T15n0646_入定不定印經

大正藏第 15 冊 No. 0646 入定不定印經

No. 646 [No. 645]

大周新翻三藏聖教序

御製

蓋聞：

大乘奧典，光秘賾于瓊編，三藏玄樞，著靈文于寶偈，斯乃牢籠系象。演暢幽深，雖第一義空，名言之路雙絕，諸法無相，聽說之理兼亡。然則，發啟善根，寔資開導，弘宣妙旨，終寄顯揚。至若鹿野初開，儼尊容於常住，龍宮載辟，緘舍利于將來，所以地涌全身，為證說經之兆，空懸寶殿，爰標闡法之徴，八萬四千，分佈閻浮之境，三十六億，莊嚴平等之居，敷演一音，則隨類而解，廣陳三句，則劫壽難窮。自夜掩周星、宵通漢夢，玉毫流彩，式彰東漸之風，金口傳芳，遂睹後秦之譯，修多、祇夜之秘躅，因緣、譬喻之要宗，授記之與本生，方廣之與論議，雖立名差別，而究理不殊，同歸實相之源，並湊涅槃之會。

朕幼崇釋教，夙暮歸依，思欲運六道于慈舟，迥超苦海，驅四生於彼岸，永離蓋纏，窮貝牒之遺文，集蜂臺之秘箓。今于大福先寺翻譯院所更譯三藏所言，入定不定印經者，此明退不退之心，前二后三，雖有遲速，如來設教，同趣菩提，既顯神咒之功，莊嚴最上，爰述下生之記，說法度人。三藏法師義凈等，並緇俗之綱維、

【現代漢語翻譯】現代漢語譯本大周新譯三藏聖教序御製略聞：大乘精妙的經典，其光輝和深奧隱藏在珍貴的典籍中；三藏深奧的樞要，以靈妙的文字記錄在寶貴的偈頌中。這些經典就像牢籠一樣束縛住大象（比喻眾生的心），演說和宣揚幽深微妙的道理。雖然第一義是空性，言語和道路都無法到達；諸法沒有固定的相狀，聽說的道理也無法完全表達。然而，啓發善根，確實需要開導；弘揚微妙的宗旨，最終要依靠顯明的宣揚。例如，在鹿野苑初次說法，佛陀莊嚴的容貌彷彿常住於世；在龍宮中收藏經典，將舍利儲存到未來。所以，從地裡涌出全身（菩薩），是為證明所說經典的徵兆；在空中懸掛寶殿，是為標明闡揚佛法的象徵。八萬四千法門，分佈在閻浮提世界；三十六億眾生，莊嚴地居住在平等的世界。用一個聲音來演說佛法，就能隨著眾生的類別而理解；廣泛地陳述三句話，即使經歷漫長的劫數也難以窮盡。自從夜晚星象變動，漢明帝夢見金人，玉毫的光彩流溢，象徵著佛法向東傳播的風氣；金口宣說妙法，於是看到了後秦時代的翻譯。修多羅（Sutra，經）、祇夜（Geya，重頌）的秘密足跡，因緣（Nidana，因緣）譬喻（Avadana，譬喻）的重要宗旨，授記（Vyakarana，授記）和本生（Jataka，本生），方廣（Vaipulya，方廣）和論議（Abhidharma，論議），雖然名稱有所差別，但探究的道理沒有不同，都歸向實相的源頭，共同匯聚于涅槃的盛會。朕從小就崇尚佛教，早晚都歸依佛法，想要用慈悲的船隻運載六道眾生，遠遠地超越痛苦的海洋；驅使四生眾生到達彼岸，永遠脫離煩惱的纏繞，窮盡貝葉經書的遺留文字，收集蜂臺（比喻眾多經典）的秘密記錄。如今在大福先寺翻譯院所重新翻譯的三藏經典，其中《入定不定印經》，闡明了退轉和不退轉的信心，前面的兩種和後面的三種，雖然有遲緩和快速的差別，如來設立教法，都是爲了共同趨向菩提。這部經既顯示了神咒的功德，莊嚴無比，又敘述了下生（彌勒菩薩下生）的授記，說法度化眾生。三藏法師義凈等，以及僧俗兩界的領袖。

【English Translation】 English version The Preface to the Newly Translated Tripitaka Scriptures of the Great Zhou Dynasty Imperial Decree It is heard that: The profound and subtle classics of Mahayana, their brilliance and depth hidden within precious texts; the esoteric essence of the Tripitaka, recorded in spiritual verses on treasured stanzas. These are like a cage restraining the elephant (metaphor for the minds of sentient beings), expounding and propagating profound and subtle principles. Although the First Principle is emptiness, and words and paths cannot reach it; all dharmas have no fixed characteristics, and the principle of hearing and speaking cannot fully express it. However, to inspire good roots, guidance is truly needed; to propagate the subtle teachings, ultimately relies on clear proclamation. For example, when the Dharma was first taught in Mrigadava (Deer Park), the Buddha's dignified appearance seemed to abide forever in the world; in the Dragon Palace, scriptures were collected, and relics were preserved for the future. Therefore, the emergence of the whole body (Bodhisattvas) from the earth is a sign of proving the scriptures being spoken; the hanging of a treasure palace in the sky is a symbol of elucidating the Dharma. Eighty-four thousand Dharma gates are distributed in the Jambudvipa world; thirty-six billion beings dwell in a world of equality with dignity. Speaking the Dharma with one sound, it can be understood according to the categories of sentient beings; widely stating three sentences, it is difficult to exhaust even after countless kalpas. Since the night the stars changed, and Emperor Ming of Han dreamed of a golden man, the light of the urna flowed, symbolizing the trend of Buddhism spreading eastward; the golden mouth proclaimed the wonderful Dharma, and thus the translations of the Later Qin era were seen. The secret footprints of Sutra (Sutra) and Geya (Geya), the important tenets of Nidana (causation) and Avadana (parables), Vyakarana (prophecy) and Jataka (birth stories), Vaipulya (extensive) and Abhidharma (treatises), although the names are different, the principles explored are not different, all returning to the source of reality, and converging in the assembly of Nirvana. I have revered Buddhism since childhood, and take refuge in the Dharma morning and evening, wanting to use the boat of compassion to carry sentient beings of the six realms, far beyond the sea of suffering; to drive the four types of beings to the other shore, forever free from the entanglements of afflictions, to exhaust the remaining texts of the palm-leaf scriptures, and collect the secret records of the bee platform (metaphor for numerous scriptures). Now, in the Translation Institute of Dafuxian Temple, the Tripitaka scriptures are being re-translated, among which the 'Entering Samadhi and Non-fixed Mudra Sutra' clarifies the faith of regression and non-regression, the former two and the latter three, although there are differences in slowness and speed, the Tathagata established teachings, all to jointly tend towards Bodhi. This sutra not only shows the merits of the divine mantra, which is supremely dignified, but also narrates the prophecy of the lower birth (Maitreya Bodhisattva's descent), speaking the Dharma to save sentient beings. The Tripitaka Master Yijing and others, as well as the leaders of both the monastic and lay communities.

紺坊之龍象，德包初地、道轥彌天，光我紹隆之基，更峻住持之業。以久視元年歲次庚子五月五日，繕寫畢功，重開甘露之門，方布大云之蔭，所冀芥城數極，鳥筆猶傳，拂石年窮，樹經無泯，弘濟覃于百億，遷拔被于恒沙，部帙條流，列之於左。

入定不定印經

三藏法師義凈奉　制譯

如是我聞：

一時薄伽梵，在王舍城鷲峰山中，與大苾芻眾千二百五十人俱，菩薩摩訶薩六十億百千那庾多，其名曰：妙吉祥菩薩、觀自在菩薩、大勢至菩薩、藥王菩薩、藥上菩薩、集雷音王菩薩，如是等菩薩摩訶薩而為上首，一切皆得寂靜抉擇三摩地、健行三摩地、甚深不動海潮三摩地，成就灌頂陀羅尼、成就無邊諸佛色身陀羅尼。

爾時妙吉祥菩薩白佛言：「世尊！惟愿世尊為諸菩薩演說入定不定印法門，我等入此法印故，便能解了：此是不定菩薩，求無上正等正覺，于無上智道而有退轉；此是決定菩薩，求無上正等正覺，于無上智道而不退轉。」

爾時世尊告妙吉祥童子言：「妙吉祥！當知菩薩有五種行。何等為五？所謂羊車行、象車行、日月神力行、聲聞神力行、如來神力行。妙吉祥！是為菩薩五種行。妙吉祥！初二菩薩于無上正等正覺，是不決定；后三菩薩于無上正等正覺，是得決

【現代漢語翻譯】現代漢語譯本：紺坊的龍象（指寺院中德高望重的僧人），其德行包容了初地菩薩的境界，其道行高遠得可以觸及彌天，光大了我們紹隆佛法的基礎，更加鞏固了住持佛法的功業。在久視元年庚子年五月初五，繕寫完畢，重新開啟甘露之門，廣佈大云的蔭庇，所希望的是即使經過極多的年代，鳥筆抄寫的經書依然流傳，即使經過漫長的歲月，書寫的經書也不會泯滅，弘揚佛法的恩澤普及到百億眾生，遷度超拔覆蓋到恒河沙數眾生，經書的部帙條目，羅列在下面。

入定不定印經

三藏法師義凈奉旨翻譯

如是我聞：

一時，薄伽梵（Bhagavan，世尊），在王舍城（Rajagrha）鷲峰山（Grdhrakuta）中，與大比丘眾一千二百五十人在一起，還有菩薩摩訶薩六十億百千那庾多（nayuta，數量單位），他們的名字是：妙吉祥菩薩（Manjushri）、觀自在菩薩（Avalokiteshvara）、大勢至菩薩（Mahasthamaprapta）、藥王菩薩（Bhaisajyaraja）、藥上菩薩（Bhaisajyasamudgata）、集雷音王菩薩，像這樣的菩薩摩訶薩作為上首，他們都獲得了寂靜抉擇三摩地（samadhi，禪定）、健行三摩地、甚深不動海潮三摩地，成就了灌頂陀羅尼（dharani，咒語）、成就了無邊諸佛色身陀羅尼。

這時，妙吉祥菩薩對佛說：『世尊！希望世尊為諸位菩薩演說入定不定印法門，我們進入這個法印的緣故，便能夠了解：哪些是不定菩薩，求無上正等正覺（anuttara-samyak-sambodhi，無上圓滿的覺悟），對於無上智慧之道卻有退轉；哪些是決定菩薩，求無上正等正覺，對於無上智慧之道不會退轉。』

這時，世尊告訴妙吉祥童子說：『妙吉祥！應當知道菩薩有五種行。哪五種？就是羊車行、象車行、日月神力行、聲聞神力行、如來神力行。妙吉祥！這就是菩薩的五種行。妙吉祥！最初兩種菩薩對於無上正等正覺，是不決定的；後面三種菩薩對於無上正等正覺，是能夠決定的。』

【English Translation】 English version: The Dragon and Elephant (referring to highly virtuous monks in a monastery) of the Ganfang Monastery, whose virtue encompasses the realm of the first Bhumi (stage of a Bodhisattva), and whose Dharma practice is so lofty that it touches the heavens, has illuminated the foundation of our propagation of the Dharma and further strengthened the work of upholding the Dharma. On the fifth day of the fifth month of the Gengzi year during the reign of Jiushi (Long Vision Era, 700 AD), the copying was completed, reopening the gate of nectar and widely spreading the shade of the great cloud. It is hoped that even after countless ages, the scriptures written with bird quills will continue to be transmitted, and even after endless years, the written scriptures will not be obliterated, that the grace of propagating the Dharma will extend to hundreds of millions of beings, and that the deliverance will cover countless beings like the sands of the Ganges. The categories and details of the scriptures are listed on the left.

The Sutra on Entering the Samadhi of the Indeterminate and Determinate

Translated by the Tripitaka Master Yijing under Imperial Decree

Thus have I heard:

At one time, the Bhagavan (World Honored One) was in Mount Grdhrakuta (Vulture Peak) in Rajagrha (Royal City), together with a great assembly of Bhikshus (monks) numbering one thousand two hundred and fifty, and sixty billion hundred thousand nayutas (a unit of measurement) of Bodhisattva-Mahasattvas (great Bodhisattvas), whose names were: Manjushri Bodhisattva, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, Bhaisajyaraja Bodhisattva, Bhaisajyasamudgata Bodhisattva, and Samghoshagajraja Bodhisattva. Such Bodhisattva-Mahasattvas were the leaders, and all had attained the Samadhi of Tranquil Determination, the Samadhi of Swift Progress, and the Samadhi of the Deeply Immovable Ocean Tide, and had accomplished the Abhisheka Dharani (initiation mantra) and the Dharani of the Limitless Bodies of All Buddhas.

At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One! May the World Honored One expound for the Bodhisattvas the Dharma gate of the Indeterminate and Determinate Seal of Entering Samadhi, so that by entering this Dharma seal, we may understand: which are the indeterminate Bodhisattvas who seek Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment) but regress from the path of supreme wisdom; and which are the determinate Bodhisattvas who seek Anuttara-Samyak-Sambodhi and do not regress from the path of supreme wisdom.'

At that time, the World Honored One said to Manjushri Kumara (youth): 'Manjushri! You should know that Bodhisattvas have five kinds of conduct. What are the five? They are the conduct of the sheep cart, the conduct of the elephant cart, the conduct of the divine power of the sun and moon, the conduct of the divine power of the Shravakas (hearers), and the conduct of the divine power of the Tathagata (Thus Come One). Manjushri! These are the five kinds of conduct of Bodhisattvas. Manjushri! The first two kinds of Bodhisattvas are indeterminate with regard to Anuttara-Samyak-Sambodhi; the latter three kinds of Bodhisattvas are determinate with regard to Anuttara-Samyak-Sambodhi.'

