T24n1484_梵網經
大正藏第 24 冊 No. 1484 梵網經
No. 1484
梵網經序
夫宗本湛然，理不可易，是以妙窮於玄原之境、萬行起于深信之宅。是以天竺法師鳩摩羅什，誦持此品以為心首。此經本有一百十二卷六十一品。什少踐于大方，齊異學于迦夷。弘始三年淳風東扇，秦主姚興，道契百王、玄心大法，于草堂之中，三千學士與什參定大小二乘五十餘部，唯《梵網經》最後誦出。時融、影三百人等，一時受菩薩十戒。豈唯當時之益，乃有累劫之津！故與道融別書，出此心地一品，當時有三百餘人誦此一品。故即書是品八十一部，流通於後代持誦相授。囑諸後學好道君子，愿來劫不絕共見龍華。
梵網經序
沙門僧肇作
夫梵網經者，蓋是萬法之玄宗、眾經之要旨，大聖開物之真模、行者階道之正路。是以如來權教雖復無量，所言要趣莫不以此為指南之說。是以秦主，識達圓中、神凝紛表，雖威綸四海而沾想虛玄，雖風偃八荒而靜慮塵外。故弘始三年淳風東扇，於是詔天竺法師鳩摩羅什，在長安草堂寺，及義學沙門三千餘僧，手執梵文、口翻解釋五十餘部。唯梵網經一百二十卷六十一品，其中菩薩心地品第十專明菩薩行地。是時道融、道影三百人等即受菩薩戒，人
【現代漢語翻譯】 現代漢語譯本 《梵網經序》
根本的宗旨是湛然不動的，真理是不可改變的。因此，精妙的道理窮盡于玄遠的境界，萬種修行都源於深刻的信念。所以，天竺（India）法師鳩摩羅什（Kumārajīva），誦持此經的這一品作為核心。此經原本有一百十二卷六十一品。鳩摩羅什年少時就精通佛法，在迦夷（Kāśī）與不同的學派辯論。弘始三年，淳厚的風氣向東傳播，秦王姚興，他的道行與古代聖王相契合，內心深信大法，在草堂寺中，三千學士與鳩摩羅什一起參訂大小乘五十餘部經典，只有《梵網經》（Brahmajāla Sūtra）最後才誦出。當時道融、道影等三百人，一時受了菩薩十戒。這豈止是當時的利益，更是累世的福澤！所以與道融另寫書信，單獨取出這部《心地品》，當時有三百餘人誦讀這一品。因此就抄寫這一品八十一部，流通於後代，讓人們持誦相傳。囑咐各位好學的君子，希望在未來的劫數里不會斷絕，共同在龍華樹下相見。
《梵網經序》
沙門僧肇（Saṃghadeva）作
《梵網經》（Brahmajāla Sūtra），是萬法的玄妙宗旨，是眾多經典的重要綱要，是大聖開創事物的真實模範，是修行者登上道的正路。因此，如來（Tathāgata）的權巧教法雖然無量，但所說的重要旨趣沒有不以此經作為指南的。所以秦王，認識通達圓融的中道，精神凝聚于紛繁的外表，雖然威震四海卻心懷虛玄，雖然風靡天下卻能靜心思考于塵世之外。所以在弘始三年，淳厚的風氣向東傳播，於是詔令天竺（India）法師鳩摩羅什（Kumārajīva），在長安（Chang'an）草堂寺，與精通義學的沙門三千餘僧，手持梵文原本，口譯解釋五十餘部經典。只有《梵網經》（Brahmajāla Sūtra）一百二十卷六十一品，其中《菩薩心地品》第十專門闡明菩薩的修行境界。當時道融、道影等三百人就受了菩薩戒，人們
【English Translation】 English version Brahmajāla Sūtra Preface
No. 1484
Brahmajāla Sūtra Preface
Fundamentally, the ultimate principle is serene and unchanging; truth is immutable. Thus, profound principles are exhausted in the realm of the mysterious and distant, and myriad practices arise from the abode of deep faith. Therefore, the Indian (India) Dharma Master Kumārajīva, recited and upheld this chapter as the core. This scripture originally consisted of one hundred and twelve fascicles and sixty-one chapters. Kumārajīva was proficient in Buddhist teachings from a young age, debating with different schools in Kāśī. In the third year of the Hongshi era, a pure atmosphere spread eastward, and King Yao Xing of Qin, whose conduct aligned with ancient sage kings and whose heart deeply believed in the Great Dharma, in the Caotang Monastery, three thousand scholars, together with Kumārajīva, participated in the revision of over fifty scriptures of the Mahayana and Hinayana traditions. Only the Brahmajāla Sūtra was recited last. At that time, Dao Rong, Dao Ying, and three hundred others received the ten Bodhisattva precepts at once. This was not only beneficial at that time but also a blessing for countless kalpas! Therefore, a separate letter was written to Dao Rong, extracting this 'Mind-Ground Chapter,' which was recited by over three hundred people at the time. Thus, eighty-one copies of this chapter were transcribed and circulated to later generations for recitation and transmission. I entrust this to all virtuous scholars who love the Way, hoping that in future kalpas, we will not be separated and will meet together under the Dragon Flower Tree.
Brahmajāla Sūtra Preface
Composed by the Śrāmaṇa Saṃghadeva
The Brahmajāla Sūtra is the profound essence of all dharmas, the essential meaning of all scriptures, the true model for the Great Sage's creation of things, and the correct path for practitioners to ascend to the Way. Therefore, although the Tathāgata's expedient teachings are immeasurable, the essential points spoken of all take this scripture as a guide. Therefore, the King of Qin, with his understanding reaching the perfect Middle Way and his spirit focused amidst the chaos of appearances, although his authority extended over the four seas, he cherished the ethereal and profound; although his influence swept across the eight directions, he could calmly contemplate beyond the mundane world. Thus, in the third year of the Hongshi era, a pure atmosphere spread eastward, and he summoned the Indian (India) Dharma Master Kumārajīva to the Caotang Monastery in Chang'an, along with over three thousand Śrāmaṇas well-versed in Buddhist doctrines, to hold the original Sanskrit texts and orally translate and explain over fifty scriptures. Only the Brahmajāla Sūtra, with one hundred and twenty fascicles and sixty-one chapters, among which the tenth chapter, 'Bodhisattva Mind-Ground Chapter,' specifically elucidates the Bodhisattva's stages of practice. At that time, Dao Rong, Dao Ying, and three hundred others received the Bodhisattva precepts, and people
各誦此品以為心首。師徒義合，敬寫一品八十一部，流通於世。欲使仰希菩提者追蹤以悟理故，冀於後代同聞焉。
梵網經盧舍那佛說菩薩心地戒品第十卷上
後秦龜茲國三藏鳩摩羅什譯
爾時釋迦牟尼佛，在第四禪地中摩醯首羅天王宮，與無量大梵天王、不可說不可說菩薩眾說蓮花臺藏世界盧舍那佛所說心地法門品。是時釋迦身放慧光，所照從此天王宮乃至蓮花臺藏世界。其中一切世界一切眾生，各各相視歡喜快樂，而未能知此光光何因何緣，皆生疑念；無量天人亦生疑念。
爾時眾中玄通華光王菩薩從大莊嚴花光明三昧起，以佛神力放金剛白雲色光，光照一切世界。是中一切菩薩皆來集會與共，同心異口問：「此光光為何等相？」是時釋迦即擎接此世界大眾，還至蓮花臺藏世界百萬億紫金剛光明宮中，見盧舍那佛坐百萬蓮花赫赫光明座上。時釋迦佛及諸大眾，一時禮敬盧舍那佛足下已。釋迦佛言：「此世界中地及虛空一切眾生，為何因何緣得成菩薩十地道？當成佛果為何等相？」如如佛性本原品中廣問一切菩薩種子。
爾時盧舍那佛即大歡喜，現虛空光體性本原成佛常住法身三昧，示諸大眾：「是諸佛子！諦聽，善思修行。我已百阿僧祇劫修行心地，以之為因，初舍凡夫成等正覺
【現代漢語翻譯】 現代漢語譯本：各自誦讀此品，作為修行的核心。師徒之間情義相合，恭敬地書寫此品八十一部，使其在世間流傳。希望能夠使仰慕菩提的人追隨此經的指引而領悟真理，期望在後代能夠一同聽聞此法。
《梵網經·盧舍那佛（Vairocana Buddha）說菩薩心地戒品》第十卷上
後秦龜茲國三藏鳩摩羅什（Kumārajīva）譯
當時，釋迦牟尼佛（Śākyamuni Buddha）在第四禪天地的摩醯首羅（Maheśvara）天王宮，與無量的大梵天王（Mahābrahmā）以及不可說不可說的菩薩眾，宣說蓮花臺藏世界盧舍那佛（Vairocana Buddha）所說的心地法門品。這時，釋迦牟尼佛（Śākyamuni Buddha）身上放出智慧之光，所照之處從這天王宮直至蓮花臺藏世界。其中一切世界的一切眾生，各自互相看著，歡喜快樂，但是未能知道這光芒是因何而起，皆生起疑念；無量的天人也生起疑念。
這時，大眾中的玄通華光王菩薩，從大莊嚴花光明三昧中起身，以佛的神力放出金剛白雲色的光芒，光芒照耀一切世界。其中的一切菩薩都來集會，共同以不同的聲音問道：『這光芒是何等的景象？』這時，釋迦牟尼佛（Śākyamuni Buddha）就擎起接引這個世界的大眾，回到蓮花臺藏世界百萬億紫金剛光明宮中，見到盧舍那佛（Vairocana Buddha）坐在百萬蓮花赫赫光明座上。當時，釋迦牟尼佛（Śākyamuni Buddha）及諸位大眾，一時禮敬盧舍那佛（Vairocana Buddha）的足下之後。釋迦牟尼佛（Śākyamuni Buddha）說道：『此世界中地上及虛空中的一切眾生，是因何因緣得以成就菩薩十地之道？當成就佛果時又是何等的景象？』如同《如如佛性本原品》中廣泛詢問一切菩薩的種子。
這時，盧舍那佛（Vairocana Buddha）即大歡喜，顯現虛空光體性本原成佛常住法身三昧，向大眾開示：『各位佛子！仔細聽，好好思考修行。我已於百阿僧祇劫修行心地，以此為因，最初捨棄凡夫之身，成就等正覺。』
【English Translation】 English version: Let each recite this chapter as the core of their practice. May teachers and disciples unite in righteousness, reverently transcribing eighty-one copies of this chapter to circulate in the world. May it enable those who aspire to Bodhi to follow its guidance and realize the truth, and may future generations hear this Dharma together.
The Brahma Net Sutra, Chapter Ten, Part One: The Bodhisattva Mind-Ground Precepts as Spoken by Vairocana Buddha
Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty
At that time, Śākyamuni Buddha was in the Maheśvara (Great Lord) Heaven Palace in the Fourth Dhyana Heaven, expounding the Chapter on the Mind-Ground Dharma Door as spoken by Vairocana Buddha in the Lotus Treasury World to countless Mahābrahmās (Great Brahma Kings) and inexpressible, unspeakable multitudes of Bodhisattvas. At this time, Śākyamuni's body emitted wisdom light, illuminating from this Heaven King's palace all the way to the Lotus Treasury World. All beings in all the worlds within it looked at each other, joyful and happy, but were unable to know the cause or reason for this light, and all gave rise to doubts; countless devas and humans also gave rise to doubts.
At that time, the Bodhisattva Profoundly Penetrating Flower Light King, arising from the Samadhi of Great Adornment Flower Light, by the Buddha's spiritual power, emitted light of the color of Vajra white clouds, illuminating all worlds. All the Bodhisattvas within came together, and with one mind and different voices asked: 'What is the appearance of this light?' At this time, Śākyamuni Buddha then held up and received the multitude of this world, returning to the Lotus Treasury World, in the palace of a million trillion purple Vajra bright lights, and saw Vairocana Buddha seated upon a million lotus flowers, a resplendent seat of light. At that time, Śākyamuni Buddha and all the multitudes, at once paid homage at the feet of Vairocana Buddha. Śākyamuni Buddha said: 'For what cause and reason do all beings on the ground and in the sky in this world attain the path of the Ten Grounds of a Bodhisattva? What will be the appearance when they attain Buddhahood?' Just as in the chapter 'The Original Nature of Suchness Buddha-Nature,' there was extensive questioning about all the seeds of Bodhisattvas.
At that time, Vairocana Buddha was greatly pleased, manifested the Samadhi of the Original Nature of the Void Light Body, the Dharma Body of Permanence of Becoming a Buddha, and showed it to the multitude: 'These Buddha-sons! Listen carefully, contemplate well, and practice. I have cultivated the mind-ground for hundreds of asamkhya kalpas, taking it as the cause, and initially abandoning the state of an ordinary person, attained perfect enlightenment.'
，號為盧舍那，住蓮花臺藏世界海。其臺周遍有千葉，一葉一世界為千世界，我化為千釋迦據千世界。后就一葉世界，復有百億須彌山、百億日月、百億四天下、百億南閻浮提、百億菩薩釋迦坐百億菩提樹下，各說汝所問菩提薩埵心地。其餘九百九十九釋迦，各各現千百億釋迦亦復如是。千花上佛是吾化身，千百億釋迦是千釋迦化身。吾已為本原，名為盧舍那佛。」
爾時蓮花臺藏座上盧舍那佛，廣答告千釋迦千百億釋迦所問心地法品：「諸佛當知，堅信忍中十發趣心向果：一舍心、二戒心、三忍心、四進心、五定心、六慧心、七願心、八護心、九喜心、十頂心。諸佛當知，從是十發趣心入堅法忍中，十長養心向果：一慈心、二悲心、三喜心、四舍心、五施心、六好語心、七益心、八同心、九定心、十慧心。諸佛當知，從是十長養心入堅修忍中，十金剛心向果：一信心、二念心、三迴向心、四達心、五直心、六不退心、七大乘心、八無相心、九慧心、十不壞心。諸佛當知，從是十金剛心入堅聖忍中，十地向果：一體性平等地、二體性善慧地、三體性光明地、四體性爾焰地、五體性慧照地、六體性華光地、七體性滿足地、八體性佛吼地、九體性華嚴地、十體性入佛界地。是四十法門品，我先為菩薩時修入佛果之根
【現代漢語翻譯】 現代漢語譯本：，名號為盧舍那（Vairocana，意為光明遍照），居住在蓮花臺藏世界海。那蓮花臺的周圍遍佈著千片蓮葉，每一片蓮葉代表一個世界，總共是一千個世界。我化身為一千個釋迦（Sakyamuni，意為能仁寂默），佔據著這一千個世界。之後，在這其中一片蓮葉所代表的世界裡，又有百億個須彌山（Sumeru，意為妙高山）、百億個日月、百億個四天下（catursamudra-dvipa，意為四大洲）、百億個南閻浮提（Jambudvipa，意為南贍部洲）、百億個菩薩釋迦坐在百億棵菩提樹下，各自宣說你們所詢問的菩提薩埵（Bodhisattva，意為覺有情）心地法門。其餘九百九十九個釋迦，各自顯現出千百億個釋迦，也是如此。那一千朵蓮花上的佛是我的化身，那千百億個釋迦是那一千個釋迦的化身。我已是根本的本源，名為盧舍那佛。
當時，在蓮花臺藏座上的盧舍那佛，廣泛地回答並告知那一千個釋迦和千百億個釋迦所詢問的心地法品：『諸佛應當知道，在堅信忍中，有十種發趣心趨向果位：一是舍心、二是戒心、三是忍心、四是進心、五是定心、六是慧心、七是願心、八是護心、九是喜心、十是頂心。諸佛應當知道，從這十種發趣心進入堅法忍中，有十種長養心趨向果位：一是慈心、二是悲心、三是喜心、四是舍心、五是施心、六是好語心、七是益心、八是同心、九是定心、十是慧心。諸佛應當知道，從這十種長養心進入堅修忍中，有十種金剛心趨向果位：一是信心、二是念心、三是迴向心、四是達心、五是直心、六是不退心、七是大乘心、八是無相心、九是慧心、十是不壞心。諸佛應當知道，從這十種金剛心進入堅聖忍中，有十地趨向果位：一是體性平等地、二是體性善慧地、三是體性光明地、四是體性爾焰地、五是體性慧照地、六是體性華光地、七是體性滿足地、八是體性佛吼地、九是體性華嚴地、十是體性入佛界地。這四十種法門品，是我先前作為菩薩時修習而進入佛果的根本。』
【English Translation】 English version: Whose name is Vairocana (meaning 'radiating light everywhere'), residing in the Lotus Treasury World Sea. That lotus platform is surrounded by a thousand petals, each petal representing a world, totaling a thousand worlds. I transform into a thousand Sakyamunis (meaning 'capable and silent sage'), occupying these thousand worlds. Furthermore, within the world represented by one of these petals, there are a hundred billion Mount Sumerus (meaning 'wonderfully high mountain'), a hundred billion suns and moons, a hundred billion four continents (catursamudra-dvipa), a hundred billion Jambudvipas (the Southern Continent), and a hundred billion Bodhisattva Sakyamunis sitting under a hundred billion Bodhi trees, each expounding the Bodhisattva's (meaning 'enlightenment being') mind-ground Dharma that you have inquired about. The remaining nine hundred and ninety-nine Sakyamunis, each manifesting a thousand billion Sakyamunis, are also like this. The Buddhas on the thousand flowers are my transformation bodies, and the thousand billion Sakyamunis are the transformation bodies of the thousand Sakyamunis. I am the fundamental origin, named Vairocana Buddha.
At that time, Vairocana Buddha, seated on the Lotus Treasury Throne, extensively answered and informed the thousand Sakyamunis and the thousand billion Sakyamunis about the mind-ground Dharma teachings they had inquired about: 'All Buddhas should know that within steadfast faith and forbearance, there are ten initiating minds that lead towards fruition: first, the mind of giving; second, the mind of precepts; third, the mind of patience; fourth, the mind of diligence; fifth, the mind of concentration; sixth, the mind of wisdom; seventh, the mind of vows; eighth, the mind of protection; ninth, the mind of joy; and tenth, the mind of supreme respect. All Buddhas should know that from these ten initiating minds, entering into steadfast Dharma forbearance, there are ten nurturing minds that lead towards fruition: first, the mind of loving-kindness; second, the mind of compassion; third, the mind of joy; fourth, the mind of equanimity; fifth, the mind of generosity; sixth, the mind of kind speech; seventh, the mind of benefiting others; eighth, the mind of shared purpose; ninth, the mind of concentration; and tenth, the mind of wisdom. All Buddhas should know that from these ten nurturing minds, entering into steadfast cultivation and forbearance, there are ten diamond minds that lead towards fruition: first, the mind of faith; second, the mind of mindfulness; third, the mind of dedication; fourth, the mind of understanding; fifth, the mind of straightforwardness; sixth, the mind of non-retrogression; seventh, the mind of the Great Vehicle; eighth, the mind of non-attachment; ninth, the mind of wisdom; and tenth, the mind of indestructibility. All Buddhas should know that from these ten diamond minds, entering into steadfast holy forbearance, there are ten grounds leading towards fruition: first, the ground of equality of essence; second, the ground of good wisdom of essence; third, the ground of light of essence; fourth, the ground of radiance of essence; fifth, the ground of wisdom illumination of essence; sixth, the ground of flower light of essence; seventh, the ground of fulfillment of essence; eighth, the ground of Buddha's roar of essence; ninth, the ground of Flower Adornment of essence; and tenth, the ground of entering the Buddha realm of essence. These forty Dharma teachings are the root of my cultivation as a Bodhisattva to enter the fruition of Buddhahood.'
原。如是一切眾生，入發趣、長養、金剛、十地，證當成果，無為無相大滿常住，十力、十八不共行，法身智身滿足。」
爾時蓮花臺藏世界盧舍那佛赫赫大光明座上，千花上佛千百億佛一切世界佛。是座中有一菩薩，名華光王大智明菩薩，從坐而立，白盧舍那佛言：「世尊佛！上略開十發趣、十長養、十金剛、十地名相，其一一義中未可解了。唯愿說之，唯愿說之，妙極金剛寶藏一切智門。」如來百觀品中已明問。
爾時盧舍那佛言：「千佛諦聽！汝先言云何義者？發趣中，若佛子！舍心者，一切舍。國土城邑田宅、金銀明珠、男女己身有為諸物，一切舍，無為無相。我人知見假會合成，主者造作我見，十二因緣無合無散無受者。十二入、十八界、五陰，一切一合相，無我我所相。假成諸法，若內一切法外一切法，不捨不受。菩薩爾時名如假，會觀現前故，舍心入空三昧。
「若佛子！戒心者，非非戒、無受者，十善戒無師說法。欺盜乃至邪見無集者，慈良清直正實正見舍喜等，是十戒體性。制止八倒，一切性離，一道清凈。
「若佛子！忍心者，有無相慧體性，一切空空忍、一切處忍，名無生行忍，一切處得名如苦忍。無量行一一名忍，無受無打、無刀杖瞋心，皆如如。無一一諦一相、
【現代漢語翻譯】 現代漢語譯本：『如是一切眾生，進入發趣（開始修行）、長養（培養善根）、金剛（堅定不移）、十地（菩薩修行的十個階段），證得當成果位，達到無為無相、廣大圓滿、恒常不變的境界，具備十力（佛的十種力量）、十八不共行（佛的十八種不共功德），法身（佛的法性之身）和智身（佛的智慧之身）都圓滿具足。』
『這時，在蓮花臺藏世界盧舍那佛（Vairocana Buddha）赫赫大光明座上，有千花上佛、千百億佛以及一切世界佛。在這座中有一位菩薩，名叫華光王大智明菩薩（Huaguang Wang Dazhi Ming Bodhisattva），從座位上站起來，對盧舍那佛說：『世尊佛！您先前只是簡略地開示了十發趣、十長養、十金剛、十地的名相，其中每一項的含義都還難以理解。唯愿您能詳細解說，唯愿您能詳細解說這妙極的金剛寶藏一切智門。』（這個問題）已經在如來百觀品中明確提問過了。』
這時，盧舍那佛說：『千佛仔細聽！你先前所說的「云何義者（是什麼意思）」？在發趣中，如果佛子！舍心（放下之心）者，一切都要放下。國土、城邑、田宅、金銀明珠、男女以及自身等有為諸物，一切都要放下，達到無為無相的境界。我人知見都是虛假聚合而成，執著于主宰者和造作者的「我見」，十二因緣（Twelve Nidānas）既沒有聚合也沒有消散，沒有承受者。十二入（Twelve Entrances）、十八界（Eighteen Realms）、五陰（Five Skandhas），一切都是一體之相，沒有「我」和「我所」之相。都是虛假形成的諸法，無論是內在的一切法還是外在的一切法，既不捨棄也不接受。菩薩在這個時候被稱為「如假」，因為觀照虛假之相顯現於前，放下執著之心，進入空三昧（Śūnyatā-samādhi）。』
『如果佛子！戒心（持戒之心）者，不是非戒，也沒有受戒者，十善戒（Ten wholesome actions）是無師自說的法。欺騙、偷盜乃至邪見都沒有聚集者，慈悲善良、清凈正直、正念正見、捨棄喜好等，是十戒的體性。制止八倒（Eight inversions），一切自性都遠離，達到一道清凈的境界。』
『如果佛子！忍心（忍辱之心）者，具有有無相的智慧體性，一切空空忍（enduring emptiness），一切處忍（enduring in all circumstances），名為無生行忍（endurance of non-arising），一切處都可稱為苦忍（enduring suffering）。無量行一一名忍（each of the immeasurable practices is an act of endurance），沒有接受者，沒有打罵，沒有刀杖和嗔恨之心，一切都如如不動。沒有一一諦一相（no single truth or single aspect）。』
【English Translation】 English version: 'Thus, all sentient beings enter the stages of initiating practice (發趣, starting practice), nurturing growth (長養, cultivating roots of goodness), diamond-like firmness (金剛, unwavering resolve), and the ten grounds (十地, ten stages of Bodhisattva practice), attaining the fruit of their efforts, reaching the state of non-action and non-form, vast and complete, eternally abiding, possessing the ten powers (十力, ten powers of a Buddha), the eighteen unshared qualities (十八不共行, eighteen unique qualities of a Buddha), and the Dharma body (法身, the body of Dharma) and wisdom body (智身, the body of wisdom) are fully complete.'
'At that time, on the resplendent great light seat of Vairocana Buddha (盧舍那佛) in the Lotus Treasury World, were the Buddhas on a thousand flowers, hundreds of billions of Buddhas, and all the Buddhas of all worlds. In that seat was a Bodhisattva named Huaguang Wang Dazhi Ming Bodhisattva (華光王大智明菩薩), who stood up from his seat and said to Vairocana Buddha: 'World Honored One Buddha! You previously only briefly explained the names and characteristics of the ten initiations, ten nurturings, ten diamond-like firmnesses, and ten grounds, but the meaning of each one is still difficult to understand. We beseech you to explain them in detail, we beseech you to explain in detail this supremely wonderful gate of the diamond treasury of all wisdom.' (This question) has already been clearly asked in the Chapter on the Tathagata's Hundred Contemplations.'
