T17n0838_佛說發菩提心破諸魔經

大正藏第 17 冊 No. 0838 佛說發菩提心破諸魔經

No. 838 [No. 837]

佛說發菩提心破諸魔經卷上

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

如是我聞：

一時佛在王舍城迦蘭陀竹林精舍，與大苾芻眾千二百五十人俱，並諸菩薩摩訶薩眾而共集會。

是時王舍大城有迦葉氏大婆羅門住在彼城，而忽一時于夜夢中見此閻浮提世界有其千葉廣大蓮華，七寶莊嚴清凈可愛，而彼華中有大月輪，潔白圓滿周匝光明熾盛照耀。彼婆羅門于其夢中得見是相，心大歡喜適悅慶快。從夢覺已作是思惟：「我聞沙門瞿曇是大智者，諸有智人無能過上，善巧方便大慧具足，我宜往彼請問其相。」

時婆羅門作是念已，過於夜分至明旦時，詣迦蘭陀竹林精舍佛世尊所，到已頭面禮世尊足，合掌恭敬，如夢所見具以白佛。

爾時世尊告婆羅門言：「如汝所夢是吉祥相。婆羅門！汝今當知，若人夢中見四種相者，皆是最上吉祥勝相。何等為四？一者、白蓮華。二者、白傘蓋。三者、月輪。四者、佛像。若見如是四種相者，當知必得最上大利。」爾時世尊欲重宣此義，而說偈曰：

「夢中若見蓮華相，　　及白傘蓋皆吉祥；　

【現代漢語翻譯】現代漢語譯本《佛說發菩提心破諸魔經》捲上

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯

如是我聞：

一時，佛在王舍城（Rājagṛha）的迦蘭陀竹林精舍（Kalandaka Venuvana），與一千二百五十位大比丘眾，以及諸位菩薩摩訶薩一同聚集。

當時，王舍大城有一位迦葉氏（Kāśyapa）大婆羅門住在城裡，忽然有一天夜裡夢見這閻浮提（Jambudvīpa）世界有一朵千葉廣大蓮華，用七寶莊嚴，清凈可愛，而那蓮華中有一個大月輪，潔白圓滿，周圍光明熾盛照耀。那位婆羅門在夢中見到這個景象，心裡非常歡喜，感到適悅慶快。從夢中醒來后，他這樣思惟：『我聽說沙門瞿曇（Śrāmaṇa Gautama）是大智者，所有有智慧的人沒有能超過他的，他善於運用巧妙的方法，具備大智慧，我應該去向他請問這個夢的含義。』

當時，婆羅門這樣想后，過了夜半，到了黎明時分，前往迦蘭陀竹林精舍佛世尊所在的地方，到達后，頭面頂禮世尊的腳，合掌恭敬，將夢中所見詳細地告訴了佛。

這時，世尊告訴婆羅門說：『你所夢見的是吉祥之相。婆羅門！你現在應當知道，如果有人在夢中見到四種景象，都是最上吉祥的殊勝之相。哪四種呢？一是白蓮華，二是白傘蓋，三是月輪，四是佛像。如果見到這四種景象，應當知道必定會得到最上的大利益。』這時，世尊想要再次宣說這個意義，於是說了偈頌：

『夢中若見蓮華相，及白傘蓋皆吉祥；

【English Translation】 English version The Sutra Spoken by the Buddha on Arousing Bodhicitta and Destroying All Demons, Volume 1

Translated by the Tripiṭaka Master Shi Hu, Minister of the Imperial Secretariat, Great Officer of Guanglu, and Dharma Master Conferred with Purple Robe, by Imperial Order, from Western India.

Thus have I heard:

At one time, the Buddha was in the Kalandaka Venuvana (Kalandaka Bamboo Grove Monastery) in the city of Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty Bhikshus (monks), and also with a gathering of Bodhisattva Mahasattvas (great beings).

At that time, in the great city of Rājagṛha, there lived a great Brahmin of the Kāśyapa (Kashyap) clan. Suddenly, one night in a dream, he saw in this Jambudvīpa (Rose-apple Continent) world a thousand-petaled, vast lotus flower, adorned with the seven treasures, pure, lovely, and delightful. Within that flower was a great moon disc, pure white, perfectly round, its light radiant and intensely illuminating all around. Having seen this vision in his dream, the Brahmin felt great joy, pleasure, happiness, and delight. Upon awakening from the dream, he thought to himself, 'I have heard that the Śrāmaṇa Gautama (ascetic Gautama) is a great wise man, unsurpassed by any other wise person. He is skilled in expedient means and possesses great wisdom. I should go to him and inquire about the meaning of this vision.'

Having thought thus, the Brahmin, after midnight, at the break of dawn, went to the place where the World Honored One, the Buddha, was in the Kalandaka Venuvana. Upon arriving, he prostrated himself at the feet of the World Honored One, joined his palms in reverence, and described in detail to the Buddha what he had seen in his dream.

At that time, the World Honored One said to the Brahmin, 'What you have dreamed is an auspicious sign. Brahmin! You should know that if a person sees four kinds of signs in a dream, all are the most supreme and auspicious signs. What are the four? First, a white lotus flower; second, a white parasol; third, a moon disc; fourth, an image of the Buddha. If one sees these four kinds of signs, one should know that one will certainly obtain the greatest benefit.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verse:

'If in a dream one sees the sign of a lotus flower, And a white parasol, all are auspicious;

或見清凈大月輪，　　夢者當獲最上利。　又復若見佛形像，　　是相最上中最勝；　斯人一切所愛敬，　　當能成就諸功德。」

爾時婆羅門復白佛言：「世尊！何等名為最上大利？佛以何緣作如是說？」

爾時世尊即以伽陀答婆羅門曰：

「我今為說彼大利，　　汝婆羅門當諦聽；　若人能發菩提心，　　成二足尊名大利。　轉輪聖王位尊勝，　　統四大洲而自在；　若有眾生樂成就，　　應當發起菩提心。　帝釋天主勝福報，　　三十三天中自在；　若有眾生樂成就，　　應當發起菩提心。　欲、色、無色三界中，　　彼彼福報皆增勝；　若有眾生樂成就，　　應當發起菩提心。　所有眾生界無邊，　　如其所應善化度；　若有廣為利樂者，　　應當發起菩提心。　世間所有大醫王，　　普能療治一切病；　若有眾生樂成就，　　應當發起菩提心。　作大光明現世間，　　一切闇冥皆照耀；　若有眾生樂成就，　　應當發起菩提心。　雖復生於三界中，　　斷除一切顛倒行；　若有眾生樂出離，　　應當發起菩提心。　所有煩惱等諸障，　　及餘一切不善法；　若有眾生樂除斷，　　應當發起菩提心。　所有三界諸結使，　　隨所造作為魔攝；　若

【現代漢語翻譯】現代漢語譯本或者夢見清凈的大月亮，做夢的人應當獲得最殊勝的利益。又如果夢見佛的形象，這是最殊勝、最美好的吉相；這個人會被一切人所愛戴和尊敬，並且能夠成就各種功德。"

這時，婆羅門又對佛說：『世尊！什麼叫做最殊勝的利益？佛因為什麼緣故這樣說？』

這時，世尊就用偈語回答婆羅門說：

『我現在為你解說那最殊勝的利益，你婆羅門應當仔細聽；如果有人能夠發起菩提心（Bodhicitta，覺悟之心），成就二足尊（指佛）的名號，這就是最殊勝的利益。轉輪聖王（Cakravartin，統治世界的理想君主）的地位尊貴殊勝，統治四大洲而自在；如果有眾生喜歡成就這樣的果位，就應當發起菩提心。帝釋天主（Indra，忉利天之主）享有殊勝的福報，在三十三天中自在；如果有眾生喜歡成就這樣的果位，就應當發起菩提心。在欲界、色界、無色界這三界中，他們各自的福報都更加殊勝；如果有眾生喜歡成就這樣的果位，就應當發起菩提心。所有眾生的世界無邊無際，都應按照他們各自的情況善巧地教化和度脫；如果有（菩薩）想要廣為眾生帶來利益和安樂，就應當發起菩提心。世間所有偉大的醫王，普遍能夠治療一切疾病；如果有眾生喜歡成就這樣的能力，就應當發起菩提心。（菩提心）能發出巨大的光明照耀世間，一切黑暗都能夠被照亮；如果有眾生喜歡成就這樣的光明，就應當發起菩提心。即使仍然生存在三界之中，也能斷除一切顛倒妄想的行為；如果有眾生喜歡脫離輪迴，就應當發起菩提心。所有煩惱等等各種障礙，以及其他一切不善的法；如果有眾生喜歡消除和斷除這些，就應當發起菩提心。所有三界中的各種結使（Kleshas，煩惱的根本），隨著所造的業力被魔所控制；如果

【English Translation】 English version Or if one sees a pure great moon wheel, the dreamer shall obtain the supreme benefit. Furthermore, if one sees the image of the Buddha, this is the most supreme and most excellent sign; This person will be loved and respected by all, and will be able to accomplish all merits."

At that time, the Brahmin again said to the Buddha: 'World Honored One! What is called the supreme great benefit? For what reason does the Buddha say this?'

At that time, the World Honored One then answered the Brahmin with a Gatha:

'I will now explain that great benefit, you Brahmin should listen carefully; If a person can generate Bodhicitta (the mind of enlightenment), and achieve the name of the Two-Footed Honored One (referring to the Buddha), this is the supreme great benefit. The position of a Universal Monarch (Cakravartin, the ideal ruler of the world) is noble and supreme, ruling the four continents with freedom; If there are beings who delight in achieving this, they should generate Bodhicitta. The Lord of the Devas, Indra (the lord of the Trayastrimsa heaven), enjoys supreme blessings, and is free in the Trayastrimsa heaven; If there are beings who delight in achieving this, they should generate Bodhicitta. In the Desire Realm, Form Realm, and Formless Realm, the blessings in each of them are increasingly supreme; If there are beings who delight in achieving this, they should generate Bodhicitta. All realms of sentient beings are boundless, and should be skillfully taught and liberated according to their respective circumstances; If there are (Bodhisattvas) who wish to broadly bring benefit and happiness to sentient beings, they should generate Bodhicitta. All the great physicians in the world are universally able to cure all diseases; If there are beings who delight in achieving this ability, they should generate Bodhicitta. (Bodhicitta) can emit great light that illuminates the world, and all darkness can be illuminated; If there are beings who delight in achieving this light, they should generate Bodhicitta. Even if one is still born in the three realms, one can cut off all inverted and deluded actions; If there are beings who delight in escaping from Samsara, they should generate Bodhicitta. All afflictions and other obstacles, as well as all other unwholesome dharmas; If there are beings who delight in eliminating and cutting off these, they should generate Bodhicitta. All the bonds (Kleshas, the root of afflictions) in the three realms, are controlled by Mara according to the karma created; If

有眾生樂除斷，　　應當發起菩提心。　若能調伏于無明，　　一切愛網悉能斷；　若有眾生樂出離，　　應當發起菩提心。　彼貪愛法若斷除，　　一切垢染皆清凈；　若有眾生樂出離，　　應當發起菩提心。　所生族氏及色力，　　愚人持彼生憍倨；　若有眾生樂除斷，　　應當發起菩提心。　愚執我見、壽者見，　　于自善利生憍倨；　若有眾生樂除斷，　　應當發起菩提心。　于諸色法生憍倨，　　從染愛生過失大；　若有眾生樂除斷，　　應當發起菩提心。　多聞持戒及修行，　　愚人恃以生憍倨；　若有眾生樂除斷，　　應當發起菩提心。　住阿蘭若行乞食，　　于如是事生憍倨；　若有眾生樂除斷，　　應當發起菩提心。　應供自在具神通，　　恃己尊勝生憍倨；　若有眾生樂除斷，　　應當發起菩提心。　愚癡執著我人相，　　恃彼我相生憍倨；　若有眾生樂除斷，　　應當發起菩提心。　現在未來佛世尊！　　尊重恭敬而獲福；　若有眾生樂斯利，　　應當發起菩提心。　諸佛出興於世間，　　轉大法輪普化度；　若有眾生樂聽受，　　應當發起菩提心。　一切惡法斷所斷，　　一切善法修所修；　若有眾生樂成就，　　應當發起菩提心。　