定。」

妙吉祥菩薩白佛言：「世尊！云何二不定菩薩為求無上正等正覺，于無上智道而有退轉？云何三決定菩薩為求無上正等正覺，于無上智道而不退轉？」

佛告妙吉祥：「所謂羊車行、象車行，此二菩薩為求無上正等正覺，于無上智道而有退轉；日月神力行、聲聞神力行、如來神力行，此三菩薩為求無上正等正覺，于無上智道而不退轉。

「妙吉祥！云何羊車行菩薩？譬如有人為大事因緣故、重事因緣故，欲過五佛剎微塵數世界。彼自思惟：『我今當乘何乘而能越過如是世界？』便作是念：『當乘羊車過彼世界。』妙吉祥！是人即乘羊車隨路而去，久受勞苦行百逾繕那，忽遇大風吹，令卻退八十逾繕那。妙吉祥！于汝意云何？是人乘彼羊車，或一劫或百劫，或千劫或億劫，或不可說不可說劫，而能超越一世界耶？」

妙吉祥言：「不也。世尊！是人乘彼羊車，或一劫或百劫，或千劫或億劫，或不可說不可說劫，而能超越一世界者，無有是處。」

佛言：「如是如是！妙吉祥，若善男子、善女人，發心希求無上正等正覺，便與聲聞同共住止，承事親近狎習談論，若在園林及於寺中同經行處，讀誦思惟聲聞乘教解釋其義，或復教他讀誦思惟聲聞乘教解釋其義，由此受持聲聞乘教植善

【現代漢語翻譯】現代漢語譯本『定。』

妙吉祥菩薩（Manjushri Bodhisattva）對佛說：『世尊！為什麼二不定菩薩爲了追求無上正等正覺（Anuttara-samyak-sambodhi），在無上智慧之道上會有退轉？為什麼三決定菩薩爲了追求無上正等正覺，在無上智慧之道上不會退轉？』

佛告訴妙吉祥：『所謂的羊車行、象車行，這兩種菩薩爲了追求無上正等正覺，在無上智慧之道上會有退轉；日月神力行、聲聞神力行、如來神力行，這三種菩薩爲了追求無上正等正覺，在無上智慧之道上不會退轉。』

『妙吉祥！什麼是羊車行菩薩？譬如有一個人爲了重大的因緣，想要越過五佛剎微塵數（five Buddha-ksetra dust particle number）的世界。他自己思量：『我現在應當乘坐什麼車才能越過這樣的世界？』於是就想：『應當乘坐羊車越過那些世界。』妙吉祥！這個人就乘坐羊車沿著路走去，長久地遭受勞苦，走了百逾繕那（yojana），忽然遇到大風吹，讓他倒退了八十逾繕那。妙吉祥！你認為怎麼樣？這個人乘坐那輛羊車，或者一劫（kalpa），或者百劫，或者千劫，或者億劫，或者不可說不可說劫，能夠超越一個世界嗎？』

妙吉祥說：『不能。世尊！這個人乘坐那輛羊車，或者一劫，或者百劫，或者千劫，或者億劫，或者不可說不可說劫，想要超越一個世界，是沒有這種可能性的。』

佛說：『是這樣的，是這樣的！妙吉祥，如果善男子、善女人，發心希望追求無上正等正覺，便與聲聞（Sravaka）一同居住，承事親近，狎習談論，如果在園林或者寺廟中，在共同經行的地方，讀誦思惟聲聞乘的教義，解釋其中的含義，或者教他人讀誦思惟聲聞乘的教義，解釋其中的含義，因此受持聲聞乘的教義，種植善

【English Translation】 English version 『fixed.』

Manjushri Bodhisattva said to the Buddha: 『World Honored One! Why do the two uncertain Bodhisattvas, seeking Anuttara-samyak-sambodhi (unexcelled complete enlightenment), regress on the path of supreme wisdom? Why do the three certain Bodhisattvas, seeking Anuttara-samyak-sambodhi, not regress on the path of supreme wisdom?』

The Buddha told Manjushri: 『The so-called sheep-cart practice and elephant-cart practice, these two Bodhisattvas, seeking Anuttara-samyak-sambodhi, regress on the path of supreme wisdom; the sun-moon divine power practice, the Sravaka (voice-hearer) divine power practice, and the Tathagata (Thus Come One) divine power practice, these three Bodhisattvas, seeking Anuttara-samyak-sambodhi, do not regress on the path of supreme wisdom.』

『Manjushri! What is a sheep-cart practice Bodhisattva? For example, a person, for a great cause and condition, wants to cross a number of worlds equal to the dust particles in five Buddha-ksetras (five Buddha-fields). He thinks to himself: 『What vehicle should I ride to cross such worlds?』 Then he thinks: 『I should ride a sheep-cart to cross those worlds.』 Manjushri! That person then rides the sheep-cart and goes along the road, enduring hardship for a long time, traveling a hundred yojanas (yojana), when suddenly a great wind blows, causing him to retreat eighty yojanas. Manjushri! What do you think? Can that person, riding that sheep-cart, in one kalpa (aeon), or a hundred kalpas, or a thousand kalpas, or a million kalpas, or unspeakable unspeakable kalpas, cross one world?』

Manjushri said: 『No, World Honored One! That person, riding that sheep-cart, in one kalpa, or a hundred kalpas, or a thousand kalpas, or a million kalpas, or unspeakable unspeakable kalpas, wanting to cross one world, there is no such possibility.』

The Buddha said: 『It is so, it is so! Manjushri, if a good man or good woman, aspires to seek Anuttara-samyak-sambodhi, then dwells together with Sravakas, serving them closely, becoming familiar with them, and engaging in discussions, whether in gardens or temples, in places where they commonly walk, reading and contemplating the teachings of the Sravaka vehicle, explaining their meaning, or teaching others to read and contemplate the teachings of the Sravaka vehicle, explaining their meaning, thereby upholding the teachings of the Sravaka vehicle, planting good

根故，智慧微劣退無上智道，雖先修習菩提之心慧根慧眼，然由受持聲聞乘教植善根故，令其根鈍，即便退失無上智道。妙吉祥！譬如有人患目闇閉，欲令開故經月醫療其目便愈。時有怨家，即以一掬蓽茇細末置其眼中，遂還闇閉。如是如是！妙吉祥！彼菩薩雖先修習菩提之心慧根慧眼，然由受持聲聞乘教植善根故，令其根鈍，即便退失無上智道。妙吉祥！如是名為羊車行菩薩。

「妙吉祥！云何象車行菩薩？譬如有人為大事因緣故、重事因緣故，欲過如前微塵世界。彼自思惟：『我今當乘何乘而能越過如是世界？』便作是念：『我當乘彼八支具足上妙象車過彼世界。』妙吉祥！是人即乘象車隨路而去，經于百年行二千逾繕那，忽遇大風吹，令卻退千逾繕那。妙吉祥！于汝意云何？是人乘彼象車，或一劫或百劫，或千劫或千億劫，或不可說不可說劫，而能超越一世界耶？」

妙吉祥言：「不也。世尊！是人乘彼象車，或一劫或百劫，或千劫或千億劫，或不可說不可說劫，而能超越一世界者，無有是處。」

「如是如是！妙吉祥！若善男子、善女人，發心希求無上正等正覺，便與聲聞同共住止，承事親近狎習談論，共為受用，若在園林及於寺中同經行處，讀誦思惟聲聞乘教解釋其義，或復教他讀誦思

【現代漢語翻譯】現代漢語譯本：因為這個緣故，那些智慧微弱、能力不足的人會從無上智慧之道退轉。即使他們先前已經修習了菩提之心（Bodhi-citta，覺悟之心）、具備了智慧之根和智慧之眼，但由於接受和奉持聲聞乘（Śrāvakayāna，小乘佛教）的教義，種下了相應的善根，導致他們的根器變得遲鈍，從而退失了無上智慧之道。妙吉祥（Mañjuśrī，文殊菩薩）！這就像一個人的眼睛患病而失明，爲了讓他重見光明，經過一個月的治療，他的眼睛痊癒了。這時，他的仇人卻用一把蓽茇（Piper longum，一種香料）的細末撒進他的眼睛裡，使他的眼睛再次失明。就是這樣！妙吉祥！那些菩薩雖然先前已經修習了菩提之心、具備了智慧之根和智慧之眼，但由於接受和奉持聲聞乘的教義，種下了相應的善根，導致他們的根器變得遲鈍，從而退失了無上智慧之道。妙吉祥！這就是所謂的羊車行菩薩。『妙吉祥！什麼是象車行菩薩呢？譬如有一個人，因為重大的因緣和重要的事務，想要越過像之前所說的微塵數一樣多的世界。他自己思量：『我現在應當乘坐什麼樣的交通工具，才能夠越過如此之多的世界呢？』於是他想到：『我應當乘坐那八支具足的上妙象車，才能越過那些世界。』妙吉祥！這個人就乘坐象車，沿著道路前進，經過一百年，行走了兩千由旬（Yojana，古印度長度單位），忽然遇到大風吹襲，使他倒退了一千由旬。妙吉祥！你認為如何？這個人乘坐那輛象車，或者用一劫（Kalpa，佛教時間單位），或者一百劫，或者一千劫，或者一千億劫，或者不可說不可說劫的時間，能夠超越一個世界嗎？』妙吉祥回答說：『不能。世尊（Bhagavan，佛的尊稱）！這個人乘坐那輛象車，或者用一劫，或者一百劫，或者一千劫，或者一千億劫，或者不可說不可說劫的時間，想要超越一個世界，這是不可能的。』『正是這樣！妙吉祥！如果善男子、善女人，發心希望證得無上正等正覺（Anuttarā-samyak-saṃbodhi，最高的覺悟），卻與聲聞（Śrāvaka，聽聞佛法者）一起居住，承事、親近、狎習、談論，共同享用，無論在園林還是寺廟中，都在同一條經行道路上，讀誦、思惟聲聞乘的教義，解釋其中的含義，或者教導他人讀誦思惟。』

【English Translation】 English version: For this reason, those whose wisdom is weak and whose abilities are inferior will regress from the path of unsurpassed wisdom. Even if they have previously cultivated the Bodhi-citta (mind of enlightenment), possessed the roots of wisdom and the eyes of wisdom, they will regress from the path of unsurpassed wisdom because they have accepted and upheld the teachings of the Śrāvakayāna (the Vehicle of Hearers, Hinayana Buddhism), planting the corresponding roots of goodness, which cause their faculties to become dull. Mañjuśrī (Bodhisattva of Wisdom)! It is like a person whose eyes are diseased and blind. In order to restore his sight, after a month of treatment, his eyes are healed. At this time, his enemy throws a handful of Piper longum (a spice) powder into his eyes, causing his eyes to become blind again. Just so! Mañjuśrī! Those Bodhisattvas, although they have previously cultivated the Bodhi-citta, possessed the roots of wisdom and the eyes of wisdom, they will regress from the path of unsurpassed wisdom because they have accepted and upheld the teachings of the Śrāvakayāna, planting the corresponding roots of goodness, which cause their faculties to become dull. Mañjuśrī! This is what is called a Bodhisattva who travels in a sheep cart. 『Mañjuśrī! What is a Bodhisattva who travels in an elephant cart? For example, there is a person who, because of a great cause and important affairs, wants to cross as many worlds as there are dust particles as mentioned before. He thinks to himself: 『What kind of vehicle should I ride now in order to cross so many worlds?』 Then he thinks: 『I should ride that excellent elephant cart with eight fully equipped parts in order to cross those worlds.』 Mañjuśrī! This person rides the elephant cart and goes along the road. After a hundred years, he travels two thousand Yojana (ancient Indian unit of distance), and suddenly encounters a strong wind that blows him back a thousand Yojana. Mañjuśrī! What do you think? Can this person, riding that elephant cart, cross one world in one Kalpa (Buddhist unit of time), or a hundred Kalpas, or a thousand Kalpas, or a hundred million Kalpas, or unspeakable unspeakable Kalpas?』 Mañjuśrī replied: 『No, Bhagavan (the Blessed One, title for the Buddha)! This person, riding that elephant cart, cannot cross one world in one Kalpa, or a hundred Kalpas, or a thousand Kalpas, or a hundred million Kalpas, or unspeakable unspeakable Kalpas.』『Just so! Mañjuśrī! If a good man or good woman aspires to attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), but dwells together with Śrāvakas (hearers of the Dharma), serving, associating, intimately interacting, and conversing with them, sharing their possessions, whether in gardens or temples, walking on the same paths, reading and contemplating the teachings of the Śrāvakayāna, explaining their meaning, or teaching others to read and contemplate them.』

惟聲聞乘教解釋其義，由此受持聲聞乘教植善根故，智慧微劣退無上智道，雖先修習菩提之心慧根慧眼，然由受持聲聞乘教植善根故，令其根鈍，即便退失無上智道。妙吉祥！譬如大木長百千逾繕那，墮大海中隨波流泛。有諸空居眾多藥叉，于大海中牽之令住，復以縱廣五千逾繕那鐵砧系之令住。妙吉祥！于汝意云何？此之大木能越大海，與諸有情作利益耶？」

妙吉祥言：「不也。世尊！」

佛言：「如是如是！妙吉祥！彼菩薩雖復修習菩提之心，受持大乘植諸善本，然由修習聲聞法故，於一切智海牽之令退，不能進趣一切智海，于生死海中不能救濟一切有情。妙吉祥！如是名為象車行菩薩。

「妙吉祥！云何日月神力行菩薩？譬如有人為大事因緣故、重事因緣故，欲過如前微塵數世界。彼自思惟：『我今當作何神通力而能超越如是世界？』便作是念：『我當作彼日月神力過彼世界。』妙吉祥！是人即便作日月神力隨路而去。妙吉祥！于汝意云何？是人能越彼世界耶？」

