T17n0760_惟日雜難經
大正藏第 17 冊 No. 0760 惟日雜難經
No. 760
惟日雜難經一卷
吳月支優婆塞支謙譯
初受道遮利菩薩，遮利者為受行轉上至阿惟越致，阿惟越致者為不復轉心；次為菩夷菩薩，一為飛行菩薩；次為作佛菩薩，一名度士，亦為道人。
菩薩行亦出十二門，斷三惡道故，在十方佛前生，不在第十天上。須陀洹亦出十二門，斷三惡道，生第十天上。俱出十二門，所以不同處生者，須陀洹十六意，菩薩行三十四意，用是故不同處生。
菩薩行三十四意，謂四諦十六意、十八行不共，合為三十四意。
菩薩行三十四意，一切能制；阿羅漢行十六意。
菩薩力多，悉以制說；須陀洹至阿羅漢，見對乃面斷。
坐行三十四意已足，便佛十六意，從第一上至十六各自所部；四禪亦爾。
菩薩精進行二十劫可得佛。用有三意故不得佛。何等為三？有佛意、有辟支佛意、有阿羅漢意，用是三意故不得佛。要為隨多得之意，在佛多得佛、在辟支佛多得辟支佛、在阿羅漢多得阿羅漢，如秤隨重者得之。
人有居家得阿羅漢、阿那含、斯陀含、須陀洹者、亦有得阿惟越致菩薩者。
所以棄家行入山，有四因緣：一者、恐人言：「菩
【現代漢語翻譯】 現代漢語譯本： 《惟日雜難經》一卷 吳月支優婆塞支謙譯
最初是受道遮利菩薩（Shē lì Púsà，意為最初接受佛道的菩薩），遮利菩薩修行轉進到阿惟越致（Ā wéi yuè zhì，意為不退轉）的階段，阿惟越致菩薩是指不再退轉其心意的菩薩；其次是菩夷菩薩（Pú yí Púsà）；再次是飛行菩薩（Fēi xíng Púsà）；最後是作佛菩薩（Zuò fó Púsà），也稱為度士（Dù shì），也可稱為道人（Dào rén）。
菩薩的修行有十二個門徑，因為斷除了三惡道（sān è dào），所以在十方佛（shí fāng fó）前出生，而不是在第十天上。須陀洹（Xū tuó huán，意為入流果）也有十二個門徑，因為斷除了三惡道，所以生在第十天上。雖然都通過十二個門徑，但出生的地方不同，是因為須陀洹有十六種意念，而菩薩的修行有三十四種意念，因此出生的地方不同。
菩薩修行的三十四種意念，包括四諦（sì dì）的十六種意念，以及十八種不共之行，合起來就是三十四種意念。
菩薩修行三十四種意念，能夠制伏一切；阿羅漢（Ā luó hàn，意為無學）修行十六種意念。
菩薩的力量強大，能夠完全制伏並宣說；須陀洹到阿羅漢，需要面對並斷除煩惱。
坐禪修行三十四種意念已經足夠，就可以成佛，佛有十六種意念，從第一種向上直到第十六種，各自屬於自己的部分；四禪（sì chán）也是這樣。
菩薩精進修行二十劫（jié）可以成佛。因為有三種意念所以不能成佛。哪三種呢？有佛的意念、有辟支佛（pì zhī fó，意為緣覺佛）的意念、有阿羅漢的意念，因為這三種意念所以不能成佛。關鍵在於哪種意念更多，如果佛的意念多就能成佛，如果辟支佛的意念多就能成為辟支佛，如果阿羅漢的意念多就能成為阿羅漢，就像秤一樣，隨重的一方傾斜。
有人居家也能證得阿羅漢、阿那含（Ā nuó hán，意為不還果）、斯陀含（Sī tuó hán，意為一來果）、須陀洹，也有人能證得阿惟越致菩薩。
所以要捨棄家庭進入山林修行，有四個因緣：一是，恐怕別人說：『菩
【English Translation】 English version: The Sūtra of Sundry Difficulties of Vimaladatta, One Fascicle Translated by Upāsaka Zhi Qian of the Yuezhi in Wu
Initially, there is the Bodhisattva who receives the Path, the Charita Bodhisattva (遮利菩薩, Shē lì Púsà, meaning the Bodhisattva who initially receives the Buddha's path). The Charita Bodhisattva progresses in practice to the stage of Avaivartika (阿惟越致, Ā wéi yuè zhì, meaning non-retrogression), which refers to a Bodhisattva whose mind no longer regresses. Next is the Bodhi Bodhisattva (菩夷菩薩, Pú yí Púsà); then the Flying Bodhisattva (飛行菩薩, Fēi xíng Púsà); and finally, the Bodhisattva who will become a Buddha (作佛菩薩, Zuò fó Púsà), also known as a Tirthika (度士, Dù shì), or a Taoist (道人, Dào rén).
The practice of a Bodhisattva has twelve entrances, because they have cut off the three evil destinies (三惡道, sān è dào), and are therefore born in the presence of the Buddhas of the ten directions (十方佛, shí fāng fó), and not in the tenth heaven. The Srotāpanna (須陀洹, Xū tuó huán, meaning stream-enterer) also has twelve entrances, because they have cut off the three evil destinies, and are born in the tenth heaven. Although both pass through twelve entrances, they are born in different places because the Srotāpanna has sixteen mental intentions, while the Bodhisattva's practice has thirty-four mental intentions. This is why they are born in different places.
The thirty-four mental intentions of a Bodhisattva's practice include the sixteen mental intentions of the Four Noble Truths (四諦, sì dì), and eighteen uncommon practices, which together make up the thirty-four mental intentions.
The Bodhisattva, practicing the thirty-four mental intentions, is able to control everything; the Arhat (阿羅漢, Ā luó hàn, meaning worthy one) practices sixteen mental intentions.
The Bodhisattva's power is great, and they can completely control and expound; the Srotāpanna to the Arhat must confront and cut off afflictions.
Sitting in meditation and practicing the thirty-four mental intentions is sufficient, and one can become a Buddha. The Buddha has sixteen mental intentions, from the first up to the sixteenth, each belonging to its own part; the four dhyānas (四禪, sì chán) are also like this.
A Bodhisattva can attain Buddhahood after diligently practicing for twenty kalpas (劫, jié). There are three intentions that prevent one from becoming a Buddha. What are the three? There is the intention to become a Buddha, the intention to become a Pratyekabuddha (辟支佛, pì zhī fó, meaning solitary Buddha), and the intention to become an Arhat. Because of these three intentions, one cannot become a Buddha. The key lies in which intention is stronger. If the intention to become a Buddha is stronger, one will become a Buddha; if the intention to become a Pratyekabuddha is stronger, one will become a Pratyekabuddha; if the intention to become an Arhat is stronger, one will become an Arhat, just like a scale, which tips towards the heavier side.
Some people can attain Arhatship, Anāgāmi (阿那含, Ā nuó hán, meaning non-returner), Sakṛdāgāmi (斯陀含, Sī tuó hán, meaning once-returner), or Srotāpanna while living at home, and some can attain the Avaivartika Bodhisattva stage.
The reason for abandoning the household and entering the mountains to practice has four causes: First, fearing that people will say: 'The Bodhi'
薩淫妷，何故得道？」二者、金輪王亦皆棄國，三者、魔當來嬈菩薩，四者、求佛道不居家。
得已受莂菩薩，斷新受故，精進行要百劫得佛；其不精進者，久能得不得，期無有限。
受莂菩薩償故、不起造新，謂從受莂以來償前世亦現世未受戒時所罪，無數劫罪亦皆償之。
從受莂菩薩下至須陀洹，皆有宿罪。有時與故罪相逢，因隨往生，道意便薄。
若有人說深經意即解罪福，如示意、如不復生。謂人不復作罪故即畢，菩薩受莂百劫便得佛。
釋迦文佛所已九十一劫者，用精進故得九十劫。譬喻如人明日當發行千里，今日先行九百里，計其道里同等。當百劫人從九十一劫數，阿惟越致菩薩作相乃成，百劫因具不過百劫，未得阿惟越致菩薩行相不成。
人起一道意，其德勝十萬劫惡。何等為道意？念在四諦，是為道意。惡譬如冥，道意譬如明，如日出，天下冥消滅。諸菩薩聞是語皆歡喜大，言南無佛，起一善意得百劫福。
菩薩持身喂饑虎，不百劫，九十一劫便作佛者，用不覺痛苦滅九劫。
菩薩已起意，欲為自身咄、亦咄他人身，是為兩咄。
佛為菩薩時，不為他人咄。當爲何因緣說為咄？他名爲念時即自亂，是苦不可意，自受是自咄。行殃亡福地，為
【現代漢語翻譯】 現代漢語譯本： 『薩淫妷（專有名詞，含義未知），為何能夠得道？』有四個原因：第一，他們都捨棄了世俗的慾望；第二，金輪王（Chakravartin，擁有金輪的理想統治者）也捨棄了他的國家；第三，魔（Mara，佛教中的惡魔）會來擾亂菩薩（Bodhisattva，追求覺悟的個體）；第四，他們爲了追求佛道（Buddha-dharma，佛陀的教導）而不居家。
已經獲得授記（Vyakarana，對未來成佛的預言）的菩薩，會斷絕新的罪業，償還過去的罪業，精進修行，大約一百劫（Kalpa，佛教時間單位，極其漫長）可以成佛；那些不精進的，很久才能成佛，或者不能成佛，時間沒有限制。
接受授記的菩薩，會償還過去的罪業，不再造新的罪業，指的是從接受授記以來，償還前世以及今生未受戒時所犯的罪業，無數劫的罪業也都能償還。
從接受授記的菩薩，到須陀洹（Srotapanna，佛教修行中的初果），都有宿世的罪業。有時會與過去的罪業相遇，因此隨業力往生，修道的意志就變得薄弱。
如果有人說深刻的經義，就能理解罪與福，就像親眼看到一樣，就像不再輪迴一樣。意思是人不再作惡，罪業就結束了，菩薩接受授記后一百劫就能成佛。
釋迦文佛（Sakyamuni Buddha，佛教的創始人）在過去九十一劫已經修行，因為精進的緣故，縮短到九十劫。譬如有人明天要走一千里路，今天先走了九百里，計算路程是一樣的。當一百劫的人從九十一劫開始計算，阿惟越致菩薩（Avaivartika Bodhisattva，不退轉菩薩）的相貌才能成就，一百劫的因緣具足，不會超過一百劫，未得到阿惟越致菩薩的行相就不能成就。
人發起一個修道的意念，它的功德勝過十萬劫的惡業。什麼是修道的意念？念在四諦（Arya-satya，佛教的四個真理），這就是修道的意念。惡業譬如黑暗，修道的意念譬如光明，如同太陽出來，天下的黑暗都消滅了。諸位菩薩聽到這些話都非常歡喜，說南無佛（Namo Buddha，皈依佛陀），發起一個善念就能得到一百劫的福報。
菩薩捨身餵養飢餓的老虎，不用一百劫，九十一劫就能成佛，因為不覺痛苦而消滅了九劫的罪業。
菩薩已經起了意念，想要為自身呵斥，也呵斥他人之身，這就是兩方面的呵斥。
佛陀作為菩薩的時候，不呵斥他人。當爲何因緣說為呵斥？他人名爲念時，自己就亂了，這是苦不可意，自己承受就是自己呵斥。行殃亡福地，為（句子未完）。
【English Translation】 English version: 『Sarvimte (Proper noun, meaning unknown), why did they attain the path?』 There are four reasons: First, they all abandoned worldly desires; second, the Chakravartin (ideal ruler with a golden wheel) also abandoned his country; third, Mara (demon in Buddhism) will come to disturb the Bodhisattva (an individual seeking enlightenment); fourth, they do not live at home in order to pursue the Buddha-dharma (teachings of the Buddha).
A Bodhisattva who has received Vyakarana (prediction of future Buddhahood) will cut off new sins, repay past sins, and practice diligently, and can become a Buddha in about a hundred Kalpas (Buddhist unit of time, extremely long); those who are not diligent will take a long time to become a Buddha, or may not be able to become a Buddha, and there is no limit to the time.
A Bodhisattva who has received Vyakarana will repay past sins and no longer create new sins, referring to repaying the sins committed in previous lives and in this life before receiving the precepts since receiving Vyakarana, and the sins of countless Kalpas can also be repaid.
