T15n0640_佛說月燈三昧經
大正藏第 15 冊 No. 0640 佛說月燈三昧經
No. 640 [No. 639(Fasc. 6)]
佛說月燈三昧經一卷(一名文殊師利菩薩十事行經)
宋沙門先公譯
聞如是：
一時，佛在舍衛國，游于祇樹給孤獨園，與大比丘眾五百人、六萬菩薩俱，及持央數諸天人。爾時，文殊師利菩薩在其眾會中坐。
時，佛告文殊師利言：「童子！菩薩行佈施有十事。何等為十？一者諦除嫉妒意；二者常清凈意佈施；三者無數百千人不能奪其財；四者無上妙而終亡；五者生大豪貴家；六者所生處好佈施；七者為四部眾所愛念；八者無所畏，入眾會亦無礙，十方皆聞其名聲；九者年少手足柔軟；十者常樂善知識，乃至坐佛樹下。童子！是為菩薩行佈施十事。」佛於是說偈言：
「已遠除于嫉妒， 意常好佈施者； 持上妙而終亡， 生即于豪富家。 所生處意常樂， 而好喜于佈施； 為眾生所愛念， 居家者及出學。 于眾會無所畏， 所至處無疑難； 其名聲遠而聞， 于郡國及縣邑。 其手足常柔軟， 所欲得不復難； 即為得善知識， 諸佛及其弟子。 終不復生嫉妒意， 意常好樂欲佈施； 以持上妙而
【現代漢語翻譯】 現代漢語譯本 《佛說月燈三昧經》一卷（又名《文殊師利菩薩十事行經》） 宋朝沙門先公翻譯 我（阿難）是這樣聽說的： 一時，佛陀在舍衛國（Śrāvastī），游化于祇樹給孤獨園（Jetavana-anāthapindika-ārāma），與五百位大比丘眾、六萬位菩薩，以及無數的天人在一起。當時，文殊師利菩薩（Mañjuśrī）也在大眾之中。 這時，佛陀告訴文殊師利菩薩說：『童子！菩薩行佈施有十種利益。是哪十種呢？一是真正去除嫉妒之心；二是常以清凈之心佈施；三是即使無數百千人也不能奪走他的財富；四是能捨棄最好的東西卻不感到可惜；五是能出生于大富大貴之家；六是所生之處的人們都喜歡佈施；七是被四部眾（比丘、比丘尼、優婆塞、優婆夷）所愛戴；八是無所畏懼，進入大眾集會也無所障礙，十方都能聽到他的名聲；九是年少時手足柔軟；十是常樂於親近善知識，乃至最終在菩提樹下成佛。童子！這就是菩薩行佈施的十種利益。』佛陀於是說了偈語： 『已經遠離了嫉妒心，心中常常喜歡佈施；能捨棄最好的東西卻不感到可惜，出生就能在豪富之家。 所生之處心常快樂，並且喜歡行佈施；被眾生所愛戴，包括在家眾和出家眾。 在大眾集會中無所畏懼，所到之處沒有疑問和困難；他的名聲遠播，在郡國和縣邑都能聽到。 他的手足常常柔軟，想要得到的東西不難獲得；就能得到善知識，諸佛以及他們的弟子。 最終不再產生嫉妒之心，心中常常喜歡佈施；因為能捨棄最好的東西而不感到可惜，』
【English Translation】 English version The Sutra of Moon Lamp Samadhi Spoken by the Buddha (also known as the Ten Practices Sutra of Mañjuśrī Bodhisattva) Translated by the Monk Xian Gong of the Song Dynasty Thus have I heard: At one time, the Buddha was in Śrāvastī (舍衛國), residing in the Jetavana-anāthapindika-ārāma (祇樹給孤獨園), with a gathering of five hundred great Bhikshus, sixty thousand Bodhisattvas, and countless Devas and humans. At that time, Mañjuśrī Bodhisattva (文殊師利菩薩) was also seated in the assembly. Then, the Buddha said to Mañjuśrī Bodhisattva: 'Young man! A Bodhisattva who practices giving has ten benefits. What are these ten? First, truly eliminating the mind of jealousy; second, always giving with a pure mind; third, even if countless hundreds of thousands of people try, they cannot take away his wealth; fourth, being able to give away the best things without regret; fifth, being born into a wealthy and noble family; sixth, being in a place where people like to give; seventh, being loved by the fourfold assembly (Bhikshus, Bhikshunis, Upasakas, Upasikas); eighth, being fearless, entering assemblies without hindrance, and having his name heard in all ten directions; ninth, having soft hands and feet from a young age; tenth, always delighting in associating with good teachers, and eventually attaining Buddhahood under the Bodhi tree. Young man! These are the ten benefits of a Bodhisattva practicing giving.' The Buddha then spoke in verse: 'Having already eliminated jealousy, the mind always delights in giving; being able to give away the best things without regret, one is born into a wealthy family. In the place of birth, the mind is always happy, and one likes to practice giving; one is loved by all beings, including householders and renunciants. In assemblies, one is fearless, and wherever one goes, there are no doubts or difficulties; one's name is heard far and wide, in counties and towns. One's hands and feet are always soft, and what one desires is not difficult to obtain; one will obtain good teachers, Buddhas and their disciples. Ultimately, one will no longer generate jealousy, and the mind will always delight in giving; because one is able to give away the best things without regret.'
終亡， 於是行事無嫉妒。 即生於大豪富家， 意常喜樂而佈施； 為若干億人所愛， 好佈施者有是行。 得善知識不復難， 常見諸佛及弟子； 見已即樂供養之， 其佈施者有是行。」
佛語童子：「菩薩持戒清凈有十事。何等為十？一者具足其愿，二者學佛道，三者常尊樂於黠慧，四者死不妄語，五者見世不轉意，六者棄生死，七者求泥洹，八者寂寞行，九者得三昧，十者無貧窮行。童子！是為菩薩十事清凈持戒。」佛於是說偈言：
「即具足其所愿， 學諸佛之道行； 常樂於尊智慧， 亦無有恐懼時。 不復轉其所愿， 亦不轉慎諸行； 常棄遠於生死， 則求索泥洹道。 常在寂寞處行， 即便得於三昧； 而無有貧窮時， 即立於持戒品。 其人即具所可願， 是菩薩學諸佛道； 慧者於人不自稱， 其人如是戒清凈。 持愿甚堅不復難， 終不復動所採建； 以見生死無數惡， 便棄捐求泥洹道。 其意不復著所念， 其人如是立戒強； 得正剎土無不可， 清凈戒者有是行。」
佛語童子：「菩薩立忍辱有十事。何等為十？一者火不能燒，二者刀不能害，三者毒不能行，四者水不能沒，五者非人護之，六者
【現代漢語翻譯】 現代漢語譯本 終亡，於是行事沒有嫉妒。 即生於大富豪之家，心中常感喜悅並樂於佈施； 為無數人所愛戴，樂於佈施的人會有這樣的行為。 獲得善知識不再困難，常能見到諸佛及其弟子； 見到之後就樂於供養他們，樂於佈施的人會有這樣的行為。
佛告訴童子：『菩薩持戒清凈有十件事。哪十件呢？一是具足其愿，二是學習佛道，三是常常尊重並樂於追求智慧，四是至死不說謊，五是見世事而不動心，六是捨棄生死，七是尋求泥洹（Nirvana，涅槃），八是安於寂寞，九是獲得三昧（Samadhi，禪定），十是沒有貧窮。童子！這就是菩薩持戒清凈的十件事。』佛於是說了偈語：
『即能具足其所愿，學習諸佛的道行； 常常樂於尊重智慧，也沒有恐懼的時候。 不再改變他的願望，也不改變謹慎的行為； 常常遠離生死，就尋求泥洹之道。 常常在寂寞的地方修行，就能獲得三昧； 而沒有貧窮的時候，就立於持戒的品德。 這個人就能具足所希望的，這是菩薩學習諸佛之道； 有智慧的人不自我稱讚，這樣的人戒律清凈。 持守誓願非常堅定不再改變，最終也不會動搖所建立的； 因為見到生死有無數的苦難，就捨棄它而尋求泥洹之道。 他的心不再執著于所想的，這樣的人樹立了堅強的戒律； 獲得清凈的剎土沒有不可能的，清凈持戒的人會有這樣的行為。』
佛告訴童子：『菩薩安忍有十件事。哪十件呢？一是火不能燒，二是刀不能傷害，三是毒不能起作用，四是水不能淹沒，五是得到非人（非人，指天龍八部等護法神）的護衛，六是
【English Translation】 English version Upon death, one acts without jealousy. One is born into a wealthy family, with a mind constantly joyful and generous; Loved by countless people, such is the conduct of those who are fond of giving. Obtaining good teachers is no longer difficult, one often sees all the Buddhas and their disciples; Having seen them, one rejoices in making offerings to them, such is the conduct of those who are generous.'
