T17n0839_占察善惡業報經

大正藏第 17 冊 No. 0839 占察善惡業報經

No. 839

占察善惡業報經卷上(出六根聚經中)

天竺三藏菩提燈譯

如是我聞：

一時，婆伽婆一切智人，在王舍城耆阇崛山中，以神通力，示廣博嚴凈無礙道場，與無量無邊諸大眾俱，演說甚深根聚法門。

爾時，會中有一菩薩名堅凈信，從坐而起，整衣服，偏袒右肩，合掌白佛言：「我今於此眾中，欲有所問，咨請世尊，愿垂聽許。」

佛言：「善男子！隨汝所問，便可說之。」

堅凈信菩薩言：「如佛先說：『若我去世，正法滅后，像法向盡，及入末世。如是之時，眾生福薄，多諸衰惱，國土數亂，災害頻起，種種厄難，怖懼逼擾。我諸弟子失其善念，唯長貪、瞋、嫉妒、我慢。設有像似行善法者，但求世間利養名稱，以之為主，不能專心修出要法。爾時眾生睹世災亂，心常怯弱，憂畏己身及諸親屬不得衣食充養軀命。以如此等眾多障礙因緣故，于佛法中鈍根少信，得道者極少。乃至漸漸於三乘中，信心成就者亦復甚鮮。所有修學世間禪定，發諸通業，自知宿命者，次轉無有。如是於後，入末法中經久，得道獲信、禪定、通業等一切全無。』我今為此未來惡世，像法向盡及末法中，

【現代漢語翻譯】現代漢語譯本《占察善惡業報經》捲上 (出自《六根聚經》)

天竺三藏菩提燈譯

如是我聞：

一時，婆伽婆（Bhagavan，世尊）一切智人，在王舍城（Rājagṛha）耆阇崛山（Gṛdhrakūṭa）中，以神通力，示現廣博嚴凈無礙的道場，與無量無邊的諸大眾在一起，演說甚深根聚法門。

這時，會中有一位菩薩，名叫堅凈信（Dṛḍhādhyaśaya），從座位上站起來，整理衣服，袒露右肩，合掌對佛說：「我現在於此大眾之中，想要有所請問，懇請世尊，希望您能垂聽允許。」

佛說：「善男子！隨你所問，都可以說出來。」

堅凈信菩薩說：「如佛先前所說：『如果我去世后，正法滅盡，像法衰退，進入末法時代。在這樣的時期，眾生福德淺薄，多有衰敗煩惱，國土屢次發生動亂，災害頻繁發生，種種厄難，恐怖逼迫擾亂。我的弟子們失去善良的念頭，只增長貪婪、嗔恨、嫉妒、我慢。即使有表面上像是修行善法的人，也只是爲了追求世間的利益和名聲，以此為主，不能專心修習出離生死輪迴的法門。那時眾生看到世間災禍動亂，內心常常怯懦，憂慮自己和親屬不能得到衣食來維持生命。因為如此眾多的障礙因緣，所以在佛法中根器遲鈍，缺少信心，得道的人極少。乃至漸漸地在聲聞乘、緣覺乘、菩薩乘這三乘中，信心成就的人也非常稀少。所有修習世間禪定，發起各種神通，能夠知道自己宿命的人，之後也逐漸沒有了。像這樣，在進入末法時代很久以後，得道、獲得信心、修習禪定、獲得神通等一切都完全沒有了。』我現在爲了未來惡世，像法衰退以及末法時代中的眾生，

【English Translation】 English version The Sutra of Upholding Good and Eradicating Evil Karmic Retribution

Volume 1 (Extracted from the Sutra of the Six Aggregates)

Translated by Tripitaka Master Bodhidharma from India

Thus have I heard:

At one time, the Bhagavan (Blessed One), the All-Knowing One, was in Rājagṛha (Royal City), on Gṛdhrakūṭa (Vulture Peak) Mountain. Through his supernatural powers, he manifested a vast, adorned, pure, and unobstructed mandala, and together with immeasurable and boundless multitudes, expounded the profound Dharma of the Aggregates of Roots.

At that time, in the assembly, there was a Bodhisattva named Dṛḍhādhyaśaya (Firm and Pure Faith). He rose from his seat, arranged his robes, bared his right shoulder, and, with palms joined, said to the Buddha, 'I now, in this assembly, wish to ask something. I beseech the World-Honored One to listen and permit me.'

The Buddha said, 'Good man! Whatever you wish to ask, you may speak of it.'

The Bodhisattva Dṛḍhādhyaśaya said, 'As the Buddha previously said: 'If, after my passing, when the Correct Dharma has perished, the Semblance Dharma is nearing its end, and it is entering the Degenerate Age. At such a time, beings will have meager blessings, with many declines and afflictions. Countries will frequently be in turmoil, disasters will arise frequently, and there will be various calamities, terrors, and disturbances. My disciples will lose their good thoughts, and only increase greed, hatred, jealousy, and arrogance. Even if there are those who outwardly appear to practice good Dharma, they will only seek worldly gain and fame, taking these as primary, and will not be able to focus on cultivating the Dharma of liberation from samsara. At that time, beings, seeing the world in turmoil and disaster, will often be timid, worrying about themselves and their relatives not having enough food and clothing to sustain their lives. Because of such numerous obstructing causes and conditions, they will be dull-witted and have little faith in the Buddha Dharma, and those who attain the Path will be extremely few. Gradually, even among the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), those who achieve faith will be very rare. All those who cultivate worldly dhyana (meditative absorption), develop various psychic powers, and know their past lives will gradually disappear. Thus, after entering the Degenerate Age for a long time, there will be absolutely no one who attains the Path, gains faith, cultivates dhyana, or obtains psychic powers.' I now, for the sake of beings in the future evil age, when the Semblance Dharma is nearing its end and in the Degenerate Age,

有微少善根者，請問如來。設何方便，開化示導，令生信心，得除衰惱。以彼眾生遭值惡時，多障礙故，退其善心。於世間、出世間因果法中，數起疑惑，不能堅心專求善法。如是眾生可愍可救。世尊大慈，一切種智！愿興方便而曉喻之。令離疑網，除諸障礙，信得增長。隨於何乘，速獲不退。」

佛告堅凈信言：「善哉！善哉！快問斯事，深適我意。今此眾中，有菩薩摩訶薩，名曰地藏，汝應以此事而請問之。彼當爲汝建立方便，開示演說，成汝所愿。」

時堅凈信菩薩復白佛言：「如來世尊，無上大智！何意不說，乃欲令彼地藏菩薩而演說之？」

佛告堅凈信：「汝莫生高下想。此善男子發心已來，過無量無邊不可思議阿僧祇劫，久已能度薩婆若海，功德滿足。但依本願自在力故，權巧現化，影應十方。雖復普游一切剎土常起功業，而於五濁惡世化益偏厚，亦依本願力所熏習故，及因眾生應受化業故也。彼從十一劫來，莊嚴此世界，成熟眾生。是故在斯會中，身相端嚴，威德殊勝，唯除如來，無能過者。又於此世界所有化業，唯除遍吉、觀世音等諸大菩薩，皆不能及。以是菩薩本誓願力，速滿眾生一切所求，能滅眾生一切重罪，除諸障礙，現得安隱。又是菩薩，名為善安慰說者。所謂，巧演深

法，能善開導初學發意求大乘者，令不怯弱。以如是等因緣，於此世界，眾生渴仰，受化得度。是故我今令彼說之。」

爾時，堅凈信菩薩既解佛意已，尋即勸請地藏菩薩摩訶薩言：「善哉，救世真士！善哉，大智開士！如我所問：『惡世眾生，以何方便而化導之，使離諸障，得堅固信？』如來今者，為欲令汝說是方便。宜當知時，哀愍為說。」

爾時，地藏菩薩摩訶薩語堅凈信菩薩摩訶薩言：「善男子！諦聽。當爲汝說。若佛滅后，惡世之中，諸有比丘、比丘尼、優婆塞、優婆夷，於世間、出世間因果法，未得決定信，不能修學無常想、苦想、無我想、不凈想，成就現前；不能勤觀四聖諦法及十二因緣法；亦不勤觀真如、實際、無生無滅等法。以不勤觀如是法故，不能畢竟不作十惡根本過罪。於三寶功德種種境界，不能專信。於三乘中，皆無定向。如是等人，若有種種諸障礙事，增長憂慮，或疑或悔，於一切處心不明瞭。多求多惱，眾事牽纏，所作不定，思想擾亂，廢修道業。有如是等障難事者，當用木輪相法，占察善惡宿世之業、現在苦樂吉兇等事。緣合故有，緣盡則滅。業集隨心，相現果起。不失不壞，相應不差。如是諦占善惡業報，曉喻自心。于所疑事，以取決了。若佛弟子，但當學習如此相法

【現代漢語翻譯】現代漢語譯本：『佛陀認為地藏菩薩能夠很好地引導那些剛開始發心尋求大乘佛法的人，使他們不感到畏懼退縮。因為這些原因，這個世界的眾生渴望得到教化和救度。所以，我現在讓他來宣說這些法門。』

當時，堅凈信菩薩理解了佛陀的意圖后，立刻勸請地藏菩薩摩訶薩（Dizang Pusa, 大菩薩）說：『太好了，救世的真士！太好了，具有大智慧的開悟者！正如我所問的：『在惡世中的眾生，用什麼方法來教化引導他們，使他們脫離各種障礙，獲得堅固的信心？』如來（Rulai, 佛陀的稱號）現在正是要您來說明這些方便法門。您應該把握時機，慈悲地為我們宣說。』

當時，地藏菩薩摩訶薩對堅凈信菩薩摩訶薩說：『善男子！仔細聽。我將為你解說。如果佛陀滅度后，在惡世之中，那些比丘（Biqiu, 佛教出家男眾）、比丘尼（Bqiuni, 佛教出家女眾）、優婆塞（Upasai, 在家男居士）、優婆夷（Upayi, 在家女居士），對於世間和出世間的因果法則，沒有獲得堅定的信心，不能修學無常想、苦想、無我想、不凈想，使這些觀想在眼前呈現；不能勤奮地觀察四聖諦法和十二因緣法；也不勤奮地觀察真如、實際、無生無滅等法。因為不勤奮地觀察這些法，所以不能最終不造作十惡的根本罪過。對於三寶（Sanbao, 佛、法、僧）的功德和種種境界，不能專心信奉。對於三乘（Sancheng, 聲聞乘、緣覺乘、菩薩乘）的教法，都沒有明確的方向。像這樣的人，如果遇到種種障礙，增長憂慮，或者疑惑或者後悔，在任何情況下內心都不明瞭。貪求過多，煩惱增多，被各種事情牽纏，所做的事情不確定，思想擾亂，荒廢修道的功業。遇到像這些障礙和困難的人，應當使用木輪相法，占察善惡的宿世之業、現在的苦樂吉兇等事情。因緣聚合所以產生，因緣消散則滅亡。業力積聚隨著心念，現象顯現果報產生。不會遺失不會損壞，相應不會有差錯。像這樣仔細地佔察善惡業報，曉喻自己的內心。對於所疑惑的事情，以此來做出決斷。如果佛弟子，只要學習這樣的相法』

【English Translation】 English version: 'The Buddha believes that Ksitigarbha Bodhisattva (Dizang Pusa, Great Bodhisattva) is capable of skillfully guiding those who have just begun to aspire to the Great Vehicle of Buddhism, so that they do not feel fear and retreat. Because of these reasons, the sentient beings of this world yearn to be taught and saved. Therefore, I now ask him to expound these Dharma methods.'

At that time, Ksitigarbha Bodhisattva (Dizang Pusa, Great Bodhisattva), having understood the Buddha's intention, immediately urged Ksitigarbha Bodhisattva Mahasattva (Dizang Pusa Mohesa, Great Bodhisattva) saying: 'Excellent, true savior of the world! Excellent, enlightened one with great wisdom! As I asked: 'In this evil world, what means can be used to teach and guide sentient beings, so that they can be free from all obstacles and gain firm faith?' The Tathagata (Rulai, title of the Buddha) now wants you to explain these expedient methods. You should seize the opportunity and compassionately explain them for us.'

At that time, Ksitigarbha Bodhisattva Mahasattva said to Steadfast Faith Bodhisattva Mahasattva: 'Good man! Listen carefully. I will explain it to you. If, after the Buddha's Parinirvana, in this evil world, those Bhikshus (Biqiu, Buddhist monks), Bhikshunis (Bqiuni, Buddhist nuns), Upasakas (Upayi, lay male Buddhists), and Upasikas (Upayi, lay female Buddhists) have not obtained firm faith in the laws of cause and effect of the mundane and supramundane realms, and cannot cultivate the contemplation of impermanence, suffering, non-self, and impurity, so that these contemplations manifest before them; cannot diligently contemplate the Four Noble Truths and the Twelve Links of Dependent Origination; and do not diligently contemplate such dharmas as Suchness, Reality, Non-arising, and Non-cessation. Because they do not diligently contemplate these dharmas, they cannot ultimately refrain from committing the root offenses of the ten evils. They cannot wholeheartedly believe in the merits and various realms of the Three Jewels (Sanbao, Buddha, Dharma, Sangha). They have no clear direction in the Three Vehicles (Sancheng, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). If such people encounter various obstacles, increase worries, or have doubts or regrets, their minds are not clear in any situation. They crave too much, increase afflictions, are entangled in various affairs, their actions are uncertain, their thoughts are disturbed, and they neglect the work of cultivating the Way. Those who encounter such obstacles and difficulties should use the divination method of the wooden wheel, to examine the good and evil deeds of past lives, and the present matters of suffering, happiness, good fortune, and misfortune. Conditions come together and so arise, conditions dissipate and so cease. Karma accumulates following the mind, phenomena manifest and karmic results arise. It will not be lost, it will not be destroyed, the correspondence will not be in error. Thus, carefully examine the good and evil karmic retributions, and explain it to your own mind. For matters that are doubted, use this to make a decision. If a Buddhist disciple, just learn this method of divination.'

，至心歸依，所觀之事，無不誠諦。不應棄捨如是之法，而返隨逐世間卜筮、種種占相吉兇等事，貪著樂習。若樂習者，深障聖道。

「善男子！欲學木輪相者，先當刻木如小指許，使長短減於一寸，正中令其四面方平，自余向兩頭斜漸去之。仰手傍擲，令使易轉，因是義故，說名為輪。又依此相，能破壞眾生邪見疑網，轉向正道，到安隱處，是故名輪。其輪相者，有三種差別。何等為三？一者，輪相能示宿世所作善惡業種差別，其輪有十。二者，輪相能示宿世集業久近，所作強弱、大小差別，其輪有三。三者，輪相能示三世中受報差別，其輪有六。

「若欲觀宿世所作善惡業差別者，當刻木為十輪。依此十輪，書記十善之名。一善主在一輪，於一面記。次以十惡書對十善，令使相當，亦各記在一面。言十善者，則為一切眾善根本，能攝一切諸餘善法。言十惡者，亦為一切眾惡根本，能攝一切諸餘惡法。

「若欲佔此輪相者，先當學至心總禮十方一切諸佛。因即立愿：『愿令十方一切眾生，速疾皆得親近供養，咨受正法。』次應學至心敬禮十方一切法藏。因即立愿：『愿令十方一切眾生，速疾皆得受持讀誦，如法修行，及為他說。』次當學至心敬禮十方一切賢聖。因即立愿：『愿令十方一切眾生，

【現代漢語翻譯】現代漢語譯本：至誠懇切地歸依，所觀察的事情，沒有不真實可信的。不應該拋棄這樣的正法，反而去追隨世間的卜卦、各種占卜吉兇等事，貪戀執著，喜歡學習。如果喜歡學習這些，會深深地障礙通往聖道的道路。

『善男子！想要學習木輪相（通過木輪占卜的方法）的人，首先應當用木頭雕刻成像小指一樣大小，使其長度略小於一寸，正中間要使其四面方正平坦，其餘部分向兩頭逐漸傾斜變小。用手向上拋擲，使其容易轉動，因為這個意義，所以稱之為『輪』。又依靠這個輪相，能夠破除眾生邪見的疑惑和迷網，轉向正道，到達安穩的境地，所以叫做『輪』。這個輪相，有三種差別。哪三種呢？第一種，輪相能夠顯示過去世所作善惡業的種類差別，這種輪有十個。第二種，輪相能夠顯示過去世積累的業的久遠、所作的強弱、大小差別，這種輪有三個。第三種，輪相能夠顯示三世中所受果報的差別，這種輪有六個。』

『如果想要觀察過去世所作善惡業的差別，應當雕刻木頭做成十個輪。依據這十個輪，記錄十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）的名稱。一個善業對應一個輪，在一面記錄。然後用十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）書寫對應十善，使它們相對，也各自記錄在一面。所說的十善，就是一切善的根本，能夠包含一切其餘的善法。所說的十惡，也是一切惡的根本，能夠包含一切其餘的惡法。』

『如果想要占卜這個輪相，首先應當學習至誠懇切地禮拜十方一切諸佛。因此就立下誓願：『愿令十方一切眾生，迅速都能夠親近供養諸佛，請教接受正法。』其次應當學習至誠懇切地敬禮十方一切法藏（佛法經典）。因此就立下誓願：『愿令十方一切眾生，迅速都能夠受持讀誦佛法，如法修行，並且為他人宣說。』其次應當學習至誠懇切地敬禮十方一切賢聖（有德行的聖人）。因此就立下誓願：『愿令十方一切眾生，』

【English Translation】 English version: With utmost sincerity, take refuge, and whatever is observed will be truthful and reliable. One should not abandon such Dharma and instead follow worldly divination, various omens of good and bad fortune, clinging to and delighting in learning them. If one delights in learning these, it deeply obstructs the path to enlightenment.

'Good man! If you wish to learn the Wooden Wheel Divination (a method of divination using wooden wheels), you should first carve wood to the size of a little finger, making its length slightly less than an inch. The middle should be square and flat on all four sides, and the rest should gradually taper towards both ends. Toss it upwards by hand, making it easy to turn. Because of this meaning, it is called a 'wheel'. Moreover, relying on this wheel, one can destroy the doubts and nets of wrong views of sentient beings, turn them towards the right path, and reach a place of peace and security. Therefore, it is called a 'wheel'. This wheel has three distinctions. What are the three? First, the wheel can show the differences in the types of good and evil karma created in past lives; this wheel has ten aspects. Second, the wheel can show the duration, strength, and magnitude of the accumulated karma from past lives; this wheel has three aspects. Third, the wheel can show the differences in the retribution received in the three periods of time; this wheel has six aspects.'

'If you wish to observe the differences in the good and evil karma created in past lives, you should carve wood into ten wheels. Based on these ten wheels, record the names of the Ten Virtues (non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-covetousness, non-anger, non-wrong views). One virtue corresponds to one wheel, recorded on one side. Then, write the Ten Non-Virtues (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, anger, wrong views) opposite the Ten Virtues, making them correspond, and record each on one side as well. The Ten Virtues are the root of all virtues, capable of encompassing all other virtuous dharmas. The Ten Non-Virtues are also the root of all evils, capable of encompassing all other evil dharmas.'

'If you wish to divine with this wheel, you should first learn to sincerely prostrate to all Buddhas in the ten directions. Then, make a vow: 'May all sentient beings in the ten directions quickly be able to draw near to and make offerings to the Buddhas, and seek and receive the correct Dharma.' Next, you should learn to sincerely revere all the Dharma Treasures (Buddhist scriptures) in the ten directions. Then, make a vow: 'May all sentient beings in the ten directions quickly be able to uphold, recite, and practice the Dharma according to the teachings, and also explain it to others.' Next, you should learn to sincerely revere all the Noble Ones (virtuous sages) in the ten directions. Then, make a vow: 'May all sentient beings in the ten directions,'

速疾皆得親近供養，發菩提心，志不退轉。』后應學至心禮我地藏菩薩摩訶薩。因即立愿：『愿令十方一切眾生，速得除滅惡業重罪，離諸障礙。資生眾具，悉皆充足。』如是禮已，隨所有香華等，當修供養。

「修供養者，仰念一切佛法僧寶，體常遍滿，無所不在。愿令此香華，等同法性，普熏一切諸佛剎土，施作佛事。又念十方一切供具，無時不有。我今當以十方所有一切種種香華、瓔珞、幢幡、寶蓋、諸珍妙飾、種種音樂、燈明、燭火、飲食、衣服、臥具、湯藥，乃至十方所有一切種種莊嚴供養之具，憶想遙擬，普共眾生奉獻供養。當念一切世界中有修供養者，我今隨喜。若未修供養者，愿得開導，令修供養。又愿我身，速能遍至一切剎土，於一切佛法僧所，各以一切種莊嚴供養之具，共一切眾生等持奉獻。供養一切諸佛法身、色身、舍利、形像、浮圖、廟塔一切佛事，供養一切所有法藏及說法處，供養一切賢聖僧眾，愿共一切眾生，修行如是供養已，漸得成就六波羅蜜、四無量心。深知一切法本來寂靜，無生無滅，一味平等，離念清凈，畢竟圓滿。又應別復繫心供養我地藏菩薩摩訶薩。

「次當稱名，若默誦唸。一心告言：『南無地藏菩薩摩訶薩。』如是稱名，滿足至千。經千念已，而作是言：

【現代漢語翻譯】現代漢語譯本：『能夠迅速地親近供養諸佛，發起菩提心（bodhicitta，覺悟之心），意志堅定永不退轉。』之後應當學習以至誠之心禮拜我的地藏菩薩摩訶薩（Ksitigarbha Bodhisattva Mahasattva，偉大的地藏菩薩）。因此立即發願：『愿令十方一切眾生，迅速地消除惡業重罪，遠離各種障礙。生活所需的各種資生之具，都能夠完全充足。』這樣禮拜之後，隨自己所有的香、花等物品，應當修習供養。

『修習供養的人，應當仰慕憶念一切佛法僧三寶，其本體常住而遍滿一切處，無所不在。愿令這些香花，等同於法性（Dharmata，諸法的本性），普遍薰染一切諸佛剎土（Buddha-kshetra，佛的國土），施行佛事。』又憶念十方一切供養之物，無時無處不存在。我現在應當以十方所有的一切種種香花、瓔珞（Yingluo，用珠玉穿成的裝飾品）、幢幡（chuangfan，佛教用於莊嚴道場的旗旛）、寶蓋（baogai，用珠寶裝飾的傘蓋）、各種珍妙的裝飾品、種種音樂、燈明、燭火、飲食、衣服、臥具、湯藥，乃至十方所有的一切種種莊嚴供養之物，憶念想像，遙想模擬，普遍與眾生一起奉獻供養。應當憶念一切世界中正在修習供養的人，我現在隨喜讚歎他們的功德。如果還有沒有修習供養的人，愿我能夠開導他們，令他們修習供養。又愿我的身體，能夠迅速地遍至一切剎土，在一切佛法僧處所，各自以一切種類的莊嚴供養之物，與一切眾生共同持有奉獻。供養一切諸佛的法身（Dharmakaya，佛的法性之身）、色身（Rupakaya，佛的化身）、舍利（Sarira，佛的遺骨）、形像、浮圖（stupa，佛塔）、廟塔一切佛事，供養一切所有的法藏（Dharmakosha，佛法的寶藏）以及說法之處，供養一切賢聖僧眾，愿與一切眾生，修行如此供養之後，逐漸得到成就六波羅蜜（Paramita，六種到達彼岸的方法）、四無量心（catvari apramanani，四種廣大的心）。深刻地了知一切法本來就是寂靜的，沒有生滅，一味平等，遠離妄念而清凈，畢竟圓滿。又應當特別地繫念一心供養我的地藏菩薩摩訶薩。

『其次應當稱念名號，或者默唸。一心稟告說：『南無地藏菩薩摩訶薩（Namo Ksitigarbha Bodhisattva Mahasattva，皈依地藏菩薩摩訶薩）。』這樣稱念名號，滿足一千遍。經過一千遍唸誦之後，就說：

【English Translation】 English version: 『They will quickly be able to draw near to and make offerings to all Buddhas, generate the Bodhi mind (bodhicitta, the mind of enlightenment), and their resolve will not regress.』 Afterward, you should learn to sincerely prostrate to my Ksitigarbha Bodhisattva Mahasattva (Ksitigarbha Bodhisattva Mahasattva, the great Ksitigarbha Bodhisattva). Thereupon, make this vow: 『May I enable all sentient beings in the ten directions to quickly eliminate evil karma and heavy offenses, and be free from all obstacles. May all their necessities for life be fully provided.』 After making such prostrations, you should practice making offerings with whatever incense, flowers, and other items you have.

