were filled because the Bodhisattva wanted to attain the Samadhi of Mindfulness of the Body (a state of meditation achieved through focusing on the body). Visakha! When the Bodhisattva was born, the hungry ghosts no longer felt thirst because the Bodhisattva wanted to obtain the water of liberation. Visakha! When the Bodhisattva was born, great clouds poured down rain because the Bodhisattva wanted to rain down the Great Dharma rain, universally benefiting all beings. Visakha! When the Bodhisattva was born, the moonlight shone brightly because when the Bodhisattva becomes a Buddha, it is for all beings to joyfully behold. Visakha! When the Bodhisattva was born, the stars appeared in the daytime because when the Bodhisattva becomes a Buddha, it is for the Sravaka (disciples who attain enlightenment by hearing the Dharma) disciples to appear in the world. Visakha! When the Bodhisattva was born, the sunlight shone intensely because the Bodhisattva wanted to obtain great Sravaka disciples with the six supernormal powers. Visakha! When the Bodhisattva was born, the flower trees blossomed because the Bodhisattva wanted the Sravaka disciples to obtain the flowers of liberation. Visakha! When the Bodhisattva was born, the fruit trees bore fruit because the Bodhisattva wanted the Sravaka disciples to obtain the Four Fruits of a Samana (Sotapanna, Sakadagami, Anagami, Arhat). Visakha! When the Bodhisattva was born, the Great Thousand World System emitted heavenly fragrance because the Bodhisattva wanted to obtain the fragrance of the Buddha's precepts, filling the world. Visakha! When the Bodhisattva was born, he walked seven steps on the ground because the Bodhisattva wanted to obtain the Seven Factors of Enlightenment (seven aspects of awakening). Visakha! When the Bodhisattva walked, a white umbrella shaded him because the Bodhisattva wanted to obtain the shade of Nirvana (extinction). Visakha! After the Bodhisattva walked, he pointed to the east to be a guide for all beings. Visakha! Pointing to the south is to be a good field for all beings to plant blessings. Visakha! Pointing to the west indicates 'This life of mine is exhausted; this is my last life.' Visakha! Pointing to the north indicates that for all...
生我得阿耨多羅三藐三菩提故。毗舍佉！示下方者，為欲破魔兵眾，令其退散故。毗舍佉！示上方者，為諸天、人之所歸依故。毗舍佉！作師子吼者，于天、人中最尊最上，一切眾生無能及者故。」
爾時世尊而說偈言：
「世間之導首， 無上大聖尊， 生時現瑞相， 眾生良福田。 輪轉三界中， 此為最後生， 於世間智慧， 如來最第一。 破魔兵眾已， 應供大名聞， 世間未曾有， 天人所歸依。 世尊初生時， 三十二瑞應， 微妙奇特相， 悉皆一時現。 菩薩從胎生， 地六種震動， 自然大光明， 遍照於十方。 令眾生毛豎， 各各相謂言， 愿速得成佛， 當雨大法雨。 洗除煩惱垢， 令我得解脫， 是故我今者， 歸命無上尊。」
爾時世尊說此偈已，告毗舍佉：「諸佛如來不可思議，佛所說法不可思議，諸善男子及善女人信佛所說亦不可思議，所得果報亦不可思議。譬如大雨，潤澤一切人、非人等，皆得充足，及諸草木亦得生長。如來法雨亦復如是，普潤一切無量眾生。應得度者，聞此法已皆得道果；若於人、天受果報者，隨其所愿皆悉得之。是故汝今應當專心受持此法，于未來世令諸四輩皆得修行。」
【現代漢語翻譯】 現代漢語譯本 『因為我證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。毗舍佉（Visakha）！展示下方，是爲了破除魔的軍隊，讓他們退散。毗舍佉（Visakha）！展示上方，是爲了成為諸天和人們所歸依的對象。毗舍佉（Visakha）！作獅子吼，是因為在天人和人中最為尊貴和至上，一切眾生沒有能夠比得上我的。』 當時，世尊說了這樣的偈語： 『世間的引導者，無上偉大的聖尊，出生時顯現吉祥的徵兆，是眾生良好的福田。 在三界中輪迴，這是最後的出生，在世間的智慧方面，如來是最第一的。 已經破除了魔的軍隊，應供養，具有偉大的名聲，世間從未有過，是天人所歸依的。 世尊初生的時候，有三十二種吉祥的應驗，微妙奇特的相貌，全部都在同一時間顯現。 菩薩從胎中出生，大地發生六種震動，自然出現巨大的光明，普遍照耀十方。 令眾生汗毛豎立，各自互相告訴說，願望迅速成就佛果，應當降下偉大的法雨。 洗除煩惱的污垢，讓我得到解脫，因此我現在，歸命于無上的至尊。』 當時，世尊說了這個偈語后，告訴毗舍佉（Visakha）：『諸佛如來不可思議，佛所說的法不可思議，各位善男子和善女人相信佛所說的話也不可思議，所得到的果報也不可思議。譬如大雨，潤澤一切人、非人等等，都得到充足，以及各種草木也得到生長。如來的法雨也同樣如此，普遍潤澤一切無量的眾生。應該得到度化的人，聽了此法后都得到道果；如果在人、天中接受果報的人，隨著他們的願望都能夠得到。因此你現在應當專心受持此法，在未來世讓各位四眾弟子都能夠修行。』