The Buddha said to the youth: 'A Bodhisattva's pure observance of precepts has ten aspects. What are these ten? First, fulfilling one's vows; second, studying the Buddha's path; third, constantly respecting and delighting in wisdom; fourth, never lying until death; fifth, not being swayed by worldly affairs; sixth, abandoning birth and death; seventh, seeking Nirvana (Nirvana, liberation); eighth, practicing in solitude; ninth, attaining Samadhi (Samadhi, concentration); tenth, having no poverty. Youth! These are the ten aspects of a Bodhisattva's pure observance of precepts.' The Buddha then spoke in verse:
'One fulfills one's vows, studies the practices of all the Buddhas; Constantly delights in respecting wisdom, and has no fear. No longer changes one's vows, nor alters cautious actions; Constantly abandons birth and death, and seeks the path of Nirvana. Constantly practices in solitary places, and attains Samadhi; And has no poverty, thus establishing the virtue of upholding precepts. This person can fulfill what is desired, this is the Bodhisattva studying the path of all the Buddhas; The wise person does not boast of themselves, such a person's precepts are pure. Holding vows firmly, no longer difficult, ultimately not wavering from what has been established; Seeing the countless evils of birth and death, one abandons them and seeks the path of Nirvana. One's mind is no longer attached to thoughts, such a person establishes strong precepts; Obtaining a pure Buddha-land is not impossible, such is the conduct of those who purely uphold precepts.'
The Buddha said to the youth: 'A Bodhisattva's establishment of patience has ten aspects. What are these ten? First, fire cannot burn; second, knives cannot harm; third, poison cannot affect; fourth, water cannot drown; fifth, protection from non-humans (非人, refers to deities and spirits); sixth,
得莊嚴其身相，七者閉塞諸惡道，八者得生梵天不難，九者晝夜得安隱，十者安樂不移。童子！是為菩薩十事住忍辱。」佛於是說偈言：
「火不能燒其人， 刀亦不能傷害； 其毒不能得行， 水亦不能漂沒。 諸非人悉護之， 即得三十二相； 便閉塞諸惡道， 忍辱者德如是。 求索諸梵及釋， 彼亦不而難致； 常得安隱之行， 悉覺于非常事。 刀及火亦不能傷， 行於毒中不能害； 諸天及人鬼神護， 其忍辱者有是行。 即身得三十二相， 其人不復畏惡道； 於是死即生梵天， 行慈心者有是道。 晝夜即得安隱行， 常好喜身得安定； 於一切有清凈意， 終無有瞋恚志行。」
佛告童子：「菩薩精進有十事。何等為十？一者有威神，二者為諸佛所護，三者非人悉亦護之，四者聞法終不轉忘，五者所未聞法而得聞，六者得高明智慧，七者得種種三昧，八者終無病時，九者飯食得安隱，十者得柔軟如優缽不剛。童子！是為精進行菩薩十事。」佛於是說偈曰：
「常為得有威神， 終不轉犯諸惡； 諸非人悉護之， 即疾得成佛道。 聞經法亦不忘， 未聞者求得了； 其人即得高明， 精進者有是德。 得同諸三昧行，
【現代漢語翻譯】 現代漢語譯本 『能莊嚴自身相貌，七能閉塞各種惡道，八能不難地往生梵天（Brahmā），九能日夜得到安穩，十能安樂而不變異。童子！這就是菩薩安住于忍辱的十件事。』佛於是說了偈語： 『火不能燒傷那人，刀也不能傷害他；毒藥不能生效，水也不能淹沒他。 各種非人（非人）都會守護他，立即獲得三十二相（三十二相）；便能閉塞各種惡道，忍辱者的功德就是這樣。 求索各種梵天（Brahmā）和帝釋天（Śakra），對他們來說也不難達到；常常得到安穩的修行，完全覺悟到無常的事理。 刀和火也不能傷害，行走在毒藥中也不能受害；諸天、人和鬼神都會守護，忍辱的人有這樣的修行。 即身獲得三十二相（三十二相），那人不再畏懼惡道；死後立即往生梵天（Brahmā），修行慈心的人有這樣的道路。 日夜都能得到安穩的修行，常常喜歡快樂，身心得到安定；對於一切事物都有清凈的意念，終究沒有瞋恚的志向。』 佛告訴童子：『菩薩精進有十件事。哪十件呢？一是具有威神力，二是為諸佛所護佑，三是各種非人（非人）也會守護他，四是聽聞佛法最終不會轉忘，五是未曾聽聞的佛法能夠聽聞，六是得到高明智慧，七是得到種種三昧（samādhi），八是最終沒有生病的時候，九是飲食得到安穩，十是身體柔軟如優缽羅花（utpala），但不脆弱。童子！這就是精進行菩薩的十件事。』佛於是說了偈語： 『常常能夠獲得威神力，最終不會轉而犯各種惡行；各種非人（非人）都會守護他，就能快速成就佛道。 聽聞經法也不會忘記，未曾聽聞的也能尋求得到；那人就能得到高明的智慧，精進的人有這樣的功德。 能夠得到與各種三昧（samādhi）相應的修行，』
【English Translation】 English version 'To adorn his physical appearance, seventh, to block all evil paths, eighth, to be born in Brahmā (梵天) heaven without difficulty, ninth, to obtain peace day and night, tenth, to be happy and unchanging. Boy! These are the ten things that a Bodhisattva dwells in with patience.' The Buddha then spoke in verse: 'Fire cannot burn that person, nor can a knife harm him; poison cannot take effect, nor can water drown him. Various non-humans (非人) will protect him, and he will immediately obtain the thirty-two marks (三十二相); he will then block all evil paths, such is the virtue of the patient one. Seeking various Brahmās (梵天) and Śakras (帝釋天), it is not difficult for them to achieve; they always obtain peaceful practice, fully awakened to impermanent matters. Knives and fire cannot harm, walking in poison cannot be harmed; gods, humans, and spirits will protect, the patient one has such practice. Immediately obtaining the thirty-two marks (三十二相) in this