From the Bodhisattva who has received Vyakarana to the Srotapanna (stream-enterer, the first fruit in Buddhist practice), all have past sins. Sometimes they encounter past sins, so they are reborn according to karma, and their will to practice the path becomes weak.
If someone speaks of profound sutra meanings, they can understand sin and merit, just like seeing it with their own eyes, just like no longer being reborn. It means that if a person no longer does evil, their sins will end, and a Bodhisattva can become a Buddha in a hundred Kalpas after receiving Vyakarana.
Sakyamuni Buddha (founder of Buddhism) has practiced for ninety-one Kalpas in the past, and because of diligence, it has been shortened to ninety Kalpas. For example, if a person is going to travel a thousand miles tomorrow, and walks nine hundred miles today, the calculation of the journey is the same. When a person of a hundred Kalpas starts counting from ninety-one Kalpas, the appearance of Avaivartika Bodhisattva (non-retreating Bodhisattva) can be achieved, the causes and conditions of a hundred Kalpas are complete, and it will not exceed a hundred Kalpas, and the appearance of Avaivartika Bodhisattva cannot be achieved without obtaining it.
When a person initiates a thought of practicing the path, its merit is greater than the evil karma of ten thousand Kalpas. What is the thought of practicing the path? Thinking of the Four Noble Truths (Arya-satya, the four truths in Buddhism), this is the thought of practicing the path. Evil karma is like darkness, and the thought of practicing the path is like light, like the sun coming out, and the darkness of the world disappears. All the Bodhisattvas were very happy when they heard these words, and said Namo Buddha (Homage to the Buddha), and initiating a good thought can obtain the blessings of a hundred Kalpas.
A Bodhisattva who gives up his body to feed a hungry tiger can become a Buddha in ninety-one Kalpas instead of a hundred Kalpas, because he eliminates the sins of nine Kalpas without feeling pain.
A Bodhisattva has already initiated the thought of wanting to scold himself, and also scolds the body of others, this is a two-sided scolding.
When the Buddha was a Bodhisattva, he did not scold others. Why is it said to be scolding? When others are named as thoughts, they become confused, this is suffering and unpleasant, and bearing it yourself is scolding yourself. Performing disasters and losing blessed lands, for (sentence incomplete).
是故他人複誦說久殃盡善本，是為自咄。不知、不見，當那見他人道已，咄他人為意
即當身從是因緣為兩咄。今現世不安他人亦自身，從是因緣咄。
道人知如是毒起，可制人在生死，為久殃毒起，為蓋善本。
菩薩有五法行：一者、早起，二者、待時，三者、不犯人，四者、常念，五者、反覆。何等為早起？謂精進念道。何等為待時？謂須有所與者到，若善意來便當與之即行。何等為不犯人？謂一切能饒人。何等為常念？謂欲使人得利、有縣官欲使解、有病者欲使愈、貧欲與佈施。何等為反覆？從人受一錢物，欲償百倍、千倍，是為反覆。
菩薩與生死會，無生死事，有生死意。
阿羅漢斷世間亦斷意；菩薩斷世間不斷意，所以不斷意，當得佛道度世間人故。
菩薩畏世間事論，不犯故斷世間事。
菩薩斷生死意，不斷生死事，謂在世間所作但不作惡耳。
菩薩但斷五情不斷意。何以故？菩薩意與生死合，故不斷意，欲度十方人故。
菩薩所以佈施、持戒、出家、智慧、精進、忍辱、至誠、勇、念善、顧望，持是十事得佛智慧。
菩薩生貧家當持戒、在富家當佈施、在豪家當忍辱、在山中當禪。
菩薩所以四意止七覺意，已得四意止便得七
【現代漢語翻譯】 現代漢語譯本：因此，如果有人重複講述那些導致長久災殃、耗盡善行的言論，這就是在自我呵斥。因為他們既不瞭解，也不明白，卻還要說自己已經明白，並以此來呵斥他人。
這樣，自身就會因為這種因緣而受到雙重呵斥。如今在現世中，不安寧的人既有他人也有自身，都是因為這種因緣而受到呵斥。
修行人知道這樣的毒害產生，會控制人在生死輪迴中，因為長久的災殃毒害產生，會覆蓋善行的根本。
菩薩有五種修行方法：一是早起，二是等待時機，三是不冒犯他人，四是常念，五是反覆思量。什麼是早起？是指精進地思念佛道。什麼是等待時機？是指需要佈施的對象出現，如果有善意的人來，就應當給予並立即行動。什麼是不冒犯他人？是指一切都能寬恕他人。什麼是常念？是指希望使人得到利益，有官司的人希望得到解決，有病人希望得到痊癒，貧窮的人希望得到佈施。什麼是反覆思量？是指從他人那裡接受一文錢的財物，希望償還百倍、千倍，這就是反覆思量。
菩薩與生死相會，沒有生死的執著，卻有度化生死的意願。
阿羅漢（Arhat）斷絕世間的一切，也斷絕意念；菩薩（Bodhisattva）斷絕世間的一切，卻不斷絕意念，之所以不斷絕意念，是爲了將來能夠證得佛道，從而度化世間眾人。
菩薩畏懼世間的爭論，因為不冒犯的緣故，所以斷絕世間的爭論。
菩薩斷絕生死的意念，卻不斷絕生死之事，指的是身在世間所做的事情，只是不做惡事罷了。
菩薩只是斷絕五種情慾，卻不斷絕意念。為什麼呢？因為菩薩的意念與生死相合，所以不斷絕意念，想要度化十方眾生。
菩薩之所以佈施（Dāna）、持戒（Śīla）、出家（Pravrajya）、修習智慧（Prajñā）、精進（Vīrya）、忍辱（Kṣānti）、至誠（Satya）、勇敢（Adhyāśaya）、憶念善法（Smṛti）、顧念眾生（Apekṣā），持有這十種行為，是爲了獲得佛的智慧。
菩薩出生在貧窮的家庭應當持戒，出生在富有的家庭應當佈施，出生在顯貴的家庭應當忍辱，在山中應當禪修。
菩薩之所以修習四念處（Cattāro Satipaṭṭhānā）、七覺支（Sapta Bojjhaṅgā），已經證得四念處便能證得七覺支。
【English Translation】 English version: Therefore, if someone repeatedly recites words that lead to prolonged suffering and deplete the roots of goodness, it is self-reproach. Because they neither understand nor see, yet they claim to have understood and use this to reproach others.
Thus, the person themselves will receive a double reproach due to this cause. Now, in the present world, those who are uneasy include both others and themselves, all being reproached due to this cause.
A practitioner who knows that such poison arises can control people in the cycle of birth and death, because the poison of prolonged suffering arises and covers the roots of goodness.
A Bodhisattva (Bodhisattva) has five practices: first, rising early; second, waiting for the right time; third, not offending others; fourth, constant mindfulness; and fifth, repeated reflection. What is rising early? It means diligently contemplating the path to enlightenment. What is waiting for the right time? It means waiting for someone who needs to be given something to arrive, and if someone with good intentions comes, one should give and act immediately. What is not offending others? It means being able to forgive everyone. What is constant mindfulness? It means wishing to benefit others, wishing to resolve the lawsuits of those in legal trouble, wishing to heal the sick, and wishing to give alms to the poor. What is repeated reflection? It means receiving a penny's worth of goods from someone and wishing to repay it a hundredfold or a thousandfold; this is repeated reflection.
A Bodhisattva encounters birth and death, but has no attachment to birth and death, only the intention to liberate beings from birth and death.
An Arhat (Arhat) cuts off the world and also cuts off intention; a Bodhisattva cuts off the world but does not cut off intention. The reason for not cutting off intention is to attain Buddhahood in the future and liberate the people of the world.
A Bodhisattva fears worldly disputes, and because of not offending, cuts off worldly disputes.
A Bodhisattva cuts off the intention of birth and death, but does not cut off the affairs of birth and death, meaning that in the world, one only avoids doing evil.
A Bodhisattva only cuts off the five senses but does not cut off intention. Why? Because the Bodhisattva's intention is united with birth and death, so they do not cut off intention, wanting to liberate people in the ten directions.
The reason why a Bodhisattva practices giving (Dāna), morality (Śīla), renunciation (Pravrajya), wisdom (Prajñā), diligence (Vīrya), patience (Kṣānti), sincerity (Satya), courage (Adhyāśaya), mindfulness of goodness (Smṛti), and consideration for others (Apekṣā), is to attain the wisdom of the Buddha by holding these ten practices.
A Bodhisattva should uphold precepts when born into a poor family, give alms when born into a wealthy family, practice patience when born into a noble family, and meditate in the mountains.
The reason why a Bodhisattva practices the Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā) and the Seven Factors of Enlightenment (Sapta Bojjhaṅgā) is that having attained the Four Foundations of Mindfulness, one can attain the Seven Factors of Enlightenment.
覺意。
菩薩出行道見四證：一者、見老，二者、見病，三者、見死，四者、見苦。
見促急故行道，人日趣死，何故不畏臨死時？何以故？畏期到故。
菩薩已得佛道便說四諦。何以故？說四諦有四因緣：一者、用未曾聞故，二者、用禪故，三者、用得眼故，四者、用得慧故。
用老、病、死、憂不得出大獄，故說四諦。
菩薩說經有四因緣：一者、國王喜，二者、人所樂，三者、意受，四者、時。何等為時？謂人喜向時。
菩薩自校計：「何因緣得苦？」思念從生得。何緣得生？從行得。何因緣得行？從癡得。何因緣得癡？從愛得。何因緣得愛？從受行，不受亦不得。
菩薩視百劫如一宿。何以故？世間人不能忍病一日，菩薩耐痛百劫譬如人一日病。
有時行道一日，其福百劫未盡，故言視百劫如一宿；有時菩薩轉行說經意不在生死，視百劫如一宿。
菩薩未得佛道用三事：一者、不與善人相逢，二者、欲所作無有因緣亦物，三者、不校計是非；坐是事故未得道。
菩薩坐三事不得佛道：一者、在世間久不覺故，二者、不得善知識故，三者、亂意不滅盡故。
菩薩坐三事不得道：一者、不聞，二者、不自意生，三者、無善知識。
菩
【現代漢語翻譯】 現代漢語譯本 覺意（Bodhi Mind）。 菩薩（Bodhisattva）出行修道時見到四種證明：第一，見到衰老；第二，見到疾病；第三，見到死亡；第四，見到痛苦。 因為見到生命短暫而精進修道，人們每日都在走向死亡，為何不畏懼臨死之時？因為畏懼死期到來。 菩薩（Bodhisattva）證得佛道后便宣說四諦（Four Noble Truths）。為何宣說四諦（Four Noble Truths）有四種因緣：第一，因為人們未曾聽聞；第二，爲了禪定；第三，因為獲得了法眼；第四，因為獲得了智慧。 因為衰老、疾病、死亡、憂愁而無法脫離大苦海，所以宣說四諦（Four Noble Truths）。 菩薩（Bodhisattva）宣講佛經有四種因緣：第一，國王歡喜；第二，人們樂於聽聞；第三，內心接受；第四，時機。什麼是時機？是指人們樂於聽聞佛法的時候。 菩薩（Bodhisattva）自己思考：『因何緣故而有苦？』思念到從出生而得。因何緣故而有出生？從行為而得。因何緣故而有行為？從愚癡而得。因何緣故而有愚癡？從愛慾而得。因何緣故而有愛慾？從感受而行，沒有感受也無法產生愛慾。 菩薩（Bodhisattva）看待百劫（kalpa）如同一個夜晚。為何如此？世間人不能忍受一日的病痛，菩薩（Bodhisattva）忍耐百劫（kalpa）的痛苦就像常人忍受一天的疾病。 有時修行一日，其福德百劫（kalpa）也無法耗盡，所以說看待百劫（kalpa）如同一個夜晚；有時菩薩（Bodhisattva）轉而修行宣講佛經，心中不執著于生死，看待百劫（kalpa）如同一個夜晚。 菩薩（Bodhisattva）未證得佛道時因為三件事：第一，不與善人相遇；第二，想要做的事情沒有因緣和資助；第三，不辨別是非；因為這些緣故而未能證得佛道。 菩薩（Bodhisattva）因為三件事而不能證得佛道：第一，在世間太久而沒有覺悟；第二，沒有遇到善知識；第三，散亂的心意沒有滅盡。 菩薩（Bodhisattva）因為三件事而不能得道：第一，不聽聞佛法；第二，不自己思考；第三，沒有善知識。
【English Translation】 English version Awakened Intention (Bodhi Mind). When a Bodhisattva (Bodhisattva) goes forth to practice the Way, they see four proofs: first, seeing old age; second, seeing sickness; third, seeing death; fourth, seeing suffering. Because they see the urgency of life, they practice the Way. People are moving towards death every day, why are they not afraid of the time of death? It is because they fear the arrival of the appointed time. After a Bodhisattva (Bodhisattva) attains Buddhahood, they preach the Four Noble Truths (Four Noble Truths). Why are there four causes for preaching the Four Noble Truths (Four Noble Truths)? First, because people have never heard of them; second, for the sake of meditation; third, because they have obtained the Dharma Eye; fourth, because they have obtained wisdom. Because of old age, sickness, death, and sorrow, one cannot escape the great prison, therefore the Four Noble Truths (Four Noble Truths) are preached. A Bodhisattva (Bodhisattva) has four causes for preaching the sutras: first, the king is pleased; second, people are happy to listen; third, the mind accepts; fourth, the time is right. What is the right time? It refers to the time when people are happy to listen to the Dharma. The Bodhisattva (Bodhisattva) reflects: 'What is the cause of suffering?' They contemplate that it comes from birth. What is the cause of birth? It comes from action. What is the cause of action? It comes from ignorance. What is the cause of ignorance? It comes from desire. What is the cause of desire? It arises from sensation; without sensation, desire cannot arise. A Bodhisattva (Bodhisattva) views a hundred kalpas (kalpa) as one night. Why is this so? Worldly people cannot endure the pain of one day of illness, but a Bodhisattva (Bodhisattva) endures the pain of a hundred kalpas (kalpa) as easily as an ordinary person endures one day of illness. Sometimes practicing the Way for one day brings blessings that cannot be exhausted in a hundred kalpas (kalpa), so it is said that a hundred kalpas (kalpa) are viewed as one night; sometimes a Bodhisattva (Bodhisattva) turns to practicing and preaching the sutras, without attachment to birth and death, viewing a hundred kalpas (kalpa) as one night. A Bodhisattva (Bodhisattva) has not attained Buddhahood because of three things: first, not encountering good people; second, lacking the causes and conditions or resources to do what they want to do; third, not distinguishing between right and wrong; it is because of these reasons that they have not attained Buddhahood. A Bodhisattva (Bodhisattva) cannot attain Buddhahood because of three things: first, not awakening after being in the world for too long; second, not encountering a good teacher; third, not extinguishing the scattered mind. A Bodhisattva (Bodhisattva) cannot attain the Way because of three things: first, not hearing the Dharma; second, not contemplating on their own; third, not having a good teacher.