妙吉祥菩薩白佛言：「世尊！是人能越如是世界，而於長路多歷勤苦。」

佛言：「如是。妙吉祥！若善男子、善女人，發心希求無上正等正覺，不與聲聞同共住止，承事親近狎習談論，亦不共彼受用衣食，不在園

【現代漢語翻譯】現代漢語譯本：僅僅是聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的修行方式）的教義解釋了它的含義，由於接受和奉持聲聞乘的教義，種下善根的緣故，（他們的）智慧變得微弱低下，從而退出了無上智慧之道。即使他們先前修習了菩提之心（bodhicitta，覺悟之心），具備了智慧的根基和智慧的眼光，然而由於接受和奉持聲聞乘的教義，種下善根的緣故，使得他們的根器變得遲鈍，隨即退失了無上智慧之道。妙吉祥（Mañjuśrī）！譬如有一根巨大的木頭，長達百千逾繕那（yojana，古印度長度單位），掉入大海之中，隨著波浪漂流泛濫。有一些居住在空中的藥叉（yakṣa，一種神），在大海中牽引它，使它停住，又用縱橫五千逾繕那的鐵砧繫住它，使它停住。妙吉祥！你認為如何？這根巨大的木頭能夠越過大海，為眾多的有情（sattvas，眾生）帶來利益嗎？』妙吉祥回答說：『不能，世尊（Bhagavān，佛的尊稱）！』佛說：『是的，是的！妙吉祥！那位菩薩（bodhisattva，立志成佛的修行者）即使修習了菩提之心，接受和奉持大乘（Mahāyāna，普度眾生的佛教流派），種下各種善的根本，然而由於修習聲聞法（Śrāvakadharma），在通往一切智慧之海的道路上被牽引而退，不能前進到一切智慧之海，在生死之海中不能救濟一切有情。妙吉祥！這就像是名為象車行菩薩（Gajayānagāmin bodhisattva）。』『妙吉祥！什麼是日月神力行菩薩（Candra-sūrya-ṛddhibalavikrāntagāmin bodhisattva）？譬如有一個人，爲了重大的因緣，爲了重要的因緣，想要越過如前面所說的微塵數（paramāṇu，極小的粒子）那麼多的世界。他自己思惟：『我現在應當做什麼樣的神通力，才能夠超越這麼多的世界？』於是就想：『我應當憑藉日月神力（candra-sūrya-ṛddhi）越過那些世界。』妙吉祥！這個人就憑藉日月神力，沿著道路而去。妙吉祥！你認為如何？這個人能夠越過那些世界嗎？』妙吉祥菩薩（Mañjuśrī bodhisattva）對佛說：『世尊！這個人能夠越過那些世界，但是在這漫長的道路上，要經歷許多的勤勞和辛苦。』佛說：『是的。妙吉祥！如果善男子、善女人，發心希望得到無上正等正覺（anuttarā-samyak-saṃbodhi，最高的覺悟），不與聲聞（Śrāvaka）共同居住，承事、親近、狎習、談論，也不與他們共同受用衣食，不在園

【English Translation】 English version: Merely the teachings of the Śrāvakayāna (the vehicle of hearers, a path to enlightenment through listening to the Dharma) explain its meaning. Because of accepting and upholding the teachings of the Śrāvakayāna and planting roots of goodness, their wisdom becomes weak and inferior, thus retreating from the path of unsurpassed wisdom. Even if they previously cultivated the bodhicitta (the mind of enlightenment), possessed the roots of wisdom and the eyes of wisdom, yet because of accepting and upholding the teachings of the Śrāvakayāna and planting roots of goodness, it causes their faculties to become dull, and they immediately lose the path of unsurpassed wisdom. Mañjuśrī! It is like a great log of wood, a hundred thousand yojanas (an ancient Indian unit of length) long, falling into the great ocean and drifting with the waves. There are many yakṣas (a type of spirit) dwelling in the sky who, in the great ocean, pull it to make it stay, and further tie it with an iron anvil five thousand yojanas in length and width to make it stay. Mañjuśrī! What do you think? Can this great log of wood cross the great ocean and bring benefit to many sentient beings (sattvas)?』 Mañjuśrī replied: 『No, Bhagavan (the Blessed One, a title for the Buddha)!』 The Buddha said: 『So it is, so it is! Mañjuśrī! That bodhisattva (a being who aspires to Buddhahood), even though cultivating the bodhicitta, accepting and upholding the Mahāyāna (the Great Vehicle, a Buddhist school emphasizing universal salvation), and planting various roots of goodness, yet because of practicing the Śrāvakadharma (the teachings of the hearers), they are pulled back from the ocean of all wisdom, unable to advance towards the ocean of all wisdom, and unable to save all sentient beings in the ocean of samsara (cyclic existence). Mañjuśrī! This is called a Gajayānagāmin bodhisattva (a bodhisattva who travels on an elephant cart).』『Mañjuśrī! What is a Candra-sūrya-ṛddhibalavikrāntagāmin bodhisattva (a bodhisattva who travels with the power of the sun and moon)? It is like a person who, for the sake of a great cause, for the sake of an important cause, wishes to cross as many worlds as there are particles (paramāṇu, extremely small particles) as mentioned before. He thinks to himself: 『What kind of supernatural power should I now employ to be able to cross so many worlds?』 Then he thinks: 『I should rely on the power of the sun and moon (candra-sūrya-ṛddhi) to cross those worlds.』 Mañjuśrī! This person then relies on the power of the sun and moon and goes along the path. Mañjuśrī! What do you think? Can this person cross those worlds?』 The bodhisattva Mañjuśrī said to the Buddha: 『Bhagavan! This person can cross those worlds, but on this long road, he will experience much labor and hardship.』 The Buddha said: 『So it is. Mañjuśrī! If a good man or good woman generates the mind seeking unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi, the highest form of enlightenment), does not dwell together with the Śrāvakas (hearers), attend to, befriend, become familiar with, or converse with them, nor share clothing or food with them, nor stay in gardens

林及於寺中同經行處，讀誦思惟聲聞乘教乃至一頌，亦不教他讀誦思惟聲聞乘教；常惟讀誦大乘，演說大乘。妙吉祥！如是名為日月神力行菩薩。

「妙吉祥！云何聲聞神力行菩薩？譬如有人為大事因緣故、重事因緣故，欲過如前微塵數世界。彼自思惟：『我今當作何神通力而能超越如是世界？』便作是念：『我當作彼聲聞神力過彼世界。』即以聲聞神力過彼世界。妙吉祥！于汝意云何？是人能越彼世界耶？」

妙吉祥菩薩白佛言：「世尊！是人能越如是世界。」

佛言：「如是如是！妙吉祥！若善男子、善女人，發心希求無上正等正覺，不與聲聞同共住止，承事親近狎習談論，亦不共彼受用衣食，不在園林及於寺中同經行處，讀誦思惟聲聞乘教乃至一頌，亦不教他讀誦思惟聲聞乘教；常惟讀誦演說大乘，于深信大乘、讀誦大乘、攝受大乘者生恭敬心，親奉歸向而共住止，承事親近狎習談論，常求大乘受持讀誦，復以種種香華涂香末香燈明華鬘，敬心供養常惟讀誦大乘經典，以歡喜心為人演說。于未學菩薩心生恭敬，含笑先言，語不粗獷，所說柔軟令人樂聞，假使遭遇失命因緣，亦不捨離大乘之心。若有菩薩，發趣大乘、讀誦大乘、攝受大乘，常於此人起增上心而為供養，亦不與他共為諍競，于未

【現代漢語翻譯】現代漢語譯本：不在園林中，也不在寺院裡與修習聲聞乘教法的人一起經行，不讀誦、思惟哪怕一句聲聞乘的教法，也不教導他人讀誦、思惟聲聞乘的教法；而是經常讀誦大乘經典，演說大乘佛法。妙吉祥（Manjushri，文殊菩薩）！這被稱為日月神力行菩薩。

『妙吉祥！什麼是聲聞神力行菩薩？譬如有人爲了重大的因緣，想要超越如前面所說的微塵數世界。他自己思惟：『我現在應當運用什麼樣的神通力才能超越這些世界？』於是他這樣想：『我應當運用聲聞的神通力來超越這些世界。』於是他就用聲聞的神通力超越了那些世界。妙吉祥！你認為怎麼樣？這個人能夠超越那些世界嗎？』

妙吉祥菩薩對佛說：『世尊！這個人能夠超越那些世界。』

佛說：『是的，是的！妙吉祥！如果善男子、善女人，發心希求無上正等正覺（Anuttara-samyak-sambodhi，無上圓滿的覺悟），不與修習聲聞乘的人共同居住，不承事、親近、狎習、談論他們，也不與他們一起受用衣食，不在園林中，也不在寺院裡與修習聲聞乘教法的人一起經行，不讀誦、思惟哪怕一句聲聞乘的教法，也不教導他人讀誦、思惟聲聞乘的教法；而是經常讀誦、演說大乘佛法，對於深信大乘、讀誦大乘、攝受大乘的人，生起恭敬心，親自奉事、歸向他們，與他們共同居住，承事、親近、狎習、談論，經常尋求大乘佛法，受持讀誦，又用各種香、花、涂香、末香、燈明、花鬘，以恭敬心供養，經常讀誦大乘經典，以歡喜心為人演說。對於尚未學習菩薩道的人，心生恭敬，面帶微笑，先和他們打招呼，言語不粗暴，所說的話語柔和，使人樂於聽聞，即使遭遇喪失性命的因緣，也不捨棄大乘之心。如果有菩薩，發起趣向大乘之心、讀誦大乘經典、攝受大乘佛法，經常對此人升起增上心而為供養，也不與他人共同爭鬥，對於未

【English Translation】 English version: He does not stay in gardens or temples with those who practice the Shravaka Vehicle, nor does he recite or contemplate even a single verse of the Shravaka Vehicle teachings, nor does he teach others to recite or contemplate the Shravaka Vehicle teachings; but he constantly recites the Mahayana scriptures and expounds the Mahayana Dharma. Manjushri (Manjushri, the Bodhisattva of Wisdom)! This is called the Bodhisattva who practices with the divine power of the sun and moon.

『Manjushri! What is a Bodhisattva who practices with the divine power of the Shravakas? For example, someone, for the sake of a great cause, a weighty cause, wishes to cross a number of worlds equal to the number of dust motes mentioned earlier. He thinks to himself: 『What kind of supernatural power should I employ to transcend these worlds?』 Then he thinks: 『I should use the supernatural power of the Shravakas to cross these worlds.』 And so he uses the supernatural power of the Shravakas to cross those worlds. Manjushri! What do you think? Is this person able to cross those worlds?』

Manjushri Bodhisattva said to the Buddha: 『World Honored One! This person is able to cross those worlds.』

The Buddha said: 『So it is, so it is! Manjushri! If a good man or good woman aspires to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), does not dwell together with those who practice the Shravaka Vehicle, does not serve, associate with, become intimate with, or converse with them, nor does he share food and clothing with them, does not stay in gardens or temples with those who practice the Shravaka Vehicle, nor does he recite or contemplate even a single verse of the Shravaka Vehicle teachings, nor does he teach others to recite or contemplate the Shravaka Vehicle teachings; but he constantly recites and expounds the Mahayana Dharma, and towards those who deeply believe in the Mahayana, recite the Mahayana, and embrace the Mahayana, he generates a respectful mind, personally serves and turns towards them, dwells together with them, serves, associates with, becomes intimate with, and converses with them, constantly seeks the Mahayana Dharma, upholds and recites it, and also uses various incense, flowers, scented paste, scented powder, lamps, and garlands, to make offerings with a respectful mind, constantly recites the Mahayana scriptures, and expounds them to others with a joyful mind. Towards those who have not yet learned the Bodhisattva path, he generates a respectful mind, smiles and speaks first, his words are not coarse, his speech is gentle and pleasing to the ear, and even if he encounters circumstances that could cause him to lose his life, he does not abandon his Mahayana mind. If there is a Bodhisattva who has set out towards the Mahayana, recites the Mahayana scriptures, and embraces the Mahayana Dharma, he constantly generates an increasing mind towards this person and makes offerings to him, and does not contend with others, towards those who have not

曾聞大乘經典常樂希求，于說法者起恭敬心生大師想，于未學菩薩亦生敬心，於他過咎若實不實不應訶責，亦不好求他人過失，常樂修行慈悲喜捨。妙吉祥！如是名為聲聞神力行菩薩。

「妙吉祥！云何如來神力行菩薩？譬如有人為大事因緣故、重事因緣故，欲過如前微塵數世界。彼自思惟：『我今當作何神通力而能疾過如是世界？』便作是念：『我當作彼如來神力越彼世界。』即以如來神力超彼世界。妙吉祥！于汝意云何？是人能越彼世界耶？」

妙吉祥菩薩白佛言：「世尊！是人速能超彼世界。」

佛言：「如是如是！妙吉祥！若善男子、善女人，發心希求無上正等正覺，不與聲聞同共住止，承事親近狎習談論，亦不共彼受用衣食，不在園林及於寺中同經行處，讀誦思惟聲聞乘教乃至一頌，亦不教他讀誦思惟聲聞乘教；常惟讀誦大乘、演說大乘，于身語心常令清凈，于戒善法亦常安住，亦能令他凈身語心安住戒法。若有菩薩，發趣大乘、讀誦大乘、攝受大乘，常於此人恭敬歸向，承事親近狎習談論，所有衣食共為受用，與彼菩薩而共同住同經行處，常求大乘、攝取大乘、受持大乘，以種種香華涂香末香燈明華鬘，敬心供養，常惟讀誦大乘經典，以歡喜心演說大乘。于未學菩薩不起慢心，于余菩

【現代漢語翻譯】現代漢語譯本：我曾聽聞大乘經典常教導人們要恒常喜樂地去希求佛法，對於說法之人要生起恭敬之心，視其為大師，對於尚未學習的菩薩也要生起敬心，對於他人的過失，無論真實與否，都不應該去指責，也不應該喜歡去探求他人的過失，要恒常喜樂地修行慈悲喜捨四無量心。妙吉祥（Manjushri，文殊菩薩）！像這樣就叫做以聲聞的神力來行菩薩道。

『妙吉祥（Manjushri，文殊菩薩）！什麼是如來神力行菩薩呢？譬如有一個人，爲了重大的因緣，非常重要的因緣，想要越過像之前所說的微塵數那麼多的世界。他自己思量：『我現在應當運用什麼樣的神通力，才能夠快速地越過這麼多的世界呢？』於是他就這樣想：『我應當運用如來的神力來超越這些世界。』隨即他就以如來的神力超越了那些世界。妙吉祥（Manjushri，文殊菩薩）！你認為怎麼樣？這個人能夠越過那些世界嗎？』

妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）對佛說：『世尊！這個人能夠快速地超越那些世界。』

佛說：『是的，是的！妙吉祥（Manjushri，文殊菩薩）！如果善男子、善女人，發心希求無上正等正覺（Anuttara-samyak-sambodhi，無上正等正覺），不與聲聞（Śrāvaka，小乘修行者）共同居住，承事、親近、狎習、談論，也不與他們共同受用衣食，不在園林以及寺廟中共同經行，讀誦、思惟聲聞乘的教法，哪怕只是一句偈頌，也不教他人讀誦、思惟聲聞乘的教法；要常常讀誦大乘經典、演說大乘經典，對於身語意要常常保持清凈，對於戒律善法也要常常安住其中，也能令他人清凈身語意，安住于戒律。如果有菩薩，發起趣向大乘之心、讀誦大乘經典、攝受大乘經典，要常常對此人恭敬歸向，承事、親近、狎習、談論，所有衣食共同受用，與那位菩薩共同居住，共同經行，常常尋求大乘、攝取大乘、受持大乘，以種種香、花、涂香、末香、燈明、華鬘，以恭敬心供養，常常讀誦大乘經典，以歡喜心演說大乘經典。對於尚未學習的菩薩，不起傲慢之心，對於其他的菩薩

【English Translation】 English version: I have heard that the Mahayana sutras often teach us to constantly and joyfully seek the Dharma, to generate a respectful mind towards those who expound the Dharma, regarding them as great teachers, and to also generate a respectful mind towards Bodhisattvas who have not yet learned. Regarding the faults of others, whether real or not, one should not criticize them, nor should one enjoy seeking out the faults of others. One should constantly and joyfully cultivate the four immeasurable minds of loving-kindness, compassion, joy, and equanimity. Manjushri (Manjushri, the Bodhisattva of Wisdom)! This is called a Bodhisattva who acts with the spiritual power of a Shravaka (Śrāvaka, a Hearer).