life, that person no longer fears evil paths; upon death, he is immediately born in Brahmā (梵天) heaven, the one who practices loving-kindness has such a path. Day and night, he obtains peaceful practice, always liking joy, and his body and mind are stabilized; he has pure thoughts towards all things, and ultimately has no intention of anger.' The Buddha told the boy: 'A Bodhisattva's diligence has ten things. What are the ten? First, he has majestic power, second, he is protected by all the Buddhas, third, various non-humans (非人) will also protect him, fourth, he will never forget the Dharma he has heard, fifth, he can hear the Dharma he has not yet heard, sixth, he obtains high wisdom, seventh, he obtains various samādhis (三昧), eighth, he ultimately has no time of illness, ninth, he obtains peace in eating, tenth, his body is as soft as an utpala (優鉢羅) flower but not fragile. Boy! These are the ten things of a diligent Bodhisattva.' The Buddha then spoke in verse: 'He is always able to obtain majestic power, and ultimately does not turn to commit various evil deeds; various non-humans (非人) will protect him, and he will quickly achieve the Buddha path. Hearing the scriptures, he will not forget, and he can seek and obtain what he has not heard; that person can obtain high wisdom, the diligent one has such virtue. He can obtain practice corresponding to various samādhis (三昧),'
終無有疾病時； 精進者智慧俱， 其人得佛道行。 所飯食得安隱， 即得為精進行； 譬如優缽在水， 稍稍長而大成。 清白法亦如是， 令菩薩稍稍成； 終無有能當者， 得在天安樂處。 多陀竭精進行， 以進越無數劫； 諸菩薩勤力行， 所修奉悉說之。 其精進者有威神， 常為諸佛所擁護； 而皆奉受是道行， 其人得佛道不久。 所聞者終不復忘， 及復得餘眾法行； 其人智慧稍增益， 精進行者有是事。 種種三昧常自增， 彼終無有疾病時； 諸所可飯食之者， 一切得則為安隱。 晝夜成就清白行， 精進之者無有休； 其人不久疾得佛， 行精進者尊如是。」
佛語童子：「坐禪菩薩有十事行。何等為十？一者專行住，二者行道事，三者無有恐難，四者諦正諸根，五者為人所愛，六者遠離欲，七者不轉一心，八者脫于魔界，九者住佛界，十者得解脫。童子！是為坐禪菩薩十事行。」佛於是說偈言：
「其人不轉所行， 即為住諦之行； 專行諸道之事， 其人舍不正行。 所修無所復著， 諸根已為寂定； 即為得安隱喜， 坐思惟道行事。 其人已離愛慾， 安隱坐於一心； 以
【現代漢語翻譯】 現代漢語譯本 最終不會有疾病的時候； 精進的人智慧也具備， 這樣的人能夠證得佛道。 所吃的食物能夠得到安穩， 就能算是精進修行； 譬如優缽羅（utpala，青蓮花）在水中， 慢慢生長而長大。 清凈的佛法也是這樣， 使菩薩慢慢成就； 最終沒有人能夠阻擋， 得以在天上安樂之處。 多陀竭（Tathagata，如來）精進修行， 以精進超越無數劫； 諸位菩薩勤奮努力修行， 所修行的全部都說出來。 精進的人有威德神力， 常常被諸佛所擁護； 而且都奉行接受這佛道修行， 這樣的人證得佛道不會太久。 所聽聞的最終不會忘記， 並且能夠獲得其他的眾多修行方法； 這樣的人智慧慢慢增長， 精進修行的人會有這樣的結果。 種種三昧（samadhi，禪定）常常自己增長， 他們最終不會有疾病的時候； 所有可以吃的食物， 一切獲得都能得到安穩。 日夜成就清凈的修行， 精進的人沒有停止的時候； 這樣的人不久就能快速成佛， 修行精進的人是如此的尊貴。
佛告訴童子：『坐禪的菩薩有十種修行。哪十種呢？一是專心行走，二是實棧道業，三是沒有恐懼和困難，四是端正諸根，五是為人所愛，六是遠離慾望，七是不轉移一心，八是脫離魔的境界，九是安住于佛的境界，十是獲得解脫。童子！這就是坐禪菩薩的十種修行。』佛於是說了偈語：
『這樣的人不改變所修行的， 就是安住于真諦的修行； 專心修行各種道業， 這樣的人捨棄不正當的行為。 所修行的沒有執著， 諸根已經寂靜安定； 就是得到安穩的喜悅， 安穩地坐著思惟道業。 這樣的人已經遠離愛慾， 安穩地坐著一心不亂； 以
【English Translation】 English version Ultimately, there will be no time of illness; The diligent one possesses wisdom, Such a person attains the path of Buddhahood. The food consumed brings peace and security, Thus, one is considered to be diligently practicing; Like an utpala (utpala, blue lotus) in water, Gradually growing and becoming large. The pure Dharma is also like this, Enabling the Bodhisattva to gradually achieve; Ultimately, no one can obstruct, Gaining access to the peaceful and joyful realms of heaven. Tathagata (Tathagata, Thus Come One) diligently practices, Surpassing countless kalpas through diligence; All Bodhisattvas diligently exert effort in practice, All that is cultivated and offered will be spoken of. The diligent one possesses majestic power, Constantly protected by all the Buddhas; And all uphold and accept this path of practice, Such a person will attain Buddhahood before long. What is heard will ultimately not be forgotten, And one will also attain other numerous Dharma practices; Such a person's wisdom gradually increases, The diligent practitioner experiences these things. Various samadhis (samadhi, concentration) constantly increase on their own, They will ultimately have no time of illness; All that can be consumed as food, All that is obtained brings peace and security. Day and night accomplishing pure conduct, The diligent one has no rest; Such a person will quickly attain Buddhahood before long, The one who practices diligently is honored in this way.'