薩亦入罪、亦出罪，意隨世間為入罪，意在世間為癡、出世間為慧。
菩薩有二愿：一者、愿令我臥安隱，謂不念淫妷，二者、愿令我行安隱，謂不念嫉、瞋恚、愚癡，是為二愿。
菩薩在福憎福、在罪守罪，俱有罪福要不可離，但當識。
菩薩不識宿命不得佛。何以故？不識罪、犯惡故。
菩薩不作三惡道行，俱償三惡道罪畢乃得阿惟越致，菩薩能計三惡罪道多少，滿百劫乃得佛。
菩薩已受莂，九十八結悉有但薄耳。何以故？悉在菩薩行中，四等心憂念十方五道，欲令解脫，投喂餓虎、肉與鷹、自殞活人，當滿功成相，結未悉除，得佛乃斷。
菩薩能持妻子、斷頭與人，乃為得何等意？有是二因緣：一者、自念我不欲令人瞋恚，二者、與之令其人得定意、不與者令其人亂意。貪淫有罪、瞋恚罪重，恐其人瞋恚故，持頭、妻子與之。
菩薩持身喂餓虎、斷頭與人，有三因緣：一者、計身會當棄捐，持用佈施為行福；二者、譬如報怨，怨家死歡喜，菩薩知一切惡從身生、若干苦咄皆從身得，已計如是便不欲見，身如怨家，以是故不愛；三者、欲精進滿功德疾道故。
菩薩持頭、眼、妻子與人：一者、眼不著色為脫眼；頭與人者，謂惡起便止，是為斷頭；妻與者，為
【現代漢語翻譯】 現代漢語譯本： 薩亦入罪、亦出罪，意思是隨著世間的想法就進入罪惡，意念停留在世間就是愚癡，意念超出世間就是智慧。（薩：梵語，指一切眾生） 菩薩有兩種願望：第一，希望我安穩地睡覺，就是不思念淫慾；第二，希望我安穩地行走，就是不思念嫉妒、嗔恚、愚癡。這就是兩種願望。（菩薩：梵語，指覺悟的有情） 菩薩身處福報中卻厭惡福報，身處罪惡中卻守護罪惡，罪與福總是相伴相隨，難以分離，但應當認識到這一點。 菩薩如果不能認識到宿命，就不能成佛。為什麼呢？因為不能認識到罪惡和所犯的錯誤。 菩薩不做三惡道的行為，但會償還三惡道的罪業，償還完畢才能得到阿惟越致（不退轉）。菩薩能夠計算三惡道罪業的多少，經歷一百個劫才能成佛。（阿惟越致：梵語，指不退轉地） 菩薩已經接受了授記，九十八種煩惱結仍然存在，只是變得微薄了。為什麼呢？因為這些煩惱結都存在於菩薩的修行之中，菩薩以四等心（慈、悲、喜、舍）憂念十方五道眾生，希望他們能夠解脫，所以才會投喂餓虎、把肉給鷹、犧牲自己來救活他人，當功德圓滿時，煩惱結才能完全消除，成佛時才能斷除。 菩薩能夠捨棄妻子、砍下頭顱送給他人，是爲了得到什麼樣的意念呢？有兩個因緣：第一，自己想到我不希望讓人產生嗔恚；第二，給予他人能使那個人得到定意，不給予就會使那個人心意散亂。貪淫有罪，嗔恚的罪過更重，因為害怕那個人產生嗔恚，所以才把頭顱、妻子給予他人。 菩薩用身體餵養餓虎、砍下頭顱送給他人，有三個因緣：第一，考慮到身體終究會拋棄，不如用來佈施以修行福德；第二，譬如報怨，怨家死了就歡喜，菩薩知道一切惡行從身體產生、各種苦難都從身體得到，已經這樣考慮了就不想再見到身體，把身體看作怨家，因此不愛惜身體；第三，爲了精進修行，圓滿功德，快速證道。 菩薩把頭、眼、妻子給予他人：第一，眼睛不執著于外色，是爲了脫離眼識；把頭給予他人，是指惡念生起就立刻停止，這就是斷頭；把妻子給予他人，是爲了...
【English Translation】 English version: 'Sa' also enters into sin and also exits from sin. The mind follows the world to enter into sin; the mind in the world is ignorance, and the mind beyond the world is wisdom. (Sa: Sanskrit, referring to all sentient beings) A Bodhisattva has two vows: first, to wish that I may sleep peacefully, meaning not to think of lust; second, to wish that I may walk peacefully, meaning not to think of jealousy, anger, or ignorance. These are the two vows. (Bodhisattva: Sanskrit, referring to an enlightened sentient being) A Bodhisattva, while in blessings, hates blessings; while in sins, guards sins. Sin and blessings are always together and inseparable, but one should recognize this. If a Bodhisattva cannot recognize past lives, he cannot become a Buddha. Why? Because he cannot recognize sins and offenses. A Bodhisattva does not engage in the practices of the three evil realms, but he repays the sins of the three evil realms completely before attaining Avaivartika (non-retrogression). A Bodhisattva can calculate the amount of sins in the three evil realms, and he attains Buddhahood after a hundred kalpas. (Avaivartika: Sanskrit, referring to the state of non-retrogression) A Bodhisattva who has already received a prophecy still has the ninety-eight fetters, but they are thin. Why? Because they are all within the Bodhisattva's practice. With the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), he worries about the beings in the ten directions and five realms, wishing them to be liberated. Therefore, he feeds hungry tigers, gives flesh to eagles, and sacrifices himself to save others. When merits are fulfilled, the fetters will be completely removed, and they will be cut off upon attaining Buddhahood. What intention does a Bodhisattva have when he can give away his wife and cut off his head to give to others? There are two causes and conditions: first, he thinks to himself, 'I do not want to cause others to become angry'; second, giving to others enables that person to attain samadhi, while not giving causes that person to become distracted. Lust is a sin, but anger is a greater sin. Because he fears that person will become angry, he gives his head and wife to others. There are three causes and conditions for a Bodhisattva to feed his body to hungry tigers and cut off his head to give to others: first, considering that the body will eventually be discarded, it is better to use it for giving to cultivate merit; second, it is like taking revenge, where one rejoices when the enemy dies. A Bodhisattva knows that all evil arises from the body and all kinds of suffering are obtained from the body. Having considered this, he does not want to see the body anymore, regarding the body as an enemy, and therefore does not cherish it; third, it is for diligent practice, fulfilling merits, and quickly attaining the path. A Bodhisattva gives his head, eyes, and wife to others: first, the eyes are not attached to external forms, in order to detach from eye consciousness; giving the head to others means stopping evil thoughts as soon as they arise, which is cutting off the head; giving the wife to others is for...
除貪淫、瞋恚、愚癡。
道行有二事：一、為校，二、為計。校為輕重，計為多少。
菩薩受莂百劫，嘗一劫作沙門、九十九劫作白衣。
菩薩持妻子與人，時見捶之，但計骨肉，不計是我，故與之。
菩薩求佛，當如佛法行之，當從三十二物得，所行如法，不可敗相不得佛道。
菩薩有一悲意，勝禪百倍。
菩薩在世間有三道分，但不墮三道。何故人中天上牽多？三道不而得故，不復墮三道，身、口、意三事盡，三道亦盡。
菩薩離五道常有黠福，人死時要有五道分，菩薩復黠分，即知念遠近。
菩薩知分在須陀洹、斯陀含，分不在阿那含。何以故？不復還故。
一佛界有三千大千天地，人生死遍其天地間，無有如發不在其中，無所不作，獨未作阿惟越致、斯陀含耳，余悉更無數。
佛為菩薩時有是意生：「為何等行因緣，現在得福極？」如是更得宿命意，為從是三行：佈施、從制、從合聚。佈施有二輩：一、為法施，二、為物施。守身、口、識為御，守意為合聚。亦從佈施因緣得解斷貪，從製爲斷瞋恚亂意，從合聚自守為斷癡。從佈施亦得正意，從製得正語，從合聚得意行安隱。從佈施見佈施福，從制說念福，從合聚說意福。
菩薩所以布
施者，所在五道常饒樂，與凡人有異輒得作王，智慧常有慈心，但畢罪不復更作，雖在罪無作罪。
人間亦爾，菩薩與妻子共居，年二十五，一日生三十，一月年三十日，百日年五十一歲。菩薩但禁惡，不禁家。
名亂意者，為罪不安隱，遠避去。
無亂意為福，雖在家譬如在獄中，但當覺罪，不復便所生在樂處，故為菩薩。
人求道不忍辱、不能耐，便得須陀洹。
佛前世菩薩言：「佛道難得。」一語減四十劫。以身喂餓虎，出衆菩薩前九劫，為須大拏受莂，一切精進行道一切得佛。
有婦不得佛道。菩薩在家時有妻。何以故？得佛用棄妻子六年故乃得佛道。
菩薩計妻子是怨家。何以故？與人苦、益人惱、亂人意、增人罪，以隨貪愛便不見道，以是故為怨家。
見妻子當如見怨家意，莫隨貪愛，意起即覺，是為覺意；所有財物、自身亦爾。
天上、天下、十方一切有火。何以故？有火已。
菩薩娶婦有四因緣：一者、宿命同福，二者、畢罪，三者、應當共生男女，四者、黠人娶婦疾得道，無是四事亦不娶婦。
為菩薩道，念欲斷十方天下人三毒，是故得佛道；或有行道，但欲自斷三毒，故得阿羅漢。
菩薩自壞癡，亦復壞十方人癡；
【現代漢語翻譯】 現代漢語譯本：施捨的人，無論在五道中的哪一道，常常富足快樂，與凡人不同，往往可以作王，智慧常在，且有慈悲之心，但罪業完結后不再繼續造作，即使身處罪業之中也不會再造新罪。
人間也是如此，菩薩與妻子共同生活，二十五歲時，一天能生出三十個，一個月有三十天，一百天就相當於五十一歲。菩薩只是禁止作惡，並不禁止居家生活。
名為『亂意』的，是因為罪業而感到不安穩，要遠遠地避開它。
沒有『亂意』就是福報，即使在家也像在監獄中一樣，但應當覺悟罪業，不再繼續造作，便能出生在快樂的地方，所以稱為菩薩。
人求道如果不能忍辱、不能忍耐，也能證得須陀洹（Srotapanna，入流果）。
佛陀前世為菩薩時說：『佛道難以獲得。』說一句這樣的話，會減少四十劫的功德。以自身餵養飢餓的老虎，在所有菩薩之前提前九劫，為須大拏（Sudāna，意為善施）受記，一切精進行道都能證得佛果。
有婦人不能證得佛道。菩薩在家時可以有妻子。為什麼呢？因為證得佛果需要捨棄妻子六年，所以才能證得佛道。
菩薩認為妻子是怨家。為什麼呢？因為妻子會給人帶來痛苦、增加人的煩惱、擾亂人的心意、增加人的罪業，因為隨順貪愛就不能見到真道，因此說是怨家。
見到妻子應當像見到怨家一樣，不要隨順貪愛，念頭一生起就立刻覺察，這就是覺悟的心意；所有的財物、自身也是如此。
天上、天下、十方一切都有火。為什麼呢？因為有火的存在。
菩薩娶妻有四種因緣：一是、宿世的命運共同有福報，二是、爲了了結罪業，三是、應當共同生育子女，四是、聰明的人娶妻可以快速證得道果，沒有這四種情況就不會娶妻。
爲了菩薩道，發願斷除十方天下人的貪嗔癡三毒，因此能夠證得佛道；或者有人修行，只是想要自己斷除三毒，因此只能證得阿羅漢（Arhat，應供）。
菩薩自己破除愚癡，也破除十方眾生的愚癡。
【English Translation】 English version: Givers, in whichever of the five realms they reside, are always rich and joyful. Different from ordinary people, they often become kings, possessing constant wisdom and a compassionate heart. However, once their karmic debts are paid, they cease to create new karma. Even when amidst karmic consequences, they do not create new sins.