At that time, Vairocana Buddha said: 'Listen carefully, you thousand Buddhas! What you previously said, 'What is the meaning (云何義者)?' In the initiation of practice, if a Buddha-son! With a mind of renunciation (舍心), everything must be renounced. Countries, cities, fields, houses, gold, silver, pearls, men, women, and even one's own body, all conditioned things, must be renounced, reaching the state of non-action and non-form. The views of 'I' and 'mine' are falsely assembled, clinging to the 'I-view' of a ruler and creator, the Twelve Nidānas (十二因緣) neither assemble nor disperse, there is no receiver. The Twelve Entrances (十二入), the Eighteen Realms (十八界), the Five Skandhas (五陰), all are a single unified appearance, without the appearance of 'I' or 'mine'. All are falsely formed dharmas, whether internal or external, neither renouncing nor accepting. The Bodhisattva at this time is called 'like a false appearance', because the contemplation of false appearances manifests before them, renouncing attachment, entering the Samadhi of Emptiness (Śūnyatā-samādhi 空三昧).'
'If a Buddha-son! With a mind of precepts (戒心), it is not non-precepts, nor is there a receiver of precepts, the Ten Wholesome Actions (十善戒) are the Dharma spoken without a teacher. Deception, theft, and even wrong views have no assembler, compassion, kindness, purity, uprightness, right thought, right view, renouncing likes and dislikes, etc., are the nature of the ten precepts. Restraining the Eight Inversions (八倒), all natures are separated, reaching the state of one pure path.'
'If a Buddha-son! With a mind of endurance (忍心), possessing the wisdom nature of form and formlessness, enduring emptiness in all emptiness (空空忍), enduring in all circumstances (一切處忍), it is called the endurance of non-arising (無生行忍), in all circumstances it can be called enduring suffering (苦忍). Each of the immeasurable practices is an act of endurance (無量行一一名忍), there is no receiver, no beating or scolding, no knives or staffs, and no anger, all is as it is. There is no single truth or single aspect (無一一諦一相).'
無無相，有無有相，非非心相、緣無緣相，立住動止、我人縛解，一切法如，忍相不可得。
「若佛子！進心者，若四威儀，一切時行伏空假會法性、登無生山，而見一切有無如有如無。大地青黃赤白一切入，乃至三寶智性、一切信進道，空、無生、無作、無慧。起空入世諦法亦無二相，續空心通達進分善根。
「若佛子！定心者，寂滅無相。無相人爾時入內空，值道心眾生，不道緣不見無相，無量行無量心三昧。凡夫聖人無不入三昧，體性相應一切，以定力故。我人作者受者，一切縛見性是障因緣，散風動心，不寂而滅空空，八倒無緣。假靜慧觀，一切假會念念滅，受一切三界果罪性，皆由定滅而生一切善。
「若佛子！慧心者，空慧非無緣，知體名心，分別一切法。假名主者，與道通同，取果行因、入聖舍凡、滅罪起福，縛解儘是體性功用。一切見常樂我凈煩惱，慧性不明故。以慧為首，修不可說觀慧，入中道一諦。其無明障慧，非相非來、非緣非罪、非八倒。無生滅慧，光明焰為照，樂虛方便轉變神通，以智體性所為慧用故。
「若佛子！願心者，愿大求、一切求，以果行因故。願心連愿，心連相續，百劫得佛。滅罪求求，至心無生，空一愿觀，觀入定照，無量見縛以求心故解脫，無
【現代漢語翻譯】 現代漢語譯本：無無相（沒有表象的表象），有無有相（有表象的沒有表象），非非心相（不是心的表象的表象）、緣無緣相（因緣的沒有因緣的表象），立住動止（站立、停留、行動、停止）、我人縛解（自我、他人、束縛、解脫），一切法如（一切法都是如如不動的），忍相不可得（忍耐的表象是不可獲得的）。
『若佛子（如果修行佛道的弟子）！進心者（精進修心的人），若四威儀（無論行住坐臥），一切時行伏空假會法性（任何時候都要修行，降伏空性，認識到一切都是因緣和合的假象，從而體會法性）、登無生山（登上沒有生滅的山），而見一切有無如有如無（從而看清一切有和無，如如不動和不如如不動）。大地青黃赤白一切入（大地的青黃赤白等一切現象），乃至三寶智性（乃至佛法僧三寶的智慧），一切信進道（一切信心、精進、道路），空、無生、無作、無慧（都是空性、無生、無作、無慧的）。起空入世諦法亦無二相（從空性中生起，進入世俗諦的法也沒有兩種表象），續空心通達進分善根（繼續保持空性的心，通達精進修行的善根）。』
『若佛子（如果修行佛道的弟子）！定心者（修習禪定的人），寂滅無相（寂靜涅槃，沒有表象）。無相人爾時入內空（沒有表象的人，此時進入內心的空性），值道心眾生（遇到有道心的眾生），不道緣不見無相（不說因緣，也看不見沒有表象），無量行無量心三昧（無量修行，無量心念的三昧）。凡夫聖人無不入三昧（凡夫和聖人沒有不進入三昧的），體性相應一切（本體自性與一切相應），以定力故（因為禪定的力量）。我人作者受者（自我、他人、作者、受者），一切縛見性是障因緣（一切束縛的見解，其自性是障礙的因緣），散風動心（散亂的風，動搖的心），不寂而滅空空（不寂靜而滅亡，空空如也），八倒無緣（八種顛倒沒有因緣）。假靜慧觀（虛假的寂靜智慧的觀察），一切假會念念滅（一切因緣和合的假象，唸唸生滅），受一切三界果罪性（承受一切三界果報的罪惡本性），皆由定滅而生一切善（都是因為禪定滅除而生出一切善）。』
『若佛子（如果修行佛道的弟子）！慧心者（修習智慧的人），空慧非無緣（空性的智慧不是沒有因緣的），知體名心（知道本體叫做心），分別一切法（分別一切法）。假名主者（虛假名稱的主人），與道通同（與道相通相同），取果行因（取得果報，修行因地），入聖舍凡（進入聖境，捨棄凡俗），滅罪起福（滅除罪惡，生起福報），縛解儘是體性功用（束縛和解脫都是本體自性的功用）。一切見常樂我凈煩惱（一切認為常、樂、我、凈的煩惱），慧性不明故（是因為智慧的本性不明白的緣故）。以慧為首（以智慧為首要），修不可說觀慧（修習不可言說的觀察智慧），入中道一諦（進入中道第一義諦）。其無明障慧（那無明遮蔽智慧），非相非來（沒有表象，沒有來處）、非緣非罪（不是因緣，不是罪惡）、非八倒（不是八種顛倒）。無生滅慧（沒有生滅的智慧），光明焰為照（光明火焰作為照耀），樂虛方便轉變神通（喜歡虛幻的方便，轉變神通），以智體性所為慧用故（因為智慧的本體自性所作為智慧的功用）。』
『若佛子（如果修行佛道的弟子）！願心者（發願心的人），愿大求（發大愿，求取一切），一切求（求取一切），以果行因故（因為以果地的行為作為因地的修行）。願心連愿（願心連線願心），心連相續（心念連線相續），百劫得佛（百劫之後可以成佛）。滅罪求求（滅除罪惡，不斷求取），至心無生（至誠懇切，證悟無生），空一愿觀（空性唯一的願力觀），觀入定照（觀察進入禪定照見），無量見縛以求心故解脫（無量見解的束縛，因為求道的心而解脫），無（沒有）。』
【English Translation】 English version: No non-form (formlessness of form), existence of non-existence (non-existence of existence), non-non-mind-form (form that is not the form of mind), condition of non-condition (non-condition of condition), standing, dwelling, moving, stopping, self, others, bondage, liberation, all dharmas are suchness, the form of patience is unattainable.
'If a Buddha-son (if a disciple practicing the Buddha's path)! One who advances in mind (one who diligently cultivates the mind), whether in the four dignities (walking, standing, sitting, lying down), at all times practices subduing emptiness, provisionally assembling with the Dharma-nature (at all times, one must practice, subdue emptiness, recognize that everything is a provisional assembly of conditions, thereby experiencing the Dharma-nature), ascending the mountain of non-birth (ascend the mountain of no birth and death), and seeing all existence and non-existence as suchness and non-suchness (thereby seeing all existence and non-existence, suchness and non-suchness). All colors of the earth, blue, yellow, red, and white, enter (all phenomena of the earth, such as blue, yellow, red, and white), even the wisdom of the Three Jewels (even the wisdom of the Buddha, Dharma, and Sangha), all faith, progress, and paths (all faith, progress, and paths), are emptiness, non-birth, non-action, and non-wisdom (are all emptiness, non-birth, non-action, and non-wisdom). Arising from emptiness and entering the worldly truth, there are also no two forms (arising from emptiness and entering the worldly truth, there are also no two forms), continuing the empty mind and penetrating the roots of good of advancing (continue to maintain the empty mind and penetrate the roots of good of diligent practice).'
'If a Buddha-son (if a disciple practicing the Buddha's path)! One who settles the mind (one who cultivates meditation), is quiescent and without form (is quiescent nirvana, without form). A formless person then enters inner emptiness (a person without form then enters the emptiness of the inner mind), encountering sentient beings with the mind of the path (encountering sentient beings with the mind of the path), not speaking of conditions and not seeing formlessness (not speaking of conditions and not seeing formlessness), immeasurable practices and immeasurable mind samadhi (immeasurable practices and immeasurable mind samadhi). Ordinary people and sages all enter samadhi (ordinary people and sages all enter samadhi), the nature of the body corresponds to everything (the nature of the body corresponds to everything), because of the power of samadhi (because of the power of meditation). Self, others, creators, receivers (self, others, creators, receivers), all bound views, the nature is the cause of obstacles (all bound views, the nature is the cause of obstacles), scattered wind moves the mind (scattered wind moves the mind), not quiescent but extinguished, empty emptiness (not quiescent but extinguished, empty emptiness), eight inversions without conditions (eight inversions without conditions). False quiet wisdom observation (false quiet wisdom observation), all false assemblies extinguish moment by moment (all provisional assemblies extinguish moment by moment), receiving all the fruits of the three realms and the nature of sin (receiving all the fruits of the three realms and the nature of sin), all arise from the extinction of meditation and give rise to all good (all arise from the extinction of meditation and give rise to all good).'
'If a Buddha-son (if a disciple practicing the Buddha's path)! One who has the mind of wisdom (one who cultivates wisdom), empty wisdom is not without conditions (empty wisdom is not without conditions), knowing the body is called mind (knowing the body is called mind), distinguishing all dharmas (distinguishing all dharmas). The master of false names (the master of false names), is in common with the path (is in common with the path), taking the fruit and practicing the cause (taking the fruit and practicing the cause), entering the holy and abandoning the mundane (entering the holy and abandoning the mundane), extinguishing sins and arising blessings (extinguishing sins and arising blessings), bondage and liberation are all the function of the nature of the body (bondage and liberation are all the function of the nature of the body). All views of permanence, joy, self, purity, and afflictions (all views of permanence, joy, self, purity, and afflictions), are because the nature of wisdom is not clear (are because the nature of wisdom is not clear). Taking wisdom as the head (taking wisdom as the head), cultivating unspeakable contemplation wisdom (cultivating unspeakable contemplation wisdom), entering the Middle Way, the One Truth (entering the Middle Way, the One Truth). That ignorance obstructs wisdom (that ignorance obstructs wisdom), is not form, not coming (is not form, not coming), not condition, not sin (not condition, not sin), not eight inversions (not eight inversions). Non-birth and non-death wisdom (non-birth and non-death wisdom), the light flame is the illumination (the light flame is the illumination), enjoying illusory expedient transformation of supernatural powers (enjoying illusory expedient transformation of supernatural powers), because the nature of the body of wisdom is the function of wisdom (because the nature of the body of wisdom is the function of wisdom).'
'If a Buddha-son (if a disciple practicing the Buddha's path)! One who has the mind of vows (one who makes vows), vows to seek greatly (vows to seek greatly), seeking everything (seeking everything), because of practicing the cause with the fruit (because of practicing the cause with the fruit). Vow mind connects vow (vow mind connects vow), mind connects continuously (mind connects continuously), a hundred kalpas to attain Buddhahood (a hundred kalpas to attain Buddhahood). Extinguishing sins and seeking continuously (extinguishing sins and seeking continuously), with utmost sincerity, non-birth (with utmost sincerity, non-birth), empty one vow contemplation (empty one vow contemplation), contemplation enters settled illumination (contemplation enters settled illumination), immeasurable views are bound and liberated because of the seeking mind (immeasurable views are bound and liberated because of the seeking mind), no (no).'
量妙行以求心成，菩提無量功德以求為本。初發求心、中間修道，行滿愿故佛果便成。觀一諦中道，非照非界非沒。生見見，非解慧。是愿體性，一切行本原。
「若佛子！護心者，護三寶、護一切行功德。使外道八倒惡邪見不嬈正信，滅我縛、見縛無生，照達二諦觀心現前。以護根本無相護，護空無作無相，以心慧連入無生，空道智道皆明光，明光護觀入空，假分分幻化，幻化所起如無，如無法體集散不可護，觀法亦爾。
「若佛子！喜心者，見他人得樂常生喜悅。及一切物假空照寂，而不入有為、不無寂然。大樂無合，有受而化、有法而見。玄假法性，平等一觀心心行。多聞一切佛行功德、無相喜智，心心生念而靜照，樂心緣一切法。
「若佛子！頂心者，是人最上智。滅無我輪見疑身一切瞋等，如頂觀連、觀連如頂。法界中因果，如如一道最勝上如頂。如人頂，非非身見六十二見。五眾生滅，神我主人動轉屈申，無作無受無行、不可捉縛者，是人爾時入內空，值道心眾生，不見緣不見非緣，住頂三昧寂滅定，發行趣道。性實、我人常見、八倒生，緣不二法門，不受八難幻化果，畢竟不受。唯一眾生，去來坐立、修行滅罪，除十惡、生十善，入道正人正智正行菩薩達觀現前，不受六道果，必不
【現代漢語翻譯】 現代漢語譯本：以衡量妙行來尋求心性的成就，以菩提無量的功德作為根本。最初發起求道之心，中間勤修道業，修行圓滿，願力成就，佛果自然便能證得。觀照一實諦中的中道，它既不是照見，也不是界限，更不是泯滅。從生滅之見中生出見解，並非真正的解脫智慧。這是願力的本體，一切修行的本源。
『如果佛弟子！守護自心，就是守護三寶（佛、法、僧）、守護一切修行功德。使外道的八種顛倒惡見邪見不能擾亂正信，滅除我執的束縛、知見的束縛，達到無生，明照通達二諦（世俗諦和勝義諦），觀照自心現前。以守護根本的無相之法來守護，守護空性、無造作、無相之法，以心性的智慧連線進入無生之境，空性的道理和智慧的道理都光明照耀，以光明照耀來守護觀照，進入空性，假借分別，幻化不實，幻化所生的一切都如虛無，如虛無之法，其體性的聚集和消散都不可守護，觀照諸法也是如此。
『如果佛弟子！心生歡喜，見到他人獲得快樂，常常生起喜悅之心。以及一切事物都是假有空性的，照見其寂靜的本性，而不落入有為之法，也不落入無為的寂然。大樂沒有聚合，有感受而能化解，有法理而能證見。深奧的假有法性，平等地觀照一心一行的心性。廣聞一切佛的修行功德、無相的喜悅智慧，心心念念都生起正念而靜默觀照，以喜悅之心緣於一切法。
『如果佛弟子！頂心，是指這個人具有最上的智慧。滅除無我之輪、知見上的疑惑、身體上的一切嗔恨等等，如同頭頂的觀想連線，觀想的連線如同頭頂。法界中的因果，如如不動，唯一的一條道路是最殊勝的，如同頭頂。如同人的頭頂，不是非身見和六十二種邪見。五蘊（色、受、想、行、識）的生滅，神我和主人翁的動轉屈伸，沒有造作，沒有承受，沒有行為，不可捉摸和束縛，這個人此時進入內空之境，遇到具有道心的眾生，不見因緣，也不見非因緣，安住在頂三昧的寂滅禪定中，發起修行，趣向正道。自性真實、我人和常見、八種顛倒生起，因緣不二法門，不受八難的幻化果報，畢竟不受。只有一位眾生，去來坐立、修行滅罪，去除十惡，生起十善，進入正道的正人、正智、正行的菩薩的通達觀照現前，不受六道輪迴的果報，必定不會。'
【English Translation】 English version: Measure the wonderful practices to seek the accomplishment of the mind, and take the immeasurable merits of Bodhi as the foundation. Initially, generate the mind of seeking enlightenment, diligently cultivate the path in the middle, and when practice is complete and vows are fulfilled, the fruit of Buddhahood will naturally be attained. Contemplate the Middle Way in the One Reality, which is neither illumination, nor boundary, nor annihilation. Arising from the view of arising and ceasing, it is not true wisdom of liberation. This is the essence of vows, the origin of all practices.
'If a Buddha's disciple! Protecting the mind is protecting the Three Jewels (Buddha, Dharma, Sangha), and protecting all meritorious virtues of practice. Prevent the eight inverted views and evil views of external paths from disturbing right faith, extinguish the bondage of self-attachment, the bondage of views, and attain non-arising, clearly illuminating and penetrating the Two Truths (conventional truth and ultimate truth), and contemplating the present mind. Protect by guarding the fundamental non-form, guarding emptiness, non-action, and non-form. Connect and enter non-arising with the wisdom of the mind, and the principles of emptiness and the principles of wisdom will both shine brightly. Use bright illumination to guard contemplation and enter emptiness, borrowed distinctions, illusory transformations, and everything arising from illusory transformations is like nothingness. Like the Dharma of nothingness, its aggregation and dispersion of the substance cannot be guarded, and the contemplation of Dharmas is also like this.'
'If a Buddha's disciple! Rejoicing in mind, constantly generate joy when seeing others attain happiness. And all things are provisionally empty, illuminating their tranquil nature, without falling into conditioned dharmas, nor falling into the stillness of unconditionedness. Great bliss has no aggregation, having feeling and being able to transform, having Dharma and being able to see. Profound provisional Dharma nature, equally contemplating the mind and mental activities of one mind. Widely hear all the meritorious virtues of the Buddha's practices, the wisdom of non-form joy, with every thought arising with mindfulness and silent contemplation, with a joyful mind connected to all dharmas.'
'If a Buddha's disciple! The crown of the mind refers to the supreme wisdom of this person. Extinguish the wheel of no-self, doubts in views, all anger and so on in the body, like the connection of contemplation on the crown of the head, the connection of contemplation is like the crown of the head. The cause and effect in the Dharma realm, as it is, the only path is the most supreme, like the crown of the head. Like the crown of a person, it is not the non-self view and the sixty-two heretical views. The arising and ceasing of the five aggregates (form, feeling, perception, volition, consciousness), the movement, bending, and stretching of the spirit and the master, without action, without acceptance, without behavior, and cannot be grasped and bound, this person at this time enters the state of inner emptiness, encounters sentient beings with the mind of the Way, does not see conditions, nor does he see non-conditions, abides in the samadhi of stillness and extinction of the crown, initiates practice, and proceeds towards the right path. The true nature, the common view of self and others, and the arising of the eight inversions, the non-dual Dharma gate of conditions, does not receive the illusory karmic results of the eight difficulties, and ultimately does not receive them. Only one sentient being, going, coming, sitting, standing, practicing to extinguish sins, removing the ten evils, generating the ten good deeds, the enlightened contemplation of the righteous person, righteous wisdom, and righteous practice of the Bodhisattva who enters the right path is present, does not receive the karmic results of the six realms of reincarnation, and certainly will not.'
