T17n0837_佛說出生菩提心經
大正藏第 17 冊 No. 0837 佛說出生菩提心經
No. 837 [No. 838]
佛說出生菩提心經一卷
大隋北印度三藏阇那崛多譯
如是我聞：
一時婆伽婆在王舍城迦蘭陀竹園，與大比丘眾百千人俱，復與無量阿僧祇不可說大菩薩眾，所謂十方來集。
爾時王舍大城有婆羅門姓大迦葉，于睡眠中夢見閻浮提內有大蓮華，其華千葉，光明遍照三千大千世界，微妙最勝七寶所成。于蓮華內見有月輪，彼月輪內又見丈夫，放大光明普照一切，此四天下所有眾生見斯光者，生大歡喜踴躍無量皆受快樂。
爾時迦葉婆羅門睡覺已，念所夢事心喜生疑：「此何因緣，竟有何事？于先現此未曾有相，昔所未聞，如我夢見？」作是念已生大歡喜未曾見有，復作如是念：「此有沙門瞿曇！我從他聞六年苦行，降伏魔眾證大菩提，轉妙法輪摧諸外道，為諸智人之所讚歎，聰明善巧知諸事相，我今應往詣彼沙門瞿曇問此夢相。」
爾時迦葉婆羅門，夜既過已，從王舍城往詣迦蘭陀竹園往到佛所，到已頂禮佛足卻住一面。住一面已，如夢所見而向佛說。
時婆羅門具說夢已，爾時世尊告迦葉婆羅門言：「汝善男子！有四種善夢得於勝法。何等為四？所
謂：于睡眠中夢見蓮華，或見傘蓋，或見月輪，及見佛形。如是見已，應自慶幸我遇勝法。」
爾時世尊欲重宣此義，而說偈言：
「若有睡夢見蓮華， 及以夢見於傘蓋； 或復夢裡見月輪， 應當獲得大利益。 若有夢見佛形像， 諸相具足莊嚴身； 眾生見者應歡喜， 念當必作調御人。」
爾時迦葉婆羅門聞此偈已，復白佛言：「世尊！何者是大利，諸眾生等若為能得此利益求菩提道？」
爾時佛告迦葉婆羅門言：「大利者所謂一切智者是其利也。」
時迦葉婆羅門復白佛言：「世尊！所言一切智利者，有何因緣而可得也？」
爾時世尊為迦葉婆羅門而說偈言：
「我今說大利， 婆羅門善聽。 若有利和合， 當作兩足尊。 若作轉輪王， 自在四天下； 眾生欲作者， 鬚髮菩提心。 若作梵天王， 于眾得自在； 眾生欲作者， 鬚髮菩提心。 欲界及色界、 無色及上界； 眾生欲作者， 鬚髮菩提心。 若有眾生等， 若欲作商主， 為商主導師， 鬚髮菩提心。 若有眾生等， 欲作大光明， 破滅諸黑暗， 鬚髮菩提心。 若有眾生等， 欲滅諸顛倒， 及以三有等， 鬚髮菩提
【現代漢語翻譯】 現代漢語譯本：說：『如果在睡眠中夢見蓮花（象徵純潔與覺悟），或者夢見傘蓋（象徵庇護與尊貴），或者夢見月輪（象徵光明與清涼），以及夢見佛的形象。像這樣夢見之後，應該自我慶幸，我遇到了殊勝的佛法。』
當時，世尊爲了再次宣揚這個意義，說了以下偈語：
『如果有人在睡夢中見到蓮花，以及夢中見到傘蓋；或者在夢裡見到月輪，應當獲得巨大的利益。 如果有人夢見佛的形象，諸種殊勝的相好都具備，莊嚴其身；眾生見到這樣景象應該歡喜，心中想著將來必定能成為調御丈夫（佛的稱號）。』
當時，迦葉婆羅門（Kasyapa Brahman）聽了這些偈語后，再次對佛說：『世尊！什麼是大利益，眾生要怎樣才能得到這種利益，從而追求菩提之道（Bodhi path）呢？』
當時，佛告訴迦葉婆羅門說：『所謂大利益，就是指一切智者（Omniscient one，指佛）的智慧，這是最大的利益。』
當時，迦葉婆羅門再次對佛說：『世尊！所說的一切智的利益，有什麼因緣才能得到呢？』
當時，世尊為迦葉婆羅門說了以下偈語：
『我現在說大利益，婆羅門仔細聽好。 如果想要獲得利益和合，應當成為兩足尊（指佛）。 如果想要成為轉輪王（Chakravarti，擁有統治世界的權力的理想君主），自在地統治四大天下（the four continents）；眾生想要成為這樣的人，必須發起菩提心（Bodhi mind）。 如果想要成為梵天王（Brahma，色界天的統治者），在眾天神中得到自在；眾生想要成為這樣的人，必須發起菩提心。 無論是欲界（Kama-dhatu）、色界（Rupa-dhatu）、無色界（Arupa-dhatu）以及更上層的境界；眾生想要達到這些境界，必須發起菩提心。 如果有眾生，想要成為商隊的首領，成為商人的導師，必須發起菩提心。 如果有眾生，想要成為大光明，破滅一切黑暗，必須發起菩提心。 如果有眾生，想要滅除一切顛倒，以及三有（指欲有、色有、無色有）等等，必須發起菩提心。
【English Translation】 English version: He said: 'If in sleep one dreams of a lotus flower (symbolizing purity and enlightenment), or sees a parasol (symbolizing protection and honor), or sees a moon disc (symbolizing light and coolness), and sees the form of the Buddha. Having seen this, one should rejoice, 'I have encountered the supreme Dharma.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'If one dreams of a lotus flower, and dreams of a parasol; or in a dream sees a moon disc, one should obtain great benefit. If one dreams of the Buddha's form, with all auspicious marks complete, adorning his body; beings who see this should rejoice, thinking that they will surely become a tamer of men (a title of the Buddha).'
At that time, Kasyapa Brahman (Kasyapa Brahman), having heard these verses, again said to the Buddha: 'World Honored One! What is great benefit, and how can beings obtain this benefit and pursue the Bodhi path (Bodhi path)?'
At that time, the Buddha said to Kasyapa Brahman: 'The so-called great benefit is the wisdom of the Omniscient One (Omniscient one, referring to the Buddha); this is the greatest benefit.'
At that time, Kasyapa Brahman again said to the Buddha: 'World Honored One! What are the causes and conditions for obtaining the benefit of omniscience?'
At that time, the World Honored One spoke the following verses for Kasyapa Brahman:
'Now I speak of great benefit, Brahman, listen carefully. If one desires to obtain harmonious benefits, one should become the Two-Footed Venerable (referring to the Buddha). If one desires to become a Wheel-Turning King (Chakravarti, an ideal monarch with the power to rule the world), freely ruling the four continents (the four continents); beings who desire to become such a one must generate the Bodhi mind (Bodhi mind). If one desires to become the Brahma King (Brahma, the ruler of the Form Realm), obtaining freedom among the gods; beings who desire to become such a one must generate the Bodhi mind. Whether it is the Desire Realm (Kama-dhatu), the Form Realm (Rupa-dhatu), the Formless Realm (Arupa-dhatu), and the realms above; beings who desire to reach these realms must generate the Bodhi mind. If there are beings who desire to become the leader of a caravan, becoming a guide for merchants, they must generate the Bodhi mind. If there are beings who desire to become great light, destroying all darkness, they must generate the Bodhi mind. If there are beings who desire to extinguish all inversions, and the Three Realms of Existence (referring to the Desire Realm, Form Realm, and Formless Realm), they must generate the Bodhi mind.'