【English Translation】 English version 'Because I have attained Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment). Visakha (毗舍佉)! Showing downwards is to break the armies of Mara (魔) and cause them to scatter. Visakha (毗舍佉)! Showing upwards is to be the refuge of gods and humans. Visakha (毗舍佉)! Roaring like a lion is because I am the most honored and supreme among gods and humans, and no being can compare to me.' At that time, the World Honored One spoke this verse: 'The guide of the world, the unsurpassed great and holy one, at birth manifests auspicious signs, a good field of merit for all beings. Revolving in the three realms, this is the last birth, in worldly wisdom, the Tathagata (如來) is the foremost. Having broken the armies of Mara (魔), worthy of offerings, with great renown, unprecedented in the world, the refuge of gods and humans. When the World Honored One was first born, there were thirty-two auspicious responses, subtle and wonderful characteristics, all appearing at the same time. When the Bodhisattva (菩薩) is born from the womb, the earth shakes in six ways, naturally great light appears, illuminating all ten directions. Causing the hairs of beings to stand on end, each telling the other, wishing to quickly attain Buddhahood, should rain down the great Dharma rain. Washing away the defilements of afflictions, allowing me to attain liberation, therefore I now, take refuge in the unsurpassed supreme one.' At that time, after the World Honored One spoke this verse, he told Visakha (毗舍佉): 'The Buddhas and Tathagatas (如來) are inconceivable, the Dharma spoken by the Buddha is inconceivable, the good men and good women who believe in what the Buddha says are also inconceivable, and the resulting karmic rewards are also inconceivable. For example, great rain, nourishing all humans, non-humans, etc., all are satisfied, and various grasses and trees also grow. The Dharma rain of the Tathagata (如來) is also like this, universally nourishing all immeasurable beings. Those who should be liberated, after hearing this Dharma, all attain the fruit of the path; if those who receive karmic rewards in the human and heavenly realms, all their wishes are fulfilled. Therefore, you should now wholeheartedly uphold this Dharma, and in the future, allow all the fourfold assembly to cultivate it.'
說是法時，六萬天人得法眼凈，余諸天、龍、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽、人、非人等，皆悉奉行。毗舍佉母得法眼凈，所將眷屬千五百人，于佛、法、僧得堅固信，無有退轉，皆大歡喜，作禮而去。
優婆夷凈行法門經卷下
【現代漢語翻譯】 現代漢語譯本：當佛陀宣講此法時，六萬天人獲得了清凈的法眼（Dharma-cakṣus，能見真理的智慧之眼），其餘諸天、龍（Nāga，印度神話中的蛇神）、阿修羅（Asura，好戰的神）、乾闥婆（Gandharva，天上的樂神）、迦樓羅（Garuda，一種大鵬金翅鳥）、緊那羅（Kinnara，半人半鳥的樂神）、摩睺羅伽（Mahoraga，一種蟒神）、以及人、非人等，都信受奉行此法。毗舍佉母（Viśākhā，一位著名的女居士）也獲得了清凈的法眼，她所帶領的一千五百名眷屬，對於佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Saṃgha，僧團）三寶生起了堅固的信心，永不退轉，大家都非常歡喜，向佛作禮后離去。 《優婆夷凈行法門經》卷下
【English Translation】 English version: When the Dharma was being taught, sixty thousand devas (devas, gods or celestial beings) attained the pure Dharma-cakṣus (Dharma-cakṣus, the eye of wisdom to see the truth). The remaining devas, nāgas (Nāga, serpent deities in Indian mythology), asuras (Asura, bellicose deities), gandharvas (Gandharva, celestial musicians), garudas (Garuda, a large mythical bird), kinnaras (Kinnara, part-human, part-bird musicians), mahoragas (Mahoraga, a type of serpent deity), humans, non-humans, and others all faithfully practiced it. Mother Viśākhā (Viśākhā, a famous female lay disciple) also attained the pure Dharma-cakṣus, and the fifteen hundred members of her retinue developed firm faith in the Three Jewels—the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings), and the Saṃgha (Saṃgha, the monastic community)—without regression. They were all greatly delighted, paid homage, and departed. The Sutra of the Pure Conduct Dharma-Gate for Upāsikās, Scroll 2