'Manjushri (Manjushri, the Bodhisattva of Wisdom)! What is a Bodhisattva who acts with the spiritual power of a Tathagata (Tathāgata, Thus Come One)? For example, if a person, for a great cause, a very important cause, wants to cross over worlds as numerous as the dust particles previously mentioned. He thinks to himself: 'What kind of spiritual power should I use now to quickly cross over so many worlds?' Then he thinks: 'I should use the spiritual power of the Tathagata to transcend those worlds.' Immediately, he uses the spiritual power of the Tathagata to transcend those worlds. Manjushri (Manjushri, the Bodhisattva of Wisdom)! What do you think? Can this person cross over those worlds?'

Manjushri Bodhisattva (Manjushri Bodhisattva, the Bodhisattva of Wisdom) said to the Buddha: 'World Honored One! This person can quickly cross over those worlds.'

The Buddha said: 'Yes, yes! Manjushri (Manjushri, the Bodhisattva of Wisdom)! If a good man or good woman aspires to seek Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), they do not dwell together with Shravakas (Śrāvaka, Hearers), serving, associating, being familiar with, and conversing with them. Nor do they share food and clothing with them. They do not walk together in gardens or temples, reading and contemplating the teachings of the Shravaka vehicle, not even a single verse. Nor do they teach others to read and contemplate the teachings of the Shravaka vehicle. They should always read and recite the Mahayana sutras, expound the Mahayana sutras, and constantly keep their body, speech, and mind pure. They should also constantly abide in the precepts and virtuous dharmas, and also enable others to purify their body, speech, and mind, and abide in the precepts. If there is a Bodhisattva who has aroused the mind to aspire to the Mahayana, reads and recites the Mahayana sutras, and embraces the Mahayana, one should always respectfully turn towards this person, serve, associate, be familiar with, and converse with them, share all food and clothing, dwell together with that Bodhisattva, walk together, constantly seek the Mahayana, embrace the Mahayana, uphold the Mahayana, and make offerings with various incense, flowers, scented powders, incense paste, lamps, and garlands, with a respectful mind. They should constantly read and recite the Mahayana sutras, and expound the Mahayana with a joyful mind. Towards Bodhisattvas who have not yet learned, do not arise arrogance, towards other Bodhisattvas

薩亦令安住，含笑先言，語不粗獷，所說柔軟令人樂聞，於他亦爾。假使遭遇失命因緣，亦不捨離大乘之心。若有菩薩，發趣大乘、讀誦大乘、攝受大乘，以增上心歡喜親奉，亦教於他恭敬供養，亦不與他共為諍競。于未曾聞大乘經典常樂希求，于說法者起恭敬心生大師想，于未學菩薩不生慢心，於他過咎若實不實不應訶責，亦不好求他人過失，既自行已復教餘人如是修學。

「妙吉祥！如是菩薩自觀有情失菩薩業者教令得業，亦能令他教諸有情失菩薩業者教令得業；自觀有情失菩薩道者教令得道，亦能令他觀諸有情失菩薩道者教令得道；自觀有情失菩薩行者教令得行，亦能令他觀諸有情失菩薩行者教令得行；自觀有情失菩薩因者教令得因，亦能令他觀諸有情失菩薩因者教令得因；自觀有情失菩薩善巧者令得善巧，亦能令他觀諸有情失菩薩善巧者令得善巧；自觀有情失菩薩事者教令得事，亦能令他觀諸有情失菩薩事者教令得事；自觀有情失菩薩加行力者令得加行，亦能令他觀諸有情失菩薩加行力者令得加行；自觀有情失菩薩行依止處者令得依處，亦能令他觀諸有情失菩薩行依止處者令得依處；自觀有情失慈悲喜捨者令得慈悲喜捨，亦能令他觀諸有情失慈悲喜捨者令得慈悲喜捨；自觀有情失平等行者令得平等行，

亦能令他觀諸有情失平等行者令得平等行；自觀有情不信三寶者令信三寶，亦能令他觀諸有情不信三寶者令信三寶；自觀有情失善法欲者令得善法欲，亦能令他觀諸有情失善法欲者令得善法欲；自觀有情被繫縛囚執者令得解脫，亦能令他觀諸有情被繫縛囚執者令得解脫；自觀有情有病苦者施以醫藥，亦能令他觀諸有情有病苦者施以醫藥；自觀有情失於佛所植善根者令得善根，亦能令他觀諸有情失善根者令得善根；自觀有情無依怙者為作歸趣，亦能令他觀諸有情無依怙者為作歸趣；自觀有情久睡眠者令得覺悟，亦能令他觀諸有情久睡眠者令得覺悟；自觀有情生下賤者令生勝處，亦能令他觀諸有情生下賤者令生勝處；自觀有情失菩提心者令得菩提心，亦能令他觀諸有情失菩提心者令得菩提心；自觀有情失法足者令得法足，亦能令他觀諸有情失法足者令得法足；自觀有情失福智資糧者令得資糧，亦能令他觀諸有情失福智資糧者令得資糧；自觀有情失大乘信者令入正信，亦能令他觀諸有情失大乘信者令得正信；自觀有情失戒護者令住戒護，亦能令他觀諸有情失戒護者令住戒護；自觀有情失法隨法者令其得法，亦能令他觀諸有情失法隨法者令得其法；自觀有情失和忍者令得和忍，亦能令他觀諸有情失和忍者令得和忍；自觀有情失

【現代漢語翻譯】現代漢語譯本也能使他觀察到那些對眾生失去平等心的人，使他們獲得平等心；自己觀察到那些不信仰三寶（佛、法、僧）的眾生，使他們信仰三寶，也能使他觀察到那些不信仰三寶的眾生，使他們信仰三寶；自己觀察到那些失去對善法渴望的眾生，使他們獲得對善法的渴望，也能使他觀察到那些失去對善法渴望的眾生，使他們獲得對善法的渴望；自己觀察到那些被束縛囚禁的眾生，使他們獲得解脫，也能使他觀察到那些被束縛囚禁的眾生，使他們獲得解脫；自己觀察到那些有病痛的眾生，施予醫藥，也能使他觀察到那些有病痛的眾生，施予醫藥；自己觀察到那些在佛所失去種植善根機會的眾生，使他們獲得善根，也能使他觀察到那些失去善根的眾生，使他們獲得善根；自己觀察到那些沒有依靠的眾生，為他們提供歸宿，也能使他觀察到那些沒有依靠的眾生，為他們提供歸宿；自己觀察到那些長期沉睡的眾生，使他們覺醒，也能使他觀察到那些長期沉睡的眾生，使他們覺醒；自己觀察到那些墮落的眾生，使他們生於殊勝之處，也能使他觀察到那些墮落的眾生，使他們生於殊勝之處；自己觀察到那些失去菩提心（覺悟之心）的眾生，使他們獲得菩提心，也能使他觀察到那些失去菩提心的眾生，使他們獲得菩提心；自己觀察到那些失去法足（修行之基礎）的眾生，使他們獲得法足，也能使他觀察到那些失去法足的眾生，使他們獲得法足；自己觀察到那些失去福德和智慧資糧的眾生，使他們獲得資糧，也能使他觀察到那些失去福德和智慧資糧的眾生，使他們獲得資糧；自己觀察到那些失去大乘信仰的眾生，使他們進入正信，也能使他觀察到那些失去大乘信仰的眾生，使他們獲得正信；自己觀察到那些失去戒律守護的眾生，使他們安住于戒律守護之中，也能使他觀察到那些失去戒律守護的眾生，使他們安住于戒律守護之中；自己觀察到那些失去如法修行的眾生，使他們獲得正法，也能使他觀察到那些失去如法修行的眾生，使他們獲得正法；自己觀察到那些失去忍辱的眾生，使他們獲得忍辱，也能使他觀察到那些失去忍辱的眾生，使他們獲得忍辱；自己觀察到那些失去

【English Translation】 English version Also, [one] can enable him to observe those sentient beings who have lost equanimity, enabling them to attain equanimity; [one] personally observes sentient beings who do not believe in the Three Jewels (Buddha, Dharma, Sangha), enabling them to believe in the Three Jewels, and also can enable him to observe those sentient beings who do not believe in the Three Jewels, enabling them to believe in the Three Jewels; [one] personally observes sentient beings who have lost the desire for wholesome Dharma, enabling them to attain the desire for wholesome Dharma, and also can enable him to observe those sentient beings who have lost the desire for wholesome Dharma, enabling them to attain the desire for wholesome Dharma; [one] personally observes sentient beings who are bound and imprisoned, enabling them to attain liberation, and also can enable him to observe those sentient beings who are bound and imprisoned, enabling them to attain liberation; [one] personally observes sentient beings who have illness and suffering, providing them with medicine, and also can enable him to observe those sentient beings who have illness and suffering, providing them with medicine; [one] personally observes sentient beings who have lost the opportunity to plant roots of goodness at the Buddha's place, enabling them to attain roots of goodness, and also can enable him to observe those sentient beings who have lost roots of goodness, enabling them to attain roots of goodness; [one] personally observes sentient beings who have no refuge, providing them with a refuge, and also can enable him to observe those sentient beings who have no refuge, providing them with a refuge; [one] personally observes sentient beings who have been sleeping for a long time, enabling them to awaken, and also can enable him to observe those sentient beings who have been sleeping for a long time, enabling them to awaken; [one] personally observes sentient beings who are born in degraded states, enabling them to be born in superior states, and also can enable him to observe those sentient beings who are born in degraded states, enabling them to be born in superior states; [one] personally observes sentient beings who have lost Bodhicitta (the mind of enlightenment), enabling them to attain Bodhicitta, and also can enable him to observe those sentient beings who have lost Bodhicitta, enabling them to attain Bodhicitta; [one] personally observes sentient beings who have lost the 'foot of Dharma' (foundation of practice), enabling them to attain the 'foot of Dharma', and also can enable him to observe those sentient beings who have lost the 'foot of Dharma', enabling them to attain the 'foot of Dharma'; [one] personally observes sentient beings who have lost the accumulation of merit and wisdom, enabling them to attain the accumulation, and also can enable him to observe those sentient beings who have lost the accumulation of merit and wisdom, enabling them to attain the accumulation; [one] personally observes sentient beings who have lost faith in the Mahayana (Great Vehicle), enabling them to enter into right faith, and also can enable him to observe those sentient beings who have lost faith in the Mahayana, enabling them to attain right faith; [one] personally observes sentient beings who have lost the protection of precepts, enabling them to abide in the protection of precepts, and also can enable him to observe those sentient beings who have lost the protection of precepts, enabling them to abide in the protection of precepts; [one] personally observes sentient beings who have lost the practice of Dharma in accordance with the Dharma, enabling them to attain the Dharma, and also can enable him to observe those sentient beings who have lost the practice of Dharma in accordance with the Dharma, enabling them to attain the Dharma; [one] personally observes sentient beings who have lost patience, enabling them to attain patience, and also can enable him to observe those sentient beings who have lost patience, enabling them to attain patience; [one] personally observes sentient beings who have lost

止觀者令住止觀，亦能令他觀諸有情失止觀者令得止觀；自觀有情失菩薩精進者令住精進，亦能令他觀諸有情失菩薩精進者令得精進；自觀有情失佈施調順知足者令得施等，亦能令他觀諸有情失施等者令得施等；自觀有情失念慧持行者令得念等，亦能令他觀諸有情失念等者令得念等；自觀有情失趣彼岸道者令趣彼岸道，亦能令他觀諸有情失趣彼岸道者令趣彼岸道；自觀有情不生佛家者令生佛家，亦能令他觀諸有情不生佛家者令生佛家；自觀有情失善友者令得善友，亦能令他觀諸有情失善友者令得善友；自觀有情失利有情心者令得利有情心，亦能令他觀諸有情失利有情心者令得利有情心；自觀有情失依法者令得依法，亦能令他觀諸有情失依法者令得依法；自觀有情失依智者令得依智，亦能令他觀諸有情失依智者令得依智；自觀有情失依義者令得依義，亦能令他觀諸有情失依義者令得依義；自觀有情失依了義經者令得依了義經，亦能令他觀諸有情失依了義經者令得依了義經；自觀有情失四正勤者令得四正勤，亦能令他觀諸有情失四正勤者令得四正勤；自觀有情失實語、法語、利益語、調伏語者，令住實語、法語、利益語、調伏語，亦能令他觀諸有情失實語、法語、利益語、調伏語者，令住實語、法語、利益語、調伏語；自