It is the same in the human realm. A Bodhisattva living with his wife, at the age of twenty-five, can give birth to thirty in a day. A month has thirty days, and a hundred days are equivalent to fifty-one years. A Bodhisattva only prohibits evil deeds, not the life of a householder.
That which is called 'disturbed mind' arises from unease due to sin; one should avoid it from afar.
Having no 'disturbed mind' is a blessing. Even when at home, it is like being in prison. One should be aware of sins and cease to create them, then one will be born in a place of joy; therefore, one is called a Bodhisattva.
If a person seeks the path but cannot endure insult or hardship, they can still attain Srotapanna (須陀洹, Stream-enterer).
The Buddha, in a past life as a Bodhisattva, said, 'The Buddha's path is difficult to attain.' Saying such a word diminishes forty kalpas (劫, eons) of merit. Feeding one's body to a hungry tiger allows one to precede all Bodhisattvas by nine kalpas. Receiving the prediction for Sudāna (須大拏, Good Giver), all diligent practice leads to the attainment of Buddhahood.
A woman cannot attain Buddhahood. A Bodhisattva can have a wife when at home. Why? Because attaining Buddhahood requires abandoning one's wife for six years, only then can one attain the Buddha's path.
A Bodhisattva considers his wife and children as enemies. Why? Because they bring suffering to people, increase their troubles, disturb their minds, and increase their sins. By following greed and love, one cannot see the path; therefore, they are considered enemies.
When seeing one's wife and children, one should regard them as enemies, not following greed and love. When a thought arises, immediately be aware of it; this is called awakened mind. The same applies to all possessions and oneself.
In the heavens, on earth, and in all ten directions, there is fire. Why? Because fire exists.
A Bodhisattva marries for four reasons: first, shared blessings from past lives; second, to complete karmic debts; third, to bear children together; fourth, a wise person marrying can quickly attain the path. Without these four reasons, one does not marry.
For the Bodhisattva path, one vows to cut off the three poisons (greed, hatred, and delusion) of all people in the ten directions, therefore one can attain Buddhahood. Or, some practice only to cut off their own three poisons, therefore they can only attain Arhat (阿羅漢, Worthy One).
A Bodhisattva destroys his own ignorance and also destroys the ignorance of all beings in the ten directions.
阿羅漢自壞癡，不壞餘人癡。
菩薩多覺，多教人令得行道，是為壞人癡。
憂念十方天下人，是為行菩薩道；但自憂身，不念十方人，是為阿羅漢道。
菩薩壞惡，阿羅漢不壞惡。菩薩教人經戒，令隨道法，是為壞惡；羅漢自守，故言不壞惡。
菩薩自斷苦，亦復斷十方人苦，是為得佛道；羅漢自斷苦而不斷人苦，故得羅漢。
行菩薩道所以轉得羅漢者，意念佛道生死不可數，所作悉當得之，意計是難，轉阿羅漢。復計阿羅漢不復償罪、不復生死，直取度世去，用是故轉向阿羅漢。無是意、無死轉、不避苦，要當得佛道。
菩薩、阿羅漢皆從三十七品經行，所以得佛者，持有四意菩薩所常行。何等為四？一者、幸得佛業值佛識，我身要當如佛治；二者、常持悲意向十方，從悲意盡力未曾離，當脫十方人非人；三者、本上頭愿佛、意不轉；四者、愿在世間求道護戒，教人增慧待期。有是四意故得佛，無是四意故得阿羅漢。
佛等意故，無有兩道，隨意行得耳。
隨愛便為在五道不得脫，便有老、病、死、憂，為苦共合。意不隨貪愛，為持水滅火；已隨貪愛為持薪增火。
當諦計，隨諦得道。
菩薩娶婦有四因緣：一者、恐人言不能得婦故學道，二者、
{ "translations": [ "現代漢語譯本", "阿羅漢只斷除自身的愚癡，而不去除其他人的愚癡。（A luo han：證得阿羅漢果位的修行者）", "菩薩覺悟更多，教導更多人修行正道，這是去除他人的愚癡。（Pu sa：發菩提心，以利益眾生為目標的修行者）", "憂慮和掛念十方世界的所有人，這是行菩薩道；只憂慮自身，不掛念十方世界的人，這是阿羅漢道。", "菩薩去除惡行，阿羅漢不去除惡行。菩薩教導人們經典和戒律，使他們遵循正道，這是去除惡行；阿羅漢只守護自身，所以說不去除惡行。", "菩薩自己斷除痛苦，也斷除十方世界眾生的痛苦，這是證得佛道；阿羅漢自己斷除痛苦而不去斷除他人的痛苦，所以證得阿羅漢果位。", "修行菩薩道之所以會轉為阿羅漢道，是因為心想佛道生死輪迴次數不可計數，所做的一切最終都能得到，認為這太難了，就轉為阿羅漢道。又認為阿羅漢不再償還罪業、不再經歷生死，直接脫離世間，因此轉向阿羅漢道。如果沒有這種想法，不怕生死輪迴，不逃避苦難，一定要證得佛道。", "菩薩和阿羅漢都從三十七道品修行，之所以能證得佛果，是因為持有四種菩薩經常奉行的意念。是哪四種呢？一是、希望能夠獲得佛的功業，遇到佛的教識，自身一定要像佛一樣修行；二是、常懷慈悲之心面向十方，從慈悲之心出發盡力幫助眾生，從未離開過，要解脫十方世界的人和非人；三是、從一開始就發願成佛，這個意念永不改變；四是、願意留在世間求道護持戒律，教導他人增長智慧等待時機。具有這四種意念所以能成佛，沒有這四種意念所以證得阿羅漢果位。", "佛的意念是平等的，所以沒有兩種道，隨著自己的意願修行罷了。", "隨著貪愛就會在五道中輪迴無法解脫，就會有衰老、疾病、死亡、憂愁，與痛苦結合在一起。意念不隨著貪愛，就像用水滅火；已經隨著貪愛，就像用柴火增加火焰。", "應當仔細思考，遵循真理才能得道。", "菩薩娶妻有四種因緣：一是、恐怕別人說自己不能娶妻所以才學道；二是、" ], "english_translations": [ "English version", 'An Arhat destroys his own ignorance, but does not destroy the ignorance of others. (Arhat: A practitioner who has attained the state of Arhatship)', 'A Bodhisattva has more awakening and teaches more people to practice the path, which is to destroy the ignorance of others. (Bodhisattva: A practitioner who has generated Bodhicitta and aims to benefit all sentient beings)', 'Worrying and thinking about all the people in the ten directions is practicing the Bodhisattva path; only worrying about oneself and not thinking about the people in the ten directions is the Arhat path.', 'A Bodhisattva destroys evil, while an Arhat does not destroy evil. A Bodhisattva teaches people scriptures and precepts, guiding them to follow the path, which is destroying evil; an Arhat only guards himself, so it is said that he does not destroy evil.', 'A Bodhisattva cuts off his own suffering and also cuts off the suffering of beings in the ten directions, which is attaining Buddhahood; an Arhat cuts off his own suffering but does not cut off the suffering of others, so he attains Arhatship.', 'The reason why practicing the Bodhisattva path turns into the Arhat path is because one thinks that the cycle of birth and death in the Buddha path is countless, and everything one does will eventually be obtained, thinking that this is too difficult, so one turns to the Arhat path. Also, one thinks that an Arhat no longer repays karmic debts, no longer experiences birth and death, and directly escapes the world, so one turns to the Arhat path. Without this thought, not fearing the cycle of birth and death, not avoiding suffering, one must attain Buddhahood.', 'Both Bodhisattvas and Arhats practice from the Thirty-seven Factors of Enlightenment, and the reason why one can attain Buddhahood is because one holds four thoughts that Bodhisattvas often practice. What are the four? First, hoping to obtain the karma of the Buddha and encounter the knowledge of the Buddha, one must cultivate oneself like the Buddha; second, always holding compassion towards the ten directions, striving to help sentient beings from compassion, never leaving, and liberating humans and non-humans in the ten directions; third, from the beginning, vowing to become a Buddha, and this thought never changes; fourth, willing to stay in the world to seek the path, uphold the precepts, teach others to increase wisdom, and wait for the opportunity. Having these four thoughts leads to Buddhahood, and not having these four thoughts leads to Arhatship.', 'The Buddha\'s intention is equal, so there are not two paths, one simply cultivates according to one\'s own wishes.', 'Following craving leads to being trapped in the five realms and unable to escape, leading to old age, sickness, death, and sorrow, combined with suffering. The mind not following craving is like using water to extinguish fire; already following craving is like using firewood to increase the fire.', 'One should carefully contemplate, and following the truth leads to attaining the path.', 'A Bodhisattva marries for four reasons: first, fearing that others will say that one cannot marry, so one studies the path; second,' ] }
恐人言孤獨無妻子故學道，三者、宿命本根未盡，四者、惡知識勸令娶婦故。
菩薩亦斷五陰亦不斷。何等為斷？謂斷五盛陰十二因緣。不斷者，菩薩在經行因緣隨道，是為不斷。
菩薩畢罪、畢得道。
菩薩有四無所畏：一者、不取人錢，二者、不犯他人婦女，三者、不兩舌，四者、不嫉妒。
菩薩斷三惡道，尚在但不墮中耳。
菩薩未起三毒；佛時無有三毒，得因緣乃有三毒。
菩薩坐禪六年，臨當得道，三毒俱起，淫、怒、癡使意念：「調達得我婦耶？為勝我耶？當復得我財產？」意適生，即時息念：「我從無數劫以來斷是三惡。」何以故？復念使滅即得道。
菩薩坐禪六年，日食一米一麻，有四因緣：一者、斷貪，二者、畢罪，三者、見不餓，四者、止飢。
意了不食，謂人餓得道，恐人自餓死。
菩薩坐行道六年，日食一米一麻，入水浴躄地而不起，天因按樹枝令低，即攀之而起。
菩薩坐樹下六年，蟲、䗍、蚊、虻不嬈者有四因緣：一者、本從無數世不殺生，二者、行等心，三者、諸天、鬼、神護，四者、道力強，亦為處凈。
菩薩有四不戢：一者、佈施不戢，二者、聞經不戢，三者、清凈不戢，四者、作功德不戢。
菩薩
【現代漢語翻譯】 現代漢語譯本 有人因為害怕別人說自己孤獨，沒有妻子，所以才學道；或者因為宿命的根本還沒有斷盡；或者因為惡知識勸說他娶妻的緣故。
菩薩既斷五陰（色、受、想、行、識五種構成要素），又不完全斷。什麼是斷呢？就是斷除五盛陰（由五陰熾盛而產生的苦果）和十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。什麼是不斷呢？就是菩薩在經行（修行）的過程中，隨順於道，這就是不斷。
菩薩最終會完成罪業，最終會得道。
菩薩有四種無所畏懼：第一，不貪取別人的錢財；第二，不侵犯他人的婦女；第三，不說兩舌（挑撥離間的話）；第四，不嫉妒。
菩薩斷除了三惡道（地獄、餓鬼、畜生），只是還在（人道和天道）中，但不會墮入惡道。
菩薩還沒有生起三毒（貪、嗔、癡）；成佛的時候就沒有三毒了，得到因緣才會有三毒。
菩薩坐禪六年，臨近得道的時候，三毒一起生起，淫慾、嗔怒、愚癡驅使他的意念：『調達（Devadatta）得到我的妻子了嗎？比我強嗎？會得到我的財產嗎？』意念剛一生起，立刻停止念頭：『我從無數劫以來就斷除了這三種惡念。』為什麼呢？因為重新念及斷除這些念頭就能立刻得道。
菩薩坐禪六年，每天只吃一粒米和一粒麻，有四個原因：第一，斷除貪慾；第二，完成罪業；第三，看到不吃飯也不會餓死；第四，止息飢餓。
意思是瞭解了不吃飯也能得道，害怕人們自己餓死。
菩薩坐著修行六年，每天只吃一粒米和一粒麻，入水洗浴后癱倒在地起不來，天人因此按低樹枝，讓他攀著起來。
菩薩坐在樹下六年，蟲、䗍（一種小蟲）、蚊、虻（一種吸血昆蟲）不騷擾他，有四個原因：第一，本來從無數世以來就不殺生；第二，行持平等心；第三，諸天、鬼、神護衛；第四，道力強大，也是因為身處清凈之地。
菩薩有四種不會停止的行為：第一，佈施不會停止；第二，聽聞佛經不會停止；第三，保持清凈不會停止；第四，做功德不會停止。
菩薩
【English Translation】 English version Some people study the Dao (the path) because they fear being called lonely and without a wife; or because the root of their past karma has not been completely exhausted; or because evil teachers advise them to marry.