【現代漢語翻譯】現代漢語譯本若有眾生希望斷除煩惱，就應當發起菩提心（Bodhi-citta，覺悟之心）。如果能夠調伏無明（Avidya，對事物真相的迷惑），一切貪愛的羅網都能斬斷；若有眾生希望脫離輪迴，就應當發起菩提心。如果貪愛之法能夠斷除，一切垢染都能清凈；若有眾生希望脫離輪迴，就應當發起菩提心。愚人因為自己所生的家族、相貌和力量，而生起驕傲自大；若有眾生希望斷除煩惱，就應當發起菩提心。愚人執著於我見（Atma-drishti，認為存在永恒不變的『我』的錯誤觀念）和壽者見（Sattvadrishti，認為生命是永恒存在的錯誤觀念），對自己的些許善行也生起驕傲自大；若有眾生希望斷除煩惱，就應當發起菩提心。對於各種色法（Rupa，物質現象）生起驕傲自大，從染愛（Raga，貪戀）產生極大的過失；若有眾生希望斷除煩惱，就應當發起菩提心。愚人仗恃自己多聞、持戒和修行，而生起驕傲自大；若有眾生希望斷除煩惱，就應當發起菩提心。住在寂靜的阿蘭若（Aranya，遠離塵囂的修行場所）並進行乞食，對於這些事情也生起驕傲自大；若有眾生希望斷除煩惱，就應當發起菩提心。應受供養、自在無礙、具有神通（Abhijna，超自然能力），卻仗恃自己的尊貴殊勝而生起驕傲自大；若有眾生希望斷除煩惱，就應當發起菩提心。愚癡地執著於我相（Atma-samjna，執著于自我的表象）和人相（Pudgala-samjna，執著於人的表象），仗恃這些我人相而生起驕傲自大；若有眾生希望斷除煩惱，就應當發起菩提心。對於現在和未來的佛世尊（Buddha，覺悟者），尊重恭敬能夠獲得福報；若有眾生希望獲得這種利益，就應當發起菩提心。諸佛出現於世間，轉動大法輪（Dharma-cakra，佛法的教義），普遍教化救度眾生；若有眾生希望聽聞接受佛法，就應當發起菩提心。斷除一切應該斷除的惡法，修習一切應該修習的善法；若有眾生希望成就這些功德，就應當發起菩提心。

【English Translation】 English version If there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta (the mind of enlightenment). If one can subdue ignorance (Avidya, delusion about the true nature of reality), all nets of attachment can be severed; if there are sentient beings who desire liberation, they should generate Bodhicitta. If the law of craving is eliminated, all defilements will be purified; if there are sentient beings who desire liberation, they should generate Bodhicitta. Fools become arrogant because of their birth, appearance, and strength; if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Fools cling to the view of self (Atma-drishti, the mistaken belief in a permanent, unchanging 'self') and the view of a living being (Sattvadrishti, the mistaken belief in the eternal existence of life), and become arrogant about their own minor good deeds; if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Becoming arrogant about various forms (Rupa, material phenomena) leads to great faults arising from attachment (Raga, craving); if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Fools rely on their extensive learning, adherence to precepts, and practice, and become arrogant; if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Residing in a quiet Aranya (a secluded place for practice) and begging for food, they become arrogant about these things; if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Being worthy of offerings, free and unobstructed, and possessing supernormal powers (Abhijna, supernatural abilities), they become arrogant, relying on their own nobility and superiority; if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Foolishly clinging to the perception of self (Atma-samjna, clinging to the appearance of self) and the perception of person (Pudgala-samjna, clinging to the appearance of person), they become arrogant, relying on these perceptions of self and others; if there are sentient beings who desire to eliminate afflictions, they should generate Bodhicitta. Respecting and revering the Buddhas (Buddha, the awakened one) of the present and future will bring blessings; if there are sentient beings who desire such benefits, they should generate Bodhicitta. The Buddhas appear in the world, turning the Dharma wheel (Dharma-cakra, the teachings of the Buddha), universally teaching and liberating sentient beings; if there are sentient beings who desire to hear and accept the Dharma, they should generate Bodhicitta. Eliminating all evil deeds that should be eliminated, and cultivating all good deeds that should be cultivated; if there are sentient beings who desire to accomplish these merits, they should generate Bodhicitta.

諸修道者修梵行，　　由是得證無漏道；　若有眾生樂成就，　　應當發起菩提心。　我所宣說無常法，　　各各于身自觀察；　若有眾生樂了知，　　應當發起菩提心。　我說有漏行皆苦，　　智者見苦而生厭；　若有眾生樂出離，　　應當發起菩提心。　我為有情廣宣說，　　當知一切法無我；　若有眾生樂通達，　　應當發起菩提心。　宣說涅盤寂滅法，　　證悟無上大菩提；　若有眾生樂成就，　　應當發起菩提心。　我所稱讚菩提心，　　汝婆羅門恭敬聞；　如聞深信能發心，　　乃名修行菩提者。」

爾時婆羅門聞佛宣說是伽陀已，即白佛言：「世尊！若有人發菩提心者，是人當得幾數福蘊？」

爾時世尊復以伽陀答婆羅門曰：

「正使一切眾生類，　　普集此佛世界中，　一一修持凈戒行，　　悉能安住戒學地，　而彼福蘊量無邊，　　于諸福中為最上，　若人能發菩提心，　　十六分中不及一。　正使一切眾生類，　　普集此佛世界中，　一一發生凈信心，　　悉能安住信行地，　而彼福蘊量無邊，　　于諸福中為最上，　若人能發菩提心，　　十六分中不及一。　正使一切眾生類，　　普集此佛世界中，　一一修習妙法門，　　悉能安住

【現代漢語翻譯】現代漢語譯本諸位修行者修持清凈的梵行，由此能夠證得沒有煩惱的解脫之道；如果有人希望成就這樣的境界，就應當發起追求覺悟的菩提心（Bodhi-citta）。我所宣講的無常之法，希望你們各自在自身上觀察體會；如果有人希望徹底瞭解無常的真諦，就應當發起菩提心。我說一切有煩惱的行為都是痛苦的，有智慧的人看到痛苦就會產生厭離；如果有人希望從痛苦中解脫出來，就應當發起菩提心。我為眾生廣泛宣說，應當明白一切法都沒有『我』的實體；如果有人希望通達這個道理，就應當發起菩提心。宣說涅槃（Nirvana）寂靜滅苦的法，從而證悟無上偉大的菩提（Bodhi）；如果有人希望成就這樣的境界，就應當發起菩提心。我所讚歎的菩提心，你這位婆羅門（Brahman）應當恭敬地聽聞；如果聽聞后能深深相信併發起菩提心，這樣的人才稱得上是修行菩提的人。' 當時，婆羅門聽了佛陀宣說的偈頌后，就對佛說：『世尊！如果有人發起了菩提心，這個人將會得到多少福德呢？』這時，世尊又用偈頌回答婆羅門說：『即使將所有眾生都聚集在這個佛世界中，他們每個人都修持清凈的戒行，都能安住在持戒修學的境界上，他們的福德積累無邊無量，在各種福德中最為殊勝，但是如果有人能夠發起菩提心，那麼以上那些福德加起來，連菩提心的十六分之一都比不上。即使將所有眾生都聚集在這個佛世界中，他們每個人都生起清凈的信心，都能安住在信心的修行境界上，他們的福德積累無邊無量，在各種福德中最為殊勝，但是如果有人能夠發起菩提心，那麼以上那些福德加起來，連菩提心的十六分之一都比不上。即使將所有眾生都聚集在這個佛世界中，他們每個人都修習微妙的佛法，都能安住于...

【English Translation】 English version Those practitioners who cultivate pure Brahmacharya (梵行, pure conduct), thereby attain the path of non-outflow (無漏道, the path free from defilements); if there are beings who delight in achieving this, they should generate Bodhicitta (菩提心, the mind of enlightenment). The impermanent Dharma (法, teachings) that I proclaim, each of you should observe and contemplate within yourselves; if there are beings who delight in fully understanding it, they should generate Bodhicitta. I say that all actions with outflows (有漏行, actions influenced by defilements) are suffering, the wise see suffering and develop aversion; if there are beings who delight in liberation, they should generate Bodhicitta. I extensively proclaim to sentient beings, that all Dharmas (法, phenomena) are without a self (無我, Anatman); if there are beings who delight in understanding this, they should generate Bodhicitta. Proclaiming the Dharma (法, teachings) of Nirvana (涅盤, cessation of suffering) and tranquility, realizing unsurpassed great Bodhi (菩提, enlightenment); if there are beings who delight in achieving this, they should generate Bodhicitta. The Bodhicitta (菩提心, the mind of enlightenment) that I praise, you, Brahmin (婆羅門, a member of the priestly class), should respectfully listen; if, upon hearing, you deeply believe and generate this mind, then you are truly called a practitioner of Bodhi.' At that time, the Brahmin, having heard the Gatha (伽陀, verse) spoken by the Buddha, then said to the Buddha: 'World Honored One! If someone generates Bodhicitta, how much merit will that person obtain?' At that time, the World Honored One again answered the Brahmin with a Gatha: 'Even if all sentient beings were gathered in this Buddha-world, each cultivating pure precepts, all able to abide in the ground of learning precepts, their immeasurable merit, being the most supreme among all merits, if someone can generate Bodhicitta, it would not equal even one-sixteenth of it. Even if all sentient beings were gathered in this Buddha-world, each generating pure faith, all able to abide in the ground of faithful practice, their immeasurable merit, being the most supreme among all merits, if someone can generate Bodhicitta, it would not equal even one-sixteenth of it. Even if all sentient beings were gathered in this Buddha-world, each cultivating wonderful Dharma (法, teachings), all able to abide in...

法行地，　而彼福蘊量無邊，　　于諸福中為最上，　若人能發菩提心，　　十六分中不及一。　正使一切眾生類，　　普集此佛世界中，　廣修須陀洹行法，　　悉住須陀洹果位，　而彼福蘊量無邊，　　于諸福中為最上，　若人能發菩提心，　　十六分中不及一。　正使一切眾生類，　　普集此佛世界中，　廣修斯陀含行法，　　悉住斯陀含果位，　而彼福蘊量無邊，　　于諸福中為最上，　若人能發菩提心，　　十六分中不及一。　正使一切眾生類，　　普集此佛世界中，　廣修阿那含行法，　　悉住阿那含果位，　而彼福蘊量無邊，　　于諸福中為最上，　若人能發菩提心，　　十六分中不及一。　正使一切眾生類，　　普集此佛世界中，　廣修阿羅漢行法，　　悉住阿羅漢果位，　而彼福蘊量無邊，　　于諸福中為最上，　若人能發菩提心，　　十六分中不及一。　若人於此佛世界，　　廣集上妙旃檀香，　造佛塔寺勝莊嚴，　　高廣等彼須彌量，　如是福蘊亦無邊，　　于諸福中為最上，　若人能發菩提心，　　十六分中不及一。　又若造立諸佛塔，　　如是份量所應作，　隨所作已廣莊嚴，　　是諸眾生勝果報，　而彼福利廣無邊，　　于諸福中