【現代漢語翻譯】現代漢語譯本『止觀』（Śamatha-vipassanā，平靜和洞察）能使自己安住于止觀，也能使他人觀察到，那些失去止觀的有情眾生能夠獲得止觀；自己觀察到有情眾生失去了菩薩的精進，能使他們安住于精進，也能使他人觀察到，那些失去菩薩精進的有情眾生能夠獲得精進；自己觀察到有情眾生失去了佈施、調順、知足，能使他們獲得佈施等善行，也能使他人觀察到，那些失去佈施等善行的有情眾生能夠獲得佈施等善行；自己觀察到有情眾生失去了正念、智慧、堅持修行，能使他們獲得正念等，也能使他人觀察到，那些失去正念等的有情眾生能夠獲得正念等；自己觀察到有情眾生失去了趨向彼岸的道路，能使他們趨向彼岸的道路，也能使他人觀察到，那些失去趨向彼岸道路的有情眾生能夠趨向彼岸的道路；自己觀察到有情眾生沒有生在佛家，能使他們生在佛家，也能使他人觀察到，那些沒有生在佛家的有情眾生能夠生在佛家；自己觀察到有情眾生失去了善友，能使他們獲得善友，也能使他人觀察到，那些失去善友的有情眾生能夠獲得善友；自己觀察到有情眾生失去了利益有情的心，能使他們獲得利益有情的心，也能使他人觀察到，那些失去利益有情心的有情眾生能夠獲得利益有情的心；自己觀察到有情眾生失去了對法的依止，能使他們獲得對法的依止，也能使他人觀察到，那些失去對法依止的有情眾生能夠獲得對法的依止；自己觀察到有情眾生失去了對智慧的依止，能使他們獲得對智慧的依止，也能使他人觀察到，那些失去對智慧依止的有情眾生能夠獲得對智慧的依止；自己觀察到有情眾生失去了對義理的依止，能使他們獲得對義理的依止，也能使他人觀察到，那些失去對義理依止的有情眾生能夠獲得對義理的依止；自己觀察到有情眾生失去了對了義經典的依止，能使他們獲得對了義經典的依止，也能使他人觀察到，那些失去對了義經典依止的有情眾生能夠獲得對了義經典的依止；自己觀察到有情眾生失去了四正勤，能使他們獲得四正勤，也能使他人觀察到，那些失去四正勤的有情眾生能夠獲得四正勤；自己觀察到有情眾生失去了實語、法語、利益語、調伏語，能使他們安住于實語、法語、利益語、調伏語，也能使他人觀察到，那些失去實語、法語、利益語、調伏語的有情眾生，能使他們安住于實語、法語、利益語、調伏語；自己

【English Translation】 English version 'Śamatha-vipassanā' (calm abiding and insight) enables oneself to abide in Śamatha-vipassanā, and also enables others to observe that sentient beings who have lost Śamatha-vipassanā can attain Śamatha-vipassanā; observing that sentient beings have lost the Bodhisattva's diligence, it enables them to abide in diligence, and also enables others to observe that sentient beings who have lost the Bodhisattva's diligence can attain diligence; observing that sentient beings have lost generosity, gentleness, and contentment, it enables them to attain generosity and other virtues, and also enables others to observe that sentient beings who have lost generosity and other virtues can attain generosity and other virtues; observing that sentient beings have lost mindfulness, wisdom, and perseverance in practice, it enables them to attain mindfulness and so on, and also enables others to observe that sentient beings who have lost mindfulness and so on can attain mindfulness and so on; observing that sentient beings have lost the path to the other shore, it enables them to proceed to the path to the other shore, and also enables others to observe that sentient beings who have lost the path to the other shore can proceed to the path to the other shore; observing that sentient beings are not born into a Buddha family, it enables them to be born into a Buddha family, and also enables others to observe that sentient beings who are not born into a Buddha family can be born into a Buddha family; observing that sentient beings have lost good friends, it enables them to attain good friends, and also enables others to observe that sentient beings who have lost good friends can attain good friends; observing that sentient beings have lost the mind of benefiting sentient beings, it enables them to attain the mind of benefiting sentient beings, and also enables others to observe that sentient beings who have lost the mind of benefiting sentient beings can attain the mind of benefiting sentient beings; observing that sentient beings have lost reliance on the Dharma, it enables them to attain reliance on the Dharma, and also enables others to observe that sentient beings who have lost reliance on the Dharma can attain reliance on the Dharma; observing that sentient beings have lost reliance on wisdom, it enables them to attain reliance on wisdom, and also enables others to observe that sentient beings who have lost reliance on wisdom can attain reliance on wisdom; observing that sentient beings have lost reliance on meaning, it enables them to attain reliance on meaning, and also enables others to observe that sentient beings who have lost reliance on meaning can attain reliance on meaning; observing that sentient beings have lost reliance on definitive meaning scriptures, it enables them to attain reliance on definitive meaning scriptures, and also enables others to observe that sentient beings who have lost reliance on definitive meaning scriptures can attain reliance on definitive meaning scriptures; observing that sentient beings have lost the Four Right Exertions, it enables them to attain the Four Right Exertions, and also enables others to observe that sentient beings who have lost the Four Right Exertions can attain the Four Right Exertions; observing that sentient beings have lost truthful speech, Dharma speech, beneficial speech, and subdued speech, it enables them to abide in truthful speech, Dharma speech, beneficial speech, and subdued speech, and also enables others to observe that sentient beings who have lost truthful speech, Dharma speech, beneficial speech, and subdued speech can abide in truthful speech, Dharma speech, beneficial speech, and subdued speech; observing that oneself

觀有情見貧賤者令得富貴，亦能令他觀諸有情見貧賤者令得富貴。

「菩薩摩訶薩，于諸有情起大慈心悉令周遍，作如是念：『彼諸有情無依無怙、無歸無趣、無洲無渚、無舍宅、無救護者，我於何時能為有情作救護耶？』妙吉祥！譬如少壯妙翅鳥王，有大勢力隨意飛上妙高山頂。如來神力行菩薩亦復如是，具大善根勇疾之力，隨意能趣佛會中生，能與惡趣有情而作救護。妙吉祥！如是名為如來神力行菩薩。

「妙吉祥！若善男子、善女人，于日日中以天妙衣天百味食，供養十方一切世界微塵數諸佛，復滿恒河沙數世界如意寶珠而用佈施，乃至恒河沙劫如是供養；若復有人教一有情得預流果，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，教彼十方一切世界微塵數有情得預流果；若復有人教一有情得一來果，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，教彼十方一切世界微塵數有情得一來果；若復有人教一有情得不還果，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，教彼十方一切世界微塵數有情得不還果；若復有人教一有情得阿羅漢果，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，教彼十方一切世界微塵數有情得阿羅漢果；若復有人教一有情證

【現代漢語翻譯】現代漢語譯本：觀察到有情眾生處於貧困卑賤的境地，（菩薩）能使他們獲得富貴，也能使其他有情眾生觀察到那些處於貧困卑賤境地的人，並使他們獲得富貴。

『菩薩摩訶薩，對於一切有情眾生髮起廣大的慈悲心，希望慈悲普及到所有眾生，並這樣想：『那些有情眾生沒有依靠，沒有憑藉，沒有歸宿，沒有可去之處，沒有可以安身的洲渚，沒有住所，沒有救護者，我什麼時候才能為這些有情眾生做救護呢？』妙吉祥（Manjushri，文殊菩薩）！譬如一隻年輕力壯的神鳥王（妙翅鳥王，Garuda），有強大的力量可以隨意飛上妙高山（Mount Meru）頂。如來（Tathagata）的神力行菩薩也是這樣，具備廣大的善根和勇猛迅速的力量，可以隨意前往佛的集會中出生，能夠為惡趣的有情眾生做救護。妙吉祥！這就叫做如來神力行菩薩。

妙吉祥！如果善男子、善女人，每天用上好的天衣和天上的各種美味食物，供養十方一切世界如微塵數量一樣多的諸佛，又用充滿恒河沙數量的世界的如意寶珠來佈施，乃至像恒河沙劫這麼長的時間都這樣供養；如果有人教導一個有情眾生證得預流果（Sotapanna，須陀洹果），他的福報勝過前者無量無數倍。

妙吉祥！如果善男子、善女人，教導十方一切世界如微塵數量一樣多的有情眾生證得預流果；如果有人教導一個有情眾生證得一來果（Sakadagami，斯陀含果），他的福報勝過前者無量無數倍。

妙吉祥！如果善男子、善女人，教導十方一切世界如微塵數量一樣多的有情眾生證得一來果；如果有人教導一個有情眾生證得不還果（Anagami，阿那含果），他的福報勝過前者無量無數倍。

妙吉祥！如果善男子、善女人，教導十方一切世界如微塵數量一樣多的有情眾生證得不還果；如果有人教導一個有情眾生證得阿羅漢果（Arhat），他的福報勝過前者無量無數倍。

妙吉祥！如果善男子、善女人，教導十方一切世界如微塵數量一樣多的有情眾生證得阿羅漢果；如果有人教導一個有情眾生證...

【English Translation】 English version: Observing sentient beings in poverty and lowliness, (the Bodhisattva) can enable them to attain wealth and nobility, and can also enable other sentient beings to observe those in poverty and lowliness and enable them to attain wealth and nobility.

'A Bodhisattva-Mahasattva, towards all sentient beings, generates great compassion, wishing it to be all-pervasive, thinking thus: 『Those sentient beings have no support, no refuge, no home, nowhere to go, no island to rest on, no dwelling, no protector. When will I be able to act as a protector for these sentient beings?』 Manjushri (文殊菩薩)! Just like a young and strong Garuda (妙翅鳥王), king of birds, with great power, can freely fly to the summit of Mount Meru (妙高山). The Tathagata's (如來) miraculous power-acting Bodhisattva is also like this, possessing great roots of virtue and the power of courage and speed, able to freely go to be born in the Buddha's assembly, able to act as a protector for sentient beings in the evil realms. Manjushri! This is called the Tathagata's miraculous power-acting Bodhisattva.'

Manjushri! If a good man or good woman, every day, with exquisite heavenly garments and heavenly foods of a hundred flavors, makes offerings to Buddhas as numerous as dust motes in all the worlds of the ten directions, and further uses wish-fulfilling jewels filling worlds as numerous as the sands of the Ganges River for giving alms, making such offerings for as many kalpas as there are sands in the Ganges River; if someone then teaches one sentient being to attain the fruit of a Stream-enterer (Sotapanna, 須陀洹果), their merit surpasses the former immeasurably and countless times.

Manjushri! If a good man or good woman teaches sentient beings as numerous as dust motes in all the worlds of the ten directions to attain the fruit of a Stream-enterer; if someone then teaches one sentient being to attain the fruit of a Once-returner (Sakadagami, 斯陀含果), their merit surpasses the former immeasurably and countless times.

Manjushri! If a good man or good woman teaches sentient beings as numerous as dust motes in all the worlds of the ten directions to attain the fruit of a Once-returner; if someone then teaches one sentient being to attain the fruit of a Non-returner (Anagami, 阿那含果), their merit surpasses the former immeasurably and countless times.

Manjushri! If a good man or good woman teaches sentient beings as numerous as dust motes in all the worlds of the ten directions to attain the fruit of a Non-returner; if someone then teaches one sentient being to attain the fruit of an Arhat (阿羅漢果), their merit surpasses the former immeasurably and countless times.

Manjushri! If a good man or good woman teaches sentient beings as numerous as dust motes in all the worlds of the ten directions to attain the fruit of an Arhat; if someone then teaches one sentient being to realize...

獨覺果，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，教彼十方一切世界微塵數有情得獨覺果；若復有人教一羊車行菩薩令其安住菩提之心，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，教彼十方一切世界微塵數有情得羊車行菩提之心；若復有人教一有情得像車行菩提之心，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，教彼十方一切世界微塵數有情得像車行菩提之心；若復有人教一有情得日月神力行菩提之心，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，教彼十方一切世界微塵數有情得日月神力行菩提之心；若復有人教一有情得聲聞神力行菩提之心，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，教彼十方一切世界微塵數有情得聲聞神力行菩提之心；若復有人教一有情得如來神力行菩提之心，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，于日日中以天妙衣天百味食，供養十方一切世界微塵數有情，乃至恒河沙劫如是供養；若復有人以一飲食施一近事——歸依三寶、受五學處、于佛教法生正信者——其福勝彼無量無數。

「妙吉祥！若善男子、善女人，以天妙衣天百味食，供養十方一切世界微塵數近事，乃至恒河沙劫如是

【現代漢語翻譯】現代漢語譯本獨覺果（Pratyekabuddha-phala，證悟者之果位），其福德勝過前者無量無數倍。

『妙吉祥（Manjushri，文殊菩薩）！如果善男子、善女人，教導十方一切世界如微塵般眾多的有情眾生證得獨覺果；如果又有人教導一位羊車行菩薩（Sravakayana Bodhisattva，聲聞乘菩薩）安住于菩提之心，他的福德勝過前者無量無數倍。

『妙吉祥！如果善男子、善女人，教導十方一切世界如微塵般眾多的有情眾生髮起羊車行菩提之心；如果又有人教導一個有情眾生髮起象車行菩提之心，他的福德勝過前者無量無數倍。

『妙吉祥！如果善男子、善女人，教導十方一切世界如微塵般眾多的有情眾生髮起象車行菩提之心；如果又有人教導一個有情眾生髮起日月神力行菩提之心，他的福德勝過前者無量無數倍。

『妙吉祥！如果善男子、善女人，教導十方一切世界如微塵般眾多的有情眾生髮起日月神力行菩提之心；如果又有人教導一個有情眾生髮起聲聞神力行菩提之心，他的福德勝過前者無量無數倍。

『妙吉祥！如果善男子、善女人，教導十方一切世界如微塵般眾多的有情眾生髮起聲聞神力行菩提之心；如果又有人教導一個有情眾生髮起如來神力行菩提之心，他的福德勝過前者無量無數倍。

『妙吉祥！如果善男子、善女人，每天都用天上的美妙衣服和天上的百味飲食，供養十方一切世界如微塵般眾多的有情眾生，乃至像恒河沙數劫那麼長的時間都這樣供養；如果又有人用一份飲食佈施給一位近事（Upasaka/Upasika，在家男女居士）——皈依三寶、受持五戒、對佛教的教法生起真正信心的人——他的福德勝過前者無量無數倍。

『妙吉祥！如果善男子、善女人，用天上的美妙衣服和天上的百味飲食，供養十方一切世界如微塵般眾多的近事，乃至像恒河沙數劫那麼長的時間都這樣供養

【English Translation】 English version The fruit of a Pratyekabuddha (Pratyekabuddha-phala, the fruit of a self-enlightened one) surpasses that immeasurable and countless times.