退佛種性中，生生入佛家，不離正信。上十天光品廣說。」
盧舍那佛言：「千佛！汝先問長養十心者。若佛子！慈心者，常行慈心生樂因已，于無我智中樂相應觀入法，受想行識色等大法中，無生無住無滅如幻化，如如無二，故一切修行成法輪。化被一切，能生正信不由魔教，亦能使一切眾生得慈樂果，非實非善惡果，解空體性三昧。
「若佛子！悲心者，以悲空空無相。悲緣行道，自滅一切苦，於一切眾生無量苦中生智。不殺生緣、不殺法緣、不著我緣，故常行不殺、不盜、不淫，而一眾生不惱。發菩提心者，于空見一切法如實相，種性行中生道智心，於六親六惡親惡三品中與上樂智，上惡緣中九品得樂。果空現時，自身他一切眾生平等，一樂起大悲。
「若佛子！喜心者，悅喜無生心時。種性體相道智空空，喜心不著我所。出沒三世因果無集，一切有入空觀行成，等喜一切眾生，起空入道舍惡知識，求善知識示我好道，使諸眾生入佛法家。法中常起歡喜入法位中，復令是諸眾生入正信，舍邪見、背六道苦故喜。
「若佛子！舍心者，常生舍心。無造無相空法中如虛空，于善惡有見無見罪福二中，平等一照。非人非我所心，而自他體性不可得，為大舍。及自身肉手足男女國城，如幻化水
【現代漢語翻譯】 現代漢語譯本 『退佛種性中，生生入佛家，不離正信。上十天光品廣說。』
盧舍那佛（Vairocana Buddha，報身佛）言：『千佛！你先問長養十心者。若佛子！慈心者，常行慈心生樂因已，于無我智中樂相應觀入法，受想行識色等大法中，無生無住無滅如幻化，如如無二，故一切修行成法輪（Dharmachakra，佛法之輪）。化被一切，能生正信不由魔教，亦能使一切眾生得慈樂果，非實非善惡果，解空體性三昧（Samadhi，禪定）。』
『若佛子！悲心者，以悲空空無相。悲緣行道，自滅一切苦，於一切眾生無量苦中生智。不殺生緣、不殺法緣、不著我緣，故常行不殺、不盜、不淫，而一眾生不惱。發菩提心者，于空見一切法如實相，種性行中生道智心，於六親六惡親惡三品中與上樂智，上惡緣中九品得樂。果空現時，自身他一切眾生平等，一樂起大悲。』
『若佛子！喜心者，悅喜無生心時。種性體相道智空空，喜心不著我所。出沒三世因果無集，一切有入空觀行成，等喜一切眾生，起空入道舍惡知識，求善知識示我好道，使諸眾生入佛法家。法中常起歡喜入法位中，復令是諸眾生入正信，舍邪見、背六道苦故喜。』
『若佛子！舍心者，常生舍心。無造無相空法中如虛空，于善惡有見無見罪福二中，平等一照。非人非我所心，而自他體性不可得，為大舍。及自身肉手足男女國城，如幻化水。』
【English Translation】 English version 『Among those who regress from the Buddha-nature, they are born into the Buddha's family life after life, never departing from right faith. This is extensively discussed in the 'Upper Ten Heavenly Lights' chapter.』
Vairocana Buddha (the Reward Body Buddha) said: 『Thousand Buddhas! You first asked about cultivating the ten minds. If a Buddha-son possesses a mind of loving-kindness (慈心, Cíxīn), constantly practicing loving-kindness generates the cause of happiness. Through the wisdom of no-self, they joyfully contemplate and enter the Dharma. In the great Dharma of sensation, perception, volition, consciousness, and form, there is no birth, no dwelling, no cessation, like illusions, like suchness without duality. Therefore, all practices become the Dharma Wheel (Dharmachakra, 法輪). Transforming all, it can generate right faith, not influenced by demonic teachings, and can also enable all beings to attain the fruit of loving-kindness and joy, which is neither real nor a fruit of good or evil, understanding the Samadhi (三昧, Sānmèi) of the empty essence.』
『If a Buddha-son possesses a mind of compassion (悲心, Bēixīn), with compassion, emptiness, emptiness, and no form. Compassion conditions the path, extinguishing all suffering. From the immeasurable suffering of all beings, wisdom arises. Not killing life conditions, not killing Dharma conditions, not clinging to self conditions. Therefore, constantly practice not killing, not stealing, not engaging in sexual misconduct, and not disturbing a single being. Those who generate Bodhicitta (菩提心, Pútíxīn), in emptiness, see all Dharmas as they truly are. In the nature of conduct, the mind of wisdom arises. Among the three categories of six relatives, six evil relatives, and good and evil, give the wisdom of supreme joy. In the nine grades of supreme evil conditions, joy is attained. When the fruit of emptiness manifests, oneself and all other beings are equal, and great compassion arises from one joy.』
『If a Buddha-son possesses a mind of joy (喜心, Xǐxīn), when joyfully delighting in the mind of no-birth. The nature of the seed, the form of the body, and the wisdom of the path are empty, empty. The mind of joy does not cling to what is mine. Emerging and submerging in the three worlds, the causes and effects have no accumulation. All existence enters the contemplation of emptiness, and practice is accomplished. Equally rejoicing in all beings, arising from emptiness, entering the path, abandoning evil knowledge, seeking good knowledge to show me the good path, enabling all beings to enter the Buddha's family. Constantly arising joy in the Dharma, entering the Dharma position, again enabling these beings to enter right faith, abandoning wrong views, turning away from the suffering of the six paths, hence joy.』
『If a Buddha-son possesses a mind of equanimity (舍心, Shěxīn), constantly generating a mind of equanimity. In the uncreated, formless, empty Dharma, like empty space, in the two of good and evil, having seen and not seen, sin and merit, equally illuminating. Not a person, not a mind of what is mine, but the nature of oneself and others is unattainable, which is great equanimity. And one's own flesh, hands, feet, men, women, countries, and cities, like illusory water.』
流燈焰一切舍，而無生心，常修其舍。
「若佛子！施心者，能以施心被一切眾生，身施、口施、意施、財施、法施。教導一切眾生，內身外身國城男女田宅皆如如相，乃至無念財物。受者、施者亦內亦外無合無散。無心行化達理達施，一切相現在前行。
「若佛子！好語心者，入體性愛語三昧，第一義諦法語義語。一切實語者皆順一語，調和一切眾生心無瞋無諍，一切法空智無緣，常生愛心行順佛意，亦順一切他人。以聖法語教諸眾生，常行如心發起善根。
「若佛子！利益心者，利益心時以實智體性廣行智道，集一切明焰法門，集觀行七財。前人得利益故，受身命而入利益三昧，現一切身、一切口、一切意而震動大世界。一切所為所作，他人入法種、空種、道種中得益得樂。現形六道，無量苦惱之事不以為患，但益人為利。
「若佛子！同心者，以道性智同空，無生法中以無我智同生，無二空同原境。諸法如相，常生常住常滅世法相續流轉無量，而能現無量形身色心等業，入諸六道一切事同。空同無生、我同無物，而分身散形，故入同法三昧。
「若佛子！空心者，復從定心觀慧證空，心心靜緣，於我所法識界色界中而不動轉。逆順出沒故，常入百三昧、十禪支，以一念智作是見
，一切我人若內若外眾住種子皆無合散，整合起作而不可得。
「若佛子！慧心者，作慧見心觀諸邪見結患等縛，無決定體性，順忍空同故。非陰、非界、非入、非眾生、非一我、非因果、非三世法。慧性起光光一焰，明明見虛無受。其慧方便生長養心，是心入起空空道，發無生心。上千海明王品已說心百法明門。」
盧舍那佛言：「千佛！汝先言金剛種子有十心。若佛子！信心者，一切行以信為首、眾德根本，不起外道邪見心。諸見名著，結有造業，必不受入空無為法中。三相無，無無生，無生無住，住無滅，滅無有，一切法空。世諦第一義諦智，盡滅異空。色空、細心心空。細心心心空，故信信寂滅，無體性和合亦無依。然主者我人，名用。三界假我我，無得集相，故名無相信。
「若佛子！念心者，作念。六念常覺，乃至常施第一義諦，空無著無解，生住滅相不動不到去來，而於諸業受者，一合相迴向入法界智。慧慧相乘，乘乘寂滅，焰焰無常，光光無生，無生不起。轉易空道，變前轉后、變變轉化、化化轉轉，變同時同住。焰焰一相，生滅一時。已變未變、變變化亦得，一受亦如是。
「若佛子！迴向心者，第一義空。于實法空智照有實諦。業道相續因緣中道，名為實諦。假名諸法
【現代漢語翻譯】 現代漢語譯本：一切我人，無論是內在還是外在，所有聚集的種子都沒有聚合或離散，不能被認為是整合、生起或造作的。
『佛子！有智慧的人，以智慧之心觀察各種邪見、煩惱等束縛，它們沒有決定的體性，因為它們順應忍辱和空性。它們不是陰、不是界、不是入、不是眾生、不是單一的自我、不是因果、不是三世之法。智慧的本性生起光明，光明如同一道火焰，清晰地照見虛空，沒有感受。這種智慧方便能夠生長和滋養心，使心進入生起空性的道路，發起無生之心。在之前的《千海明王品》中已經講述了心的百法明門。』
盧舍那佛說：『千佛！你先前說金剛種子有十心。佛子！信心是，一切行為以信為首，是各種功德的根本，不會生起外道的邪見之心。各種見解都是執著，執著會造業，必定不能進入空無為法中。三相是無，無無生，無生無住，住無滅，滅無有，一切法皆空。世俗諦和第一義諦的智慧，完全滅盡了差異，歸於空性。色即是空，細微的心也是空。細微的心的心也是空，所以信心寂滅，沒有體性和合，也沒有依靠。然而主宰者，我人，只是名稱上的作用。三界都是虛假的自我，沒有可以聚集的相，所以稱為無相信。』
『佛子！念心是，作念。六念常常覺醒，乃至常常施捨第一義諦，空無執著，沒有解脫，生住滅的相不動搖，不來不去，而對於各種業的接受者，將一切聚合的相迴向于入法界智。智慧與智慧相互作用，作用歸於寂滅，火焰無常，光明無生，無生不起。轉變容易的空道，改變前轉后，改變變化，變化轉變，改變同時同住。火焰的相是一樣的，生滅在同一時刻。已經改變和未改變，改變變化也可以得到，一切接受也是如此。』
『佛子！迴向心是，第一義空。在實法空性的智慧照耀下，存在真實的真諦。業道相續的因緣中道，稱為實諦。假名諸法
【English Translation】 English version: All 'I' and 'mine', whether internal or external, all assembled seeds have neither aggregation nor dispersion, and cannot be regarded as integrated, arising, or created.
'If, O son of Buddha, one with wisdom observes with a wise mind all wrong views, afflictions, and bonds, they have no definite nature because they accord with forbearance and emptiness. They are not skandhas (aggregates), not dhatus (realms), not ayatanas (sense bases), not sentient beings, not a single self, not cause and effect, not the dharmas of the three times. The nature of wisdom gives rise to light, and the light is like a single flame, clearly illuminating emptiness, without sensation. This skillful wisdom can grow and nourish the mind, causing the mind to enter the path of arising emptiness, and to generate the mind of non-arising. The previous chapter, 'Thousand Sea Bright King', has already explained the hundred dharma gates of the mind.'
Vairocana Buddha said, 'Thousand Buddhas! You said earlier that the Vajra seed has ten minds. If, O son of Buddha, one has faith, all actions begin with faith, which is the root of all virtues, and one will not give rise to the wrong views of external paths. All views are attachments, and attachments create karma, which will certainly prevent one from entering the unconditioned dharma of emptiness. The three characteristics are non-existent, non-non-arising, non-arising non-dwelling, dwelling non-cessation, cessation non-existence, all dharmas are empty. The wisdom of conventional truth and ultimate truth completely extinguishes differences and returns to emptiness. Form is emptiness, and the subtle mind is also empty. The mind of the subtle mind is also empty, therefore faith is extinguished, without substance or aggregation, and without reliance. However, the master, 'I' and 'mine', is merely a nominal function. The three realms are all false selves, without any collectable form, therefore it is called non-believing.'
'If, O son of Buddha, one has mindfulness, one practices mindfulness. The six mindfulnesses are constantly awakened, and one constantly gives the ultimate truth, emptiness without attachment, without liberation, the characteristics of arising, dwelling, and ceasing are unmoving, neither coming nor going, and for those who receive various karmas, one dedicates all aggregated forms to entering the wisdom of the dharma realm. Wisdom interacts with wisdom, and the interaction returns to stillness, flames are impermanent, light is unborn, and non-arising does not arise. Transforming the easy path of emptiness, changing the front to the back, changing and transforming, transforming and changing, changing simultaneously and dwelling together. The appearance of the flame is the same, arising and ceasing at the same moment. Already changed and not yet changed, changing and transforming can also be obtained, and all reception is the same.'
'If, O son of Buddha, one has the mind of dedication, it is the ultimate emptiness. Under the illumination of the wisdom of the emptiness of real dharmas, there exists a real truth. The middle way of the causal conditions of the continuous path of karma is called the real truth. Nominal dharmas
我人主者，名為世諦。於此二有諦，深深入空而無去來，幻化受果而無受，故深深心解脫。
「若佛子！達照心者，忍順一切實性。性性無縛無解無礙，法達、義達、辭達、教化達。三世因果、眾生根行，如如不合不散。無實用、無用、無名用。用用一切空，空空照達空，名為通達一切法空。空空如如，相不可得。
「若佛子！直心者，直照。取緣神我，入無生智。無明神我空空中空，空空理心在有在無而不壞道種子。無漏中道一觀，而教化一切十方眾生，轉一切眾生皆入薩婆若空。真性真性真行於空，三界主者結縛而不受。
「若佛子！不退心者，不入一切凡夫地，不起雜長養諸見，亦復不起習因相似我人，入三界業亦行空而不住退。解脫于第一中道，一合行故不行退，本際無二故而不念退。空生觀智如如相續，乘乘心入不二，常空生心一道一凈，為不退一道一照。
「若佛子！獨大乘心者，解解一空故，一切行心名一乘。乘一空智智乘，行乘乘智，心心任運任用任載，任一切眾生，度三界河、結縛河、生滅河。行者坐乘任用載用，智心趣入佛海，故一切眾生未得空智任用，不名為大乘，但名乘得度苦海。
「若佛子！無相心者，忘想解脫。照般若波羅蜜無二，一切結業三世法如如
【現代漢語翻譯】 現代漢語譯本： 我作為人主，名為世諦（conventional truth）。在這兩種真諦中，深深地進入空性，沒有來去，幻化地承受果報而沒有承受者，因此深深地心解脫。
『如果佛子！通達照見心性的人，能夠安忍順應一切實性（true nature）。自性（nature）沒有束縛，沒有解脫，沒有障礙，通達法、通達義、通達辭、通達教化。三世的因果、眾生的根性和行為，如如不動，不合不散。沒有實用、沒有無用、沒有名用。用一切都歸於空，空性照亮一切空性，這被稱為通達一切法空。空性如如不動，相不可得。
『如果佛子！以直心（upright mind）待人，就能直接照見。取緣于神我（divine self），進入無生智（wisdom of non-origination）。無明（ignorance）的神我空性，在空性中也是空性，空性理心存在於有和無之間，而不破壞道的種子。在無漏（without outflows）的中道（Middle Way）中，以一種觀照來教化一切十方眾生，轉化一切眾生都進入薩婆若空（emptiness of all-knowing）。真性（true nature）在空性中真實地修行，三界之主（lord of the three realms）被結縛而不受其影響。
『如果佛子！具有不退心（non-regressing mind），就不會進入一切凡夫的境界，不會生起雜亂增長的各種見解，也不會生起習氣因緣相似的我人（sense of self and others），進入三界業力也行於空性而不停留在退轉之中。解脫于第一義諦的中道，因為一心一意地修行而不退轉，本際（original state）沒有二元對立所以不念退轉。空性生起觀智如如相續，以乘（vehicle）的心進入不二（non-duality），常空生心一道一凈，為不退的一道一照。
『如果佛子！具有獨大乘心（sole Great Vehicle mind），理解一切都歸於空性，所以一切行心都名為一乘（One Vehicle）。以一空智（wisdom of emptiness）來駕馭乘，以行來駕馭乘智，心心相印，任運自在地任用和承載，任一切眾生，度過三界河、結縛河、生滅河。修行者乘坐著乘，任運自在地任用和承載，智慧之心趣入佛海，所以一切眾生未得到空性智慧的任用，不名為大乘，但名為乘坐著乘而得度脫苦海。
『如果佛子！具有無相心（mind without characteristics），就能忘卻妄想而解脫。照見般若波羅蜜（Prajnaparamita, perfection of wisdom）的無二性，一切結縛業力的三世法如如不動。
【English Translation】 English version: I, as the lord of men, am called Saṃvṛti-satya (conventional truth). Within these two truths, deeply entering emptiness, there is no coming or going, and illusionally receiving karmic results without a receiver, thus deeply attaining liberation of the mind.
'If a Buddha-son! One who understands and illuminates the mind, can patiently accord with all reality (true nature). Nature has no bondage, no liberation, no obstruction, and attains understanding of the Dharma, understanding of meaning, understanding of expression, and understanding of teaching. The cause and effect of the three times, the roots and actions of sentient beings, are suchness, neither united nor scattered. There is no practical use, no uselessness, no nominal use. Using everything returns to emptiness, and emptiness illuminates all emptiness, which is called understanding the emptiness of all dharmas. Emptiness is suchness, and characteristics are unattainable.
'If a Buddha-son! With an upright mind, one can directly illuminate. Taking the divine self as a condition, one enters the wisdom of non-origination. The ignorance of the divine self is emptiness, and emptiness within emptiness, the rational mind of emptiness exists between being and non-being without destroying the seed of the path. In the Middle Way without outflows, with a single contemplation, one teaches all sentient beings in the ten directions, transforming all sentient beings to enter Sarvajña-śūnyatā (emptiness of all-knowing). True nature truly practices in emptiness, and the lord of the three realms is bound but unaffected.
'If a Buddha-son! With a non-regressing mind, one will not enter the realm of ordinary beings, will not give rise to various views that are confused and increasing, nor will one give rise to habitual causes similar to the sense of self and others, entering the karma of the three realms also walks in emptiness without dwelling in regression. Liberation in the Middle Way of the first principle, because of single-minded practice, one does not regress, and because the original state has no duality, one does not think of regressing. The wisdom of emptiness arises continuously as suchness, entering non-duality with the mind of the vehicle, the constant emptiness gives rise to a single path and a single purity, which is the non-regressing single path and single illumination.
'If a Buddha-son! With the sole Great Vehicle mind, understanding that everything returns to emptiness, all practice minds are called the One Vehicle. Using the wisdom of emptiness to ride the vehicle, using practice to ride the wisdom of the vehicle, mind to mind, naturally using and carrying, carrying all sentient beings, crossing the river of the three realms, the river of bondage, the river of birth and death. The practitioner rides the vehicle, naturally using and carrying, the mind of wisdom enters the ocean of Buddhas, so all sentient beings who have not obtained the use of the wisdom of emptiness are not called the Great Vehicle, but are called riding the vehicle to be liberated from the sea of suffering.
'If a Buddha-son! With a mind without characteristics, one can forget delusions and be liberated. Illuminating the non-duality of Prajñāpāramitā (perfection of wisdom), all binding karmic dharmas of the three times are suchness.'
一諦，而行於無生空，自知得成佛。一切佛是我等者，一切賢聖是我同學，皆同無生空，故名無相心。
「若佛子！如如慧心者，無量法界無集無受生，生生煩惱而不縛。一切法門、一切賢所行道、一切聖所觀法，所有亦如是。一切佛教化方便法，我皆集在心中。外道一切論邪定功用、幻化魔說佛說，皆分別入二諦處，非一非二，非有陰界入。是慧光明，光明照性入一切法。
「若佛子！不壞心者，入聖地智近解脫位，得道正門、明菩提心，伏忍順空、八魔不壞，眾聖摩頂、諸佛勸發，入摩頂三昧，放身光光照十方佛土。入佛儀神，出沒自在動大千界，與平等地心無二無別，而非中觀知道。以三昧力故，光中見佛無量國土，現為說法。爾時即得頂三昧，登虛空平等地，總持法門聖行滿足。心心行空，空空慧中道無相照故。一切相滅，得金剛三昧門，入一切行門，入虛空平等地。如佛華經中廣說。」
盧舍那佛言：「千佛！汝先問十地者有何義？若佛子！菩提薩埵入平等慧體性地，真實法化一切行華光滿足，四天果乘用任化，無方理化，神通、十力、十號、十八不共法，住佛凈土。無量大愿，辯才無畏，一切論、一切行我皆得入。生出佛家，坐佛性地，一切障礙凡夫因果畢竟不受，大樂歡喜。從一佛
【現代漢語翻譯】 現代漢語譯本： 一諦，而行於無生空，自知得成佛。一切佛是與我等同的人，一切賢聖是我的同學，都同樣證悟了無生空性，所以稱為無相心。
『佛子！如如慧心（如實智慧之心）之人，于無量法界中，不執著于聚集，也不執著于領受，雖有生生世世的煩惱，卻不會被煩惱束縛。一切法門、一切賢者所修行的道路、一切聖者所觀照的法，所有的一切也都是如此。一切佛教化的方便法門，我都彙集在心中。外道的一切理論、邪定的功用、幻化的魔說和佛說，都能分別歸入二諦（世俗諦和勝義諦）之中，既非一也非二，也非存在於陰界入（五陰、十二入、十八界）之中。這就是智慧的光明，光明照亮自性，融入一切法之中。
『佛子！不壞心（堅定不移的菩提心）之人，進入聖地智慧，接近解脫的地位，得到通往正道的門徑，明白菩提心，降伏煩惱，順應空性，八魔（八種障礙修行的魔）無法摧毀，受到眾聖摩頂加持，諸佛勸勉策發，進入摩頂三昧（受到諸佛摩頂的三昧），從身上放出光明，光明照耀十方佛土。進入佛的威儀神態，出入自在，能震動大千世界，與平等地（證悟平等性的境界）的心沒有差別，但並非中觀（中道觀）所能完全知曉。因為三昧的力量，在光明中見到佛和無量國土，顯現說法。那時就能得到頂三昧（最上三昧），登上虛空平等地（證悟如虛空般平等無礙的境界），總持一切法門，聖行圓滿。心念唸唸與空相應，在空性的智慧中，以中道無相之光照耀，一切相都消滅，得到金剛三昧門（如金剛般堅固的三昧），進入一切行門，進入虛空平等地。如同《佛華經》中廣說的一樣。』
盧舍那佛（報身佛）說：『千佛！你先前問十地（菩薩修行的十個階位）有什麼意義？佛子！菩提薩埵（菩薩）進入平等慧體性地（證悟平等智慧的境界），以真實的法來教化，一切行持如鮮花般光彩圓滿，四天果（聲聞、緣覺、菩薩、佛的四種果位）的乘用隨其意願而化現，沒有固定的方式和道理，具有神通、十力（如來十種力）、十號（如來十種稱號）、十八不共法（佛的十八種不共於二乘的功德），安住于佛的清凈國土。具有無量大愿，辯才無礙，一切論、一切行我都能進入。生於佛家，安坐于佛性之地，一切障礙凡夫的因果畢竟不會承受，得到大樂歡喜。從一佛
【English Translation】 English version: Realizing the one truth and practicing in the unborn emptiness, one knows oneself to have attained Buddhahood. All Buddhas are like us, and all virtuous sages are our fellow students, all sharing the same unborn emptiness. Therefore, it is called the mind of no-form (Wu Xiang Xin).
『If a Buddha-son! One with the wisdom-mind of Suchness (Ru Ru Hui Xin), in the immeasurable Dharma-realm, neither accumulates nor receives birth, and is not bound by the afflictions of birth after birth. All Dharma-gates, all paths practiced by the virtuous, all Dharmas contemplated by the sages, all are like this. All the Buddha's expedient methods of teaching, I gather them all in my heart. All the theories of external paths, the functions of heretical samadhi, the illusory demonic teachings, and the Buddha's teachings, all are distinguished and entered into the two truths (conventional truth and ultimate truth), neither one nor two, not existing in the skandhas, realms, and entrances (five skandhas, twelve entrances, eighteen realms). This is the light of wisdom, the light illuminates the nature and enters all Dharmas.