The Buddha said to the youth: 'A Bodhisattva in meditation has ten practices. What are the ten? First is focused walking, second is practicing the path, third is having no fear or difficulty, fourth is rectifying the senses, fifth is being loved by others, sixth is being detached from desires, seventh is not diverting from one-pointedness of mind, eighth is escaping the realm of Mara (Mara, demon), ninth is abiding in the realm of the Buddha, and tenth is attaining liberation. Youth! These are the ten practices of a Bodhisattva in meditation.' Thereupon, the Buddha spoke in verse:
『Such a person does not change what is practiced, Which is abiding in the practice of truth; Focusing on practicing various aspects of the path, Such a person abandons improper conduct. What is practiced has no attachment, The senses have already become tranquil and settled; Which is attaining the joy of peace and security, Peacefully sitting and contemplating the affairs of the path. Such a person has already departed from love and desire, Peacefully sitting with one-pointedness of mind; With
遠離魔境界， 即住于佛境界。 專行者有是持， 其獨樂樹間者； 即便解脫之行， 便成得十事句。 其菩薩住轉不行， 皆棄捐于不當行； 棄不正行樂正行， 念三昧者有是事。 其人終無貪著時， 行安隱者賢不貪； 身意善覺而持戒， 行三昧者有是事。 行空樹間無所畏， 其人終無著貪時； 諸非人皆愛念之， 如是遠離欲獨行。 終不著欲亦不貪， 如是即脫魔境界； 便住于如來境界， 其人解脫邪事竟。」
佛語童子：「菩薩行般若波羅蜜有十事。何等為十？一者一切所有悉佈施，無所希望；二者不復犯戒，不以戒自綺；三者住忍辱力無人想住；四者行精進不貪身命；五者行禪不住禪；六者降伏弊魔；七者九十六種外道不能動之；八者自得知生死；九者于眾生有悲意；十者不求弟子、緣一覺地。童子！是為菩薩行般若波羅蜜十事。」佛於是說偈言：
「其人所施皆等， 亦不念望其報； 護經戒不敢犯， 亦不有想著求。 行忍辱及智慧， 終無有人之想； 見人即有精進， 身志意無所著。 行一心及智慧， 無所住無有想； 以降伏于眾魔， 智慧者有是德。 九十六種之道， 皆無能動搖者； 得知
【現代漢語翻譯】 現代漢語譯本 遠離魔的境界，就是安住于佛的境界。 那些精進修行的人持有這樣的信念，那些喜歡獨自在樹林間修行的人， 他們的修行即是解脫之道，便能成就十種功德。 菩薩安住于正道，摒棄一切不應為之事； 捨棄不正當的行為，樂於行持正道，心中常念三昧（Samadhi，禪定），就能成就這些。 這樣的人永遠不會有貪戀執著的時候，行為安穩賢善，不會貪婪； 身、意都能保持清醒覺知並持守戒律，修習三昧的人就能成就這些。 在空曠的樹林間行走而無所畏懼，這樣的人永遠不會有執著貪戀的時候； 所有的非人（指天龍八部等）都會愛護思念他，像這樣遠離慾望獨自修行。 最終不執著于慾望，也不貪戀，這樣就能脫離魔的境界； 便能安住于如來的境界，這樣的人就徹底解脫了邪惡之事。
佛告訴童子：『菩薩行般若波羅蜜（Prajna-paramita，智慧到彼岸）有十件事。哪十件呢？第一，佈施一切所有，不求回報；第二，不再違犯戒律，不以持戒而自誇；第三，安住于忍辱的力量，心中沒有人的分別念；第四，精進修行，不貪戀身命；第五，修習禪定，但不執著于禪定；第六，降伏各種魔障；第七，九十六種外道（指當時流行的各種非佛教思想）都不能動搖他；第八，自己能夠知道生死之事；第九，對於眾生懷有慈悲之心；第十，不追求弟子，不希求成為緣覺（Pratyekabuddha，獨覺）的果位。童子！這就是菩薩行般若波羅蜜的十件事。』 佛於是說了偈語：
『這樣的人佈施一切都平等對待，也不期望得到任何回報； 守護經書和戒律，不敢違犯，也不會執著于求取功德。 修習忍辱和智慧，心中始終沒有人我的分別念； 見到他人就更加精進，身、心、意都不執著。 修習一心和智慧，不住于任何事物，心中沒有妄想； 能夠降伏各種魔障，有智慧的人就有這樣的功德。 九十六種外道，都不能動搖他； 能夠知道自己的生死。'
【English Translation】 English version To be far away from the realm of demons is to dwell in the realm of the Buddha. Those who practice diligently hold this belief, those who like to practice alone among the trees; Their practice is the path of liberation, and they will achieve ten merits. The Bodhisattva dwells in the right path, abandoning all that should not be done; Abandoning improper conduct, delighting in practicing the right path, constantly mindful of Samadhi (concentration), one can achieve these. Such a person will never have a time of greed and attachment, acting peacefully and virtuously, without greed; Body and mind can maintain clear awareness and uphold the precepts, those who practice Samadhi can achieve these. Walking fearlessly in the empty forest, such a person will never have a time of attachment and greed; All non-humans (referring to the eight classes of gods and dragons, etc.) will love and cherish him, like this, one renounces desires and practices alone. Ultimately, not attached to desires, nor greedy, thus one can escape the realm of demons; Then one can dwell in the realm of the Tathagata (Buddha), such a person has completely liberated from evil deeds.
The Buddha told the youth: 'The Bodhisattva's practice of Prajna-paramita (perfection of wisdom) has ten things. What are the ten? First, giving away everything without expecting anything in return; second, no longer violating the precepts, not boasting about keeping the precepts; third, dwelling in the power of patience, without the thought of people in the mind; fourth, practicing diligently, not greedy for life; fifth, practicing meditation, but not attached to meditation; sixth, subduing various demonic obstacles; seventh, the ninety-six kinds of heretical paths (referring to various non-Buddhist thoughts prevalent at the time) cannot shake him; eighth, one can know the matters of birth and death oneself; ninth, having compassion for sentient beings; tenth, not seeking disciples, not hoping to become a Pratyekabuddha (solitary Buddha). Youth! These are the ten things of the Bodhisattva's practice of Prajna-paramita.' The Buddha then spoke in verse:
'Such a person gives equally to all, and does not expect any reward; Guarding the scriptures and precepts, daring not to violate them, nor attached to seeking merit. Practicing patience and wisdom, there is ultimately no thought of self and others in the mind; Seeing others, one becomes even more diligent, body, mind, and intention are not attached. Practicing one-pointedness and wisdom, not dwelling on anything, without delusion in the mind; Able to subdue various demonic obstacles, the wise one has such merit. The ninety-six kinds of heretical paths, all cannot shake him; Able to know one's own birth and death.'
了生死事， 智慧者有是事。 於一切眾生所， 有大悲哀之行； 于弟子緣一覺， 皆不念所求行。 所有皆施無希望， 為不犯戒不念惡； 行忍辱者無人想， 奉智慧者有是事。 精進為在空閑處， 禪無有想亦無住； 其人智慧降伏魔， 行智慧者有是事。 諸外道者不能動， 其人即為知生死； 于眾人民有哀傷， 行智慧者有是事。 諸弟子及緣一覺， 于彼終無念求索； 其人住佛道如是， 行智慧者有是事。」
佛語童子：「多智菩薩有十事行。何等為十？一者知惡道，二者知善道，三者解疑事，四者為現直道，五者棄捐惡道，六者住正道，七者在甘露門，八者得坐佛樹下，九者為人民現明道，十者不畏惡道。童子！是為多智菩薩十事行。」佛於是說偈言：
「為知了諸塵勞， 悉曉了是兩事； 其人便棄塵勞， 即隨佛道之行。 慧而解諸狐疑， 便為現直見事； 則棄捐惡道行， 即得在於正道。 見在於甘露門， 則得坐佛樹下； 為人民解現正， 令不畏諸惡道。 曉了無數塵勞法， 知解兩事為如是； 其人便棄捐塵勞， 便於彼學上善法。 為一切人解其疑， 便為得見善正直； 即棄捐去
【現代漢語翻譯】 現代漢語譯本 了生死這件事，只有具備智慧的人才能做到。 對於一切眾生，懷有廣大的慈悲之心； 對於聲聞（Sravaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，無師自悟的修行者），不存任何求取之心。 所有的一切都佈施出去，不求回報，爲了不違犯戒律，不起惡念； 修習忍辱的人，心中沒有人的分別念，奉行智慧的人才能做到這些。 精進修行是爲了在清凈的處所，禪定之中沒有妄想也沒有執著； 這樣的人以智慧降伏魔障，奉行智慧的人才能做到這些。 各種外道（Tirthika，佛教以外的其他宗教或哲學流派）都無法動搖他，這樣的人才能真正瞭解生死； 對於大眾人民懷有悲憫之心，奉行智慧的人才能做到這些。 對於聲聞和緣覺，最終都不會有任何求取之心； 這樣的人安住于佛道，奉行智慧的人才能做到這些。"
佛告訴童子：『多智菩薩有十種行為。是哪十種呢？一是瞭解惡道（Durgati，指地獄、餓鬼、畜生等不好的去處），二是瞭解善道（Sugati，指人、天等好的去處），三是解除疑惑，四是為眾生指明正道，五是捨棄惡道，六是安住于正道，七是進入甘露門（Amrita-dvara，指涅槃之門），八是得以坐在菩提樹下（Bodhi-vrksa，指佛陀成道之樹），九是為人民指明光明的道路，十是不畏懼惡道。童子！這就是多智菩薩的十種行為。』佛於是說了偈語：
『爲了瞭解各種塵世的煩惱，完全明白善惡這兩件事； 這樣的人便能捨棄塵世的煩惱，從而追隨佛道的修行。 以智慧來解除各種疑惑，便能為眾生指明正確的見解； 就能捨棄惡道的行為，從而得以安住于正道。 見到通往甘露之門，就能坐在菩提樹下； 為人民解釋並指明正道，使他們不再畏懼各種惡道。 瞭解無數的塵世煩惱之法，明白善惡兩件事就是這樣； 這樣的人便能捨棄塵世的煩惱，從而在那裡學習最上等的善法。 為一切人解除他們的疑惑，便能使他們得見善良正直； 立即捨棄離去
【English Translation】 English version To end the cycle of birth and death, only the wise can accomplish this. Towards all sentient beings, maintain the practice of great compassion; Towards Sravakas (disciples who learn by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), harbor no seeking mind. Give away everything without hope of return, to avoid breaking precepts and not generate evil thoughts; Those who practice patience have no concept of 'self' or 'other', only the wise can accomplish these. Diligent practice is for being in secluded places, in meditation without thought or attachment; Such a person subdues demons with wisdom, only the wise can accomplish these. Various Tirthikas (non-Buddhist religious or philosophical schools) cannot shake him, such a person truly understands birth and death; Towards the masses of people, have a compassionate heart, only the wise can accomplish these. Towards Sravakas and Pratyekabuddhas, ultimately there will be no seeking mind; Such a person abides in the Buddha's path, only the wise can accomplish these.'