心。 若有眾生等， 欲滅諸蓋障， 及諸惡法者， 鬚髮菩提心。 若有眾生等， 欲滅于無明， 及斷貪愛網， 鬚髮菩提心。 若有眾生等， 欲滅有及愛， 及滅垢無垢， 鬚髮菩提心。 若有眾生等， 欲滅於我慢， 及色使我慢， 鬚髮菩提心。 若有眾生等， 欲離於貢高， 無病命我慢， 鬚髮菩提心。 若有眾生等， 欲滅老我慢， 無常常住慢， 鬚髮菩提心。 若有眾生等， 欲滅多聞慢， 及以持戒慢， 鬚髮菩提心。 若有眾生等， 欲滅蘭若慢， 乞食等諸慢， 鬚髮菩提心。 若有眾生等， 欲滅知識慢， 愛糞掃衣慢， 鬚髮菩提心。 若有眾生等， 欲滅神通慢， 一食以為凈， 鬚髮菩提心。 若有眾生等， 欲滅一切慢， 所有有為慢， 鬚髮菩提心。 若有眾生等， 當欲供養佛， 于先滅度者， 鬚髮菩提心。 若有眾生等， 當欲供養佛， 所有諸如來， 鬚髮菩提心。 若有眾生等， 欲得轉法輪， 世間無能轉， 鬚髮菩提心。 若有眾生等， 欲滅應當滅， 當思所多思， 鬚髮菩提心。 若有眾生等， 當欲行梵行，
【現代漢語翻譯】 現代漢語譯本 若有眾生想要滅除各種煩惱的遮蓋和障礙，以及各種惡法，必須發起菩提心（Bodhi-citta，覺悟之心）。 若有眾生想要滅除無明（Avidya，對事物真相的迷惑），以及斷除貪愛的羅網，必須發起菩提心。 若有眾生想要滅除『有』（Bhava，存在）和『愛』（Trsna，渴愛），以及滅除染污和清凈的執著，必須發起菩提心。 若有眾生想要滅除我慢（Mana，驕慢），以及由色（Rupa，物質）所引起的我慢，必須發起菩提心。 若有眾生想要脫離貢高自大，以及無病、長壽所引起的我慢，必須發起菩提心。 若有眾生想要滅除衰老所引起的我慢，以及執著于常恒不變的錯誤觀念，必須發起菩提心。 若有眾生想要滅除因博學多聞而產生的我慢，以及因持戒而產生的我慢，必須發起菩提心。 若有眾生想要滅除居住在蘭若（Aranya，寂靜處）所產生的我慢，以及托缽乞食等修行所產生的各種我慢，必須發起菩提心。 若有眾生想要滅除因知識淵博而產生的我慢，以及喜愛穿著糞掃衣（Pamsula，用丟棄的布縫製的衣服）所產生的我慢，必須發起菩提心。 若有眾生想要滅除因擁有神通（Abhijna，超自然能力）而產生的我慢，以及認為只吃一餐是清凈的而產生的我慢，必須發起菩提心。 若有眾生想要滅除一切我慢，以及所有有為法（Samskrta，因緣和合而成的法）所產生的我慢，必須發起菩提心。 若有眾生想要供養佛（Buddha，覺悟者），對於先於自己滅度的佛，必須發起菩提心。 若有眾生想要供養佛，對於所有的如來（Tathagata，佛的稱號），必須發起菩提心。 若有眾生想要轉動法輪（Dharmacakra，佛法的教義），轉動世間無人能轉的法輪，必須發起菩提心。 若有眾生想要滅除應當滅除的煩惱，應當思惟所應當多思惟的法，必須發起菩提心。 若有眾生想要奉行清凈的梵行（Brahmacarya，清凈的行為）,
【English Translation】 English version If there are sentient beings who wish to extinguish all veils and hindrances, and all evil dharmas, they must generate Bodhi-citta (the mind of enlightenment). If there are sentient beings who wish to extinguish ignorance (Avidya, delusion about the true nature of reality), and cut through the net of craving (Trsna, thirst), they must generate Bodhi-citta. If there are sentient beings who wish to extinguish 'existence' (Bhava, being) and 'craving' (Trsna, thirst), and extinguish attachment to both defilement and purity, they must generate Bodhi-citta. If there are sentient beings who wish to extinguish pride (Mana, arrogance), and the pride caused by form (Rupa, material form), they must generate Bodhi-citta. If there are sentient beings who wish to be free from arrogance, and the pride caused by health and longevity, they must generate Bodhi-citta. If there are sentient beings who wish to extinguish the pride caused by old age, and the false notion of permanence, they must generate Bodhi-citta. If there are sentient beings who wish to extinguish the pride caused by extensive learning, and the pride caused by upholding precepts, they must generate Bodhi-citta. If there are sentient beings who wish to extinguish the pride caused by living in a secluded place (Aranya, a quiet place), and various forms of pride related to begging for food, they must generate Bodhi-citta. If there are sentient beings who wish to extinguish the pride caused by knowledge, and the pride caused by delighting in wearing discarded rags (Pamsula, clothes made from discarded cloth), they must generate Bodhi-citta. If there are sentient beings who wish to extinguish the pride caused by possessing supernormal powers (Abhijna, supernatural abilities), and the pride caused by considering eating only one meal a day as pure, they must generate Bodhi-citta. If there are sentient beings who wish to extinguish all forms of pride, and all pride related to conditioned phenomena (Samskrta, phenomena that arise from causes and conditions), they must generate Bodhi-citta. If there are sentient beings who wish to make offerings to the Buddhas (Buddha, the awakened one), to those Buddhas who have passed into Nirvana before them, they must generate Bodhi-citta. If there are sentient beings who wish to make offerings to the Buddhas, to all the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha), they must generate Bodhi-citta. If there are sentient beings who wish to turn the Wheel of Dharma (Dharmacakra, the teachings of the Buddha), to turn the Wheel that no one in the world can turn, they must generate Bodhi-citta. If there are sentient beings who wish to extinguish what should be extinguished, and contemplate what should be contemplated, they must generate Bodhi-citta. If there are sentient beings who wish to practice pure conduct (Brahmacarya, pure conduct),
初中后最上， 鬚髮菩提心。 若有眾生等， 欲攝諸精進， 往來諸有中， 鬚髮菩提心。 若有眾生等， 欲說諸行苦， 見眾生受苦， 鬚髮菩提心。 若有眾生等， 諸法無有我， 欲為眾生說， 鬚髮菩提心。 若有眾生等， 欲轉於法輪， 欲觸上菩提， 鬚髮菩提心。 若有眾生等， 欲說寂涅槃， 當證勝菩提， 鬚髮菩提心。 如是等功德， 發心者能得； 梵志當聞已， 應行菩提道。」
爾時迦葉婆羅門聞此偈已，復白佛言：「世尊！發菩提心者應攝幾許福聚？」
爾時世尊即以偈頌向迦葉婆羅門說如是言：
「若此佛剎諸眾生， 令住信心及持戒； 如彼最上大福聚， 不及道心十六分。 若此佛剎諸眾生， 令住信心於法行； 如彼最上大福聚， 不及道心十六分。 若諸佛剎恒河沙， 皆悉造寺求福故， 復造諸塔如須彌， 不及道心十六分。 若有佛剎如恒沙， 皆悉遍施諸七寶； 如彼最上大福聚， 不及道心十六分。 如鐵圍山高廣大， 造塔無量為諸佛； 如是求福眾生等， 不及道心十六分。 若諸眾生具滿劫， 若頭若髆常擔戴； 如彼最勝福德聚，
不及道心十六分。 如是人等得勝法， 若求菩提利眾生； 彼等眾生最勝者， 此無比類況有上。 是故得聞此諸法， 智者常生樂法心； 當得無邊大福聚， 速得證於無上道。」
爾時迦葉婆羅門復白佛言：「世尊！如是發菩提心者有退轉不？」
是時佛告迦葉婆羅門言：「如是發菩提心者，于解脫中無有退也。但就事別，有三種菩提。何等為三？所謂：聲聞菩提、辟支佛菩提、阿耨多羅三藐三菩提。
「大婆羅門！何者是聲聞菩提？若善男子善女人發阿耨多羅三藐三菩提，而不教他發菩提心、不令他住，亦不為說如是經典，不自受持亦不為人廣說其義，亦有親近是富伽羅，而不承事供養所須；若有來者及不來者亦不恭敬，而於彼所不生隨喜，以此因緣心得解脫。婆羅門！是則名為聲聞菩提。
「複次何者是辟支佛菩提？若善男子善女人自發菩提心，而不教他發菩提心、不令他住，亦不為說如是經典，不自受持亦不廣為他人解說，亦不親近如是富伽羅，而不承事供養所須；若有來者及不來者，亦不恭敬亦不隨喜，以此因緣心證辟支菩提，是故名為辟支佛道。
「複次何者是阿耨多羅三藐三菩提？若善男子善女人，自發阿耨多羅三藐三菩提心，亦復教他發阿耨
【現代漢語翻譯】 現代漢語譯本： 不及道心（菩提心）的十六分之一。 這樣的人能夠獲得殊勝的佛法，如果他們爲了利益眾生而尋求菩提（覺悟）； 這些人是最殊勝的，這種無比的類別更何況有比它更高的。 因此，能夠聽聞這些佛法，智者應當常常生起喜愛佛法的心； 將獲得無邊的大福德聚集，迅速證得無上道（阿耨多羅三藐三菩提）。』 這時，迦葉（Kasyapa）婆羅門（Brahmin）又對佛說：『世尊！像這樣發菩提心的人會有退轉嗎？』 這時，佛告訴迦葉婆羅門說：『像這樣發菩提心的人，在解脫的道路上不會退轉。但就具體情況而言，有三種菩提（覺悟）。哪三種呢？就是：聲聞菩提、辟支佛菩提、阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』 『大婆羅門！什麼是聲聞菩提呢？如果善男子善女人發阿耨多羅三藐三菩提心，但不教導他人發菩提心，不令他人安住于菩提心，也不為他們宣說這樣的經典，不自己受持也不為他人廣泛解說其中的意義，也有親近這樣的人（富伽羅，Pudgala），但不承事供養他們所需之物；如果有人來或不來，也不恭敬，並且對於他們不生起隨喜之心，因為這樣的因緣而獲得解脫。婆羅門！這就叫做聲聞菩提。』 『再次，什麼是辟支佛菩提呢？如果善男子善女人自己發菩提心，但不教導他人發菩提心，不令他人安住于菩提心，也不為他們宣說這樣的經典，不自己受持也不廣泛為他人解說，也不親近這樣的人（富伽羅，Pudgala），但不承事供養他們所需之物；如果有人來或不來，也不恭敬也不隨喜，因為這樣的因緣而證得辟支佛菩提，所以叫做辟支佛道。』 『再次，什麼是阿耨多羅三藐三菩提呢？如果善男子善女人，自己發阿耨多羅三藐三菩提心，也教導他人發阿耨