『If a Buddha-son! One with an indestructible mind (Bu Huai Xin), enters the wisdom of the holy grounds, approaches the position of liberation, obtains the correct gate to the path, understands the Bodhi-mind, subdues afflictions, accords with emptiness, is not destroyed by the eight demons (eight kinds of demons that obstruct practice), is blessed by the touching of the crowns of the heads by all the saints, is encouraged and inspired by all the Buddhas, enters the Samadhi of touching the crown of the head (being blessed by the Buddhas touching the crown of the head), emits light from the body, the light illuminates the Buddha-lands of the ten directions. Enters the majestic demeanor of the Buddha, freely appears and disappears, shakes the great thousand worlds, is no different from the mind of the ground of equality (the state of realizing equality), but is not fully known by the Middle Way (Madhyamaka). Because of the power of Samadhi, one sees Buddhas and immeasurable lands in the light, appearing to teach the Dharma. At that time, one obtains the Crown Samadhi (supreme Samadhi), ascends to the ground of emptiness and equality (the state of realizing emptiness and unobstructedness), upholds all Dharma-gates, and fulfills the holy practices. Mind after mind acts in emptiness, in the wisdom of emptiness, the Middle Way illuminates without form. All forms are extinguished, one obtains the Vajra Samadhi-gate (indestructible Samadhi), enters all practice-gates, enters the ground of emptiness and equality. As extensively explained in the Buddha Flower Sutra.』
Vairocana Buddha (the Sambhogakaya Buddha) said: 『Thousand Buddhas! You asked earlier what is the meaning of the ten grounds (ten stages of Bodhisattva practice)? If a Buddha-son! A Bodhisattva (Bodhi Sattva) enters the ground of the nature of equal wisdom (the state of realizing equal wisdom), uses the true Dharma to teach, all actions are as radiant and complete as flowers, the vehicles of the four fruits (the four fruits of Sravaka, Pratyekabuddha, Bodhisattva, and Buddha) are used at will, without fixed methods or reasons, possessing supernormal powers, the ten powers (ten powers of a Tathagata), the ten titles (ten titles of a Tathagata), the eighteen unshared Dharmas (eighteen unique qualities of a Buddha), and dwells in the pure land of the Buddha. Possessing immeasurable great vows, unobstructed eloquence, I can enter all theories and all practices. Born into the Buddha's family, seated on the ground of Buddha-nature, one will ultimately not receive the causes and effects of ordinary beings that are obstacles, and obtains great joy and happiness. From one Buddha
土入無量佛土，從一劫入無量劫，不可說法為可說法，及照見一切法、逆順見一切法，常入二諦而在第一義中。以一智知十地次第，一一事示眾生，而常心心中道。以一智知一切佛土殊品及佛所說法，而身心不變。以一智知十二因緣、十惡種性，而常住善道。以一智見有無二相。以一智知入十禪支行三十七道，而現一切色身六道。以一智知十方色色，分分了起入受色報，而心心無縛，光光照一切，是故無生信忍空慧常現在前。從一地二地乃至佛界，其中間一切法門一時而行故。略出平等地功德海藏行愿，如海一渧毛頭許事。
「若佛子！菩提薩埵善慧體性地，清凈明達一切善根，所謂慈悲喜捨慧。一切功德本從初觀入大空慧方便道智中，見諸眾生無非苦諦皆有識心，三惡道刀杖一切苦惱緣中生識，名為苦諦。三苦相者，如身初覺，從刀杖身色陰二緣中生覺，為行苦緣。次意地覺，緣身覺所緣得刀杖及身創腫等法故，覺苦苦緣，重故苦苦。次受行覺二心，緣向身色陰壞創中生苦覺故，名為壞苦緣。是以三覺次第生三心，故為苦苦。一切有心眾生，見是三苦，起無量苦惱因緣故。我於是中入教化道三昧，現一切色身於六道中，十種辯才說諸法門，謂苦識、苦緣、刀杖緣具。苦識行身創腫發壞，內外觸中或具不具。具
二緣中生識，識作、識受、觸識，名為苦識。行二緣故心心緣色，心觸觸惱受煩毒時，為苦苦。心緣識初，在根覺緣，名為苦覺。心作心受觸識覺觸，未受煩毒時，是名行苦。逼迮生覺如𣃆石火，于身心念念生滅，身散壞轉變化，識入壞緣，緣集散心苦心惱，受念後緣染著心心不捨，是為壞苦。三界一切苦諦，復觀無明集無量心作一切業，相續相連習因集因，名為集諦。正見解脫空空智道心心，名以智道道諦。盡有果報盡有因，清凈一照體性，妙智寂滅一諦。慧品具足名根，一切慧性起空入觀，是初善根。第二觀舍一切貪著，行一切平等空舍，無緣而觀諸法。空際一想，我觀一切十方地土皆吾昔身所用故土，四大海水是吾故水，一切劫火是吾昔身故所用火，一切風輪是吾故所用氣。我今入此地中，法身滿足，舍吾故身，畢竟不受四大分段不凈故身，是為舍品具足。第三次觀于所化一切眾生，與人天樂、十地樂、離十惡畏樂、得妙華三昧樂乃至佛樂。如是觀者慈品具足。菩薩爾時住是地中無癡無貪無瞋，入平等一諦智一切行本，游佛一切世界，現化無量法身。如一切眾生天華品說。
「若佛子！菩提薩埵光明體性地，以三昧解了智，知三世一切佛法門，十二法品名味句：重誦、記別、直語、偈、不請說、律戒、譬
【現代漢語翻譯】 現代漢語譯本：二緣和合而生起『識』（Vijnana，了別作用），這『識』的造作、『識』的領受、以及觸及『識』的感受，被稱為『苦識』。由於『行』（Samskara，意志）的兩種因緣，心和心所緣於色法，當內心觸及惱人的感受而生起煩惱時，這就是『苦苦』。內心最初緣于『識』，在根（Indriya，感覺器官）的覺知中產生關聯，這被稱為『苦覺』。內心造作和領受觸及『識』的覺知，在尚未感受到煩惱毒害時，這被稱為『行苦』。逼迫而生的覺受，如同燧石相擊產生的火花，在身心中唸唸生滅，身體散壞、轉變變化，『識』進入壞滅的因緣，因緣聚集而導致散亂的心生起痛苦和惱怒，領受並執念於後續的因緣，內心念念不舍，這就是『壞苦』。三界（Trailokya，欲界、色界、無色界）的一切都是苦諦（Dukkha Satya，苦的真理）。 進一步觀察，由於無明（Avidya，對事物真相的無知）積聚了無量的心，造作一切業，這些業相續相連，習氣作為因，積聚作為因，這被稱為集諦（Samudaya Satya，苦的根源的真理）。以正見（Samyag-dṛṣṭi，正確的見解）解脫，以空性的智慧之道引導內心，這被稱為道諦（Marga Satya，通往滅苦之道的真理）。 滅盡有果報的，滅盡有因的，清凈而唯一照見的體性，以妙智達到寂滅，這是滅諦（Nirodha Satya，滅苦的真理）。智慧之品（慧的種類）具足，被稱為根（Indriya，能力），一切智慧的體性生起空性並進入觀照，這是最初的善根。第二次觀照是捨棄一切貪著，行一切平等空性的舍，不執著任何因緣而觀照諸法。在空性的邊際產生一個念頭：我觀照一切十方（十個方向）的土地，都是我過去世所使用的土地，四大海水是我過去世所使用的水，一切劫火是我過去世所使用的火，一切風輪是我過去世所使用的氣。我現在進入這土地之中，法身（Dharmakaya，佛的法性之身）得以滿足，捨棄我過去的身軀，畢竟不再承受四大（地、水、火、風）組成的分段不凈的身軀，這被稱為舍品具足。 第三次觀照是給予所化度的一切眾生，人天之樂、十地（菩薩修行的十個階段）之樂、遠離十惡畏懼之樂、獲得妙華三昧（Samadhi，禪定）之樂，乃至佛之樂。如此觀照，是慈品具足。菩薩（Bodhisattva，發菩提心追求佛果的修行者）爾時安住於此地中，沒有愚癡（Moha，缺乏理解）、沒有貪婪（Lobha，渴求）、沒有嗔恨（Dvesha，厭惡），進入平等一諦的智慧，這是一切行為的根本，遊歷佛的一切世界，顯現化身無量的法身。如一切眾生天華品所說。 『若佛子！菩提薩埵光明體性地，以三昧（Samadhi，禪定）解了智，知三世一切佛法門，十二法品名味句：重誦、記別、直語、偈（Gatha，偈頌）、不請說、律戒（Vinaya，戒律）、譬喻（Upama，比喻）……』
【English Translation】 English version: When the two conditions meet, consciousness (Vijnana, the function of distinguishing) arises. This consciousness's creation, consciousness's reception, and the touching of consciousness's feeling are called 'suffering consciousness'. Because of the two conditions of 'action' (Samskara, volition), the mind and mental factors are conditioned by form. When the mind touches annoying feelings and gives rise to afflictions, this is 'suffering of suffering'. The mind initially conditions consciousness, and is associated with the perception of the senses (Indriya, sense organs), this is called 'suffering perception'. When the mind creates and receives the perception of touching consciousness, before experiencing the poison of affliction, this is called 'suffering of change'. The perception of being forced to arise is like the spark produced by striking flint, arising and ceasing moment by moment in body and mind. The body disintegrates, transforms, and changes. Consciousness enters the conditions of destruction. Conditions gather and cause the scattered mind to give rise to pain and anger. Receiving and clinging to subsequent conditions, the mind is reluctant to let go, this is called 'suffering of decay'. All of the three realms (Trailokya, the desire realm, the form realm, and the formless realm) are the truth of suffering (Dukkha Satya, the truth of suffering). Further observe that due to ignorance (Avidya, ignorance of the true nature of things), immeasurable minds accumulate, creating all actions. These actions are continuous and connected, habits are the cause, accumulation is the cause, this is called the truth of accumulation (Samudaya Satya, the truth of the origin of suffering). With right view (Samyag-dṛṣṭi, correct understanding) liberation, guiding the mind with the wisdom path of emptiness, this is called the truth of the path (Marga Satya, the truth of the path to the cessation of suffering). Extinguishing the retribution of consequences, extinguishing the causes, the pure and uniquely illuminating nature, achieving nirvana with wonderful wisdom, this is the truth of cessation (Nirodha Satya, the truth of the cessation of suffering). The qualities of wisdom (types of wisdom) are complete, called faculties (Indriya, abilities). The nature of all wisdom arises from emptiness and enters contemplation, this is the initial good root. The second contemplation is to abandon all attachment, practice all equal emptiness of abandonment, contemplating all dharmas without clinging to any conditions. At the edge of emptiness, a thought arises: I contemplate all the lands of the ten directions, all are lands that I used in past lives, the four great oceans are the water I used in past lives, all the kalpa fires are the fire I used in past lives, all the wind wheels are the air I used in past lives. I now enter this land, the Dharma body (Dharmakaya, the body of the Buddha's Dharma nature) is fulfilled, abandoning my past body, ultimately no longer enduring the impure body composed of the four elements (earth, water, fire, wind), this is called the perfection of abandonment. The third contemplation is to give all sentient beings to be transformed, the joy of humans and gods, the joy of the ten grounds (ten stages of Bodhisattva practice), the joy of being free from the fear of the ten evils, the joy of obtaining the wonderful lotus samadhi (Samadhi, meditation), and even the joy of the Buddha. Contemplating in this way is the perfection of loving-kindness. The Bodhisattva (Bodhisattva, a practitioner who generates Bodhicitta and seeks Buddhahood) at that time abides in this ground, without delusion (Moha, lack of understanding), without greed (Lobha, craving), without hatred (Dvesha, aversion), entering the wisdom of equal one truth, this is the root of all actions, traveling through all the worlds of the Buddha, manifesting countless Dharma bodies. As described in the chapter on the heavenly flowers of all sentient beings. 'If a Buddha-son! The Bodhisattva's ground of luminous nature, with samadhi (Samadhi, meditation) understanding wisdom, knows all the Buddha Dharma gates of the three times, the names, tastes, and phrases of the twelve Dharma qualities: repeated recitation, distinguishing, direct speech, verses (Gatha, verses), unrequested speech, precepts (Vinaya, discipline), parables (Upama, metaphors)...'
喻、佛界、昔事、方正、未曾有、談說，是法體性名第一義。別是名味句中，說一切有為法分分受生，初入識胎，四大增長色心名六住，于根中起實覺，未別苦樂名觸識，又覺苦樂識名三受，連連覺著受無窮已，欲、我見、戒取善惡有，識初名生，識終名死。是十品現在苦。因緣果觀是行相中道，我久已離故，無自體性。入光明神通，總持辯才，心心行空，而十方佛土中現劫化轉化百劫千劫，國土中養神通，禮敬佛前咨受法言。復現六道身，一音中說無量法品，而眾生各自分分得聞心所欲之法。苦空無常無我一諦之音，國土不同身心別化。是妙華光明地中略開一毛頭許，如法品解觀法門千三昧品說。
「若佛子！菩提薩埵體性地中，爾真焰俗，不斷不常，即生即住即滅，一世一時一有，種異異現異故。因緣中道非一非二、非善非惡、非凡非佛故。佛界凡界一一，是名為世諦。其智道觀無一無二，玄道定品，所謂說佛心行初覺定因，信覺、思覺、靜覺、上覺、念覺、慧覺、觀覺、猗覺、樂覺、舍覺，是品品方便道，心心入定果。是人住定中，焰焰見法行空。若起念定，入生心定，生愛順道，道法化生，名法樂忍、住忍、證忍、寂滅忍。故諸佛于入光光華三昧中，現無量佛，以手摩頂一音說法，百千起發而不出定，
【現代漢語翻譯】 現代漢語譯本：比喻（喻：metaphor）、佛界（佛界：Buddha realm）、昔事（昔事：past events）、方正（方正：upright）、未曾有（未曾有：unprecedented）、談說，這是法體性（法體性：the essence of Dharma）被稱為第一義諦（第一義：ultimate truth）。在名味句中，說一切有為法（有為法：conditioned phenomena）分分受生，最初進入識胎（識胎：womb of consciousness），四大（四大：the four elements）增長，色心（色心：form and mind）被稱為六住（六住：six abodes），在根中（根：sense organs）生起真實的覺知，未分別苦樂時稱為觸識（觸識：sense of touch），又覺知苦樂時稱為三受（三受：three feelings），連綿不斷地覺知執著，感受無窮無盡，產生欲（欲：desire）、我見（我見：self-view）、戒取（戒取：attachment to rules and rituals）、善惡有（善惡有：existence of good and evil），最初的意識稱為生（生：birth），最終的意識稱為死（死：death）。這是十品（十品：ten categories）的現在苦（現在苦：present suffering）。因緣果觀（因緣果觀：observation of cause, condition, and effect）是行相中道（行相中道：the Middle Way of practice），我早已遠離這些，所以沒有自體性（自體性：inherent existence）。進入光明神通（光明神通：radiant supernormal powers），總持辯才（總持辯才：retentive eloquence），心心行空（心心行空：mind practicing emptiness），而在十方佛土（十方佛土：Buddha lands in ten directions）中顯現劫化轉化（劫化轉化：transformation through eons），百劫千劫（百劫千劫：hundreds and thousands of eons），在國土中養育神通，在佛前禮敬，請教接受佛法之言。又顯現六道（六道：six realms of existence）之身，在一音中（一音中：in a single sound）宣說無量法品（無量法品：immeasurable Dharma teachings），而眾生各自區分地聽聞自己想要聽聞的法。苦（苦：suffering）、空（空：emptiness）、無常（無常：impermanence）、無我（無我：non-self）這一諦之音（諦之音：sound of truth），國土不同，身心別化。這是在妙華光明地（妙華光明地：land of wondrous flowers and light）中略微打開一毛頭（一毛頭：tip of a hair）那麼大的地方，如法品（如法品：chapter on suchness）解釋觀法門（觀法門：methods of contemplation），千三昧品（千三昧品：chapter on a thousand samadhis）所說。 「如果佛子（佛子：Buddha's disciple）！菩提薩埵（菩提薩埵：Bodhisattva）的體性地（體性地：ground of essence）中，你的真焰俗（真焰俗：true radiance and conventionality），不斷不常（不斷不常：neither continuous nor discontinuous），即生即住即滅（即生即住即滅：arising, abiding, and ceasing simultaneously），一世一時一有（一世一時一有：one lifetime, one moment, one existence），種異異現異故（種異異現異故：because seeds are different, manifestations are different）。因緣中道（因緣中道：the Middle Way of dependent origination）非一非二（非一非二：neither one nor two）、非善非惡（非善非惡：neither good nor evil）、非凡非佛故（非凡非佛故：neither ordinary nor Buddha）。佛界（佛界：Buddha realm）和凡界（凡界：ordinary realm）一一（一一：each and every），這被稱為世諦（世諦：conventional truth）。其智道觀（智道觀：wisdom path of observation）無一無二（無一無二：neither one nor two），玄道定品（玄道定品：chapter on profound path of samadhi），所謂說佛心行初覺定因（佛心行初覺定因：the cause of the initial awakening samadhi of the Buddha's mind practice），信覺（信覺：faith-awakening）、思覺（思覺：thought-awakening）、靜覺（靜覺：stillness-awakening）、上覺（上覺：superior-awakening）、念覺（念覺：mindfulness-awakening）、慧覺（慧覺：wisdom-awakening）、觀覺（觀覺：contemplation-awakening）、猗覺（猗覺：reliance-awakening）、樂覺（樂覺：joy-awakening）、舍覺（舍覺：equanimity-awakening），這些品品（品品：each and every category）是方便道（方便道：skillful means），心心入定果（心心入定果：mind entering the fruit of samadhi）。這個人住在定中（定中：in samadhi），焰焰見法行空（焰焰見法行空：radiantly seeing the Dharma practicing emptiness）。如果生起念定（念定：mindfulness samadhi），進入生心定（生心定：arising mind samadhi），生愛順道（生愛順道：generating love in accordance with the path），道法化生（道法化生：Dharma of the path transforming and arising），稱為法樂忍（法樂忍：Dharma joy forbearance）、住忍（住忍：abiding forbearance）、證忍（證忍：realization forbearance）、寂滅忍（寂滅忍：quiescence forbearance）。所以諸佛（諸佛：all Buddhas）在進入光光華三昧（光光華三昧：samadhi of radiant light and splendor）中，顯現無量佛（無量佛：immeasurable Buddhas），用手摩頂（摩頂：touching the crown of the head）一音說法（一音說法：preaching the Dharma with a single sound），百千起發而不出定（百千起發而不出定：hundreds and thousands of manifestations arising without leaving samadhi）。
【English Translation】 English version: Metaphor (喻: metaphor), Buddha realm (佛界: Buddha realm), past events (昔事: past events), upright (方正: upright), unprecedented (未曾有: unprecedented), and discussion, this is the Dharma essence (法體性: the essence of Dharma) called the ultimate truth (第一義: ultimate truth). In the phrases of name and taste, it is said that all conditioned phenomena (有為法: conditioned phenomena) are born part by part, initially entering the womb of consciousness (識胎: womb of consciousness), the four great elements (四大: the four elements) grow, form and mind (色心: form and mind) are called the six abodes (六住: six abodes), in the sense organs (根: sense organs) a real awareness arises, when not distinguishing between suffering and pleasure it is called the sense of touch (觸識: sense of touch), and when aware of suffering and pleasure it is called the three feelings (三受: three feelings), continuously aware and attached, experiencing endless feelings, giving rise to desire (欲: desire), self-view (我見: self-view), attachment to rules and rituals (戒取: attachment to rules and rituals), and the existence of good and evil (善惡有: existence of good and evil), the initial consciousness is called birth (生: birth), and the final consciousness is called death (死: death). These are the ten categories (十品: ten categories) of present suffering (現在苦: present suffering). Observation of cause, condition, and effect (因緣果觀: observation of cause, condition, and effect) is the Middle Way of practice (行相中道: the Middle Way of practice), I have long since departed from these, so there is no inherent existence (自體性: inherent existence). Entering radiant supernormal powers (光明神通: radiant supernormal powers), retentive eloquence (總持辯才: retentive eloquence), mind practicing emptiness (心心行空: mind practicing emptiness), and in the Buddha lands in ten directions (十方佛土: Buddha lands in ten directions) manifesting transformation through eons (劫化轉化: transformation through eons), hundreds and thousands of eons (百劫千劫: hundreds and thousands of eons), nurturing supernormal powers in the lands, paying homage before the Buddha, requesting and receiving the words of the Dharma. Also manifesting the bodies of the six realms (六道: six realms of existence), in a single sound (一音中: in a single sound) proclaiming immeasurable Dharma teachings (無量法品: immeasurable Dharma teachings), and sentient beings each separately hearing the Dharma they desire to hear. The sound of truth (諦之音: sound of truth) of suffering (苦: suffering), emptiness (空: emptiness), impermanence (無常: impermanence), and non-self (無我: non-self), the lands are different, and bodies and minds transform separately. This is slightly opening a place the size of a tip of a hair (一毛頭: tip of a hair) in the land of wondrous flowers and light (妙華光明地: land of wondrous flowers and light), the chapter on suchness (如法品: chapter on suchness) explains the methods of contemplation (觀法門: methods of contemplation), as described in the chapter on a thousand samadhis (千三昧品: chapter on a thousand samadhis). 『If a Buddha's disciple (佛子: Buddha's disciple)! In the ground of essence (體性地: ground of essence) of a Bodhisattva (菩提薩埵: Bodhisattva), your true radiance and conventionality (真焰俗: true radiance and conventionality), neither continuous nor discontinuous (不斷不常: neither continuous nor discontinuous), arising, abiding, and ceasing simultaneously (即生即住即滅: arising, abiding, and ceasing simultaneously), one lifetime, one moment, one existence (一世一時一有: one lifetime, one moment, one existence), because seeds are different, manifestations are different (種異異現異故: because seeds are different, manifestations are different). The Middle Way of dependent origination (因緣中道: the Middle Way of dependent origination) is neither one nor two (非一非二: neither one nor two), neither good nor evil (非善非惡: neither good nor evil), neither ordinary nor Buddha (非凡非佛故: neither ordinary nor Buddha). The Buddha realm (佛界: Buddha realm) and the ordinary realm (凡界: ordinary realm) each and every (一一: each and every), this is called conventional truth (世諦: conventional truth). The wisdom path of observation (智道觀: wisdom path of observation) is neither one nor two (無一無二: neither one nor two), the chapter on profound path of samadhi (玄道定品: chapter on profound path of samadhi), so-called the cause of the initial awakening samadhi of the Buddha's mind practice (佛心行初覺定因: the cause of the initial awakening samadhi of the Buddha's mind practice), faith-awakening (信覺: faith-awakening), thought-awakening (思覺: thought-awakening), stillness-awakening (靜覺: stillness-awakening), superior-awakening (上覺: superior-awakening), mindfulness-awakening (念覺: mindfulness-awakening), wisdom-awakening (慧覺: wisdom-awakening), contemplation-awakening (觀覺: contemplation-awakening), reliance-awakening (猗覺: reliance-awakening), joy-awakening (樂覺: joy-awakening), equanimity-awakening (舍覺: equanimity-awakening), these categories (品品: each and every category) are skillful means (方便道: skillful means), mind entering the fruit of samadhi (心心入定果: mind entering the fruit of samadhi). This person dwells in samadhi (定中: in samadhi), radiantly seeing the Dharma practicing emptiness (焰焰見法行空: radiantly seeing the Dharma practicing emptiness). If mindfulness samadhi (念定: mindfulness samadhi) arises, entering arising mind samadhi (生心定: arising mind samadhi), generating love in accordance with the path (生愛順道: generating love in accordance with the path), the Dharma of the path transforming and arising (道法化生: Dharma of the path transforming and arising), called Dharma joy forbearance (法樂忍: Dharma joy forbearance), abiding forbearance (住忍: abiding forbearance), realization forbearance (證忍: realization forbearance), quiescence forbearance (寂滅忍: quiescence forbearance). Therefore, all Buddhas (諸佛: all Buddhas) in entering the samadhi of radiant light and splendor (光光華三昧: samadhi of radiant light and splendor), manifest immeasurable Buddhas (無量佛: immeasurable Buddhas), touching the crown of the head (摩頂: touching the crown of the head) preaching the Dharma with a single sound (一音說法: preaching the Dharma with a single sound), hundreds and thousands of manifestations arising without leaving samadhi (百千起發而不出定: hundreds and thousands of manifestations arising without leaving samadhi).』
住定味樂定、著定貪定、一劫千劫中住定。見佛蓮花座說百法門，是人供養聽法，一劫住定。時諸佛光中摩頂，發起定品出相進相，去向相故。不沒不退、不墮不住，頂三昧法上樂忍，永盡無餘。即入一切佛土修行無量功德品，行行皆光明，入善權方便，化教一切眾生，能使得見佛體性常樂我凈。是人生住是地中行化法門，漸漸深妙華觀智入體性中道，一切法門品滿足，猶如金剛。上日月道品已明斯義。
「若佛子！菩提薩埵慧照體性地，法有十種力生品，起一切功德行。以一慧方便知善惡二業別行處力品、善作惡作業智力品、一切欲求愿六道生生果欲力品、六道性分別不同性力品、一切善惡根一一不同根力品、邪定正定不定是名定力品、一切因果乘是因乘是果至果處乘因道是道力品、五眼知一切法見一切受生故天眼力品、百劫事一一知宿世力品、於一切生煩惱滅一切受無明滅解脫力品，是十力品智。知自修因果，亦知一切眾生因果分別，而身心口別用。以凈國土為惡國土、以惡國土為妙樂土，能轉善作惡、轉惡作善，色為非色、非色為色，以男為女、以女為男，以六道為非六道、非六道為六道，乃至地水火風非地水火風。是人爾時以大方便力，從一切眾生而見不可思議、下地所不能知覺舉足下足事。是人大明
【現代漢語翻譯】 現代漢語譯本 安住于禪定的喜樂中，執著于禪定的貪愛中，能在長達一劫乃至千劫的時間裡安住于禪定。（住定味樂定、著定貪定、一劫千劫中住定） 見到佛在蓮花座上宣說百種法門，這個人以供養和聽法，獲得一劫的住定。（見佛蓮花座說百法門，是人供養聽法，一劫住定） 這時，諸佛在光明中為他摩頂，發起禪定中的殊勝品相，顯現出精進的相狀，以及趨向涅槃的相狀。 (時諸佛光中摩頂，發起定品出相進相，去向相故) 不沉沒，不退轉，不墮落，不住留，在頂三昧的法喜中獲得上品的樂忍，永遠滅盡煩惱，沒有剩餘。（不沒不退、不墮不住，頂三昧法上樂忍，永盡無餘） 隨即進入一切佛土，修行無量的功德，所行之處皆光明照耀，進入善巧方便之門，教化一切眾生，能夠使他們見到佛的體性——常、樂、我、凈。（即入一切佛土修行無量功德品，行行皆光明，入善權方便，化教一切眾生，能使得見佛體性常樂我凈） 這個人安住於此地，修行教化眾生的法門，漸漸深入微妙的華觀智慧，進入體性中道，一切法門品類圓滿具足，猶如金剛一般。（是人生住是地中行化法門，漸漸深妙華觀智入體性中道，一切法門品滿足，猶如金剛） 上面關於日月道的品已經闡明了這個意義。（上日月道品已明斯義） 『佛子！菩提薩埵（Bodhisattva，菩薩）以智慧照見體性之地，法具有十種力量生出品類，從而生起一切功德之行。（若佛子！菩提薩埵慧照體性地，法有十種力生品，起一切功德行） 以一種智慧方便，了知善惡二業各自不同的行處，這是力品；善業和惡業的作業智慧，這是力品；一切欲求願望在六道輪迴中產生果報的慾望，這是力品；六道眾生的性質分別，這是不同的性質力品；一切善惡之根，一一不同的根力品；邪定、正定、不定，這被稱為定力品；一切因果乘，是因乘，是果，到達果報之處，乘因之道，這是道力品；以五眼了知一切法，見到一切眾生受生，所以是天眼力品；百劫之事一一知曉，這是宿世力品；對於一切生起的煩惱，滅除一切感受，無明滅盡，獲得解脫，這是解脫力品，這便是十力品之智。（以一慧方便知善惡二業別行處力品、善作惡作業智力品、一切欲求愿六道生生果欲力品、六道性分別不同性力品、一切善惡根一一不同根力品、邪定正定不定是名定力品、一切因果乘是因乘是果至果處乘因道是道力品、五眼知一切法見一切受生故天眼力品、百劫事一一知宿世力品、於一切生煩惱滅一切受無明滅解脫力品，是十力品智） 了知自己修行的因果，也了知一切眾生的因果分別，從而身、心、口各有不同的運用。 (知自修因果，亦知一切眾生因果分別，而身心口別用) 能以清凈的國土變為惡的國土，以惡的國土變為美妙快樂的國土，能夠轉化善而作惡，轉化惡而作善，使色成為非色，非色成為色，以男子變為女子，以女子變為男子，以六道變為非六道，非六道變為六道，乃至地、水、火、風變為非地、水、火、風。（以凈國土為惡國土、以惡國土為妙樂土，能轉善作惡、轉惡作善，色為非色、非色為色，以男為女、以女為男，以六道為非六道、非六道為六道，乃至地水火風非地水火風） 這個人那時以大方便力，從一切眾生那裡見到不可思議之事，下地位的眾生所不能知覺的舉足下足之事。這個人具有大光明。（是人爾時以大方便力，從一切眾生而見不可思議、下地所不能知覺舉足下足事。是人大明）
【English Translation】 English version Abiding in the joy of Samadhi (定, meditative absorption), attached to the craving of Samadhi, one can abide in Samadhi for a Kalpa (劫, cosmic eon) or even thousands of Kalpas. (住定味樂定、著定貪定、一劫千劫中住定) Seeing the Buddha speaking the hundred Dharma (法, teachings) doors on the lotus seat, this person, through offerings and listening to the Dharma, obtains a Kalpa of abiding in Samadhi. (見佛蓮花座說百法門，是人供養聽法，一劫住定) At this time, the Buddhas touch his head in the light, initiating the excellent qualities in Samadhi, manifesting the appearance of diligence, and the appearance of tending towards Nirvana. (時諸佛光中摩頂，發起定品出相進相，去向相故) Not sinking, not regressing, not falling, not dwelling, in the joy of the supreme forbearance of the Crown Samadhi Dharma, forever extinguishing afflictions without remainder. (不沒不退、不墮不住，頂三昧法上樂忍，永盡無餘) Immediately entering all Buddha lands, cultivating immeasurable merits, wherever he goes is illuminated with light, entering the gate of skillful means, teaching and transforming all sentient beings, enabling them to see the Buddha's nature—permanence, joy, self, and purity. (即入一切佛土修行無量功德品，行行皆光明，入善權方便，化教一切眾生，能使得見佛體性常樂我凈) This person abides in this land, practicing the Dharma door of teaching and transforming sentient beings, gradually entering the profound and subtle wisdom of the Flower Adornment, entering the Middle Way of the essence, all Dharma doors are complete and fulfilled, like a diamond. (是人生住是地中行化法門，漸漸深妙華觀智入體性中道，一切法門品滿足，猶如金剛) The above chapter on the Sun and Moon Path has already clarified this meaning. (上日月道品已明斯義) 『Buddha-son! Bodhisattvas (菩提薩埵, enlightened beings) illuminate the ground of essence with wisdom, the Dharma has ten kinds of power to generate qualities, thereby giving rise to all meritorious conduct. (若佛子！菩提薩埵慧照體性地，法有十種力生品，起一切功德行) With one wisdom expedient, knowing the different places of practice for good and evil karma, this is the power quality; the wisdom of performing good and evil deeds, this is the power quality; all desires and wishes to generate karmic results in the six realms of reincarnation, this is the power quality; the different natures of the six realms of beings, this is the different nature power quality; all good and evil roots, each different root power quality; wrong Samadhi, right Samadhi, and undetermined, this is called the Samadhi power quality; all cause and effect vehicles, is the cause vehicle, is the effect, reaching the place of karmic result, riding the path of cause, this is the path power quality; with the five eyes knowing all Dharmas, seeing all sentient beings being born, therefore it is the divine eye power quality; knowing all matters of hundreds of Kalpas one by one, this is the power of past lives; for all arising afflictions, extinguishing all feelings, ignorance extinguished, obtaining liberation, this is the liberation power quality, this is the wisdom of the ten power qualities. (以一慧方便知善惡二業別行處力品、善作惡作業智力品、一切欲求愿六道生生果欲力品、六道性分別不同性力品、一切善惡根一一不同根力品、邪定正定不定是名定力品、一切因果乘是因乘是果至果處乘因道是道力品、五眼知一切法見一切受生故天眼力品、百劫事一一知宿世力品、於一切生煩惱滅一切受無明滅解脫力品，是十力品智) Knowing the cause and effect of one's own practice, and also knowing the cause and effect distinctions of all sentient beings, thereby body, mind, and speech each have different uses. (知自修因果，亦知一切眾生因果分別，而身心口別用) Able to transform a pure land into an evil land, to transform an evil land into a wonderful and joyful land, able to transform good to do evil, to transform evil to do good, to make form into non-form, non-form into form, to make male into female, to make female into male, to make the six realms into non-six realms, non-six realms into six realms, even earth, water, fire, and wind into non-earth, water, fire, and wind. (以凈國土為惡國土、以惡國土為妙樂土，能轉善作惡、轉惡作善，色為非色、非色為色，以男為女、以女為男，以六道為非六道、非六道為六道，乃至地水火風非地水火風) This person at that time with great expedient power, sees inconceivable things from all sentient beings, the lifting and lowering of feet that beings in lower positions cannot perceive. This person has great light. (是人爾時以大方便力，從一切眾生而見不可思議、下地所不能知覺舉足下足事。是人大明)
智，漸漸進分分智，光光無量無量，不可說不可說法門現在前行。
「若佛子！菩提薩埵體性華光地，能於一切世界中，十神通明智品，以示一切眾生種種變化。以天眼明智知三世國土中微塵等一切色，分分成六道眾生身，一一身微塵細色成大色分分知。以天耳智知十方三世六道眾生苦樂音聲、非非音、非非聲、一切法聲。以天身智知一切色、色非色、非男非女形。於一念中遍十方三世國土劫量大小國土中微塵身，以天他心智知三世眾生心中所行，十方六道中一切眾生心心所念苦樂善惡等事。以天人智知十方三世國土中一切眾生宿世苦樂受命，一一知命續百劫。以天解脫智知十方三世眾生解脫，斷除一切煩惱若多若少，從一地乃至十地滅滅皆盡。以天定心智知十方三世國土中眾生心，定、不定、非定非不定、起定方法，有所攝受三昧百三昧。以天覺智知一切眾生已成佛未成佛，乃至一切六道人心心，亦知十方佛心中所說法。以天念智知百劫千劫大小劫中，一切眾生受命命久近。以天愿智知一切眾生賢聖十地，三十心中一一行愿，若求苦樂、若法非法，一切求十愿百千大愿品具足。是人住地中十神通明中，現無量身心口分別用。說地功德，百千萬劫不可窮盡。而爾所釋迦略開神通明品，如觀十二因緣品中說。
【現代漢語翻譯】 現代漢語譯本：智慧逐漸增長，分化出種種智慧，光明無量無盡，不可言說不可思議的法門現在眼前展現。
『若佛子！菩薩的體性如華光般照耀的大地（菩提薩埵體性華光地），能於一切世界中，以十種神通光明智慧的品類，向一切眾生展示種種變化。以天眼明智，知曉三世國土中微塵般細小的一切色，將之分化成六道眾生的身形，一一身形中的微塵細色都能分辨知曉。以天耳智，知曉十方三世六道眾生的苦樂音聲、非音之音、非聲之聲、一切法的聲音。以天身智，知曉一切色相、非色相、非男非女之形。於一念之間遍及十方三世國土劫量大小國土中的微塵身，以天他心智，知曉三世眾生心中所想，十方六道中一切眾生的心念、苦樂善惡等事。以天人智，知曉十方三世國土中一切眾生宿世的苦樂和壽命，一一知曉其壽命延續百劫。以天解脫智，知曉十方三世眾生的解脫，斷除一切煩惱，無論多少，從一地乃至十地，煩惱滅盡。以天定心智，知曉十方三世國土中眾生的心，是定、不定、非定非不定，以及入定的方法，有所攝受的三昧和百種三昧。以天覺智，知曉一切眾生已成佛或未成佛，乃至一切六道人心中的想法，也知曉十方佛心中所說的法。以天念智，知曉百劫千劫大小劫中，一切眾生所受的壽命長短。以天愿智，知曉一切眾生賢聖十地，三十心中的每一個行愿，無論是求苦求樂、求法求非法，一切所求的十愿百千大愿品都具足。此人安住於此地中，以十種神通光明，展現無量的身心口分別作用。』
『說此地的功德，百千萬劫也無法窮盡。而釋迦牟尼佛（Śākyamuni）只是略微開示了神通明品，如在觀十二因緣品中所說。』
【English Translation】 English version: Wisdom gradually increases, differentiating into various wisdoms, light immeasurable and endless, unspeakable and inconceivable Dharma doors now manifest before one's eyes.