The Buddha told the youth: 'The wise Bodhisattva has ten practices. What are the ten? First, knowing the evil paths (Durgati, referring to hell, hungry ghosts, animals, etc.), second, knowing the good paths (Sugati, referring to humans, gods, etc.), third, resolving doubts, fourth, showing the right path to beings, fifth, abandoning the evil paths, sixth, abiding in the right path, seventh, entering the gate of nectar (Amrita-dvara, referring to the gate of Nirvana), eighth, being able to sit under the Bodhi tree (Bodhi-vrksa, referring to the tree under which the Buddha attained enlightenment), ninth, showing the bright path to the people, tenth, not fearing the evil paths. Youth! These are the ten practices of the wise Bodhisattva.' The Buddha then spoke in verse:
'In order to understand all worldly afflictions, to fully understand these two matters of good and evil; Such a person can abandon worldly afflictions, and thus follow the practice of the Buddha's path. With wisdom to resolve all doubts, one can show the right view to beings; One can abandon the practices of the evil paths, and thus be able to abide in the right path. Seeing the gate to nectar, one can sit under the Bodhi tree; Explaining and showing the right path to the people, so that they no longer fear the various evil paths. Understanding the countless laws of worldly afflictions, knowing that the two matters of good and evil are like this; Such a person can abandon worldly afflictions, and thus learn the supreme good Dharma there. Resolving the doubts of all people, one can enable them to see goodness and uprightness; Immediately abandon and leave
惡道事， 其多智常在道住。 常為住在甘露門， 得坐在無量佛樹； 為無量億人現明， 其人終不畏惡道。」
佛語童子：「菩薩尊法施持法與他人者有十事。何等為十？一者棄捐惡，二者奉行善，三者修正士，四者凈其佛剎，五者坐佛樹下，六者佈施眾用，七者降伏諸塵勞，八者與一切人智，九者行慈心，十者現在得安隱意。童子！是為菩薩持尊法施十事以法施與他人者。」佛於是說偈言：
「諸不善皆捐之， 諸善事悉奉行； 得在住法智慧， 意常好喜佈施。 便凈其佛國土， 即得無上之國； 便則坐佛樹下， 興法施譬如寶。 佈施一切所有， 便學于諸法王； 則遠除諸塵勞， 其人得佛不難。 佈施於一切人， 常有慈心之行； 其無有嫉妒行， 為安隱諸非人。 多智便棄諸不善， 其人常為在善住； 于尊法堅不可動， 其多智者常與法。 即常得清凈之國， 常奉行佛道之事； 為常得在佛樹下， 興法施者有是事。 無有塵勞佈施眾， 便即知了己身事； 皆解脫諸世之事， 其人終無所掛礙。 其人自知而發意， 為一切人如是施； 有慈心者無嫉妒， 見諸法安無有我。」
佛語童子：「
【現代漢語翻譯】 現代漢語譯本 『惡道』之事，那些擁有大智慧的人常常安住在正道上。 他們常常安住在甘露之門，得以坐在無量佛的菩提樹下； 為無量億人展現光明，這樣的人終究不會畏懼惡道。
佛告訴童子：『菩薩尊重佛法，將佛法佈施給他人，會有十種利益。是哪十種呢？一是捨棄惡行，二是奉行善事，三是修正自身，四是凈化自己的佛國，五是坐在菩提樹下，六是佈施各種所需之物，七是降伏各種煩惱，八是給予一切人智慧，九是行慈悲之心，十是現在就能得到安穩的心境。童子！這就是菩薩秉持尊重佛法的精神，以佛法佈施給他人所能獲得的十種利益。』佛於是說了偈語：
『各種不善都要捨棄，各種善事都要奉行； 得以安住在佛法智慧之中，內心常常歡喜佈施。 便能凈化自己的佛國，即能得到無上的國土； 便能坐在菩提樹下，弘揚佛法就像珍寶一樣。 佈施一切所有的東西，便能學習諸佛之王； 就能遠離各種煩惱，這樣的人成佛不難。 佈施給一切人，常常有慈悲之心的行為； 沒有嫉妒的行為，為安穩各種非人。 多智之人便捨棄各種不善，這樣的人常常安住在善法之中； 對於尊重佛法堅定不移，那些有智慧的人常常傳授佛法。 就能常常得到清凈的國土，常常奉行佛道的各種事情； 因為常常得以在菩提樹下，弘揚佛法的人有這樣的利益。 沒有煩惱，佈施各種所需，便能立即瞭解自身的事情； 都能解脫各種世間的事情，這樣的人終究沒有什麼掛礙。 這樣的人自己明白而發願，為一切人這樣佈施； 有慈悲之心的人沒有嫉妒，見到諸法安穩而沒有我執。』
佛告訴童子：
【English Translation】 English version The affairs of the 'evil paths' (apāya-gati), those with great wisdom constantly abide in the path. They constantly dwell in the gate of nectar (amrita-dvāra), and are able to sit under the immeasurable Buddha tree (ananta-buddha-vriksha); Revealing light to immeasurable billions of people, such a person will ultimately not fear the evil paths.'