『Those who practice making offerings should reverently contemplate the Three Jewels of Buddha, Dharma, and Sangha, whose essence is constantly pervasive and omnipresent. May this incense and these flowers be equal to the nature of Dharma (Dharmata, the nature of all things), universally perfuming all Buddha-lands (Buddha-kshetra, Buddha's land), and performing Buddha-deeds.』 Also, contemplate that all offerings in the ten directions are available at all times. 『Now I shall use all kinds of incense, flowers, necklaces (Yingluo, ornaments made of pearls and jade), banners (chuangfan, Buddhist flags used to decorate the altar), jeweled canopies (baogai, umbrellas decorated with jewels), various exquisite ornaments, various kinds of music, lamps, candles, food, clothing, bedding, medicine, and even all kinds of adornments and offerings in the ten directions, recalling and imagining them, universally offering them together with all sentient beings. You should contemplate those who are practicing making offerings in all worlds, and I now rejoice in their merits. If there are those who have not yet practiced making offerings, may I be able to guide them and enable them to practice making offerings. Also, may my body quickly be able to reach all Buddha-lands, and in all places of the Buddha, Dharma, and Sangha, each with all kinds of adornments and offerings, together with all sentient beings, equally hold and offer them. Offerings to all Buddhas' Dharmakaya (Dharmakaya, the body of the Dharma), Rupakaya (Rupakaya, the body of transformation), Sarira (Sarira, relics), images, stupas (stupa, Buddhist pagodas), temples, and all Buddha-deeds, offerings to all Dharmakosha (Dharmakosha, treasures of the Dharma) and places where the Dharma is taught, offerings to all virtuous Sangha, may I, together with all sentient beings, practice such offerings and gradually attain the Six Paramitas (Paramita, six methods to reach the other shore), and the Four Immeasurable Minds (catvari apramanani, four boundless minds). Deeply know that all dharmas are originally tranquil, without arising or ceasing, of one taste and equal, free from thoughts and pure, ultimately perfect. You should also separately focus your mind on making offerings to my Ksitigarbha Bodhisattva Mahasattva.』

『Next, you should recite the name, or recite silently. With one mind, say: 『Namo Ksitigarbha Bodhisattva Mahasattva (Namo Ksitigarbha Bodhisattva Mahasattva, Homage to Ksitigarbha Bodhisattva Mahasattva).』 Recite the name in this way, fulfilling one thousand times. After reciting one thousand times, then say:

『地藏菩薩摩訶薩！大慈大悲！唯愿護念我及一切眾生，速除諸障，增長凈信，令今所觀稱實相應。』作此語已，然後手執木輪，于凈物上而傍擲之。如是欲自觀法，若欲觀他，皆亦如是。

「應知佔其輪相者，隨所現業，悉應一一諦觀思驗。或純具十善，或純具十惡，或善惡交雜，或純善不具，或純惡不具。如是業因，種類不同，習氣果報，各各別異，如佛世尊余處廣說。應當憶念思惟觀察所現業種，與今世果報所經苦樂吉兇等事，及煩惱業習得相當者，名為相應；若不相當者，謂不至心，名虛謬也。

「若占輪相，其善惡業俱不現者，此人已證無漏智心，專求出離，不復樂受世間果報，諸有漏業展轉微弱，更不增長，是故不現。又純善不具、純惡不具者，此二種人，善惡之業所有不現者，皆是微弱未能牽果，是故不現。若當來世佛諸弟子，已佔善惡果報得相應者，於五欲眾具得稱意時，勿當自縱以起放逸。即應思念：『由我宿世如是善業故，今獲此報。我今乃可轉更進修，不應休止。』若遭眾厄種種衰惱不吉之事擾亂憂怖，不稱意時，應當甘受，無令疑悔，退修善業。即當思念：『但由我宿世造如是惡業故，今獲此報，我今應當悔彼惡業，專修對治及修余善。無得止住懈怠放逸，轉更增集種種苦聚。

【現代漢語翻譯】現代漢語譯本：『地藏菩薩摩訶薩（Dizang Pusa Mohesa，偉大的菩薩）！大慈大悲！懇請您護念我和一切眾生，迅速消除各種業障，增長清凈的信心，使我們現在所觀察到的結果與實際情況相符。』說完這些話后，然後手持木輪，在乾淨的物品上向旁邊擲出。像這樣，想要自己觀察命運，或者想要為他人觀察命運，都應該這樣做。

『應當知道，占卜木輪所顯示的相狀的人，對於所出現的業力，都應該一一仔細地觀察和思考驗證。或者完全是十善業，或者完全是十惡業，或者善惡交雜，或者純粹是善但不完整，或者純粹是惡但不完整。像這樣的業因，種類不同，習氣和果報，也各自不同，正如佛世尊在其他地方廣泛講述的那樣。應當憶念、思考和觀察所顯現的業種，與今世所經歷的苦樂吉兇等果報，以及煩惱和業習相符合的，就叫做相應；如果不符合，就是不至誠，叫做虛假錯誤。

『如果占卜木輪的相狀，善業和惡業都不顯現，這個人已經證得了無漏的智慧，一心尋求出離，不再喜歡接受世間的果報，各種有漏的業力逐漸微弱，不再增長，所以不顯現。另外，純粹是善但不完整、純粹是惡但不完整的人，這兩種人，善惡之業所有不顯現的，都是因為業力微弱，未能牽引果報，所以不顯現。如果當來世佛的弟子，已經占卜到善惡果報並且得到相應的，在五欲（wuyu，色、聲、香、味、觸）的享受得到滿足時，不要放縱自己而產生放逸之心。就應該思念：『由於我前世做了這樣的善業，所以今生獲得這樣的果報。我現在應該更加精進地修行，不應該停止。』如果遭遇各種災厄、衰敗、煩惱和不吉利的事情擾亂和恐嚇，不稱心如意的時候，應當甘心承受，不要產生懷疑和後悔，而停止修習善業。就應當思念：『只是由於我前世造了這樣的惡業，所以今生獲得這樣的果報，我現在應當懺悔那些惡業，專心修習對治之法以及修習其他善業。不要停止、懈怠和放逸，反而更加聚集各種痛苦。』

【English Translation】 English version: 'Bodhisattva-Mahasattva Ksitigarbha (Dizang Pusa Mohesa, the great Bodhisattva)! Greatly compassionate! I pray that you protect and remember me and all sentient beings, quickly remove all obstacles, increase pure faith, and make what we now observe correspond to reality.' After saying these words, then hold the wooden wheel in your hand and throw it sideways onto a clean object. In this way, if you want to observe your own destiny, or if you want to observe it for others, you should do the same.

'It should be known that those who interpret the signs of the wheel should carefully observe and contemplate each and every karma that appears. It may be purely the ten wholesome deeds, or purely the ten unwholesome deeds, or a mixture of good and evil, or purely good but incomplete, or purely evil but incomplete. Such karmic causes are of different kinds, and the habits and retributions are each different, as the World Honored One has extensively explained elsewhere. One should remember, contemplate, and observe the types of karma that appear, and if they correspond to the joys, sorrows, good fortune, and misfortune experienced in this life, as well as the afflictions and karmic habits, then it is called correspondence; if they do not correspond, it means it is not sincere and is called false and erroneous.'

'If, when divining the wheel, neither good nor evil karma appears, this person has already attained the wisdom of non-outflow, is single-mindedly seeking liberation, and no longer enjoys receiving worldly retributions. The various karmas of outflow are gradually weakening and no longer increasing, therefore they do not appear. Furthermore, those who are purely good but incomplete, and those who are purely evil but incomplete, the good and evil karmas of these two types of people do not appear because they are weak and unable to draw forth retribution, therefore they do not appear. If, in the future, disciples of the Buddha have already divined good and evil retributions and obtained correspondence, when they obtain satisfaction in the enjoyment of the five desires (wuyu, form, sound, smell, taste, and touch), they should not indulge themselves and become complacent. They should immediately think: 'Because I performed such good deeds in my past lives, I now receive this retribution. I should now strive to cultivate further and not stop.' If they encounter various calamities, declines, afflictions, and inauspicious events that disturb and frighten them, and things do not go as they wish, they should willingly accept them, without doubt or regret, and without ceasing to cultivate good deeds. They should immediately think: 'It is only because I created such evil karma in my past lives that I now receive this retribution. I should now repent of those evil deeds, and single-mindedly cultivate the antidotes and cultivate other good deeds. Do not stop, be lazy, or complacent, but instead accumulate various sufferings.'

』是名占察初輪相法。

「善男子！若欲佔察過去往昔集業久近，所作強弱、大小差別者，當復刻木為三輪，以身口意各主一輪，書字記之。又于輪正中，一面書一畫，令粗長使徹畔。次第二面書一畫，令細短使不至畔。次第三面作一傍刻如畫，令其粗深。次第四面亦作傍刻，令使細淺。當知善業莊嚴猶如畫飾，惡業衰害猶如損刻。其畫長大者，顯示積善來久，行業猛利，所作增上。其畫細短者，顯示積善來近，始習基鈍，所作微薄。其刻粗深者，顯示習惡來久，所作增上，餘殃亦厚。其刻細淺者，顯示退善來近，始習惡法，所作之業，未至增上。或雖起重惡，已曾改悔，此謂小惡。

「善男子！若占初輪相者，但知宿世所造之業善惡差別，而不能知積習久近、所作之業強弱大小，是故須佔第二輪相。若佔第二輪相者，當依初輪相中所現之業。若屬身者，擲身輪相；若屬口者，擲口輪相；若屬意者，擲意輪相。不得以此三輪之相一擲通占。應當隨業主念，一一善惡，依所屬輪，別擲佔之。

「複次，若占初輪相中，唯得身之善，於此第二輪相中得身惡者，謂無至心，不得相應，名虛謬也。又復不相應者，謂占初輪相中，得不殺業，及得偷盜業，意先主觀不殺業，而於第二輪相中得身惡者，名不相應

【現代漢語翻譯】現代漢語譯本：這被稱為占察初輪相法。

『善男子！如果想要佔察過去往昔所積累的業的久遠、所作的強弱、大小差別，應當再刻木頭做成三個輪，以身、口、意各主一個輪，在輪上書寫文字來記錄。又在輪的正中間，一面書寫一畫，使其粗長並延伸到輪的邊緣。第二面書寫一畫，使其細短並不延伸到輪的邊緣。第三面做一個側面的深刻，使其粗而深。第四面也做一個側面的刻痕，使其細而淺。應當知道善業的莊嚴就像繪畫裝飾，惡業的衰敗損害就像是刻痕。那畫痕長大的，顯示積累善業由來已久，行業猛利，所作的善業增長。那畫痕細短的，顯示積累善業時間不長，剛開始學習，根基遲鈍，所作的善業微薄。那刻痕粗深的，顯示習惡由來已久，所作的惡業增長，剩餘的災殃也深厚。那刻痕細淺的，顯示退離善業時間不長，剛開始學習惡法，所作的惡業，還未達到增長的地步。或者雖然起了很重的惡業，但已經曾經改過懺悔，這叫做小惡。

『善男子！如果占察初輪相，只能知道宿世所造的業的善惡差別，而不能知道積累的久遠、所作的業的強弱大小，所以需要佔察第二輪相。如果占察第二輪相，應當依據初輪相中所顯現的業。如果屬於身業，就擲身輪相；如果屬於口業，就擲口輪相；如果屬於意業，就擲意輪相。不能用這三個輪相一次性全部占察。應當隨著所主的業念，一一善惡，依據所屬的輪，分別擲輪占察。

『再次，如果占察初輪相中，只得到身之善，而在此第二輪相中得到身之惡，這是因為沒有至誠之心，不能相應，叫做虛謬。又有一種不相應的情況，就是在占察初輪相中，得到不殺業，以及得到偷盜業，意念先專注于不殺業，而在第二輪相中得到身之惡，這叫做不相應。

【English Translation】 English version: This is called the Dharma of the First Wheel of Divination.

'Good man! If you wish to divine the length of time, strength, size, and differences of the accumulated karma from the past, you should carve three wooden wheels, each governed by body, speech, and mind, and write characters on them to record them. Also, in the very center of the wheel, on one side, draw a line, making it thick and long so that it reaches the edge. On the second side, draw a line, making it thin and short so that it does not reach the edge. On the third side, make a lateral carving like a drawing, making it thick and deep. On the fourth side, also make a lateral carving, making it thin and shallow. You should know that the adornment of good karma is like a painted decoration, and the decline and harm of evil karma is like a damaged carving. The long and large drawing shows that the accumulation of good deeds has been long, the practice is vigorous, and the actions are increasing. The thin and short drawing shows that the accumulation of good deeds has been recent, the initial practice is dull, and the actions are slight. The thick and deep carving shows that the habit of evil has been long, the actions are increasing, and the remaining calamities are also deep. The thin and shallow carving shows that the retreat from good deeds has been recent, the initial practice of evil dharmas, and the actions have not yet reached the point of increasing. Or, although heavy evil has arisen, there has been repentance and remorse, this is called minor evil.'

'Good man! If you divine the first wheel, you can only know the differences between good and evil of the karma created in past lives, but you cannot know the length of accumulation, the strength and size of the actions, so you need to divine the second wheel. If you divine the second wheel, you should rely on the karma that appears in the first wheel. If it belongs to body karma, then throw the body wheel; if it belongs to speech karma, then throw the speech wheel; if it belongs to mind karma, then throw the mind wheel. You cannot use these three wheels to divine all at once. You should follow the thought of the owner of the karma, one by one, good and evil, and according to the wheel to which it belongs, throw the wheel separately to divine.'

'Furthermore, if in divining the first wheel, you only obtain the goodness of the body, and in this second wheel you obtain the evil of the body, this is because there is no sincerity, and it is not corresponding, and it is called false. Another case of non-correspondence is when, in divining the first wheel, you obtain the karma of non-killing, and also obtain the karma of stealing, and the mind first focuses on the karma of non-killing, but in the second wheel you obtain the evil of the body, this is called non-correspondence.'

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「複次，若觀現在從生以來，不樂殺業，無造殺罪，但意主殺業，而於此第二輪相中得身大惡者，謂名不相應。自余口意中業不相應義，亦如是應知。

「善男子！若未來世諸眾生等，欲求度脫生老病死，始學發心修習禪定、無相智慧者，應當先觀宿世所作惡業多少及以輕重。若惡業多厚者，不得即學禪定、智慧，應當先修懺悔之法。所以者何？此人宿習噁心猛利故，於今現在必多造惡，毀犯重禁。以犯重禁故，若不懺悔令其清凈，而修禪定、智慧者，則多有障礙，不能克獲。或失心錯亂，或外邪所惱，或納受邪法，增長惡見。是故當先修懺悔法，若戒根清凈，及宿世重罪得微薄者，則離諸障。

「善男子！欲修懺悔法者，當住靜處，隨力所能，莊嚴一室。內建佛事及安經法，懸繒幡蓋，求集香華，以修供養。澡沐身體，及洗衣服，勿令臭穢。于晝日分，在此室內，三時稱名。一心敬禮過去七佛及五十三佛。次隨十方面，一一總歸，擬心遍禮一切諸佛所有色身、舍利、形像、浮圖、廟塔、一切佛事。次復總禮十方三世所有諸佛。又當擬心遍禮十方一切法藏，次當擬心遍禮十方一切賢聖，然後更別稱名禮我地藏菩薩摩訶薩。

「如是禮已，應當說所作罪，一心仰告：

「『唯愿十方

【現代漢語翻譯】現代漢語譯本『再者，如果觀察現在從出生以來，不喜好殺生，沒有造作殺生的罪業，但內心傾向於殺生，而在此第二輪相中得到身體上的大惡果，這就叫做名不符實。其餘口業和意業不相應的含義，也應當像這樣理解。『善男子！如果未來世的眾生等，想要解脫生老病死，剛開始發心修習禪定、無相智慧，應當先觀察過去世所作的惡業有多少以及輕重程度。如果惡業多而重，就不能立即學習禪定、智慧，應當先修習懺悔的方法。這是什麼原因呢？因為這個人過去習慣了猛烈的噁心，所以在現在必定會多造惡業，毀犯嚴重的戒律。因為觸犯了嚴重的戒律，如果不懺悔使之清凈，而修習禪定、智慧，就會有很多障礙，不能成功獲得。或者失去心智錯亂，或者被外道邪魔所惱亂，或者接受邪法，增長錯誤的見解。所以應當先修習懺悔法，如果戒律的根基清凈，以及過去世的重罪變得輕微，就能遠離各種障礙。『善男子！想要修習懺悔法的人，應當住在安靜的地方，儘自己的能力，莊嚴一個房間。在房間里設定佛像和安放經書，懸掛綢帶幡蓋，尋求收集香和花，用來修習供養。洗澡清潔身體，以及清洗衣服，不要讓它們有臭味。在白天的時段，在這個房間里，一天三次稱念佛名。一心恭敬地禮拜過去七佛以及五十三佛。然後隨著十個方向，一一總括歸納，用心意遍禮一切諸佛所有的色身、舍利、形像、浮圖（stupa，塔）、廟塔、一切佛事。接著再總禮十方三世所有諸佛。又應當用心意遍禮十方一切法藏，接著應當用心意遍禮十方一切賢聖，然後更特別地稱念名號禮拜我地藏菩薩摩訶薩（Ksitigarbha Bodhisattva Mahasattva，偉大的菩薩）。『像這樣禮拜完畢，應當說出所作的罪業，一心仰仗告白：『唯愿十方』

【English Translation】 English version 『Furthermore, if one observes that from birth until now, one has not delighted in the act of killing, has not committed the sin of killing, but the intention is inclined towards killing, and in this second wheel of characteristics, one receives great evil in the body, this is called 'name not corresponding to reality.' The meaning of non-correspondence in other actions of speech and mind should also be understood in the same way. 『Good man! If beings in the future world desire to be delivered from birth, old age, sickness, and death, and begin to aspire to cultivate dhyana (meditation), and anatta-prajna (wisdom of no-self), they should first observe how much and how serious the evil karma they have created in past lives is. If the evil karma is abundant and heavy, they should not immediately learn dhyana and prajna, but should first cultivate the method of repentance. Why is this? Because this person is accustomed to fierce evil thoughts in the past, they will certainly create more evil in the present, violating serious precepts. Because of violating serious precepts, if they do not repent and purify themselves, but cultivate dhyana and prajna, there will be many obstacles, and they will not be able to succeed. They may lose their minds and become confused, or be troubled by external evil influences, or accept heretical teachings, and increase wrong views. Therefore, they should first cultivate the method of repentance. If the root of precepts is pure, and the heavy sins of past lives become slight, then they will be free from all obstacles. 『Good man! Those who wish to cultivate the method of repentance should dwell in a quiet place and, to the best of their ability, adorn a room. Place Buddha images and sutras inside, hang silken banners and canopies, and seek to gather incense and flowers to make offerings. Bathe the body and wash clothes, and do not let them be smelly. During the daytime, in this room, recite the names of the Buddhas three times a day. With one mind, respectfully prostrate to the past Seven Buddhas and the Fifty-three Buddhas. Then, following the ten directions, one by one, comprehensively and inclusively, with the mind, prostrate to all the Buddhas' physical bodies, sariras (relics), images, stupas (pagodas), temples, and all Buddha activities. Then, again, prostrate to all the Buddhas of the ten directions and three times. Also, with the mind, prostrate to all the Dharma treasures of the ten directions, then with the mind, prostrate to all the sages of the ten directions, and then especially recite the name and prostrate to me, Ksitigarbha Bodhisattva Mahasattva (great being).' 『After prostrating in this way, one should speak of the sins one has committed, and with one mind, rely on and confess: 『May the Buddhas of the ten directions』

諸大慈尊，證知護念，我今懺悔，不復更造。愿我及一切眾生，速得除滅無量劫來十惡、四重、五逆、顛倒、謗毀三寶，一闡提罪。』

「復應思惟：『如是罪性，但從虛妄顛倒心起，無有定實而可得者，本唯空寂。愿我及一切眾生速達心本，永滅罪根。』

「次應復發勸請之愿：『愿令十方一切菩薩，未成正覺者，愿速成正覺。若已成正覺者，愿常住在世，轉正法輪，不入涅槃。』

「次當復發隨喜之愿：『愿我及一切眾生，畢竟永舍嫉妒之心，於三世中一切剎土，所有修學一切功德及成就者，悉皆隨喜。』

「次當復發迴向之愿：『愿我所修一切功德，資益一切諸眾生等，同趣佛智，至涅槃城。』如是發回向愿已，復往余靜室，端坐一心，若稱誦，若默唸我之名號。當減省睡眠，若惛蓋多者，應于道場室中旋繞誦唸。

「次至夜分時，若有燈燭光明事者，亦應三時恭敬供養，悔過發願。若不能辦光明事者，應當直在余靜室中，一心誦唸。日日如是行懺悔法，勿令懈廢。若人宿世遠有善基，暫時遇惡因緣而造惡法，罪障輕微，其心猛利，意力強者，經七日後，即得清凈，除諸障礙。如是眾生等，業有厚薄，諸根利鈍，差別無量。或經二七日後而得清凈；或經三七日，乃至或經七七日

【現代漢語翻譯】現代漢語譯本：諸位大慈大悲的尊者，請你們證明並護念我，我現在懺悔，保證以後不再犯同樣的錯誤。愿我和一切眾生，迅速消除從無量劫以來所造的十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）、四重（殺父、殺母、殺阿羅漢、破和合僧）、五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、顛倒、誹謗三寶（佛、法、僧），以及斷善根的一闡提罪（不信佛法，斷絕一切善根的人）。』『還應該這樣思惟：『這樣的罪性，只是從虛妄顛倒的心中產生，沒有真實不變的實體可以把握，其本性原本就是空寂的。愿我和一切眾生迅速證悟心的本源，永遠滅除罪惡的根源。』『接下來應該發起勸請的願望：『愿十方一切菩薩，尚未成就正覺的，愿他們迅速成就正覺。如果已經成就正覺的，愿他們長久住世，轉動正法輪，不入涅槃。』『接下來應當發起隨喜的願望：『愿我和一切眾生，徹底永遠捨棄嫉妒之心，對於三世中一切剎土，所有修學一切功德以及成就者，都隨喜讚歎。』『接下來應當發起迴向的願望：『愿我所修的一切功德，資助利益一切眾生等，共同趨向佛的智慧，到達涅槃之城。』這樣發起迴向願望之後，再到其他的安靜房間，端正坐好，一心不亂，或者稱念，或者默唸我的名號。應當減少睡眠，如果昏沉散亂多，應當在道場室中繞行誦唸。『接下來到了夜間時分，如果有燈燭光明可以供養，也應當在三個時辰恭敬供養，懺悔罪過，發起願望。如果不能準備光明供養，應當直接在安靜的房間中，一心誦唸。每天都這樣實行懺悔的方法，不要懈怠荒廢。如果有人前世很久以前就種下善根，只是暫時遇到惡的因緣而造作惡法，罪障輕微，心性猛利，意志力強的人，經過七天之後，就能得到清凈，消除各種障礙。像這樣的眾生，業力有深有淺，根器有利有鈍，差別無量。或者經過兩個七天之後才能得到清凈；或者經過三個七天，乃至或者經過七個七天。

【English Translation】 English version: 'O Great Compassionate Ones, bear witness and protect me. I now repent and will not commit these acts again. May I and all sentient beings quickly eradicate the immeasurable kalpas of the Ten Evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), the Four Heavy Offenses (killing one's father, killing one's mother, killing an Arhat [one who has attained Nirvana], and causing disunity in the Sangha [Buddhist monastic community]), the Five Heinous Crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), delusions, slandering the Three Jewels (Buddha, Dharma [teachings], and Sangha), and the Icchantika [a person who has severed their roots of goodness] sins.' 'Furthermore, one should contemplate: 'Such sinful nature arises only from false and deluded minds, having no fixed or real substance to be grasped, being fundamentally empty and still. May I and all sentient beings quickly realize the original nature of the mind and forever eradicate the root of sin.' 'Next, one should make the vow of exhortation: 'May all Bodhisattvas [enlightenment beings] in the ten directions who have not yet attained perfect enlightenment quickly attain perfect enlightenment. If they have already attained perfect enlightenment, may they always remain in the world, turn the wheel of the Dharma [Buddhist teachings], and not enter Nirvana [liberation from suffering].' 'Next, one should make the vow of rejoicing: 'May I and all sentient beings completely and forever abandon the mind of jealousy, and rejoice in all the merits and accomplishments of all those who cultivate and achieve in all Buddha-fields throughout the three times (past, present, and future).' 'Next, one should make the vow of dedication: 'May all the merits I have cultivated benefit all sentient beings, leading them together towards the wisdom of the Buddha and to the city of Nirvana.' After making this vow of dedication, one should return to another quiet room, sit upright with a focused mind, either reciting or silently contemplating my name. One should reduce sleep, and if drowsiness or distraction is frequent, one should circumambulate and recite in the Dharma hall. 'Next, at nighttime, if there are lamps or candles available for offering, one should also make respectful offerings, repent of transgressions, and make vows at the three times (morning, noon, and evening). If one cannot arrange for light offerings, one should simply remain in a quiet room and recite with a focused mind. One should practice this method of repentance daily, without laziness or negligence. If a person has planted good roots far back in past lives, but temporarily encounters evil conditions and commits evil deeds, and their karmic obstacles are light, their mind is sharp, and their willpower is strong, they will attain purity and remove all obstacles after seven days. Such beings have varying degrees of karmic weight, and their faculties are sharp or dull, with countless differences. Some may attain purity after two weeks; some after three weeks, or even after seven weeks.'