A Bodhisattva both cuts off the Five Skandhas (form, feeling, perception, mental formations, and consciousness) and does not cut them off. What does it mean to cut them off? It means cutting off the Five Aggregates of Attachment (the painful results arising from the flourishing of the Five Skandhas) and the Twelve Nidanas (Ignorance, Volitional Action, Consciousness, Name and Form, the Six Entrances, Contact, Feeling, Craving, Grasping, Becoming, Birth, Old Age and Death). What does it mean not to cut them off? It means that a Bodhisattva, in the course of walking the path, follows the Dao; this is what it means not to cut them off.
A Bodhisattva will eventually complete their karmic debts and eventually attain enlightenment.
A Bodhisattva has four kinds of fearlessness: first, not taking other people's money; second, not violating other people's wives; third, not engaging in divisive speech; fourth, not being jealous.
A Bodhisattva has cut off the three evil realms (hell, hungry ghosts, and animals), and remains only in (the realms of humans and gods), but will not fall into the evil realms.
A Bodhisattva has not yet arisen with the Three Poisons (greed, hatred, and delusion); when one becomes a Buddha, there are no Three Poisons; only when conditions arise do the Three Poisons appear.
A Bodhisattva sat in meditation for six years, and as he was about to attain enlightenment, the Three Poisons arose together, with lust, anger, and delusion driving his thoughts: 'Did Devadatta (調達) get my wife? Is he better than me? Will he get my property?' As soon as these thoughts arose, he immediately stopped them, thinking: 'I have cut off these three evils for countless kalpas.' Why? Because by thinking again of cutting off these thoughts, he immediately attained enlightenment.
A Bodhisattva sat in meditation for six years, eating only one grain of rice and one sesame seed each day, for four reasons: first, to cut off greed; second, to complete karmic debts; third, to see that one does not die from not eating; fourth, to stop hunger.
The meaning is to understand that one can attain enlightenment without eating, fearing that people will starve themselves to death.
A Bodhisattva sat practicing the Dao for six years, eating only one grain of rice and one sesame seed each day, and after entering the water to bathe, he collapsed on the ground and could not get up. A deva (天) therefore lowered a tree branch, allowing him to grab it and get up.
A Bodhisattva sat under a tree for six years, and insects, small bugs (䗍), mosquitoes, and gadflies (虻) did not bother him, for four reasons: first, because he had not killed living beings for countless lifetimes; second, because he practiced equanimity; third, because devas, ghosts, and spirits protected him; fourth, because his power of the Dao was strong, and also because he was in a pure place.
A Bodhisattva has four things that he does not cease: first, he does not cease giving; second, he does not cease hearing the sutras; third, he does not cease being pure; fourth, he does not cease making merit.
Bodhisattva
始出家行學道，諸大人謂菩薩：「今太子居家，何故去？」太子報言：「我用三苦故去耳。何等為三苦？謂老、病、死。」大人復言：「老、病、死事常耳，何為去？」
太子言：「得一病常不喜，當那何常？」
菩薩生，墮地行七步止住，舉右手言：「我為天上天下師。」止不復行。
菩薩為太子時，行學書到師舍，師問言：「欲學何等？」太子言：「我欲學六十種書。」師問言：「六十種書皆何等？」太子便為師次第說。師言：「我但知一種書，不能悉知余書。」太子言：「如師所知教我。」已受師教，便言：「是少兩字。」師更從受兩字。師言：「太子所知乃爾，何為從我學？」太子言：「雖爾，當有師法。」
菩薩始出家行百里，解身上衣被、珍寶，付車匿持歸，白馬健陟淚出舐足。車匿言：「莫使有如是人愿者。」太子報言：「天下癡，無有如汝輩者。何以故？世間但有老、病、死、憂苦，當愿何等？如囚在獄中，誰有樂者？當尚未離是，而復更願當何時脫？譬如獵客網中㝹得脫，寧復念還入網中，不念得脫？如㝹脫網，終不還歸。我在家時念是日久，亦從無數劫以來有是意，非獨今日所致也。」
菩薩生已七日其母終者，有四因緣：一者、用懷菩薩故，天來佔視、與飯食
【現代漢語翻譯】 現代漢語譯本 最初，太子出家修行求道時，各位大人問菩薩（Bodhisattva，指釋迦牟尼成佛前的身份）說：『現在您還是太子，生活富足，為何要離開呢？』太子回答說：『我是因為三種苦才要離開。』什麼叫做三種苦呢？就是衰老、疾病和死亡。』大人又問：『衰老、疾病和死亡是常有的事，為何要因此離開呢？』 太子說：『僅僅得一場病尚且不高興，又該如何面對這三種常有的苦呢？』 菩薩出生時，落地走了七步才停住，舉起右手說：『我將成為天上天下所有眾生的導師。』說完就停止不再行走。 菩薩還是太子的時候，去老師那裡學習，老師問他說：『你想學什麼？』太子說：『我想學習六十種文字。』老師問：『六十種文字都是什麼？』太子便為老師依次解說。老師說：『我只知道一種文字，不能全部知道其他的文字。』太子說：『就請老師教我您所知道的吧。』接受了老師的教導后，便說：『這裡少了兩個字。』老師又教了他兩個字。老師說：『太子您所知道的已經如此之多，為何還要向我學習呢？』太子說：『即使這樣，也應當遵守師道的禮法。』 菩薩剛出家走了百里，解下身上的衣服、被子和珍寶，交給車匿（Chandaka，太子的侍從）讓他帶回去，白馬健陟（Kanthaka，太子的坐騎）流著眼淚舔他的腳。車匿說：『不要讓人有像這樣願望的人啊。』太子回答說：『天下人都很愚癡，沒有像你們這樣的人。為什麼呢？世間只有衰老、疾病、死亡、憂愁和痛苦，應該願望什麼呢？就像囚犯在監獄裡，誰會感到快樂呢？當還沒有脫離這些苦難時，又願望什麼時候才能脫離呢？譬如獵人網中的兔子得以逃脫，難道還會想再回到網中嗎，不是想著要逃脫嗎？就像兔子逃脫了羅網，最終不會再回去。我在家的時候就一直想著這一天，也是從無數劫以來就有了這個想法，並非只是今天才這樣想。』 菩薩出生七天後他的母親就去世了，有四個因緣：第一，因為懷了菩薩的緣故，天人前來觀察、供養飲食。
【English Translation】 English version When the prince initially renounced his home to practice and learn the Way, the dignitaries asked the Bodhisattva (Bodhisattva, referring to Siddhartha Gautama before he became Buddha): 'Now that you are a prince, why do you leave your home?' The prince replied: 'I am leaving because of the three sufferings.' What are the three sufferings? They are old age, sickness, and death.' The dignitaries further asked: 'Old age, sickness, and death are common occurrences, why leave because of them?' The prince said: 'Merely experiencing one illness is unpleasant, how then should one face these three constant sufferings?' When the Bodhisattva was born, he took seven steps upon landing on the ground, then stopped, raised his right hand and said: 'I shall be the teacher of all beings in heaven and on earth.' After saying this, he stopped and did not walk further. When the Bodhisattva was still a prince, he went to his teacher's residence to study. The teacher asked him: 'What do you wish to learn?' The prince said: 'I wish to learn sixty kinds of writing.' The teacher asked: 'What are these sixty kinds of writing?' The prince then explained them to the teacher in order. The teacher said: 'I only know one kind of writing, I cannot know all the others.' The prince said: 'Then please teach me what you know.' After receiving the teacher's instruction, he said: 'There are two characters missing here.' The teacher then taught him the two characters. The teacher said: 'You already know so much, why do you still learn from me?' The prince said: 'Even so, one should still observe the proper etiquette of a student.' When the Bodhisattva had just left home and traveled a hundred li, he took off his clothes, blankets, and jewels, and gave them to Chandaka (Chandaka, the prince's attendant) to take back home. The white horse Kanthaka (Kanthaka, the prince's steed) shed tears and licked his feet. Chandaka said: 'Do not let anyone have such a wish.' The prince replied: 'The people of the world are foolish, there are none like you. Why? The world only has old age, sickness, death, sorrow, and suffering, what should one wish for? Like a prisoner in jail, who would be happy? When one has not yet escaped these sufferings, when does one wish to escape? For example, if a rabbit escapes from a hunter's net, would it think of returning to the net, or would it think of escaping? Just as a rabbit escapes the net, it will never return. When I was at home, I was always thinking of this day, and I have had this thought for countless kalpas, it is not just today that I think this way.' The Bodhisattva's mother passed away seven days after his birth due to four causes: First, because she conceived the Bodhisattva, deities came to observe and offer food.