【English Translation】 English version: Not even a sixteenth part of the mind of enlightenment (Bodhi-citta). Such people obtain the supreme Dharma, if they seek Bodhi (Enlightenment) for the benefit of sentient beings; These beings are the most supreme, this incomparable category, let alone anything higher. Therefore, having heard these Dharmas, the wise should always generate a mind that delights in the Dharma; They will obtain an immeasurable accumulation of great merit, and quickly attain the unsurpassed path (Anuttara-samyak-sambodhi).' At that time, Kasyapa (Kasyapa) the Brahmin (Brahmin) again said to the Buddha: 'World Honored One! Do those who have aroused the mind of Bodhi like this regress?' At that time, the Buddha said to Kasyapa the Brahmin: 'Those who have aroused the mind of Bodhi like this do not regress in liberation. But according to the specific circumstances, there are three types of Bodhi (Enlightenment). What are the three? They are: Sravaka Bodhi, Pratyekabuddha Bodhi, and Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi).' 'Great Brahmin! What is Sravaka Bodhi? If a good man or good woman arouses the mind of Anuttara-samyak-sambodhi, but does not teach others to arouse the mind of Bodhi, does not cause others to abide in the mind of Bodhi, nor does he explain such scriptures to them, does not uphold them himself, nor does he widely explain their meaning to others, and also associates with such people (Pudgala), but does not serve and provide for their needs; if there are those who come or do not come, he is not respectful, and he does not generate joy in them, and because of these causes and conditions, he obtains liberation. Brahmin! This is called Sravaka Bodhi.' 'Furthermore, what is Pratyekabuddha Bodhi? If a good man or good woman arouses the mind of Bodhi themselves, but does not teach others to arouse the mind of Bodhi, does not cause others to abide in the mind of Bodhi, nor does he explain such scriptures to them, does not uphold them himself, nor does he widely explain them to others, and also does not associate with such people (Pudgala), but does not serve and provide for their needs; if there are those who come or do not come, he is not respectful nor does he rejoice, and because of these causes and conditions, he attains Pratyekabuddha Bodhi, therefore it is called the path of Pratyekabuddha.' 'Furthermore, what is Anuttara-samyak-sambodhi? If a good man or good woman, themselves arouse the mind of Anuttara-samyak-sambodhi, and also teach others to arouse the mind of Anuttara-
多羅三藐三菩提心，既令彼住，復為人說如是經典悉令受持，親近如是富伽羅等，承事供養；若有來者及不來者，亦悉恭敬亦生隨喜，如此解脫自利利他，為多人利益故、為多人安樂故、憐愍世間利益安樂諸天人等故，名阿耨多羅三藐三菩提也。以何義故名阿耨多羅三藐三菩提？于上更無有勝可求，是故名為阿耨多羅三藐三菩提。」
爾時世尊欲重宣此義，以偈頌曰：
「自發菩提心， 不教他受持； 因自心力故， 於後般涅槃。 為自利勤劬， 不教他受持； 是故名沙門， 佛子最勝師。 彼發菩提心， 教化生歡喜； 是故自得道， 果報如是知。 自成不成他， 諸仙中福田； 得名為緣覺， 婆羅門當知。 自發菩提心， 復脫多眾生； 為世作利益， 故名佛導師。 成就自利益， 復令他解脫； 此彼無差別， 故名不思議。」
爾時迦葉婆羅門白佛言：「世尊！解脫解脫有差別不？」
佛言：「婆羅門！解脫于解脫無有差別；道于道無有差別；乘于乘而有差別。譬如王路，有象輿者、有馬輿者、有驢輿者，彼等次第行於彼路同至一城。婆羅門！于汝意云何？如是等乘有差別不？」
婆羅門言：「大德世尊！然彼諸乘實
【現代漢語翻譯】 現代漢語譯本 『阿耨多羅三藐三菩提心』（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），既令他人安住於此心，又為此人宣說這樣的經典，使他們全部接受並奉持，親近這樣的『富伽羅』（Pudgala，補特伽羅，指人），承事供養他們；對於前來或不前來的人，也都恭敬對待，並且隨喜他們的功德。這樣的解脫既能自利又能利他，爲了多數人的利益，爲了多數人的安樂，憐憫世間，利益安樂諸天人等，這就被稱為『阿耨多羅三藐三菩提』（Anuttara-samyak-sambodhi，無上正等正覺）。因為什麼緣故稱為『阿耨多羅三藐三菩提』（Anuttara-samyak-sambodhi，無上正等正覺）呢？因為在它之上再也沒有更殊勝的可以追求了，所以稱為『阿耨多羅三藐三菩提』（Anuttara-samyak-sambodhi，無上正等正覺）。』
當時，世尊想要再次宣說這個道理，用偈頌說道：
『自己發起菩提心， 不教他人受持； 因為自己心力的緣故， 在以後獨自般涅槃（Parinirvana，完全的涅槃）。 爲了自己利益而勤奮努力， 不教他人受持； 因此被稱為『沙門』（Sramana，修行者）， 是佛弟子中最殊勝的導師。 他們發起菩提心， 教化眾生使他們歡喜； 因此自己證得道果， 應當這樣理解果報。 自己成就而不成就他人， 是諸仙人中的福田； 得名為『緣覺』（Pratyekabuddha，獨覺佛）， 婆羅門（Brahmana）應當知道。 自己發起菩提心， 又解脫了眾多眾生； 為世間作利益， 所以名為佛導師。 成就自己的利益， 又令他人解脫； 此二者沒有差別， 所以名為不可思議。』
當時，『迦葉婆羅門』（Kasyapa Brahmana）對佛說：『世尊！解脫和解脫之間有差別嗎？』
佛說：『婆羅門（Brahmana）！解脫和解脫之間沒有差別；道和道之間沒有差別；乘和乘之間有差別。譬如王路，有乘坐象車的人、有乘坐馬車的人、有乘坐驢車的人，他們依次行走在那條路上，一同到達一座城市。婆羅門（Brahmana）！你認為如何？這些車乘有差別嗎？』
婆羅門（Brahmana）說：『大德世尊！那些車乘確實有差別。』
【English Translation】 English version 『The mind of Anuttara-samyak-sambodhi (supreme, complete enlightenment), both causing others to abide in it and explaining such scriptures to them, causing them all to receive and uphold them, to be close to such Pudgalas (persons), to serve and make offerings to them; and to treat those who come and those who do not come with respect, and also to rejoice in their merits. Such liberation benefits both oneself and others, for the benefit of many, for the happiness of many, with compassion for the world, benefiting and bringing happiness to gods and humans, is called Anuttara-samyak-sambodhi (supreme, complete enlightenment). For what reason is it called Anuttara-samyak-sambodhi (supreme, complete enlightenment)? Because there is nothing superior to it that can be sought, therefore it is called Anuttara-samyak-sambodhi (supreme, complete enlightenment).』
At that time, the World-Honored One, desiring to reiterate this meaning, spoke in verse:
『One who generates the Bodhi-mind (mind of enlightenment) himself, does not teach others to receive and uphold it; Because of the power of his own mind, he attains Parinirvana (complete nirvana) alone later. Diligently striving for his own benefit, does not teach others to receive and uphold it; Therefore, he is called a Sramana (ascetic), the most excellent teacher among the Buddha's disciples. Those who generate the Bodhi-mind (mind of enlightenment), teach and transform beings, causing them to rejoice; Therefore, they themselves attain the Path, the karmic result should be understood in this way. One who achieves himself but does not help others to achieve, is a field of merit among the immortals; He is named a Pratyekabuddha (solitary Buddha), the Brahmana (priest) should know. One who generates the Bodhi-mind (mind of enlightenment) himself, and also liberates many beings; Creates benefit for the world, therefore, he is called a Buddha-teacher. Achieving his own benefit, and also causing others to be liberated; There is no difference between these two, therefore, it is called inconceivable.』
At that time, Kasyapa Brahmana (Kasyapa the priest) said to the Buddha: 『World-Honored One! Is there a difference between liberation and liberation?』