后而得清凈。若過去、現在俱有增上種種重罪者，或經百日而得清凈；或經二百日，乃至或經千日而得清凈。若極鈍根，罪障最重者，但當能發勇猛之心，不顧惜身命想，常勤稱念，晝夜旋繞，減省睡眠，禮懺發願，樂修供養，不懈不廢，乃至失命，要不休退。如是精進，于千日中必獲清凈。

「善男子！若欲知得清凈相者，從始修行過七日後，應當日日于晨朝旦，以第二輪相具安手中，頻三擲之。若身口意皆純善者，名得清凈。如是未來諸眾生等，能修行懺悔者，從先過去久遠以來，于佛法中各曾習善，隨其所修何等功德，業有厚薄種種別異。是故彼等得清凈時，相亦不同。或有眾生得三業純善時，不即更得諸餘好相。或有眾生得三業善相時，於一日一夜中，復見光明遍滿其室。或聞殊特異好香氣，身意快然。或作善夢，夢中見佛色身來為作證，手摩其頭，嘆言：『善哉！汝今清凈，我來證汝。』或夢見菩薩身來為作證，或夢見佛形像放光而為作證。若人未得三業善相，但先見聞如此諸事者，則為虛妄誑惑詐偽，非善相也。若人曾有出世善基，攝心猛利者，我于爾時，隨所應度而為現身。放大慈光，令彼安隱，離諸疑怖。或示神通種種變化，或復令彼自憶宿命所逕之事、所作善惡。或復隨其所樂，為說種種深

【現代漢語翻譯】現代漢語譯本：之後就能得到清凈。如果過去、現在都有很多嚴重的罪業，或者經過一百天才能得到清凈；或者經過兩百天，乃至或者經過一千天才能得到清凈。如果根器極其遲鈍，罪業障礙最重的人，只要能夠發起勇猛之心，不顧惜自己的身命，經常勤奮地稱念佛號，晝夜不停地旋繞，減少睡眠，禮拜懺悔，發願，樂於修行供養，不懈怠不停止，乃至失去生命，也要不停止退縮。這樣精進，在一千天中必定獲得清凈。

『善男子！如果想知道得到清凈的征相，從開始修行過了七天後，應當每天早晨，用第二輪相（指懺悔輪相）放在手中，頻繁地投擲三次。如果身口意都純善，就叫做得到清凈。像這樣未來的一切眾生等，能夠修行懺悔的人，從先前過去久遠以來，在佛法中各自曾經修習善業，隨著他們所修的何種功德，業力有厚薄種種不同。因此他們得到清凈的時候，征相也不同。或者有的眾生得到身口意三業純善的時候，不立即再得到其他好的征相。或者有的眾生得到三業善相的時候，在一天一夜中，又看見光明遍滿他的房間。或者聞到特別奇異的好香氣，身心感到快樂。或者做吉祥的夢，夢中看見佛的色身來為他作證，用手摩他的頭，讚歎說：『善哉！你現在清凈了，我來為你作證。』或者夢見菩薩的身來為他作證，或者夢見佛的形像放光而為他作證。如果有人沒有得到三業善相，但先看見聽見如此這些事情，就是虛妄的欺騙，不是好的征相。如果有人曾經有出世的善根，攝心非常猛利，我那時，隨著所應該度化的人而為他現身。放出大慈悲的光明，使他安穩，離開各種疑慮恐怖。或者顯示神通種種變化，或者又使他自己回憶起宿世所經歷的事情、所做的善惡。或者又隨著他所喜歡的，為他說種種深奧的法。

【English Translation】 English version: Afterwards, one can attain purity. If one has accumulated various heavy sins in the past and present, it may take a hundred days to attain purity; or two hundred days, or even a thousand days. If one is of extremely dull faculties and has the heaviest karmic obstacles, one should simply generate a courageous mind, not be attached to one's life, constantly and diligently recite the Buddha's name, circumambulate day and night, reduce sleep, perform prostrations and repentance, make vows, joyfully cultivate offerings, without懈怠 or ceasing, even to the point of losing one's life, one must not retreat. With such diligence, one will surely attain purity within a thousand days.

'Good man! If you wish to know the signs of attaining purity, after seven days from the beginning of practice, you should daily in the morning, place the second wheel sign (referring to the repentance wheel sign) in your hand and throw it three times frequently. If one's body, speech, and mind are all purely virtuous, it is called attaining purity. Like this, all future sentient beings who can practice repentance, from the distant past, have each cultivated goodness in the Buddhadharma, according to whatever merits they have cultivated, their karma has varying degrees of thickness. Therefore, when they attain purity, the signs are also different. Or some sentient beings, when they attain purity of body, speech, and mind, do not immediately receive other good signs. Or some sentient beings, when they attain the good signs of the three karmas, within one day and one night, see light filling their room. Or they smell particularly strange and pleasant fragrances, and their body and mind feel joyful. Or they have auspicious dreams, in which they see the Buddha's physical body come to testify for them, touching their head with his hand, and praising, 'Excellent! You are now pure, I have come to testify for you.' Or they dream of a Bodhisattva's body coming to testify for them, or they dream of the Buddha's image emitting light to testify for them. If a person has not attained the good signs of the three karmas, but first sees and hears such things, then it is false deception and not a good sign. If a person has the foundation of transcendental goodness, and their mind is intensely focused, then at that time, according to who should be saved, I will appear to them. I will emit great compassionate light, to make them peaceful and free from all doubts and fears. Or I will show various miraculous transformations, or I will cause them to remember their past lives, the things they have experienced, and the good and evil they have done. Or according to what they like, I will speak various profound Dharmas.'

要之法。彼人即時于所向乘，得決定信，或漸證獲沙門道果。

「複次，彼諸眾生若雖未能見我化身轉變說法，但當學至心，使身口意得清凈相已，我亦護念，令彼眾生速得消滅種種障礙。天魔波旬不來破壞，乃至九十五種外道邪師、一切鬼神，亦不來亂。所有五蓋展轉輕微，堪能修習諸禪智慧。

「複次，若未來世諸眾生等，雖不為求禪定、智慧，出要之道，但遭種種眾厄，貧窮困苦，憂惱逼迫者，亦應恭敬禮拜供養，悔所作惡，恒常發願，於一切時一切處，勤心稱誦我之名號，令其至誠。亦當速脫種種衰惱，舍此命已，生於善處。

「複次，未來之世，若在家、若出家諸眾生等，欲求受清凈妙戒，而先已作增上重罪，不得受者，亦當如上修懺悔法，令其至心，得身口意善相已，即應可受。若彼眾生欲習摩訶衍道，求受菩薩根本重戒，及愿總受在家、出家一切禁戒——所謂：攝律儀戒、攝善法戒、攝化眾生戒——而不能得善好戒師，廣解菩薩法藏。先修行者，應當至心於道場內，恭敬供養，仰告十方諸佛菩薩，請為師證。一心立愿，稱辯戒相，先說十根本重戒，次當總舉三種戒聚，自誓而受，此亦得戒。

「複次，未來世諸眾生等，欲求出家，及已出家，若不能得善好戒師，及清凈僧眾，

【現代漢語翻譯】現代漢語譯本：總之，對於這種方法，那個人立刻朝著所指示的方向，獲得堅定的信心，或者逐漸證得沙門（Śrāmaṇa）道果（Dharma-phala）。『再者，那些眾生即使未能親眼見到我的化身轉變說法，但只要學習以至誠之心，使身、口、意得到清凈的相狀，我也會護念他們，使他們迅速消除各種障礙。天魔波旬（Māra Pāpīyas）不會前來破壞，乃至九十五種外道邪師、一切鬼神，也不會前來擾亂。所有的五蓋（pañca nivaraṇāni）逐漸減輕，能夠修習各種禪定智慧。『再者，如果未來世的眾生，即使不爲了尋求禪定、智慧、解脫之道，但遭遇各種困厄，貧窮困苦，憂愁煩惱逼迫，也應當恭敬禮拜供養，懺悔所作的惡業，恒常發願，在一切時一切處，勤懇地稱念我的名號，使他們達到至誠。也應當迅速脫離各種衰敗煩惱，捨棄此身之後，往生到好的地方。『再者，未來世，如果在家或出家的眾生，想要受持清凈微妙的戒律，但先前已經造作了嚴重的罪業，無法受戒，也應當如上述那樣修習懺悔之法，使他們達到至誠之心，得到身、口、意清凈的相狀之後，就可以受戒。如果那些眾生想要學習摩訶衍（Mahāyāna）之道，求受菩薩根本重戒，以及希望總受在家、出家的一切禁戒——也就是：攝律儀戒（Śīla-saṃvara）、攝善法戒（Kuśala-dharma-saṃgraha）、饒益有情戒（Sattvārtha-kriyā）——但無法得到善良的戒師，廣泛通達菩薩法藏。先修行的人，應當以至誠之心在道場內，恭敬供養，仰告十方諸佛菩薩，請他們作為見證。一心立下誓願，陳述戒相，先說十根本重戒，其次總舉三種戒聚，自己發誓而受持，這樣也能得到戒律。『再者，未來世的眾生，想要出家，以及已經出家的人，如果無法得到善良的戒師，以及清凈的僧眾，

【English Translation】 English version: In short, regarding this method, that person immediately turns towards the indicated direction, gains firm faith, or gradually attains the fruit of the path of a Śrāmaṇa (ascetic). 'Furthermore, even if those beings are unable to personally witness my manifested body transforming and expounding the Dharma, as long as they learn to be sincere and purify their body, speech, and mind, I will protect and care for them, enabling them to quickly eliminate various obstacles. Māra Pāpīyas (the Evil One) will not come to disrupt them, nor will the ninety-five kinds of heretical teachers, or any ghosts or spirits, come to disturb them. All five nivaraṇāni (hindrances) will gradually diminish, enabling them to cultivate various samādhi (meditative concentration) and wisdom. 'Furthermore, if beings in the future, even if they are not seeking samādhi, wisdom, or the path to liberation, but encounter various hardships, poverty, suffering, or are oppressed by sorrow and affliction, they should also respectfully bow, make offerings, repent of their evil deeds, constantly make vows, and at all times and in all places, diligently recite my name with utmost sincerity. They should also quickly escape various forms of decline and affliction, and after abandoning this life, be reborn in a good place. 'Furthermore, in the future, if lay or monastic beings wish to receive pure and wonderful precepts, but have previously committed serious offenses and are unable to receive them, they should also practice the method of repentance as described above, so that they attain sincerity and purify their body, speech, and mind, then they may receive the precepts. If those beings wish to study the Mahāyāna (Great Vehicle) path, seek to receive the fundamental heavy precepts of a Bodhisattva, and wish to receive all the precepts for lay and monastic practitioners—namely: Śīla-saṃvara (the precepts of restraining conduct), Kuśala-dharma-saṃgraha (the precepts of accumulating good dharmas), and Sattvārtha-kriyā (the precepts of benefiting sentient beings)—but are unable to find a good precept master who is widely versed in the Bodhisattva Dharma treasury. Those who practice first should sincerely make offerings in the Dharma assembly, reverently inform the Buddhas and Bodhisattvas of the ten directions, and request them to be their witnesses. With one mind, make vows, state the characteristics of the precepts, first recite the ten fundamental heavy precepts, and then generally state the three categories of precepts, vowing to receive them themselves. This is also considered receiving the precepts. 'Furthermore, if beings in the future wish to become monks or nuns, or have already become monks or nuns, but are unable to find a good precept master or a pure sangha (community),

其心疑惑，不得如法受于禁戒者，但能學發無上道心，亦令身口意得清凈已。其未出家者，應當剃髮，被服法衣，如上立愿，自誓而受菩薩律儀三種戒聚，則名具獲波羅提木叉出家之戒，名為比丘、比丘尼。即應推求聲聞律藏，及菩薩所習摩德勒伽藏，受持讀誦，觀察修行。若雖出家，而其年未滿二十者，應當先誓願受十根本戒，及受沙彌、沙彌尼所有別戒。既受戒已，亦名沙彌、沙彌尼。即應親近供養給侍先舊出家，學大乘心，具受戒者，求為依止之師，請問教戒，修行威儀，如沙彌、沙彌尼法。若不能值如是之人，唯當親近菩薩所修摩德勒伽藏，讀誦思惟，觀察修行，慇勤供養佛法僧寶。若沙彌尼年已十八者，亦當自誓受毗尼藏中式叉摩那六戒之法，及遍學比丘尼一切戒聚。其年若滿二十時，乃可如上總受菩薩三種戒聚。然後得名比丘尼。若彼眾生，雖學懺悔，不能至心，不獲善相者，設作受相，不名得戒。」

爾時，堅凈信菩薩摩訶薩問地藏菩薩摩訶薩言：「所說至心者，差別有幾種？何等至心，能獲善相？」

地藏菩薩摩訶薩言：「善男子！我所說至心者，略有二種。何等為二？一者，初始學習求愿至心。二者，攝意專精，成就勇猛，相應至心。得此第二至心者，能獲善相。此第二至心，復有下

【現代漢語翻譯】現代漢語譯本：如果有人心懷疑惑，不能如法受持禁戒，但能學習發起無上菩提心，也能使身口意得到清凈。如果還沒有出家，應當剃除頭髮，穿上法衣，如前面所說那樣立下誓願，自己發誓受持菩薩律儀的三種戒聚，這就名為具足獲得了波羅提木叉（Pratimoksha，別解脫戒）的出家戒，名為比丘、比丘尼。然後就應當尋求聲聞律藏，以及菩薩所學習的摩德勒伽藏（Matrika，論藏），受持讀誦，觀察修行。如果即使出家了，但年齡未滿二十歲，應當先誓願受持十根本戒，以及受持沙彌、沙彌尼所有的別戒。受戒之後，也名為沙彌、沙彌尼。然後就應當親近供養侍奉先出家的、學習大乘心、具足受戒的人，請求作為依止的老師，請問教誡，修行威儀，如沙彌、沙彌尼的法則。如果不能遇到這樣的人，就應當親近菩薩所修的摩德勒伽藏（Matrika，論藏），讀誦思惟，觀察修行，慇勤供養佛法僧三寶。如果沙彌尼年齡已滿十八歲，也應當自己發誓受持毗尼藏（Vinaya，律藏）中的式叉摩那（Shikshamana，學戒女）六戒之法，以及普遍學習比丘尼的一切戒聚。如果年齡滿二十歲時，才可以如前面所說的那樣總受菩薩的三種戒聚。然後才能得名為比丘尼。如果那些眾生，即使學習懺悔，不能至誠用心，不能獲得好的征相，即使做了受戒的儀式，也不能稱為得到戒律。

這時，堅凈信菩薩摩訶薩問地藏菩薩摩訶薩說：『所說的至誠用心，差別有幾種？什麼樣的至誠用心，能夠獲得好的征相？』

地藏菩薩摩訶薩說：『善男子！我所說的至誠用心，大概有兩種。哪兩種呢？一是，初始學習求愿的至誠用心。二是，攝持意念，專精一志，成就勇猛，相應的至誠用心。得到這第二種至誠用心的人，能夠獲得好的征相。這第二種至誠用心，又有下品、中品、上品三種差別。』

【English Translation】 English version: If their minds are doubtful and they cannot receive the precepts according to the Dharma, but they can learn to generate the unsurpassed Bodhi mind, they can also purify their body, speech, and mind. If they have not yet left home, they should shave their heads, wear Dharma robes, make vows as mentioned above, and vow to receive the three aggregates of precepts of the Bodhisattva precepts. Then they are said to have fully obtained the Pratimoksha (individual liberation) precepts of leaving home, and are called Bhikshus (monks) and Bhikshunis (nuns). They should then seek the Sravaka Vinaya Pitaka (collection of monastic rules) and the Matrika (collection of treatises) studied by Bodhisattvas, uphold, recite, observe, and practice them. If they have left home but are not yet twenty years old, they should first vow to receive the ten fundamental precepts and all the separate precepts of Shramaneras (novice monks) and Shramanerikas (novice nuns). After receiving the precepts, they are also called Shramaneras and Shramanerikas. They should then draw near to, make offerings to, and serve those who have left home earlier, study the Mahayana mind, and have fully received the precepts, seeking them as teachers to rely on, asking for teachings and precepts, and practicing deportment, according to the rules of Shramaneras and Shramanerikas. If they cannot find such people, they should only draw near to the Matrika (collection of treatises) practiced by Bodhisattvas, recite, contemplate, observe, and practice, and diligently make offerings to the Buddha, Dharma, and Sangha. If a Shramanerika is eighteen years old, she should also vow to receive the six precepts of Shikshamana (probationary nun) in the Vinaya Pitaka (collection of monastic rules), and universally study all the precepts of Bhikshunis. When she reaches the age of twenty, she may then receive the three aggregates of Bodhisattva precepts as mentioned above. Only then can she be called a Bhikshuni. If those beings, even if they learn to repent, cannot be sincere and do not obtain good signs, even if they perform the ceremony of receiving precepts, they cannot be said to have obtained the precepts.

At that time, the Bodhisattva Mahasattva Firm Pure Faith asked the Bodhisattva Mahasattva Ksitigarbha, 'What are the different kinds of sincerity that you spoke of? What kind of sincerity can obtain good signs?'

The Bodhisattva Mahasattva Ksitigarbha said, 'Good man! The sincerity that I speak of is roughly of two kinds. What are the two? First, the sincerity of initially learning and seeking vows. Second, the sincerity of gathering the mind, being focused and diligent, achieving courage, and being in accordance. Those who obtain this second kind of sincerity can obtain good signs. This second kind of sincerity also has three distinctions: inferior, middling, and superior.'

中上三種差別，何等為三？一者一心，所謂系想不亂，心住了了。二者勇猛心，所謂專求不懈，不顧身命。三者深心，所謂與法相應，究竟不退。若人修習此懺悔法，乃至不得下至心者，終不能獲清凈善相。是名說佔第二輪法。

「善男子！若欲佔察三世中受報差別者，當復刻木為六輪。於此六輪，以一二三、四五六、七八九、十十一十二、十三十四十五、十六十七十八等數，書字記之。一數主一面，各書三面，令數次第不錯不亂。當知如此諸數，皆從一數而起，以一為本。如是數相者，顯示一切眾生六根之聚，皆從如來藏自性清凈心一實境界而起，依一實境界以之為本。所謂依一實境界故，有彼無明。不了一法界，謬念思惟，現妄境界，分別取著，集業因緣，生眼、耳、鼻、舌、身、意等六根。以依內六根故，對外色、聲、香、味、觸、法等六塵，起眼、耳、鼻、舌、身、意等六識。以依六識故，於色、聲、香、味、觸、法中，起違想、順想、非違非順等想，生十八種受。若未來世佛諸弟子，於三世中所受果報，欲決疑意者，應當三擲此第三輪相，占計合數，依數觀之，以定善惡。

「如是所觀三世果報善惡之相，有一百八十九種。何等為一百八十九種？一者，求上乘得不退。二者，所求果現當證。三

【現代漢語翻譯】現代漢語譯本中、上三種差別，哪三種是？第一種是一心，就是說心念專注於一處而不散亂，心意清晰明瞭。第二種是勇猛心，就是說專心追求而不懈怠，不顧惜自身性命。第三種是深心，就是說與佛法相應，最終不退轉。如果有人修習這種懺悔法，乃至不能得到最低限度的至誠之心，終究不能獲得清凈的善相。這叫做解說占察第二輪法。

『善男子！如果想要佔察三世中所受果報的差別，應當再用木頭刻制六個輪子。在這六個輪子上，用一二三、四五六、七八九、十十一十二、十三十四十五、十六十七十八等數字，書寫並標記。一個數字主一面，各寫三面，使數字的順序不錯亂。應當知道這些數字，都是從一數開始的，以一為根本。這樣的數字之相，顯示一切眾生的六根（眼、耳、鼻、舌、身、意）的聚集，都是從如來藏（Tathagatagarbha）自性清凈心這一真實境界而生起，依靠這一真實境界作為根本。所謂依靠這一真實境界的緣故，才有無明（Avidya）。不了知一法界，錯誤地念想思惟，顯現虛妄的境界，分別執著，聚集業的因緣，產生眼、耳、鼻、舌、身、意等六根。因為依靠內在的六根，所以對外在的色、聲、香、味、觸、法等六塵，產生眼識、耳識、鼻識、舌識、身識、意識等六識。因為依靠六識的緣故，對於色、聲、香、味、觸、法，產生違背的想法、順從的想法、非違背非順從的想法等，產生十八種感受。如果未來世的佛的弟子，對於三世中所受的果報，想要決斷疑惑，應當三次投擲這第三輪相，占卜計算總數，依據數字來觀察，以確定善惡。

『像這樣所觀察的三世果報善惡之相，有一百八十九種。哪一百八十九種？第一種，求上乘（Supreme Vehicle）得到不退轉。第二種，所求的果報現在應當證得。第三種，……

【English Translation】 English version Of these three kinds of superior, middling, and inferior differences, what are the three? The first is single-mindedness, which means focusing the mind without distraction, with a clear and settled intention. The second is courageous mind, which means pursuing diligently without懈怠, disregarding one's own life. The third is profound mind, which means being in accordance with the Dharma, ultimately without退轉. If a person cultivates this repentance method, but cannot attain even the slightest sincerity, they will ultimately not obtain pure and auspicious signs. This is called explaining the second wheel of divination.