'If, O son of Buddha! The Bodhisattva's Essence-Nature Flower-Light Ground (Bodhisattva-svabhāva-puṣpa-prabhā-bhūmi), is able in all worlds, with the ten kinds of supernatural power and bright wisdom categories, to show all sentient beings various transformations. With the wisdom of the clear heavenly eye, knowing all forms, as minute as dust motes, in the lands of the three periods of time, differentiating them into the forms of beings in the six paths, knowing in detail each form's minute colors within each body. With the wisdom of the heavenly ear, knowing the sounds of suffering and joy, non-sounds, non-voices, and the sounds of all Dharmas of sentient beings in the six paths of the ten directions and three periods of time. With the wisdom of the heavenly body, knowing all forms, non-forms, and non-male and non-female forms. In a single thought, pervading the dust-mote bodies in the lands of the ten directions and three periods of time, in kalpas of varying lengths, with the wisdom of knowing the minds of others, knowing what is in the minds of sentient beings in the three periods of time, all the thoughts, sufferings, joys, good and evil, etc., of all sentient beings in the six paths of the ten directions. With the wisdom of the heavenly person, knowing the past sufferings and joys and lifespans of all sentient beings in the lands of the ten directions and three periods of time, knowing each lifespan's continuation for hundreds of kalpas. With the wisdom of heavenly liberation, knowing the liberation of sentient beings in the ten directions and three periods of time, cutting off all afflictions, whether many or few, from the first ground to the tenth ground, all afflictions are extinguished. With the wisdom of heavenly concentration, knowing the minds of sentient beings in the lands of the ten directions and three periods of time, whether they are concentrated, not concentrated, neither concentrated nor not concentrated, and the methods for entering concentration, the samadhis that are embraced, and the hundred samadhis. With the wisdom of heavenly awakening, knowing all sentient beings who have become Buddhas and those who have not, and even the thoughts in the minds of all beings in the six paths, and also knowing the Dharma spoken in the minds of the Buddhas of the ten directions. With the wisdom of heavenly mindfulness, knowing the length of the lifespans of all sentient beings in hundreds of kalpas, thousands of kalpas, and kalpas of varying lengths. With the wisdom of heavenly vows, knowing the virtuous and sage-like ten grounds of all sentient beings, each vow in the thirty minds, whether seeking suffering or joy, whether seeking Dharma or non-Dharma, all the ten vows and hundreds of thousands of great vow categories sought are complete.'
'This person, dwelling in this ground, with the ten kinds of supernatural power and light, manifests immeasurable functions of body, mind, and speech. Speaking of the merits of this ground, hundreds of millions of kalpas cannot exhaust them. And Śākyamuni (Śākyamuni) has only briefly revealed the category of supernatural power and light, as described in the category of contemplating the twelve links of dependent origination.'
「若佛子！菩提薩埵滿足體性地，入是法中十八聖人智品，下地所不共。所謂身無漏過、口無語罪、念無失念。離八法，一切法中舍，常在三昧。是入地六品具足，復從是智生六足智。三界結習畢竟不受，故欲具足。一切功德一切法門所求滿，故進心足。一切法事一切劫事一切眾生事，以一心中一時知，故念心足。是二諦相，六道眾生一切法，故智慧足。知十發趣人中至一切佛，無結無習，故解脫足。是一切眾生知他人自我弟子無漏，無諸煩習故，以智知他身，解脫足。是人入六滿足明智中便起智，身隨六道眾生心行口辯說無量法門品，示一切眾生故。隨一切眾生心行，常入三昧，而十方大地動、虛空化華，故能令眾生心行。以大明具足，見過去一切劫中佛出世，亦是示一切眾生心。以無著智見現十方一切國土中一切佛，一切眾生心心所行。以神通智，見未來中一切劫一切佛出世，一切眾生從是佛受道聽法故。住是十八聖人中心心三昧，觀三界微塵等色是我故身，一切眾生是我父母，而今入是地中，一切功德、一切神光、一切佛所行法，乃至八地九地中一切法門品，我皆已入，故於一切佛國土中示現作佛、成道、轉法輪、示入滅度，轉化他方過去來今一切國土中。
「若佛子！菩提薩埵佛吼體性地，入法王
【現代漢語翻譯】 現代漢語譯本 『若佛子！菩薩摩訶薩圓滿了體性地，進入這種法中，具備十八種聖人智慧的品格，這是下地菩薩所不共有的。這十八種智慧是：身無漏過（身體沒有煩惱過失），口無語罪（口沒有言語罪過），念無失念（意念沒有遺忘正念）。遠離八法（利、衰、毀、譽、稱、譏、苦、樂），在一切法中都能捨棄，常在三昧（禪定）之中。這是入地六品具足，又從這種智慧生出六足智。三界（欲界、色界、無色界）的煩惱習氣畢竟不再受，所以說欲具足（願望滿足）。一切功德、一切法門所求都圓滿，所以說進心足（精進心滿足）。一切法事、一切劫事、一切眾生事，都能以一個心在同一時間知曉，所以說念心足（念力滿足）。這是二諦（世俗諦、勝義諦）的真相，六道眾生的一切法，都能知曉，所以說智慧足（智慧滿足）。知道從十發趣（十種發心趣向）的人到一切佛，都沒有煩惱和習氣，所以說解脫足（解脫滿足）。這是因為一切眾生都知道他人、自我、弟子沒有煩惱，沒有各種煩惱習氣，所以用智慧知道他人的身，解脫足（解脫滿足）。這個人進入六滿足明智中便生起智慧，身體隨著六道眾生的心行，口中辯說無量法門品，以此來開示一切眾生。隨著一切眾生的心行，常入三昧，因此十方大地震動、虛空化為鮮花，所以能夠令眾生隨順心行。以大光明具足，見到過去一切劫中佛出世，這也是爲了開示一切眾生的心。以無著智（沒有執著的智慧）見到現在十方一切國土中一切佛，以及一切眾生心中所想所行。以神通智，見到未來一切劫中一切佛出世，一切眾生從這些佛那裡接受教導、聽聞佛法。安住在這十八聖人中心心三昧中，觀察三界微塵等色都是我的身體，一切眾生都是我的父母，而現在進入這種地中，一切功德、一切神光、一切佛所修行的法，乃至八地九地中的一切法門品，我都已經進入，所以在一切佛國土中示現作佛、成道、轉法輪、示現入滅，轉化他方過去、未來、現在的一切國土。 『若佛子！菩薩摩訶薩佛吼體性地，入法王（佛）'
【English Translation】 English version 『If a Buddha-son! When a Bodhisattva-Mahasattva has perfected the Ground of Essential Nature, and enters into this Dharma, possessing the eighteen qualities of wisdom of the sages, which are not shared by those on lower grounds. These eighteen are: body without outflows, speech without faults, mind without loss of mindfulness. Being apart from the eight worldly conditions (gain, loss, disgrace, fame, praise, criticism, suffering, and pleasure), being able to relinquish everything in all dharmas, and constantly abiding in Samadhi (meditative absorption). This is the perfection of the six qualities of entering the ground, and from this wisdom arises the six-footed wisdom. The bonds and habits of the Three Realms (Desire Realm, Form Realm, Formless Realm) are ultimately not received, hence it is said that desires are fulfilled. All merits and all Dharma-doors sought are fulfilled, hence it is said that the mind of progress is fulfilled. All Dharma-matters, all kalpa-matters, and all sentient being matters, can be known with one mind at one time, hence it is said that the mind of mindfulness is fulfilled. This is the true nature of the Two Truths (conventional truth and ultimate truth), and all dharmas of the six realms of sentient beings can be known, hence it is said that wisdom is fulfilled. Knowing that from those who have made the ten aspirations to all Buddhas, there are no bonds or habits, hence it is said that liberation is fulfilled. This is because all sentient beings know that others, self, and disciples are without outflows, and without various afflictive habits, therefore, with wisdom, one knows the bodies of others, and liberation is fulfilled. When this person enters the six perfections of bright wisdom, wisdom arises, and the body follows the minds and actions of sentient beings in the six realms, and the mouth expounds limitless Dharma-door qualities, in order to reveal them to all sentient beings. Following the minds and actions of all sentient beings, one constantly enters Samadhi, and therefore the ten directions of the earth shake, and the empty space transforms into flowers, so one is able to cause sentient beings to follow their minds and actions. With great light fully possessed, one sees the Buddhas appearing in the world in all past kalpas, and this is also to reveal the minds of all sentient beings. With unattached wisdom, one sees all Buddhas in all lands in the ten directions in the present, and all that is thought and done in the minds of all sentient beings. With supernatural power wisdom, one sees all Buddhas appearing in the world in all future kalpas, and all sentient beings receiving the Way and hearing the Dharma from these Buddhas. Abiding in the mind-to-mind Samadhi in the center of these eighteen sages, observing that the colors of the dust motes of the Three Realms are my body, and all sentient beings are my parents, and now entering this ground, all merits, all divine lights, all dharmas practiced by all Buddhas, and even all Dharma-door qualities in the eighth and ninth grounds, I have already entered, therefore, in all Buddha-lands, I manifest as a Buddha, attain enlightenment, turn the Dharma wheel, and manifest entering Nirvana, transforming all lands in the past, future, and present in other directions. 『If a Buddha-son! When a Bodhisattva-Mahasattva has the Ground of Buddha-roar Essential Nature, and enters the Dharma King (Buddha)』
位三昧，其智如佛，佛吼三昧故。十品大明定門常現在前，華光音入心三昧。其空慧者，謂內空慧門、外空慧門，有為空慧門、無為空慧門，性空慧門，無始空慧門，第一義空慧門，空空慧門，空空復空慧門，空空復空空慧門。如是十空門，下地所不知。虛空平等地，不可說不可說。神通道智，以一念智知一切法分分別異，而入無量佛國土中，一一佛前咨受法，轉法度與一切眾生。而以法藥施一切眾生，為大法師、為大導師，破壞四魔，法身化化入佛界，是諸佛數。是諸九地、十地數中。長養法身，百千陀羅尼門、百千三昧門、百千金剛門、百千神通門、百千解脫門，如是百千虛空平等門中而大自在，一念一時行。劫說非劫、非劫說劫，非道說道、道說非道，非六道眾生說六道眾生、六道眾生說非六道眾生，非佛說佛、佛說非佛。而入出諸佛體性三昧中，反照順照逆照，前照后照、因照果照、空照有照、第一中道義諦照。是智唯八地所證，下地所不及。不動不到、不出不入、不生不滅。是地法門品，無量無量，不可說不可說，今以略開地中百千分一毛頭許事。羅漢品中已明。
「若佛子！菩提薩埵佛花嚴體性地，以佛威儀，如來三昧自在王王定出入無時，於十方三千世界中百億日月百億四天下，一時成佛、轉法
【現代漢語翻譯】 現代漢語譯本： 位三昧（處於三昧的地位），其智慧如同佛陀，這是佛吼三昧的緣故。十品大明定門常常顯現在眼前，這是華光音入心三昧（華光音進入內心的三昧）。 其中的空慧，指的是內空慧門、外空慧門、有為空慧門、無為空慧門、性空慧門、無始空慧門、第一義空慧門、空空慧門、空空復空慧門、空空復空空慧門。像這樣的十空門，是下地菩薩所不能理解的。虛空平等地，是不可說不可說的境界。 以神通道智，用一念的智慧瞭解一切法的種種差別，進入無量佛國土中，在每一尊佛前請教佛法，轉法輪來度化一切眾生。用佛法之藥施予一切眾生，成為大法師、成為大導師，破壞四魔，法身變化進入佛的境界，成為諸佛之一。這是第九地、第十地菩薩的境界。 在這裡長養法身，獲得百千陀羅尼門、百千三昧門、百千金剛門、百千神通門、百千解脫門，像這樣在百千虛空平等門中獲得大自在，一念之間一時完成。能將劫說成非劫，將非劫說成劫，將非道說成道，將道說成非道，將非六道眾生說成六道眾生，將六道眾生說成非六道眾生，將非佛說成佛，將佛說成非佛。 能夠出入于諸佛體性三昧中，反照、順照、逆照，前照、后照，因照、果照，空照、有照，第一中道義諦照。這種智慧只有八地菩薩才能證得，下地菩薩無法達到。不移動也不到達，不出去也不進入，不生也不滅。這個地位的法門品類，無量無量，不可說不可說，現在只是略微揭示這個地中百千分之一毛髮尖端那樣的事。羅漢品中已經闡明。 『如果佛子！菩薩的佛花嚴體性地，以佛的威儀，如來三昧自在王定出入沒有固定時間，在十方三千世界中百億日月百億四天下，一時成佛、轉法輪。』
【English Translation】 English version: 'Vi Samadhi (position of Samadhi), its wisdom is like the Buddha's, hence the Buddha's roar Samadhi. The ten qualities of the Great Brightness Samadhi Gate are constantly present, which is the Huaguangyin Entering Mind Samadhi (Huaguangyin entering the mind Samadhi).' Among them, the wisdom of emptiness refers to the Inner Emptiness Wisdom Gate, Outer Emptiness Wisdom Gate, Conditioned Emptiness Wisdom Gate, Unconditioned Emptiness Wisdom Gate, Nature Emptiness Wisdom Gate, Beginningless Emptiness Wisdom Gate, First Meaning Emptiness Wisdom Gate, Emptiness of Emptiness Wisdom Gate, Emptiness of Emptiness Repeatedly Emptiness Wisdom Gate, Emptiness of Emptiness Repeatedly Emptiness of Emptiness Wisdom Gate. Such ten emptiness gates are unknown to the lower grounds. The ground of emptiness and equality is unspeakable and unspeakable. With the wisdom of supernatural powers, using the wisdom of a single thought to understand the differences in all dharmas, entering immeasurable Buddha lands, consulting and receiving the Dharma before each Buddha, turning the Dharma wheel to liberate all sentient beings. Bestowing the medicine of Dharma upon all sentient beings, becoming a great Dharma master, a great guide, destroying the four maras, the Dharma body transforms and enters the Buddha realm, becoming one of the Buddhas. This is the realm of the ninth and tenth ground Bodhisattvas. Here, nurturing the Dharma body, obtaining hundreds of thousands of Dharani gates, hundreds of thousands of Samadhi gates, hundreds of thousands of Vajra gates, hundreds of thousands of supernatural power gates, hundreds of thousands of liberation gates, like this, in hundreds of thousands of emptiness and equality gates, attaining great freedom, accomplishing everything in a single thought and moment. Able to say that a kalpa is not a kalpa, and that a non-kalpa is a kalpa, that a non-path is a path, and that a path is a non-path, that non-sentient beings of the six realms are sentient beings of the six realms, and that sentient beings of the six realms are non-sentient beings of the six realms, that non-Buddhas are Buddhas, and that Buddhas are non-Buddhas. Able to enter and exit the Samadhi of the nature of all Buddhas, reflecting back, reflecting forward, reflecting in reverse, reflecting forward, reflecting backward, reflecting cause, reflecting effect, reflecting emptiness, reflecting existence, reflecting the first meaning of the Middle Way. This wisdom can only be attained by the eighth ground Bodhisattva, and cannot be reached by the lower grounds. Not moving and not arriving, not going out and not entering, not being born and not being destroyed. The Dharma gates of this ground are immeasurable and unspeakable, now only slightly revealing a matter like the tip of a hair from one hundred thousandth part of this ground. It has already been explained in the Arhat chapter. 'If a Buddha's child! The Bodhisattva's Buddha Flower Adornment Nature Ground, with the Buddha's dignity, the Tathagata Samadhi Sovereign King Samadhi enters and exits without fixed time, in the ten directions of the three thousand worlds, hundreds of billions of suns and moons, hundreds of billions of four continents, simultaneously becoming a Buddha, turning the Dharma wheel.'
輪乃至滅度。一切佛事以一心中一時示現一切眾生，一切色身八十種好三十二相自在，樂虛空同。無量大悲，光明相好莊嚴，非天非人非六道。一切法外而常行六道，現無量身、無量口、無量意，說無量法門，而能轉魔界入佛界、佛界入魔界，復轉一切見入佛見、佛見入一切見，佛性入眾生性、眾生性入佛性。其地光光光照、慧慧照、明焰明焰，無畏、無量、十力、十八不共法、解脫涅槃無為一道清凈。而以一切眾生作父母兄弟，為其說法盡一切劫得道果。又現一切國土，為一切眾生相視如父如母，天魔外道相視如父母。住是地中，從生死際起至金剛際，以一念心中現如是事，而能轉入無量眾生界。如是無量，略說如海一渧。
「若佛子！菩提薩埵入佛界體性地，其大慧空，空復空空復空，如虛空性。平等智有如來性，十功德品具足，空同一相體性無為，神虛體一法同法性，故名如來。應順四諦二諦，盡生死輪際，法養法身無二，是名應供。遍覆一切世界中一切事，正智聖解脫智，知一切法有無一切眾生根故，是正遍知。明明修行佛果時足故，是明行足。善逝三世佛法，法同先佛去佛，去時善善、來時善善，是名善逝。是人行是上德，入世間中教化眾生，使眾生解脫一切結縛，故名世間解脫。是人一切法上入佛
【現代漢語翻譯】 現代漢語譯本 直至涅槃。一切佛事皆以一心中一時示現於一切眾生，一切色身具足八十種好、三十二相，自在無礙，與虛空相同。擁有無量大悲，光明相好莊嚴，既非天人，亦非六道眾生。超越一切法度之外，卻常行於六道之中，顯現無量身、無量口、無量意，宣說無量法門，能夠將魔界轉入佛界，佛界轉入魔界，又將一切見解轉入佛見，佛見轉入一切見解，佛性融入眾生性，眾生性融入佛性。其地光明照耀，智慧明亮，無所畏懼，擁有無量功德、十力、十八不共法，解脫涅槃，無為而清凈。視一切眾生為父母兄弟，為其說法，盡一切劫而得道果。又顯現一切國土，使一切眾生彼此相視如父如母，甚至天魔外道也彼此相視如父母。安住於此地中，從生死輪迴的開端直至金剛不壞的境界，以一念心中顯現如此種種，而能轉入無量眾生界。如此無量，略說猶如大海中的一滴水。
『若佛子！菩薩（Bodhisattva，立志成佛的有情）入佛界體性地，其大慧空寂，空寂復空寂，猶如虛空之性。平等智具有如來（Tathagata，佛的稱號之一）之性，十功德品具足，空寂同一相，體性無為，精神虛融，本體唯一，法與法性相同，故名如來。應當順應四諦（Four Noble Truths，佛教基本教義）二諦（Two Truths，勝義諦和世俗諦），直至生死輪迴的終結，以法滋養法身，兩者無二無別，是名應供。普遍覆蓋一切世界中的一切事物，擁有正智、聖解脫智，知曉一切法的有無以及一切眾生的根器，是正遍知。明明修行，佛果功德圓滿具足，是明行足。善逝，三世佛法，法與過去的佛相同，離去時善，到來時也善，是名善逝。此人行持至上之德，進入世間教化眾生，使眾生解脫一切束縛，故名世間解脫。此人於一切法之上，入佛
【English Translation】 English version Even to Nirvana. All Buddha-deeds are manifested in one mind and at one time to all sentient beings. All physical bodies possess the eighty minor marks and thirty-two major marks, freely and unrestrictedly, like the emptiness of space. Possessing immeasurable great compassion, adorned with the splendor of light and auspicious marks, being neither gods nor humans nor beings of the six realms. Existing beyond all dharmas, yet constantly acting within the six realms, manifesting countless bodies, countless mouths, and countless minds, expounding countless Dharma-gates, and capable of transforming the realm of demons into the realm of Buddhas, and the realm of Buddhas into the realm of demons. Furthermore, transforming all views into Buddha-views, and Buddha-views into all views, Buddha-nature entering sentient being-nature, and sentient being-nature entering Buddha-nature. The ground is illuminated by light upon light, wisdom upon wisdom, bright flames upon bright flames, fearless, immeasurable, possessing the ten powers, the eighteen unshared qualities, liberation, Nirvana, and the unconditioned, a single path of purity. And regarding all sentient beings as parents and siblings, expounding the Dharma for them, attaining the fruit of the Path throughout all kalpas. Also manifesting all lands, causing all sentient beings to regard each other as father and mother, even gods, demons, and heretics regard each other as parents. Abiding in this ground, from the beginning of the cycle of birth and death to the diamond realm, manifesting such things in a single thought, and capable of transforming into immeasurable realms of sentient beings. Such immeasurability, briefly speaking, is like a single drop in the ocean.