『Manjushri (Manjushri, the Bodhisattva of Wisdom)! If a good man or good woman teaches sentient beings as numerous as dust motes in all the worlds of the ten directions to attain the fruit of a Pratyekabuddha; and if someone teaches a Sravakayana Bodhisattva (Sravakayana Bodhisattva, a Bodhisattva of the Hearer Vehicle) to abide in the mind of Bodhi, their merit surpasses that immeasurable and countless times.

『Manjushri! If a good man or good woman teaches sentient beings as numerous as dust motes in all the worlds of the ten directions to generate the mind of Bodhi of the Sravakayana; and if someone teaches one sentient being to generate the mind of Bodhi of the Mahayana, their merit surpasses that immeasurable and countless times.

『Manjushri! If a good man or good woman teaches sentient beings as numerous as dust motes in all the worlds of the ten directions to generate the mind of Bodhi of the Mahayana; and if someone teaches one sentient being to generate the mind of Bodhi with the divine power of the sun and moon, their merit surpasses that immeasurable and countless times.

『Manjushri! If a good man or good woman teaches sentient beings as numerous as dust motes in all the worlds of the ten directions to generate the mind of Bodhi with the divine power of the sun and moon; and if someone teaches one sentient being to generate the mind of Bodhi with the divine power of a Sravaka, their merit surpasses that immeasurable and countless times.

『Manjushri! If a good man or good woman teaches sentient beings as numerous as dust motes in all the worlds of the ten directions to generate the mind of Bodhi with the divine power of a Sravaka; and if someone teaches one sentient being to generate the mind of Bodhi with the divine power of a Tathagata, their merit surpasses that immeasurable and countless times.

『Manjushri! If a good man or good woman offers celestial fine clothing and celestial delicacies of a hundred flavors to sentient beings as numerous as dust motes in all the worlds of the ten directions, every day, and continues to do so for as many kalpas as there are sands in the Ganges River; and if someone offers a single meal to a Upasaka/Upasika (Upasaka/Upasika, a lay practitioner) – one who has taken refuge in the Three Jewels, observes the five precepts, and has generated genuine faith in the Buddha's teachings – their merit surpasses that immeasurable and countless times.

『Manjushri! If a good man or good woman offers celestial fine clothing and celestial delicacies of a hundred flavors to Upasaka/Upasikas (Upasaka/Upasika, a lay practitioner) as numerous as dust motes in all the worlds of the ten directions, and continues to do so for as many kalpas as there are sands in the Ganges River

供養；若復有人以一飲食施第八人，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，以天妙衣天百味食，供養十方一切世界微塵數第八人，乃至恒河沙劫如是供養；若復有人以一飲食施一預流果，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，以天妙衣天百味食，供養十方一切世界微塵數預流果，乃至恒河沙劫如是供養；若復有人以一飲食施一一來果，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，以天妙衣天百味食，供養十方一切世界微塵數一來果，乃至恒河沙劫如是供養；若復有人以一飲食施一不還果，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，以天妙衣天百味食，供養十方一切世界微塵數不還果，乃至恒河沙劫如是供養；若復有人以一飲食施一阿羅漢果，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，以天妙衣天百味食，供養十方一切世界微塵數阿羅漢果，乃至恒河沙劫如是供養；若復有人以一飲食施一獨覺，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，以天妙衣天百味食，供養十方一切世界微塵數獨覺，乃至恒河沙劫如是供養；若復有人以一飲食施一羊車行菩薩，其福勝彼無量無數。何以故？妙吉祥！是菩薩摩訶薩，隨於

【現代漢語翻譯】現代漢語譯本供養；如果又有人用一份飲食佈施給第八位普通人，他的福報勝過前者無量無數倍。

『妙吉祥（Manjushri，文殊菩薩）！如果善男子、善女人，用天上的美妙衣服和天上的各種美味食物，供養十方一切世界如微塵數般多的第八位普通人，乃至像恒河沙劫（Ganges-sand kalpa，極長的時間單位）那樣長的時間進行供養；如果又有人用一份飲食佈施給一位預流果（Srotapanna，須陀洹），他的福報勝過前者無量無數倍。』

『妙吉祥（Manjushri，文殊菩薩）！如果善男子、善女人，用天上的美妙衣服和天上的各種美味食物，供養十方一切世界如微塵數般多的預流果（Srotapanna，須陀洹），乃至像恒河沙劫（Ganges-sand kalpa，極長的時間單位）那樣長的時間進行供養；如果又有人用一份飲食佈施給一位一來果（Sakrdagamin，斯陀含），他的福報勝過前者無量無數倍。』

『妙吉祥（Manjushri，文殊菩薩）！如果善男子、善女人，用天上的美妙衣服和天上的各種美味食物，供養十方一切世界如微塵數般多的一來果（Sakrdagamin，斯陀含），乃至像恒河沙劫（Ganges-sand kalpa，極長的時間單位）那樣長的時間進行供養；如果又有人用一份飲食佈施給一位不還果（Anagamin，阿那含），他的福報勝過前者無量無數倍。』

『妙吉祥（Manjushri，文殊菩薩）！如果善男子、善女人，用天上的美妙衣服和天上的各種美味食物，供養十方一切世界如微塵數般多的不還果（Anagamin，阿那含），乃至像恒河沙劫（Ganges-sand kalpa，極長的時間單位）那樣長的時間進行供養；如果又有人用一份飲食佈施給一位阿羅漢果（Arhat，阿羅漢），他的福報勝過前者無量無數倍。』

『妙吉祥（Manjushri，文殊菩薩）！如果善男子、善女人，用天上的美妙衣服和天上的各種美味食物，供養十方一切世界如微塵數般多的阿羅漢果（Arhat，阿羅漢），乃至像恒河沙劫（Ganges-sand kalpa，極長的時間單位）那樣長的時間進行供養；如果又有人用一份飲食佈施給一位獨覺（Pratyekabuddha，辟支佛），他的福報勝過前者無量無數倍。』

『妙吉祥（Manjushri，文殊菩薩）！如果善男子、善女人，用天上的美妙衣服和天上的各種美味食物，供養十方一切世界如微塵數般多的獨覺（Pratyekabuddha，辟支佛），乃至像恒河沙劫（Ganges-sand kalpa，極長的時間單位）那樣長的時間進行供養；如果又有人用一份飲食佈施給一位羊車行菩薩（a Bodhisattva who travels by sheep cart），他的福報勝過前者無量無數倍。為什麼呢？妙吉祥（Manjushri，文殊菩薩）！這位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），隨順於

【English Translation】 English version Offering; If someone offers a single meal to an ordinary person, the eighth in a series, their merit surpasses the former immeasurably.

'Manjushri (文殊菩薩)! If a virtuous man or virtuous woman offers celestial exquisite clothing and celestial food of a hundred flavors to as many ordinary people, the eighth in a series, as there are dust motes in all the worlds of the ten directions, and continues this offering for as many kalpas (Ganges-sand kalpa, an extremely long unit of time) as there are grains of sand in the Ganges River; if someone then offers a single meal to a Stream-enterer (Srotapanna, 須陀洹), their merit surpasses the former immeasurably.'

'Manjushri (文殊菩薩)! If a virtuous man or virtuous woman offers celestial exquisite clothing and celestial food of a hundred flavors to as many Stream-enterers (Srotapanna, 須陀洹) as there are dust motes in all the worlds of the ten directions, and continues this offering for as many kalpas (Ganges-sand kalpa, an extremely long unit of time) as there are grains of sand in the Ganges River; if someone then offers a single meal to a Once-returner (Sakrdagamin, 斯陀含), their merit surpasses the former immeasurably.'

'Manjushri (文殊菩薩)! If a virtuous man or virtuous woman offers celestial exquisite clothing and celestial food of a hundred flavors to as many Once-returners (Sakrdagamin, 斯陀含) as there are dust motes in all the worlds of the ten directions, and continues this offering for as many kalpas (Ganges-sand kalpa, an extremely long unit of time) as there are grains of sand in the Ganges River; if someone then offers a single meal to a Non-returner (Anagamin, 阿那含), their merit surpasses the former immeasurably.'

'Manjushri (文殊菩薩)! If a virtuous man or virtuous woman offers celestial exquisite clothing and celestial food of a hundred flavors to as many Non-returners (Anagamin, 阿那含) as there are dust motes in all the worlds of the ten directions, and continues this offering for as many kalpas (Ganges-sand kalpa, an extremely long unit of time) as there are grains of sand in the Ganges River; if someone then offers a single meal to an Arhat (Arhat, 阿羅漢), their merit surpasses the former immeasurably.'

'Manjushri (文殊菩薩)! If a virtuous man or virtuous woman offers celestial exquisite clothing and celestial food of a hundred flavors to as many Arhats (Arhat, 阿羅漢) as there are dust motes in all the worlds of the ten directions, and continues this offering for as many kalpas (Ganges-sand kalpa, an extremely long unit of time) as there are grains of sand in the Ganges River; if someone then offers a single meal to a Pratyekabuddha (Pratyekabuddha, 辟支佛), their merit surpasses the former immeasurably.'

'Manjushri (文殊菩薩)! If a virtuous man or virtuous woman offers celestial exquisite clothing and celestial food of a hundred flavors to as many Pratyekabuddhas (Pratyekabuddha, 辟支佛) as there are dust motes in all the worlds of the ten directions, and continues this offering for as many kalpas (Ganges-sand kalpa, an extremely long unit of time) as there are grains of sand in the Ganges River; if someone then offers a single meal to a Bodhisattva who travels by sheep cart (a Bodhisattva who travels by sheep cart), their merit surpasses the former immeasurably. Why is this? Manjushri (文殊菩薩)! This Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, 大菩薩) follows

何時、隨以何事發菩提心，即于爾時無一不善而不捨棄，無一佛法而不生長。妙吉祥！由是菩薩具足如是不可思議勝功德故，妙吉祥！譬如迦陵頻伽鳥王在卵㲉中，雖自未開，已能勝彼一切群鳥，由有深妙美音聲故。如是如是！妙吉祥！菩薩初發菩提之心處無明㲉，雖業煩惱闇翳覆障，然能勝彼聲聞獨覺，由有迴向善根行愿妙音聲故。

「妙吉祥！若善男子、善女人，以天妙衣天百味食，供養十方一切世界微塵數羊車行菩薩，乃至恒河沙劫如是供養；若復有人以一飲食施一象車行菩薩，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，以天妙衣天百味食，供養十方一切世界微塵數象車行菩薩，乃至恒河沙劫如是供養；若復有人以一飲食施一日月神力行菩薩，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，以天妙衣天百味食，供養十方一切世界微塵數日月神力行菩薩，乃至恒河沙劫如是供養；若復有人以一飲食施一聲聞神力行菩薩，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，以天妙衣天百味食，供養十方一切世界微塵數聲聞神力行菩薩，乃至恒河沙劫如是供養；若復有人以一飲食施一如來神力行菩薩，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，以天妙衣

【現代漢語翻譯】現代漢語譯本何時、以何事發起菩提心（bodhicitta，覺悟之心），就在那時沒有一件不善的事會不被捨棄，沒有一種佛法不會生長。妙吉祥（Manjushri，文殊菩薩）！因為菩薩具足這樣不可思議殊勝的功德，妙吉祥！譬如迦陵頻伽（Kalavinka）鳥王在卵殼中，即使自己還未破殼，已經能夠勝過所有其他的鳥，因為有深妙美妙的聲音。像這樣，像這樣！妙吉祥！菩薩最初發起菩提心時，身處無明的卵殼中，即使被業和煩惱的黑暗所覆蓋和障礙，仍然能夠勝過聲聞（Sravaka，阿羅漢）和獨覺（Pratyekabuddha，辟支佛），因為有迴向善根和行愿的妙音聲。『妙吉祥！如果善男子、善女人，用天上的美妙衣服和天上的各種美味食物，供養十方一切世界如微塵數那麼多的羊車行菩薩，乃至像恒河沙劫那麼長的時間這樣供養；如果又有人用一份飲食佈施給一位象車行菩薩，那人的福報勝過前者無量無數倍。』『妙吉祥！如果善男子、善女人，用天上的美妙衣服和天上的各種美味食物，供養十方一切世界如微塵數那麼多的象車行菩薩，乃至像恒河沙劫那麼長的時間這樣供養；如果又有人用一份飲食佈施給一位日月神力行菩薩，那人的福報勝過前者無量無數倍。』『妙吉祥！如果善男子、善女人，用天上的美妙衣服和天上的各種美味食物，供養十方一切世界如微塵數那麼多的日月神力行菩薩，乃至像恒河沙劫那麼長的時間這樣供養；如果又有人用一份飲食佈施給一位聲聞神力行菩薩，那人的福報勝過前者無量無數倍。』『妙吉祥！如果善男子、善女人，用天上的美妙衣服和天上的各種美味食物，供養十方一切世界如微塵數那麼多的聲聞神力行菩薩，乃至像恒河沙劫那麼長的時間這樣供養；如果又有人用一份飲食佈施給一位如來神力行菩薩，那人的福報勝過前者無量無數倍。』『妙吉祥！如果善男子、善女人，用天上的美妙衣服