'Good man! If you wish to examine the differences in retribution received in the three periods of time, you should carve six wooden wheels. On these six wheels, write and mark the numbers one, two, three; four, five, six; seven, eight, nine; ten, eleven, twelve; thirteen, fourteen, fifteen; sixteen, seventeen, eighteen, etc. One number governs one side, with each number written on three sides, ensuring the sequence of numbers is correct and not confused. You should know that all these numbers originate from the number one, taking one as the root. Such numerical appearances reveal that the aggregation of the six senses (eye, ear, nose, tongue, body, mind) of all sentient beings arises from the one true realm of the self-nature pure mind of the Tathagatagarbha (如來藏), relying on this one true realm as the root. That is, relying on this one true realm, there is ignorance (Avidya). Not understanding the one Dharma realm, mistakenly thinking and contemplating, manifesting illusory realms, discriminating and clinging, accumulating karmic causes and conditions, giving rise to the six senses of eye, ear, nose, tongue, body, and mind. Because of relying on the inner six senses, the six sense objects of form, sound, smell, taste, touch, and Dharma arise externally, giving rise to the six consciousnesses of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Because of relying on the six consciousnesses, one generates agreeable thoughts, disagreeable thoughts, and neither agreeable nor disagreeable thoughts towards form, sound, smell, taste, touch, and Dharma, giving rise to eighteen kinds of feelings. If future disciples of the Buddha wish to resolve doubts about the retribution they receive in the three periods of time, they should throw this third wheel three times, calculate the total number, and observe according to the number to determine good and evil.'

'The appearances of good and evil retribution in the three periods of time, as observed in this way, are one hundred and eighty-nine kinds. What are these one hundred and eighty-nine kinds? The first is attaining non-retrogression when seeking the Supreme Vehicle (上乘). The second is that the desired result should be realized in the present. The third is...'

者，求中乘得不退。四者，求下乘得不退。五者，求神通得成就。六者，修四梵得成就。七者，修世禪得成就。八者，所欲受得妙戒。九者，所曾受得戒具。十者，求上乘未住信。十一者，求中乘未住信。十二者，求下乘未住信。十三者，所觀人為善友。十四者，隨所聞是正信。十五者，所觀人為惡友。十六者，隨所聞非正教。十七者，所觀人有實德。十八者，所觀人無實德。十九者，所觀義不錯謬。二十者，所觀義是錯謬。二十一者，有所誦不錯謬。二十二者，有所誦是錯謬。二十三者，所修行不錯謬。二十四者，所見聞是善相。二十五者，有所證為正實。二十六者，有所學是錯謬。二十七者，所見聞非善相。二十八者，有所證非正法。二十九者，有所獲邪神持。三十者，所能說邪智辯。三十一者，所玄知非人力。三十二者，應先習觀智道。三十三者，應先習禪定道。三十四者，觀所學無障礙。三十五者，觀所學是所宜。三十六者，觀所學非所宜。三十七者，觀所學是宿習。三十八者，觀所學非宿習。三十九者，觀所學善增長。四十者，觀所學方便少。四十一者，觀所學無進趣。四十二者，所求果現未得。四十三者，求出家當得去。四十四者，求聞法得教示。四十五者，求經卷得讀誦。四十六者，觀所作是魔事。四

【現代漢語翻譯】現代漢語譯本：一者，爲了追求上乘佛法而能不退轉。二者，爲了追求中乘佛法而能不退轉。三者，爲了追求下乘佛法而能不退轉。四者，爲了追求神通而能成就。五者，爲了修習四梵行（慈、悲、喜、舍）而能成就。六者，爲了修習世間禪定而能成就。七者，所希望受持的能得到殊勝的戒律。八者，曾經受持的戒律能得到圓滿。九者，爲了追求上乘佛法但尚未生起信心。十者，爲了追求中乘佛法但尚未生起信心。十一者，爲了追求下乘佛法但尚未生起信心。十二者，所觀察的人是善友（kalyāṇa-mitta）。十三者，所聽聞的是正確的信仰。十四者，所觀察的人是惡友（pāpa-mitta）。十五者，所聽聞的不是正確的教法。十六者，所觀察的人有真實的德行。十七者，所觀察的人沒有真實的德行。十八者，所觀察的義理沒有錯謬。十九者，所觀察的義理是錯謬的。二十者，所誦讀的內容沒有錯謬。二十一者，所誦讀的內容是錯謬的。二十二者，所修行的沒有錯謬。二十三者，所見聞的是好的徵兆。二十四者，所證悟的是正確真實的。二十五者，所學習的是錯謬的。二十六者，所見聞的不是好的徵兆。二十七者，所證悟的不是正法。二十八者，所獲得的被邪神控制。二十九者，所能說的是邪惡的智慧和辯才。三十者，所玄妙地知道的不是人力所能及的。三十一者，應該先學習觀智之道。三十二者，應該先學習禪定之道。三十三者，觀察所學習的沒有障礙。三十四者，觀察所學習的是適合自己的。三十五者，觀察所學習的是不適合自己的。三十六者，觀察所學習的是過去世的習氣。三十七者，觀察所學習的不是過去世的習氣。三十八者，觀察所學習的能使善法增長。三十九者，觀察所學習的方便很少。四十者，觀察所學習的沒有進步。四十一者，所追求的果報現在還沒有得到。四十二者，求出家應當能夠離家。四十三者，求聽聞佛法能夠得到教導。四十四者，求經書能夠得到讀誦。四十五者，觀察所做的是魔事。

【English Translation】 English version: Firstly, to attain non-retrogression in seeking the Superior Vehicle (Mahāyāna). Secondly, to attain non-retrogression in seeking the Middle Vehicle. Thirdly, to attain non-retrogression in seeking the Inferior Vehicle (Hīnayāna). Fourthly, to achieve supernatural powers (siddhi). Fifthly, to achieve the cultivation of the Four Brahmavihāras (Brahmavihāra) (loving-kindness, compassion, sympathetic joy, equanimity). Sixthly, to achieve the cultivation of worldly meditation (dhyāna). Seventhly, to receive the wonderful precepts (śīla) that one desires. Eighthly, to perfect the precepts that one has previously received. Ninthly, seeking the Superior Vehicle but not yet having established faith. Tenthly, seeking the Middle Vehicle but not yet having established faith. Eleventhly, seeking the Inferior Vehicle but not yet having established faith. Twelfthly, observing that the person is a good friend (kalyāṇa-mitta). Thirteenthly, what is heard is the correct faith. Fourteenthly, observing that the person is a bad friend (pāpa-mitta). Fifteenthly, what is heard is not the correct teaching. Sixteenthly, observing that the person has real virtue. Seventeenthly, observing that the person has no real virtue. Eighteenthly, observing that the meaning is not mistaken. Nineteenthly, observing that the meaning is mistaken. Twentiethly, what is recited is not mistaken. Twenty-firstly, what is recited is mistaken. Twenty-secondly, what is practiced is not mistaken. Twenty-thirdly, what is seen and heard are good omens. Twenty-fourthly, what is realized is correct and true. Twenty-fifthly, what is learned is mistaken. Twenty-sixthly, what is seen and heard are not good omens. Twenty-seventhly, what is realized is not the true Dharma. Twenty-eighthly, what is obtained is held by evil spirits. Twenty-ninthly, what can be said is evil wisdom and eloquence. Thirtiethly, what is mysteriously known is beyond human power. Thirty-firstly, one should first learn the path of insight (vipassanā). Thirty-secondly, one should first learn the path of meditation (samatha). Thirty-thirdly, observing that what is learned has no obstacles. Thirty-fourthly, observing that what is learned is suitable for oneself. Thirty-fifthly, observing that what is learned is not suitable for oneself. Thirty-sixthly, observing that what is learned is a past habit. Thirty-seventhly, observing that what is learned is not a past habit. Thirty-eighthly, observing that what is learned can increase good. Thirty-ninthly, observing that what is learned has little expediency. Fortiethly, observing that what is learned has no progress. Forty-firstly, the desired result has not yet been obtained. Forty-secondly, seeking to leave home (pravrajya) should be able to leave. Forty-thirdly, seeking to hear the Dharma should receive instruction. Forty-fourthly, seeking scriptures should be able to read and recite. Forty-fifthly, observing that what is done is the work of demons.

十七者，觀所作事成就。四十八者，觀所作事不成。四十九者，求大富財盈滿。五十者，求官位當得獲。五十一者，求壽命得延年。五十二者，求世仙當得獲。五十三者，觀學問多所達。五十四者，觀學問少所達。五十五者，求師友得如意。五十六者，求弟子得如意。五十七者，求父母得如意。五十八者，求男女得如意。五十九者，求妻妾得如意。六十者，求同伴得如意。六十一者，觀所慮得和合。六十二者，所觀人心懷恚。六十三者，求無恨得歡喜。六十四者，求和合得如意。六十五者，所觀人心歡喜。六十六者，所思人得會見。六十七者，所思人不復會。六十八者，所請喚得來集。六十九者，所憎惡得離之。七十者，所愛敬得近之。七十一者，觀欲聚得和集。七十二者，觀欲聚不和集。七十三者，所請喚不得來。七十四者，所期人必當至。七十五者，所期人住不來。七十六者，所觀人得安吉。七十七者，所觀人不安吉。七十八者，所觀人已無身。七十九者，所望見得睹之。八十者，所求覓得見之。八十一者，求所聞得吉語。八十二者，所求見不如意。八十三者，觀所疑即為實。八十四者，觀所疑為不實。八十五者，所觀人不和合。八十六者，求佛事當得獲。八十七者，求供具當得獲。八十八者，求資生得如意。八

【現代漢語翻譯】現代漢語譯本十七，觀察所做的事情是否能成功成就。四十八，觀察所做的事情不能成功成就。四十九，祈求獲得巨大的財富，使其充盈圓滿。五十，祈求官位，應當能夠獲得。五十一，祈求壽命，能夠得到延長。五十二，祈求成為世間的神仙，應當能夠獲得。五十三，觀察學問，能夠通達很多方面。五十四，觀察學問，能夠通達的方面很少。五十五，尋求老師和朋友，能夠如意。五十六，尋求弟子，能夠如意。五十七，尋求父母，能夠如意。五十八，尋求兒女，能夠如意。五十九，尋求妻妾，能夠如意。六十，尋求同伴，能夠如意。六十一，觀察所考慮的事情能夠和諧融洽。六十二，觀察所關注的人內心懷有怨恨。六十三，祈求沒有怨恨，能夠得到歡喜。六十四，祈求和諧融洽，能夠如意。六十五，觀察所關注的人內心歡喜。六十六，所思念的人能夠會面相見。六十七，所思念的人不能夠再次會面。六十八，所邀請呼喚的人能夠前來聚集。六十九，所憎恨厭惡的人能夠遠離。七十，所喜愛尊敬的人能夠親近。七十一，觀察想要聚集的人能夠和諧相處。七十二，觀察想要聚集的人不能和諧相處。七十三，所邀請呼喚的人不能夠前來。七十四，所期望的人必定會到來。七十五，所期望的人停留不來。七十六，觀察所關注的人能夠平安吉祥。七十七，觀察所關注的人不能平安吉祥。七十八，觀察所關注的人已經去世。七十九，所希望見到的人能夠見到。八十，所尋求尋找的東西能夠見到。八十一，尋求聽到的訊息是吉祥的語言。八十二，所尋求見到的不如意。八十三，觀察所懷疑的事情是真實的。八十四，觀察所懷疑的事情是不真實的。八十五，觀察所關注的人不能和諧相處。八十六，祈求佛事（Buddha's affairs），應當能夠獲得。八十七，祈求供養的器具，應當能夠獲得。八十八，祈求生活的物資，能夠如意。

【English Translation】 English version Seventeenth, observing whether the things being done will be successfully accomplished. Forty-eighth, observing that the things being done will not be successfully accomplished. Forty-ninth, praying for great wealth to be abundant and full. Fiftieth, praying for an official position, it should be obtainable. Fifty-first, praying for longevity, it can be extended. Fifty-second, praying to become a worldly immortal, it should be obtainable. Fifty-third, observing learning, one can become proficient in many aspects. Fifty-fourth, observing learning, one can become proficient in few aspects. Fifty-fifth, seeking teachers and friends, it can be as desired. Fifty-sixth, seeking disciples, it can be as desired. Fifty-seventh, seeking parents, it can be as desired. Fifty-eighth, seeking sons and daughters, it can be as desired. Fifty-ninth, seeking wives and concubines, it can be as desired. Sixtieth, seeking companions, it can be as desired. Sixty-first, observing that the things being considered can be harmonious. Sixty-second, observing that the person being observed harbors resentment in their heart. Sixty-third, praying for no resentment, one can obtain joy. Sixty-fourth, praying for harmony, it can be as desired. Sixty-fifth, observing that the person being observed is joyful in their heart. Sixty-sixth, the person being thought of can be met. Sixty-seventh, the person being thought of cannot be met again. Sixty-eighth, the person being invited and summoned can come and gather. Sixty-ninth, the person being hated and disliked can be distanced. Seventieth, the person being loved and respected can be approached. Seventy-first, observing that those wanting to gather can get along harmoniously. Seventy-second, observing that those wanting to gather cannot get along harmoniously. Seventy-third, the person being invited and summoned cannot come. Seventy-fourth, the person being expected will surely arrive. Seventy-fifth, the person being expected stays and does not come. Seventy-sixth, observing that the person being observed can be safe and auspicious. Seventy-seventh, observing that the person being observed cannot be safe and auspicious. Seventy-eighth, observing that the person being observed has already passed away. Seventy-ninth, the person hoping to be seen can be seen. Eightieth, the thing being sought and searched for can be seen. Eighty-first, seeking to hear news that is auspicious. Eighty-second, what is sought to be seen is not as desired. Eighty-third, observing that what is suspected is true. Eighty-fourth, observing that what is suspected is not true. Eighty-fifth, observing that the person being observed cannot get along harmoniously. Eighty-sixth, praying for Buddha's affairs (佛事), it should be obtainable. Eighty-seventh, praying for offerings, it should be obtainable. Eighty-eighth, praying for the necessities of life, it can be as desired.

十九者，求資生少得獲。九十者，有所求皆當得。九十一者，有所求皆不得。九十二者，有所求少得獲。九十三者，有所求得如意。九十四者，有所求速當得。九十五者，有所求久當得。九十六者，有所求而損失。九十七者，有所求得吉利。九十八者，有所求而受苦。九十九者，觀所失求當得。一百者，觀所失永不得。一百一者，觀所失自還得。一百二者，求離厄得脫難。一百三者，求離病得除愈。一百四者，觀所去無障礙。一百五者，觀所去有障礙。一百六者，觀所住得安止。一百七者，觀所住不得安。一百八者，所向處得安快。一百九者，所向處有厄難。一百一十者，所向處為魔網。一百一十一者，所向處難開化。一百一十二者，所向處可開化。一百一十三者，所向處自獲利。一百一十四者，所游路無惱害。一百一十五者，所游路有惱害。一百一十六者，君民惡饑饉起。一百一十七者，君民惡多疾疫。一百一十八者，君民好國豐樂。一百一十九者，君無道國災亂。一百二十者，君修德災亂滅。一百二十一者，君行惡國將破。一百二十二者，君修善國還立。一百二十三者，觀所避得度難。一百二十四者，觀所避不脫難。一百二十五者，所住處眾安隱。一百二十六者，所住處有障難。一百二十七者，所依聚眾不安，一

【現代漢語翻譯】現代漢語譯本十九，如果爲了生計而有所求，則很少能得到。九十，有所求都能得到。九十一，有所求都不能得到。九十二，有所求很少能得到。九十三，有所求能如意。九十四，有所求很快就能得到。九十五，有所求很久才能得到。九十六，有所求反而會遭受損失。九十七，有所求能得到吉祥。九十八，有所求反而會受苦。九十九，觀察所失去的，再求就能得到。一百，觀察所失去的，永遠也得不到了。一百零一，觀察所失去的，自己還會得到。一百零二，祈求脫離災厄，能脫離苦難。一百零三，祈求擺脫疾病，能得到痊癒。一百零四，觀察所去的地方，沒有障礙。一百零五，觀察所去的地方，有障礙。一百零六，觀察所居住的地方，能得到安穩。一百零七，觀察所居住的地方，得不到安寧。一百零八，所前往的地方能得到安樂。一百零九，所前往的地方有災難。一百一十，所前往的地方是魔的羅網。一百一十一，所前往的地方難以開化。一百一十二，所前往的地方可以開化。一百一十三，所前往的地方自己能獲得利益。一百一十四，所行走的道路沒有惱害。一百一十五，所行走的道路有惱害。一百一十六，君主和百姓作惡，就會發生饑荒。一百一十七，君主和百姓作惡，就會發生很多疾病和瘟疫。一百一十八，君主和百姓行善，國家就會豐衣足食，安樂幸福。一百一十九，君主沒有道義，國家就會發生災禍和動亂。一百二十，君主修養德行，災禍和動亂就會平息。一百二十一，君主行為邪惡，國家將要滅亡。一百二十二，君主修養善行，國家就能恢復建立。一百二十三，觀察所逃避的地方，能脫離災難。一百二十四，觀察所逃避的地方，不能脫離災難。一百二十五，所居住的地方大眾安穩。一百二十六，所居住的地方有障礙和困難。一百二十七，所依靠的聚落大眾不安。

【English Translation】 English version 19. If one seeks livelihood, one will gain little. 90. Whatever one seeks, one will obtain. 91. Whatever one seeks, one will not obtain. 92. Whatever one seeks, one will gain little. 93. Whatever one seeks, one will obtain as desired. 94. Whatever one seeks, one will obtain quickly. 95. Whatever one seeks, one will obtain after a long time. 96. Whatever one seeks, one will suffer loss. 97. Whatever one seeks, one will obtain auspiciousness. 98. Whatever one seeks, one will suffer. 99. Observe what is lost, and then seek to obtain it. 100. Observe what is lost, and you will never obtain it. 101. Observe what is lost, and you will regain it yourself. 102. Seek to be free from calamity, and you will escape difficulty. 103. Seek to be free from illness, and you will be healed. 104. Observe where you are going, there are no obstacles. 105. Observe where you are going, there are obstacles. 106. Observe where you dwell, you will obtain peace. 107. Observe where you dwell, you will not obtain peace. 108. The place you go to will bring peace and happiness. 109. The place you go to will have calamities. 110. The place you go to is the net of Mara (demon). 111. The place you go to is difficult to civilize. 112. The place you go to can be civilized. 113. The place you go to will bring you profit. 114. The road you travel has no harm. 115. The road you travel has harm. 116. If the ruler and the people are evil, famine will arise. 117. If the ruler and the people are evil, many diseases and plagues will arise. 118. If the ruler and the people are good, the country will be prosperous and happy. 119. If the ruler is without virtue, the country will have disasters and turmoil. 120. If the ruler cultivates virtue, disasters and turmoil will cease. 121. If the ruler acts wickedly, the country will be destroyed. 122. If the ruler cultivates goodness, the country will be restored. 123. Observe where you flee, you will escape difficulty. 124. Observe where you flee, you will not escape difficulty. 125. The place where you dwell is peaceful for the multitude. 126. The place where you dwell has obstacles and difficulties. 127. The community you rely on is not at peace.

百二十八者，閑靜處無諸難。一百二十九者，觀怪異無損害，一百三十者，觀怪異有損害。一百三十一者，觀怪異精進安。一百三十二者，觀所夢無損害。一百三十三者，觀所夢有所損。一百三十四者，觀所夢精進安。一百三十五者，觀所夢為吉利。一百三十六者，觀障亂速得離。一百三十七者，觀障亂漸得離。一百三十八者，觀障亂不能離。一百三十九者，觀障亂一心除。一百四十者，觀所難速得脫。一百四十一者，觀所難久得脫。一百四十二者，觀所難受衰惱。一百四十三者，觀所難精進脫。一百四十四者，觀所難命當盡。一百四十五者，觀所患大不調。一百四十六者，觀所患非人惱。一百四十七者，觀所患合非人。一百四十八者，觀所患可療治。一百四十九者，觀所患難療治。一百五十者，觀所患精進差。一百五十一者，觀所患久長苦。一百五十二者，觀所患自當差。一百五十三者，所向醫堪能治。一百五十四者，觀所療是對治。一百五十五者，所服藥當得力。一百五十六者，觀所患得除愈。一百五十七者，所向醫不能治。一百五十八者，觀所療非對治。一百五十九者，所服藥不得力。一百六十者，觀所患命當盡。一百六十一者，從地獄道中來。一百六十二者，從畜生道中來。一百六十三者，從餓鬼道中來。一

【現代漢語翻譯】現代漢語譯本第一百二十八，處於閑靜之處沒有各種災難。第一百二十九，觀察怪異現象沒有損害。第一百三十，觀察怪異現象有損害。第一百三十一，觀察怪異現象精進安穩。第一百三十二，觀察所做的夢沒有損害。第一百三十三，觀察所做的夢有所損害。第一百三十四，觀察所做的夢精進安穩。第一百三十五，觀察所做的夢是吉祥的。第一百三十六，觀察障礙和混亂迅速得以脫離。第一百三十七，觀察障礙和混亂逐漸得以脫離。第一百三十八，觀察障礙和混亂不能脫離。第一百三十九，觀察障礙和混亂一心去除。第一百四十，觀察所遇到的困難迅速得以解脫。第一百四十一，觀察所遇到的困難長久才能解脫。第一百四十二，觀察所遇到的困難遭受衰敗和惱害。第一百四十三，觀察所遇到的困難精進修行得以解脫。第一百四十四，觀察所遇到的困難壽命將盡。第一百四十五，觀察所患的疾病非常不調和。第一百四十六，觀察所患的疾病是受到非人（指鬼神等）的惱害。第一百四十七，觀察所患的疾病是人與非人共同作用的結果。第一百四十八，觀察所患的疾病可以治療。第一百四十九，觀察所患的疾病難以治療。第一百五十，觀察所患的疾病精進修行可以好轉。第一百五十一，觀察所患的疾病長久受苦。第一百五十二，觀察所患的疾病自己會好轉。第一百五十三，所前往的醫生能夠治療。第一百五十四，觀察所接受的治療是對癥的。第一百五十五，所服用的藥物會起作用。第一百五十六，觀察所患的疾病能夠痊癒。第一百五十七，所前往的醫生不能治療。第一百五十八，觀察所接受的治療不對癥。第一百五十九，所服用的藥物不起作用。第一百六十，觀察所患的疾病壽命將盡。第一百六十一，（此人）從地獄道中來。第一百六十二，（此人）從畜生道中來。第一百六十三，（此人）從餓鬼道中來。

【English Translation】 English version One hundred and twenty-eight, being in a quiet place without various difficulties. One hundred and twenty-nine, observing strange phenomena without harm. One hundred and thirty, observing strange phenomena with harm. One hundred and thirty-one, observing strange phenomena with diligence and peace. One hundred and thirty-two, observing the dreams without harm. One hundred and thirty-three, observing the dreams with some harm. One hundred and thirty-four, observing the dreams with diligence and peace. One hundred and thirty-five, observing the dreams as auspicious. One hundred and thirty-six, observing obstacles and confusion being quickly freed from. One hundred and thirty-seven, observing obstacles and confusion being gradually freed from. One hundred and thirty-eight, observing obstacles and confusion unable to be freed from. One hundred and thirty-nine, observing obstacles and confusion being removed with one mind. One hundred and forty, observing the difficulties encountered being quickly relieved. One hundred and forty-one, observing the difficulties encountered being relieved after a long time. One hundred and forty-two, observing the difficulties encountered suffering decline and annoyance. One hundred and forty-three, observing the difficulties encountered being freed through diligent practice. One hundred and forty-four, observing the difficulties encountered with life coming to an end. One hundred and forty-five, observing the illness suffered being very disharmonious. One hundred and forty-six, observing the illness suffered being troubled by non-humans (referring to spirits, etc.). One hundred and forty-seven, observing the illness suffered being the result of the combined action of humans and non-humans. One hundred and forty-eight, observing the illness suffered being treatable. One hundred and forty-nine, observing the illness suffered being difficult to treat. One hundred and fifty, observing the illness suffered improving with diligent practice. One hundred and fifty-one, observing the illness suffered causing prolonged suffering. One hundred and fifty-two, observing the illness suffered recovering on its own. One hundred and fifty-three, the doctor visited being able to treat. One hundred and fifty-four, observing the treatment received being correct. One hundred and fifty-five, the medicine taken being effective. One hundred and fifty-six, observing the illness suffered being cured. One hundred and fifty-seven, the doctor visited being unable to treat. One hundred and fifty-eight, observing the treatment received being incorrect. One hundred and fifty-nine, the medicine taken being ineffective. One hundred and sixty, observing the illness suffered with life coming to an end. One hundred and sixty-one, (This person) comes from the hell realm. One hundred and sixty-two, (This person) comes from the animal realm. One hundred and sixty-three, (This person) comes from the hungry ghost realm.