'If a Buddha-son! A Bodhisattva (Bodhisattva, a being who aspires to become a Buddha) enters the Buddha-realm of essential nature, his great wisdom is empty, empty and empty again, like the nature of emptiness. Equal wisdom possesses the nature of a Tathagata (Tathagata, one of the titles of the Buddha), the ten qualities of merit are complete, emptiness is the same in appearance, the essential nature is unconditioned, the spirit is empty and unified, the body is one, the Dharma is the same as Dharma-nature, therefore it is called Tathagata. One should accord with the Four Noble Truths (Four Noble Truths, basic Buddhist teachings) and the Two Truths (Two Truths, ultimate truth and conventional truth), until the end of the cycle of birth and death, nourishing the Dharma-body with the Dharma, the two are not different, this is called Worthy of Offerings. Universally covering all things in all worlds, possessing correct wisdom, holy liberation wisdom, knowing the existence and non-existence of all dharmas and the roots of all sentient beings, is called Right and Universal Knowledge. Clearly cultivating, the merits of the Buddha-fruit are complete, this is called Perfect in Knowledge and Conduct. Well-Gone, the Buddhadharma of the three times, the Dharma is the same as the Buddhas of the past, good when leaving, and good when coming, this is called Well-Gone. This person practices the supreme virtue, enters the world to teach and transform sentient beings, causing sentient beings to be liberated from all bonds, therefore it is called Worldly Liberator. This person, above all dharmas, enters the Buddha-
威神，儀形如佛大士行處，為世間解脫，名無上士。調順一切眾生，名為丈夫。于天人中教化一切眾生，咨受法言故，是天人師。妙本無二、佛性玄覺，常常大滿，一切眾生禮拜故、尊敬故，是佛世尊。一切人咨受奉教故，是佛地。是地中一切聖人之所入處故，名佛界地。爾時坐寶蓮花上，一切與授記歡喜。法身手摩其頂，同見同學菩薩異口同音讚歎無二。又有百千億世界中一切佛、一切菩薩一時雲集，請轉不可說法輪、虛空藏化導法門。是地有不可說奇妙法門品，奇妙三明、三昧門、陀羅尼門，非下地凡夫心識所知，唯佛佛無量身口心意可盡其原。如光音天品中說十無畏與佛道同。」
梵網經卷上 大正藏第 24 冊 No. 1484 梵網經
梵網經菩薩戒序
「諸佛子等！合掌至心聽。我今欲說諸佛大戒序。眾集，默然聽。自知有罪當懺悔，懺悔即安樂，不懺悔罪益深。無罪者默然，默然故，當知眾清凈。諸大德優婆塞、優婆夷等諦聽。佛滅度後於像法中，應當尊敬波羅提木叉，波羅提木叉者即是此戒。持此戒時如暗遇明、如貧得寶、如病得差、如囚繫出獄、如遠行者得歸。當知此則是眾等大師，若佛住世無異此也。怖心難生、善心難發，故經云：『勿輕小罪以為無殃，水滴雖微漸盈
【現代漢語翻譯】 現代漢語譯本：具有威嚴的神力，儀容形貌如同佛陀和大菩薩的行止，爲了世間的解脫，被稱為無上士（指佛陀）。調伏順從一切眾生，被稱為丈夫（大丈夫）。在天人和人類中教化一切眾生，接受他們的請教和法言，所以是天人師（導師）。妙本無二，佛性玄妙覺悟，常常圓滿具足，一切眾生禮拜和尊敬，所以是佛世尊（受到世人尊敬的佛陀）。一切人請教並接受教誨，所以是佛地（佛陀的境界）。這個境界是一切聖人所進入的地方，所以稱為佛界地（佛的境界）。這時，（佛陀）坐在寶蓮花上，一切（菩薩）都得到授記而歡喜。法身用手摩他們的頭頂，共同見證的同學菩薩們異口同聲地讚歎這種無二的境界。又有百千億世界中的一切佛陀、一切菩薩一時雲集，請佛陀轉動不可言說的法輪，傳授虛空藏菩薩的化導法門。這個境界有不可說的奇妙法門品，奇妙的三明、三昧門、陀羅尼門，不是下地凡夫的心識所能瞭解的，只有佛陀以無量的身口意才能窮盡其本源。如同《光音天品》中所說的十無畏與佛道相同。
《梵網經》捲上 大正藏第 24 冊 No. 1484 《梵網經》
《梵網經菩薩戒序》
諸位佛子！合掌至誠地聽。我現在要宣說諸佛大戒的序言。大眾聚集，保持沉默聽講。自己知道有罪的應當懺悔，懺悔就能得到安樂，不懺悔罪過會更加深重。沒有罪的人保持沉默，因為沉默，應當知道大眾是清凈的。各位大德優婆塞（男居士）、優婆夷（女居士）等仔細聽。佛陀滅度后在像法時期，應當尊敬波羅提木叉（戒經），波羅提木叉就是這個戒。持守這個戒時，如同在黑暗中遇到光明、如同貧窮的人得到珍寶、如同生病的人得到痊癒、如同被囚禁的人得到釋放、如同遠行的人得以歸家。應當知道這個戒就是我們的大師，即使佛陀住世也沒有什麼不同。怖畏之心難以產生，善心難以發起，所以經中說：『不要輕視小罪，認為不會有災殃，水滴雖然微小，也能逐漸充滿容器。』
【English Translation】 English version: With majestic divine power, and a dignified appearance like the conduct of Buddhas and great Bodhisattvas, for the sake of liberation of the world, he is called the 'Unsurpassed One' (referring to the Buddha). Subduing and harmonizing all sentient beings, he is called a 'Great Man'. Teaching and transforming all sentient beings among gods and humans, receiving their inquiries and teachings, therefore he is the 'Teacher of Gods and Humans'. The wonderful essence is non-dual, the Buddha-nature is profound and enlightened, always complete and full, all sentient beings prostrate and respect him, therefore he is the 'World Honored One Buddha'. All people inquire and accept his teachings, therefore it is the 'Buddha-ground'. This ground is the place where all sages enter, therefore it is called the 'Buddha-realm ground'. At this time, (the Buddha) sits on a jeweled lotus flower, and all (Bodhisattvas) receive predictions of enlightenment and rejoice. The Dharma-body touches their heads with his hand, and the fellow Bodhisattvas who witness this event praise the non-dual state in unison. Furthermore, all Buddhas and all Bodhisattvas from hundreds of thousands of billions of worlds gather at once, requesting the Buddha to turn the unspeakable Dharma wheel and transmit the guiding Dharma-door of the Akashagarbha Bodhisattva. This ground has unspeakable wonderful Dharma-door categories, wonderful three kinds of wisdom, Samadhi doors, Dharani doors, which cannot be understood by the minds of ordinary beings in the lower realms, only the Buddha with immeasurable body, speech, and mind can exhaust its origin. As the 'Abhasvara Heaven' chapter says, the ten fearlessnesses are the same as the Buddha's path.
Brahma Net Sutra, Volume 1 Taisho Tripitaka Volume 24 No. 1484 Brahma Net Sutra
Brahma Net Sutra Bodhisattva Precepts Preface
All you Buddha-children! Join your palms and listen attentively. I now wish to speak of the preface to the great precepts of all Buddhas. The assembly has gathered, listen in silence. Those who know they have committed offenses should confess, confession brings happiness, non-confession deepens offenses. Those without offenses remain silent, because of silence, you should know the assembly is pure. All virtuous Upasakas (male lay practitioners), Upasikas (female lay practitioners), etc., listen carefully. After the Buddha's Parinirvana, in the Image Dharma period, you should respect the Pratimoksha (code of monastic rules), the Pratimoksha is these precepts. When upholding these precepts, it is like encountering light in darkness, like the poor obtaining treasure, like the sick recovering, like the imprisoned being released from prison, like a traveler returning home. You should know that these precepts are our great teacher, it is no different than if the Buddha were still in the world. Fearful thoughts are difficult to arise, virtuous thoughts are difficult to generate, therefore the sutra says: 'Do not belittle small offenses, thinking there will be no calamity, although a drop of water is small, it can gradually fill a container.'
大器。剎那造罪殃墮無間，一失人身萬劫不復。壯色不停猶如奔馬，人命無常過於山水，今日雖存明亦難保。眾等各各一心勤修精進，慎勿懈怠懶惰睡眠縱意，夜即攝心存念三寶。莫以空過徒設疲勞，後代深悔。』眾等各各一心謹依此戒，如法修行，應當學。」
梵網經盧舍那佛說菩薩心地戒品第十卷下
後秦龜茲國三藏鳩摩羅什譯
爾時盧舍那佛，為此大眾略開百千恒河沙不可說法門中心地，如毛頭許：「是過去一切佛已說、未來佛當說、現在佛今說，三世菩薩已學、當學、今學。我已百劫修行是心地，號吾為盧舍那。汝諸佛轉我所說，與一切眾生開心地道。」時蓮花臺藏世界赫赫天光師子座上盧舍那佛放光光，告千花上佛：「持我心地法門品而去，復轉為千百億釋迦及一切眾生，次第說我上心地法門品。汝等受持讀誦一心而行。」
爾時千花上佛、千百億釋迦，從蓮花藏世界赫赫師子座起，各各辭退，舉身放不可思議光，光皆化無量佛。一時以無量青黃赤白花供養盧舍那佛，受持上說心地法門品竟，各各從此蓮花藏世界而沒。沒已入體性虛空花光三昧，還本源世界閻浮提菩提樹下，從體性虛空華光三昧出。出已方坐金剛千光王座，及妙光堂說十世界海。復從座起，至帝釋宮說十住。復從
【現代漢語翻譯】 現代漢語譯本： 大器（比喻有能力的人）。剎那間造下罪業，就會墮入無間地獄，一旦失去人身，萬劫都難以恢復。美好的容顏不會停留，就像奔跑的駿馬一樣迅速；人的生命無常，比山間的流水還要快。今天雖然還活著，明天是否還能存在也很難保證。各位都要一心勤奮修行精進，千萬不要懈怠懶惰、貪睡放縱，夜晚要收攝心神，存念佛、法、僧三寶。不要讓時間白白流逝，徒勞地感到疲憊，將來會深深後悔。各位都要一心謹遵這些戒律，如法修行，應當學習。」
《梵網經·盧舍那佛說菩薩心地戒品》第十卷下
後秦龜茲國三藏鳩摩羅什譯
這時，盧舍那佛（Vairocana Buddha，報身佛），爲了這些大眾，簡略地開示了百千恒河沙數不可思議的法門中心——心地法門，就像毛髮尖端那麼微小：「這是過去一切佛已經說過的、未來一切佛將要說的、現在一切佛正在說的，三世菩薩已經學習過的、將要學習的、正在學習的。我已經用百劫的時間修行這個心地法門，所以號稱為盧舍那（Vairocana）。你們這些佛要轉述我所說的法，為一切眾生開啟心地之道。」當時，在蓮花臺藏世界赫赫天光師子座上的盧舍那佛，放出光明，告訴千花上佛（Thousand-petaled Lotus Buddha）：「拿著我的心地法門品而去，再轉述給千百億釋迦（Sakyamuni Buddha）以及一切眾生，依次宣說我的上心地法門品。你們要受持、讀誦，一心奉行。」
這時，千花上佛、千百億釋迦，從蓮花藏世界赫赫師子座起身，各自告退，全身放出不可思議的光芒，這些光芒都化現出無量的佛。他們同時用無量的青、黃、赤、白花供養盧舍那佛，接受並奉持了上面所說的心地法門品之後，各自從這個蓮花藏世界消失。消失之後，進入體性虛空花光三昧，回到本源世界閻浮提（Jambudvipa，我們所居住的娑婆世界）菩提樹下，從體性虛空華光三昧出來。出來之後，才坐在金剛千光王座，以及妙光堂宣說十世界海。又從座位起身，到帝釋宮（Indra's Palace）宣說十住。
【English Translation】 English version: Great vessels (metaphor for capable people). In an instant, creating sinful karma will cause one to fall into Avici Hell. Once the human body is lost, it is difficult to recover for myriad kalpas. Beautiful appearances do not last, like a galloping horse; human life is impermanent, even faster than mountain streams. Although one exists today, it is difficult to guarantee existence tomorrow. All of you should diligently cultivate and strive forward with one mind, being careful not to be lazy, indolent, sleepy, or indulgent. At night, gather your minds and contemplate the Three Jewels (Buddha, Dharma, Sangha). Do not let time pass in vain, causing futile fatigue, which you will deeply regret in the future. All of you should carefully follow these precepts with one mind, practice according to the Dharma, and should learn.'
Brahma Net Sutra, Vairocana Buddha Speaks the Bodhisattva Mind-Ground Precepts, Chapter Ten, Volume Two
Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty
At that time, Vairocana Buddha, for the sake of this great assembly, briefly revealed the center of hundreds of thousands of Ganges sands of inconceivable Dharma doors—the Mind-Ground Dharma Door, as small as the tip of a hair: 'This is what all Buddhas of the past have already spoken, what all Buddhas of the future will speak, and what all Buddhas of the present are speaking; what Bodhisattvas of the three times have already learned, will learn, and are learning. I have cultivated this Mind-Ground Dharma Door for hundreds of kalpas, therefore I am called Vairocana. You Buddhas should transmit what I have spoken, and open the path of the Mind-Ground for all sentient beings.' At that time, Vairocana Buddha, on the Lion Throne of the Lotus Treasury World, radiating brilliant light, told the Thousand-Petaled Lotus Buddha: 'Take my Mind-Ground Dharma Door Chapter and go, and further transmit it to billions of Sakyamuni Buddhas and all sentient beings, sequentially explaining my Supreme Mind-Ground Dharma Door Chapter. You should receive, uphold, recite, and practice it with one mind.'
At that time, the Thousand-Petaled Lotus Buddha and billions of Sakyamuni Buddhas arose from the Lion Throne of the Lotus Treasury World, each taking their leave, emitting inconceivable light from their entire bodies, and all the light transformed into immeasurable Buddhas. Simultaneously, they offered immeasurable blue, yellow, red, and white flowers to Vairocana Buddha, and after receiving and upholding the aforementioned Mind-Ground Dharma Door Chapter, each disappeared from this Lotus Treasury World. After disappearing, they entered the Samadhi of the Essence of Emptiness, Flower Light, and returned to the Jambudvipa (the world we live in) under the Bodhi tree in their original world, emerging from the Samadhi of the Essence of Emptiness, Flower Light. After emerging, they sat upon the Vajra Thousand Light King Throne and expounded the Ten World Seas in the Wonderful Light Hall. Then, arising from the throne, they went to Indra's Palace and expounded the Ten Dwellings.
座起，至炎天中說十行。復從座起，至第四天中說十回向。復從座起，至化樂天說十禪定。復從座起，至他化天說十地。復至一禪中說十金剛，復至二禪中說十忍，復至三禪中說十愿，復至四禪中摩醯首羅天王宮，說我本源蓮花藏世界盧舍那佛所說心地法門品。其餘千百億釋迦亦復如是無二無別。如賢劫品中說。
爾時釋迦牟尼佛，從初現蓮花藏世界東方來入天王宮中說魔受化經已，下生南閻浮提迦夷羅國，母名摩耶、父字白凈。吾名悉達，七歲出家、三十成道，號吾為釋迦牟尼佛。于寂滅道場坐金剛花光王座，乃至摩醯首羅天王宮。其中次第十住處所說。時佛觀諸大梵天王網羅幢，因為說無量世界猶如網孔，一一世界各各不同別異無量，佛教門亦復如是。吾今來此世界八千返，為此娑婆世界坐金剛花光王座，乃至摩醯首羅天王宮，為是中一切大眾略開心地法門品竟。復從天王宮下至閻浮提菩提樹下，為此地上一切眾生凡夫癡闇之人，說我本盧舍那佛心地中初發心中常所誦一戒光明。金剛寶戒是一切佛本源、一切菩薩本源、佛性種子。一切眾生皆有佛性，一切意識色心是情是心，皆入佛性戒中，噹噹常有因故，有當當常住法身。如是十波羅提木叉出於世界，是法戒，是三世一切眾生頂戴受持。吾今當爲此大眾重
【現代漢語翻譯】 現代漢語譯本 從座位起身，到炎天中宣說十行（菩薩修行的十種行為）。再次從座位起身，到第四天中宣說十回向（將功德迴向給眾生）。再次從座位起身，到化樂天宣說十禪定（十種禪定境界）。再次從座位起身，到他化天宣說十地（菩薩修行的十個階位）。再次到一禪天中宣說十金剛（比喻堅固不壞的十種智慧）。再次到二禪天中宣說十忍（十種忍辱）。再次到三禪天中宣說十愿（十種願力）。再次到四禪天中的摩醯首羅天王宮，宣說我本源蓮花藏世界盧舍那佛（報身佛）所說的《心地法門品》。其餘千百億釋迦牟尼佛（應化身佛）也都是這樣，沒有差別。如同《賢劫品》中所說。
這時，釋迦牟尼佛，從最初顯現蓮花藏世界東方而來，進入天王宮中宣說《魔受化經》后，下生到南閻浮提（我們所居住的這個世界）的迦夷羅國，母親名叫摩耶（釋迦牟尼佛的生母），父親字白凈（釋迦牟尼佛的父親）。我的名字是悉達（釋迦牟尼佛出家前的名字），七歲出家，三十歲成道，人們稱我為釋迦牟尼佛。在寂滅道場（菩提樹下）坐于金剛花光王座，乃至摩醯首羅天王宮。其中依次在十住處所宣說。當時佛觀察諸大梵天王（色界天的天王）的網羅幢（裝飾物），因此為他們宣說無量世界猶如網孔，每一個世界都各不相同，差異無量，佛教的法門也是如此。我如今來到這個世界八千次，爲了這個娑婆世界（我們所居住的這個充滿苦難的世界）坐于金剛花光王座，乃至摩醯首羅天王宮，為這裡的一切大眾簡略地開示了《心地法門品》。再次從天王宮下到閻浮提的菩提樹下，爲了這地上的一切眾生，凡夫愚癡黑暗之人，宣說我本源盧舍那佛心地中最初發心時常常誦持的一戒光明。金剛寶戒是一切佛的本源，一切菩薩的本源，佛性的種子。一切眾生皆有佛性，一切意識色心，是情是心，都進入佛性戒中，應當常常有因緣的緣故，有應當常常住於法身。像這樣十波羅提木叉（戒律）出於世界，這個法戒，是三世一切眾生頂戴受持的。我如今應當為大眾重
【English Translation】 English version Rising from his seat, he spoke of the Ten Practices in the Heaven of Heat. Rising again from his seat, he spoke of the Ten Dedications in the Fourth Heaven. Rising again from his seat, he spoke of the Ten Meditative Absorptions in the Heaven of Contentment. Rising again from his seat, he spoke of the Ten Grounds in the Heaven of Mastery over the Creations of Others. Again, in the First Dhyana Heaven, he spoke of the Ten Vajras. Again, in the Second Dhyana Heaven, he spoke of the Ten Forbearances. Again, in the Third Dhyana Heaven, he spoke of the Ten Vows. Again, in the Fourth Dhyana Heaven, in the palace of the Mahesvara (Great Lord) Heaven King, he spoke of the 'Chapter on the Dharma-Door of the Ground of the Mind' as spoken by Vairocana Buddha (the embodiment of Dharma) in my original Lotus Treasury World. The other billions of Sakyamunis (historical Buddha) are also thus, without difference. As it is said in the 'Kalpa of the Worthy' chapter.
At that time, Sakyamuni Buddha, coming from the east of the Lotus Treasury World where he first appeared, entered the palace of the Heaven King and, after speaking the 'Sutra on the Subjugation of Mara', descended to Jambudvipa (the continent where humans live) in the country of Kapilavastu, his mother named Maya (mother of Sakyamuni Buddha), his father named Suddhodana (father of Sakyamuni Buddha). My name is Siddhartha (Sakyamuni Buddha's name before renunciation), I left home at the age of seven, attained enlightenment at the age of thirty, and am called Sakyamuni Buddha. In the place of enlightenment, I sat on the Vajra Flower Light King's seat, up to the palace of the Mahesvara Heaven King. Within this, the places of the Ten Abodes were spoken of in order. At that time, the Buddha observed the net-like banners of the Great Brahma Heaven Kings (kings of the Form Realm heavens), and therefore spoke to them, saying that the immeasurable worlds are like holes in a net, each world different and distinct, immeasurable, and the Buddhist teachings are also thus. I have come to this world eight thousand times, and for this Saha World (the world of suffering where we live) I have sat on the Vajra Flower Light King's seat, up to the palace of the Mahesvara Heaven King, and have briefly opened the 'Chapter on the Dharma-Door of the Ground of the Mind' for all the assembly here. Again, from the palace of the Heaven King, I descended to the Bodhi tree in Jambudvipa, and for all beings on this earth, the foolish and ignorant, I speak of the light of the one precept that I, Vairocana Buddha, originally recited in my mind when I first aroused the aspiration for enlightenment. The Vajra Jewel Precept is the origin of all Buddhas, the origin of all Bodhisattvas, the seed of Buddha-nature. All beings have Buddha-nature, all consciousness, form, and mind, whether feeling or thought, all enter into the Buddha-nature precept, and should always have the cause, and therefore have the Dharma-body that should always abide. Thus, the ten Pratimokshas (rules of monastic discipline) emerge from the world, this Dharma-precept is to be revered and upheld by all beings of the three times. I shall now, for this assembly, re-
說十無盡藏戒品，是一切眾生戒本源自性清凈。
「我今盧舍那， 方坐蓮花臺， 周匝千花上， 復現千釋迦。 一花百億國， 一國一釋迦， 各坐菩提樹， 一時成佛道。 如是千百億， 盧舍那本身， 千百億釋迦， 各接微塵眾， 俱來至我所， 聽我誦佛戒， 甘露門則開。 是時千百億， 還至本道場， 各坐菩提樹， 誦我本師戒。 十重四十八， 戒如明日月， 亦如瓔珞珠， 微塵菩薩眾， 由是成正覺。 是盧舍那誦， 我亦如是誦， 汝新學菩薩， 頂戴受持戒， 受持是戒已， 轉授諸眾生， 諦聽我正誦， 佛法中戒藏， 波羅提木叉， 大眾心諦信。 汝是當成佛， 我是已成佛， 常作如是信， 戒品已具足。 一切有心者， 皆應攝佛戒， 眾生受佛戒， 即入諸佛位。 位同大覺已， 真是諸佛子， 大眾皆恭敬， 至心聽我誦。」
爾時釋迦牟尼佛，初坐菩提樹下成無上覺，初結菩薩波羅提木叉：「孝順父母、師僧、三寶，孝順至道之法，孝名為戒，亦名制止。」佛即口放無量光明。是時百萬億大眾諸菩薩，十八梵天，六慾天子，十六大國王，合掌至心聽佛誦一切佛
【現代漢語翻譯】 現代漢語譯本： 現在要說的是十無盡藏戒品，這是一切眾生戒律的本源，自性清凈。
『我現在是盧舍那佛（Vairocana，報身佛），正坐在蓮花臺上， 周圍每一朵蓮花上，又顯現出千尊釋迦牟尼佛（Sakyamuni，應化身佛）。 每一朵蓮花代表百億個國土，每一個國土都有一尊釋迦牟尼佛， 各自坐在菩提樹下，同時證得佛道。 像這樣千百億的盧舍那佛本身， 千百億的釋迦牟尼佛，各自接引無數的微塵眾生， 一同來到我的處所，聽我宣講佛戒， 甘露之門因此開啟。 這時，千百億的釋迦牟尼佛， 返回各自的道場，各自坐在菩提樹下， 誦唸我本師所傳的戒律。 十重戒和四十八輕戒， 戒律如同明日月般光明，也如同瓔珞寶珠般珍貴， 無數的微塵菩薩，因此成就正覺。 這是盧舍那佛所誦的戒律，我也像這樣誦唸， 你們這些新學的菩薩，應當頂戴受持這些戒律， 受持這些戒律之後，再轉授給其他眾生， 仔細聽我正確地誦唸，佛法中的戒律寶藏， 波羅提木叉（Pratimoksa，別解脫戒），大眾心中要真誠相信。 你們是將來要成佛的，我是已經成佛的， 常常這樣相信，戒品就已具足。 一切有心識的眾生，都應當攝受佛戒， 眾生受持佛戒，就進入諸佛的果位。 果位等同於大覺悟者，真是諸佛的真子， 大眾都恭敬，至誠地聽我誦唸。』
這時，釋迦牟尼佛（Sakyamuni）最初在菩提樹下成就無上正覺，最初結集菩薩波羅提木叉（Pratimoksa）的內容是：『孝順父母、師長、三寶，孝順至道之法，孝順就叫做戒，也叫做制止。』佛即從口中放出無量的光明。當時百萬億的大眾諸菩薩，十八梵天，六慾天子，十六大國王，合掌至誠地聽佛誦唸一切佛戒。
【English Translation】 English version: Now, I will speak of the Ten Inexhaustible Treasure Precepts, which are the original source of precepts for all sentient beings, inherently pure in nature.