；二者、如生死法當禮母，以菩薩尊故，母七日終；三者、其母宿命自應爾；四者、譬如人有功當封，便上天生。
菩薩未得佛道時有五夢：一者、以須彌山作枕；二者、以地為床；三者、以手蓋海水；四者、天下皆有屎，行其上不污足；五者、心前生一樹上至二十七天。夢枕須彌者，天上天下尊無過佛者；以地為床者，佛身長能上至二十八天；以手蓋海水者，諸欲說經道無有勝佛者；行屎上不污足者，天下愛慾無能污佛心者；心前生樹者，佛語上聞第二十七天上。
菩薩隨女人有四因緣：一者、勸女人精進，二者、亦欲使女人隨行，三者、從過去無數世餘罪相逢故，四者、宿命愿欲教女人。
諸天試菩薩有三因緣：一者、當得佛不得有所貪惜；二者、設菩薩起意，便謂言：「卿當得佛道，何故反爾？」菩薩從是增精進；三者、得佛當相度，故往試之。
菩薩行六波羅蜜，阿羅漢亦行是六事，所以相不成者，阿羅漢但有檀，無有波羅蜜。檀者謂與佈施，波羅為度生死，蜜為無有極。阿羅漢但一切佈施，不願度十方，故但有檀；菩薩欲度十方人非人，故為有波羅蜜。六事皆爾。
佛為菩薩時，愿欲飯佛，以小豆五枚著佛應器中，其一枚墮地，后得作金輪王，八十世所主四天下地者，得四
【現代漢語翻譯】 現代漢語譯本： 二者，如果按照生死之法，應當禮敬母親，因為母親懷有尊貴的菩薩，母親會在七日後去世；三者，這是她母親宿命中的安排；四者，譬如有人有功應當被封賞，便會升天享福。
菩薩在未成佛時會有五個夢：一者，以須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）作為枕頭；二者，以大地作為床；三者，用手覆蓋海水；四者，天下到處都是糞便，行走其上卻不玷汙雙腳；五者，心中生出一棵樹，直達二十七層天。夢見枕著須彌山，象徵天上天下沒有比佛更尊貴的；以大地為床，象徵佛的身軀高大，能夠到達二十八層天；用手覆蓋海水，象徵所有想說法的人，沒有誰能勝過佛；行走在糞便上而不玷汙雙腳，象徵天下愛慾不能沾染佛的心；心中生出樹木，象徵佛的言語能夠傳到第二十七層天上。
菩薩與女人交往有四個因緣：一者，勸導女人精進修行；二者，也想讓女人跟隨自己修行；三者，因為過去無數世的剩餘罪業相逢；四者，宿命的願望是教化女人。
諸天試探菩薩有三個因緣：一者，看菩薩在即將成佛時，是否還有所貪戀和吝惜；二者，假設菩薩起了不好的念頭，就對他說：『你將要成佛，為何反而這樣？』菩薩因此更加精進；三者，因為菩薩成佛后要普度眾生，所以先來試探他。
菩薩修行六波羅蜜（Six Paramitas，六種到達彼岸的方法），阿羅漢（Arhat，小乘佛教的修行者）也修行這六件事，但他們不能成就的原因是，阿羅漢只有佈施（檀那，Dāna），卻沒有波羅蜜。佈施是指給予，波羅是指度過生死，蜜是指沒有窮盡。阿羅漢只是一味地佈施，不願普度十方眾生，所以只有佈施；菩薩想要普度十方人與非人，所以才具有波羅蜜。其餘五種也是如此。
佛陀作為菩薩時，曾發願供養佛，用五個小豆放在佛的缽中，其中一枚掉在地上，後來因此得以成為金輪王（Chakravarti，統治世界的理想君主），在八十世中統治四天下（Four Continents，佛教宇宙觀中的世界）的土地，得到了四種福報。
【English Translation】 English version: Secondly, according to the law of birth and death, one should pay homage to the mother, because the mother carries the honored Bodhisattva, and the mother will pass away in seven days; thirdly, it is the destiny of her mother; fourthly, it is like a person who has merit and should be rewarded, and will ascend to heaven to enjoy blessings.
When a Bodhisattva has not yet attained Buddhahood, he has five dreams: firstly, using Mount Sumeru (Sumeru Mountain, the sacred mountain in the Buddhist cosmology) as a pillow; secondly, using the earth as a bed; thirdly, covering the sea with his hand; fourthly, the world is full of excrement, but walking on it does not stain the feet; fifthly, a tree grows in the heart, reaching up to the twenty-seventh heaven. Dreaming of pillowing Mount Sumeru symbolizes that there is no one more honored than the Buddha in heaven and earth; using the earth as a bed symbolizes that the Buddha's body is tall and can reach the twenty-eighth heaven; covering the sea with his hand symbolizes that no one who wants to preach the Dharma can surpass the Buddha; walking on excrement without staining the feet symbolizes that worldly love and desire cannot defile the Buddha's heart; a tree growing in the heart symbolizes that the Buddha's words can be heard in the twenty-seventh heaven.
There are four causes for a Bodhisattva to associate with women: firstly, to encourage women to be diligent in practice; secondly, also wanting women to follow him in practice; thirdly, because of the remaining karma from countless past lives; fourthly, the karmic vow is to teach women.
The devas (Devas, gods) test the Bodhisattva for three reasons: firstly, to see if the Bodhisattva still has any greed or stinginess when he is about to become a Buddha; secondly, if the Bodhisattva has bad thoughts, they will say to him: 'You are about to become a Buddha, why are you doing this instead?' The Bodhisattva therefore becomes more diligent; thirdly, because the Bodhisattva will save all sentient beings after becoming a Buddha, so they come to test him first.
Bodhisattvas practice the Six Paramitas (Six Paramitas, the six perfections to cross over to the other shore), and Arhats (Arhat, practitioners of Theravada Buddhism) also practice these six things, but the reason they cannot achieve enlightenment is that Arhats only have giving (Dāna), but not Paramita. Giving means giving, Paramita means crossing over birth and death, and 'mita' means without end. Arhats only give without wanting to save all sentient beings in the ten directions, so they only have giving; Bodhisattvas want to save all sentient beings, both human and non-human, in the ten directions, so they have Paramita. The other five are the same.
When the Buddha was a Bodhisattva, he vowed to offer food to the Buddha, placing five small beans in the Buddha's bowl, one of which fell to the ground, and later he was able to become a Chakravarti (Chakravarti, the ideal ruler of the world), ruling the land of the Four Continents (Four Continents, the world in Buddhist cosmology) for eighty lifetimes, and obtained four blessings.
豆福故；其豆不入器中，復得上天生八月。以是故有檀波羅蜜。
菩薩佈施法物與人，佛意隨物行念，令受者安隱。若意生念欲得福，便念：「飢寒貧窮者當用與，皆令安隱。」是為道法佈施。與一錢物勝十千萬，復不施與少勝多者，用有道意令安隱故。
若人命欲絕時，意在非常、苦、空、非身，便得阿惟越致為受莂。若本求阿羅漢得阿那含，四非常意難致，所以得者，有本世精進行故。
菩薩在樹下坐禪，有一烏、一鴿、一虺自相問：「何等為苦？」烏言：「饑最為苦。何以知為苦？饑不能行，亦不能有所作，人坐飢餓死，以是知饑為苦。」鴿言：「獨色為苦。何以故知色為苦？人意念色無有終極，人皆坐色死，以是知色為苦。」虺言：「獨瞋恚為苦。何以故知瞋恚為苦？人瞋恚無所避，欲自殺亦欲殺人，故知瞋恚為苦。」菩薩言：「我曹各說一事，當復為汝說一事：因言獨不生無有苦耳，有身無有不苦者。」是譬在菩薩百八愛行中。
菩薩未得佛道時有五師：一、為尼健，二、為莫干，三、為阿夷，四、為羅干，五、為羅和干。
說經法不得受禮，菩薩買一偈五百萬者，買有三輩：一、為第買，二、為反覆買，三、為償賜買。菩薩念恩故償賜，受者亦無罪。
菩薩所行法
【現代漢語翻譯】 現代漢語譯本 因為豆的緣故；那些豆沒有進入器皿中，又重新升到天上，經過八個月才出現。因此才有了檀波羅蜜（Dān bō luó mì，佈施波羅蜜）。
菩薩佈施財物給人，佛的意念隨著財物而行，希望接受者能夠安穩。如果意念中產生想要獲得福報的想法，就應當想：『這些財物應當用來幫助飢寒貧窮的人，讓他們都能夠安穩。』這就是用道法來佈施。佈施一文錢的功德勝過佈施十千萬，不佈施少量的財物勝過佈施大量的財物，因為其中有道的意念，能夠使人安穩。
如果有人壽命將要終結的時候，意念專注于無常、苦、空、非身，便能得到阿惟越致（Ā wéi yuè zhì，不退轉）的授記。如果原本求的是阿羅漢（Ā luó hàn，聲聞乘的最高果位），卻得到了阿那含（Ā nà hán，三果），這是因為四種非常之意難以達到，之所以能夠得到，是因為前世精進修行的緣故。
菩薩在樹下坐禪，有一隻烏鴉、一隻鴿子、一條蛇互相問：『什麼最苦？』烏鴉說：『飢餓最苦。為什麼知道飢餓最苦？飢餓的時候不能行走，也不能做任何事情，人會因為飢餓而死，因此知道飢餓最苦。』鴿子說：『貪戀美色最苦。為什麼知道貪戀美色最苦？人的意念貪戀美色沒有止境，人們都因為貪戀美色而死，因此知道貪戀美色最苦。』蛇說：『只有瞋恚最苦。為什麼知道瞋恚最苦？人瞋恚的時候無法避免，想要自殺也想要殺人，所以知道瞋恚最苦。』菩薩說：『我們各自說了一件事，我再為你們說一件事：因為有言語才產生，沒有言語就沒有苦，有了身體就沒有不苦的。』這譬如在菩薩百八愛行中。
菩薩未成佛道時有五位老師：第一位是尼健（Ní jiàn），第二位是莫干（Mò gān），第三位是阿夷（Ā yí），第四位是羅干（Luó gān），第五位是羅和干（Luó hé gān）。
講經說法不能接受禮拜，菩薩用五百萬買一個偈子，買有三種情況：第一種是代替別人買，第二種是反覆購買，第三種是爲了報答恩情而買。菩薩因爲念恩的緣故而報答，接受者也沒有罪過。
菩薩所修行的法
【English Translation】 English version Because of the beans; those beans did not enter the vessel, and again ascended to the heavens, appearing after eight months. It is for this reason that there is Dān bō luó mì (檀波羅蜜, Dāna pāramitā, the perfection of giving).
When a Bodhisattva gives material things to people, the Buddha's intention follows the things, hoping that the recipients can be peaceful and secure. If the thought arises of wanting to gain blessings, one should think: 'These things should be used to help the hungry, cold, and poor, so that they can all be peaceful and secure.' This is giving with the Dharma. Giving one coin is more meritorious than giving ten million, and not giving a small amount is more meritorious than giving a large amount, because there is the intention of the Dharma in it, which can bring peace and security.
If a person's life is about to end, and their mind is focused on impermanence, suffering, emptiness, and non-self, they will receive the prediction of Ā wéi yuè zhì (阿惟越致, Avaivartika, non-retrogression). If one originally sought Arhat (阿羅漢, the highest attainment in the Śrāvakayāna), but attained Anāgāmin (阿那含, the third fruit), it is because the four thoughts of impermanence are difficult to achieve. The reason for attaining it is due to diligent practice in previous lives.
A Bodhisattva was meditating under a tree. A crow, a pigeon, and a snake asked each other: 'What is the greatest suffering?' The crow said: 'Hunger is the greatest suffering. How do I know hunger is the greatest suffering? When hungry, one cannot walk or do anything. People die from hunger, so I know hunger is the greatest suffering.' The pigeon said: 'Attachment to beauty is the greatest suffering. How do I know attachment to beauty is the greatest suffering? People's minds are endlessly attached to beauty, and people die because of attachment to beauty, so I know attachment to beauty is the greatest suffering.' The snake said: 'Only anger is the greatest suffering. How do I know anger is the greatest suffering? When people are angry, they cannot avoid it, wanting to kill themselves and wanting to kill others, so I know anger is the greatest suffering.' The Bodhisattva said: 'We have each spoken of one thing, and I will speak of another for you: Because there is speech, suffering arises; without speech, there is no suffering. With a body, there is no lack of suffering.' This is like the Bodhisattva's one hundred and eight practices of love.
When the Bodhisattva had not yet attained Buddhahood, he had five teachers: the first was Ní jiàn (尼健), the second was Mò gān (莫干), the third was Ā yí (阿夷), the fourth was Luó gān (羅干), and the fifth was Luó hé gān (羅和干).
It is not permissible to receive obeisance when teaching the Dharma. The Bodhisattva bought a verse for five million, and there are three situations for buying: the first is buying on behalf of others, the second is buying repeatedly, and the third is buying to repay kindness. The Bodhisattva repays out of gratitude, and the recipient is not at fault.