百六十四者，從阿修羅道中來。一百六十五者，從人道中而來。一百六十六者，從天道中而來。一百六十七者，從在家中而來。一百六十八者，從出家中而來。一百六十九者，曾值佛供養來。一百七十者，曾親供養賢聖來。一百七十一者，曾得聞深法來。一百七十二者，捨身已入地獄。一百七十三者，捨身已作畜生。一百七十四者，捨身已作餓鬼。一百七十五者，捨身已作阿修羅。一百七十六者，捨身已生人道。一百七十七者，捨身已為人王。一百七十八者，捨身已生天道。一百七十九者，捨身已為天王。一百八十者，捨身已聞深法。一百八十一者，捨身已得出家。一百八十二者，捨身已值聖僧。一百八十三者，捨身已生兜率天。一百八十四者，捨身已生凈佛國。一百八十五者，捨身已尋見佛。一百八十六者，捨身已住下乘。一百八十七者，捨身已住中乘。一百八十八者，捨身已獲果證。一百八十九者，捨身已住上乘。

「善男子！是名一百八十九種善惡果報差別之相。如此佔法，隨心所觀主念之事，若數合與意相當者，無有乖錯。若其所擲所合之數，與心所觀主念之事不相當者，謂不至心，名為虛謬。其有三擲而皆無所現者，此人則名已得無所得也。

「複次，善男子！若自發意，觀於他人所受果報，

【現代漢語翻譯】現代漢語譯本一百六十四種情況，是從阿修羅道（Asura realm，爭鬥之神）中來的。一百六十五種情況，是從人道中來的。一百六十六種情況，是從天道中來的。一百六十七種情況，是從在家居士中來的。一百六十八種情況，是從出家僧侶中來的。一百六十九種情況，是曾經值遇佛並供養佛而來的。一百七十種情況，是曾經親自供養賢聖而來的。一百七十一種情況，是曾經聽聞甚深佛法而來的。一百七十二種情況，是捨棄此身已經墮入地獄的。一百七十三種情況，是捨棄此身已經轉生為畜生的。一百七十四種情況，是捨棄此身已經轉生為餓鬼的。一百七十五種情況，是捨棄此身已經轉生為阿修羅的。一百七十六種情況，是捨棄此身已經轉生為人道的。一百七十七種情況，是捨棄此身已經成為人王的。一百七十八種情況，是捨棄此身已經轉生到天道的。一百七十九種情況，是捨棄此身已經成為天王的。一百八十種情況，是捨棄此身已經聽聞甚深佛法的。一百八十一種情況，是捨棄此身已經得以出家的。一百八十二種情況，是捨棄此身已經值遇聖僧的。一百八十三種情況，是捨棄此身已經轉生到兜率天（Tushita Heaven，彌勒菩薩的居所）的。一百八十四種情況，是捨棄此身已經轉生到清凈佛國的。一百八十五種情況，是捨棄此身已經尋見到佛的。一百八十六種情況，是捨棄此身已經安住于下乘的。一百八十七種情況，是捨棄此身已經安住于中乘的。一百八十八種情況，是捨棄此身已經獲得果位證悟的。一百八十九種情況，是捨棄此身已經安住于上乘的。『善男子！這被稱為一百八十九種善惡果報差別之相。如此占卜之法，隨著你心中所觀想和主要念頭的事情，如果數字結果與你的意念相符，就不會有差錯。如果所投擲和組合的數字，與你心中所觀想和主要念頭的事情不相符，就說明你不夠至誠，稱為虛假錯誤。如果有人三次投擲都沒有任何結果顯現，這個人就可稱為已經得到了無所得的境界。』『再次，善男子！如果自己發起意念，觀察他人所受的果報，』

【English Translation】 English version One hundred and sixty-four are those who come from the Asura realm (realm of fighting gods). One hundred and sixty-five are those who come from the human realm. One hundred and sixty-six are those who come from the heavenly realm. One hundred and sixty-seven are those who come from laypeople. One hundred and sixty-eight are those who come from monks. One hundred and sixty-nine are those who have encountered and made offerings to the Buddha. One hundred and seventy are those who have personally made offerings to the wise and holy. One hundred and seventy-one are those who have heard the profound Dharma. One hundred and seventy-two are those who, having abandoned their bodies, have already entered hell. One hundred and seventy-three are those who, having abandoned their bodies, have already become animals. One hundred and seventy-four are those who, having abandoned their bodies, have already become hungry ghosts. One hundred and seventy-five are those who, having abandoned their bodies, have already become Asuras. One hundred and seventy-six are those who, having abandoned their bodies, have already been born into the human realm. One hundred and seventy-seven are those who, having abandoned their bodies, have already become human kings. One hundred and seventy-eight are those who, having abandoned their bodies, have already been born into the heavenly realm. One hundred and seventy-nine are those who, having abandoned their bodies, have already become heavenly kings. One hundred and eighty are those who, having abandoned their bodies, have already heard the profound Dharma. One hundred and eighty-one are those who, having abandoned their bodies, have already become monks. One hundred and eighty-two are those who, having abandoned their bodies, have already encountered holy monks. One hundred and eighty-three are those who, having abandoned their bodies, have already been born into Tushita Heaven (abode of Maitreya Bodhisattva). One hundred and eighty-four are those who, having abandoned their bodies, have already been born into a pure Buddha land. One hundred and eighty-five are those who, having abandoned their bodies, have already found the Buddha. One hundred and eighty-six are those who, having abandoned their bodies, have already dwelt in the Lower Vehicle. One hundred and eighty-seven are those who, having abandoned their bodies, have already dwelt in the Middle Vehicle. One hundred and eighty-eight are those who, having abandoned their bodies, have already attained fruit and realization. One hundred and eighty-nine are those who, having abandoned their bodies, have already dwelt in the Upper Vehicle. 『Good man! These are called the one hundred and eighty-nine kinds of different aspects of good and evil karmic retributions. In this method of divination, according to the matter you contemplate and the main thought in your mind, if the numerical result matches your intention, there will be no error. If the numbers thrown and combined do not match the matter you contemplate and the main thought in your mind, it means you are not sincere, and it is called false and erroneous. If someone throws three times and nothing appears, this person can be said to have attained the state of no attainment.』『Furthermore, good man! If you initiate the intention to observe the karmic retributions received by others,』

事亦同爾。若有他人不能自佔，而來求請欲使占者，應當籌量觀察自心，不貪世間，內意清凈，然後乃可如上，歸敬修行供養，至心發願而為占察。不應貪求世間名利，如行師道，以自妨亂。又若內心不清凈者，設令占察而不相當，但為虛謬耳。

「複次，若未來世諸眾生等，一切所佔，不獲吉善，所求不得，種種憂慮，逼惱怖懼時，應當晝夜常勤誦唸我之名字。若能至心者，所佔則吉，所求皆獲，現離衰惱。」

占察善惡業報經卷上大正藏第 17 冊 No. 0839 占察善惡業報經

占察善惡業報經卷下(出六根聚經中)

天竺三藏菩提燈譯

爾時堅凈信菩薩摩訶薩問地藏菩薩摩訶薩言：「云何開示求向大乘者，進趣方便？」

地藏菩薩摩訶薩言：「善男子！若有眾生欲向大乘者，應當先知最初所行根本之業。其最初所行根本業者，所謂依止一實境界以修信解，因信解力增長故，速疾得入菩薩種性。所言一實境界者，謂眾生心體，從本以來，不生不滅，自性清凈，無障無礙，猶如虛空。離分別故，平等普遍，無所不至，圓滿十方，究竟一相，無二無別，不變不異，無增無減。以一切眾生心，一切聲聞、辟支佛心，一切菩薩心，一切諸佛心，皆同不生不滅，無染寂

【現代漢語翻譯】現代漢語譯本：事情也是一樣的。如果有人自己不能佔卜，而來請求希望別人代為占卜，那麼應當衡量觀察自己的內心，不貪戀世俗，內心清凈，然後才可以像上面所說的那樣，歸敬修行供養，至誠發願而進行占察。不應該貪求世間的名利，像做老師一樣，以致妨礙擾亂自己。而且如果內心不清凈，即使占察也不會相應，只不過是虛假錯誤罷了。

『再者，如果未來世的眾生等，一切所占卜的結果，沒有獲得吉祥順利，所求的事情不能得到，種種憂愁顧慮，逼迫惱亂恐懼的時候，應當晝夜經常勤奮地誦唸我的名字（地藏菩薩的名號）。如果能夠至誠專心，那麼占卜的結果就會吉祥，所求的事情都能獲得，現在就能脫離衰敗煩惱。』

《占察善惡業報經》捲上大正藏第 17 冊 No. 0839 《占察善惡業報經》

《占察善惡業報經》卷下 (出自《六根聚經》中)

天竺三藏菩提燈譯

當時堅凈信菩薩摩訶薩問地藏菩薩摩訶薩說：『要如何開示引導求向大乘佛法的人，讓他們能夠快速進步，方便入道呢？』

地藏菩薩摩訶薩說：『善男子！如果有的眾生想要趨向大乘佛法，應當首先知道最初所要修行的根本之業。這最初所要修行的根本之業，就是依止一實境界來修習信解，因為信解的力量增長，所以能夠快速進入菩薩的行列。所說的一實境界，是指眾生的心體，從本來以來，不生不滅，自性清凈，沒有障礙沒有阻礙，猶如虛空。遠離分別，所以平等普遍，無所不到，圓滿十方，究竟只有一個相，沒有兩個沒有差別，不變不異，沒有增加沒有減少。因為一切眾生的心，一切聲聞（Sravaka，聽聞佛法而悟道的修行者）、辟支佛（Pratyekabuddha，不依師教，自己悟道的修行者）的心，一切菩薩的心，一切諸佛的心，都同樣是不生不滅，沒有污染寂靜的。』

【English Translation】 English version: The matter is also the same. If someone cannot divine for themselves and comes to request someone else to divine for them, they should consider and observe their own mind, not be greedy for worldly things, and have a pure inner intention. Then, they may, as mentioned above, reverently practice offering, sincerely make vows, and perform the divination. They should not greedily seek worldly fame and profit, like acting as a teacher, thereby hindering and disturbing themselves. Moreover, if the inner mind is not pure, even if divination is performed, it will not be accurate but merely false and erroneous.

'Furthermore, if sentient beings in the future world, in all their divinations, do not obtain auspiciousness and goodness, and their requests are not fulfilled, experiencing various worries, anxieties, oppressions, and fears, they should diligently and constantly recite my name (the name of Ksitigarbha Bodhisattva) day and night. If they can be sincere and focused, then the divination will be auspicious, all their requests will be fulfilled, and they will be freed from decline and affliction in the present.'

Ksitigarbha Bodhisattva Sutra on the Karmic Retribution of Good and Evil, Volume 1 Taisho Tripitaka, Volume 17, No. 0839, Ksitigarbha Bodhisattva Sutra on the Karmic Retribution of Good and Evil

Ksitigarbha Bodhisattva Sutra on the Karmic Retribution of Good and Evil, Volume 2 (Extracted from the Sutra on the Assembly of the Six Roots)

Translated by Tripitaka Bodhidipa from India

At that time, the Bodhisattva Mahasattva Firm Pure Faith asked the Bodhisattva Mahasattva Ksitigarbha: 'How should one reveal and guide those who seek the Great Vehicle (Mahayana), so that they can quickly progress and conveniently enter the path?'

The Bodhisattva Mahasattva Ksitigarbha said: 'Good man! If there are sentient beings who wish to turn towards the Great Vehicle, they should first know the fundamental practice to be cultivated initially. This fundamental practice to be cultivated initially is to rely on the One True Realm to cultivate faith and understanding. Because the power of faith and understanding increases, they can quickly enter the lineage of Bodhisattvas. The so-called One True Realm refers to the essence of sentient beings' minds, which from the beginning is neither born nor extinguished, is inherently pure, without obstruction or hindrance, like empty space. Because it is free from discrimination, it is equal and universal, reaching everywhere, complete in all ten directions, ultimately of one form, without two or difference, unchanging and unvarying, without increase or decrease. Because the minds of all sentient beings, the minds of all Sravakas (Sravaka, practitioners who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own without a teacher), the minds of all Bodhisattvas, and the minds of all Buddhas are all the same, neither born nor extinguished, without defilement and tranquil.'

靜，真如相故。所以者何？一切有心起分別者，猶如幻化，無有定實。所謂識、受、想、行、憶念、緣慮、覺知等，種種心數，非青非黃，非赤非白，亦非雜色，無有長短、方圓、大小。乃至盡於十方虛空一切世界，求心形狀，無一區分而可得者。但以眾生無明癡闇熏習因緣，現妄境界，令生念著。所謂此心不能自知，妄自謂有，起覺知想，計我、我所，而實無有覺知之想。以此妄心畢竟無體，不可見故。若無覺知能分別者，則無十方三世一切境界差別之相。以一切法皆不能自有，但依妄心分別故有。所謂一切境界，各各不同，自念為有，知此為自，知彼為他。是故一切法不能自有，則無別異。唯依妄心，不知不了內自無故，謂有前外境界，妄生種種法想，謂有謂無，謂彼謂此，謂是謂非，謂好謂惡，乃至妄生無量無邊法想。當如是知，一切諸法，皆從妄想生，依妄心為本。

「然此妄心無自相故，亦依境界而有，所謂緣念覺知前境界故，說名為心。又此妄心與前境界，雖俱相依，起無先後，而此妄心能為一切境界原主。所以者何？謂依妄心，不了法界一相故，說心有無明。依無明力因故，現妄境界。亦依無明滅故，一切境界滅，非依一切境界。自不了故，說境界有。無明亦非依境界故，生於無明。以一切諸佛

【現代漢語翻譯】現代漢語譯本：『靜』，是因為其具有真如之相（tathata-lakshana）。為什麼這麼說呢？因為一切由心產生的分別，都如同幻化一般，沒有固定的實體。所謂的識（vijnana，了別）、受（vedana，感受）、想（samjna，表象）、行（samskara，意志）、憶念（smrti，記憶）、緣慮（manaskara，注意）、覺知（jnana，知覺）等等，種種心所法，不是青色，不是黃色，不是紅色，不是白色，也不是混合的顏色，沒有長短、方圓、大小。乃至窮盡十方虛空一切世界，尋求心的形狀，沒有一個可以區分而得到的。只是因為眾生無明（avidya，對事物真相的迷惑）愚癡黑暗的熏習因緣，顯現虛妄的境界，使眾生產生執念。所謂的這個心不能自己知道自己，虛妄地認為自己存在，產生覺知之想，計較『我』（atman，自我）和『我所』（atmiya，屬於我的事物），而實際上沒有覺知之想。因為這個虛妄的心畢竟沒有實體，不可見。如果沒有覺知能夠分別，那麼就沒有十方三世一切境界差別之相。因為一切法都不能自己存在，只是依靠虛妄心的分別才存在。所謂的一切境界，各不相同，自己認為存在，知道這個是自己，知道那個是他人。所以一切法不能自己存在，就沒有差別。只是依靠虛妄的心，不知道不了解內在本來沒有，認為有外在的境界，虛妄地產生種種法的想法，認為有或者沒有，認為彼或者此，認為是或者不是，認為是好或者壞，乃至虛妄地產生無量無邊的法的想法。應當這樣知道，一切諸法，都是從妄想產生，以虛妄心為根本。『然而這個虛妄的心沒有自己的體相，也依靠境界而存在，所謂緣念覺知前面的境界，所以說名為心。又這個虛妄的心與前面的境界，雖然互相依靠，生起沒有先後，而這個虛妄的心能為一切境界的原主。為什麼這麼說呢？因為依靠虛妄的心，不瞭解法界一相（dharmadhatu-eka-lakshana，法界同一體性）的緣故，說心有無明。依靠無明的力量因緣，顯現虛妄的境界。也依靠無明滅除的緣故，一切境界滅除，不是依靠一切境界。自己不瞭解的緣故，說境界有。無明也不是依靠境界的緣故，產生於無明。因為一切諸佛

【English Translation】 English version: 'Stillness' is due to the aspect of Suchness (tathata-lakshana). Why is this so? Because all discriminations arising from the mind are like illusions, without any fixed reality. The so-called consciousness (vijnana, discernment), sensation (vedana, feeling), perception (samjna, ideation), volition (samskara, mental formations), memory (smrti, recollection), attention (manaskara, attention), awareness (jnana, cognition), and so on, all these mental functions are neither blue nor yellow, neither red nor white, nor a mixture of colors; they have no length, no shortness, no squareness, no roundness, no largeness, no smallness. Even if one were to exhaust all the worlds in the ten directions of space, seeking the shape of the mind, one could not find a single distinction that could be obtained. It is only because of the conditioning causes of beings' ignorance (avidya, delusion) and darkness that false realms appear, causing beings to develop attachments. The so-called mind cannot know itself, falsely claiming to exist, giving rise to thoughts of awareness, clinging to 'self' (atman, ego) and 'what belongs to self' (atmiya, possessions), but in reality, there is no thought of awareness. Because this false mind ultimately has no substance, it cannot be seen. If there were no awareness capable of discriminating, then there would be no differentiated appearances of all realms in the ten directions and three times. Because all dharmas (phenomena) cannot exist on their own, they only exist dependent on the discriminations of the false mind. The so-called all realms are each different, thinking of themselves as existing, knowing this as self, knowing that as other. Therefore, all dharmas cannot exist on their own, and there is no difference. Only relying on the false mind, not knowing or understanding that there is no inherent self, one thinks there are external realms, falsely generating various thoughts of dharmas, thinking of existence or non-existence, thinking of that or this, thinking of right or wrong, thinking of good or bad, even falsely generating limitless and boundless thoughts of dharmas. One should know in this way that all dharmas arise from false thoughts, based on the false mind. 『However, this false mind has no self-nature, and it also depends on realms to exist. It is said to be the mind because it contemplates and is aware of the preceding realms. Moreover, although this false mind and the preceding realms rely on each other, arising without precedence, this false mind can be the primary source of all realms. Why is this so? Because relying on the false mind, not understanding the one aspect of the Dharma Realm (dharmadhatu-eka-lakshana, the unified nature of the Dharma Realm), it is said that the mind has ignorance. Relying on the power of ignorance as a cause, false realms appear. Also, relying on the extinction of ignorance, all realms are extinguished, not relying on all realms. Because one does not understand oneself, it is said that realms exist. Ignorance also does not arise from ignorance because of realms. Because all Buddhas

，於一切境界不生無明故。又復不依境界滅故，無明心滅。以一切境界，從本已來，體性自滅，未曾有故。因如此義，是故但說一切諸法依心為本。當知一切諸法，悉名為心，以義、體不異，為心所攝故。又一切諸法，從心所起，與心作相，和合而有，共生共滅，同無有住。以一切境界，但隨心所緣，唸唸相續故，而得住持，暫時為有。

「如是所說心義者，有二種相。何等為二？一者心內相，二者心外相。心內相者，復有二種。云何為二？一者真，二者妄。所言真者，謂心體本相，如如不異，清凈圓滿，無障無礙，微密難見，以遍一切處，常恒不壞，建立生長一切法故。所言妄者，謂起念、分別、覺知、緣慮、憶想等事，雖復相續，能生一切種種境界，而內虛偽，無有真實，不可見故。所言心外相者，謂一切諸法種種境界等，隨有所念，境界現前故，知有內心及外心差別。如是當知，內妄想者，為因為體。外妄相者，為果為用。依如此等義，是故我說一切諸法悉名為心。

「又復當知，心外相者，如夢所見種種境界，唯心想作，無實外事。一切境界，悉亦如是，以皆依無明識夢所見，妄想作故。

「複次，應知內心念念不住故，所見、所緣一切境界亦隨心念念不住，所謂心生故種種法生，心滅故

【現代漢語翻譯】現代漢語譯本：在一切境界中不產生無明（avidyā，對事物真相的迷惑）的緣故。並且不依賴於境界的滅除，所以無明之心才能滅除。因為一切境界，從根本上來說，其體性本來就是自滅的，從未真實存在過。因為這樣的道理，所以才說一切諸法都以心為根本。應當知道一切諸法，都可以稱為心，因為它們的意義和本體與心沒有差異，都被心所包含。而且一切諸法，都從心所生起，與心相互作用，和合而有，共同生起共同滅亡，都沒有恒常的住處。因為一切境界，都隨著心所緣的對象，唸唸相續，所以才得以暫時存在，看起來好像是真實的。

『像這樣所說的心義，有兩種相。哪兩種呢？一是心內相，二是心外相。心內相，又有兩種。是哪兩種呢？一是真，二是妄。所說的真，是指心體本來的相狀，如如不動，沒有差異，清凈圓滿，沒有障礙沒有阻礙，極其細微難以察覺，因為它遍及一切處，常恒不變壞，建立和生長一切法。所說的妄，是指生起念頭、分別、覺知、緣慮、憶想等等活動，雖然能夠相續不斷，產生一切種種境界，但其內在是虛假的，沒有真實的體性，不可見。所說的心外相，是指一切諸法種種境界等等，隨著心有所念，境界就顯現在眼前，因此可知有內心和外心的差別。像這樣應當知道，內心的妄想，是作為原因和本體。外在的虛妄現象，是作為結果和作用。依據這些道理，所以我說一切諸法都可以稱為心。』

『又應當知道，心外之相，如同夢中所見的種種境界，只是心的想像所造，沒有真實的外在事物。一切境界，也都是這樣，因為都是依賴於無明識夢所見，虛妄的想像所產生的。』

『再次，應當知道內心念念不住的緣故，所見、所緣的一切境界也隨著心念念不住，所謂心生起，種種法就生起，心滅亡，

【English Translation】 English version: Because in all realms, no ignorance (avidyā, delusion about the true nature of things) arises. Furthermore, because it does not rely on the cessation of realms, the mind of ignorance ceases. Because all realms, from their very origin, are inherently self-extinguishing, never having truly existed. Because of this principle, it is said that all dharmas (phenomena, teachings) are based on the mind. Know that all dharmas can be called 'mind,' because their meaning and essence are not different from the mind, and are encompassed by the mind. Moreover, all dharmas arise from the mind, interact with the mind, exist in harmony, arise together and cease together, having no permanent abode. Because all realms follow the objects that the mind contemplates, arising in continuous succession, they are sustained and temporarily appear to be real.