【現代漢語翻譯】現代漢語譯本在法行之地：那福德的蘊藏量是無邊的，在各種福德中最為殊勝，如果有人能發起菩提心（bodhicitta，覺悟之心），以上所有福德加起來，還不及菩提心的十六分之一。即使一切眾生，都聚集在這個佛世界中，廣泛修習須陀洹（Srota-apanna，入流果）的行法，全都安住于須陀洹的果位，那福德的蘊藏量是無邊的，在各種福德中最為殊勝，如果有人能發起菩提心，以上所有福德加起來，還不及菩提心的十六分之一。即使一切眾生，都聚集在這個佛世界中，廣泛修習斯陀含（Sakrdagamin，一來果）的行法，全都安住於斯陀含的果位，那福德的蘊藏量是無邊的，在各種福德中最為殊勝，如果有人能發起菩提心，以上所有福德加起來，還不及菩提心的十六分之一。即使一切眾生，都聚集在這個佛世界中，廣泛修習阿那含（Anagamin，不還果）的行法，全都安住于阿那含的果位，那福德的蘊藏量是無邊的，在各種福德中最為殊勝，如果有人能發起菩提心，以上所有福德加起來，還不及菩提心的十六分之一。即使一切眾生，都聚集在這個佛世界中，廣泛修習阿羅漢（Arhat，無學果）的行法，全都安住于阿羅漢的果位，那福德的蘊藏量是無邊的，在各種福德中最為殊勝，如果有人能發起菩提心，以上所有福德加起來，還不及菩提心的十六分之一。如果有人在這個佛世界中，廣泛積聚上妙的旃檀香（sandalwood），建造佛塔寺廟，極其殊勝莊嚴，高廣如同須彌山（Mount Sumeru）一般，這樣的福德蘊藏也是無邊的，在各種福德中最為殊勝，如果有人能發起菩提心，以上所有福德加起來，還不及菩提心的十六分之一。又如果建造諸佛塔，按照應有的份量建造，隨著建造完畢而廣加莊嚴，這是諸眾生殊勝的果報，那福利廣大無邊，在各種福德中

【English Translation】 English version In the place of Dharma practice: The accumulation of merit there is boundless, the most supreme among all merits, If someone can generate Bodhicitta (the mind of enlightenment), All the above merits combined are not even one-sixteenth of Bodhicitta. Even if all sentient beings gather in this Buddha-world, Extensively cultivate the practices of Srota-apanna (stream-enterer), and all abide in the fruit of Srota-apanna, The accumulation of merit there is boundless, the most supreme among all merits, If someone can generate Bodhicitta, All the above merits combined are not even one-sixteenth of Bodhicitta. Even if all sentient beings gather in this Buddha-world, Extensively cultivate the practices of Sakrdagamin (once-returner), and all abide in the fruit of Sakrdagamin, The accumulation of merit there is boundless, the most supreme among all merits, If someone can generate Bodhicitta, All the above merits combined are not even one-sixteenth of Bodhicitta. Even if all sentient beings gather in this Buddha-world, Extensively cultivate the practices of Anagamin (non-returner), and all abide in the fruit of Anagamin, The accumulation of merit there is boundless, the most supreme among all merits, If someone can generate Bodhicitta, All the above merits combined are not even one-sixteenth of Bodhicitta. Even if all sentient beings gather in this Buddha-world, Extensively cultivate the practices of Arhat (worthy one), and all abide in the fruit of Arhat, The accumulation of merit there is boundless, the most supreme among all merits, If someone can generate Bodhicitta, All the above merits combined are not even one-sixteenth of Bodhicitta. If someone in this Buddha-world, extensively gathers the finest sandalwood, Builds Buddha pagodas and temples, supremely adorned, as tall and wide as Mount Sumeru, Such an accumulation of merit is also boundless, the most supreme among all merits, If someone can generate Bodhicitta, All the above merits combined are not even one-sixteenth of Bodhicitta. Furthermore, if one builds Buddha pagodas, according to the appropriate measure, And extensively adorns them after completion, this is a supreme reward for all sentient beings, That merit is vast and boundless, among all merits

為最上，　若人能發菩提心，　　十六分中不及一。　又若一切眾生類，　　假使住壽滿一劫，　以諸樂具施眾生，　　隨眾生意使圓滿，　如是福蘊量無邊，　　于諸福中為最上，　若人能發菩提心，　　十六分中不及一。　我所宣說如是等，　　一一皆為最上法；　若有眾生忻樂者，　　當求菩提寂靜果。　住是果者得大利，　　無比無等最尊勝；　是故若人聞此法，　　應當尊重正慧行。　廣修如是福蘊者，　　速證無上大菩提。」

爾時婆羅門聞佛世尊如是稱讚菩提心已，即白佛言：「世尊！我于菩提心中無少法可轉。」佛告婆羅門言：「如是如是！婆羅門！若人發菩提心者，實無法可轉。何以故？婆羅門！當知菩提有其三種。何等為三？所謂：聲聞菩提、緣覺菩提、無上菩提。

「此中何名聲聞菩提？婆羅門！謂若有人雖發菩提心，但樂自利不樂利他，于利他心不能發起、不能修持、不能趣入、不能安住，於此經法不樂聽受，亦復不能為他宣說，於後生中而不受身斷去來想，亦不能得平等正智，于現生中樂求解脫。婆羅門！以是義故名為聲聞菩提。

「又復何名緣覺菩提？謂若有人雖發菩提心，于大乘法不樂修習而不記念，亦復自利趣求果證不樂利他，于利他心不

【現代漢語翻譯】現代漢語譯本為最上，若有人能夠發起菩提心（bodhicitta，覺悟之心），那麼即使將一切眾生用各種樂具施捨一劫的時間，所獲得的福德也比不上菩提心的十六分之一。又如果一切眾生，假設壽命長達一劫，用各種各樣的快樂器具施捨給眾生，讓他們心滿意足，這樣的福德積累雖然無邊無量，在所有福德中是最殊勝的，但如果有人能夠發起菩提心，那麼以上福德連菩提心的十六分之一都比不上。我所宣說的這些，每一條都是最殊勝的法；如果有眾生喜歡這些，就應當追求菩提（bodhi，覺悟）的寂靜果實。安住于這個果實的人能夠獲得巨大的利益，無比無等，最為尊貴殊勝；因此如果有人聽聞此法，應當尊重正慧之行。廣泛修習這樣的福德積累，就能迅速證得無上大菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

這時，婆羅門（Brahmin）聽佛世尊如此稱讚菩提心后，就對佛說：『世尊！我對菩提心沒有絲毫可以改變的想法。』佛告訴婆羅門說：『是的，是的！婆羅門！如果有人發了菩提心，確實沒有什麼可以改變的。為什麼呢？婆羅門！要知道菩提有三種。哪三種呢？就是：聲聞菩提（Śrāvaka-bodhi，聽聞佛法而證悟的菩提）、緣覺菩提（Pratyekabuddha-bodhi，通過自身因緣覺悟的菩提）、無上菩提（Anuttara-bodhi，無上正等正覺）。』

『這其中什麼叫做聲聞菩提呢？婆羅門！就是說如果有人雖然發了菩提心，但只喜歡自己得到利益而不喜歡利益他人，對於利益他人的心不能發起、不能修持、不能趣入、不能安住，對於此經法不喜歡聽受，也不能為他人宣說，對於後世而不接受身體，斷去對未來的想法，也不能得到平等正智，在現世中只喜歡求解脫。婆羅門！因為這個緣故叫做聲聞菩提。』

『又什麼叫做緣覺菩提呢？就是說如果有人雖然發了菩提心，對於大乘佛法（Mahāyāna，廣大的乘載）不喜歡修習和記念，也只是自己追求果證而不喜歡利益他人，對於利益他人的心不……』

【English Translation】 English version It is supreme, If a person can generate bodhicitta (the mind of enlightenment), even if they were to give all beings various pleasures for an entire kalpa (aeon), the merit would not equal one-sixteenth of bodhicitta. Furthermore, if all sentient beings were to live for a full kalpa, and one were to give them various pleasurable things, fulfilling their desires, the accumulation of merit would be immeasurable. Among all merits, it would be supreme, but if someone can generate bodhicitta, it would not equal one-sixteenth of that merit. Everything I have proclaimed is the supreme Dharma; if there are beings who rejoice in it, they should seek the tranquil fruit of bodhi (enlightenment). Dwelling in this fruit brings great benefit, incomparable, unequaled, and most尊勝; therefore, if someone hears this Dharma, they should respect the practice of right wisdom. Extensively cultivating such an accumulation of merit will quickly lead to the attainment of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'

At that time, the Brahmin, having heard the World Honored One Buddha praise bodhicitta in this way, said to the Buddha, 'World Honored One! In bodhicitta, there is nothing that I can change.' The Buddha told the Brahmin, 'So it is, so it is! Brahmin! If a person generates bodhicitta, there is truly nothing that can be changed. Why is that? Brahmin! Know that there are three types of bodhi. What are the three? They are: Śrāvaka-bodhi (the bodhi of a disciple who hears the teachings), Pratyekabuddha-bodhi (the bodhi of a solitary Buddha), and Anuttara-bodhi (unexcelled enlightenment).'

'What is called Śrāvaka-bodhi? Brahmin! It means that if someone generates bodhicitta, but only enjoys benefiting themselves and does not enjoy benefiting others, they cannot generate, cultivate, approach, or abide in the mind of benefiting others. They do not enjoy listening to this sutra, nor can they proclaim it to others. In future lives, they do not accept a body, cutting off thoughts of the future, nor can they attain equal and correct wisdom. In this present life, they only enjoy seeking liberation. Brahmin! For this reason, it is called Śrāvaka-bodhi.'

'What is called Pratyekabuddha-bodhi? It means that if someone generates bodhicitta, they do not enjoy cultivating or remembering the Mahāyāna (Great Vehicle) Dharma, and they only seek the fruit of self-benefit and do not enjoy benefiting others. They do not...'

能修持、不能趣入、不能安住，於此經法不樂聽受，亦不為他宣說教示，不能安住平等正智，但起心念觀諸緣法，隨所觀察而得解脫。婆羅門！以是義故名為緣覺菩提。

「又復何名無上菩提？謂若有人，自能發生阿耨多羅三藐三菩提心已，復勸他人發如是心，於此經法自所聽受修習記念，復為他人廣說其義，于輪迴身不生厭倦，樂欲利樂一切眾生，住平等智自解脫已，欲令一切眾生皆得解脫，自利利他得安隱樂，以己善利普施一切天人大眾。婆羅門！以是義故，名為無上菩提；修是行者名為菩薩乘人。

「婆羅門！汝今當知，佛語諦誠無有虛妄，如我所說阿耨多羅三藐三菩提心是最上義，若離此大菩提心而發聲聞、緣覺心者，不能利他，終不得至大涅盤界。何以故？而彼聲聞、緣覺自所利己不復生起利他勝行，以是緣故，不能具足諸佛法分，雖發菩提心而自謂解脫，彼菩提心亦不能得利他果報。婆羅門！若人能發阿耨多羅三藐三菩提心者，于自於他皆悉平等，以自所利歡喜佈施，即以此心普攝世間一切眾生，乃為世間最上大利，亦名世間善調御者。如是即能住平等智，最上最勝不可思議。婆羅門！此即名為大菩提心，汝當如是如實了知」。

爾時婆羅門白佛言：「世尊！佛說解脫，云何有其種種

【現代漢語翻譯】現代漢語譯本：能修行，但不能由此深入，不能安住於此，對於這部經的教法不樂意聽聞和接受，也不為他人宣講和教導，不能安住于平等正直的智慧，只是生起心念觀察各種因緣法，隨著所觀察到的而得到解脫。婆羅門！因為這個緣故，稱為緣覺菩提（Pratyekabuddha-bodhi，獨覺的覺悟）。

『又有什麼叫做無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）？就是說如果有人，自己能夠生起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）之後，又勸導他人發起這樣的心，對於這部經的教法自己所聽聞、接受、修習和憶念的，又為他人廣泛地解說其中的意義，對於在輪迴中受生不生厭倦，樂於利益和安樂一切眾生，安住于平等智慧，自己解脫之後，希望一切眾生都能夠得到解脫，自己利益也利益他人，得到安穩和快樂，把自己所獲得的善利普遍地佈施給一切天人和大眾。婆羅門！因為這個緣故，稱為無上菩提；修習這種行為的人稱為菩薩乘人（Bodhisattva-yana，菩薩道的修行者）。』

『婆羅門！你現在應當知道，佛說的話真實誠懇沒有虛妄，就像我所說的阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）是最殊勝的意義，如果離開這個大菩提心而發起聲聞（Śrāvaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，獨覺）之心的人，不能利益他人，最終不能到達大涅槃界（Mahā-nirvāṇa，大解脫的境界）。為什麼呢？因為那些聲聞、緣覺只是爲了自己利益，不再生起利益他人的殊勝行為，因為這個緣故，不能夠具足諸佛的法分，即使發了菩提心而自認為解脫，他們的菩提心也不能夠得到利益他人的果報。婆羅門！如果有人能夠發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），對於自己和他人都能平等對待，把自己所獲得的利益歡喜地佈施出去，就用這個心普遍地攝受世間一切眾生，才是世間最殊勝的利益，也稱為世間善於調御的人。這樣就能安住于平等智慧，是最上最殊勝不可思議的。婆羅門！這就是所謂的大菩提心，你應當這樣如實地瞭解。』

這時，婆羅門對佛說：『世尊！佛所說的解脫，為什麼會有種種不同？』

【English Translation】 English version: 'They can practice, but cannot enter deeply, cannot abide in it, are not pleased to hear and receive this sutra's teachings, nor do they proclaim and teach it to others, cannot abide in equal and upright wisdom, but only give rise to thoughts to observe all conditioned dharmas, and attain liberation according to what they observe. Brahmin! For this reason, it is called Pratyekabuddha-bodhi (the enlightenment of a solitary Buddha).'