【English Translation】 English version Whenever and with whatever matter the Bodhi-mind (bodhicitta, mind of enlightenment) is aroused, at that very moment, there is not a single unwholesome thing that is not abandoned, and not a single Buddha-dharma that does not grow. Manjushri (Manjushri, Bodhisattva of Wisdom)! Because the Bodhisattva possesses such inconceivable and supreme merits, Manjushri! It is like the Kalavinka (Kalavinka) bird king in its eggshell, even though it has not yet hatched, it can already surpass all other birds because it has a profound and beautiful voice. Just like that, just like that! Manjushri! When a Bodhisattva first arouses the Bodhi-mind, being in the eggshell of ignorance, even though obscured and obstructed by the darkness of karma and afflictions, they can still surpass the Sravakas (Sravaka, Arhats) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) because they have the wonderful sound of dedicating roots of goodness and vows of practice. 『Manjushri! If a good man or good woman uses celestial exquisite clothing and celestial delicacies to make offerings to Bodhisattvas who travel by sheep-drawn carriages, as numerous as dust motes in all the worlds of the ten directions, and continues to make such offerings for as many kalpas as there are sands in the Ganges River; if another person offers a single meal to a Bodhisattva who travels by elephant-drawn carriage, their merit will surpass the former immeasurably and countless times.』『Manjushri! If a good man or good woman uses celestial exquisite clothing and celestial delicacies to make offerings to Bodhisattvas who travel by elephant-drawn carriages, as numerous as dust motes in all the worlds of the ten directions, and continues to make such offerings for as many kalpas as there are sands in the Ganges River; if another person offers a single meal to a Bodhisattva who travels by sun and moon divine power, their merit will surpass the former immeasurably and countless times.』『Manjushri! If a good man or good woman uses celestial exquisite clothing and celestial delicacies to make offerings to Bodhisattvas who travel by sun and moon divine power, as numerous as dust motes in all the worlds of the ten directions, and continues to make such offerings for as many kalpas as there are sands in the Ganges River; if another person offers a single meal to a Bodhisattva who travels by Sravaka divine power, their merit will surpass the former immeasurably and countless times.』『Manjushri! If a good man or good woman uses celestial exquisite clothing and celestial delicacies to make offerings to Bodhisattvas who travel by Sravaka divine power, as numerous as dust motes in all the worlds of the ten directions, and continues to make such offerings for as many kalpas as there are sands in the Ganges River; if another person offers a single meal to a Bodhisattva who travels by Tathagata divine power, their merit will surpass the former immeasurably and countless times.』『Manjushri! If a good man or good woman uses celestial exquisite clothing

天百味食，供養十方一切世界微塵數如來神力行菩薩，乃至恒河沙劫如是供養；若復有人聞此法門深心信受，其福勝彼無量無數。

「妙吉祥！若善男子、善女人，造立十方一切世界微塵數寺，供養三千大千世界微塵數獨覺，其僧房舍皆以閻浮檀金之所成就，以電燈末尼寶而為莊校，一切光寶以為階陛，末尼真珠眾寶瓔珞以為嚴飾，幢蓋繒幡處處懸列，如意珠王寶網鈴鐸以為其帳，龍護栴檀以為香泥用涂其地，曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華、蘇末那華、嗢缽羅華、拘物頭華、分陀利華、婆利沙華、呾羅尼華、瞿呾羅尼華、跋羅華、蘇健地華，如是等諸上妙華而為散佈，以天妙衣天百味食而供養之，乃至恒河沙劫如是供養；若復有人得聞佛名，若一切智名，若世間主名，若觀形像乃至經卷所有畫像，其福勝彼無量無數，何況有人合十指爪而為恭敬，其福勝彼無量無數，況復以諸燈明香華，乃至贊佛一相功德，其福轉勝，于當來世受大富樂，乃至到於一切智智。

「妙吉祥！如一滴水投大海中，乃至劫火起時終不中盡。妙吉祥！菩薩亦爾，以少善根迴向成佛，乃至一切智火生時終不中盡。妙吉祥！譬如月輪能勝眾星，光明圓滿廣大高勝。菩薩亦爾，以少善根迴向成佛，而能勝彼聲聞獨覺

【現代漢語翻譯】現代漢語譯本：如果有人以天上的百種美味食物，供養十方一切世界如微塵般眾多的如來（Tathagata，佛的稱號），以及具有神通力的菩薩（Bodhisattva），乃至像恒河沙數一樣多的劫（Kalpa，極長的時間單位）都這樣供養；如果另有人聽聞此法門，並深深地信受奉行，那麼他的福報勝過前者，無量無數倍。

『妙吉祥（Manjushri，文殊菩薩的別名）！如果善男子、善女人，建造十方一切世界如微塵般眾多的寺廟，供養三千大千世界如微塵般眾多的獨覺（Pratyekabuddha，不依師而自悟的修行者），這些僧房都用閻浮檀金（Jambudvipa gold，一種珍貴的黃金）建成，用電燈和末尼寶（Mani jewel，一種寶珠）來裝飾，一切發光的寶物作為臺階，用末尼真珠和各種寶物瓔珞來莊嚴修飾，幢、蓋、繒幡到處懸掛排列，用如意珠王寶網鈴鐸作為帷帳，用龍護栴檀（Dragonguarded sandalwood，一種珍貴的檀香）製成的香泥塗抹地面，散佈曼陀羅華（Mandala flower，一種花名）、摩訶曼陀羅華（Mahamandala flower，大曼陀羅花）、曼殊沙華（Manjushaka flower，一種花名）、摩訶曼殊沙華（Mahamanjushaka flower，大曼殊沙花）、蘇末那華（Sumanas flower，一種花名）、嗢缽羅華（Utpala flower，青蓮花）、拘物頭華（Kumuda flower，白睡蓮）、分陀利華（Pundarika flower，白蓮花）、婆利沙華（Varshika flower，一種花名）、呾羅尼華（Taranika flower，一種花名）、瞿呾羅尼華（Gautamika flower，一種花名）、跋羅華（Varaka flower，一種花名）、蘇健地華（Sugandhi flower，一種香花），像這樣用各種上妙的鮮花散佈，用天上的美妙衣服和天上的百種美味食物來供養他們，乃至像恒河沙數一樣多的劫都這樣供養；如果另有人聽聞佛名（Buddha name，佛的稱號），或一切智名（Sarvajna name，佛的智慧的稱號），或世間主名（Lord of the world name，佛的稱號），或觀看佛的形像，乃至經卷上所有的畫像，他的福報勝過前者，無量無數倍，更何況有人合起十指指甲表示恭敬，他的福報勝過前者，無量無數倍，更何況用各種燈明、香、花，乃至讚歎佛的一個相好功德，他的福報更加殊勝，在未來的世間享受大富大樂，乃至最終證得一切智智（Sarvajna-jnana，佛的一切智慧）。

『妙吉祥！就像一滴水投入大海中，乃至劫火（Kalpa fire，世界末日的火災）發生時也不會窮盡。妙吉祥！菩薩也是這樣，以少許的善根迴向成就佛果，乃至一切智火（Sarvajna fire，佛的智慧之火）生起時也不會窮盡。妙吉祥！譬如月輪能夠勝過眾星，光明圓滿廣大高勝。菩薩也是這樣，以少許的善根迴向成就佛果，而能夠勝過聲聞（Sravaka，聽聞佛法而修行的弟子）和獨覺。

【English Translation】 English version: If someone uses a hundred kinds of heavenly delicacies to make offerings to as many Tathagatas (Buddha's title) as there are dust motes in all the worlds of the ten directions, and to Bodhisattvas (enlightenment beings) who possess divine powers, and continues to make such offerings for as many kalpas (extremely long periods of time) as there are sands in the Ganges River; if another person hears this Dharma gate (teaching) and deeply believes and accepts it, their merit will surpass the former by immeasurable and countless times.

'Manjushri (Bodhisattva of wisdom)! If a good man or good woman builds as many temples as there are dust motes in all the worlds of the ten directions, and makes offerings to as many Pratyekabuddhas (solitary Buddhas) as there are dust motes in the three thousand great thousand worlds, with monastic dwellings all made of Jambudvipa gold (precious gold), adorned with electric lights and Mani jewels (wish-fulfilling jewels), with all kinds of luminous treasures as steps, and decorated with Mani pearls and various jeweled necklaces, with banners and canopies hanging everywhere, using wish-fulfilling jewel king nets and bells as curtains, and using dragon-guarded sandalwood (precious sandalwood) as fragrant mud to coat the ground, scattering Mandala flowers (a type of flower), Mahamandala flowers (large Mandala flowers), Manjushaka flowers (a type of flower), Mahamanjushaka flowers (large Manjushaka flowers), Sumanas flowers (a type of flower), Utpala flowers (blue lotus), Kumuda flowers (white water lily), Pundarika flowers (white lotus), Varshika flowers (a type of flower), Taranika flowers (a type of flower), Gautamika flowers (a type of flower), Varaka flowers (a type of flower), and Sugandhi flowers (fragrant flowers), and making offerings with heavenly exquisite clothing and a hundred kinds of heavenly delicacies, and continuing to make such offerings for as many kalpas as there are sands in the Ganges River; if another person hears the name of the Buddha (Buddha's title), or the name of All-Knowing Wisdom (Sarvajna, Buddha's wisdom), or the name of the Lord of the World (Buddha's title), or sees the image of the Buddha, or even a painting on a scripture scroll, their merit will surpass the former by immeasurable and countless times, how much more so if someone joins their ten fingernails together to show respect, their merit will surpass the former by immeasurable and countless times, and even more so if they use various lamps, incense, and flowers, and even praise one aspect of the Buddha's virtues, their merit will be even greater, and in future lives they will enjoy great wealth and happiness, and eventually attain All-Knowing Wisdom (Sarvajna-jnana, Buddha's complete wisdom).'

'Manjushri! Just as a drop of water thrown into the ocean will never be exhausted, even when the fire of the kalpa (world-ending fire) arises. Manjushri! Bodhisattvas are also like this, using a small amount of good roots to dedicate to the attainment of Buddhahood, and even when the fire of All-Knowing Wisdom (Sarvajna fire, Buddha's wisdom) arises, it will never be exhausted. Manjushri! Just as the moon can surpass the stars, its light is complete, vast, and superior. Bodhisattvas are also like this, using a small amount of good roots to dedicate to the attainment of Buddhahood, and are able to surpass Sravakas (disciples who hear and practice the Dharma) and Pratyekabuddhas.'

，由其善根廣大高勝。妙吉祥！如來、應、正等覺有如是等不可思議功德。妙吉祥！若善男子、善女人，以天妙衣天百味食，供養十方一切世界微塵數聲聞獨覺及諸菩薩，乃至恒河沙劫如是供養；若復有人能於此經心生信受，其福勝彼無量無數，何況有人書寫為人演說，其福最勝。何以故？是成佛因故。

「妙吉祥！若有男子女人，以瞋噁心侵奪無量聲聞獨覺飲食衣服；若復有人以瞋噁心侵奪信樂大乘菩薩乃至少許飲食衣服，或一日中令其不食，其罪重彼無量無數。何以故？一切三世聲聞獨覺，于無數劫修行施戒忍辱精進禪定智慧，皆為自身斷除煩惱；菩薩不爾，乃至毫釐施傍生時，皆為三寶不斷絕故。

「妙吉祥！假使有人以瞋噁心毀壞無量無邊無數獨覺戒、定、智慧、解脫解脫知見；假使有人以瞋噁心於一信樂大乘菩薩損壞戒支及所學事令不成就，其罪重彼無量無數。何以故？一切三世聲聞獨覺，于無數劫，所有戒、定、智慧、解脫、解脫知見，皆為自身斷除煩惱；菩薩不爾，乃至一日修戒、定、慧、解脫、解脫知見，皆為有情斷除煩惱。

「妙吉祥！假使有人以瞋噁心繫縛十方一切有情置牢獄中；若復有人以瞋噁心于菩薩所不欲眼視背之而去，其罪重彼無量無數。

「妙吉祥！假使有

【現代漢語翻譯】現代漢語譯本：由於他們的善根廣大而殊勝。妙吉祥（Manjushri，文殊菩薩）！如來、應、正等覺（Tathagata, Arhat, Samyak-sambuddha，佛的稱號）具有如此等等不可思議的功德。妙吉祥！如果善男子、善女人，以天上的美妙衣服和天上的各種美味食物，供養十方一切世界如微塵般眾多的聲聞（Sravaka，聽聞佛法而證悟者）、獨覺（Pratyekabuddha，不依師教而獨自證悟者）以及諸位菩薩（Bodhisattva，發菩提心，誓願救度一切眾生者），乃至像恒河沙數那樣多的劫數都這樣供養；如果又有人能對這部經典心生信受，他的福報勝過前者無量無數倍，更何況有人書寫這部經典併爲他人演說，他的福報最為殊勝。為什麼呢？因為這是成佛的因緣啊。

妙吉祥！如果有男子女人，以嗔恨惡毒之心侵奪無量聲聞、獨覺的飲食衣服；如果又有人以嗔恨惡毒之心侵奪信樂大乘佛法的菩薩，哪怕是極少許的飲食衣服，或者使他在一天之中沒有食物可吃，他的罪過比前者嚴重無量無數倍。為什麼呢？一切三世的聲聞、獨覺，在無數劫的時間裡修行佈施、持戒、忍辱、精進、禪定、智慧，都是爲了自身斷除煩惱；菩薩不是這樣，乃至像毫毛那樣微小的佈施給傍生的時候，都是爲了三寶（Buddha, Dharma, Sangha，佛、法、僧）不至於斷絕的緣故。

妙吉祥！假使有人以嗔恨惡毒之心毀壞無量無邊無數獨覺的戒律、禪定、智慧、解脫、解脫知見；假使有人以嗔恨惡毒之心對於一位信樂大乘佛法的菩薩，損壞他的戒律支分以及所學習的事項，使他不能成就，他的罪過比前者嚴重無量無數倍。為什麼呢？一切三世的聲聞、獨覺，在無數劫的時間裡，所有的戒律、禪定、智慧、解脫、解脫知見，都是爲了自身斷除煩惱；菩薩不是這樣，乃至僅僅一天修習戒律、禪定、智慧、解脫、解脫知見，都是爲了有情眾生斷除煩惱。

妙吉祥！假使有人以嗔恨惡毒之心繫縛十方一切有情眾生，把他們關在牢獄之中；如果又有人以嗔恨惡毒之心對於菩薩，不願用眼睛去看他，背對著他離去，他的罪過比前者嚴重無量無數倍。

妙吉祥！假使有

【English Translation】 English version: Because their roots of goodness are vast and supreme. Manjushri (Manjushri, Bodhisattva of Wisdom)! The Tathagata, Arhat, Samyak-sambuddha (Tathagata, Arhat, Samyak-sambuddha, titles of the Buddha) possesses such inconceivable merits. Manjushri! If a good man or good woman were to offer celestial exquisite clothing and celestial delicacies to a number of Sravakas (Sravaka, one who attains enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment independently without a teacher), and Bodhisattvas (Bodhisattva, one who aspires to attain Buddhahood for the benefit of all beings) as numerous as the dust particles in all the worlds of the ten directions, and continue to make such offerings for kalpas as numerous as the sands of the Ganges River; if another person were to generate faith and acceptance in this sutra, their merit would surpass the former immeasurably and countless times. How much more so if someone were to write this sutra and expound it for others, their merit would be the most supreme. Why? Because this is the cause for attaining Buddhahood.