'The meaning of 'mind' as described has two aspects. What are the two? First, the internal aspect of the mind; second, the external aspect of the mind. The internal aspect of the mind has two aspects. What are the two? First, the true; second, the false. The 'true' refers to the original nature of the mind-essence, unchanging, pure, complete, without obstruction or hindrance, subtle and difficult to perceive, because it pervades all places, is constant and indestructible, and establishes and nurtures all dharmas. The 'false' refers to the arising of thoughts, discriminations, awareness, considerations, recollections, and so on. Although these continue in succession, giving rise to all kinds of realms, they are internally false, without any true substance, and cannot be seen. The external aspect of the mind refers to all dharmas, various realms, and so on. As the mind contemplates something, the realm appears before it, thus knowing that there is a distinction between the internal mind and the external mind. Know that internal false thoughts are the cause and the substance. External false appearances are the result and the function. Based on these principles, I say that all dharmas can be called 'mind.'

'Furthermore, know that the external aspect of the mind is like the various realms seen in a dream, created solely by the mind's imagination, without any real external things. All realms are also like this, because they all depend on the ignorance-consciousness dream, created by false imagination.'

'Moreover, it should be known that because the internal mind is constantly changing, all the realms that are seen and contemplated also change along with the mind. That is, when the mind arises, all kinds of dharmas arise; when the mind ceases,'

種種法滅。而生滅相，但有名字，實不可得。以心不往至於境界，境界亦不來至於心。如鏡中像，無來無去。是故一切法，求生滅定相，了不可得。所謂一切法畢竟無體，本來常空，實不生滅故。如是一切法實不生滅者，則無一切境界差別之相，寂靜一味，名為真如第一義諦，自性清凈心。彼自性清凈心，湛然圓滿，以無分別相故。無分別相者，於一切處，無所不在。無所不在者，以能依持建立一切法故。

「複次，彼心名如來藏，所謂具足無量無邊不可思議無漏清凈功德之業。以諸佛法身，從無始本際來，無障無礙，自在不滅，一切現化種種功業，恒常熾然，未曾休息。所謂遍一切世界，皆示作業，種種化益故。以一佛身，即是一切諸佛身。一切諸佛身，即是一佛身。所有作業亦皆共一，所謂無分別相，不念彼此，平等無二。以依一法性而有作業，同自然化，體無別異故。如是諸佛法身，遍一切處，圓滿不動故，隨諸眾生死此生彼，恒為作依。譬如虛空，悉能容受一切色像種種形類，以一切色像種種形類，皆依虛空而有，建立生長。住虛空中，為虛空處所攝。以虛空為體，無有能出虛空界分者。當知色像之中，虛空之界不可毀滅。色像終壞時，還歸虛空。而虛空本界，無增無減，不動不變。諸佛法身，亦復如

【現代漢語翻譯】現代漢語譯本：種種法滅，而生滅之相，只不過是名字而已，實際上是不可得的。因為心不往向境界，境界也不來到心中。就像鏡中的影像，沒有來也沒有去。因此，一切法，如果尋求生滅的固定相狀，終究是不可得的。所謂一切法畢竟沒有自體，本來就是空，實際上不生不滅的緣故。像這樣一切法實際上不生不滅，那麼就沒有一切境界差別的相狀，寂靜而同一味道，名為真如第一義諦（paramārtha-satya，終極真理），自性清凈心。那自性清凈心，澄澈而圓滿，因為沒有分別相的緣故。沒有分別相，在一切處，無所不在。無所不在，因為它能夠依持建立一切法。『再者，此心名為如來藏（Tathāgatagarbha，如來藏），所謂具足無量無邊不可思議無漏清凈功德之業。因為諸佛的法身（Dharmakāya，法身），從無始本際以來，沒有障礙沒有阻礙，自在而不滅，一切顯現變化的種種功業，恒常熾盛，未曾停止。所謂遍一切世界，都示現作業，種種化益的緣故。以一佛的身，就是一切諸佛的身。一切諸佛的身，就是一佛的身。所有作業也都是共同一致的，所謂沒有分別相，不念彼此，平等而無二。因為依於一法性而有作業，如同自然變化，本體沒有差別。像這樣諸佛的法身，遍一切處，圓滿而不動，隨著眾生死此生彼，恒常為他們作依靠。譬如虛空，完全能夠容受一切色像種種形類，因為一切色像種種形類，都依虛空而有，建立生長。住在虛空中，被虛空處所攝。以虛空為體，沒有能夠超出虛空界限的。應當知道色像之中，虛空的界限不可毀滅。色像最終壞滅時，還歸於虛空。而虛空本來的界限，沒有增加沒有減少，不動不變。諸佛的法身，也像這樣。』

【English Translation】 English version: All kinds of dharmas cease. And the appearance of arising and ceasing is merely a name; in reality, it is unattainable. Because the mind does not go to the realm of objects, and the realm of objects does not come to the mind. Like an image in a mirror, there is no coming and no going. Therefore, in all dharmas, seeking a fixed appearance of arising and ceasing is ultimately unattainable. So-called all dharmas ultimately have no substance, are originally always empty, and in reality, do not arise or cease. If all dharmas are in reality not arising or ceasing, then there is no appearance of differentiation in all realms, but a stillness and a single taste, called the True Thusness (Tathātā) the ultimate truth (paramārtha-satya), the self-nature pure mind. That self-nature pure mind is clear and complete, because it has no differentiating appearance. Having no differentiating appearance, it is everywhere, in all places. Being everywhere, it is able to uphold and establish all dharmas. 『Furthermore, this mind is called the Tathāgatagarbha (Tathāgatagarbha, the womb of the Thus Come One), which is said to be complete with immeasurable, boundless, inconceivable, un-outflow, pure meritorious deeds. Because the Dharmakāya (Dharmakāya, the body of the Dharma) of all Buddhas, from beginningless time, is without obstruction, unimpeded, free, and imperishable, and all manifested transformations of various meritorious deeds are constantly blazing and never cease. So-called pervading all worlds, they all show actions, and various transformations benefit beings. The body of one Buddha is the body of all Buddhas. The body of all Buddhas is the body of one Buddha. All actions are also commonly one, so-called without differentiating appearance, without thinking of self and other, equal and non-dual. Because actions are based on one Dharma-nature, like natural transformations, the substance is not different. Thus, the Dharmakāya of all Buddhas pervades all places, is complete and unmoving, and constantly serves as a reliance for all sentient beings who die here and are born there. For example, space can completely contain all forms and appearances of various kinds, because all forms and appearances of various kinds rely on space to exist, be established, and grow. Dwelling in space, it is contained by the place of space. Taking space as its substance, there is nothing that can go beyond the boundaries of space. It should be known that within forms and appearances, the boundaries of space cannot be destroyed. When forms and appearances ultimately decay, they return to space. And the original boundaries of space neither increase nor decrease, do not move or change. The Dharmakāya of all Buddhas is also like this.』

是，悉能容受一切眾生種種果報。以一切眾生種種果報，皆依諸佛法身而有建立生長。住法身中，為法身處所攝。以法身為體，無有能出法身界分者。

「當知一切眾生身中，諸佛法身亦不可毀滅。若煩惱斷壞時，還歸法身。而法身本界，無增無減，不動不變。但從無始世來，與無明心俱，癡闇因緣熏習力故，現妄境界。以依妄境界熏習因緣故，起妄想相應心，計我、我所，造集諸業，受生死苦，說彼法身名為眾生。若如是眾生中，法身熏習而有力者，煩惱漸薄，能厭世間，求涅槃道，信歸一實，修六波羅蜜等一切菩提分法，名為菩薩。若如是菩薩中，修行一切善法滿足，究竟得離無明睡者，轉名為佛。當知如是眾生、菩薩、佛等，但依世間假名言說，故有差別。而法身之體，畢竟平等，無有異相。

「善男子！是名略說一實境界義。若欲依一實境界修信解者，應當學習二種觀道。何等為二？一者唯心識觀，二者真如實觀。學唯心識觀者，所謂於一切時一切處，隨身口意所有作業，悉當觀察，知唯是心。乃至一切境界，若心住念，皆當察知，勿令使心無記攀緣，不自覺知。于唸唸間，悉應觀察。隨心有所緣念，還當使心隨逐彼念，令心自知。知己內心自生想念，非一切境界有念有分別也。所謂內心自生長

【現代漢語翻譯】現代漢語譯本：是的，悉能容受一切眾生種種果報。因為一切眾生的種種果報，都是依據諸佛的法身而建立和生長的。安住於法身之中，被法身所攝持。以法身為本體，沒有能夠超出法身界限的。要知道一切眾生身中，諸佛的法身也是不可毀滅的。如果煩惱斷滅時，還會迴歸法身。而法身原本的界限，沒有增加也沒有減少，不動搖也不改變。只是從無始以來，與無明心在一起，由於愚癡黑暗的因緣熏習的力量，顯現虛妄的境界。因為依靠虛妄境界的熏習因緣，生起與虛妄想法相應的心，計較我、我的所有，造作各種業，承受生死之苦，所以說法身名為眾生。如果這樣的眾生中，法身熏習而有力量的人，煩惱逐漸減少，能夠厭惡世間，尋求涅槃之道，信奉歸依真實，修習六波羅蜜（Dāna-pāramitā 佈施波羅蜜, Śīla-pāramitā 持戒波羅蜜, Kṣānti-pāramitā 忍辱波羅蜜, Vīrya-pāramitā 精進波羅蜜, Dhyāna-pāramitā 禪定波羅蜜, Prajñā-pāramitā 般若波羅蜜）等一切菩提分法，就稱為菩薩。如果這樣的菩薩中，修行一切善法圓滿，最終脫離無明睡夢的人，就轉名為佛。應當知道像這樣眾生、菩薩、佛等，只是依據世間的假名言說，所以才有差別。而法身的本體，畢竟是平等，沒有不同的相狀。善男子！這叫做簡略地說一實境界的意義。如果想要依靠一實境界修習信解，應當學習兩種觀道。哪兩種呢？一是唯心識觀，二是真如實觀。學習唯心識觀的人，就是在一切時一切處，隨著身口意所有的行為，都應當觀察，知道唯獨是心。乃至一切境界，如果心住在念頭上，都應當覺察知道，不要讓心無記攀緣，不自覺知。在每個念頭之間，都應該觀察。隨著心有所緣念，還應當讓心跟隨那個念頭，讓心自己知道。知道自己內心自生想念，不是一切境界有念有分別。

【English Translation】 English version: Yes, it is capable of accommodating all sentient beings' various karmic retributions. This is because all sentient beings' various karmic retributions are established and grow based on the Dharmakāya (法身, body of the Dharma) of all Buddhas. Abiding within the Dharmakāya, they are encompassed by the Dharmakāya's location. Taking the Dharmakāya as its essence, there is nothing that can go beyond the boundaries of the Dharmakāya. You should know that within the bodies of all sentient beings, the Dharmakāya of all Buddhas is also indestructible. If afflictions are severed and destroyed, they will return to the Dharmakāya. And the original boundary of the Dharmakāya neither increases nor decreases, neither moves nor changes. It is only from beginningless time that it has been together with the mind of ignorance, and due to the power of the conditioning of ignorance and darkness, it manifests illusory realms. Because of relying on the conditioning causes of illusory realms, it gives rise to minds corresponding to illusory thoughts, clinging to 'I' and 'mine,' creating various karmas, and enduring the suffering of birth and death. Therefore, that Dharmakāya is called a sentient being. If, among such sentient beings, there are those whose Dharmakāya is conditioned and has power, their afflictions gradually diminish, they can become weary of the world, seek the path of Nirvāṇa, believe in and return to the One Reality, and cultivate the Six Pāramitās (Dāna-pāramitā 佈施波羅蜜, Śīla-pāramitā 持戒波羅蜜, Kṣānti-pāramitā 忍辱波羅蜜, Vīrya-pāramitā 精進波羅蜜, Dhyāna-pāramitā 禪定波羅蜜, Prajñā-pāramitā 般若波羅蜜) and all the factors of Bodhi, they are called Bodhisattvas. If, among such Bodhisattvas, there are those who cultivate all good dharmas to perfection and ultimately awaken from the sleep of ignorance, they are then called Buddhas. You should know that such sentient beings, Bodhisattvas, Buddhas, etc., are only differentiated based on worldly provisional names and speech. But the essence of the Dharmakāya is ultimately equal, without different characteristics. Good man! This is called a brief explanation of the meaning of the One Reality Realm. If you wish to cultivate faith and understanding based on the One Reality Realm, you should study two kinds of contemplation. What are the two? First is the contemplation of Mind-Only Consciousness, and second is the contemplation of True Suchness. Those who study the contemplation of Mind-Only Consciousness, at all times and in all places, with all the actions of body, speech, and mind, should observe and know that it is only the mind. Even all realms, if the mind dwells on a thought, you should be aware and know it, and not let the mind wander unmindfully, without self-awareness. In every thought, you should observe. As the mind has an object of thought, you should also let the mind follow that thought, so that the mind knows itself. Know that your own mind generates thoughts, and it is not that all realms have thoughts and discriminations.

短、好惡、是非、得失、衰利、有無等見，無量諸想。而一切境界，未曾有想，起于分別。

「當知一切境界自無分別想故，即自非長非短、非好非惡，乃至非有非無，離一切相。如是觀察，一切法唯心想生。若使離心，則無一法一想而能自見有差別也。常應如是守記內心，知唯妄念，無實境界，勿令休廢。是名修學唯心識觀。若心無記，不知自心念者，即謂有前境界，不名唯心識觀。

「又守記內心者，則知貪想、瞋想，及愚癡、邪見想。知善、知不善、知無記，知心勞慮種種諸苦。若於坐時，隨心所緣，唸唸觀知唯心生滅。譬如水流燈炎，無暫時住。從是當得色寂三昧。

「得此三昧已，次應學習信奢摩他觀心，及信毗婆舍那觀心。習信奢摩他觀心者，思惟內心不可見相，圓滿不動，無來無去，本性不生，離分別故。習信毗婆舍那觀心者，想見內外色，隨心生，隨心滅。乃至習想見佛色身，亦復如是。隨心生，隨心滅，如幻如化，如水中月，如鏡中像。非心不離心，非來非不來，非去非不去，非生非不生，非作非不作。

「善男子！若能習信此二觀心者，速得趣會一乘之道。當知如是唯心識觀，名為最上智慧之門。所謂能令其心猛利，長信解力，疾入空義，得發無上大菩提心故。若學習

【現代漢語翻譯】現代漢語譯本：對於長短、好惡、是非、得失、衰敗順利、存在與否等見解，以及無量的各種想法，對於一切境界，不曾有任何想法產生分別。

『應當知道一切境界本身沒有分別的想法，因此自然就不是長也不是短、不是好也不是壞，乃至不是有也不是無，遠離一切表象。這樣觀察，一切法都是由心念產生。如果離開心，就沒有一法一念能夠自己看到差別。應當經常這樣守護並記住內心，知道只有虛妄的念頭，沒有真實的境界，不要讓這種修行停止。這叫做修學唯心識觀。如果心沒有覺察，不知道自己的心念，就認為有外在的境界，不叫做唯心識觀。』

『進一步說，守護並記住內心的人，就能知道貪婪的想法、嗔恨的想法，以及愚癡、邪見的想法。知道什麼是善、什麼是不善、什麼是無記，知道心裡的勞累和憂慮以及種種痛苦。如果在打坐的時候，隨著心所緣的對象，唸唸觀察知道一切都是心生心滅。就像水流和燈焰一樣，沒有片刻的停留。由此就能得到色寂三昧（Samadhi，禪定）。』

『得到這種三昧（Samadhi，禪定）之後，接下來應當學習信奢摩他（Śamatha，止）觀心，以及信毗婆舍那（Vipaśyanā，觀）觀心。學習信奢摩他（Śamatha，止）觀心，就是思維內心不可見之相，圓滿不動，無來無去，本性不生，遠離分別的緣故。學習信毗婆舍那（Vipaśyanā，觀）觀心，就是想像看到內外之色，隨著心生，隨著心滅。乃至學習想像看到佛的色身，也是這樣。隨著心生，隨著心滅，如夢幻如變化，如水中之月，如鏡中之像。非心也非不離心，非來也非不來，非去也非不去，非生也非不生，非作也非不作。』

『善男子！如果能夠學習並相信這兩種觀心，就能迅速地趨向並領會一乘之道。應當知道像這樣的唯心識觀，叫做最上智慧之門。就是能夠使心變得勇猛銳利，增長信心和理解力，迅速進入空性的意義，從而發起無上大菩提心。』如果學習

【English Translation】 English version: Views on length and shortness, good and evil, right and wrong, gain and loss, decline and prosperity, existence and non-existence, and countless other thoughts. Regarding all realms, there has never been a thought arising from discrimination.

'It should be known that all realms inherently lack discriminating thoughts, therefore they are naturally neither long nor short, neither good nor evil, and even neither existent nor non-existent, being apart from all appearances. Observing in this way, all dharmas (laws/phenomena) arise from the mind's thoughts. If separated from the mind, there would not be a single dharma (law/phenomenon) or thought that could see itself as having differences. One should constantly guard and remember the inner mind in this way, knowing that there are only illusory thoughts, and no real realms, and not allow this practice to cease. This is called studying the contemplation of the mind-only consciousness. If the mind is without awareness, not knowing its own thoughts, then it is said to have external realms, and is not called the contemplation of the mind-only consciousness.'

'Furthermore, one who guards and remembers the inner mind knows the thoughts of greed, the thoughts of anger, and the thoughts of ignorance and wrong views. Knowing what is good, knowing what is not good, knowing what is neutral, knowing the mind's weariness and worries, and all kinds of suffering. If, during sitting meditation, following the objects that the mind dwells on, contemplate and know that everything is the arising and ceasing of the mind. Just like the flow of water and the flame of a lamp, without a moment's pause. From this, one will attain the Samadhi (禪定) of the quiescence of form.'

'Having attained this Samadhi (禪定), one should then study believing in Śamatha (奢摩他，止) contemplation of the mind, and believing in Vipaśyanā (毗婆舍那，觀) contemplation of the mind. Studying believing in Śamatha (奢摩他，止) contemplation of the mind is to contemplate the invisible aspect of the inner mind, complete and unmoving, without coming or going, inherently unborn, being apart from discrimination. Studying believing in Vipaśyanā (毗婆舍那，觀) contemplation of the mind is to imagine seeing internal and external forms, arising and ceasing with the mind. Even studying to imagine seeing the form body of the Buddha is also like this. Arising and ceasing with the mind, like a dream, like an illusion, like the moon in water, like an image in a mirror. Neither mind nor not apart from mind, neither coming nor not coming, neither going nor not going, neither arising nor not arising, neither acting nor not acting.'

'Good man! If one can study and believe in these two contemplations of the mind, one will quickly approach and understand the path of the One Vehicle. It should be known that such contemplation of the mind-only consciousness is called the door of supreme wisdom. That is, it can make the mind fierce and sharp, increase faith and understanding, quickly enter the meaning of emptiness, and thereby arouse the unsurpassed great Bodhi mind.' If studying

真如實觀者，思惟心性無生無滅，不住見聞覺知，永離一切分別之想。漸漸能過空處、識處、無少處、非想非非想處等定境界相，得相似空三昧。得相似空三昧時，識想受行粗分別相不現在前。從此修學，為善知識大慈悲者守護長養，是故離諸障礙，勤修不廢，展轉能入心寂三昧。得是三昧已，即復能入一行三昧。入是一行三昧已，見佛無數，發深廣行心，住堅信位。所謂于奢摩他、毗婆舍那二種觀道，決定信解，能決定向。隨所修學世間諸禪三昧之業，無所樂著。乃至遍修一切善根菩提分法，于生死中無所怯畏，不樂二乘。以依能習向二觀心最妙巧便，眾智所依，行根本故。

「複次，修學如上信解者，人有二種。何等為二？一者利根，二者鈍根。其利根者，先已能知一切外諸境界，唯心所作，虛誑不實，如夢如幻等，決定無有疑慮。陰蓋輕微，散亂心少。如是等人，即應學習真如實觀。其鈍根者，先未能知一切外諸境界，悉唯是心，虛誑不實故，染著情厚，蓋障數起，心難調伏，應當先學唯心識觀。

「若人雖學如是信解，而善根業薄，未能進趣。諸惡煩惱，不得漸伏。其心疑怯，畏墮三惡道，生八難處。畏不常值佛菩薩等，不得供養聽受正法。畏菩提信難可成就。有如此疑怖及種種障礙等者，應于

【現代漢語翻譯】現代漢語譯本：『真如實觀』是指，思惟心性本無生滅，不住于見聞覺知，永遠脫離一切分別之想。漸漸地能夠超越空無邊處定、識無邊處定、無所有處定、非想非非想處定等禪定境界，得到相似的空三昧（Śūnyatā-samādhi，空性三昧）。得到相似空三昧時，識、想、受、行這些粗顯的分別相不再現前。從此繼續修學，有善良的導師以大慈悲心守護培養，因此能夠遠離各種障礙，勤奮修行而不懈怠，逐漸能夠進入心寂三昧（Citta-śānta-samādhi，心寂靜三昧）。得到這種三昧后，就能進一步進入一行三昧（Eka-vyūha-samādhi，一相三昧）。進入一行三昧后，能見到無數的佛，發起深廣的行愿之心，安住于堅固的信心位。這就是說，對於奢摩他（Śamatha，止）、毗婆舍那（Vipaśyanā，觀）這兩種觀道，能夠決定地信解，能夠堅定地趨向。對於所修學的世間各種禪定三昧之業，不會有所貪戀執著。乃至普遍修習一切善根菩提分法，對於生死輪迴不會感到怯懦畏懼，不喜好二乘（聲聞乘和緣覺乘）。因為依靠能夠習向止觀二種觀心的最微妙方便，這是眾智所依，是修行的根本。

『其次，修學如上信解的人，有兩種。哪兩種呢？一是利根之人，二是鈍根之人。利根之人，先前已經能夠了知一切外在的境界，都是唯心所造，虛妄不實，如同夢幻一般，對此決定沒有疑慮。五陰之蓋輕微，散亂心很少。像這樣的人，就應該學習真如實觀。而鈍根之人，先前未能了知一切外在的境界，都是唯心所現，虛妄不實，因此染著深厚，蓋障頻繁生起，心難以調伏，應當先學習唯心識觀（Cittamātra-vijñāna-vāda，唯識觀）。』

『如果有人雖然學習如上信解，但是善根淺薄，未能進步。各種惡煩惱，不能逐漸降伏。內心疑慮怯懦，害怕墮入三惡道，生於八難之處。害怕不能經常遇到佛菩薩等，不能得到供養聽受正法。害怕菩提信心難以成就。有如此疑慮怖畏以及種種障礙等，應當于』

【English Translation】 English version: 'True Suchness Contemplation' means contemplating that the nature of the mind is without arising or ceasing, not dwelling in seeing, hearing, awareness, or knowing, and eternally departing from all discriminating thoughts. Gradually, one can transcend the meditative states of the Realm of Boundless Space (Ākāśānantya-āyatana), the Realm of Boundless Consciousness (Vijñānānantya-āyatana), the Realm of Nothingness (Ākiṃcanya-āyatana), and the Realm of Neither Perception nor Non-Perception (Naiva-saṃjñā-nāsaṃjñā-āyatana), and attain a Samadhi (Samādhi, concentration) similar to emptiness, Śūnyatā-samādhi. When attaining a Samadhi similar to emptiness, the coarse aspects of discrimination in terms of consciousness (Vijñāna), thought (Saṃjñā), feeling (Vedanā), and volition (Saṃskāra) do not appear. Continuing to study from this point, being protected and nurtured by a virtuous teacher with great compassion, one can therefore be free from all obstacles, diligently cultivate without ceasing, and gradually enter the Samadhi of Mind-Quiescence (Citta-śānta-samādhi). Having attained this Samadhi, one can then enter the One-Practice Samadhi (Eka-vyūha-samādhi). Having entered the One-Practice Samadhi, one sees countless Buddhas, generates a profound and vast aspiration, and dwells in a position of firm faith. That is to say, regarding the two paths of contemplation, Śamatha (Śamatha, calming) and Vipaśyanā (Vipaśyanā, insight), one has decisive faith and understanding, and can resolutely move towards them. One does not cling to or become attached to the various worldly meditative practices one cultivates. Furthermore, one universally cultivates all roots of goodness and factors of enlightenment (Bodhipakṣa-dharmas), and does not feel fear in the cycle of birth and death, nor does one delight in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). This is because one relies on the most subtle and skillful means of cultivating the two types of contemplation, which are the basis of all wisdom and the fundamental practice.'