The Buddha said: 『Brahmana (priest)! There is no difference between liberation and liberation; there is no difference between path and path; there is a difference between vehicle and vehicle. For example, on a royal road, there are those who ride in elephant carriages, those who ride in horse carriages, and those who ride in donkey carriages, and they proceed in order on that road, all arriving at the same city. Brahmana (priest)! What do you think? Are these carriages different?』
The Brahmana (priest) said: 『Greatly Virtuous World-Honored One! Those carriages are indeed different.』
有差別。」
佛言：「如是如是。婆羅門！聲聞乘、辟支佛乘、阿耨多羅三藐三菩提乘有差別，道與解脫無有差別。婆羅門！譬如恒河，有三種人，有從此岸至於彼岸。其初人者，以草為筏倚之而度；第二人者若以皮囊、若以皮船倚之而度；第三人者，造作大船乘之入河，於此船中載百千人。其第三人，復敕長子安置守護如此船舫：『所有眾生來者，汝從此岸度至彼岸，為多人等作利益故。』婆羅門！于意云何？夫彼岸者有差別不？」
婆羅門言：「不也。世尊！」
佛復問言：「婆羅門！于汝意云何？彼乘之乘有差別不？」
婆羅門言：「所乘之乘實有差別。」
佛言：「如是如是。婆羅門！然聲聞乘、辟支佛乘、阿耨多羅三藐三菩提乘實有差別。婆羅門！如第一人，依倚草筏從於此岸至於彼岸，獨一無二，聲聞菩提應如是知；第二人者，若倚皮囊及以皮船，從於此岸度至彼岸，辟支佛菩提應如是知；婆羅門！如第三人，成就大船共多人眾，從於此岸至於彼岸，如來菩提應如是知。」
爾時世尊欲重宣此義，而說偈言：
「路及解脫無有上， 諸乘皆悉有差別； 智者如是應挍量， 當取最勝最上乘。 諸法教如是， 正覺說此言； 簡擇諸法已， 勝者應
【現代漢語翻譯】 現代漢語譯本 有差別。
佛說：『是的，是的。婆羅門（Brahmins）！聲聞乘（Śrāvakayāna，聽聞佛法而修行的乘）、辟支佛乘（Pratyekabuddhayāna，獨自覺悟的乘）、阿耨多羅三藐三菩提乘（Anuttarā-samyak-saṃbodhi-yāna，無上正等正覺之乘，即菩薩乘）有差別，但道路和解脫本身沒有差別。婆羅門！譬如恒河，有三種人，都要從此岸到達彼岸。第一種人，用草紮成筏子，依靠它渡河；第二種人，用皮囊或者皮船，依靠它們渡河；第三種人，建造大船，乘坐它進入河流，在這船中搭載成百上千的人。這第三種人，還囑咐長子安置守護這艘船舫：『所有來渡河的眾生，你都要從此岸渡到彼岸，為更多的人帶來利益。』婆羅門！你認為怎麼樣？那彼岸有什麼差別嗎？』
婆羅門說：『沒有。世尊（Lokajayestha）！』
佛又問：『婆羅門！你認為怎麼樣？這乘坐的工具本身有什麼差別嗎？』
婆羅門說：『乘坐的工具確實有差別。』
佛說：『是的，是的。婆羅門！聲聞乘、辟支佛乘、阿耨多羅三藐三菩提乘確實有差別。婆羅門！如同第一種人，依靠草筏從此岸到達彼岸，獨自一人，聲聞菩提（Śrāvakabodhi，聲聞的覺悟）應當這樣理解；第二種人，依靠皮囊或者皮船，從此岸渡到彼岸，辟支佛菩提（Pratyekabuddhabodhi，辟支佛的覺悟）應當這樣理解；婆羅門！如同第三種人，成就大船，與眾多人一起，從此岸到達彼岸，如來菩提（Tathāgatabodhi，如來的覺悟）應當這樣理解。』
當時世尊想要再次宣說這個道理，於是說了偈語：
『道路和解脫沒有高下之分，各種乘法卻有差別； 智者應當這樣衡量，應當選擇最殊勝最上的乘法。 諸法的教導就是這樣，正覺（Sammasambuddha）宣說了這些話語； 選擇諸法之後，殊勝者應當奉行。』
【English Translation】 English version There are differences.』
The Buddha said, 『So it is, so it is. Brahmin (Brahmins)! There are differences between the Śrāvakayāna (the Vehicle of Hearers, those who practice by listening to the Dharma), the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas, those who awaken on their own), and the Anuttarā-samyak-saṃbodhi-yāna (the Vehicle of Supreme Perfect Enlightenment, i.e., the Bodhisattva Vehicle), but there is no difference between the path and liberation itself. Brahmin! It is like the Ganges River, where there are three kinds of people who want to go from this shore to the other shore. The first person uses grass to make a raft and relies on it to cross; the second person uses a leather bag or a leather boat and relies on them to cross; the third person builds a large boat and rides it into the river, carrying hundreds and thousands of people in the boat. This third person also instructs his eldest son to arrange and guard this boat, saying: 「All beings who come to cross, you must take them from this shore to the other shore, for the benefit of many people.」 Brahmin! What do you think? Is there any difference in that other shore?』
The Brahmin said, 『No, World Honored One (Lokajayestha)!』
The Buddha asked again, 『Brahmin! What do you think? Is there any difference in the vehicles themselves?』
The Brahmin said, 『The vehicles themselves are indeed different.』
The Buddha said, 『So it is, so it is. Brahmin! The Śrāvakayāna, the Pratyekabuddhayāna, and the Anuttarā-samyak-saṃbodhi-yāna are indeed different. Brahmin! Like the first person, relying on a grass raft to go from this shore to the other shore, alone and without a second, the Śrāvakabodhi (the enlightenment of the Hearers) should be understood in this way; the second person, relying on a leather bag or a leather boat, to cross from this shore to the other shore, the Pratyekabuddhabodhi (the enlightenment of the Solitary Buddhas) should be understood in this way; Brahmin! Like the third person, accomplishing a large boat, together with many people, to go from this shore to the other shore, the Tathāgatabodhi (the enlightenment of the Thus Come One) should be understood in this way.』
At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verse:
『The path and liberation have no superior or inferior, But the various vehicles all have differences; The wise should measure it in this way, And should take the most excellent and supreme vehicle. The teachings of all dharmas are like this, The Perfectly Awakened One (Sammasambuddha) speaks these words; Having chosen all dharmas, The superior one should practice.』
當學。」
爾時迦葉婆羅門復白佛言：「世尊！菩薩摩訶薩當云何行，云何念住，得至摩訶衍？」
爾時佛告迦葉婆羅門作如是言：「婆羅門！汝聽是義：若諸菩薩摩訶薩如念修行，至摩訶衍。婆羅門！若善男子善女人自發菩提心，亦教他人發菩提心；自樂修行，勸他令修亦令他住，復為解釋如是修多羅義。如是等富伽羅人，不來親近承受接事，當以四攝而攝取之。何等為四？所謂：佈施、愛語、利益、同事。」
爾時世尊欲重宣此義，而說偈言：
「種種大布施， 一切所有物； 欲攝受他故， 菩薩無畏者。 示現引接道， 眾生不依來； 能以妙善語， 數數當安慰。 為自他安樂， 彼所生善處； 晝夜常隨順， 如是眾生等。 不信教令信， 破戒令住戒； 慳吝令佈施， 一切巧利益。 教人行菩提， 牢固常精進； 同於利益事， 智者如教行。 如此智慧者， 菩薩之導師； 智慧所行者， 常樂大乘法。 勇猛是最勝， 智者應當學； 以彼勝法故， 最勝到彼岸。」
爾時迦葉婆羅門復以偈頌而白佛言：
「大德示彼行， 菩薩諸導師； 當學彼所行， 得至兩足尊。 為我說彼行， 及行行
【現代漢語翻譯】 現代漢語譯本 『應當學習。』
這時，迦葉婆羅門（Kasyapa Brahman）又對佛說：『世尊！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應當如何修行，如何安住于正念，才能到達摩訶衍（Mahayana，大乘）？』
這時，佛告訴迦葉婆羅門說：『婆羅門！你聽我說這個道理：如果各位菩薩摩訶薩如所念而修行，就能到達摩訶衍。婆羅門！如果善男子、善女人自己發起菩提心（bodhicitta，覺悟之心），也教導他人發起菩提心；自己樂於修行，勸導他人修行，也使他人安住于修行，並且為他們解釋這些修多羅（sutra，經）的意義。像這樣的人，如果不來親近、承受、接應、侍奉，應當用四攝法（catuh-samgrahavastu，四種攝取眾生的方法）來攝取他們。哪四種呢？就是：佈施（dana，給予）、愛語（priyavacana，和藹的言語）、利益（arthakriya，做有益的事）、同事（samanarthata，與人同甘共苦）。』
這時，世尊想要再次宣說這個意義，就說了偈頌：
『種種大布施，一切所有物； 欲攝受他故，菩薩無畏者。 示現引接道，眾生不依來； 能以妙善語，數數當安慰。 為自他安樂，彼所生善處； 晝夜常隨順，如是眾生等。 不信教令信，破戒令住戒； 慳吝令佈施，一切巧利益。 教人行菩提，牢固常精進； 同於利益事，智者如教行。 如此智慧者，菩薩之導師； 智慧所行者，常樂大乘法。 勇猛是最勝，智者應當學； 以彼勝法故，最勝到彼岸。』
這時，迦葉婆羅門又用偈頌對佛說：
『大德示彼行，菩薩諸導師； 當學彼所行，得至兩足尊。 為我說彼行，及行行
【English Translation】 English version 『One should learn.』
At that time, Kasyapa Brahman again said to the Buddha: 『World Honored One! How should a Bodhisattva-Mahasattva (great being of a Bodhisattva) act, and how should they dwell in mindfulness, to reach the Mahayana (Great Vehicle)?』