'Furthermore, what is called Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment)? It means that if someone, after being able to generate the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete and perfect enlightenment) themselves, also encourages others to generate such a mind, and for this sutra's teachings, what they have heard, received, practiced, and remembered themselves, they also widely explain its meaning to others, without becoming weary of being born in samsara, delighting in benefiting and bringing happiness to all sentient beings, abiding in equal wisdom, and after liberating themselves, wishing that all sentient beings could attain liberation, benefiting both themselves and others, attaining peace and happiness, and universally bestowing their own good benefits to all devas and the great assembly of humans. Brahmin! For this reason, it is called Anuttara-samyak-sambodhi; those who cultivate this practice are called Bodhisattva-yana (practitioners of the Bodhisattva path).'

'Brahmin! You should know now that the Buddha's words are truthful and without falsehood, just as I have said that the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete and perfect enlightenment) is the most supreme meaning. If one departs from this great Bodhi-citta and generates the mind of a Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings) or a Pratyekabuddha (solitary Buddha), they cannot benefit others and will ultimately not reach the realm of Mahā-nirvāṇa (great Nirvana). Why? Because those Śrāvakas and Pratyekabuddhas only benefit themselves and no longer generate the superior practice of benefiting others. For this reason, they cannot fully possess the qualities of the Buddhas. Even if they generate Bodhi-citta but consider themselves liberated, their Bodhi-citta cannot attain the fruit of benefiting others. Brahmin! If someone can generate the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete and perfect enlightenment), they treat themselves and others equally, and joyfully give away their own benefits in generosity. They then use this mind to universally embrace all sentient beings in the world, which is the most supreme benefit in the world and is also called one who is skilled at taming in the world. In this way, they can abide in equal wisdom, which is the most supreme, most victorious, and inconceivable. Brahmin! This is what is called the great Bodhi-citta, you should understand it truthfully in this way.'

At that time, the Brahmin said to the Buddha: 'World Honored One! The liberation that the Buddha speaks of, why are there so many kinds?'

相耶？」

佛言：「婆羅門！聲聞、緣覺、如來解脫無種種相。婆羅門！譬如有人乘三種獸慾詣寶所，雖所履道隨有差別，彼所向處而無有異。其三獸者謂：驢、馬、象。彼驢乘者力勢羸劣，由此因緣，是人雖至寶所，不能以其珍寶廣施眾生，但樂自利取證涅盤；彼馬乘者輕利快捷，由彼力故，是人雖至寶所，亦復不能以其珍寶廣施眾生，但與眾生作凈福田；彼象乘者行步平正勇健多力，由彼力故，是人得至一切寶聚廣大城中，至彼城已即作是念：『三乘珍寶皆於此出，我當以此無量珍寶，普施無邊一切眾生，廣為眾生作大利樂。』婆羅門！三乘行人修三乘法，亦復如是。彼驢乘者即聲聞乘；彼馬乘者即緣覺乘；彼象乘者即是大乘。汝今當知，彼三乘道雖種種相，所證涅盤、所得解脫，無種種相亦無差別。

「婆羅門！又如世間有三士夫，俱欲過渡一深大河。彼第一人依一小葉浮水而渡；彼第二人而勝於前，依其板木浮水而渡；彼第三人又復勝前，乘以大船與多人眾，安隱而渡得至彼岸，此復猶如世間長子，使其父母無所防護，於一切處離諸憂惱。婆羅門！彼第一人依葉而渡者，當知即是聲聞乘人；彼第二人依其板木而得渡者，當知即是緣覺乘人；彼第三人乘船得渡者，當知即是菩薩乘人，自所得度復度

【現代漢語翻譯】『是這樣嗎？』佛說：『婆羅門！聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、緣覺（Pratyekabuddha，無師自悟者）、如來（Tathāgata，佛陀的稱號）的解脫沒有種種差別。婆羅門！譬如有人乘坐三種交通工具前往寶藏之處，雖然所走的道路各有差別，但他們所前往的地方卻沒有不同。這三種交通工具是：驢、馬、象。乘坐驢的人力量弱小，因此，即使到達寶藏之處，也不能用那些珍寶廣泛地佈施給眾生，只樂於自我利益，求證涅槃（Nirvāṇa，解脫）。乘坐馬的人輕便快捷，憑藉馬的力量，即使到達寶藏之處，也不能用那些珍寶廣泛地佈施給眾生，只能為眾生創造清凈的福田。乘坐象的人行走平穩正直，勇猛健壯，力量強大，憑藉象的力量，這人能夠到達一切寶物聚集的廣大城池中，到達那裡后就想：『三乘（Triyāna，三種不同的修行道路，即聲聞乘、緣覺乘和菩薩乘）的珍寶都從這裡產出，我應當用這無量的珍寶，普遍佈施給無邊的一切眾生，廣泛地為眾生帶來巨大的利益和快樂。』婆羅門！三乘的修行人修習三乘的法門，也是這樣。乘坐驢的人就是聲聞乘；乘坐馬的人就是緣覺乘；乘坐象的人就是大乘（Mahāyāna，菩薩乘）。你現在應當知道，這三乘的道路雖然有種種差別，但所證得的涅槃、所獲得的解脫，沒有種種差別，也沒有不同。『婆羅門！又如世間有三種人，都想渡過一條深廣的大河。第一人依靠一片小葉漂浮在水上渡河；第二人比第一人強，依靠一塊木板漂浮在水上渡河；第三人又比第二人強，乘坐大船，帶著很多人，安穩地渡河到達彼岸，這就像世間的長子，使他的父母沒有任何憂慮，在任何地方都遠離憂愁煩惱。婆羅門！那第一人依靠葉子渡河的人，應當知道就是聲聞乘人；那第二人依靠木板渡河的人，應當知道就是緣覺乘人；那第三人乘坐船渡河的人，應當知道就是菩薩乘人，自己得到解脫，又度

【English Translation】『Is that so?』 The Buddha said: 『Brahmin! The liberation of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), and Tathāgatas (a title of the Buddha) does not have various differences. Brahmin! For example, if someone travels to a treasure trove using three kinds of vehicles, although the roads they take may have differences, the place they are heading to is not different. These three vehicles are: a donkey, a horse, and an elephant. The one riding the donkey is weak and feeble, and for this reason, even if they reach the treasure trove, they cannot use those treasures to widely give to sentient beings, but only enjoy their own benefit and seek to attain Nirvāṇa (liberation). The one riding the horse is light and fast, and by the horse's strength, even if they reach the treasure trove, they still cannot use those treasures to widely give to sentient beings, but only create pure fields of merit for sentient beings. The one riding the elephant walks steadily and uprightly, is brave, strong, and powerful, and by the elephant's strength, this person can reach the vast city where all treasures are gathered. After arriving there, they think: 『The treasures of the three yānas (Triyāna, three different paths of practice, namely the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) all come from here. I should use these immeasurable treasures to universally give to boundless sentient beings, and widely bring great benefit and happiness to sentient beings.』 Brahmin! The practitioners of the three yānas who cultivate the three yāna dharmas are also like this. The one riding the donkey is the Śrāvakayāna; the one riding the horse is the Pratyekabuddhayāna; the one riding the elephant is the Mahāyāna (Bodhisattvayāna). You should now know that although these three yāna paths have various differences, the Nirvāṇa attained and the liberation gained do not have various differences, nor are they different. 『Brahmin! Furthermore, it is like there are three people in the world who all want to cross a deep and wide river. The first person relies on a small leaf to float on the water and cross the river; the second person is better than the first, relying on a plank of wood to float on the water and cross the river; the third person is even better than the second, riding a large boat with many people, safely crossing the river to reach the other shore. This is like the eldest son in the world, causing his parents to have no worries, and being free from sorrow and distress in all places. Brahmin! The first person who crosses the river relying on a leaf, you should know is the Śrāvakayāna practitioner; the second person who crosses the river relying on a plank of wood, you should know is the Pratyekabuddhayāna practitioner; the third person who crosses the river riding a boat, you should know is the Bodhisattvayāna practitioner, liberating themselves and also liberating

他人。婆羅門！是故當知，彼三乘人所修行法雖種種相，而聲聞、緣覺及彼如來所證涅盤無種種相。」

爾時世尊欲重宣此義而說偈曰：

「三乘證涅盤，　　同一涅盤法；　證道雖差別，　　涅盤無二相。　三世一切佛，　　得最上解脫；　如是等法眼，　　正覺尊所說。　是最上法智，　　出生諸方便；　諸有修行者，　　應當如是學。」◎

佛說發菩提心破諸魔經卷上大正藏第 17 冊 No. 0838 佛說發菩提心破諸魔經

佛說發菩提心破諸魔經卷下

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

◎爾時大婆羅門白佛言：「世尊！諸修大乘法者當行何行？」

佛告婆羅門言：「如我今說，當如是行。婆羅門！汝今當知，若有修大乘法者，自發阿耨多羅三藐三菩提心已，復勸他人發如是心，於此經法廣為他人宣說教示，如是等人應當親近尊重恭敬，是人以四攝法普攝眾生。何等為四？所謂：佈施、愛語、利行、同事。此中何名佈施？所謂：于財施中若少若多，隨其自力起廣大心，以此所施攝彼慳貪，如是名為修大乘者佈施所攝。何名愛語？所謂：於一切處見諸眾生，應當面目熙怡語言柔順，以諸方便安慰善來，以此愛語攝彼粗

【現代漢語翻譯】他人啊，婆羅門！因此應當明白，這三乘人所修行的法雖然有種種不同的形式，但聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、緣覺（Pratyekabuddha，靠自己力量覺悟者）以及如來（Tathāgata，佛陀的稱號）所證得的涅槃（Nirvana，解脫）卻沒有種種不同的形式。

這時，世尊（Śākyamuni，釋迦牟尼佛）爲了再次宣揚這個道理，說了以下偈頌：

『三乘證涅槃，　　同一涅槃法；證道雖差別，　　涅槃無二相。三世一切佛，　　得最上解脫；如是等法眼，　　正覺尊所說。是最上法智，　　出生諸方便；諸有修行者，　　應當如是學。』

《佛說發菩提心破諸魔經》捲上大正藏第 17 冊 No. 0838 《佛說發菩提心破諸魔經》

《佛說發菩提心破諸魔經》卷下

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護（Śīlapāla）奉　詔譯

這時，大婆羅門（Brahmin）稟告佛陀說：『世尊！那些修習大乘法的人應當奉行什麼行為呢？』

佛陀告訴婆羅門說：『就像我現在所說的，應當這樣奉行。婆羅門！你現在應當知道，如果有人修習大乘法，自己發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）之後，又勸導他人發起這樣的心，對於這部經法廣泛地為他人宣說教導，像這樣的人應當親近、尊重、恭敬。這個人以四攝法普遍地攝受眾生。什麼是四攝法呢？就是：佈施、愛語、利行、同事。這裡什麼是佈施呢？就是：在財物佈施中，無論是少是多，都隨著自己的能力發起廣大的心，用這種佈施來攝受那些慳吝貪婪的人，像這樣就叫做修習大乘法的人用佈施來攝受。什麼叫做愛語呢？就是：在一切地方見到各種眾生，都應當面帶笑容，言語柔和順暢，用各種方便來安慰他們，親切地問候，用這種愛語來攝受那些粗暴

【English Translation】 O Brahmin! Therefore, you should know that although the Dharma practiced by these three vehicles has various forms, the Nirvana (Nirvana, liberation) attained by the Śrāvakas (Śrāvaka, those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own), and the Tathāgata (Tathāgata, the title of the Buddha) does not have various forms.