The Buddha said to the youth: 'A Bodhisattva (bodhisattva) who respects the Dharma (dharma), and bestows the Dharma to others, has ten benefits. What are the ten? First, abandoning evil; second, practicing good; third, correcting oneself; fourth, purifying one's Buddha-land (buddha-kshetra); fifth, sitting under the Buddha tree; sixth, giving alms of various necessities; seventh, subduing all defilements (kleshas); eighth, giving wisdom to all people; ninth, practicing loving-kindness (maitrī); tenth, presently obtaining a peaceful mind. Youth! These are the ten benefits that a Bodhisattva obtains by upholding the respected Dharma and bestowing the Dharma to others.' Thereupon, the Buddha spoke in verse, saying:
'All evils are to be abandoned, all good deeds are to be practiced; Able to abide in the wisdom of the Dharma, the mind is constantly joyful in giving. Then one purifies one's Buddha-land, and immediately obtains the unsurpassed land; Then one sits under the Buddha tree, propagating the Dharma like a treasure. Giving alms of all possessions, then one learns from the kings of all Dharmas (dharma-rāja); Then one far removes all defilements, for such a person, attaining Buddhahood is not difficult. Giving alms to all people, constantly having the practice of loving-kindness; Without the practice of jealousy, bringing peace to all non-humans. The wise abandon all evils, such a person constantly abides in goodness; For the respected Dharma, steadfast and immovable, those with wisdom constantly give the Dharma. Then one constantly obtains a pure land, constantly practicing the affairs of the Buddha's path; Because one constantly is able to be under the Buddha tree, those who propagate the Dharma have these benefits. Without defilements, giving alms to the multitude, then one immediately understands the affairs of oneself; All are liberated from the affairs of the world, such a person ultimately has no attachments. Such a person understands and makes vows, giving alms in this way for all people; Those with loving-kindness have no jealousy, seeing all Dharmas peaceful and without self.'
The Buddha said to the youth:
菩薩行空有十事。何等為十？一者行佛道，二者無所著行，三者不願所生，四者不犯戒法，五者不誹謗賢者，六者不為諍行，七者無所得，八者獨行道，九者不諍佛，十者受法行。童子！是為菩薩行十空事。」佛於是說偈言：
「其諸上人所行， 得上尊之世界； 勇猛者于彼行， 諸所不可得命。 皆不著諸世界， 于禪思安隱坐； 亦不願諸所生， 便曉知諸空法。 終不復犯戒法， 持于戒無有呵； 其盡壽不說惡， 不誹謗余賢者。 其行道無所諍， 終無有諸諍訟； 其便知諸所事， 彼如法而習行。 乃至亡失其命， 終不謗於世尊； 積累於一切法， 自保意無所畏。 於一切諸世界， 佛道不可思議； 即奉持諸佛法， 不復疑于空法。 其人之行而上妙， 住不在於諸外道； 行禪安隱無所著， 諸所無命亦無人。 其人終無有貪著， 行一心者無所想； 以知無人無我法， 終復無有于所愿。 悉曉諸空之法事， 于眾所用終不著； 其人終無貪著念， 于佛常有凈信意。 其人終無諍訟事， 獨處行者空眾用； 其人為住于佛道， 便持如來諸所法。」
佛語童子：「菩薩在獨處行有十事。何等為
【現代漢語翻譯】 現代漢語譯本 菩薩的空性之行有十件事。是哪十件呢？一是行佛道（Buddha-dharma，覺悟之路），二是行無所執著（non-attachment）之行，三是不願求所生之處，四是不違犯戒律，五是不誹謗賢者，六是不作爭端之行，七是無所得，八是獨自修行，九是不與佛爭辯，十是接受佛法並依之修行。童子！這就是菩薩所行的十種空性之事。』佛於是說了偈語： 『那些修行高尚的人，能夠到達至尊的世界； 勇猛精進的人在那裡修行，能夠超越對生命的執著。 他們不執著于任何世界，在禪定中安穩地坐著； 也不願求任何轉生之處，從而明瞭諸法的空性。 他們終究不會違犯戒律，持守戒律而沒有過失； 他們一生都不說惡語，不誹謗其他賢者。 他們的修行之道沒有爭端，終究不會有任何爭訟； 他們明瞭諸事，並如法地修行。 乃至失去生命，也終究不會誹謗世尊（Bhagavan，佛的尊稱）； 積累一切佛法，保護自己的心意而無所畏懼。 在一切世界中，佛道是不可思議的； 他們奉持諸佛的教法，不再懷疑空性之法。 他們的行為至上至妙，不滯留在外道之中； 他們行禪定而安穩無所執著，超越了對生命和自我的執著。 他們終究沒有貪著，一心修行而沒有妄想； 因為他們了知無人無我的法，終究不會有任何愿求。 完全明瞭諸法的空性，對於大眾所用之物終不執著； 他們終究沒有貪著的念頭，對於佛陀常有清凈的信心。 他們終究沒有爭訟之事，獨自修行而遠離大眾的喧囂； 他們安住于佛道，奉持如來（Tathagata，佛的稱號）的一切教法。』 佛告訴童子：『菩薩在獨處修行中有十件事。是哪十件呢？』
【English Translation】 English version The Bodhisattva's (Enlightenment Being) practice of emptiness has ten aspects. What are these ten? First, practicing the Buddha-dharma (path of awakening); second, practicing without attachment; third, not desiring rebirth in any particular place; fourth, not violating the precepts; fifth, not slandering the virtuous; sixth, not engaging in disputes; seventh, having no sense of attainment; eighth, practicing alone; ninth, not arguing with the Buddha; tenth, receiving the Dharma and practicing accordingly. O son! These are the ten aspects of emptiness practiced by a Bodhisattva.' The Buddha then spoke in verse: 'Those who practice nobly, Attain the world of the Supreme One; The courageous ones practice there, Transcending the attachment to life. They are not attached to any world, Sitting peacefully in meditation; Nor do they desire any rebirth, Thus understanding the emptiness of all dharmas (teachings). They will never violate the precepts, Holding to the precepts without fault; Throughout their lives, they speak no evil, And do not slander other virtuous ones. Their path of practice has no disputes, Ultimately, there are no contentions; They understand all matters, And practice according to the Dharma. Even if they lose their lives, They will never slander the Bhagavan (Blessed One, a title of the Buddha); Accumulating all the Dharmas, Protecting their minds without fear. In all the worlds, The Buddha-dharma is inconceivable; They uphold the teachings of all Buddhas, No longer doubting the emptiness of dharmas. Their practice is supreme and wonderful, Not dwelling in external paths; They practice meditation peacefully without attachment, Transcending the attachment to life and self. They ultimately have no greed or attachment, Practicing with one mind without thoughts; Because they know the Dharma of no self and no person, They ultimately have no desires. Completely understanding the emptiness of all dharmas, They are not attached to what is used by the masses; They ultimately have no thoughts of greed or attachment, And always have pure faith in the Buddha. They ultimately have no disputes or contentions, Practicing alone, away from the noise of the masses; They abide in the Buddha-dharma, And uphold all the teachings of the Tathagata (the 'Thus-Gone One', a title of the Buddha).' The Buddha said to the youth: 'The Bodhisattva has ten things in solitary practice. What are the ten?'