Then the Buddha said to Kasyapa Brahman: 『Brahman! Listen to this meaning: If all Bodhisattva-Mahasattvas cultivate as they contemplate, they will reach the Mahayana. Brahman! If a good man or good woman generates the Bodhicitta (mind of awakening) themselves, and also teaches others to generate the Bodhicitta; if they delight in cultivation themselves, encourage others to cultivate, and also cause others to abide in cultivation, and further explain the meaning of these Sutras (discourses). Such individuals, if they do not come to be close, receive, attend, and serve, one should gather them in with the four means of gathering (catuh-samgrahavastu). What are the four? They are: giving (dana), loving speech (priyavacana), beneficial action (arthakriya), and acting in concert (samanarthata).』
At that time, the World Honored One, desiring to restate this meaning, spoke these verses:
『Various great giving, all possessions; For the sake of gathering others, the Bodhisattva is fearless. Showing and guiding the path, beings do not rely and come; Able to use wonderful and kind words, again and again, one should comfort them. For the happiness of oneself and others, the good places they are born in; Day and night, constantly accord with, such beings and others. Those who do not believe, teach them to believe, those who break precepts, cause them to abide in precepts; Those who are stingy, cause them to give, all skillful benefits. Teach people to practice Bodhi, firmly and constantly be diligent; Acting in concert with beneficial matters, the wise act according to the teachings. Such wise ones, are the guides of Bodhisattvas; Those who act with wisdom, constantly delight in the Great Vehicle Dharma. Courage is the most excellent, the wise should learn; Because of that excellent Dharma, the most excellent reach the other shore.』
At that time, Kasyapa Brahman again spoke to the Buddha in verses:
『Great Virtue shows that practice, the guides of Bodhisattvas; One should learn that which they practice, to reach the Two-Footed Honored One. Speak to me of that practice, and the practice of practice
所依； 菩提深廣大， 慈愍愿為說。」
爾時世尊告迦葉婆羅門言：「善哉婆羅門！諸菩薩有三種行。何等為三？所謂：天行、梵行、聖行。婆羅門！于中何者名為天行？若有善男子善女人，以慈身業、以慈意業、以慈口業，遍滿東方無量世界慈行充滿。行此遍已，復能善入南西北方四維上下，皆以慈身業、慈意業、慈口業普遍充滿，是名天行。于中何者名為梵行？所謂：四無量。何等為四？慈、悲、喜、舍，是名梵行。婆羅門！于中何者名為聖行？所謂：三解脫門。何者為三？空、無相、無愿，是名聖行。」
爾時世尊欲重宣此義，而說偈言：
「勇猛行精進， 菩薩之導師； 若有具天行， 是人樂菩提。 聖行及梵行， 是行聖所說； 若有修行者， 是人得不動。」
爾時迦葉婆羅門復以此偈而白佛言：
「我樂深菩提， 今問大導師； 此等當來世， 如何集諸行？ 為后眾生等， 故我問世尊！ 于佛菩提中， 我意無分別； 令我發道心， 利益眾生故。」
爾時世尊復以偈頌報彼迦葉婆羅門言：
「說此修多羅， 令發大菩提； 梵志！佛菩提， 未曾有分別。 說此修多羅， 令發大菩提； 能斷一切疑，
【現代漢語翻譯】 現代漢語譯本 所依： 『菩提（Bodhi，覺悟）深廣博大，懇請您慈悲憐憫為我們解說。』
這時，世尊告訴迦葉（Kasyapa）婆羅門說：『很好，婆羅門！菩薩有三種修行。是哪三種呢？就是：天行、梵行、聖行。婆羅門！其中什麼叫做天行呢？如果有善男子、善女人，以慈愛的身業、慈愛的意業、慈愛的口業，遍滿東方無量世界，慈悲的德行充滿其中。這樣行持之後，又能善巧地進入南西北方四維上下，都以慈愛的身業、慈愛的意業、慈愛的口業普遍充滿，這就叫做天行。其中什麼叫做梵行呢？就是四無量心。哪四種呢？慈、悲、喜、舍，這就叫做梵行。婆羅門！其中什麼叫做聖行呢？就是三解脫門。哪三種呢？空、無相、無愿，這就叫做聖行。』
這時，世尊想要再次宣說這個意義，就說了偈頌：
『勇猛修行精進，是菩薩的導師；如果具有天行，這個人就樂於菩提。聖行和梵行，這些修行是聖人所說的；如果有人修行這些，這個人就能得到不動搖的境界。』
這時，迦葉婆羅門又用這些偈頌來稟告佛說：
『我樂於深奧的菩提，現在請問偉大的導師；這些修行在將來的世代，要如何修集各種德行呢？爲了後代的眾生，所以我請問世尊！對於佛的菩提，我的心意沒有分別；爲了讓我發起道心，利益眾生的緣故。』
這時，世尊又用偈頌回答迦葉婆羅門說：
『宣說這部修多羅（Sutra，經），爲了使人發起廣大的菩提心；婆羅門！佛的菩提，本來就沒有分別。宣說這部修多羅，爲了使人發起廣大的菩提心；能夠斷除一切疑惑，』
【English Translation】 English version The Basis: 『Bodhi (Enlightenment) is profound and vast; out of compassion, please explain it for us.』
At that time, the World Honored One said to Kasyapa (Kasyapa) the Brahmin: 『Excellent, Brahmin! Bodhisattvas have three kinds of conduct. What are the three? They are: heavenly conduct, Brahma conduct, and holy conduct. Brahmin! Among them, what is called heavenly conduct? If there is a good man or good woman who, with loving bodily actions, loving mental actions, and loving verbal actions, fills the eastern direction with immeasurable worlds, their loving conduct is complete. Having practiced this pervasively, they are then able to skillfully enter the southern, northern, western, four intermediate directions, above and below, all filled universally with loving bodily actions, loving mental actions, and loving verbal actions. This is called heavenly conduct. Among them, what is called Brahma conduct? It is the four immeasurable minds. What are the four? Loving-kindness, compassion, joy, and equanimity. This is called Brahma conduct. Brahmin! Among them, what is called holy conduct? It is the three doors of liberation. What are the three? Emptiness, signlessness, and wishlessness. This is called holy conduct.』
At that time, the World Honored One, wishing to reiterate this meaning, spoke these verses:
『Vigorously practicing diligently, is the guide of Bodhisattvas; if one possesses heavenly conduct, that person delights in Bodhi. Holy conduct and Brahma conduct, these practices are what the sages have spoken; if someone cultivates these, that person will attain immovability.』
At that time, Kasyapa the Brahmin again used these verses to address the Buddha:
『I delight in profound Bodhi, now I ask the great guide; in future generations, how should one gather these practices? For the sake of future beings, therefore I ask the World Honored One! Regarding the Bodhi of the Buddha, my mind has no discrimination; in order to arouse the mind of enlightenment in me, for the sake of benefiting beings.』
At that time, the World Honored One again replied to Kasyapa the Brahmin with verses:
『Expounding this Sutra (Sutra, scripture), is to cause the arising of the great Bodhi mind; Brahmin! The Bodhi of the Buddha, fundamentally has no discrimination. Expounding this Sutra, is to cause the arising of the great Bodhi mind; it is able to sever all doubts,』
隨順眾生問。 說此修多羅， 令發大菩提； 能斷一切疑， 稱彼眾生欲。 得聞此經者， 彼于未來世； 能行大布施， 至於檀彼岸。 得聞此經者， 彼于未來世； 護持戒無缺， 至於戒彼岸。 得聞此經者， 彼于未來世； 行忍為眾生， 至於忍彼岸。 得聞此經者， 彼于未來世； 精進為眾生， 至於精進岸。 得聞此經者， 彼于未來世； 常入諸禪定， 至於禪彼岸。 得聞此經者， 彼于未來世； 為眾求勝智， 至於智彼岸。 已曾作供養， 憐愍眾生者； 得聞此經典， 後世到其手。 比丘住蘭若， 意欲佛菩提； 得聞此經者， 於後最先得。 過去數億佛， 已持此經典； 為利諸菩薩， 發起意欲故。 若有婆羅門， 欲樂佛菩提； 彼時得信已， 是經至其手。 我見彼眾生， 悉知彼所行； 亦知彼名字， 我見悉無礙。 一切頗具說， 恐迷未來人； 懼彼起諸過， 是故少分說。」
爾時迦葉婆羅門復以此偈而白佛言：
「大德此善持， 令生廣大意； 此世大丈夫， 不久我當作。 過去及未來， 導師之所說； 為彼生善利