At that time, the World Honored One (Śākyamuni, Shakyamuni Buddha), wishing to reiterate this meaning, spoke the following verses:

'The three vehicles attain Nirvana, The Dharma of Nirvana is the same; Although the paths to enlightenment differ, Nirvana has no dualistic appearance. All Buddhas of the three times, Attain the supreme liberation; Such Dharma eyes, Are spoken by the Honored One of Perfect Enlightenment. It is the supreme Dharma wisdom, That gives rise to various skillful means; All those who practice, Should learn in this way.'

The Sutra Spoken by the Buddha on Arousing the Bodhi Mind and Destroying All Demons, Volume 1 Taisho Tripitaka Volume 17, No. 0838, The Sutra Spoken by the Buddha on Arousing the Bodhi Mind and Destroying All Demons

The Sutra Spoken by the Buddha on Arousing the Bodhi Mind and Destroying All Demons, Volume 2

Translated by Śīlapāla (Śīlapāla), the Tripitaka Master from Western India, Grand Master of Transmission of Dharma, Minister Attendant of the Imperial Court, Acting Vice President of the Court of Imperial Sacrifices, bestowed with the Purple Robe, under Imperial Decree

At that time, the great Brahmin (Brahmin) said to the Buddha: 'World Honored One! What practices should those who cultivate the Mahayana Dharma engage in?'

The Buddha told the Brahmin: 'As I now say, you should practice in this way. O Brahmin! You should know that if someone cultivates the Mahayana Dharma, after arousing the Anuttarā-samyak-saṃbodhi-citta (Anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete and perfect enlightenment), they further encourage others to arouse such a mind, and widely proclaim and teach this Sutra to others. Such people should be approached, respected, and revered. This person universally gathers beings with the four means of gathering. What are the four? They are: giving, loving speech, beneficial action, and cooperation. What is giving here? It is: in the giving of wealth, whether little or much, according to one's ability, arousing a vast mind, and using this giving to gather those who are stingy and greedy. This is called the gathering through giving by those who cultivate the Mahayana. What is loving speech? It is: in all places, seeing all beings, one should have a smiling face and gentle speech, using various skillful means to comfort them and greet them kindly, using this loving speech to gather those who are coarse

惡，如是名為修大乘者愛語所攝。何名利行？所謂：見諸善法晝夜勤作，于諸眾生起慈愍心，以生凈信攝諸無信，以持凈戒攝諸毀禁，於一切處常樂利益，如是名為修大乘者利行所攝。何名同事？所謂：於一切處先同其事，復以方便教令精進堅固菩提，諸有智者于如是法當如是行，如是行者是為菩薩所修正行，若如是勇猛乃名最勝，得到彼岸悉能通達最上法門，如是名為修大乘者同事所攝。」

爾時婆羅門白佛言：「世尊！諸菩薩摩訶薩依何而住，乃能得成二足尊果？住有幾種？愿佛世尊廣為宣說所有住法。如是說者，即同宣說菩提法門最上希有」。

佛告婆羅門言：「汝今當知住有三種。所謂：天住、梵住、聖住。此中何名天住？所謂：但修慈行。若人先於東方，身業行慈、語業行慈、意業行慈，廣大熾盛，南西北方、四維上下亦復如是，身業行慈、語業行慈、意業行慈，廣大熾盛，此說名為天住。何名梵住？所謂：修四無量行。何等為四？謂：慈、悲、喜、舍，此說名為梵住。何名聖住？所謂：修三解脫門。何等為三？所謂：空、無相、無愿，此說名為聖住，菩薩摩訶薩當依如是聖住中住。」

爾時世尊欲重宣此義，說伽陀曰：

「我所說三住，　　是勇猛勝法，　為諸菩薩眾，　　隨所

【現代漢語翻譯】現代漢語譯本：什麼是愛語？就是說，像這樣被稱為修習大乘的人，被愛語所攝持。什麼是利行？就是說，看到各種善法晝夜勤奮地去做，對於一切眾生生起慈悲憐憫之心，用清凈的信心來攝受那些沒有信心的人，用持守清凈的戒律來攝受那些毀犯禁戒的人，在一切地方常常樂於利益眾生，像這樣被稱為修習大乘的人，被利行所攝持。什麼是同事？就是說，在一切地方首先和他們一起做同樣的事情，再用方便的方法教導他們精進修行，堅定菩提之心，有智慧的人對於這樣的法應當這樣修行，這樣修行的人就是菩薩所修的正行，如果這樣勇猛精進，才能被稱為最殊勝，到達彼岸，完全能夠通達最上乘的法門，像這樣被稱為修習大乘的人，被同事所攝持。

這時，婆羅門對佛說：『世尊！諸位菩薩摩訶薩依靠什麼而安住，才能成就二足尊（佛的尊稱）的果位？安住有幾種？希望佛世尊廣泛地為我們宣說所有的安住之法。這樣說，就等同於宣說菩提法門最上稀有之法。』

佛告訴婆羅門說：『你現在應當知道安住有三種。就是：天住、梵住、聖住。這其中什麼是天住？就是：僅僅修習慈行。如果有人先在東方，身業行慈、語業行慈、意業行慈，廣大熾盛，南西北方、四維上下也同樣如此，身業行慈、語業行慈、意業行慈，廣大熾盛，這被稱為天住。什麼是梵住？就是：修習四無量心。哪四種？就是：慈、悲、喜、舍，這被稱為梵住。什麼是聖住？就是：修習三解脫門。哪三種？就是：空、無相、無愿，這被稱為聖住，菩薩摩訶薩應當依靠像這樣的聖住而安住。』

這時，世尊想要再次宣說這個意義，說了偈頌：

『我所說的三種安住，是勇猛殊勝的法，爲了諸位菩薩大眾，隨順所…

【English Translation】 English version: 'What is loving speech? It is like this: those who are called practitioners of the Great Vehicle are encompassed by loving speech. What is beneficial conduct? It is like this: seeing all kinds of good dharmas, diligently working at them day and night, generating a mind of compassion and pity towards all sentient beings, using pure faith to gather in those without faith, using the upholding of pure precepts to gather in those who violate prohibitions, always delighting in benefiting sentient beings in all places. Like this, they are called practitioners of the Great Vehicle, encompassed by beneficial conduct. What is acting in concert? It is like this: in all places, first doing the same things as them, then using expedient methods to teach them to be diligent in cultivation, to strengthen the mind of Bodhi. Those with wisdom should practice these dharmas in this way. Those who practice in this way are the correct practices cultivated by Bodhisattvas. If they are so courageous and diligent, then they can be called the most excellent, reaching the other shore, and being completely able to understand the supreme Dharma gate. Like this, they are called practitioners of the Great Vehicle, encompassed by acting in concert.'

At that time, the Brahmin said to the Buddha, 'World Honored One! What do the Bodhisattva Mahasattvas rely on to abide, in order to attain the fruit of the Two-Footed Honored One (a respectful term for the Buddha)? How many kinds of abiding are there? May the World Honored Buddha extensively explain all the methods of abiding for us. To say this is the same as proclaiming the most supreme and rare Dharma gate of Bodhi.'

The Buddha told the Brahmin, 'You should now know that there are three kinds of abiding. They are: heavenly abiding, Brahma abiding, and holy abiding. Among these, what is heavenly abiding? It is: only cultivating the practice of loving-kindness. If a person first in the East, practices loving-kindness in body, practices loving-kindness in speech, practices loving-kindness in mind, extensively and flourishingly, and the same is true in the South, North, West, the four intermediate directions, above and below, practicing loving-kindness in body, practicing loving-kindness in speech, practicing loving-kindness in mind, extensively and flourishingly, this is called heavenly abiding. What is Brahma abiding? It is: cultivating the four immeasurable minds. What are the four? They are: loving-kindness (慈, Ci), compassion (悲, Bei), joy (喜, Xi), and equanimity (舍, She), this is called Brahma abiding. What is holy abiding? It is: cultivating the three doors of liberation. What are the three? They are: emptiness (空, Kong), signlessness (無相, Wu xiang), and wishlessness (無愿, Wu yuan), this is called holy abiding. Bodhisattva Mahasattvas should abide in such holy abiding.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verse:

'The three abidings I have spoken of are courageous and excellent dharmas, for all the Bodhisattva assemblies, according to what...

應宣說。　若於一切時，　　如說而能行，　我當稱讚彼，　　是求菩提者。　天住及梵住、　　聖住亦復然，　於此三住中，　　隨應而安住；　若如是住者，　　當得無滅句。」

爾時婆羅門白佛言：「世尊！菩提法門其義云何？未來世中若有眾生問我此義，我無智慧，所有佛法不能通達，我于爾時當云何答？愿佛世尊廣為我說。」

爾時世尊為婆羅門說伽陀曰：

「婆羅門當知，　　我所為汝說；　此廣大正法，　　勸發菩提心。　諸無智慧者，　　由此而獲得；　若了此法門，　　是即菩提義。　此所說正法，　　勸發菩提心；　隨眾生所問，　　一一能開示。　此所說正法，　　勸發菩提心；　邪見諸疑惑，　　一切皆能斷。　於後末世中，　　若有人得此，　正法墮手者，　　是人若佈施，　謂廣大財等，　　即圓滿施行；　由施成就故，　　得到于彼岸。　又復末世中，　　若有人得此，　正法墮手者，　　是人若持戒，　清凈而無缺，　　即圓滿戒行；　由戒成就故，　　得到于彼岸。　又復末世中，　　若有人得此，　正法墮手者，　　是人若忍辱，　安受諸嬈惱，　　即圓滿忍行；　由忍成就故，　　得到于彼岸。　又復末

【現代漢語翻譯】現代漢語譯本應如是宣說：『若在任何時候，都能如所說的那樣去實行，我應當稱讚他，是追求菩提（bodhi，覺悟）的人。天住（deva-vihāra，天人的住所）以及梵住（brahma-vihāra，梵天的住所）、聖住（ārya-vihāra，聖者的住所）也是這樣，在這三種住所中，隨其相應的根器而安住；如果能這樣安住，就能證得不生不滅的境界。』

這時，婆羅門（brāhmaṇa，印度教祭司）對佛說：『世尊！菩提法門（bodhi-dharma-paryāya，通往覺悟的法門）的意義是什麼？未來世中如果有人問我這個意義，我沒有智慧，不能通達所有的佛法，那時我該如何回答？愿佛世尊為我詳細解說。』

這時，世尊為婆羅門說了偈頌：

『婆羅門應當知道，我將為你解說；這廣大而正確的佛法，勸勉發起菩提心。那些沒有智慧的人，由此可以獲得智慧；如果瞭解這個法門，那就是菩提的意義。這所說的正確佛法，勸勉發起菩提心；隨順眾生所提出的問題，一一都能開示。這所說的正確佛法，勸勉發起菩提心；邪見和各種疑惑，一切都能斷除。在後來的末法時代中，如果有人得到這正確的佛法，這正法落入手中，這個人如果佈施，比如廣大的財物等等，就是圓滿的佈施；由於佈施的成就，就能到達彼岸（pāramitā，解脫）。又在末法時代中，如果有人得到這正確的佛法，這正法落入手中，這個人如果持戒，清凈而沒有缺失，就是圓滿的戒行；由於持戒的成就，就能到達彼岸。又在末法時代中，如果有人得到這正確的佛法，這正法落入手中，這個人如果忍辱，安然接受各種惱害，就是圓滿的忍辱行；由於忍辱的成就，就能到達彼岸。』