The Dharma practiced by the Bodhisattva
當咒愿十方人民，復言當定意一心者，自意不定，亦不而咒愿。何以故？用意在生死故，自意不定，亦不能意定人意。
曇摩為法，阿曷為當來，薩為常，波輪為淚出，阿蕪陀為命不可數。
薩波輪菩薩常悲淚出，有四因緣：一者、不能解經意，二者、從因緣得道人亦不知，三者、念十方人，四者、自念：「欲過度十方，當何時得佛？」
菩薩語言：「當持黠慧，持意知起滅，道行無為，但當守意行三十七品經。」所以復佈施、持戒者，菩薩哀人故。疾斷生死，亦福未滿，所以佈施。後世不欲墮貧家，墮貧家無所有，便墮惡因緣；墮富家者，意安隱，不隨奸惡，以是故佈施。所以持戒者，長壽乃得行道，不長不得行道。何以故？或壽十歲，未有所知便壽盡，以是故持戒，不殺便得長壽。所以不盜者，時念其主覺知當撾打，有是惡意當復得其殃，以是故不盜。所以不兩舌者何？佛道至誠，兩舌為不隨道，后為眾人所不信，於今可見是為惡，以是故不兩舌。所以不淫者何？譬如東向，視不見西；意在淫，不隨道，以是故不淫。所以不飲酒者何？醉便惡口、兩舌、妄作非法，設人善能尚自亂意，以是故不飲酒。
菩薩辭親，行作沙門。父母言：「汝所為顛倒。菩薩道當爲十方人求愿令解脫，今反近
【現代漢語翻譯】 現代漢語譯本：當爲十方人民祈福祝願時，如果自己心意不定，就不要祈福祝願。為什麼呢？因為用心還在生死輪迴之中，自己心意不定，也不能使別人的心意安定。
『曇摩』是『為法』的意思，『阿曷』是『當來』的意思，『薩』是『常』的意思，『波輪』是『淚出』的意思，『阿蕪陀』是『命不可數』的意思。
薩波輪菩薩（Sarvapurna Bodhisattva）常常悲傷流淚，有四個原因：一是不能理解經文的含義，二是從因緣得道的人也不認識，三是掛念十方眾生，四是自念：『想要度化十方眾生，要到什麼時候才能成佛？』
菩薩說：『應當保持聰慧，保持意念覺知生滅變化，修行的道路是無為的，只要守護意念修行三十七道品經。』之所以還要佈施、持戒，是因為菩薩憐憫眾生。迅速斷絕生死輪迴，也是因為福德還未圓滿，所以要佈施。來世不希望墮入貧窮之家，因為墮入貧窮之家一無所有，就會墮入惡的因緣；墮入富貴之家，心意安穩，不隨從奸邪惡事，因此要佈施。之所以要持戒，是爲了長壽才能修行，不長壽就不能修行。為什麼呢？有的人壽命只有十歲，還沒懂得什麼就壽命終結了，因此要持戒，不殺生就能得到長壽。之所以不偷盜，是因為時常想到失主覺察知道後會遭受鞭打，有這樣的惡意就會得到惡報，因此不偷盜。之所以不兩舌，是因為什麼呢？佛道至誠，兩舌是不隨順佛道，以後會被眾人所不信任，現在就可以看到這是惡行，因此不兩舌。之所以不邪淫，是因為什麼呢？譬如面向東方，就看不見西方；意念在邪淫上，就不能隨順佛道，因此不邪淫。之所以不飲酒，是因為什麼呢？醉酒後就會惡語傷人、兩舌、胡作非爲，即使是善人也會擾亂心意，因此不飲酒。
菩薩辭別父母，出家修行做沙門（Shramana）。父母說：『你所做的是顛倒的。菩薩道應當為十方眾生祈求願望，令他們解脫，現在反而接近'
【English Translation】 English version: When making vows for the people of the ten directions, if your own mind is not settled, do not make vows. Why? Because your intention is still within the cycle of birth and death. If your own mind is not settled, you cannot settle the minds of others.
'Dhamma' means 'for the Dharma', 'Aho' means 'the future', 'Sa' means 'constant', 'Parun' means 'tears flow', 'Avuda' means 'life cannot be numbered'.
Sarvapurna Bodhisattva (薩波輪菩薩) often weeps with sorrow for four reasons: first, he cannot understand the meaning of the sutras; second, he does not recognize those who attain enlightenment through conditions; third, he is concerned about the people of the ten directions; fourth, he thinks to himself, 'When will I be able to become a Buddha to liberate the people of the ten directions?'
The Bodhisattva said: 'You should maintain wisdom, maintain awareness of the arising and ceasing of thoughts. The path of practice is non-action, but you should guard your mind and practice the Thirty-Seven Factors of Enlightenment Sutra.' The reason for also giving alms and upholding precepts is because the Bodhisattva has compassion for people. Quickly cutting off the cycle of birth and death is also because merit is not yet complete, so one should give alms. One does not wish to fall into a poor family in future lives, because falling into a poor family means having nothing and falling into bad conditions; falling into a wealthy family means having peace of mind and not following evil, therefore one should give alms. The reason for upholding precepts is to have longevity in order to practice the Way; without longevity, one cannot practice the Way. Why? Some people only live for ten years, and their lives end before they know anything, so one should uphold precepts, and not killing will lead to longevity. The reason for not stealing is that one constantly thinks that the owner will become aware and beat you, and having such evil intentions will lead to retribution, so one should not steal. The reason for not engaging in divisive speech is what? The Buddha's path is sincere, and divisive speech is not in accordance with the path. In the future, one will not be trusted by others, and one can see now that it is evil, so one should not engage in divisive speech. The reason for not engaging in sexual misconduct is what? It is like facing east and not seeing west; if the mind is on sexual misconduct, it will not be in accordance with the path, so one should not engage in sexual misconduct. The reason for not drinking alcohol is what? When drunk, one will speak harshly, engage in divisive speech, and act unlawfully. Even good people will disturb their minds, so one should not drink alcohol.
The Bodhisattva bid farewell to his parents and went forth to become a Shramana (沙門). His parents said: 'What you are doing is upside down. The Bodhisattva path should be to seek wishes for the people of the ten directions and liberate them, but now you are instead approaching'
令父母得憂，是為何等？」菩薩報言：「我有憂故，父母有憂；我得道便無憂，父母亦無憂。譬如親屬有憂，身亦憂之。復譬如兩人俱行，一人有憂，身亦復憂。子憂不解，故令父母憂；子以得道，父母便脫于憂。」
便維摩羅達達女子告文殊尸利菩薩：「若文殊尸利第一深隨行為菩薩已莂，是為從因緣深深絕，無有人隨因緣行。如是因緣亦不來亦不去，亦不眼中可觀、亦不可意觀，亦不可識、亦不可行。因緣若深深絕，當爲無所有、無所屬。」文殊斯利菩薩便報：「本要為深是為深。」維摩羅達達復報言：「以無有本為無有要，如是為，文殊斯利！為黠？不黠？」文殊斯利復報言：「是事云那？當說何等？」維摩羅達達復報言：「有說已過去。」文殊斯利復報言：「如來覺行不可生死見。」文殊斯利便止不復語。
女菩薩維摩羅達達——一名為出垢——問舍利曰：「為悲哀我故。」舍利曰：「黠、第一黠、卿所黠為有。若有者，當爲空、為妄。為妄，諸若無有，已無有不生；已不生為不共會，若有是。」舍利曰：「無有黠。」
有菩薩字和須蜜難一阿羅漢經，阿羅漢不而解，便一心生意上問彌勒。已問，便報和須蜜言：「卿所問事次第為解之。」和須蜜覺知便詰阿羅漢：「卿適一心上問彌勒耶？
【現代漢語翻譯】 現代漢語譯本： 『令父母擔憂，是為什麼呢？』菩薩回答說：『因為我有所憂慮，所以父母也有憂慮；我如果得道便沒有憂慮，父母也就沒有憂慮。譬如親屬有憂慮，自身也會憂慮。又譬如兩人同行，一人有憂慮，自身也會憂慮。子女的憂慮不解除，所以令父母擔憂；子女如果得道，父母便能脫離憂慮。』 於是維摩羅達達（Vimaladatta，意為離垢施）女子告訴文殊尸利（Manjushri，意為妙吉祥）菩薩：『如果文殊尸利以第一甚深隨順行為菩薩授記，這就是從因緣深深斷絕，沒有人隨順因緣而行。這樣的因緣既不來也不去，既不能用眼睛觀看，也不能用心意觀看，既不可識別，也不可行。因緣如果深深斷絕，應當是無所有、無所依。』文殊尸利菩薩便回答說：『本要就是甚深，這就是甚深。』維摩羅達達又說：『因為沒有本，所以沒有要，像這樣，文殊尸利！是聰明？還是不聰明？』文殊尸利又回答說：『這件事怎麼樣？應當說什麼呢？』維摩羅達達又說：『有說已經過去了。』文殊尸利又回答說：『如來的覺悟之行，不可用生死之見來衡量。』文殊尸利便停止不再說話。 女菩薩維摩羅達達——一名為出垢（Nirjala，意為無垢）——問舍利弗（Sariputra，意為舍利之子）說：『是為我悲哀嗎？』舍利弗說：『聰明、非常聰明，你所說的聰明是有。如果有，應當是空、是虛妄。是虛妄，諸法若無有，已經無有就不會產生；已經不產生就不會共同存在，如果有這種情況。』舍利弗說：『沒有聰明。』 有位菩薩名叫和須蜜難（Vasumitra，意為友伴），一位阿羅漢（Arhat，意為應供）不理解這部經，便一心在心中向彌勒（Maitreya，意為慈氏）請教。請教之後，彌勒便告訴和須蜜難說：『你所問的事情，次第為你解答。』和須蜜難覺察到便詰問阿羅漢：『你剛才一心在心中向彌勒請教了嗎？』
【English Translation】 English version: 『What is it that causes parents to worry?』 The Bodhisattva replied, 『Because I have worries, my parents also have worries; if I attain enlightenment, I will have no worries, and my parents will also have no worries. For example, if relatives have worries, one's own self will also worry. Furthermore, if two people walk together and one has worries, one's own self will also worry. If a child's worries are not resolved, it causes parents to worry; if a child attains enlightenment, the parents will be freed from worry.』 Then the woman Vimaladatta (meaning 'Immaculate Giving') said to the Bodhisattva Manjushri (meaning 'Gentle Glory'): 『If Manjushri were to bestow a prediction upon a Bodhisattva for practicing the most profound conduct, it would be a complete severing from causes and conditions, with no one following the path of causes and conditions. Such causes and conditions neither come nor go, neither can be seen with the eyes nor perceived with the mind, neither can be recognized nor practiced. If causes and conditions are completely severed, they should be without existence and without belonging.』 Bodhisattva Manjushri then replied: 『The fundamental essence is profound, and that is what is profound.』 Vimaladatta then said: 『Because there is no fundamental essence, there is no essential point. Is this, Manjushri, wise or unwise?』 Manjushri then replied: 『What is the matter? What should be said?』 Vimaladatta then said: 『There is saying that it has already passed.』 Manjushri then replied: 『The Tathagata's (meaning 'Thus Gone One') enlightened conduct cannot be measured by the views of birth and death.』 Manjushri then stopped and said no more. The female Bodhisattva Vimaladatta—also named Nirjala (meaning 'Without Defilement')—asked Sariputra (meaning 'Son of Sharika'): 『Is it for my sake that you are sorrowful?』 Sariputra said: 『Wise, very wise, what you call wise exists. If it exists, it should be emptiness, it should be illusion. If it is illusion, if all dharmas (meaning 'phenomena') are without existence, then what is already without existence will not arise; what has not arisen will not co-exist, if such a thing exists.』 Sariputra said: 『There is no wisdom.』 There was a Bodhisattva named Vasumitra (meaning 'Friend Companion'), an Arhat (meaning 'Worthy One') did not understand this sutra (meaning 'discourse'), so he single-mindedly asked Maitreya (meaning 'Loving One') in his mind. After asking, Maitreya then told Vasumitra: 『I will explain the matters you asked about in order.』 Vasumitra realized this and questioned the Arhat: 『Did you just now single-mindedly ask Maitreya in your mind?』
」阿羅漢：「實然。一心上問有三因緣：一者、意意相知，二者、化身問，三者、先世所行，聞即便解。」
和須蜜菩薩事師三諷經四阿含，當持花散師上，語師言：「我已諷《四阿含經》。」師忘不能復識。和須蜜復自思惟：「我欲合會是四阿含中要語作一卷經，可於四輩弟子說之。」諸道人聞經皆歡喜，大來聽問不而得坐禪。諸道人言：「我所聽經者，但用坐行故令我悉以行道，不應復聞經，但當捨去。」和須蜜知其心所念，因以手著火中不燒，言：「是不精進耶？」便於大石上坐。有行道當於軟坐，和須蜜言：「我取石跳一石，未墮地便得阿羅漢。」已跳石便不肯起，天因於上牽其石不得令墮，言：「卿求菩薩道，我曹悉當從卿得脫，卻後二十劫卿當得佛道，莫壞善意。」中有未得道沙門言：「是惡人不當令在國中。」轉書相告。和須蜜遣人求書，書反言：「此好人而教化開人，意不欲自貢高，但畏惡人墮罪，復欲過度十方人，道意如恒邊沙。譬喻佛國如來無有著正覺，我所說當爲一切十方菩薩亦不中意，為妄到得，無有過諦，佛得亦所。」
菩薩行四種從得凈當爲疾得。何等為四種？第一、為人凈，第二、為法凈，第三、為可凈，第四、為意凈。在佛國故凈，如是為四凈為疾，凈得亦所。
【現代漢語翻譯】 現代漢語譯本 阿羅漢（Arhat，已證悟的聖者）說：『確實如此。一心想詢問有三種因緣：第一，心意相通；第二，通過化身詢問；第三，瞭解他前世的行為，一聽就能理解。』
和須蜜菩薩（Vasumitra Bodhisattva）在侍奉老師時背誦了三次《四阿含經》（Agama Sutras），當他拿著花散在老師身上時，對老師說：『我已經背誦了《四阿含經》』。老師年老忘記了，不能再認出。和須蜜又自己思考：『我想把這四部《阿含經》中的重要語句彙集起來，編成一部經，可以為四眾弟子宣說。』眾修行人聽聞此經都非常歡喜，很多人來聽聞，以至於沒有地方坐禪。眾修行人說：『我們所聽的經，只是爲了讓我們坐禪修行，讓我們完全通過修行來證道，不應該再聽經了，還是離開吧。』和須蜜知道他們心中所想，於是用手放在火中而不被燒傷，說：『這是不精進嗎？』然後就在大石頭上坐下。有人認為修行應該坐在柔軟的座位上，和須蜜說：『我從這塊石頭跳到另一塊石頭上，還沒落地就能證得阿羅漢果。』跳到石頭上后就不肯起來，天人因此在上面拉住那塊石頭，不讓它掉下來，說：『您求的是菩薩道，我們都將依靠您得到解脫，再過二十劫您就能成佛，不要破壞您的善意。』其中有尚未得道的沙門（Sramana，出家修行者）說：『這種惡人不應該讓他留在國內。』於是互相傳遞書信告發他。和須蜜派人去索要那些書信，書信上反而寫道：『這是個好人，教化開導他人，他本意不是想自我炫耀，只是害怕惡人墮入罪惡，又想救度十方眾生，他的道心就像恒河邊的沙子一樣多。』譬如佛國如來沒有證得正覺，我所說的對於一切十方菩薩也不中意，因為妄語而得到，沒有超過真諦，佛所證得也是如此。
菩薩修行四種清凈就能迅速證得果位。哪四種呢？第一，為人清凈；第二，為法清凈；第三，為可清凈；第四，為意清凈。在佛國所以清凈，像這樣四種清凈就能迅速證得果位。
【English Translation】 English version Arhat (Arhat, an enlightened saint) said: 'It is true. There are three causes for asking with one mind: first, knowing each other's minds; second, asking through incarnation; third, understanding his past lives' actions, and understanding immediately upon hearing.'