【現代漢語翻譯】 現代漢語譯本 隨順眾生的根器提問。 宣說這部修多羅（sutra，經），爲了使眾生髮起廣大的菩提心（bodhi，覺悟）； 能夠斷除一切疑惑，滿足那些眾生的願望。 能夠聽聞這部經的人，他們在未來的世代； 能夠實行廣大的佈施，最終到達佈施的彼岸（paramita，圓滿）。 能夠聽聞這部經的人，他們在未來的世代； 能夠守護戒律沒有缺失，最終到達持戒的彼岸。 能夠聽聞這部經的人，他們在未來的世代； 爲了眾生修行忍辱，最終到達忍辱的彼岸。 能夠聽聞這部經的人，他們在未來的世代； 爲了眾生精進修行，最終到達精進的彼岸。 能夠聽聞這部經的人，他們在未來的世代； 常常進入各種禪定，最終到達禪定的彼岸。 能夠聽聞這部經的人，他們在未來的世代； 爲了眾生尋求殊勝的智慧，最終到達智慧的彼岸。 已經曾經作過供養，憐憫眾生的人； 能夠聽聞這部經典，後世這部經典會到他們手中。 比丘（bhiksu，出家男眾）住在寂靜處，心中想要證得佛的菩提； 能夠聽聞這部經的人，在這些人當中最先證得。 過去無數億的佛，已經持有這部經典； 爲了利益各位菩薩（bodhisattva，追求覺悟的修行者），發起意願的緣故。 如果有婆羅門（brahman，印度教祭司），想要追求佛的菩提； 那時得到信心之後，這部經會到他們手中。 我看見那些眾生，完全知道他們所做的事情； 也知道他們的名字，我看見一切都沒有障礙。 一切都詳細地說了，恐怕迷惑未來的人； 害怕他們產生各種過失，所以只說少部分。
那時，迦葉（Kasyapa）婆羅門又用這些偈頌來稟告佛說：
大德，這部經能夠善於受持，使人產生廣大的心意； 這一世的大丈夫，不久之後我就會成為。 過去和未來，導師（佛）所說的； 爲了他們產生善良的利益。
【English Translation】 English version Answering questions in accordance with sentient beings' dispositions. Speaking this sutra (sutra, discourse), to cause the arising of great bodhi (bodhi, enlightenment); Able to cut off all doubts, fulfilling the desires of those sentient beings. Those who are able to hear this sutra, in future lives; Will be able to practice great generosity, ultimately reaching the shore of dana paramita (paramita, perfection). Those who are able to hear this sutra, in future lives; Will be able to uphold the precepts without deficiency, ultimately reaching the shore of sila paramita. Those who are able to hear this sutra, in future lives; Will practice patience for sentient beings, ultimately reaching the shore of ksanti paramita. Those who are able to hear this sutra, in future lives; Will diligently practice for sentient beings, ultimately reaching the shore of virya paramita. Those who are able to hear this sutra, in future lives; Will constantly enter into various samadhis, ultimately reaching the shore of dhyana paramita. Those who are able to hear this sutra, in future lives; Will seek supreme wisdom for sentient beings, ultimately reaching the shore of prajna paramita. Those who have already made offerings, and have compassion for sentient beings; Will be able to hear this sutra, in future lives this sutra will come into their hands. A bhiksu (bhiksu, ordained male) dwelling in a secluded place, desiring the bodhi of the Buddha; Those who are able to hear this sutra, among these people will be the first to attain it. Past countless billions of Buddhas, have already held this sutra; For the benefit of all bodhisattvas (bodhisattva, one who seeks enlightenment), due to the arising of intention. If there is a brahman (brahman, Hindu priest), desiring the bodhi of the Buddha; At that time, after gaining faith, this sutra will come into their hands. I see those sentient beings, completely knowing what they do; Also knowing their names, I see everything without obstruction. Everything has been spoken in detail, fearing the confusion of future people; Fearing that they will generate various faults, therefore only a small portion is spoken.
At that time, Kasyapa (Kasyapa) the brahman again used these verses to report to the Buddha, saying:
Great Virtue, this sutra is able to be well-held, causing the arising of great intention; The great man of this world, soon I will become. Past and future, what the guide (Buddha) has spoken; For them to generate good benefits.
， 故住于菩提。」
爾時世尊復以偈報婆羅門言：
「彼等住此智， 為誰之所說？ 已知彼心行， 我今當記彼。 所聞此經者， 今現在我前； 彼等於後世， 此經當現前。 若有諸女人， 抄寫此經典； 此經當在手， 能生大菩提。 我于先已說， 比丘樂蘭若； 手得此經典， 於後當現前。 比丘聞此經， 悲泣而雨淚； 我先作何業， 今世得此利？ 我于如是經， 未曾善思惟； 我已得受記， 何業獲此果？ 我昔婆羅門， 依于比丘活； 時比丘放逸， 說此修多羅。 梵志於彼聞， 時至而乞食； 泣淚已行出， 是時心作愿。 我于修多羅， 鈔義及文字； 後世作證明， 亦復作擁護。 以彼善業果， 於後后末世； 得此修多羅， 執持在其手。 彼時有比丘， 悲泣淚滿目； 當時作懺悔， 后得此經法。 于先業滅盡， 彼時有相現； 于其睡夢中， 得此修多羅。 生死諸流轉， 欺誑大恐怖； 斯由阿彌陀， 願力如是果。 破戒諸比丘， 為他所輕賤； 如是多諸過， 流轉大恐怖。 如是多諸惡， 由得聞此經； 當至彼邊際，
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於後常顯曜。」
爾時迦葉婆羅門復以此偈而白佛言：
「此大修多羅， 令發大道心； 為我及未來， 分別廣宣說。」
爾時世尊復以偈告迦葉種姓婆羅門言：
「未來諸音聲， 乃至我所說； 此是廣經典， 是故汝當知。 說此大經典， 此當作《阿含》； 當作秘密藏， 聲聞所修學。 此處之所說， 及余得道者； 此是諸經母， 梵志如此知。 彼時諸比丘！ 於我滅度后； 《雜》及《長阿含》， 複名《中阿含》。 彼時有《阿含》， 具數名《增一》； 復說雜經典， 篋藏聲聞說。 復當作毗尼， 亦作阿毗曇； 或於三篋藏， 得名諸比丘！ 八萬有四千， 法聚我已說； 一切從此出， 名為最勝經。 於此說聲聞， 及說獨一覺； 諸智之根本， 不思議經典。 世間之所有， 三界未現者； 諸福之根本， 由發菩提心。 施、戒等功德， 忍辱、精進行； 禪定勝功德， 此經中善說。 智慧勝功德， 解脫忍寂滅； 一切皆示現， 此經中善說。 苦集及以道、 寂滅於此現； 諸法皆佛法， 此經之所說。 說諸苦無常， 亦說無我法；
【現代漢語翻譯】 現代漢語譯本： 『於後常顯曜。』
爾時，迦葉婆羅門復以此偈而白佛言：
『此大修多羅（sutra，經），令發大道心；為我及未來，分別廣宣說。』
爾時，世尊復以偈告迦葉（Kasyapa）種姓婆羅門言：
『未來諸音聲，乃至我所說；此是廣經典，是故汝當知。 說此大經典，此當作《阿含》（Agama）；當作秘密藏，聲聞（Sravaka）所修學。 此處之所說，及余得道者；此是諸經母，梵志（Brahmin）如此知。 彼時諸比丘（Bhikkhu）！於我滅度后；《雜》及《長阿含》，複名《中阿含》。 彼時有《阿含》，具數名《增一》（Ekottara）；復說雜經典，篋藏聲聞說。 復當作毗尼（Vinaya），亦作阿毗曇（Abhidhamma）；或於三篋藏，得名諸比丘！ 八萬有四千，法聚我已說；一切從此出，名為最勝經。 於此說聲聞，及說獨一覺（Pratyekabuddha）；諸智之根本，不思議經典。 世間之所有，三界（Trailokya）未現者；諸福之根本，由發菩提心。 施、戒等功德，忍辱、精進行；禪定勝功德，此經中善說。 智慧勝功德，解脫忍寂滅；一切皆示現，此經中善說。 苦集及以道、寂滅於此現；諸法皆佛法，此經之所說。 說諸苦無常，亦說無我法；』
【English Translation】 English version: 『It will always shine brightly afterwards.』
At that time, the Kasyapa (a Brahmin name) Brahmin again spoke to the Buddha in verse, saying:
『This great sutra (sutra), may it inspire the mind for the great path; for me and the future, please explain and widely proclaim it.』
At that time, the World-Honored One again spoke in verse to the Kasyapa (a Brahmin name) Brahmin of the Kasyapa lineage, saying:
『Future sounds, even what I have said; this is a vast scripture, therefore you should know this. Speaking of this great scripture, it will be called the Agama (Agama); it will be a secret treasury, studied by the Sravakas (Sravaka). What is spoken here, and others who have attained enlightenment; this is the mother of all scriptures, the Brahmin (Brahmin) should know this. At that time, O Bhikkhus (Bhikkhu)! After my extinction; the Samyukta (Miscellaneous) and Dirgha Agama (Long Agama), are also called the Madhyama Agama (Middle Agama). At that time, there is the Agama, fully numbered and named Ekottara (Increasing by One); again, miscellaneous scriptures are spoken, stored in boxes and spoken by the Sravakas. It will also be the Vinaya (Vinaya), and also the Abhidhamma (Abhidhamma); or in the three baskets, named O Bhikkhus! Eighty-four thousand, collections of teachings I have already spoken; all come from this, named the most supreme scripture. Herein are spoken of the Sravakas, and also the Pratyekabuddha (Pratyekabuddha); the root of all wisdom, an inconceivable scripture. All that is in the world, the three realms (Trailokya) not yet manifested; the root of all blessings, arises from generating the Bodhi mind. Giving, precepts, and other merits, patience, and diligent practice; the superior merit of Dhyana (meditative absorption), is well spoken of in this scripture. The superior merit of wisdom, liberation, patience, and quiescence; all are shown, and well spoken of in this scripture. Suffering, accumulation, and the path, quiescence are manifested here; all dharmas are Buddha-dharma, spoken of in this scripture. Speaking of the impermanence of all suffering, and also the dharma of no-self;』