【English Translation】 English version It should be proclaimed thus: 『If at all times, one can act as spoken, I shall praise him, as one who seeks bodhi (bodhi, enlightenment). The deva-vihāra (deva-vihāra, abode of gods) and brahma-vihāra (brahma-vihāra, abode of Brahma), and also the ārya-vihāra (ārya-vihāra, abode of the noble ones), in these three abodes, dwell according to what is appropriate; if one dwells thus, one shall attain the phrase of non-cessation.』

At that time, the brāhmaṇa (brāhmaṇa, a member of the priestly class in Hinduism) said to the Buddha: 『World-Honored One! What is the meaning of the bodhi-dharma-paryāya (bodhi-dharma-paryāya, method of enlightenment)? If in the future world there are beings who ask me this meaning, I have no wisdom, and cannot understand all the Buddha-dharma, what shall I answer at that time? May the World-Honored Buddha explain it to me in detail.』

At that time, the World-Honored One spoke the following gāthā to the brāhmaṇa:

『Brāhmaṇa, you should know, what I will speak to you; this vast and correct Dharma, encourages the arising of the bodhi-mind. Those without wisdom, can obtain it through this; if one understands this Dharma-gate, that is the meaning of bodhi. This correct Dharma that is spoken, encourages the arising of the bodhi-mind; according to the questions of sentient beings, each and every one can be revealed. This correct Dharma that is spoken, encourages the arising of the bodhi-mind; evil views and all doubts, can all be cut off. In the later degenerate age, if someone obtains this, this correct Dharma falls into their hands, if this person gives alms, such as vast wealth and so on, that is perfect giving; due to the accomplishment of giving, one attains the other shore (pāramitā, perfection). Again, in the degenerate age, if someone obtains this, this correct Dharma falls into their hands, if this person upholds the precepts, pure and without defect, that is perfect conduct of precepts; due to the accomplishment of upholding precepts, one attains the other shore. Again, in the degenerate age, if someone obtains this, this correct Dharma falls into their hands, if this person practices patience, peacefully enduring all disturbances, that is perfect practice of patience; due to the accomplishment of patience, one attains the other shore.』

世中，　　若有人得此，　正法墮手者，　　是人若精進，　勇猛而發起，　　即精進行圓；　由精進成就，　　得到于彼岸。　又復末世中，　　若有人得此，　正法墮手者，　　是人若修定，　住三摩呬多，　　即圓滿定行；　由定成就故，　　得到于彼岸。　又復末世中，　　若有人得此，　正法墮手者，　　是人若修慧，　解了最勝法，　　即圓滿勝慧；　由慧成就故，　　得到于彼岸。　又復末世中，　　若有人得此，　正法墮手者，　　能尊重供養；　當知如是人，　　名求菩提者，　得近佛菩提，　　決定當成就。　八十俱胝佛，　　加持此正法；　若得墮手者，　　獲最上法聚。　若現在佛前，　　聞此正法者；　當知如是人，　　了知菩薩義。　愛樂佛菩提，　　我知如是人，　我見如是人，　　我念彼名字，　我及一切佛，　　亦共所稱讚。　若人聞此法，　　不轉為他說，　彼生我慢心，　　造廣大過失；　當知彼等人，　　不尊重正法。」

爾時婆羅門白佛言：「善哉世尊！善說此法門，即是菩提義。若人于現世中，愛樂了知如是義者，是人不久於此世間得大勇猛，未來世中善說勝法安住菩提，廣為多人作大利益。」佛言：「婆

【現代漢語翻譯】現代漢語譯本世尊，如果有人得到這正法，即使只是短暫地接觸到，這個人如果能夠精進、勇猛地發起修行，就能圓滿精進行；通過精進的成就，就能到達彼岸（涅槃）。又在末法時代，如果有人得到這正法，即使只是短暫地接觸到，這個人如果修習禪定，安住於三摩呬多（Samahita，專注的狀態），就能圓滿禪定之行；通過禪定的成就，就能到達彼岸（涅槃）。又在末法時代，如果有人得到這正法，即使只是短暫地接觸到，這個人如果修習智慧，理解最殊勝的佛法，就能圓滿殊勝的智慧；通過智慧的成就，就能到達彼岸（涅槃）。又在末法時代，如果有人得到這正法，即使只是短暫地接觸到，能夠尊重並供養它；應當知道這樣的人，被稱為追求菩提（Bodhi，覺悟）的人，能夠接近佛的菩提（Bodhi，覺悟），必定能夠成就。八十俱胝（Koti，一俱胝等於一千萬）的佛，加持這正法；如果有人能夠接觸到它，就能獲得最上乘的佛法聚集。如果在現在的佛前，聽到這正法；應當知道這樣的人，瞭解菩薩（Bodhisattva）的意義。如果有人喜愛並追求佛的菩提（Bodhi，覺悟），我知道這樣的人，我見到這樣的人，我憶念他們的名字，我和一切諸佛，都會共同稱讚他們。如果有人聽到這佛法，卻不把它轉告給他人，這個人如果生起我慢之心，就會造下廣大的過失；應當知道這樣的人，是不尊重正法的。這時，婆羅門（Brahmin）對佛說：『太好了，世尊！您善於解說這個法門，它就是菩提（Bodhi，覺悟）的意義。如果有人在現世中，喜愛並瞭解這樣的意義，這個人不久就能在這個世間獲得大勇猛，未來世中善於解說殊勝的佛法，安住在菩提（Bodhi，覺悟）之中，為很多人帶來大利益。』佛說：『婆羅門（Brahmin），確實像你說的那樣。』

【English Translation】 English version In the world, if someone obtains this, if the True Dharma falls into their hands, and if this person is diligent, courageous, and initiates practice, then their diligence will be perfected; through the accomplishment of diligence, they will reach the other shore (Nirvana). Moreover, in the degenerate age, if someone obtains this, if the True Dharma falls into their hands, and if this person cultivates meditation, abiding in Samahita (a state of concentration), then their practice of meditation will be perfected; through the accomplishment of meditation, they will reach the other shore (Nirvana). Moreover, in the degenerate age, if someone obtains this, if the True Dharma falls into their hands, and if this person cultivates wisdom, understanding the most supreme Dharma, then their supreme wisdom will be perfected; through the accomplishment of wisdom, they will reach the other shore (Nirvana). Moreover, in the degenerate age, if someone obtains this, if the True Dharma falls into their hands, and is able to respect and make offerings to it; know that such a person is called a seeker of Bodhi (Enlightenment), and will draw near to the Bodhi (Enlightenment) of the Buddha, and will surely achieve it. Eighty Koti (a Koti is equal to ten million) Buddhas bless this True Dharma; if someone obtains it, they will obtain the most supreme Dharma collection. If, in the presence of the current Buddha, someone hears this True Dharma; know that such a person understands the meaning of a Bodhisattva. If someone loves and seeks the Bodhi (Enlightenment) of the Buddha, I know such a person, I see such a person, I remember their name, and I and all the Buddhas will together praise them. If someone hears this Dharma but does not pass it on to others, and if they give rise to arrogance, they will create vast faults; know that such people do not respect the True Dharma. At that time, the Brahmin said to the Buddha: 'Excellent, World Honored One! You have skillfully explained this Dharma gate, which is the meaning of Bodhi (Enlightenment). If someone in this present life loves and understands such a meaning, this person will soon gain great courage in this world, and in future lives will skillfully explain the supreme Dharma, abide in Bodhi (Enlightenment), and bring great benefit to many people.' The Buddha said: 'Brahmin, it is indeed as you say.'

羅門！汝今已能得正智慧，能說如是利益語言。婆羅門！若有人今於我前聞是法已，我涅盤後於末世中，若能於此正法，書持、讀誦者，當知是人愛樂聖道發菩提心。婆羅門！我于往昔求菩提時，於一阿蘭若處遇一苾芻宣說此法，我當暫得聞是法時，涕淚悲泣即自思惟：『我宿世中以何業障，於此正法先不得聞？』作是念已，即取摶食施彼苾芻，后復白言：『如所聞法我不能知，我今樂聞，愿為廣說。』時彼苾芻如其所應為我宣說。婆羅門！我于爾時聞是法已即發願言：『愿我當來以此正法，于末世中加持護念，廣為眾生宣佈演說。』婆羅門！我時又念：『今此正法我於何時能為眾生如應宣說？后末世中諸眾生類，少能於此愛樂修習。』后彼彼時，此法在世佛不現前，我於是事深生悲愍。婆羅門！我當作是念時，有佛名無量光，發如是言：『以願力故果報成就。』婆羅門！以是義故，我所悲愍一切眾生，積集癡暗受輪迴怖。后末世中有諸苾芻，於此正法起厭離心，毀壞禁戒作不律儀，以是緣故，不能宣通如是正法。是故婆羅門！我為利益諸眾生故廣說此經。

「汝應當知，今此正法是廣大法門，總攝四種阿含。何等為四？所謂：雜阿含、長阿含、中阿含、增一阿含。如是等總攝一切聲聞藏法，諸聲聞人若於是中

【現代漢語翻譯】現代漢語譯本：婆羅門！你現在已經能夠獲得真正的智慧，能夠說出這樣有益的話語。婆羅門！如果有人現在在我面前聽聞了這個佛法，我涅槃之後在末法時代中，如果能夠對此正法進行書寫、受持、讀誦，應當知道這個人是喜愛聖道併發菩提心的人。婆羅門！我在過去求菩提的時候，在一個阿蘭若（寂靜處）遇到一位比丘（出家修行的男子）宣說此法，我當時稍微聽到這個佛法的時候，就涕淚悲泣，並且自己思惟：『我宿世之中因為什麼樣的業障，以至於對此正法先前不能聽聞？』這樣想了之後，就拿自己的食物供養那位比丘，後來又稟告說：『像您所聽聞的佛法我不能理解，我現在喜歡聽聞，希望您能為我詳細解說。』當時那位比丘就按照他所理解的為我宣說。婆羅門！我在那時聽聞這個佛法之後就發願說：『愿我將來能夠用這個正法，在末法時代中加以護持和憶念，廣泛地為眾生宣佈和演說。』婆羅門！我當時又想：『現在這個正法我什麼時候才能為眾生如理如實地宣說呢？在後來的末法時代中，很少有人能夠對此喜愛和修習。』在那些時候，這個佛法存在於世，但是佛陀沒有顯現於世，我因此事深深地感到悲憫。婆羅門！我當這樣想的時候，有一尊佛名為無量光佛，發出這樣的聲音：『因為你的願力，果報將會成就。』婆羅門！因為這個緣故，我所悲憫一切眾生，積聚愚癡和黑暗，承受輪迴的恐怖。在後來的末法時代中，有一些比丘，對於這個正法生起厭離之心，毀壞戒律，做出不如法的事情，因為這個緣故，不能宣揚流通這樣的正法。所以婆羅門！爲了利益一切眾生，我廣泛地宣說這部經。

你應該知道，現在這個正法是廣大的法門，總攝了四種阿含（佛教經典）。哪四種呢？就是：雜阿含（綜合的阿含）、長阿含（較長的阿含）、中阿含（中等的阿含）、增一阿含（逐漸增加的阿含）。像這些總攝了一切聲聞藏法（小乘佛法），各位聲聞人如果在這裡面

【English Translation】 English version: Brahman! Now you have been able to attain true wisdom and are able to speak such beneficial words. Brahman! If someone now hears this Dharma before me, and after my Nirvana, in the degenerate age, if they can write, uphold, and recite this true Dharma, know that this person loves the holy path and has aroused the Bodhi mind. Brahman! When I was seeking Bodhi in the past, in a certain Aranya (quiet place), I encountered a Bhikshu (monk) proclaiming this Dharma. When I briefly heard this Dharma, I wept with tears and thought to myself: 'What karmic obstacles from my past lives have caused me to be unable to hear this true Dharma earlier?' After thinking this, I took my own food and offered it to that Bhikshu, and then reported: 'I cannot understand the Dharma that you have heard. I now like to hear it, and I hope you can explain it in detail for me.' At that time, that Bhikshu explained it to me as he understood it. Brahman! At that time, after hearing this Dharma, I made a vow: 'May I use this true Dharma in the future, in the degenerate age, to bless, protect, and remember, and widely proclaim and expound it for all beings.' Brahman! I then thought: 'When will I be able to proclaim this true Dharma to all beings as it should be? In the later degenerate age, few people will be able to love and practice this.' In those times, this Dharma existed in the world, but the Buddha did not appear in the world, and I felt deep compassion for this matter. Brahman! When I thought this, there was a Buddha named Amitabha (Immeasurable Light), who uttered these words: 'Because of your vow, the fruition will be achieved.' Brahman! For this reason, I have compassion for all beings, who accumulate ignorance and darkness and endure the fear of Samsara (reincarnation). In the later degenerate age, there will be some Bhikshus who will develop aversion to this true Dharma, destroy the precepts, and commit unrighteous deeds. For this reason, they will not be able to propagate and circulate this true Dharma. Therefore, Brahman! For the benefit of all beings, I widely proclaim this Sutra.