十？一者有清凈意，二者無有欲，三者念諸佛，四者信行，五者不疑慧，六者有反覆于諸佛，七者不誹謗法，八者寂寞行，九者得調住，十者智四解事。童子！是為菩薩獨處行十事。」佛於是說偈言：
「終無有愛慾行， 常有清凈之意； 便奉無所欲事， 于獨處一心行。 思念普世間明， 其人轉而成信； 于智慧一無疑， 佛慧不可思議。 于諸佛有反覆， 佛終不棄捐法； 即而作寂定行， 便為住于寂法。 其人即得解事， 獨自樂於樹間； 便棄捐于財利， 在一處而行道。 其人即為有清意， 常皆棄捐諸惡事； 其人行寂無有上， 終不復疑諸佛慧。 其人思念佛無上， 信于諸天中天行； 亦不復疑諸佛慧， 寂寞行者有是事。 于諸上人有反覆， 終不復棄諸法行； 獨處行者而寂寞， 閑處行者有是事。 便得善諦寂寞地， 即疾解了諸證事； 常解說無央數經， 其人無有掛礙時。」
佛語童子：「菩薩在閑處行有十事。何等為十？一者寂行，二者遠離眾人，三者無諍訟，四者無瞋恚，五者不入諸行，六者不入人罪，七者念解脫事，八者安隱一心行，九者疾作證解脫，十者以無所著故得三昧。童子！是為菩薩閑處
【現代漢語翻譯】 現代漢語譯本 『十？一是具有清凈的意念，二是沒有任何慾望，三是憶念諸佛，四是信奉修行，五是對智慧沒有懷疑，六是對諸佛有所反覆思量，七是不誹謗佛法，八是寂靜地修行，九是獲得調伏安住，十是智慧通達四種解脫之事。童子！這就是菩薩獨處修行的十件事。』佛於是說偈語：
『最終沒有愛慾的牽絆，常常具有清凈的意念；便奉行沒有慾望的事，在獨處時一心修行。 思念普世間的光明，那人轉而生起信心；對於智慧沒有絲毫懷疑，佛的智慧不可思議。 對於諸佛有所反覆思量，佛最終不會捨棄佛法；進而作寂靜的修行，便能安住于寂靜的佛法。 那人就能理解事理，獨自在樹林間感到快樂；便捨棄了財富利益，在一個地方修行。 那人就是具有清凈的意念，常常捨棄各種惡事；那人所行的寂靜修行是無上的，最終不再懷疑諸佛的智慧。 那人思念無上的佛，信奉諸天之上的天人的修行；也不再懷疑諸佛的智慧，寂寞修行的人有這些事。 對於諸上人有所反覆思量，最終不會捨棄諸佛法的修行；獨處修行的人是寂寞的，閑靜處修行的人有這些事。 便能得到真正寂靜的地方，就能快速理解各種證悟之事；常常解說無數的經典，那人沒有掛礙的時候。』
佛告訴童子：『菩薩在閑靜處修行有十件事。哪十件呢？一是寂靜的修行，二是遠離眾人，三是沒有爭訟，四是沒有嗔恚，五是不陷入各種行為，六是不陷入他人的罪過，七是憶念解脫之事，八是安穩地一心修行，九是快速地證得解脫，十是因為沒有執著而得到三昧（Samadhi，一種高度集中的精神狀態）。童子！這就是菩薩在閑靜處修行的……』
【English Translation】 English version 『Ten? First, having a pure mind; second, being without desire; third, being mindful of all Buddhas; fourth, having faith in practice; fifth, having wisdom without doubt; sixth, having repeated contemplation of all Buddhas; seventh, not slandering the Dharma; eighth, practicing in solitude; ninth, attaining a state of tranquility; tenth, having the wisdom to understand the four aspects of liberation. Boy! These are the ten things a Bodhisattva does when practicing in solitude.』 The Buddha then spoke in verse, saying:
『Ultimately, there is no practice of love and desire, always having a pure mind; then dedicating oneself to things without desire, practicing wholeheartedly in solitude. Thinking of the light of the universal world, that person turns into faith; having no doubt in wisdom, the Buddha's wisdom is inconceivable. Having repeated contemplation of all Buddhas, the Buddha will never abandon the Dharma; then engaging in solitary practice, one dwells in the solitary Dharma. That person can then understand things, feeling joy alone among the trees; then abandoning wealth and profit, practicing the Way in one place. That person has a pure mind, always abandoning all evil deeds; the solitary practice of that person is unsurpassed, ultimately no longer doubting the wisdom of all Buddhas. That person thinks of the unsurpassed Buddha, believing in the practice of the God of Gods; also no longer doubting the wisdom of all Buddhas, the one who practices in solitude has these things. Having repeated contemplation of all superior beings, ultimately not abandoning the practice of all Dharmas; the one who practices in solitude is solitary, the one who practices in a quiet place has these things. Then attaining the truly solitary place, quickly understanding all matters of realization; constantly explaining countless sutras, that person has no time of hindrance.』
The Buddha said to the boy: 『A Bodhisattva has ten things when practicing in a quiet place. What are the ten? First, solitary practice; second, being away from the crowd; third, being without disputes; fourth, being without anger; fifth, not entering into various actions; sixth, not entering into the faults of others; seventh, being mindful of matters of liberation; eighth, practicing wholeheartedly in peace and tranquility; ninth, quickly realizing liberation; tenth, attaining Samadhi (a state of highly concentrated mental absorption) because of non-attachment. Boy! These are the things a Bodhisattva does when practicing in a quiet place...』
尊行十事。」佛於是說偈言：
「常有寂寞之事， 便遠離眾會人； 終無有諍訟時， 而獨自作於行。 常無有瞋恚意， 終不轉著諸界； 亦不復作諍訟， 在閑處是有德。 便為寂寞之行， 常在於獨處行； 即有解脫之事， 便疾得過度去。 獨自在上閑處坐， 常棄捐惡眾會人； 其人終不入人罪， 樹間坐者有是事。 便厭於一切生死， 其人無有貪眾用； 亦不有眾畏之事， 在樹下坐有是事。 終不與人共諍訟， 常獨行者樂寂寞； 常護守于身口意， 其在閑處德無數。 便得上妙解脫事， 即好坐在寂三昧； 其于樹間習寂行， 在閑處者有是德。」
佛語童子：「菩薩行分衛有十事。何等為十？一者不欲令知其行；二者不令人知其功德；三者不欲有財利；四者不有自稱亦無諛諂；五者在賢聖道住；六者不自說功德；七者不從他人取足；八者至他家舍亦不喜亦不憂；九者離衣食施，持法施與人；十者住令德無諛諂，皆取于其法施。童子！是為菩薩行分衛住十事，令德無諛諂。」佛於是說偈言：
「彼不欲令知行， 亦不著所為事； 利無利而等意， 其人住于教令。 亦不犯賢聖事， 不有稱諛諂行； 亦不自
【現代漢語翻譯】 現代漢語譯本 『遵行十事。』佛於是說偈言：
『常有寂寞之事， 便遠離眾會人； 終無有諍訟時， 而獨自作於行。 常無有瞋恚意， 終不轉著諸界； 亦不復作諍訟， 在閑處是有德。 便為寂寞之行， 常在於獨處行； 即有解脫之事， 便疾得過度去。 獨自在上閑處坐， 常棄捐惡眾會人； 其人終不入人罪， 樹間坐者有是事。 便厭於一切生死， 其人無有貪眾用； 亦不有眾畏之事， 在樹下坐有是事。 終不與人共諍訟， 常獨行者樂寂寞； 常護守于身口意， 其在閑處德無數。 便得上妙解脫事， 即好坐在寂三昧（Samadhi）； 其于樹間習寂行， 在閑處者有是德。』
佛語童子：『菩薩行分衛有十事。何等為十？一者不欲令知其行；二者不令人知其功德；三者不欲有財利；四者不有自稱亦無諛諂；五者在賢聖道住；六者不自說功德；七者不從他人取足；八者至他家舍亦不喜亦不憂；九者離衣食施，持法施與人；十者住令德無諛諂，皆取于其法施。童子！是為菩薩行分衛住十事，令德無諛諂。』佛於是說偈言：
『彼不欲令知行， 亦不著所為事； 利無利而等意， 其人住于教令。 亦不犯賢聖事， 不有稱諛諂行； 亦不自
【English Translation】 English version 『Practice these ten things.』 Then the Buddha spoke in verse:
『Always having solitude, then staying away from gatherings of people; Ultimately having no time for disputes, and cultivating alone. Always without intentions of anger, ultimately not attached to various realms; Also not engaging in disputes again, being virtuous in secluded places. Then practicing solitude, always cultivating in solitude; Immediately having the matter of liberation, then quickly attaining transcendence. Sitting alone in a high and secluded place, always abandoning evil gatherings of people; That person ultimately does not commit human sins; those who sit among the trees have these qualities. Then being weary of all birth and death, that person has no greed for communal use; Also not having fear of the masses, those who sit under the trees have these qualities. Ultimately not arguing with others, those who always walk alone delight in solitude; Always guarding body, speech, and mind, those in secluded places have countless virtues. Then attaining the wonderful matter of liberation, immediately delighting in sitting in silent Samadhi (concentration); Those who practice solitude among the trees, those in secluded places have these virtues.』