'I, Vairocana (the Reward Body Buddha), now sit upon the lotus platform, Around me, on each of the thousand flowers, appear a thousand Sakyamunis (the Manifestation Body Buddha). Each flower represents a hundred billion lands, and in each land, there is a Sakyamuni, Each sitting under the Bodhi tree, simultaneously attaining Buddhahood. Like this, the thousand billion bodies of Vairocana himself, The thousand billion Sakyamunis, each receiving countless dust-like beings, All come to my place, to hear me recite the Buddha's precepts, Thus, the gate of nectar opens. At this time, the thousand billion Sakyamunis, Return to their respective Bodhi-manda (place of enlightenment), each sitting under the Bodhi tree, Reciting the precepts of my original teacher. The ten major and forty-eight minor precepts, The precepts are as bright as the sun and moon, and as precious as jeweled necklaces, Countless Bodhisattvas, like particles of dust, attain perfect enlightenment because of them. These are the precepts recited by Vairocana, and I recite them in the same way, You, newly learning Bodhisattvas, should respectfully uphold and maintain these precepts, After upholding these precepts, transmit them to all other sentient beings, Listen carefully to my correct recitation, the treasure of precepts within the Buddha-dharma, Pratimoksa (individual liberation precepts), the assembly should sincerely believe in their hearts. You are those who will become Buddhas in the future, and I am one who has already become a Buddha, Always maintain this belief, and the precepts will be complete. All beings with consciousness should embrace the Buddha's precepts, Sentient beings who receive the Buddha's precepts enter the position of all Buddhas. With a position equal to the Greatly Enlightened One, they are truly the children of all Buddhas, The assembly is all respectful, listening attentively to my recitation.'
At that time, Sakyamuni Buddha (Sakyamuni), having first attained unsurpassed enlightenment under the Bodhi tree, initially established the Bodhisattva Pratimoksa: 'Be filial to parents, teachers, Sangha (the three jewels), and the Three Jewels, be filial to the Dharma of the ultimate path; filial piety is called a precept, and it is also called restraint.' The Buddha then emitted immeasurable light from his mouth. At that time, a million billion beings, including Bodhisattvas, the eighteen Brahma heavens, the six desire heavens, and the sixteen great kings, joined their palms and listened with utmost sincerity as the Buddha recited all the Buddha's precepts.
大乘戒。
佛告諸菩薩言：「我今半月半月，自誦諸佛法戒。汝等一切發心菩薩亦誦，乃至十發趣、十長養、十金剛、十地諸菩薩亦誦。是故戒光從口出，有緣非無因故。光光非青黃赤白黑、非色非心、非有非無、非因果法，是諸佛之本源、菩薩之根本、是大眾諸佛子之根本。是故大眾諸佛子應受持、應讀誦、善學。佛子諦聽！若受佛戒者，國王、王子、百官宰相、比丘、比丘尼、十八梵天、六慾天子、庶民黃門、淫男淫女奴婢、八部鬼神金剛神、畜生乃至變化人，但解法師語，盡受得戒，皆名第一清凈者。」
佛告諸佛子言：「有十重波羅提木叉，若受菩薩戒不誦此戒者，非菩薩、非佛種子。我亦如是誦，一切菩薩已學、一切菩薩當學、一切菩薩今學。已略說菩薩波羅提木叉相貌，是事應當學，敬心奉持。」
佛言：「佛子！若自殺、教人殺、方便讚歎殺、見作隨喜乃至咒殺。殺因、殺緣、殺法、殺業，乃至一切有命者不得故殺。是菩薩應起常住慈悲心、孝順心，方便救護一切眾生，而自恣心快意殺生者，是菩薩波羅夷罪。
「若佛子！自盜、教人盜、方便盜，盜因、盜緣、盜法、盜業，咒盜乃至鬼神有主、劫賊物，一切財物，一針一草不得故盜。而菩薩應生佛性孝順慈悲心，常助一切人
【現代漢語翻譯】 現代漢語譯本 大乘戒。
佛告訴各位菩薩：『我現在每半個月，就自己背誦諸佛的戒律。你們一切發心的菩薩也應當背誦，乃至十發趣（菩薩修行十個階段的開始）、十長養（菩薩修行的十個增長階段）、十金剛（菩薩修行的十個堅固階段）、十地（菩薩修行的十個階位）的各位菩薩也應當背誦。因此，戒的光芒從口中發出，這是有因緣的，不是沒有原因的。這光芒不是青黃赤白黑等顏色，不是色法，不是心法，不是有，不是無，不是因果之法，而是諸佛的本源，菩薩的根本，是大眾佛子的根本。因此，大眾佛子應當受持、應當讀誦、好好學習。佛子們仔細聽！如果有人受佛戒，無論是國王、王子、百官宰相、比丘（出家男眾）、比丘尼（出家女眾）、十八梵天（色界天的眾生）、六慾天子（欲界天的眾生）、平民百姓、宦官、淫男**、奴婢、八部鬼神（佛教中的八類護法神）金剛神（佛教的護法神）、畜生乃至變化人，只要能理解法師的語言，都可以受戒，都稱為第一清凈的人。』
佛告訴各位佛子：『有十條重大的波羅提木叉（別解脫戒），如果受了菩薩戒而不背誦這些戒律，就不是菩薩，不是佛的種子。我也是這樣背誦的，一切菩薩已經學過、一切菩薩將要學、一切菩薩現在正在學。我已經簡略地說了菩薩波羅提木叉的相貌，這件事應當學習，以恭敬心奉持。』
佛說：『佛子！如果自己殺生、教唆他人殺生、用方便法讚歎殺生、見到殺生而隨喜，乃至用咒語殺生。殺生的因、殺生的緣、殺生的方法、殺生的行為，乃至一切有生命的眾生，都不得故意殺害。作為菩薩，應當生起常住的慈悲心、孝順心，用方便法救護一切眾生，如果放縱自己的心意，爲了快意而殺生，這就是菩薩的波羅夷罪（斷頭罪，即最嚴重的罪）。』
『如果佛子！自己偷盜、教唆他人偷盜、用方便法偷盜，偷盜的因、偷盜的緣、偷盜的方法、偷盜的行為，用咒語偷盜，乃至鬼神所守護的、強盜的財物，一切財物，即使是一針一草，都不得故意偷盜。而菩薩應當生起佛性、孝順、慈悲心，常常幫助一切人。
【English Translation】 English version The Great Vehicle Precepts.
The Buddha told all the Bodhisattvas: 'Now, every half month, I recite the precepts of all the Buddhas myself. All of you Bodhisattvas who have made the aspiration should also recite them, even the Bodhisattvas of the Ten Initial Aspirations (the beginning of the ten stages of Bodhisattva practice), the Ten Growths (the ten stages of increasing Bodhisattva practice), the Ten Diamond Minds (the ten firm stages of Bodhisattva practice), and the Ten Grounds (the ten levels of Bodhisattva practice) should also recite them. Therefore, the light of the precepts emanates from the mouth, because there is a cause and condition, not without reason. This light is not blue, yellow, red, white, or black; it is not form, not mind; it is not existence, not non-existence; it is not the law of cause and effect. It is the source of all Buddhas, the root of Bodhisattvas, and the root of all Buddha-sons in the assembly. Therefore, all Buddha-sons in the assembly should uphold, recite, and learn well. Buddha-sons, listen carefully! If someone receives the Buddha's precepts, whether they are a king, prince, official, prime minister, Bhikshu (ordained male), Bhikshuni (ordained female), the Eighteen Brahma Heavens (beings of the Form Realm), the Six Desire Heaven Gods (beings of the Desire Realm), common people, eunuchs, lecherous men and **, slaves, the Eight Classes of Gods and Demons (eight types of protective deities in Buddhism), Vajra Gods (Buddhist protective deities), animals, or even transformed beings, as long as they understand the Dharma Master's language, they can receive the precepts and all be called the first pure ones.'
The Buddha told all the Buddha-sons: 'There are ten major Pratimoksha (individual liberation vows). If one receives the Bodhisattva precepts but does not recite these precepts, they are not a Bodhisattva, not a seed of the Buddha. I also recite them in this way; all Bodhisattvas have already learned them, all Bodhisattvas will learn them, and all Bodhisattvas are now learning them. I have briefly described the characteristics of the Bodhisattva Pratimoksha; this matter should be learned and upheld with reverence.'
The Buddha said: 'Buddha-sons! If one kills oneself, instructs others to kill, praises killing through expedient means, rejoices upon seeing killing, or even kills through incantations. The cause of killing, the condition of killing, the method of killing, the action of killing, even all living beings, one must not intentionally kill. As a Bodhisattva, one should arouse a constant and abiding heart of compassion and filial piety, and use expedient means to protect all living beings. If one indulges one's mind and kills for pleasure, this is a Parajika offense (defeat, the most serious offense) for a Bodhisattva.'
'If a Buddha-son! Steals oneself, instructs others to steal, steals through expedient means, the cause of stealing, the condition of stealing, the method of stealing, the action of stealing, steals through incantations, even the possessions guarded by ghosts and spirits, the possessions of robbers, all possessions, even a needle or a blade of grass, one must not intentionally steal. A Bodhisattva should arouse the Buddha-nature, filial piety, and a compassionate heart, and constantly help all people.'
生福生樂，而反更盜人財物者，是菩薩波羅夷罪。
「若佛子！自淫、教人淫，乃至一切女人不得故淫。淫因、淫緣、淫法、淫業，乃至畜生女、諸天鬼神女，及非道行淫。而菩薩應生孝順心，救度一切眾生，凈法與人，而反更起一切人淫，不擇畜生，乃至母女姊妹六親行淫，無慈悲心者，是菩薩波羅夷罪。
「若佛子！自妄語、教人妄語、方便妄語，妄語因、妄語緣、妄語法、妄語業，乃至不見言見、見言不見，身心妄語。而菩薩常生正語正見，亦生一切眾生正語正見，而反更起一切眾生邪語、邪見、邪業者，是菩薩波羅夷罪。
「若佛子！自酤酒、教人酤酒，酤酒因、酤酒緣、酤酒法、酤酒業，一切酒不得酤，是酒起罪因緣。而菩薩應生一切眾生明達之慧，而反更生一切眾生顛倒之心者，是菩薩波羅夷罪。
「若佛子！自說出家在家菩薩比丘、比丘尼罪過，教人說罪過，罪過因、罪過緣、罪過法、罪過業。而菩薩聞外道惡人及二乘惡人說佛法中非法非律，常生悲心教化是惡人輩，令生大乘善信，而菩薩反更自說佛法中罪過者，是菩薩波羅夷罪。
「若佛子！自讚毀他亦教人自讚毀他，毀他因、毀他緣、毀他法、毀他業。而菩薩應代一切眾生受加毀辱，惡事自向己、好事與他人，若
【現代漢語翻譯】 現代漢語譯本：如果有人自己追求幸福快樂，反而去偷盜別人的財物，這是菩薩的波羅夷罪（根本重罪）。 如果佛弟子，自己行淫，教唆他人行淫，乃至一切女人都不得故意行淫。因為淫慾的因、淫慾的緣、淫慾的法、淫慾的業，乃至與畜生女、諸天鬼神女，以及進行非法的性行為。而菩薩應該生起孝順之心，救度一切眾生，將清凈的佛法給予他人，反而去引發一切人的淫慾，不分對象，乃至與母親、女兒、姐妹等六親眷屬行淫，沒有慈悲心的人，這是菩薩的波羅夷罪。 如果佛弟子，自己說謊，教唆他人說謊，用方便之法說謊，因為說謊的因、說謊的緣、說謊的法、說謊的業，乃至沒看見說看見，看見了說沒看見，身心都說謊。而菩薩應該常懷正語正見，也使一切眾生擁有正語正見，反而去引發一切眾生的邪語、邪見、邪業，這是菩薩的波羅夷罪。 如果佛弟子，自己賣酒，教唆他人賣酒，因為賣酒的因、賣酒的緣、賣酒的法、賣酒的業，一切酒都不得賣，因為酒是產生罪惡的因緣。而菩薩應該使一切眾生擁有明達的智慧，反而去引發一切眾生顛倒錯亂的心，這是菩薩的波羅夷罪。 如果佛弟子，自己宣說出家或在家的菩薩、比丘（男性出家人）、比丘尼（女性出家人）的罪過，教唆他人宣說罪過，因為宣說罪過的因、宣說罪過的緣、宣說罪過的法、宣說罪過的業。而菩薩聽到外道惡人以及二乘（聲聞乘和緣覺乘）惡人宣說佛法中不符合佛法和戒律的內容，應該常懷悲憫之心教化這些惡人，使他們生起對大乘佛法的信心，而菩薩反而自己宣說佛法中的罪過，這是菩薩的波羅夷罪。 如果佛弟子，自己讚揚自己，詆譭他人，也教唆他人讚揚自己，詆譭他人，因為詆譭他人的因、詆譭他人的緣、詆譭他人的法、詆譭他人的業。而菩薩應該代替一切眾生承受譭謗和侮辱，壞事自己承擔，好事讓給他人，如果
【English Translation】 English version: If one seeks happiness and joy for oneself, but instead steals the property of others, this is a Pārājika (root offense) for a Bodhisattva. If a Buddha-son engages in sexual misconduct himself, or encourages others to do so, to the extent that one must not intentionally engage in sexual misconduct with any woman. Because of the cause of lust, the condition of lust, the dharma of lust, the karma of lust, even with female animals, female deities, female ghosts, and engaging in unlawful sexual acts. Whereas a Bodhisattva should generate a filial and obedient mind, save all sentient beings, give the pure Dharma to others, but instead incites lust in all people, without discrimination, even engaging in sexual misconduct with one's mother, daughter, sisters, or other close relatives, lacking a compassionate heart, this is a Pārājika offense for a Bodhisattva. If a Buddha-son lies himself, or encourages others to lie, or uses expedient means to lie, because of the cause of lying, the condition of lying, the dharma of lying, the karma of lying, even saying 'I have not seen' when one has seen, or 'I have seen' when one has not seen, lying with body and mind. Whereas a Bodhisattva should always maintain right speech and right view, and also cause all sentient beings to have right speech and right view, but instead incites all sentient beings to engage in wrong speech, wrong view, and wrong karma, this is a Pārājika offense for a Bodhisattva. If a Buddha-son sells alcohol himself, or encourages others to sell alcohol, because of the cause of selling alcohol, the condition of selling alcohol, the dharma of selling alcohol, the karma of selling alcohol, one must not sell any alcohol, because alcohol is the cause and condition for arising offenses. Whereas a Bodhisattva should cause all sentient beings to have clear and discerning wisdom, but instead incites all sentient beings to have a deluded mind, this is a Pārājika offense for a Bodhisattva. If a Buddha-son speaks of the faults of ordained or lay Bodhisattvas, Bhikshus (male monastics), or Bhikshunis (female monastics), or encourages others to speak of faults, because of the cause of speaking of faults, the condition of speaking of faults, the dharma of speaking of faults, the karma of speaking of faults. Whereas a Bodhisattva, upon hearing non-Buddhist heretics or evil people of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) speaking of things in the Buddhadharma that are not in accordance with the Dharma or the Vinaya (monastic rules), should always generate a compassionate heart and teach these evil people, causing them to generate faith in the Mahayana (Great Vehicle), but instead the Bodhisattva himself speaks of the faults in the Buddhadharma, this is a Pārājika offense for a Bodhisattva. If a Buddha-son praises himself and disparages others, or encourages others to praise themselves and disparage others, because of the cause of disparaging others, the condition of disparaging others, the dharma of disparaging others, the karma of disparaging others. Whereas a Bodhisattva should take upon himself all abuse and humiliation on behalf of all sentient beings, taking the bad things upon himself and giving the good things to others, if
自揚己德、隱他人好事，令他人受毀者，是菩薩波羅夷罪。
「若佛子！自慳、教人慳，慳因、慳緣、慳法、慳業。而菩薩見一切貧窮人來乞者，隨前人所須一切給與。而菩薩以噁心瞋心，乃至不施一錢一針一草，有求法者不為說一句一偈一微塵許法，而反更罵辱者，是菩薩波羅夷罪。
「若佛子！自瞋、教人瞋，瞋因、瞋緣、瞋法、瞋業。而菩薩應生一切眾生中善根無諍之事，常生悲心。而反更於一切眾生中，乃至於非眾生中，以惡口罵辱加以手打，及以刀杖意猶不息，前人求悔善言懺謝，猶瞋不解者，是菩薩波羅夷罪。
「若佛子！自謗三寶、教人謗三寶，謗因、謗緣、謗法、謗業。而菩薩見外道及以惡人一言謗佛音聲，如三百鉾刺心。況口自謗不生信心孝順心，而反更助惡人邪見人謗者，是菩薩波羅夷罪。
「善學諸仁者！是菩薩十波羅提木叉，應當學。于中不應一一犯如微塵許，何況具足犯十戒。若有犯者，不得現身發菩提心，亦失國王位轉輪王位，亦失比丘、比丘尼位，亦失十發趣、十長養、十金剛、十地佛性常住妙果，一切皆失。墮三惡道中，二劫三劫不聞父母三寶名字。以是不應一一犯。汝等一切諸菩薩今學、當學、已學，如是十戒應當學敬心奉持。八萬威儀品當廣明。」
【現代漢語翻譯】 現代漢語譯本： 自我宣揚功德，隱瞞他人好事，導致他人遭受譭謗，這是菩薩的波羅夷罪（根本重罪）。
『如果佛子！自己慳吝，教唆他人慳吝，因為慳吝的因、慳吝的緣、慳吝的方法、慳吝的行為。而菩薩見到一切貧窮的人前來乞討，應該根據前來乞討的人所需要的，一切都給予。而菩薩以惡毒的心、嗔恨的心，甚至不施捨一錢、一針、一草，有求法的人不為他們說一句、一偈、一微塵許的法，反而謾罵侮辱他們，這是菩薩的波羅夷罪。
『如果佛子！自己嗔恨，教唆他人嗔恨，因為嗔恨的因、嗔恨的緣、嗔恨的方法、嗔恨的行為。而菩薩應該在一切眾生中生起善根，做沒有爭端的事情，常懷悲憫之心。反而對一切眾生，乃至對非眾生，惡語謾罵侮辱，加以拳打腳踢，甚至用刀杖傷害，心裡的嗔恨仍然不能平息，對方請求懺悔，用善言道歉，仍然嗔恨不解，這是菩薩的波羅夷罪。
『如果佛子！自己誹謗三寶（佛、法、僧），教唆他人誹謗三寶，因為誹謗的因、誹謗的緣、誹謗的方法、誹謗的行為。而菩薩見到外道以及惡人說一句誹謗佛的聲音，就像三百支長矛刺入心中一樣痛苦。更何況自己口出誹謗，不生起信心和孝順心，反而幫助惡人、邪見之人誹謗，這是菩薩的波羅夷罪。
『善良學習的諸位仁者！這是菩薩的十條波羅提木叉（根本戒），應當學習。其中不應該犯任何一條，哪怕像微塵一樣細小，更何況是全部觸犯這十條戒律。如果有人觸犯，就不能在今生髮起菩提心，也會失去國王的地位、轉輪王的地位，也會失去比丘（出家男眾）、比丘尼（出家女眾）的地位，也會失去十發趣、十長養、十金剛、十地佛性常住妙果，一切都會失去。墮入三惡道（地獄、餓鬼、畜生）中，兩劫三劫都聽不到父母和三寶的名字。因此不應該觸犯任何一條戒律。你們一切菩薩現在學習、應當學習、已經學習，這十條戒律應當以恭敬心奉持。八萬威儀品中會詳細說明。』
【English Translation】 English version: To praise oneself and conceal the good deeds of others, causing others to be slandered, is a Pārājika (fundamental transgression) for a Bodhisattva.
'If a Buddha-son! Being stingy oneself, instigating others to be stingy, due to the cause of stinginess, the condition of stinginess, the method of stinginess, the action of stinginess. And when a Bodhisattva sees all poor people coming to beg, they should give whatever the person needs. But if a Bodhisattva, with an evil mind and an angry mind, does not give even a penny, a needle, or a blade of grass, and does not speak a single sentence, a single verse, or a particle of Dharma to those who seek it, but instead scolds and insults them, this is a Pārājika for a Bodhisattva.'
'If a Buddha-son! Being angry oneself, instigating others to be angry, due to the cause of anger, the condition of anger, the method of anger, the action of anger. And a Bodhisattva should generate good roots among all sentient beings, engage in matters without conflict, and always have a compassionate heart. But instead, towards all sentient beings, and even towards non-sentient beings, they use abusive language to scold and insult, adding physical blows, and even using knives and sticks, their anger still not subsiding. Even if the other person seeks repentance and apologizes with kind words, they still remain angry and unforgiving, this is a Pārājika for a Bodhisattva.'
'If a Buddha-son! Slandering the Three Jewels (Buddha, Dharma, Sangha) oneself, instigating others to slander the Three Jewels, due to the cause of slander, the condition of slander, the method of slander, the action of slander. And when a Bodhisattva hears a single word of slander against the Buddha from heretics or evil people, it is as painful as three hundred spears piercing their heart. How much more so if they themselves utter slander, do not generate faith and filial piety, but instead help evil people and those with wrong views to slander, this is a Pārājika for a Bodhisattva.'
'Virtuous learners! These are the ten Prātimokṣa (fundamental precepts) of a Bodhisattva, which should be learned. Among them, one should not violate even one, even as small as a dust particle, let alone fully violate all ten precepts. If someone violates them, they cannot generate Bodhicitta (the mind of enlightenment) in this life, and they will also lose the position of a king, the position of a Chakravartin (wheel-turning king), and they will also lose the position of a Bhikṣu (monk), a Bhikṣuṇī (nun), and they will also lose the ten stages of developing aspiration, the ten stages of growth, the ten Vajra stages, the ten Bhūmi (grounds) of Buddhahood, the wonderful fruit of permanent abiding, all will be lost. They will fall into the three evil realms (hell, hungry ghost, animal), and for two or three kalpas (eons) they will not hear the names of their parents and the Three Jewels. Therefore, one should not violate any of the precepts. All of you Bodhisattvas are now learning, should be learning, and have already learned, these ten precepts should be upheld with reverence. The eighty thousand rules of conduct will be explained in detail in the chapter on 'Dignified Conduct.'