You should know that this true Dharma is a vast Dharma gate, which encompasses the four Agamas (Buddhist scriptures). What are the four? They are: Samyukta Agama (Miscellaneous Agama), Dirgha Agama (Long Agama), Madhyama Agama (Middle Agama), and Ekottara Agama (Increasing by One Agama). Like these, they encompass all the Sravaka Pitaka (Theravada Buddhist teachings). If the Sravakas (disciples) are in this

修學者即為聲聞藏，而能出生聲聞乘果，亦攝聲聞菩提分法。又此經中攝彼一切最上所說菩薩藏法，是故得名諸法之母，所有毗奈耶藏、阿毗達磨藏亦於此經攝，乃至八萬四千法蘊，一一皆從此經中出。又此經法是即一切智智最上根本，而復出生聲聞、緣覺之智，廣大甚深不可思議，是大光明普照三有，此即從一切智根本出生諸佛菩提，所有佈施功德、持戒、忍辱、精進、禪定、智慧及彼最勝解脫。如是等眾功德藏、悉於此經如理宣說。又復苦、集、滅、道四聖諦法，而亦於此經中演說。以要言之，此經總說：諸行無常、諸法無我、涅盤寂靜。以是義故，若聲聞乘、若緣覺乘、若大乘法，隨其所應是中廣說。又此經者于諸法中，廣大稱讚彼菩提心，是故此經最上最勝。婆羅門！若有人現見諸佛親聞是法者，當知是人已從先佛聞《寶嚴經》，于彼經中已聞此法，是故當知今此經法，於三世中曾無斷絕，彼彼眾生隨應得聞。」

爾時婆羅門白佛言：「希有世尊！佛所說法最上甚深，若諸無智眾生，得聞如是無量功德藏最上正法，不能深生愛樂心者，是人于阿耨多羅三藐三菩提當以何緣而能成就？又復世尊！何因緣故多有眾生於此大乘最上法中心生疑惑？」

佛言：「婆羅門！汝今當知，此三千大千世界中，有

【現代漢語翻譯】現代漢語譯本：修習者如果研習聲聞藏（Śrāvakapiṭaka，小乘經典），就能證得聲聞乘的果位，並且包含聲聞菩提分法。而且，這部經中也包含了所有最上乘的菩薩藏法（Bodhisattvapiṭaka，菩薩的經典），所以被稱為諸法之母。所有的毗奈耶藏（Vinayapiṭaka，戒律藏）、阿毗達磨藏（Abhidharmapiṭaka，論藏）也包含在這部經中，乃至八萬四千法蘊，都是從此經中產生。這部經的法義是一切智智（sarvākāra-jñatā，對一切事物、一切道理的智慧）最根本的基礎，並且能生出聲聞、緣覺的智慧，廣大深奧不可思議，像大光明一樣普照三有（欲界、色界、無色界）。這就是從一切智的根本中產生諸佛的菩提（bodhi，覺悟），所有的佈施功德、持戒、忍辱、精進、禪定、智慧以及最殊勝的解脫，這些功德寶藏都在這部經中如理宣說。此外，苦、集、滅、道四聖諦法，也在這部經中闡述。總而言之，這部經總括地說：諸行無常、諸法無我、涅盤寂靜。因此，無論是聲聞乘、緣覺乘還是大乘法，都根據各自的根器在這部經中廣泛闡述。而且，這部經在諸法中，極力稱讚菩提心（bodhicitta，追求覺悟的心），所以這部經是最上最殊勝的。婆羅門！如果有人親眼見到諸佛，親耳聽到這部經，應當知道這個人過去已經從先前的佛那裡聽過《寶嚴經》（Ratna-vyūha-sūtra），在那部經中已經聽過這些法義，所以應當知道這部經的法義，在過去、現在、未來三世中從未斷絕，不同的眾生根據各自的因緣都能聽聞到。當時，婆羅門對佛說：『希有啊，世尊！佛所說的法最上最深奧，如果那些沒有智慧的眾生，聽聞到這樣無量功德藏的最上正法，卻不能深深地生起喜愛和信樂之心，那麼這些人要通過什麼因緣才能成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）呢？還有，世尊！是什麼原因導致很多眾生對這大乘最上法心生疑惑呢？』佛說：『婆羅門！你現在應當知道，在這三千大千世界中，有……』

【English Translation】 English version: A practitioner who studies the Śrāvakapiṭaka (the collection of teachings for Śrāvakas, or disciples) can attain the fruit of the Śrāvakayāna (the vehicle of disciples) and also encompasses the Bodhipakṣa-dharmas (factors conducive to enlightenment) of the Śrāvakas. Furthermore, this sūtra also includes all the supreme Bodhisattvapiṭaka (the collection of teachings for Bodhisattvas) teachings, hence it is named the 'Mother of All Dharmas'. All the Vinayapiṭaka (the collection of monastic rules) and Abhidharmapiṭaka (the collection of philosophical treatises) are also contained within this sūtra, even the eighty-four thousand Dharma-skandhas (aggregates of teachings) all originate from this sūtra. The Dharma of this sūtra is the ultimate foundation of Sarvākāra-jñatā (the wisdom that knows all aspects of reality), and it also gives rise to the wisdom of Śrāvakas and Pratyekabuddhas (solitary Buddhas), being vast, profound, and inconceivable, like a great light illuminating the three realms of existence (the desire realm, the form realm, and the formless realm). This is how the Bodhi (enlightenment) of all Buddhas arises from the root of Sarvākāra-jñatā, including all the merits of generosity, morality, patience, diligence, meditation, wisdom, and the most supreme liberation. Such treasuries of merits are all expounded in this sūtra in accordance with the truth. Moreover, the Four Noble Truths of suffering, its origin, its cessation, and the path to its cessation are also explained in this sūtra. In short, this sūtra generally speaks of: all conditioned things are impermanent, all phenomena are without self, and Nirvana is peace. Therefore, whether it is the Śrāvakayāna, the Pratyekabuddhayāna, or the Mahāyāna (the Great Vehicle), each is extensively explained in this sūtra according to its suitability. Furthermore, this sūtra greatly praises the Bodhicitta (the mind of enlightenment) among all Dharmas, therefore this sūtra is the most supreme and excellent. O Brahmin! If someone directly sees the Buddhas and personally hears this Dharma, know that this person has already heard the Ratna-vyūha-sūtra (the Jewel Array Sutra) from previous Buddhas, and has already heard these teachings in that sūtra. Therefore, know that the Dharma of this sūtra has never been interrupted in the three times (past, present, and future), and various beings can hear it according to their respective conditions.' At that time, the Brahmin said to the Buddha: 'It is rare, O World-Honored One! The Dharma spoken by the Buddha is the most supreme and profound. If those ignorant beings, upon hearing such a treasury of immeasurable merits, the most supreme and true Dharma, are unable to deeply generate a mind of love and joy, then by what causes and conditions can these people attain Anuttarā-samyak-saṃbodhi (unexcelled, complete and perfect enlightenment)? Furthermore, O World-Honored One! What is the cause and condition that leads many beings to have doubts about this supreme Dharma of the Mahāyāna?' The Buddha said: 'O Brahmin! You should know that in this three-thousand great thousand world system, there are...'

百俱胝天魔宮殿、百俱胝魔王，一一各有百俱胝天魔眷屬，常時於此最上法門，伺求其便起諸難事，不令眾生書持讀誦。何以故？此三千大千世界中，多有眾生取證阿羅漢果。今得聞此大乘法門，有善男子善女人發阿耨多羅三藐三菩提心者，彼前功德稱量較計，而不及此發菩提心。是故天魔伺求難事，魔為難故，多有眾生以此因緣心生疑惑。婆羅門！又復此經為諸法中王，以是緣故多諸難事。」

爾時婆羅門白佛言：「世尊！以何方便能令諸魔而自調伏？」

佛言：「婆羅門！我有秘密總持法門名曰破魔。我若說此法門時，所有一切魔及魔眾皆悉破壞。婆羅門！譬如日輪光明出照世間，一切闇冥皆悉隱沒。破魔法門亦復如是，我若說時，一切魔眾皆悉破壞。」

時婆羅門白佛言：「世尊！何等是秘密總持破魔法門？愿佛為說。」

佛告婆羅門言：「汝當諦聽破魔法門，其名如是：

「那謨(引)阿帝(引)多阿那(引)誐多缽啰(二合)怛喻(二合)怛半(二合)泥(引)毗藥(二合)(一句)　薩哩嚩(二合)沒提(引)毗喻(二合、引)(二)　婆誐嚩訥毗藥(三合)(三)　怛寧*也他(引)(四)　嗢哩沒(二合)那(五)　娑摩哩沒(二合)那(六)　嗢沒那

【現代漢語翻譯】現代漢語譯本：百俱胝（指極大的數量單位）天魔的宮殿，百俱胝魔王，每一個魔王都各有百俱胝天魔眷屬，經常在這個最上乘的佛法法門處，伺機制造障礙，不讓眾生書寫、受持、讀誦。為什麼呢？因為在這三千大千世界中，有很多眾生將要證得阿羅漢果位。現在他們如果聽聞到這個大乘法門，那麼有善男子、善女人發起了阿耨多羅三藐三菩提心（無上正等正覺之心），他們之前的功德，即使稱量比較，也不及這發起菩提心。因此，天魔伺機制造障礙，因為魔的阻撓，很多眾生因此心生疑惑。婆羅門！而且這部經是諸法中的王者，因為這個緣故，多有障礙。'

當時，婆羅門對佛說：'世尊！用什麼方法能夠讓這些魔自行調伏呢？'

佛說：'婆羅門！我有一種秘密總持法門，名叫破魔。我如果說出這個法門時，所有一切魔及魔眾都會被摧毀。婆羅門！譬如太陽的光明照耀世間，一切黑暗都會隱沒。破魔法門也是這樣，我如果說出，一切魔眾都會被摧毀。'

當時，婆羅門對佛說：'世尊！什麼是秘密總持破魔法門？希望佛為我們宣說。'

佛告訴婆羅門說：'你應該仔細聽這個破魔法門，它的名字是這樣的：'

'那謨(引)阿帝(引)多阿那(引)誐多缽啰(二合)怛喻(二合)怛半(二合)泥(引)毗藥(二合)(一句)　薩哩嚩(二合)沒提(引)毗喻(二合、引)(二)　婆誐嚩訥毗藥(三合)(三)　怛寧*也他(引)(四)　嗢哩沒(二合)那(五)　娑摩哩沒(二合)那(六)　嗢沒那'

【English Translation】 English version: Hundreds of kotis (an extremely large unit of measurement) of palaces of the heavenly demons, hundreds of kotis of demon kings, each with hundreds of kotis of heavenly demon retinues, constantly seek opportunities at this supreme Dharma gate to create difficulties, preventing sentient beings from writing, upholding, reading, and reciting it. Why? Because in this triple thousand great thousand world, there are many sentient beings who will attain the Arhat fruit. Now, if they hear this Mahayana Dharma gate, and if good men and good women generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), their previous merits, even if measured and compared, are not equal to this generation of the Bodhi mind. Therefore, the heavenly demons seek opportunities to create difficulties, and because of the demons' obstruction, many sentient beings develop doubts in their minds. Brahmin! Moreover, this sutra is the king among all Dharmas, and for this reason, there are many difficulties.'