The Buddha said to the youth: 『The Bodhisattva's practice of alms-begging has ten aspects. What are the ten? First, not wanting others to know their practice; second, not letting others know their merits; third, not desiring wealth and gain; fourth, not having self-praise nor flattery; fifth, abiding in the path of the wise and holy; sixth, not speaking of one's own merits; seventh, not taking enough from others; eighth, not being happy or sad when arriving at others' homes; ninth, giving up clothing and food, and giving the Dharma to others; tenth, abiding in virtue without flattery, taking all from the Dharma-giving. Youth! These are the ten aspects of the Bodhisattva's practice of alms-begging, abiding in virtue without flattery.』 Then the Buddha spoke in verse:
『They do not want others to know their practice, also not attached to what is done; Regarding profit and loss with equanimity, that person abides in the teachings. Also not violating the affairs of the wise and holy, not having praise or flattery; Also not self-
說其善， 復不說他人惡。 亦不愁不歡喜， 說法離於衣食； 所說皆令歡喜， 分衛者有是德。 不欲令稱不求名， 常住在四賢聖行； 亦無諛諂求財利， 受教令者有是事。 不自稱譽不說惡， 初不說惡惡舌者； 聞人功德常歡喜， 其分衛者知止足。 離衣食善與法施， 亦不求索于財利； 所說善人皆歡喜， 受尊教者有是事。」
佛說是經時，七萬二千人發無上正真道，萬菩薩得無所從生法忍。
佛說如是，文殊師利童子，及一切眾會天龍世間人皆歡喜，前為佛作禮而去。
佛說月燈三昧經一卷
此是丹藏《月燈三昧經》先公譯者，而與彼鄉宋二藏之經，文義迥異，未知孰是？按《開元錄》，此經有二別譯：一于有譯無本中，有後漢安世高譯一卷；二于有譯有本中，有宋沙門先公譯一卷。皆云：「出《大月燈經》第七卷」。其先公譯目下，注云：「一名文殊師利菩薩十事行經」；又指多小，云：「一十紙」。今撿此丹本經，始從六度乃至分衛，凡歷十二法，皆以十事說之；又其多小，是古之十紙有十二行，則知真是先公所譯《月燈經》矣！但錄云：「出大經第七卷」，而今撿之，出自第六卷之前半，斯為未葉。疑古今分卷有異？或書寫
【現代漢語翻譯】 現代漢語譯本： 說他的優點，也不說別人的缺點。 不憂愁也不歡喜，說法時超脫于衣食； 所說的話都令人歡喜，行乞的人具有這種德行。 不希望別人稱讚，不追求名聲，常住在四種賢聖的修行中； 也沒有諂媚以求取財利，接受教誨的人會有這些收穫。 不自我稱讚，也不說別人的壞話，從不說惡語傷人； 聽到別人的功德就常感歡喜，行乞的人知道滿足。 遠離衣食的貪求，樂於行善和法佈施，也不追求財利； 所說的話讓善人都歡喜，接受尊敬教誨的人會有這些收穫。
佛陀宣說這部經時，七萬二千人發起無上正真之道（Anuttara-samyak-sambodhi，無上正等正覺），萬名菩薩證得無所從生法忍（Anutpattika-dharma-kshanti，無生法忍）。
佛陀說完這些話，文殊師利（Manjushri）童子，以及所有在場的聽眾，包括天（Deva）、龍（Naga）、世間的人們，都非常歡喜，走到佛陀面前頂禮，然後離去。
《佛說月燈三昧經》一卷
這部丹藏本《月燈三昧經》是先公法師翻譯的，但與彼地宋朝二藏的經文，在文義上差異很大，不知道哪個是正確的？根據《開元錄》記載，此經有兩個不同的譯本：一個是在有譯無本中，有後漢安世高（An Shih-kao）翻譯的一卷；另一個是在有譯有本中，有宋朝沙門先公翻譯的一卷。都說：『出自《大月燈經》第七卷』。在先公譯本的條目下，註釋說：『又名《文殊師利菩薩十事行經》』；又指明篇幅大小，說：『一十紙』。現在檢查這部丹本經，從六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）開始，到分衛（Pindapata，乞食），總共經歷了十二種法門，都用十件事來說明；而且它的篇幅大小，是古代的十紙有十二行，由此可知這確實是先公所翻譯的《月燈經》了！但目錄記載說：『出自大經第七卷』，而現在檢查，出自第六卷的前半部分，這就不相符了。懷疑是古代和現代分卷的方式不同？或者是書寫錯誤？
【English Translation】 English version: Speak of his good qualities, and do not speak of others' evils. Neither worry nor rejoice, when expounding the Dharma, be detached from clothing and food; What is said brings joy to all, the one who practices alms-begging possesses this virtue. Not desiring praise, not seeking fame, always abiding in the four noble practices; Nor flattering to seek wealth and gain, those who receive instruction will have these benefits. Not praising oneself, nor speaking ill of others, never speaking harsh words; Always rejoicing upon hearing of others' merits, the one who practices alms-begging knows contentment. Detached from the desire for clothing and food, delighting in good deeds and Dharma-giving, not seeking wealth and gain; What is said brings joy to all good people, those who receive respected teachings will have these benefits.
When the Buddha spoke this Sutra, seventy-two thousand people aroused the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi), and ten thousand Bodhisattvas attained the forbearance of the non-arising of all dharmas (Anutpattika-dharma-kshanti).
After the Buddha finished speaking, Manjushri Bodhisattva, and all the assembled listeners, including Devas, Nagas, and people of the world, were very happy, went before the Buddha, bowed in reverence, and departed.
The Sutra of the Samadhi of the Moon Lamp Spoken by the Buddha, one volume.
This Dan-version of the 'Sutra of the Samadhi of the Moon Lamp' was translated by the Venerable Xian Gong, but its meaning differs greatly from the texts of the Song Dynasty's Tripitaka from that region. It is unknown which is correct. According to the 'Kaiyuan Record', this Sutra has two different translations: one is among those with translations but no original text, translated by An Shih-kao of the Later Han Dynasty in one volume; the other is among those with both translations and original texts, translated by the Shramana Xian Gong of the Song Dynasty in one volume. Both say: 'Extracted from the seventh volume of the Great Moon Lamp Sutra'. Under the entry for Xian Gong's translation, it is noted: 'Also named the Sutra of the Ten Practices of Manjushri Bodhisattva'; and it also indicates the size, saying: 'One ten-paper'. Now, examining this Dan-version Sutra, starting from the Six Perfections (Paramita, giving, morality, patience, diligence, meditation, wisdom) to alms-begging (Pindapata), it goes through a total of twelve dharmas, all explained with ten matters; and its size is that of the ancient ten papers with twelve lines, thus it is known that this is indeed the 'Moon Lamp Sutra' translated by Xian Gong! However, the record says: 'Extracted from the seventh volume of the Great Sutra', but now, upon examination, it comes from the first half of the sixth volume, which does not match. It is suspected that the way of dividing volumes in ancient and modern times is different? Or is it a writing error?