Manjushri! If there are men and women who, with hateful and malicious minds, seize the food and clothing of countless Sravakas and Pratyekabuddhas; if another person, with hateful and malicious minds, seizes even a small amount of food and clothing from Bodhisattvas who believe in and delight in the Great Vehicle, or causes them to go without food for a single day, their offense is immeasurably and countless times greater than the former. Why? All Sravakas and Pratyekabuddhas of the three times, throughout countless kalpas, cultivate giving, morality, patience, diligence, meditation, and wisdom, all for the sake of eliminating their own afflictions; Bodhisattvas are not like that, even when giving as little as a hair's breadth to animals, it is all for the sake of preventing the Three Jewels (Buddha, Dharma, Sangha, the Buddha, the teachings, and the community) from being cut off.

Manjushri! Suppose someone, with hateful and malicious minds, destroys the precepts, samadhi, wisdom, liberation, and knowledge of liberation of countless, boundless, and innumerable Pratyekabuddhas; suppose someone, with hateful and malicious minds, damages the precepts and the things being learned of a Bodhisattva who believes in and delights in the Great Vehicle, preventing them from achieving accomplishment, their offense is immeasurably and countless times greater than the former. Why? All Sravakas and Pratyekabuddhas of the three times, throughout countless kalpas, all their precepts, samadhi, wisdom, liberation, and knowledge of liberation, are all for the sake of eliminating their own afflictions; Bodhisattvas are not like that, even cultivating precepts, samadhi, wisdom, liberation, and knowledge of liberation for just one day, it is all for the sake of eliminating the afflictions of sentient beings.

Manjushri! Suppose someone, with hateful and malicious minds, binds all sentient beings in the ten directions and places them in prisons; if another person, with hateful and malicious minds, is unwilling to look at a Bodhisattva and turns their back and leaves, their offense is immeasurably and countless times greater than the former.

Manjushri! Suppose there is

人以瞋噁心挑出十方一切世界有情眼目；若復有人以瞋噁心于菩薩所不欲眼視背之而去，其罪重彼無量無數。

「妙吉祥！假使十方一切有情皆被挑目；復有餘人于彼有情起大慈心令眼平復所得功德，若復有人以清凈心而往瞻視大乘菩薩，其福勝彼無量無數。

「妙吉祥！假使有人能令十方所有獄囚皆得解脫，受轉輪聖王天帝釋樂；若復有人以清凈心瞻視讚歎大乘菩薩，其福勝彼無量無數。

「妙吉祥！假使有人能令十方一切有情證獨覺果所得功德；若復有人教一信樂大乘菩薩，曾於佛所種一善根令得增長，其福勝彼無量無數。

「妙吉祥！若有深信大乘菩薩於十方世界一切有情皆令安住菩提之心所得功德；若復有人以大乘法乃至一頌教示於他，其福勝彼無量無數。

「妙吉祥！假使有人以十方世界微塵數獨覺，置於地獄、餓鬼、傍生；若復有人於一初發菩提心者而作障礙，其罪重彼無量無數。

「妙吉祥！假使有人於十方世界一切有情發菩提心者而作障礙；若復有人於一深信大乘菩薩菩提之心而作障礙，其罪重彼無量無數。

「妙吉祥！假使十方一切有情，皆墮地獄、餓鬼、傍生、琰摩王界，設復有人救濟令出，復教安住菩提之心所得功德；若復有人令一有情于大乘中

【現代漢語翻譯】現代漢語譯本『妙吉祥（Manjushri，文殊菩薩）！如果有人以嗔恨惡毒之心，挖出十方一切世界所有眾生的眼睛；如果又有人以嗔恨惡毒之心，對於菩薩不願意見到的眼睛，背過身去，離開他，那麼他的罪過比前者還要嚴重無量無數倍。『妙吉祥（Manjushri，文殊菩薩）！假使十方一切眾生的眼睛都被挖出；如果另外有人對這些眾生生起大慈悲心，使他們的眼睛恢復原狀，所得到的功德，如果又有人以清凈之心瞻仰大乘菩薩，他的福報勝過前者無量無數倍。『妙吉祥（Manjushri，文殊菩薩）！假使有人能夠使十方所有被囚禁的犯人都得到解脫，享受轉輪聖王、天帝釋的快樂；如果又有人以清凈之心瞻仰讚歎大乘菩薩，他的福報勝過前者無量無數倍。『妙吉祥（Manjushri，文殊菩薩）！假使有人能夠使十方一切眾生證得獨覺果位，所得到的功德；如果又有人教導一個信樂大乘的菩薩，曾經在佛那裡種下一點善根，使它得以增長，他的福報勝過前者無量無數倍。『妙吉祥（Manjushri，文殊菩薩）！如果有人深信大乘菩薩，對於十方世界一切眾生，都使他們安住在菩提之心，所得到的功德；如果又有人以大乘佛法，乃至一句偈頌教導他人，他的福報勝過前者無量無數倍。『妙吉祥（Manjushri，文殊菩薩）！假使有人將十方世界微塵數那麼多的獨覺，安置在地獄、餓鬼、畜生道中；如果又有人對於一個初發菩提心的人，而加以障礙，他的罪過比前者還要嚴重無量無數倍。『妙吉祥（Manjushri，文殊菩薩）！假使有人對於十方世界一切發菩提心的人，而加以障礙；如果又有人對於一個深信大乘菩薩的菩提之心，而加以障礙，他的罪過比前者還要嚴重無量無數倍。『妙吉祥（Manjushri，文殊菩薩）！假使十方一切眾生，都墮入地獄、餓鬼、畜生、閻摩王界，假設又有人救濟他們出來，又教導他們安住在菩提之心，所得到的功德；如果又有人使一個眾生在大乘法中

【English Translation】 English version 『Manjushri (Manjushri, a Bodhisattva)! If someone, with a hateful and evil mind, gouges out the eyes of all sentient beings in all worlds of the ten directions; and if someone else, with a hateful and evil mind, turns away and leaves a Bodhisattva, unwilling to look at their eyes, their offense is immeasurably and countless times greater than the former. 『Manjushri (Manjushri, a Bodhisattva)! Suppose the eyes of all sentient beings in the ten directions were gouged out; if another person were to generate great compassion for these sentient beings, restoring their eyes to their original state, the merit they would obtain, if someone were to reverently gaze upon a Mahayana Bodhisattva with a pure mind, their blessings would surpass the former immeasurably and countless times. 『Manjushri (Manjushri, a Bodhisattva)! Suppose someone could liberate all prisoners in the ten directions, allowing them to enjoy the pleasures of a Chakravartin King and the Lord of the Devas, Indra; if someone were to reverently gaze upon and praise a Mahayana Bodhisattva with a pure mind, their blessings would surpass the former immeasurably and countless times. 『Manjushri (Manjushri, a Bodhisattva)! Suppose someone could enable all sentient beings in the ten directions to attain the Pratyekabuddha fruit, the merit they would obtain; if someone were to teach a Bodhisattva who believes in and delights in the Mahayana, causing a single good root they had planted with the Buddha to grow, their blessings would surpass the former immeasurably and countless times. 『Manjushri (Manjushri, a Bodhisattva)! If someone deeply believes in a Mahayana Bodhisattva and causes all sentient beings in the ten directions to abide in the mind of Bodhi, the merit they would obtain; if someone were to teach others even a single verse of the Mahayana Dharma, their blessings would surpass the former immeasurably and countless times. 『Manjushri (Manjushri, a Bodhisattva)! Suppose someone were to place as many Pratyekabuddhas as there are dust motes in the ten directions into the hells, the realms of hungry ghosts, and the animal realm; if someone were to obstruct a person who has just generated the mind of Bodhi, their offense would be immeasurably and countless times greater than the former. 『Manjushri (Manjushri, a Bodhisattva)! Suppose someone were to obstruct all those who generate the mind of Bodhi in the ten directions; if someone were to obstruct the mind of Bodhi of a Bodhisattva who deeply believes in the Mahayana, their offense would be immeasurably and countless times greater than the former. 『Manjushri (Manjushri, a Bodhisattva)! Suppose all sentient beings in the ten directions were to fall into the hells, the realms of hungry ghosts, the animal realm, and the realm of King Yama; if someone were to rescue them and teach them to abide in the mind of Bodhi, the merit they would obtain; if someone were to cause a single sentient being to enter the Mahayana

深生信解，其福勝彼無量無數。

「妙吉祥！假使有人於十方世界滿中獨覺而生輕慢，若復有人於一初始發心菩薩生輕慢心，其罪重彼無量無數。

「妙吉祥！假使有人於十方世界微塵數獨覺斷絕利養，於十方界彰其惡名；若復有人於一深信大乘菩薩斷絕利養彰其惡名，其罪重彼無量無數。

「妙吉祥！若善男子、善女人，於一深信大乘菩薩，為求正法故乃至施一水瓶，由此福業當得無量轉輪聖王勝妙果報，何況施與受持讀誦深生信解菩薩摩訶薩。」

爾時世尊說此經已，妙吉祥童子及諸菩薩摩訶薩、諸聲聞眾，天、龍、藥叉、健闥婆、阿蘇羅、揭路荼、人非人等，皆大歡喜，信受奉行。

入定不定印經

癸卯歲高麗國大藏都監奉敕雕造

【現代漢語翻譯】現代漢語譯本：對[深生信解]（對佛法產生深刻的信心和理解）的人來說，他所獲得的福報勝過無量無數的福報。

『妙吉祥（Manjushri，文殊菩薩）！假使有人對充滿十方世界的[獨覺]（Pratyekabuddha，不依師 обучения，自己覺悟的人）產生輕慢之心，如果又有人對一個剛剛發起菩提心的菩薩產生輕慢之心，那麼後者的罪過比前者重無量無數倍。

『妙吉祥（Manjushri，文殊菩薩）！假使有人斷絕十方世界微塵數[獨覺]（Pratyekabuddha，不依師 обучения，自己覺悟的人）的利益供養，並在十方世界宣揚他們的惡名；如果又有人斷絕一個對大乘佛法深信不疑的菩薩的利益供養，並宣揚他的惡名，那麼後者的罪過比前者重無量無數倍。

『妙吉祥（Manjushri，文殊菩薩）！如果有善男子、善女人，對於一個對大乘佛法深信不疑的菩薩，爲了尋求正法而佈施，哪怕只是一瓶水，由此所產生的福德，就能夠獲得無量[轉輪聖王]（Chakravartin，擁有統治世界的輪寶的聖王）殊勝美妙的果報，更何況是佈施給受持、讀誦、並對大乘佛法深信不解的菩薩摩訶薩呢。』

當時，世尊說完這部經后，妙吉祥童子（Manjushri Kumara，文殊菩薩的童子形象）以及諸位菩薩摩訶薩、各位聲聞眾，還有天（Deva，天神）、龍（Naga，龍族）、藥叉（Yaksa，夜叉）、健闥婆（Gandharva，香神）、阿蘇羅（Asura，阿修羅）、揭路荼（Garuda，迦樓羅）、人以及非人等等，都非常歡喜，信受奉行。

入定不定印經

癸卯年高麗國大藏都監奉旨雕造

【English Translation】 English version: For those who develop deep faith and understanding, the merit they gain surpasses immeasurable and countless merits.

'Manjushri (文殊菩薩)! Suppose someone shows contempt towards the Pratyekabuddhas (獨覺, one who attains enlightenment on their own without a teacher) filling the ten directions, and someone else shows contempt towards a Bodhisattva who has just initially aroused the aspiration for enlightenment, the latter's offense is immeasurably and countless times greater than the former's.

'Manjushri (文殊菩薩)! Suppose someone cuts off the benefits and offerings to as many Pratyekabuddhas (獨覺, one who attains enlightenment on their own without a teacher) as there are dust motes in the ten directions, and proclaims their evil names throughout the ten directions; if someone then cuts off the benefits and offerings to a Bodhisattva who deeply believes in the Mahayana (大乘) and proclaims their evil name, the latter's offense is immeasurably and countless times greater than the former's.

'Manjushri (文殊菩薩)! If a virtuous man or virtuous woman, for the sake of seeking the true Dharma, gives even a single water bottle to a Bodhisattva who deeply believes in the Mahayana (大乘), by this virtuous action, they will obtain the immeasurable and wonderful reward of a Chakravartin (轉輪聖王, a universal monarch who possesses the wheel of power), let alone giving to a Bodhisattva-Mahasattva who upholds, recites, and deeply believes in and understands the Mahayana.'

At that time, after the World Honored One finished speaking this sutra, Manjushri Kumara (妙吉祥童子, the youthful form of Manjushri) and all the Bodhisattva-Mahasattvas, all the Shravakas (聲聞), as well as the Devas (天, gods), Nagas (龍, dragons), Yakshas (藥叉, nature spirits), Gandharvas (健闥婆, celestial musicians), Asuras (阿蘇羅, demigods), Garudas (揭路荼, mythical birds), humans, and non-humans, all greatly rejoiced, believed, accepted, and practiced it.

The Sutra on Entering Samadhi with Determined and Undetermined Seals

Carved by Imperial Order by the Great Sutra Repository Directorate of the Goryeo Kingdom in the Year Gui Mao