When Vasumitra Bodhisattva served his teacher, he recited the Agama Sutras three times. When he scattered flowers on his teacher, he said to his teacher: 'I have recited the Four Agamas.' The teacher was old and forgot, and could no longer recognize them. Vasumitra thought to himself again: 'I want to collect the important sentences from these four Agamas and compile them into a sutra, which can be preached to the fourfold disciples.' All the practitioners were very happy to hear this sutra, and many people came to listen, so that there was no place to meditate. The practitioners said: 'The sutras we listen to are only for us to meditate and practice, so that we can fully attain the Tao through practice. We should not listen to the sutras anymore, let's leave.' Vasumitra knew what they were thinking, so he put his hand in the fire without being burned, and said: 'Is this not diligent?' Then he sat down on a large stone. Some people think that practice should be done on a soft seat. Vasumitra said: 'I will jump from this stone to another stone, and I will be able to attain Arhatship before I land.' After jumping on the stone, he refused to get up. Therefore, the Devas pulled the stone above to prevent it from falling, and said: 'What you are seeking is the Bodhisattva path, and we will all rely on you to be liberated. After twenty kalpas, you will be able to become a Buddha, do not destroy your good intentions.' Among them, there were Sramanas (Sramana, monastic practitioners) who had not yet attained the Tao, saying: 'This kind of evil person should not be allowed to stay in the country.' So they passed letters to each other to accuse him. Vasumitra sent someone to ask for those letters, but the letters instead wrote: 'This is a good person who teaches and enlightens others. His original intention is not to show off, but he is afraid that evil people will fall into sin, and he also wants to save all sentient beings in the ten directions. His mind of the Tao is as numerous as the sands of the Ganges.' For example, the Tathagata in the Buddha country has not attained perfect enlightenment, and what I say is not in line with the minds of all Bodhisattvas in the ten directions, because it is obtained through false words, and there is nothing that exceeds the truth. What the Buddha attained is also the same.
A Bodhisattva who practices four kinds of purity can quickly attain the fruit. What are the four kinds? First, purity for people; second, purity for the Dharma; third, purity for what is permissible; fourth, purity for intention. It is pure in the Buddha country, so these four kinds of purity can quickly attain the fruit.
「菩薩四多可法當爲疾得。何等為四？愛身、愛口、愛意、愛止，是為四多愛法為疾得。亦為四持——向人為疾得深忍辱持、向人為疾得所人知善相持、向人行福知持、向人為疾得，是為四持向人疾得使善弟子。」
舍利曰：「如佛意中念，為問所欲所念為菩薩凈行，無有異慧。」
南方有諸菩薩，城周匝萬六千里，中有最尊菩薩字文殊斯利，教授諸已得佛不可勝數，其德十倍曇摩阿偈菩薩，城皆七寶。
曇摩阿偈菩薩所居城周匝萬六千里，地皆七寶。
在北方諸菩薩中有一菩薩，字薩和樓，其德次曇摩阿偈菩薩。
佛有十八不共者，從初得無上等覺至得度世、無有餘泥洹聞至竟：第一、如來行無有失，第二、如來行無有漏，第三、如來行意不忘意，第四、如來行不離定意，第五、如來行不轉，第六、如來行無盡礙觀，第七、如來行欲意悉成，第八、如來行精進無有減，第九、如來行念不中止，第十、如來行定無有捐，第十一、如來行慧無有等，第十二、如來行度世解脫觀無有餘，第十三、如來行知過去法無有量，第十四、如來行知當來無有極，第十五、如來行知現在無有過，第十六、如來行有遍慧身所轉悉知，第十七、如來行有利慧所說不離識，第十八、如來行有散慧意離覺，是
【現代漢語翻譯】 現代漢語譯本： 『菩薩如果能夠奉行四種增上之法，就能迅速獲得成就。是哪四種呢？愛護自身、愛護口業、愛護意念、愛護止息（禪定），這就是四種增上之法，能夠迅速獲得成就。也有四種堅持——向他人示現能夠迅速獲得深刻的忍辱堅持；向他人示現能夠迅速獲得眾人知曉的善良相貌堅持；向他人示現修行福報的堅持；向他人示現能夠迅速獲得（成就），這就是四種堅持，能夠迅速使人成為善良的弟子。』 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『依佛陀您的意思，所思所念都是爲了詢問菩薩的清凈行為，沒有其他的智慧。』 在南方有諸位菩薩，他們所居住的城池周長一萬六千里，其中有一位最受尊敬的菩薩，名為文殊師利（Mañjuśrī，象徵智慧的菩薩），他所教導已經證得佛果的人數不勝數，他的德行是曇摩阿偈（Dharmāgata）菩薩的十倍，城池都是七寶所成。 曇摩阿偈（Dharmāgata）菩薩所居住的城池周長一萬六千里，土地都是七寶所成。 在北方諸位菩薩中，有一位菩薩，名為薩和樓（Sarvaloka），他的德行僅次於曇摩阿偈（Dharmāgata）菩薩。 佛陀有十八種不共之法，從最初證得無上正等正覺，直到度化眾生、進入無餘涅槃（nirvāṇa，佛教術語，指解脫生死輪迴的狀態）為止：第一、如來的行為沒有過失；第二、如來的行為沒有煩惱的滲漏；第三、如來的行為意念不會遺忘；第四、如來的行為不會離開禪定；第五、如來的行為不會改變；第六、如來的行為具有無盡的智慧觀照；第七、如來的行為，所有願望都能實現；第八、如來的行為，精進沒有減少；第九、如來的行為，念力不會中止；第十、如來的行為，禪定沒有缺失；第十一、如來的行為，智慧沒有能與之相比的；第十二、如來的行為，度化眾生、解脫的智慧觀照沒有窮盡；第十三、如來的行為，知曉過去之法沒有限量；第十四、如來的行為，知曉未來之法沒有窮盡；第十五、如來的行為，知曉現在之法沒有過失；第十六、如來的行為，具有普遍的智慧，身體所做的一切都知曉；第十七、如來的行為，具有敏銳的智慧，所說的話不離真理；第十八、如來的行為，具有散佈的智慧，意念遠離迷惑，這就是（十八不共法）。
【English Translation】 English version: 'If a Bodhisattva practices these four increasing dharmas, they can quickly attain accomplishment. What are the four? Cherishing the body, cherishing speech, cherishing thought, and cherishing cessation (meditation). These are the four increasing dharmas that lead to swift attainment. There are also four kinds of perseverance—showing others the perseverance of deep forbearance, which leads to swift attainment; showing others the perseverance of good qualities known by all, which leads to swift attainment; showing others the perseverance of practicing blessings; showing others (the path) that leads to swift attainment. These are the four kinds of perseverance that can quickly make one a virtuous disciple.' Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said, 'According to the Buddha's intention, all thoughts are for inquiring about the pure conduct of Bodhisattvas, without any other wisdom.' In the south, there are many Bodhisattvas whose cities are sixteen thousand li in circumference. Among them is the most revered Bodhisattva named Mañjuśrī (the Bodhisattva symbolizing wisdom), who has taught countless beings who have already attained Buddhahood. His virtue is ten times that of the Dharmāgata Bodhisattva, and his city is made of the seven treasures. The city where the Dharmāgata Bodhisattva resides is sixteen thousand li in circumference, and the ground is made of the seven treasures. Among the Bodhisattvas in the north, there is a Bodhisattva named Sarvaloka, whose virtue is second only to the Dharmāgata Bodhisattva. The Buddha has eighteen unshared qualities, from the initial attainment of unsurpassed complete enlightenment to the deliverance of beings and entry into nirvāṇa (the state of liberation from the cycle of birth and death) without remainder: First, the Tathāgata's conduct has no faults; second, the Tathāgata's conduct has no leakage of afflictions; third, the Tathāgata's conduct does not forget intention; fourth, the Tathāgata's conduct does not depart from meditative concentration; fifth, the Tathāgata's conduct does not change; sixth, the Tathāgata's conduct has unobstructed wisdom; seventh, the Tathāgata's conduct fulfills all desires; eighth, the Tathāgata's conduct has no decrease in diligence; ninth, the Tathāgata's conduct does not cease mindfulness; tenth, the Tathāgata's conduct has no loss of concentration; eleventh, the Tathāgata's conduct has unequaled wisdom; twelfth, the Tathāgata's conduct has inexhaustible wisdom of deliverance; thirteenth, the Tathāgata's conduct knows the past dharmas without limit; fourteenth, the Tathāgata's conduct knows the future without end; fifteenth, the Tathāgata's conduct knows the present without fault; sixteenth, the Tathāgata's conduct has pervasive wisdom and knows all that the body does; seventeenth, the Tathāgata's conduct has sharp wisdom, and the words spoken do not depart from truth; eighteenth, the Tathāgata's conduct has dispersed wisdom, and the mind is free from delusion. These are the (eighteen unshared qualities).
為十八不共。
惟日雜難經一卷
【現代漢語翻譯】 現代漢語譯本： 為十八不共（佛的十八種不共功德）。
《惟日雜難經》一卷
【English Translation】 English version: These are the eighteen unshared (the eighteen unique qualities of a Buddha).
Only the Vairaja-nana-sutra, one fascicle.