'Furthermore, among those who study and understand as described above, there are two types of people. What are the two types? The first is someone with sharp faculties, and the second is someone with dull faculties. Those with sharp faculties are already able to know that all external realms are created by the mind alone, are false and unreal, like dreams and illusions, and have no doubts about this. Their obscurations of the five aggregates (Skandhas) are light, and they have few scattered thoughts. Such people should immediately study True Suchness Contemplation. Those with dull faculties have not yet been able to know that all external realms are manifestations of the mind alone, false and unreal, and therefore have deep attachments, frequent obscurations, and minds that are difficult to tame. They should first study the Contemplation of Mind-Only (Cittamātra-vijñāna-vāda).'

'If someone studies such faith and understanding but has shallow roots of goodness and is unable to progress, and their evil afflictions cannot be gradually subdued, their mind is doubtful and fearful, afraid of falling into the three evil realms and being born in the eight difficult places, afraid of not frequently encountering Buddhas and Bodhisattvas, and not being able to make offerings and hear the Dharma, and afraid that the faith in Bodhi will be difficult to achieve, then with such doubts, fears, and various obstacles, one should'

一切時一切處，常勤誦唸我之名字。若得一心，善根增長，其意猛利，當觀我法身，及一切諸佛法身，與己自身，體性平等，無二無別，不生不滅，常樂我凈，功德圓滿，是可歸依。

「又復觀察己身心相，無常、苦、無我、不凈，如幻如化，是可厭離。若能修學如是觀者，速得增長凈信之心，所有諸障，漸漸損減。何以故？此人名為學習聞我名者，亦能學習聞十方諸佛名者；名為學至心禮拜供養我者，亦能學至心禮拜供養十方諸佛者；名為學聞大乘深經者；名為學執持書寫供養恭敬大乘深經者；名為學受持讀誦大乘深經者；名為學遠離邪見，于深正義中不墮謗者；名為于究竟甚深第一實義中學信解者；名為能除諸罪障者；名為當得無量功德聚者。此人捨身，終不墮惡道、八難之處，還聞正法，習信修行，亦能隨愿往生他方凈佛國土。

「複次，若人慾生他方現在凈佛國者，應當隨彼世界佛之名字，專意誦唸，一心不亂。如上觀察者，決定得生彼佛凈國，善根增長，速獲不退。當知如上一心繫念思惟諸佛平等法身，一切善根中，其業最勝。所謂勤修習者，漸漸能向一行三昧。若到一行三昧者，則成廣大微妙行心，名得相似無生法忍。以能得聞我名字故，亦能得聞十方諸佛名字故；以能至心禮拜供養我故，

【現代漢語翻譯】現代漢語譯本：在任何時間、任何地點，都要勤奮地念誦我的名字。如果能夠達到一心不亂，善根就會增長，心意也會變得更加敏銳。這時，應當觀想我的法身，以及一切諸佛的法身，與自己的身心，在體性上是平等無二、沒有差別的，不生不滅，具有常、樂、我、凈的功德，圓滿具足，是可以歸依的。進一步觀察自己的身心，是無常、苦、無我、不凈的，如同幻象一般，是應該厭惡遠離的。如果能夠修學這樣的觀想，就能迅速增長清凈的信心，所有的業障，也會漸漸減少。為什麼呢？因為這個人可以被稱為學習聽聞我的名字的人，也能被稱為學習聽聞十方諸佛名字的人；可以被稱為學習至誠禮拜供養我的人，也能被稱為學習至誠禮拜供養十方諸佛的人；可以被稱為學習聽聞大乘甚深經典的人；可以被稱為學習執持、書寫、供養、恭敬大乘甚深經典的人；可以被稱為學習受持、讀誦大乘甚深經典的人；可以被稱為學習遠離邪見，在甚深正義中不墮入誹謗的人；可以被稱為在究竟甚深第一實義中學習信解的人；可以被稱為能夠消除各種罪障的人；可以被稱為將要獲得無量功德聚集的人。這個人捨棄身體后，終究不會墮入惡道、八難（指沒有機會修行佛法的八種障礙）之處，還能聽聞正法，修習信心和修行，也能隨自己的願望往生到其他方位的清凈佛國。此外，如果有人想要往生到其他方位的現在清凈佛國，應當隨順那個世界佛的名字，專心致志地念誦，一心不亂。如果能像上面所說的那樣進行觀想，必定能夠往生到那個佛的清凈國土，善根增長，迅速獲得不退轉。應當知道，像上面所說的那樣一心繫念、思惟諸佛平等的法身，在一切善根中，這種行為最為殊勝。所謂勤奮修習的人，會漸漸趨向一行三昧（指在一切行住坐臥中，專心一念阿彌陀佛的禪定）。如果達到一行三昧，就能成就廣大微妙的行心，名為獲得相似的無生法忍（指對一切法不生不滅的真理有所體悟）。因為能夠聽聞我的名字，也能聽聞十方諸佛的名字；因為能夠至誠禮拜供養我，

【English Translation】 English version: At all times and in all places, constantly and diligently recite my name. If you can attain single-mindedness, your roots of goodness will grow, and your mind will become sharper. Then, you should contemplate my Dharmakaya (法身, Dharma body), as well as the Dharmakayas of all Buddhas, and your own body and mind, as being equal in essence, without difference, neither arising nor ceasing, eternally blissful, possessing self, pure, with perfect merits, worthy of refuge. Furthermore, observe your own body and mind as impermanent, suffering, without self, impure, like illusions, worthy of aversion and detachment. If you can cultivate such contemplation, you will quickly increase your pure faith, and all your obstacles will gradually diminish. Why? Because this person is called one who learns to hear my name, and also learns to hear the names of all Buddhas in the ten directions; called one who learns to sincerely prostrate and make offerings to me, and also learns to sincerely prostrate and make offerings to all Buddhas in the ten directions; called one who learns to hear the profound Sutras of the Mahayana; called one who learns to uphold, write, offer, and respectfully revere the profound Sutras of the Mahayana; called one who learns to receive, uphold, read, and recite the profound Sutras of the Mahayana; called one who learns to stay away from wrong views, and does not fall into slander in the profound and correct meaning; called one who learns to believe and understand in the ultimate, profound, first, and true meaning; called one who can eliminate all karmic obstacles; called one who will obtain a gathering of immeasurable merits. This person, upon abandoning this body, will never fall into the evil paths or the eight difficulties (八難, eight unfavorable conditions for practicing Dharma), but will hear the correct Dharma again, practice faith and cultivation, and will also be able to be reborn in the pure Buddha lands of other directions according to their wishes. Moreover, if a person wishes to be born in the present pure Buddha land of another direction, they should follow the name of the Buddha of that world, and recite it with focused intention, with single-mindedness and without distraction. If they contemplate as described above, they will definitely be born in that Buddha's pure land, their roots of goodness will grow, and they will quickly attain non-retrogression. You should know that, as mentioned above, single-mindedly focusing on and contemplating the equal Dharmakaya of all Buddhas is the most excellent deed among all good roots. Those who diligently cultivate will gradually move towards the Samadhi of One Practice (一行三昧, Samadhi of One Practice). If they reach the Samadhi of One Practice, they will achieve a vast and subtle mind of practice, called attaining a similar forbearance of the non-arising of phenomena (無生法忍, non-origination of dharmas). Because they can hear my name, they can also hear the names of all Buddhas in the ten directions; because they can sincerely prostrate and make offerings to me,

亦能至心禮拜供養十方諸佛故。以能得聞大乘深經故，能執持書寫供養恭敬大乘深經故，能受持讀誦大乘深經故。能于究竟甚深第一實義中不生怖畏，遠離誹謗，得正見心，能信解故。決定除滅諸罪障故，現證無量功德聚故。所以者何？謂無分別菩提心，寂靜智現，起發方便業，種種願行故。能聞我名者，謂得決定信利益行故。乃至一切所能者，皆得不退一乘因故。若雜亂垢心，雖複稱誦我之名字，而不名為聞。以不能生決定信解，但獲世間善報，不得廣大深妙利益。如是雜亂垢心，隨其所修一切諸善，皆不能得深大利益。

「善男子！當知如上勤心修學無相禪者，不久能獲深大利益，漸次作佛。

「深大利益者，所謂得入堅信之位，成就信忍故。入堅法位，成就順忍故。入正真位，成就無生忍故。又成就信忍者，能作如來種性故。成就順忍者，能解如來行故。成就無生忍者，得如來業故。

「漸次作佛者，略說有四種。何等為四？一者，信滿法故作佛。所謂依種性地，決定信諸法不生不滅，清凈平等，無可願求故。二者，解滿法故作佛。所謂依解行地，深解法性，知如來業無造無作，于生死涅槃不起二想，心無所怖故。三者，證滿法故作佛。所謂依凈心地，以得無分別寂靜法智，及不思議自然之

【現代漢語翻譯】現代漢語譯本：也能至心禮拜供養十方諸佛的緣故。因為能夠聽聞大乘甚深經典的緣故，能夠執持書寫供養恭敬大乘甚深經典的緣故，能夠受持讀誦大乘甚深經典的緣故。因為能夠在究竟甚深第一實義中不生怖畏，遠離誹謗，得到正見之心，能夠信解的緣故。決定能夠消除滅盡各種罪障的緣故，現前證得無量功德聚集的緣故。這是什麼原因呢？因為無分別菩提心，寂靜智慧顯現，發起方便事業，種種願行的緣故。能夠聽聞我的名字的人，是能夠得到決定信的利益和行為的緣故。乃至一切所能做到的人，都能夠得到不退轉於一乘佛道的因緣的緣故。如果心懷雜亂污垢，即使稱念我的名字，也不能稱作聽聞。因為不能生起決定信解，只能獲得世間的善報，不能得到廣大深妙的利益。像這樣心懷雜亂污垢，無論修習什麼善行，都不能得到深大的利益。

『善男子！應當知道像上面那樣勤奮用心修學無相禪的人，不久就能獲得深大的利益，逐漸成佛。

『深大的利益，就是說能夠進入堅信的地位，成就信忍的緣故。進入堅法的地位，成就順忍的緣故。進入正真的地位，成就無生忍的緣故。又成就信忍的人，能夠作為如來的種性的緣故。成就順忍的人，能夠理解如來的行為的緣故。成就無生忍的人，得到如來的事業的緣故。

『逐漸成佛，簡略地說有四種。哪四種呢？第一，信滿法而成佛。就是說依靠種性地，決定相信諸法不生不滅，清凈平等，沒有什麼可以愿求的緣故。第二，解滿法而成佛。就是說依靠解行地，深刻理解法性，知道如來的事業沒有造作，對於生死涅槃不起二種想法，心中沒有什麼可怖畏的緣故。第三，證滿法而成佛。就是說依靠凈心地，因為得到無分別寂靜法智，以及不可思議的自然之

【English Translation】 English version: Also, because one can wholeheartedly prostrate and make offerings to all Buddhas in the ten directions. Because one can hear the profound sutras of the Mahayana. Because one can uphold, write, offer, and respectfully revere the profound sutras of the Mahayana. Because one can receive, uphold, read, and recite the profound sutras of the Mahayana. Because one can, in the ultimate, profound, and foremost true meaning, not generate fear, stay away from slander, obtain a mind of right view, and be able to believe and understand. Because one can definitely eliminate all karmic obstacles. Because one can presently realize the accumulation of immeasurable merits. Why is this so? It is because of the non-discriminating Bodhi mind, the manifestation of tranquil wisdom, the arising of skillful means, and various vows and practices. One who can hear my name is said to obtain the benefit of firm faith and practice. Even all that one is capable of, one can obtain the cause for non-retrogression in the One Vehicle (Ekayana). If one's mind is confused and defiled, even if one recites my name, it is not called hearing. Because one cannot generate firm faith and understanding, one only obtains worldly good rewards and does not obtain vast, profound, and wonderful benefits. With such a confused and defiled mind, whatever good deeds one cultivates, one cannot obtain profound and great benefits.

'Good man! You should know that those who diligently study the formless Dhyana (Chan) as described above will soon obtain profound and great benefits and gradually become Buddhas.'

'Profound and great benefits' means entering the stage of firm faith and accomplishing the forbearance of faith. Entering the stage of firm Dharma and accomplishing the forbearance of compliance. Entering the stage of true reality and accomplishing the forbearance of non-origination. Furthermore, one who accomplishes the forbearance of faith can become the seed of the Tathagata (Tathagata: 'Thus Come One', another name for Buddha). One who accomplishes the forbearance of compliance can understand the practices of the Tathagata. One who accomplishes the forbearance of non-origination obtains the karma of the Tathagata.

'Gradually becoming Buddhas' can be briefly explained in four ways. What are the four? First, becoming a Buddha by fulfilling the Dharma of faith. That is, relying on the stage of seed nature, one firmly believes that all dharmas (dharmas: teachings or phenomena) neither arise nor cease, are pure and equal, and there is nothing to desire. Second, becoming a Buddha by fulfilling the Dharma of understanding. That is, relying on the stage of understanding and practice, one deeply understands the nature of Dharma, knows that the karma of the Tathagata is without creation or action, and does not generate dualistic thoughts about Samsara (birth and death cycle) and Nirvana (liberation), and the mind has no fear. Third, becoming a Buddha by fulfilling the Dharma of realization. That is, relying on the stage of pure mind, because one obtains non-discriminating, tranquil Dharma wisdom, and inconceivable natural

業，無求想故。四者，一切功德行滿足故作佛。所謂依究竟菩薩地，能除一切諸障，無明夢盡故。

「複次，當知，若修學世間有相禪者，有三種。何等為三？一者，無方便信解力故，貪受諸禪三昧功德而生憍慢，為禪所縛，退求世間。二者，無方便信解力故，依禪發起偏厭離行，怖怯生死，退墮二乘。三者，有方便信解力，所謂依止一實境界，習近奢摩他、毗婆舍那二種觀道故，能信解一切法唯心想生，如夢如幻等。雖獲世間諸禪功德，而不堅著，不復退求三有之果。又信知生死即涅槃故，亦不怖怯，退求二乘。

「如是修學一切諸禪三昧法者，當知有十種次第相門，具足攝取禪定之業，能令學者成就相應，不錯不謬。何等為十？一者，攝念方便相。二者，欲住境界相。三者，初住境界，分明了了知出、知入相。四者，善住境界得堅固相。五者，所作思惟，方便勇猛，轉求進趣相。六者，漸得調順，稱心喜樂，除疑信解，自安慰相。七者，克獲勝進，意所專者，少分相應，覺知利益相。八者，轉修增明，所習堅固，得勝功德，對治成就相；九者，隨心有所念作，外現功德，如意相應，不錯不謬相。十者，若更異修，依前所得而起方便，次第成就，出入隨心，超越自在相。是名十種次第相門，攝修禪定之

【現代漢語翻譯】現代漢語譯本：業，因為沒有希求和妄想的緣故。四者，一切功德行都圓滿的緣故可以成佛。這是說依靠究竟菩薩地，能夠去除一切諸障，無明之夢完全消盡的緣故。

『再者，應當知道，如果修學世間有相禪定的人，有三種。哪三種呢？一是，因為沒有方便的信解力，貪戀受用各種禪定三昧的功德而生起驕慢，被禪定所束縛，退而追求世間果報。二是，因為沒有方便的信解力，依靠禪定發起偏頗的厭離之心，怖畏害怕生死，退墮到二乘境界。三是，有方便的信解力，就是說依靠一實境界，修習親近奢摩他（止，止息妄念）和毗婆舍那（觀，觀察實相）兩種觀道，因此能夠信解一切法都只是心念所生，如夢如幻等等。雖然獲得世間的各種禪定功德，卻不執著，不再退而追求三有（欲界、色界、無色界）的果報。又因為相信知道生死就是涅槃，也不怖畏害怕，退而追求二乘。』

『像這樣修學一切各種禪定三昧法的人，應當知道有十種次第相門，完全攝取禪定的作用，能夠使修學者成就相應，沒有差錯謬誤。哪十種呢？一是，攝念方便相。二是，欲住境界相。三是，初住境界，分明了了地知道出、知道入相。四是，善住境界，得到堅固相。五是，所作思惟，方便勇猛，轉而尋求進步相。六是，漸漸得到調順，稱心喜樂，消除疑惑，信解堅定，自我安慰相。七是，剋期獲得殊勝進步，心意所專注的，少部分相應，覺知利益相。八是，轉而修習增進光明，所修習的堅固，得到殊勝功德，對治煩惱成就相；九是，隨心有所念想作為，外在顯現功德，如意相應，沒有差錯謬誤相。十是，如果再修習其他法門，依靠先前所得而生起方便，次第成就，出入隨心，超越自在相。』這叫做十種次第相門，攝取修習禪定的

【English Translation】 English version: Karma, because there is no seeking or delusion. Fourth, becoming a Buddha is due to the complete fulfillment of all meritorious deeds. This means relying on the ultimate Bodhisattva ground, being able to remove all obstacles, and the dream of ignorance being completely exhausted.

'Furthermore, you should know that there are three types of people who cultivate worldly conditioned meditation. What are the three? First, lacking the power of skillful faith and understanding, they greedily enjoy the merits of various dhyanas (meditations) and samadhis (states of meditative absorption), and arrogance arises. They are bound by dhyana, and regress to seek worldly rewards. Second, lacking the power of skillful faith and understanding, they rely on dhyana to develop biased aversion, fearing birth and death, and fall back into the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Third, possessing the power of skillful faith and understanding, that is, relying on the One Reality Realm, cultivating and drawing near to the two paths of contemplation, Śamatha (tranquility, cessation of wandering thoughts) and Vipaśyanā (insight, observing reality), they are able to believe and understand that all dharmas (phenomena) are merely produced by the mind, like dreams and illusions, and so on. Although they obtain the merits of various worldly dhyanas, they do not cling to them, and no longer regress to seek the fruits of the Three Realms (desire realm, form realm, formless realm). Moreover, because they believe and know that birth and death are identical to Nirvana, they are also not afraid, and do not regress to seek the Two Vehicles.'

'Those who cultivate all kinds of dhyanas and samadhi practices should know that there are ten sequential aspects, which completely encompass the function of dhyana, enabling practitioners to achieve corresponding results without error or mistake. What are the ten? First, the aspect of skillful means for gathering thoughts. Second, the aspect of desiring to abide in a state. Third, the aspect of initially abiding in a state, clearly and distinctly knowing the aspects of exiting and entering. Fourth, the aspect of firmly abiding in a state and attaining stability. Fifth, the aspect of making effort in thought, skillfully and vigorously seeking progress. Sixth, the aspect of gradually attaining harmony, experiencing joy and happiness, dispelling doubts, and having firm faith and self-reassurance. Seventh, the aspect of achieving superior progress, with the mind focused, partially corresponding, and realizing benefits. Eighth, the aspect of further cultivating and increasing clarity, with the practice becoming firm, attaining superior merits, and accomplishing the subjugation of afflictions; Ninth, the aspect of whatever thoughts or actions arise in the mind, external merits manifest, corresponding as desired, without error or mistake. Tenth, if one cultivates other practices, relying on the previous attainments to generate skillful means, sequentially achieving, entering and exiting at will, and transcending freely.' These are called the ten sequential aspects, encompassing the cultivation of dhyana.