At that time, the Brahmin said to the Buddha: 'World Honored One! What means can be used to make these demons subdue themselves?'

The Buddha said: 'Brahmin! I have a secret Dharani Dharma gate called 'Destroying Demons'. If I speak this Dharma gate, all demons and their retinues will be destroyed. Brahmin! For example, when the light of the sun shines upon the world, all darkness disappears. The Dharma gate of Destroying Demons is also like this; if I speak it, all demon retinues will be destroyed.'

At that time, the Brahmin said to the Buddha: 'World Honored One! What is the secret Dharani Dharma gate of Destroying Demons? May the Buddha explain it for us.'

The Buddha told the Brahmin: 'You should listen carefully to this Dharma gate of Destroying Demons; its name is as follows:'

'Namo (prolonged) Atita Anagata Pratyutpanna Adhvanah (one sentence) Sarva Buddhebhyah (two) Bhagavadbhyah (three) Tadyatha (four) Unmadana (five) Smamadana (six) Unmadana'

沒那(七)　壹賀沒那(八)　且怛啰(二合)沒那(九)　你誐摩(十)　多邏呬(引)臘沒馱(二合)(十一)　怛怛啰(二合)沒(十二)　怛嚕賀誐多(十三)　誐摩那致(十四)　摩呬(引)耨娑摩(十五)　訥訥(十六)　摩嚩啰蘇珂(十七)　阿羅彌(引)多(引)伊迦啰叉(引)(十八)」

世尊說是秘密總持破魔法門時，一切魔宮皆大震動，一切魔王及諸魔眾，皆悉驚怖戰掉，心生苦惱不能安坐，咸作是念：「世尊為一切眾生，悲愍利益令得安隱，以慈、悲、喜、舍饒益眾生。何故今時，我等諸魔不為饒益，受斯苦惱不能安坐？」

「複次婆羅門！我今以是秘密總持章句而加持此發菩提心大乘經典，后末世中於一切處說此經時，不為一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等伺得其便，宣通流佈無諸難事。若有人書持、讀誦此正法者，是人遠離王難、賊難、水火、蟲獸一切難事。何以故？今此正法最上秘密，我為悲愍利樂一切眾生故，如是宣說。婆羅門！佛常不離慈、悲、喜、舍饒益眾生，若善男子善女人如所宣說如理修習者，是人當得三業善行滅除諸罪，於一切時離諸苦惱。婆羅門！以是因緣，汝應當知，今此正法能除一切苦，能滅一切罪，能破一

【現代漢語翻譯】現代漢語譯本：沒那(七)　壹賀沒那(八)　且怛啰(二合)沒那(九)　你誐摩(十)　多邏呬(引)臘沒馱(二合)(十一)　怛怛啰(二合)沒(十二)　怛嚕賀誐多(十三)　誐摩那致(十四)　摩呬(引)耨娑摩(十五)　訥訥(十六)　摩嚩啰蘇珂(十七)　阿羅彌(引)多(引)伊迦啰叉(引)(十八)

世尊宣說這個秘密總持破魔法門時，一切魔宮都劇烈震動，一切魔王以及各種魔眾，都感到驚恐害怕，戰慄不安，心中充滿痛苦煩惱，無法安穩地坐著，都這樣想著：『世尊爲了所有眾生，以慈悲之心憐憫他們，使他們得到利益和安寧，用慈、悲、喜、舍四種心懷來饒益眾生。為什麼現在，我們這些魔卻不能得到饒益，反而遭受這樣的痛苦煩惱，無法安穩地坐著呢？』

『此外，婆羅門！我現在用這個秘密總持的章句來加持這部發菩提心的大乘經典，在後世末法時代，于任何地方宣說這部經時，不會被一切天（deva）、龍（nāga）、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）、人非人等找到機會，順利流通傳播，不會遇到任何困難。如果有人書寫、受持、讀誦這部正法，這個人就能遠離王難、賊難、水火災害、蟲獸侵擾等一切災難。為什麼呢？因為現在這部正法是最上乘的秘密，我是爲了慈悲憐憫，利益安樂一切眾生，才這樣宣說的。婆羅門！佛陀總是以慈、悲、喜、舍之心饒益眾生，如果善男子善女人按照我所宣說的，如理如法地修行，這個人就能得到身、口、意三業的善行，消除各種罪業，在任何時候都能遠離各種痛苦煩惱。婆羅門！因為這個緣故，你應該知道，現在這部正法能夠消除一切痛苦，能夠滅除一切罪業，能夠破除一切』

【English Translation】 English version: Meina (seven), Yihe Meina (eight), Qie Da La (two combined) Meina (nine), Ni Gama (ten), Duo Luoxi (drawn) La Moduo (two combined) (eleven), Da Da La (two combined) Mo (twelve), Da Lu He Ye Duo (thirteen), Ye Mo Na Zhi (fourteen), Mo Xi (drawn) Nuo Suo Mo (fifteen), Nu Nu (sixteen), Mo Wa La Su Ke (seventeen), A Luo Mi (drawn) Duo (drawn) Yi Jia Luo Cha (drawn) (eighteen).

When the World Honored One spoke this secret Dharani (total retention) to destroy the magic gate, all the demon palaces greatly shook, all the demon kings and all the demon hosts were terrified and trembled, their hearts filled with suffering and distress, unable to sit peacefully, and they all thought: 'The World Honored One, for the sake of all sentient beings, with compassion benefits them and brings them peace, using loving-kindness, compassion, joy, and equanimity to benefit sentient beings. Why is it that now, we demons are not benefited, but instead suffer such distress and cannot sit peacefully?'

'Furthermore, Brahmin! I now use these secret Dharani verses to bless this Mahayana (great vehicle) scripture of generating Bodhicitta (mind of enlightenment). In the future, in the Dharma-ending age, when this scripture is spoken in all places, it will not be taken advantage of by any Deva (gods), Nāga (dragons), Yakṣa (demons), Gandharva (celestial musicians), Asura (demons), Garuḍa (mythical birds), Kiṃnara (celestial musicians), Mahoraga (great serpents), humans or non-humans, and it will be smoothly circulated and propagated without any difficulties. If someone writes, upholds, reads, or recites this true Dharma, that person will be far from the difficulties of kings, the difficulties of thieves, the difficulties of water and fire, and all difficulties from insects and beasts. Why? Because this true Dharma is the most supreme secret, and I speak it thus for the sake of compassionately benefiting and bringing joy to all sentient beings. Brahmin! The Buddha always benefits sentient beings with loving-kindness, compassion, joy, and equanimity. If good men and good women cultivate and practice according to what I have spoken, in accordance with the Dharma, that person will attain good deeds of body, speech, and mind, eliminate all sins, and be free from all suffering and distress at all times. Brahmin! Because of this reason, you should know that this true Dharma can eliminate all suffering, can extinguish all sins, and can destroy all'

切魔，成就一切法。」

爾時世尊欲重宣此義，說伽陀曰：

「魔于修善者，　　常伺求其便；　欲起諸難事，　　破壞彼善法。　若聞說此經，　　一句或一偈；　彼諸惡魔眾，　　而悉自調伏。　大驚怖戰掉，　　苦惱不安坐；　由彼罪業因，　　獲果報如是！　於一切眾生，　　常起惱害心；　障諸善法故，　　彼因果無失。　若人於此法，　　書持讀誦者；　是人當遠離，　　王難及賊難。　水火蟲獸等，　　諸難不能侵；　乃至人非人，　　伺不得其便。　身語心善行，　　斷除一切罪；　於一切時中，　　不生諸苦惱。　遠離諸魔事，　　不見諸魔相；　及離諸煩惱，　　由持此經故。　若聞此經已，　　如聞而善學；　善解一切法，　　進趣于彼岸。　若修此法者，　　通達菩提行；　從菩提道來，　　成就正等覺。」

佛說此經已，迦葉氏大婆羅門，及諸菩薩、聲聞，世間天、人、阿修羅、乾闥婆等，一切大眾聞佛所說，皆大歡喜，信受奉行。

佛說發菩提心破諸魔經卷下

【現代漢語翻譯】現代漢語譯本：『切魔（摧毀邪魔），成就一切法。』

這時，世尊爲了重新宣揚這個意義，說了以下偈頌：

『邪魔對於修行善法的人，常常伺機尋找機會；想要發起各種困難的事情，破壞他們的善法。如果聽到這部經，哪怕只是一句或一個偈頌；那些惡魔們，都會自我調伏。他們會大驚失色，恐懼戰慄，苦惱不安，因為他們過去的罪業，會得到這樣的果報！對於一切眾生，常常生起惱害之心；因為障礙各種善法，他們的因果報應不會有差錯。如果有人對於此法，書寫、受持、讀誦；這個人應當遠離，來自國王的災難以及盜賊的災難。水、火、蟲、獸等等，各種災難不能侵擾；乃至人和非人，都找不到可乘之機。身、語、心都行善，斷除一切罪惡；在任何時候，都不會產生各種苦惱。遠離各種魔事，不見各種魔相；並且遠離各種煩惱，都是因為受持這部經的緣故。如果聽聞這部經之後，像聽聞的那樣好好學習；就能很好地理解一切法，進而趨向于彼岸（涅槃）。如果修習此法的人，就能通達菩提（覺悟）之行；從菩提道而來，成就正等覺（圓滿的覺悟）。』

佛陀說完這部經后，迦葉氏（Kashyapa）大婆羅門（Brahmin），以及各位菩薩（Bodhisattva）、聲聞（Shravaka），世間的天（Deva）、人（Manushya）、阿修羅（Asura）、乾闥婆（Gandharva）等，一切大眾聽聞佛陀所說，都非常歡喜，信仰並接受奉行。

《佛說發菩提心破諸魔經》卷下

【English Translation】 English version: 'Cut off Mara (destroying evil demons), accomplishing all dharmas.'

At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:

'Mara constantly seeks opportunities from those who cultivate goodness; wanting to initiate various difficult matters, destroying their good dharmas. If they hear this sutra, even a single sentence or a single verse; those evil demons will all subdue themselves. They will be greatly frightened, trembling in fear, suffering and restless, because of their past sinful deeds, they will receive such retribution! Towards all sentient beings, they constantly generate thoughts of annoyance and harm; because they obstruct various good dharmas, their karmic consequences will not be mistaken. If someone writes, upholds, reads, and recites this dharma; that person should stay away from disasters from kings and disasters from thieves. Water, fire, insects, beasts, and so on, various disasters cannot invade; even humans and non-humans cannot find an opportunity to take advantage of. Body, speech, and mind all act virtuously, cutting off all sins; at any time, they will not generate various sufferings. Staying away from various demonic affairs, not seeing various demonic appearances; and staying away from various afflictions, all because of upholding this sutra. If, after hearing this sutra, they learn well as they have heard; they will be able to understand all dharmas well, and then proceed towards the other shore (Nirvana). If those who cultivate this dharma, they will understand the practice of Bodhi (enlightenment); coming from the path of Bodhi, accomplishing perfect enlightenment.'

After the Buddha finished speaking this sutra, Kashyapa (Kashyapa) the great Brahmin (Brahmin), as well as all the Bodhisattvas (Bodhisattva), Shravakas (Shravaka), the Devas (Deva), Manushyas (Manushya), Asuras (Asura), Gandharvas (Gandharva) and other great assemblies in the world, hearing what the Buddha said, were all very happy, believed, accepted, and practiced accordingly.

The End of Volume Two of the Sutra of Buddha Speaking on Generating the Bodhi Mind and Destroying All Demons