說寂靜涅槃， 在此修多羅。 此處說聲聞， 所住諸因緣； 大乘此經典， 攝受一切法。 諸法甚廣大， 在於菩提心； 此為最勝典， 普說修多羅。 現前見諸佛， 及為彼說法； 當時現前聞， 斯由此經典。 三界諸眾生， 少有聞此經； 聞已生愛樂， 為求佛乘故。」
爾時迦葉婆羅門復白佛言：「希有世尊！若諸眾生無有智慧，若聞如是無上無邊，乃至如是等眾生當無有智慧，若如是等無邊無上修多羅，聞已不能於此法中不生堅固樂欲。大德世尊！有何因緣既有如是妙法，然彼眾生而當虛過也？」
爾時佛告彼婆羅門言：「此三千大千世界，有百俱致(凡言俱致者，隋數千萬)諸魔宮殿。彼一一魔有俱致數魔眾眷屬，圍繞彼諸魔輩，常勤方便欲滅此經，作種種因緣，因彼因緣隨所在處作諸障礙。所以者何？若以三千大千世界所有眾生，皆悉得於阿羅漢果；若有善男子善女人聞此修多羅已，當發阿耨多羅三藐三菩提心。婆羅門！以是因緣，令俱致數諸魔勤求方便欲滅此經，所以者何？婆羅門！此修多羅是一切諸法種性根本，以是義故，俱致諸魔勤求方便欲滅此經。」
爾時佛告婆羅門：「今有修多羅，名曰『破魔眾會』。汝等受持讀誦，即
【現代漢語翻譯】 現代漢語譯本 在此修多羅中宣說寂靜涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。 此處講述聲聞（Śrāvaka，指聽聞佛陀教誨而證悟的弟子）所處的各種因緣。 大乘（Mahāyāna，佛教宗派之一，強調普度眾生）經典涵蓋一切法。 諸法深廣無邊，皆在於菩提心（Bodhi-citta，指追求覺悟的心）。 此為最殊勝的經典，普遍宣說修多羅（Sūtra，佛經）。 能夠親眼見到諸佛，併爲他們說法； 當時能夠親身聽聞，都是因為這部經典。 三界（Trailokya，指欲界、色界、無色界）的眾生中，很少有聽聞此經的； 聽聞之後心生喜愛，是爲了追求佛乘（Buddhayāna，指成佛之道）的緣故。
這時，迦葉（Kāśyapa）婆羅門（Brahmin）再次對佛說：『希有啊，世尊！如果眾生沒有智慧，如果聽聞這樣無上無邊，乃至像這樣等的眾生，當沒有智慧，如果像這樣等無邊無上的修多羅，聽聞之後不能於此法中不生堅固的喜愛。大德世尊！有什麼因緣，既有這樣妙法，然而那些眾生卻要虛度一生呢？』
這時，佛告訴那位婆羅門說：『這三千大千世界（Tri-sahasra-mahā-sahasra-lokadhātu，佛教宇宙觀中的一個巨大世界），有百俱致（Koṭi，古代印度計數單位，此處指極大的數量）的魔宮殿。那一座座魔宮中，每一魔都有俱致數量的魔眾眷屬圍繞。那些魔輩常常勤于用各種方法想滅掉這部經典，製造種種因緣，憑藉那些因緣在任何地方製造各種障礙。為什麼呢？如果以三千大千世界所有的眾生，都能夠證得阿羅漢果（Arhat，指斷除煩惱，證得解脫的聖者）；如果有善男子善女人聽聞這部修多羅之後，當發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，指無上正等正覺之心）。婆羅門！因為這個因緣，令俱致數量的諸魔勤于尋求方法想滅掉這部經典。為什麼呢？婆羅門！這部修多羅是一切諸法種性的根本，因為這個緣故，俱致諸魔勤于尋求方法想滅掉這部經典。』
這時，佛告訴婆羅門：『現在有一部修多羅，名叫《破魔眾會》。你們應當受持讀誦，就』
【English Translation】 English version This Sutra speaks of the serene Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Here it speaks of the conditions in which the Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) dwell. The Mahāyāna (Mahāyāna, one of the Buddhist schools, emphasizing universal salvation) scriptures encompass all Dharmas. All Dharmas are vast and boundless, residing in the Bodhi-citta (Bodhi-citta, the mind seeking enlightenment). This is the most supreme scripture, universally expounding the Sutra (Sūtra, Buddhist scripture). To be able to see all the Buddhas in person, and to preach the Dharma for them; To be able to hear in person at that time, is all due to this scripture. Among the beings in the three realms (Trailokya, referring to the Desire Realm, the Form Realm, and the Formless Realm), few have heard this scripture; Having heard it, they develop love and joy, for the sake of seeking the Buddhayāna (Buddhayāna, the path to Buddhahood).
At that time, the Brahmin (Brahmin) Kāśyapa (Kāśyapa) again said to the Buddha: 'It is rare, World Honored One! If beings have no wisdom, if they hear such unsurpassed and boundless teachings, even those beings will have no wisdom. If such boundless and unsurpassed Sutras are heard, they cannot help but develop firm love and desire for this Dharma. Great Virtue World Honored One! What is the cause that, despite having such wonderful Dharma, those beings should waste their lives?'
At that time, the Buddha told that Brahmin: 'In this Tri-sahasra-mahā-sahasra-lokadhātu (Tri-sahasra-mahā-sahasra-lokadhātu, a vast world in the Buddhist cosmology), there are hundreds of Koṭis (Koṭi, an ancient Indian unit of counting, here referring to an extremely large number) of demon palaces. In each of those demon palaces, each demon has Koṭis of demon retinues surrounding them. Those demons are constantly diligently trying to destroy this scripture, creating various causes and conditions, and based on those causes and conditions, creating various obstacles wherever they are. Why? If all the beings in the Tri-sahasra-mahā-sahasra-lokadhātu were to attain the Arhat (Arhat, a saint who has eradicated afflictions and attained liberation) fruit; if good men and good women were to hear this Sutra, they would generate the Anuttarā-samyak-saṃbodhi-citta (Anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed perfect enlightenment). Brahmin! Because of this cause, the Koṭis of demons are diligently seeking ways to destroy this scripture. Why? Brahmin! This Sutra is the root of the nature of all Dharmas, and for this reason, the Koṭis of demons are diligently seeking ways to destroy this scripture.'
At that time, the Buddha told the Brahmin: 'Now there is a Sutra called 'Destroying the Assembly of Demons'. You should receive, uphold, read, and recite it, then'
得破彼魔天眾會。婆羅門！譬如日輪既出現時，能滅一切幽冥黑暗。如是如是。婆羅門！說破魔眾會修多羅時，一切諸魔隱沒不現。婆羅門！何者名為破魔眾會修多羅？」爾時世尊即說陀羅尼曰：
「多(上)致他(一) 阿㝹謨大那(上)(二) 菩提三摩陀波那多(三) 伏哆(四) 紆伏哆(五) 怛怛羅伏哆(六) 尼興(蜎蠅反)伽魔(七) 波羅破(八) 多羅破(九) 哆噓(十) 哆隆(洛中反)伽磨伽魔那(十一) 毗唎磨(十二) 磨素磨(十三) 系(上聲)履婆伽磨(十四) 毗達啰魔(十五) 大啰麹磨(十六) 阿邏彌邏(十七) 伊迦叉邏那喻(十八)
「婆羅門！此陀羅尼是。過去、未來、現在諸佛世尊，同說此破魔眾會修多羅。婆羅門！說此破魔眾會修多羅時，一切魔宮皆悉震、動、大動、搖、大搖，一切諸魔各各從彼本座顛倒墮落不能語言。所以者何？彼等常為多人作不利益，常為多人作苦惱事令失利益，以是事故，現得如是恐怖果報。如佛世尊常與一切眾生樂故，乃至慈悲喜捨，是故令彼諸波旬等皆生恐怖。婆羅門！若復有人，當能轉此發菩提修多羅者，于彼人所無有障礙，若諸天、龍、夜叉，若人非人，若魔、魔子、若魔眷屬，若水火刀杖，若惡行者，若諸惡
【現代漢語翻譯】 現代漢語譯本 『能夠摧毀那些魔天眾會。婆羅門！譬如太陽出現時，能夠消滅一切幽暗。像這樣，像這樣。婆羅門！在宣說摧毀魔眾會的修多羅時，一切諸魔都會隱藏起來不現身。婆羅門！什麼叫做摧毀魔眾會的修多羅？』當時世尊就說了這個陀羅尼： 『多(上)致他(一) 阿㝹謨大那(上)(二) 菩提三摩陀波那多(三) 伏哆(四) 紆伏哆(五) 怛怛羅伏哆(六) 尼興(蜎蠅反)伽魔(七) 波羅破(八) 多羅破(九) 哆噓(十) 哆隆(洛中反)伽磨伽魔那(十一) 毗唎磨(十二) 磨素磨(十三) 系(上聲)履婆伽磨(十四) 毗達啰魔(十五) 大啰麹磨(十六) 阿邏彌邏(十七) 伊迦叉邏那喻(十八)』 『婆羅門！這個陀羅尼就是過去、未來、現在諸佛世尊共同宣說的摧毀魔眾會的修多羅。婆羅門！在宣說這個摧毀魔眾會的修多羅時，一切魔宮都會震動、大震動、搖動、大搖動，一切諸魔都會各自從他們的座位上顛倒墮落，不能說話。這是什麼原因呢？因為他們常常為很多人制造不利，常常為很多人制造痛苦的事情，使他們失去利益，因為這個緣故，現在得到這樣的恐怖果報。因為佛世尊常常給予一切眾生快樂，乃至慈悲喜捨，所以使那些波旬(Papiyas，魔王)等都生起恐怖。婆羅門！如果有人能夠轉此發菩提修多羅，對於那個人就沒有障礙，無論是諸天(Devas，天神)、龍(Nagas，龍族)、夜叉(Yakshas，夜叉)，無論是人還是非人，無論是魔(Maras，魔)、魔子、還是魔眷屬，無論是水火刀杖，無論是惡行者，無論是諸惡』