業。」

爾時，堅凈信菩薩摩訶薩問地藏菩薩摩訶薩言：「汝云何巧說深法，能令眾生得離怯弱？」

地藏菩薩摩訶薩言：「善男子！當知初學發意，求向大乘，未得信心者，于無上道甚深之法，喜生疑怯。我常以方便，宣顯實義而安慰之，令離怯弱，是故號我為善安慰說者。云何安慰？所謂鈍根小心眾生，聞無上道最勝最妙，意雖貪樂，發心愿向。而復思念求無上道者，要須積功廣極，難行苦行，自度度他，劫數長遠，于生死中久受勤苦，方乃得獲。以是之故，心生怯弱。我即為說真實之義，所謂一切諸法，本性自空，畢竟無我，無作無受，無自無他，無行無到，無有方所，亦無過去現在、未來。乃至為說十八空等，無有生死、涅槃一切諸法定實之相而可得者。又復為說一切諸法如幻如化，如水中月，如鏡中像，如乾闥婆城，如空谷響，如陽焰，如泡，如露，如燈，如目𪾼，如夢，如電，如雲。煩惱生死，性甚微弱，易可令滅。又煩惱生死，畢竟無體，求不可得。本來不生，實更無滅。自性寂靜，即是涅槃。如此所說，能破一切諸見，損自身心執著想故，得離怯弱。

「復有眾生，不解如來言說旨意故而生怯弱。當知如來言說旨意者，所謂如來見彼一實境界故，究竟得離生老病死眾惡之法，證彼

【現代漢語翻譯】現代漢語譯本：業。'

這時，堅凈信菩薩摩訶薩問地藏菩薩摩訶薩說：'您是如何巧妙地說甚深佛法，能夠使眾生脫離怯弱呢？'

地藏菩薩摩訶薩說：'善男子！應當知道，剛開始發心，想要趨向大乘，還沒有得到信心的人，對於無上道甚深的佛法，容易產生懷疑和怯懦。我常常用方便法門，宣揚顯明真實的意義來安慰他們，使他們脫離怯弱，因此人們稱我為善於安慰的說法者。如何安慰呢？就是說，對於那些根器遲鈍、心量狹小的眾生，聽到無上道最殊勝最微妙，心裡雖然貪戀嚮往，發心想要追求。但是又想到，要追求無上道的人，必須積累廣大的功德，經歷難以實行的苦行，既要自我救度又要救度他人，經歷漫長的劫數，在生死輪迴中長期忍受勤勞辛苦，才能最終獲得。因為這個緣故，心裡產生怯弱。我就為他們說真實的意義，就是說，一切諸法的本性本來就是空，畢竟沒有我，沒有造作也沒有承受，沒有自己也沒有他人，沒有行為也沒有到達，沒有方位處所，也沒有過去現在未來。乃至為他們說十八空等等，沒有生死、涅槃一切諸法有固定不變的真實相可以得到。又為他們說一切諸法如幻如化，如水中的月亮，如鏡中的影像，如乾闥婆城（海市蜃樓），如空谷的迴響，如陽焰（陽光下的塵埃），如水泡，如露水，如燈光，如眼翳，如夢境，如閃電，如雲彩。煩惱生死，性質非常微弱，很容易就能滅除。而且煩惱生死，畢竟沒有實體，尋求也無法得到。本來就沒有產生，實際上更沒有滅亡。自性本來就是寂靜的，這就是涅槃。像這樣所說的，能夠破除一切諸見，減損自身對身心的執著，因此能夠脫離怯弱。

'還有一些眾生，不理解如來言說的真正含義，因此產生怯弱。應當知道如來言說的真正含義，就是說，如來見到那唯一的真實境界，最終脫離了生老病死各種惡法，證得了

【English Translation】 English version: karma.'

At that time, the Bodhisattva Mahasattva Firm Pure Faith asked the Bodhisattva Mahasattva Earth Treasury: 'How do you skillfully explain the profound Dharma, enabling sentient beings to be free from timidity and weakness?'

The Bodhisattva Mahasattva Earth Treasury said: 'Good man! You should know that those who initially aspire to seek the Great Vehicle, but have not yet attained faith, are prone to doubt and timidity towards the profound Dharma of the Unsurpassed Path. I often use expedient means to proclaim and reveal the true meaning to comfort them, enabling them to be free from timidity and weakness. Therefore, I am called the one who is good at comforting. How do I comfort them? That is to say, for those sentient beings with dull roots and small minds, when they hear that the Unsurpassed Path is the most supreme and most wonderful, although their minds are greedy and joyful, and they aspire to seek it, they also think that those who seek the Unsurpassed Path must accumulate vast merit, undergo difficult and arduous practices, both liberate themselves and liberate others, endure long kalpas, and suffer diligent hardships in the cycle of birth and death for a long time before they can finally attain it. Because of this reason, timidity and weakness arise in their minds. I then explain to them the true meaning, which is that all dharmas are inherently empty in nature, ultimately without self, without action or reception, without self or other, without going or arriving, without location or place, and without past, present, or future. Even to the extent of explaining the eighteen emptinesses, there is no fixed and real aspect of birth, death, Nirvana, or any other dharma that can be obtained. Furthermore, I explain to them that all dharmas are like illusions, like transformations, like the moon in water, like images in a mirror, like a Gandharva city (mirage), like an echo in an empty valley, like a heat haze, like a bubble, like dew, like a lamp, like eye disease, like a dream, like lightning, like clouds. The afflictions of birth and death are very weak in nature and can be easily extinguished. Moreover, the afflictions of birth and death ultimately have no substance and cannot be found. They are originally unborn and, in reality, have no extinction. Their self-nature is tranquil, which is Nirvana. What is said in this way can break all views and diminish the attachment to oneself and one's mind, thus enabling one to be free from timidity and weakness.

'Furthermore, there are sentient beings who do not understand the true meaning of the Tathagata's words and therefore become timid and weak. You should know that the true meaning of the Tathagata's words is that the Tathagata, having seen that one true realm, ultimately becomes free from the evil dharmas of birth, old age, sickness, and death, and attains

法身常恒清涼不變異等無量功德聚。復能了了見一切眾生身中，皆有如是真實微妙清凈功德，而為無明闇染之所覆障，長夜恒受生老病死無量眾苦。如來於此起大慈悲意，欲令一切眾生離於眾苦，同獲法身第一義樂。而彼法身，是無分別離念之法。唯有能滅虛妄識想不起念著，乃所應得。但一切眾生，常樂分別取著諸法，以顛倒妄想故而受生死。

「是故如來為欲令彼離於分別執著想故，說一切世間法，畢竟體空無所有。乃至一切出世間法，亦畢竟體空無所有。若廣說者，如十八空。如是顯示一切諸法，皆不離菩提體。菩提體者，非有、非無、非非有、非非無、非有無俱，非一、非異、非非一、非非異、非一異俱。乃至畢竟無有一相而可得者，以離一切相故。離一切相者，所謂不可依言說取。以菩提法中，無有受言說者，及無能言說者故。又不可依心念知。以菩提法中，無有能取、可取，無自無他，離分別想故。若有分別想者，則為虛偽，不名相應。

「如是等說，鈍根眾生不能解者，謂無上道如來法身但唯空法，一向畢竟而無所有，其心怯弱，畏墮無所得中。或生斷滅想，作增減見，轉起誹謗，自輕輕他。我即為說如來法身，自性不空，有真實體，具足無量清凈功業。從無始世來，自然圓滿，非修非作

【現代漢語翻譯】現代漢語譯本：法身（Dharmakaya，佛的法性之身）是常恒不變、清涼寂靜、沒有變異，並且具足無量功德的聚集。它還能清楚地照見一切眾生的身中，都具有這樣真實微妙清凈的功德，只是被無明（ignorance）的黑暗所覆蓋和障礙，長久以來一直承受著生、老、病、死等無量的痛苦。如來（Tathagata，佛的稱號）因此生起大慈悲心，想要讓一切眾生脫離這些痛苦，共同獲得法身所帶來的第一義樂（ultimate bliss）。而那法身，是沒有分別、遠離念頭的法。只有能夠滅除虛妄的識想，不起念執著，才能證得。但是一切眾生，常常喜歡分別取著各種法，因為顛倒妄想的緣故而承受生死輪迴。

『因此，如來爲了讓眾生脫離分別執著妄想，宣說一切世間法，畢竟是空無所有的。乃至一切出世間法，也畢竟是空無所有的。如果廣說，就像十八空（eighteen aspects of emptiness）那樣。這樣顯示一切諸法，都不離菩提（Bodhi，覺悟）的本體。菩提的本體，非有、非無、非非有、非非無、非有無俱，非一、非異、非非一、非非異、非一異俱。乃至畢竟沒有一個相可以得到，因為遠離一切相的緣故。遠離一切相，就是說不可以依靠言語來取。因為在菩提法中，沒有接受言語的人，也沒有能說言語的人。又不可以依靠心念來認知。因為在菩提法中，沒有能取、可取，沒有自、沒有他，遠離分別妄想的緣故。如果有了分別妄想，那就是虛假的，不能稱為相應。

『像這樣等等的說法，根器遲鈍的眾生不能理解，認為無上道（supreme path）、如來法身只是空法，一向畢竟是空無所有的，他們的心會怯弱，害怕墮入無所得之中。或者產生斷滅的想法，作出增減的見解，進而誹謗，自己輕視自己，也輕視他人。我就會為他們說如來法身，自性不是空，有真實的本體，具足無量清凈的功業。從無始以來，自然圓滿，不是修來的，也不是造作的。

【English Translation】 English version: The Dharmakaya (the body of the Dharma, the nature of the Buddha) is constant, eternal, cool, unchanging, and a gathering of immeasurable merits. It can also clearly see that within the bodies of all sentient beings, there are such real, subtle, and pure merits, but they are covered and obscured by the darkness of ignorance, and for a long night, they constantly endure immeasurable sufferings such as birth, old age, sickness, and death. The Tathagata (the Thus-Gone One, an epithet of the Buddha) therefore arises with great compassion, desiring to liberate all sentient beings from these sufferings and to jointly attain the ultimate bliss of the Dharmakaya. And that Dharmakaya is a Dharma without discrimination and free from thoughts. Only by extinguishing false consciousness and thoughts, and not clinging to thoughts, can it be attained. But all sentient beings constantly delight in discriminating and clinging to all dharmas, and because of inverted delusions, they endure birth and death.

'Therefore, in order to liberate sentient beings from discriminating and clinging to thoughts, the Tathagata proclaims that all worldly dharmas are ultimately empty and without substance. Even all supramundane dharmas are ultimately empty and without substance. If explained extensively, it is like the eighteen aspects of emptiness. Thus, it is shown that all dharmas are inseparable from the essence of Bodhi (enlightenment). The essence of Bodhi is neither existent, nor non-existent, nor neither existent nor non-existent, nor both existent and non-existent, nor one, nor different, nor neither one nor different, nor both one and different. Ultimately, there is not a single characteristic that can be obtained, because it is free from all characteristics. Being free from all characteristics means that it cannot be grasped by relying on words. Because in the Dharma of Bodhi, there is no one who receives words, and no one who can speak words. Furthermore, it cannot be known by relying on mental thoughts. Because in the Dharma of Bodhi, there is no grasper, no grasped, no self, no other, and it is free from discriminating thoughts. If there are discriminating thoughts, then it is false and cannot be called corresponding.'

'Such teachings, etc., are incomprehensible to beings of dull faculties, who think that the supreme path and the Dharmakaya of the Tathagata are merely empty dharmas, ultimately empty and without substance. Their hearts become timid, fearing to fall into a state of non-attainment. Or they generate thoughts of annihilation, make views of increase and decrease, and then slander, belittling themselves and others. I will then tell them that the Dharmakaya of the Tathagata is not empty in its self-nature, but has a real substance, possessing immeasurable pure merits. From beginningless time, it is naturally complete, not cultivated, not created.'

。乃至一切眾生身中，亦皆具足，不變不異，無增無減。如是等說，能除怯弱，是名安慰。

「又復，愚癡堅執眾生，聞如是等說亦生怯弱。以取如來法身本來滿足，非修非作相故，起無所得想而生怯弱，或計自然墮邪倒見。我即為說修行一切善法，增長滿足，生如來色身，得無量功德清凈果報。如此等說，令離怯弱，是為安慰。而我所說甚深之義，真實相應，無有諸過，以離相違說故。云何知離相違相？所謂如來法身中，雖復無有言說境界，離心想念，非空非不空。乃至無一切相，不可依言說示，而據世諦幻化因緣假名法中，相待相對，則可方便顯示而說。以彼法身性實無分別，離自相、離他相，無空、無不空，乃至遠離一切諸相故，說彼法體為畢竟空無所有。以離心分別，想念則盡，無一相而能自見自知為有，是故空義決定真實，相應不謬。

「複次，即彼空義中，以離分別妄想心念故，則盡畢竟無有一相而可空者，以唯有真實故，即為不空。所謂離識想故，無有一切虛偽之相，畢竟常恒，不變不異，以更無一相可壞可滅，離增減故。又彼無分別實體之處，從無始世來，具無量功德自然之業，成就相應，不離不脫故，說為不空。如是實體功德之聚，一切眾生雖復有之，但為無明曀覆障故而不知見，不

【現代漢語翻譯】現代漢語譯本：乃至一切眾生身中，也都完全具備如來法身（Tathāgata-dharmakāya），它不變異，無增無減。像這樣的說法，能夠消除怯弱，這叫做安慰。

又，愚癡且執著的眾生，聽到這樣的說法也會產生怯弱。因為他們認為如來法身本來就圓滿具足，不是通過修行或造作而成的，所以產生無所得的想法，因而感到怯弱，或者認為一切都是自然而然的，從而墮入邪見。我便為他們宣說修行一切善法，可以增長和圓滿如來色身（rūpakāya），獲得無量功德清凈的果報。像這樣的說法，能夠使他們遠離怯弱，這叫做安慰。而我所說的甚深之義，是真實相應的，沒有任何過失，因為我所說的遠離了互相矛盾之處。如何知道遠離了互相矛盾之處呢？就是說，如來法身中，雖然沒有任何言語可以描述的境界，遠離了心念，既非空也非不空。乃至沒有任何相狀，無法依靠言語來指示，但是根據世俗諦（saṃvṛti-satya）幻化因緣的假名法中，相互對待、相互對應，就可以方便地顯示和宣說。因為那個法身的體性實際上沒有分別，遠離了自相、遠離了他相，無空、無不空，乃至遠離一切諸相，所以說那個法體是畢竟空無所有的。因為遠離了心的分別，想念也就止息，沒有一個相狀能夠自己看見自己，自己知道自己是存在的，所以空的意義是決定真實，相應而不謬誤的。

其次，就在那個空義中，因為遠離了分別妄想心念，所以最終沒有任何一個相狀是可以被空掉的，因為只有真實存在，所以就是不空。所謂遠離了識想，就沒有一切虛偽的相狀，畢竟是常恒不變異的，因為再也沒有一個相狀可以被破壞或消滅，遠離了增減。而且那個沒有分別的實體之處，從無始世以來，具備無量功德自然之業，成就相應，不離不脫，所以說是不空。像這樣的實體功德之聚，一切眾生雖然都有，但是因為被無明（avidyā）昏暗遮蔽，所以不知道，看不見。

【English Translation】 English version: Furthermore, it is also complete in the bodies of all sentient beings, without change or difference, without increase or decrease. Such teachings can remove timidity, and this is called consolation.

Moreover, foolish and clinging beings, upon hearing such teachings, may also become timid. Because they assume that the Tathāgata-dharmakāya (Dharma-body of the Tathāgata) is originally complete and not something to be cultivated or created, they develop a sense of non-attainment and become timid, or they may assume that everything is natural and fall into wrong views. I then teach them to cultivate all good dharmas, which can increase and perfect the Tathāgata-rūpakāya (Form-body of the Tathāgata), and attain immeasurable meritorious and pure rewards. Such teachings can lead them away from timidity, and this is called consolation. And the profound meaning I speak of is truly consistent and without any faults, because my teachings are free from contradictions. How do we know that they are free from contradictions? That is to say, in the Tathāgata-dharmakāya, although there is no realm that can be described by words, it is beyond mind and thought, neither empty nor not empty. Furthermore, it is without any characteristics, and cannot be indicated by words. However, according to the conventional truth (saṃvṛti-satya) of illusory causal conditions and nominal dharmas, in mutual relation and correspondence, it can be conveniently shown and spoken of. Because the nature of that Dharmakāya is actually without discrimination, free from self-characteristics, free from other-characteristics, neither empty nor not empty, and even free from all characteristics, therefore it is said that that Dharma-body is ultimately empty and without anything. Because it is free from the discrimination of the mind, thoughts cease, and there is not a single characteristic that can see itself or know itself as existing, therefore the meaning of emptiness is definitely true, consistent, and not mistaken.

Furthermore, within that meaning of emptiness, because it is free from discriminating, deluded thoughts, there is ultimately not a single characteristic that can be emptied, because only reality exists, therefore it is not empty. That is to say, being free from consciousness and thought, there are no false characteristics, and it is ultimately constant, unchanging, and undifferentiated, because there is no characteristic that can be destroyed or extinguished, and it is free from increase and decrease. Moreover, in that place of undifferentiated reality, from beginningless time, it possesses immeasurable meritorious natural activities, which are accomplished and consistent, not separated or detached, therefore it is said to be not empty. Although all sentient beings possess such a collection of real meritorious qualities, they do not know or see it because it is obscured by the darkness of ignorance (avidyā).

能克獲功德利益，與無莫異，說名未有。以不知見彼法體故，所有功德利益之業，非彼眾生所能受用，不名屬彼。唯依遍修一切善法，對治諸障，見彼法身，然後克獲功德利益，是故說修一切善法，生如來色身、智身。

「善男子！如我所說甚深之義，決定真實，離相違過，當如是知。」

爾時，地藏菩薩摩訶薩說如此等殊勝方便深要法門時，有十萬億眾生，發阿耨多羅三藐三菩提心，住堅信位。復有九萬八千菩薩，得無生法忍。一切大眾各以天香花供養于佛，及供養地藏菩薩摩訶薩。

爾時，佛告諸大眾言：「汝等各各應當受持此法門，隨所住處，廣令流佈。所以者何？如此法門，甚為難值，能大利益。若人得聞彼地藏菩薩摩訶薩名號，及信其所說者，當知是人速能得離一切所有諸障礙事，疾至無上道。」

於是大眾皆同發言：「我當受持，流佈世間，不敢令忘。」

爾時，堅凈信菩薩摩訶薩白佛言：「世尊，如是所說六根聚修多羅中，名何法門？此法真要，我當受持，令未來世普皆得聞。」

佛告堅凈信菩薩摩訶薩言：「此法門名為『占察善惡業報』；亦名『消除諸障增長凈信』；亦名『開示求向大乘者進趣方便顯出甚深究竟實義』；亦名『善安慰說令離怯弱速入堅信決定

【現代漢語翻譯】現代漢語譯本：如果不能獲得功德利益，和沒有一樣，就叫做『未有』。因為不瞭解、不認識佛的法身，所以所有的功德利益之業，不是那些眾生所能受用的，不能算作屬於他們。只有依靠普遍地修習一切善法，對治各種業障，見到佛的法身，然後才能獲得功德利益，所以說修習一切善法，能生出如來的色身和智身。『善男子！像我所說的甚深之義，確定真實，沒有互相違背的過失，應當這樣理解。』當時，地藏菩薩摩訶薩（Ksitigarbha Bodhisattva Mahasattva，大菩薩）說出如此殊勝方便、深奧重要的法門時，有十萬億眾生，發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），安住在堅信的地位。又有九萬八千菩薩，得到了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）。一切大眾各自用天香花供養佛，以及供養地藏菩薩摩訶薩。當時，佛告訴諸位大眾說：『你們各自應當接受並持守這個法門，在所居住的地方，廣泛地使它流傳開來。為什麼呢？因為這個法門，非常難以遇到，能夠帶來巨大的利益。如果有人聽到那位地藏菩薩摩訶薩的名號，並且相信他所說的，應當知道這個人很快就能脫離一切所有的各種障礙，迅速到達無上道。』於是大眾都一同發言說：『我們應當接受並持守這個法門，使它流佈在世間，不敢忘記。』當時，堅凈信菩薩摩訶薩（Drdhapratibhāna Bodhisattva Mahasattva，具足堅定清凈信念的大菩薩）對佛說：『世尊，像這樣所說的六根聚修多羅（sadindriya-samvara-sutra，關於守護六根的經典）中，叫做什麼法門？這個法非常重要，我應當接受並持守，使未來世普遍都能聽到。』佛告訴堅凈信菩薩摩訶薩說：『這個法門名為『占察善惡業報』（Karmavipaka-niriksana，觀察善惡業報），也名為『消除諸障增長凈信』（Sarvaklesa-vinivarana-visuddha-sraddha-vardhana，消除一切煩惱，增長清凈信心），也名為『開示求向大乘者進趣方便顯出甚深究竟實義』（Mahayana-marga-pravrtti-upaya-darsana-gambhirartha-paramartha-prakasana，開示趣向大乘者前進的方法，顯現甚深究竟的真實意義），也名為『善安慰說令離怯弱速入堅信決定』（Sadhusantvana-bhirutva-vinivarana-drdha-sraddha-niscaya-gamana，善巧地安慰，使人脫離怯弱，迅速進入堅定信心和決定的狀態）。』

【English Translation】 English version: If one cannot obtain meritorious benefits, it is no different from having nothing, and is called 'non-existent.' Because one does not understand or know the Dharma-body of the Buddha, the deeds of all meritorious benefits cannot be enjoyed by those beings and cannot be considered as belonging to them. Only by relying on the universal cultivation of all good Dharmas, counteracting all obstacles, and seeing the Dharma-body of the Buddha, can one then obtain meritorious benefits. Therefore, it is said that cultivating all good Dharmas gives rise to the Rupakaya (form body) and Jnanakaya (wisdom body) of the Tathagata (Thus Come One). 'Good man! The profound meaning I have spoken is definitely true, free from the fault of contradiction, and should be understood in this way.' At that time, when Ksitigarbha Bodhisattva Mahasattva (great being), was speaking such excellent and profound Dharma teachings, hundreds of thousands of kotis (hundreds of millions) of beings generated the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete and perfect enlightenment) and dwelt in the position of firm faith. Furthermore, ninety-eight thousand Bodhisattvas attained Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas). All the great assembly each offered heavenly fragrant flowers to the Buddha and to Ksitigarbha Bodhisattva Mahasattva. At that time, the Buddha told the great assembly, 'Each of you should receive and uphold this Dharma teaching, and widely propagate it wherever you dwell. Why? Because this Dharma teaching is very rare to encounter and can bring great benefits. If someone hears the name of that Ksitigarbha Bodhisattva Mahasattva and believes in what he says, know that this person will quickly be able to escape from all kinds of obstacles and swiftly reach the unsurpassed path.' Thereupon, the great assembly all spoke in unison, 'We shall receive and uphold this Dharma teaching, propagate it in the world, and dare not forget it.' At that time, Drdhapratibhāna Bodhisattva Mahasattva (Bodhisattva of Firm Intelligence) said to the Buddha, 'World Honored One, what is the name of this Dharma teaching within the Sadindriya-samvara-sutra (sutra on guarding the six senses) that you have spoken? This Dharma is truly important, and I shall receive and uphold it, so that beings in the future will universally be able to hear it.' The Buddha told Drdhapratibhāna Bodhisattva Mahasattva, 'This Dharma teaching is named 'Karmavipaka-niriksana' (Observing the Retribution of Good and Evil Deeds); it is also named 'Sarvaklesa-vinivarana-visuddha-sraddha-vardhana' (Eliminating All Afflictions and Increasing Pure Faith); it is also named 'Mahayana-marga-pravrtti-upaya-darsana-gambhirartha-paramartha-prakasana' (Revealing the Profound and Ultimate Meaning by Showing the Expedient Means for Those Seeking to Advance on the Great Vehicle); it is also named 'Sadhusantvana-bhirutva-vinivarana-drdha-sraddha-niscaya-gamana' (Skillfully Comforting and Encouraging, Causing One to Leave Behind Timidity and Quickly Enter into Firm Faith and Determination).'

法門』。依如是名義，汝當受持。」

佛說此法門名已，一切眾會，悉皆歡喜，信受奉行。

占察善惡業報經卷下

【現代漢語翻譯】現代漢語譯本：'法門'。依照這樣的名稱和意義，你應該接受並奉行它。

佛陀說完這個法門的名稱后，所有在場的聽眾都非常歡喜，相信並接受，然後去奉行它。

《占察善惡業報經》卷下

【English Translation】 English version: 'Dharma-method'. According to such name and meaning, you should accept and uphold it.

After the Buddha spoke the name of this Dharma-method, all the assembly were delighted, believed, accepted, and practiced it.

The Sutra of Kṣemānkṣema-karman-nirdeśa (占察善惡業報經) , Volume 2