【English Translation】 English version 『[It] can destroy those assemblies of Mara's (Mara, the personification of evil) heavens. Brahmin! Just as when the sun appears, it can extinguish all darkness. Just like that, just like that. Brahmin! When reciting the Sutra of Destroying Mara's Assembly, all the Maras will hide and not appear. Brahmin! What is called the Sutra of Destroying Mara's Assembly?』 At that time, the World-Honored One then spoke this Dharani: 『Tad-yathā (1) āṇumo-dana (2) bodhi-samādhi-pavana-da (3) bhukta (4) yu-bhukta (5) tatra-bhukta (6) niḥ-kṣema (7) para-prabha (8) tara-prabha (9) ta-kṣu (10) ta-druṁ-gama-gamana (11) bhiri-mara (12) masu-mara (13) śrī-bhaga-mara (14) vidāra-mara (15) dāra-kṣema (16) ārā-mirā (17) eka-cāra-nāyu (18)』 『Brahmin! This Dharani is the Sutra of Destroying Mara's Assembly, which the Buddhas, World-Honored Ones of the past, future, and present, have spoken in unison. Brahmin! When reciting this Sutra of Destroying Mara's Assembly, all the palaces of Mara will shake, greatly shake, tremble, greatly tremble, and all the Maras will fall upside down from their seats, unable to speak. Why is that? Because they often create disadvantages for many people, often create suffering for many people, causing them to lose benefits. For this reason, they now receive such terrifying retribution. Because the Buddha, the World-Honored One, always gives happiness to all beings, even to the extent of loving-kindness, compassion, joy, and equanimity, therefore, he causes those Papiyas (Papiyas, the Evil One) and others to be terrified. Brahmin! If someone can recite this Sutra of Generating Bodhi, there will be no obstacles for that person, whether it be Devas (Devas, gods), Nagas (Nagas, dragons), Yakshas (Yakshas, spirits), whether human or non-human, whether Mara (Mara, demon), Mara's sons, or Mara's retinue, whether it be water, fire, knives, or staves, whether it be evildoers, whether it be all evils』
獸，若身所惱、若意所苦，而有受者無有是處。何以故？彼善男子善女人，常為多人作利益事安樂故、常為多人作憐愍故、為諸天人等作覆護故，彼等諸善男子善女人慈行力故，應如是知。婆羅門！彼善男子善女人，不作身惡行、不作口惡行、不作意惡行故，彼等諸苦事不逼其身亦不逼心。婆羅門！此因緣故能滅一切苦。」
爾時世尊重宣此義，而說偈言：
「魔勤於此經， 當欲壞滅之； 是故此經典， 調御今為說。 令魔悉迷亂， 叢聚坐戰慄； 相視不能言， 此惡行果報。 恐怖眾生故， 常懷作惡心； 顛倒而墮落， 是故得現報。 慈悲和合者， 喜心有所說； 平等說法時， 噁心意悉散。 降伏諸魔王， 及散魔軍眾， 夜叉諸鬼等， 自然皆墮落。 彼力杖不害， 水火不漂然； 言說咒詛毒， 不能有傷害。 逼身及逼心， 彼等不曾有； 常當所作誓， 身口如是住。 閉塞諸惡道， 遠離一切難； 諸魔悉摧滅， 為說此經故。 一切法巧智， 若欲度彼岸； 須聞此經典， 聞已即能學。 若能學此經， 無畏諸菩薩； 最上覺菩提， 是向菩提句。」
佛說此經時，迦葉婆羅門及諸
【現代漢語翻譯】 現代漢語譯本： 『婆羅門，如果有人因為身體或精神上的困擾而受苦，卻說這是因為他們行善的結果，這是不可能的。為什麼呢？因為那些善良的男子和女子，經常爲了多數人的利益和安樂而努力，經常爲了多數人而心懷憐憫，為諸天和人們提供庇護。由於這些善良的男子和女子慈悲行為的力量，應當這樣理解：他們不會遭受這樣的苦難。婆羅門，這些善良的男子和女子，不做身體的惡行，不做口頭的惡行，不做意念的惡行，因此，那些痛苦的事情不會逼迫他們的身體，也不會逼迫他們的心靈。婆羅門，因為這個因緣，能夠滅除一切痛苦。』 那時，世尊（Bhagavan）再次宣揚這個道理，並說了偈語： 『魔（Mara）會努力破壞這部經，想要毀滅它；因此，調御者（Tathagata）現在才宣說這部經典。讓魔都感到迷惑，聚集在一起戰慄；互相看著卻說不出話，這是惡行的果報。因為要恐嚇眾生，常常懷著作惡的心；顛倒而墮落，所以得到現世的報應。慈悲和合的人，歡喜地有所說；平等說法的時候，噁心意念全部消散。降伏所有的魔王，以及驅散魔軍的隊伍，夜叉（Yaksa）和各種鬼怪等，自然都會墮落。他們的力量和杖棒不能傷害，水火不能漂流焚燒；言語、詛咒和毒藥，不能造成傷害。逼迫身體和逼迫心靈的事情，他們不曾經歷過；常常應當發誓，身口意都這樣安住。閉塞各種惡道，遠離一切災難；各種魔都摧毀消滅，因為宣說這部經的緣故。對於一切法的巧妙智慧，如果想要度過彼岸（Nirvana），必須聽聞這部經典，聽聞之後就能學習。如果能夠學習這部經，無畏的諸位菩薩（Bodhisattva）；最上覺悟的菩提（Bodhi），是通向菩提的語句。』 佛陀（Buddha）宣說這部經的時候，迦葉（Kasyapa）婆羅門（Brahmana）以及諸位...
【English Translation】 English version: 『Brahmin, it is not possible that someone suffers from physical or mental distress as a result of doing good deeds. Why? Because those good men and good women constantly work for the benefit and happiness of many, constantly have compassion for many, and provide protection for gods and humans. Due to the power of the compassionate actions of these good men and good women, it should be understood that they do not suffer in this way. Brahmin, these good men and good women do not commit evil deeds with their bodies, do not commit evil deeds with their speech, and do not commit evil deeds with their minds. Therefore, those painful things do not afflict their bodies or their minds. Brahmin, because of this cause and condition, all suffering can be extinguished.』 At that time, the World Honored One (Bhagavan) further proclaimed this meaning and spoke these verses: 『Mara (the Evil One) diligently tries to destroy this sutra, wanting to annihilate it; therefore, the Tathagata (the Thus Come One) now speaks this sutra. Let Mara be confused, gathering together and trembling; looking at each other but unable to speak, this is the retribution of evil deeds. Because they want to frighten sentient beings, they constantly harbor evil intentions; inverted and fallen, therefore they receive present retribution. Those who are united in compassion, joyfully speak; when speaking the Dharma equally, evil intentions all dissipate. Subduing all the Mara kings, and scattering the Mara's armies, Yakshas (demons) and various ghosts, naturally all fall. Their power and staffs cannot harm, water and fire cannot drift or burn; words, curses, and poisons cannot cause harm. Afflictions of the body and afflictions of the mind, they have never experienced; they should always make vows, and abide in this way with body, speech, and mind. Blocking all evil paths, staying away from all disasters; all Maras are destroyed and annihilated, because of speaking this sutra. For the skillful wisdom of all dharmas, if you want to cross to the other shore (Nirvana), you must hear this sutra, and after hearing it, you can learn it. If you can learn this sutra, fearless Bodhisattvas (enlightenment beings); the supreme enlightenment of Bodhi (awakening), is the phrase that leads to Bodhi.』 When the Buddha (the Awakened One) spoke this sutra, Kasyapa (a Brahmin's name) the Brahmin (a member of the priestly class) and all...
大會眾，乾闥婆、天人、阿修羅等，聞佛所說，歡喜奉行。
出生菩提心經
【現代漢語翻譯】 現代漢語譯本： 與會的大眾，包括乾闥婆（Gandharva，天界的樂神）、天人（ Deva，天神）、阿修羅（Asura，一種好戰的神）等等，聽聞佛陀所說，都歡喜地接受並遵照實行。
《出生菩提心經》
【English Translation】 English version: The great assembly, including Gandharvas (celestial musicians), Devas (gods), Asuras (warlike deities), and others, having heard what the Buddha said, joyfully accepted and practiced it accordingly.
'The Sutra on the Arising of the Bodhi Mind'