佛告諸菩薩言：「已說十波羅提木叉竟，四十八輕今當說。」
佛言：「若佛子！欲受國王位時、受轉輪王位時、百官受位時，應先受菩薩戒。一切鬼神救護王身、百官之身，諸佛歡喜。既得戒已，生孝順心、恭敬心，見上座、和上、阿阇梨、大同學、同見同行者，應起承迎禮拜問訊。而菩薩反生憍心、慢心、癡心，不起承迎禮拜，一一不如法供養，以自賣身國城男女七寶百物而供給之。若不爾者，犯輕垢罪。
「若佛子！故飲酒而生酒過失無量。若自身手過酒器與人飲酒者，五百世無手，何況自飲。不得教一切人飲，及一切眾生飲酒，況自飲酒。若故自飲、教人飲者，犯輕垢罪。
「若佛子！故食肉。一切肉不得食，斷大慈悲性種子，一切眾生見而捨去，是故一切菩薩不得食一切眾生肉，食肉得無量罪。若故食者，犯輕垢罪。
「若佛子！不得食五辛：大蒜、革蔥、慈蔥、蘭蔥、興蕖。是五種，一切食中不得食。若故食者，犯輕垢罪。
「若佛子！見一切眾生犯八戒、五戒、十戒，毀禁、七逆八難一切犯戒罪，應教懺悔。而菩薩不教懺悔，共住同僧利養，而共布薩同一眾住說戒，而不舉其罪教誨過者，犯輕垢罪。
「若佛子！見大乘法師、大乘同學、同見同行，來入僧
【現代漢語翻譯】 現代漢語譯本 佛陀告訴諸位菩薩說：『我已經講完了十條波羅提木叉（Pratimoksha，戒律），現在應當講四十八條輕戒。』
佛說：『如果佛子想要接受國王的王位時、接受轉輪王的王位時、百官接受官位時，應該先受菩薩戒。一切鬼神都會救護國王之身、百官之身，諸佛也會歡喜。既然得到了戒律，就應該生起孝順心、恭敬心，見到上座、和尚（He Shang，指戒師或住持）、阿阇梨（Acharya，導師）、大學同學、同見同行的人，應該起身迎接、禮拜問候。但是菩薩反而生起驕傲心、傲慢心、愚癡心，不肯起身迎接禮拜，不按照佛法供養，甚至用出賣自身、國家城池、男女、七寶百物來供給自己。如果不這樣做，就犯了輕垢罪。
『如果佛子，明知故犯地飲酒，飲酒會產生無量的過失。如果親手遞酒器給別人飲酒，就會五百世沒有手，更何況是自己飲酒。不得教唆任何人飲酒，以及一切眾生飲酒，更何況自己飲酒。如果明知故犯地自己飲酒、教唆別人飲酒，就犯了輕垢罪。
『如果佛子，明知故犯地吃肉。一切肉都不得食用，因為會斷絕大慈悲的種子，一切眾生見了都會捨棄遠離。因此一切菩薩都不得食用一切眾生的肉，吃肉會得到無量的罪過。如果明知故犯地吃肉，就犯了輕垢罪。
『如果佛子，不得食用五辛：大蒜、革蔥、慈蔥、蘭蔥、興蕖（Xing Qu）。這五種東西，在一切食物中都不得食用。如果明知故犯地食用，就犯了輕垢罪。
『如果佛子，見到一切眾生犯八戒、五戒、十戒，毀壞禁戒、犯七逆罪、八難等一切犯戒的罪過，應該教導他們懺悔。但是菩薩不教導他們懺悔，與他們共同居住在僧團中，接受供養，一起參加布薩（Pu Sa，一種佛教儀式），在同一處住所說戒，卻不揭發他們的罪過，教導他們悔改，就犯了輕垢罪。
『如果佛子，見到大乘法師、大乘同學、同見同行的人，來到僧團中
【English Translation】 English version The Buddha told the Bodhisattvas: 'I have already spoken about the ten Pratimokshas (Pratimoksha, precepts), now I shall speak about the forty-eight minor precepts.'
The Buddha said: 'If a son of the Buddha wishes to receive the position of king, the position of a Chakravartin king, or when the hundred officials receive their positions, they should first receive the Bodhisattva precepts. All ghosts and spirits will protect the king's body and the bodies of the hundred officials, and all Buddhas will rejoice. Having received the precepts, they should generate filial piety and respect. When they see senior monks, He Shang (He Shang, refers to the preceptor or abbot), Acharyas (Acharya, teacher), fellow students, those with the same views and practices, they should rise to greet them, bow, and inquire after their well-being. However, if a Bodhisattva instead generates pride, arrogance, and ignorance, refuses to rise to greet them, bow, and does not provide offerings according to the Dharma, even to the point of selling themselves, their country, cities, men and women, the seven treasures, and hundreds of items to provide for themselves, if they do not do so, they commit a minor offense.'
'If a son of the Buddha knowingly drinks alcohol, the faults of drinking alcohol are immeasurable. If one personally hands a drinking vessel to another, they will be without hands for five hundred lifetimes, let alone drinking themselves. One must not teach anyone to drink, nor any sentient being to drink alcohol, let alone drink it oneself. If one knowingly drinks oneself or teaches others to drink, one commits a minor offense.'
'If a son of the Buddha knowingly eats meat. All meat must not be eaten, as it cuts off the seeds of great compassion. All sentient beings will see and abandon them. Therefore, all Bodhisattvas must not eat the meat of any sentient being. Eating meat incurs immeasurable offenses. If one knowingly eats it, one commits a minor offense.'
'If a son of the Buddha must not eat the five pungent plants: garlic, scallions, chives, leeks, and Xing Qu (Xing Qu). These five types must not be eaten in any food. If one knowingly eats them, one commits a minor offense.'
'If a son of the Buddha sees all sentient beings violating the eight precepts, five precepts, ten precepts, breaking prohibitions, committing the seven heinous crimes, the eight difficulties, and all offenses against the precepts, they should teach them to repent. However, if a Bodhisattva does not teach them to repent, lives with them in the Sangha, receives offerings, participates in the Uposatha (Pu Sa, a Buddhist ceremony) together, speaks the precepts in the same residence, but does not expose their offenses and teach them to repent, they commit a minor offense.'
'If a son of the Buddha sees a Mahayana Dharma master, a Mahayana fellow student, someone with the same views and practices, entering the Sangha'
坊舍宅城邑。若百里千里來者，即起迎來送去、禮拜供養。日日三時供養，日食三兩金，百味飲食床座醫藥供事法師，一切所須盡給與之。常請法師三時說法，日日三時禮拜，不生瞋心、患惱之心，為法滅身請法不懈。若不爾者，犯輕垢罪。
「若佛子！一切處有講毗尼經律，大宅舍中講法處，是新學菩薩應持經律捲至法師所聽受咨問。若山林樹下、僧地房中，一切說法處悉至聽受。若不至彼聽受者，犯輕垢罪。
「若佛子！心背大乘，常住經律言非佛說，而受持二乘聲聞、外道惡見、一切禁戒邪見經律者，犯輕垢罪。
「若佛子！見一切疾病人，常應供養如佛無異，八福田中看病福田第一福田。若父母師僧弟子疾病，諸根不具、百種病苦惱，皆養令差。而菩薩以噁心瞋恨，不至僧房中，城邑曠野山林道路中，見病不救者，犯輕垢罪。
「若佛子！不得畜一切刀杖弓箭鉾斧鬥戰之具，及惡網羅殺生之器，一切不得畜。而菩薩乃至殺父母尚不加報，況餘一切眾生。若故畜一切刀杖者，犯輕垢罪。如是十戒，應當學敬心奉持。下六品中當廣明。」
佛言：「佛子！不得為利養噁心故，通國使命軍陣合會，興師相伐殺無量眾生。而菩薩不得入軍中往來，況故作國賊。若故作者，犯輕垢罪。
【現代漢語翻譯】 現代漢語譯本 房屋住宅城鎮鄉村，如果有人從百里千里之外前來，就應該起身迎接，恭敬送別，禮拜供養。每天三個時辰供養，每天供給三兩黃金，各種美味飲食、床鋪座位、醫藥用品來供養法師，一切所需都儘量給予。經常請法師三個時辰說法，每天三個時辰禮拜，不生起嗔恨心、煩惱之心，爲了求法不惜犧牲生命，請法不懈怠。如果不是這樣，就犯了輕垢罪。 『如果佛弟子！在任何地方有講說毗尼（Vinaya，戒律）經律的地方，或者在大的宅舍中講法的地方，新學的菩薩應該拿著經律書卷到法師那裡聽受請教。如果在山林樹下、僧眾居住的房中，一切說法的地方都要去聽受。如果不去這些地方聽受，就犯了輕垢罪。』 『如果佛弟子！內心背離大乘佛法，經常執著于經律，說不是佛所說，而受持二乘聲聞乘、外道邪惡見解、一切禁戒邪見的經律，就犯了輕垢罪。』 『如果佛弟子！見到一切生病的人，經常應該像供養佛一樣供養他們，在八種福田中，看護病人是第一福田。如果父母、師父、僧人、弟子生病，諸根不全、遭受各種病痛折磨，都要照顧他們直到痊癒。而菩薩如果以惡毒的心、嗔恨心，不去僧房中，不去城鎮鄉村、曠野山林、道路中，見到病人不救助，就犯了輕垢罪。』 『如果佛弟子！不得儲存一切刀、杖、弓箭、長矛、斧頭等戰鬥的器具，以及惡毒的網羅等殺生的工具，一切都不得儲存。而菩薩乃至殺害父母尚且不報復，何況是其他一切眾生。如果故意儲存一切刀杖，就犯了輕垢罪。這十條戒律，應當學習，以恭敬心奉行。下六品中將詳細說明。』 佛說：『佛弟子！不得爲了貪圖利養，以惡毒的心，傳遞國家之間的命令，參與軍隊陣營的集會，發動戰爭互相攻打，殺害無量眾生。而菩薩不得進入軍隊中往來，何況是故意做國家的叛徒。如果故意這樣做，就犯了輕垢罪。
【English Translation】 English version In houses, residences, towns, and villages, if someone comes from a hundred or a thousand miles away, one should rise to greet them, respectfully see them off, and offer them reverence and support. One should provide offerings three times a day, supplying three taels of gold daily, along with various delicacies, beds, seats, and medicines to support the Dharma master, providing everything they need. One should frequently invite the Dharma master to expound the Dharma three times a day, and offer reverence three times a day, without generating anger or vexation. One should sacrifice one's life for the sake of seeking the Dharma, and be tireless in requesting the Dharma. If one does not do so, one commits a minor offense. 『If a Buddha-son! Wherever there are lectures on the Vinaya (discipline) scriptures, or places in large residences where the Dharma is expounded, newly learning Bodhisattvas should bring their scripture volumes to the Dharma master to listen, receive, and inquire. Whether it is under trees in forests, or in monastic dwellings, one should go to all places where the Dharma is expounded to listen and receive. If one does not go to these places to listen and receive, one commits a minor offense.』 『If a Buddha-son! One's mind turns away from the Mahayana (Great Vehicle), constantly clinging to the scriptures and saying they are not spoken by the Buddha, and instead upholds the scriptures of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the evil views of externalists, and all precepts and heretical views, one commits a minor offense.』 『If a Buddha-son! Upon seeing all sick people, one should always offer support as if they were the Buddha, for among the eight fields of merit, caring for the sick is the foremost field of merit. If parents, teachers, Sangha members, or disciples are sick, have incomplete faculties, or suffer from various illnesses, one should care for them until they recover. But if a Bodhisattva, with an evil and hateful mind, does not go to monastic dwellings, towns, villages, wildernesses, forests, or roads, and does not help the sick, one commits a minor offense.』 『If a Buddha-son! One must not store any knives, staffs, bows, arrows, spears, axes, or other implements of battle, nor any evil nets or other instruments for killing living beings. One must not store any of these. Even if one's parents were killed, a Bodhisattva would not retaliate, let alone harm other living beings. If one intentionally stores any knives or staffs, one commits a minor offense. These ten precepts should be learned and respectfully upheld. They will be explained in detail in the following six sections.』 The Buddha said: 『Buddha-sons! One must not, for the sake of profit and with an evil mind, transmit national orders, participate in military gatherings, incite wars, or attack each other, killing countless beings. A Bodhisattva must not enter military camps or travel back and forth, let alone intentionally become a traitor to the country. If one intentionally does so, one commits a minor offense.』
「若佛子！故販賣良人奴婢六畜，市易棺材板木盛死之具，尚不自作況教人作。若故作者，犯輕垢罪。
「若佛子！以噁心故，無事謗他良人善人法師師僧國王貴人，言犯七逆十重。于父母兄弟六親中應生孝順心慈悲心，而反更加於逆害墮不如意處者，犯輕垢罪。
「若佛子！以噁心故放大火燒山林曠野。四月乃至九月，放火若燒他人家屋宅城邑僧房田木及鬼神官物，一切有主物不得故燒。若故燒者，犯輕垢罪。
「若佛子！自佛弟子及外道人、六親、一切善知識，應一一教受持大乘經律，應教解義理，使發菩提心、十發心、十長養心、十金剛心。三十心中，一一解其次第法用。而菩薩以噁心瞋心，橫教他二乘聲聞經律、外道邪見論等，犯輕垢罪。
「若佛子！應好心先學大乘威儀經律，廣開解義味。見后新學菩薩有從百里千里來求大乘經律，應如法為說一切苦行，若燒身燒臂燒指。若不燒身臂指供養諸佛，非出家菩薩。乃至餓虎狼師子一切餓鬼，悉應捨身肉手足而供養之，后一一次第為說正法，使心開意解。而菩薩為利養故應答不答、倒說經律文字無前無後、謗三寶說者，犯輕垢罪。
「若佛子！自為飲食錢物利養名譽故，親近國王王子大臣百官，恃作形勢，乞索打拍牽挽，
【現代漢語翻譯】 現代漢語譯本 『若有佛弟子！故意販賣善良百姓、奴婢、各種牲畜，買賣棺材、木板等喪葬用品，尚且不能自己做，更何況教唆別人去做。如果明知故犯，就犯了輕垢罪。（輕垢罪：較輕的罪過）』 『若有佛弟子！以惡毒的心，無緣無故地誹謗他人，無論是善良百姓、善人、法師、僧人、國王還是貴人，這種行為等同於犯了七逆十重罪（七逆：殺父、殺母、殺阿羅漢、出佛身血、破和合僧；十重：佛教戒律中最重的罪）。對於父母、兄弟等六親眷屬，本應生起孝順心和慈悲心，反而加以違逆、傷害，使他們墮入不如意的境地，就犯了輕垢罪。』 『若有佛弟子！以惡毒的心故意放火焚燒山林曠野。在四月到九月期間，放火燒燬他人的房屋宅院、城邑、僧房、田地樹木以及鬼神管理的物品、官府的財物，一切有主之物都不得故意焚燒。如果明知故犯，就犯了輕垢罪。』 『若有佛弟子！對於佛弟子、外道之人、六親眷屬、一切善知識，都應該一一教導他們受持大乘經典和戒律，應該教導他們理解其中的義理，使他們發起菩提心（菩提心：覺悟之心）、十發心（十發心：菩薩修行過程中的十種發心）、十長養心（十長養心：菩薩修行過程中滋養善根的十種心）、十金剛心（十金剛心：菩薩修行過程中堅定不移的十種心）。對於這三十種心，要一一解釋它們的次第、方法和作用。然而，如果菩薩以惡毒的心、嗔恨的心，反而教導他人二乘聲聞（二乘聲聞：小乘佛教的聲聞乘）的經典和戒律、外道的邪見理論等，就犯了輕垢罪。』 『若有佛弟子！應該以好的心態先學習大乘的威儀經典和戒律，廣泛地理解其中的義理。見到後來新學習的菩薩從百里千里之外來求取大乘經典和戒律，應該如法地為他們講述一切苦行，例如燒身、燒臂、燒指等。如果不燒身、燒臂、燒指來供養諸佛，就不是出家的菩薩。乃至對於飢餓的老虎、狼、獅子以及一切餓鬼，都應該捨棄自己的身體、血肉、手足來供養它們，然後一次又一次地按照次第為他們宣說正法，使他們心開意解。然而，如果菩薩爲了獲得供養和利益，應該回答的不回答，顛倒地講解經典和戒律，文字前後矛盾，誹謗三寶和說法者，就犯了輕垢罪。』 『若有佛弟子！爲了自己的飲食、錢財、利益、名譽，親近國王、王子、大臣、百官，依仗他們的權勢，乞討、索取、打罵、牽連他人，』
【English Translation】 English version 『If a Buddha-son deliberately sells good people as slaves, or sells livestock, or trades in coffins, planks, or implements for the dead, he should not do it himself, let alone teach others to do it. If he knowingly does it, he commits a minor offense.』 『If a Buddha-son, with an evil mind, groundlessly slanders others—good people, virtuous people, Dharma masters, Sangha members, kings, or nobles—he commits an offense equivalent to the seven rebellious acts and ten major offenses (Seven rebellious acts: killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha; Ten major offenses: the most serious offenses in Buddhist precepts). Towards parents, siblings, and the six kinds of relatives, one should cultivate filial piety and compassion, but if one instead adds to their suffering through rebellious or harmful actions, causing them to fall into undesirable circumstances, he commits a minor offense.』 『If a Buddha-son, with an evil mind, deliberately sets large fires to burn mountains, forests, or wilderness areas. From the fourth month to the ninth month, setting fires that burn other people's houses, residences, cities, monasteries, fields, trees, or the property of ghosts and spirits, or government property—anything that has an owner—must not be deliberately burned. If he knowingly burns them, he commits a minor offense.』 『If a Buddha-son should teach all Buddha-disciples, non-Buddhists, six kinds of relatives, and all good advisors, one by one, to receive and uphold the Mahayana Sutras and Vinaya (Vinaya: monastic rules), and should teach them to understand the meaning and principles, causing them to generate Bodhicitta (Bodhicitta: the mind of enlightenment), the Ten Faiths, the Ten Sustaining Minds, and the Ten Diamond Minds. Regarding these thirty minds, one should explain the order, methods, and functions of each one. However, if a Bodhisattva, with an evil mind or an angry mind, instead teaches others the Sutras and Vinaya of the Two Vehicles of Sravakas (Two Vehicles of Sravakas: the Hearer Vehicle of Hinayana Buddhism), or non-Buddhist heretical views, he commits a minor offense.』 『If a Buddha-son should first learn the Mahayana rules of conduct and Vinaya with a good mind, and widely understand their meaning. Seeing newly learning Bodhisattvas coming from hundreds or thousands of miles to seek the Mahayana Sutras and Vinaya, he should explain to them all the ascetic practices according to the Dharma, such as burning the body, burning the arms, or burning the fingers. If one does not burn the body, arms, or fingers to make offerings to the Buddhas, he is not a renunciate Bodhisattva. Even to hungry tigers, wolves, lions, and all hungry ghosts, one should give up one's body, flesh, hands, and feet to make offerings to them, and then explain the Proper Dharma to them one by one in order, causing their minds to open and understand. However, if a Bodhisattva, for the sake of gain and profit, answers when he should not answer, speaks of the Sutras and Vinaya in a reversed manner, with words that have no beginning or end, or slanders the Three Jewels and the speakers, he commits a minor offense.』 『If a Buddha-son, for the sake of his own food, money, profit, or fame, associates with kings, princes, ministers, or officials, relying on their power to beg, demand, beat, or involve others,』
橫取錢物一切求利，名為惡求。多求、教他人求，都無慈心無孝順心者，犯輕垢罪。
「若佛子！學誦戒者，日夜六時持菩薩戒，解其義理佛性之性。而菩薩不解一句一偈戒律因緣，詐言能解者，即為自欺誑亦欺誑他人。一一不解一切法，而為他人作師授戒者，犯輕垢罪。
「若佛子！以噁心故，見持戒比丘手捉香爐行菩薩行，而斗構兩頭謗欺賢人無惡不造。若故作者，犯輕垢罪。
「若佛子！以慈心故行放生業，一切男子是我父、一切女人是我母，我生生無不從之受生，故六道眾生皆是我父母。而殺而食者，即殺我父母，亦殺我故身。一切地水是我先身，一切火風是我本體，故常行放生。生生受生常住之法，教人放生。若見世人殺畜生時，應方便救護解其苦難，常教化講說菩薩戒救度眾生。若父母兄弟死亡之日，應請法師講菩薩戒經福資亡者，得見諸佛生人天上。若不爾者，犯輕垢罪。如是十戒，應當學敬心奉持，如滅罪品中廣明一一戒相。」
佛言：「佛子！不得以瞋報瞋、以打報打。若殺父母兄弟六親，不得加報。若國主為他人殺者，亦不得加報。殺生報生不順孝道。尚不畜奴婢打拍罵辱，日日起三業口罪無量，況故作七逆之罪。而出家菩薩無慈報仇，乃至六親中故報者，犯輕垢罪。
【現代漢語翻譯】 現代漢語譯本： 橫取錢物，一切追求利益，這叫做『惡求』。貪求無厭，教唆他人求取，心中沒有慈悲，沒有孝順之心的人，就犯了輕垢罪。 『如果佛弟子！學習背誦戒律的人，日夜六時持守菩薩戒，理解其中義理和佛性之性。而菩薩不理解一句一偈的戒律因緣，卻假裝說自己能理解，這就是自欺欺人。一點都不理解一切法，卻為他人作師父傳授戒律，就犯了輕垢罪。 『如果佛弟子！因為噁心，看見持戒比丘手拿香爐行菩薩道，就兩面挑撥，誹謗賢人，無惡不作。如果明知故犯，就犯了輕垢罪。 『如果佛弟子！以慈悲心行放生之業，視一切男子為我的父親，一切女人為我的母親，我生生世世沒有不是從他們那裡受生的，所以六道眾生都是我的父母。如果殺害並吃掉他們，就是殺害我的父母，也是殺害我過去的身軀。一切地水是我的前身，一切火風是我的本體，所以要常常行放生之事。生生世世受生常住之法，教導他人放生。如果看見世人殺害畜生時，應該想方設法救護，解除他們的苦難，常常教化講說菩薩戒，救度眾生。如果父母兄弟死亡之日，應該請法師講菩薩戒經，用功德資助亡者，使他們得見諸佛，往生人天。如果不這樣做，就犯了輕垢罪。這十條戒律，應當學習，以恭敬心奉持，就像《滅罪品》中詳細說明的每一條戒相一樣。』 佛說：『佛弟子！不得以嗔恨報復嗔恨，以毆打報復毆打。如果父母兄弟六親被殺，不得加以報復。如果國君爲了他人而殺人，也不得加以報復。殺生報復殺生不順應孝道。尚且不應蓄養奴婢，打罵侮辱，每天造作身口意三業的無量罪過，何況故意造作七逆之罪。而出家的菩薩沒有慈悲心去報仇，乃至對六親中故意報復的，就犯了輕垢罪。』
【English Translation】 English version: Greedily taking money and possessions, seeking profit in every way, is called 'evil seeking'. Those who are insatiably greedy, instigate others to seek, and have no compassion or filial piety in their hearts, commit a minor offense. 'If a Buddha-son! Those who study and recite the precepts, uphold the Bodhisattva precepts day and night in the six periods, and understand their meaning and the nature of Buddha-nature. If a Bodhisattva does not understand the causes and conditions of even a single verse of the precepts, but falsely claims to understand, they are deceiving themselves and others. If they do not understand any of the teachings, yet act as a teacher and transmit the precepts to others, they commit a minor offense. 'If a Buddha-son! Due to an evil mind, upon seeing a precept-holding Bhikshu (monk) holding an incense burner and practicing the Bodhisattva path, they sow discord and slander virtuous people, committing all kinds of evil. If they do so intentionally, they commit a minor offense. 'If a Buddha-son! With a compassionate heart, they practice the act of liberating beings. All men are my father, all women are my mother. In all my lives, I have received birth from them, therefore all beings in the six realms are my parents. To kill and eat them is to kill my parents, and also to kill my former body. All earth and water are my former body, all fire and wind are my essence, therefore one should always practice liberating beings. The Dharma of constant abiding through birth after birth, teach others to liberate beings. If one sees people killing animals, one should find ways to rescue them and relieve their suffering, and constantly teach and explain the Bodhisattva precepts to save sentient beings. If on the day of the death of parents or siblings, one should invite Dharma masters to lecture on the Bodhisattva precepts, using the merit to benefit the deceased, so that they may see all the Buddhas and be reborn in the heavens. If one does not do so, one commits a minor offense. These ten precepts should be learned and upheld with reverence, just as the characteristics of each precept are explained in detail in the chapter on eradicating offenses.' The Buddha said: 'Buddha-sons! One must not repay anger with anger, or beating with beating. If parents, siblings, or the six kinds of relatives are killed, one must not retaliate. If the ruler of a country kills someone for another, one must not retaliate either. Killing to avenge killing is not in accordance with filial piety. One should not even keep slaves to beat, scold, or insult, as the countless sins of body, speech, and mind accumulate daily, let alone intentionally commit the seven rebellious acts. A monastic Bodhisattva who lacks compassion and seeks revenge, even intentionally retaliating against their six kinds of relatives, commits a minor offense.'
「若佛子！初始出家未有所解，而自恃聰明有智、或恃高貴年宿、或恃大姓高門大解大福饒財七寶，以此憍慢而不咨受先學法師經律。其法師者，或小姓年少、卑門貧窮、諸根不具，而實有德一切經律盡解。而新學菩薩不得觀法師種姓，而不來咨受法師第一義諦者，犯輕垢罪。
「若佛子！佛滅度后，欲心好心受菩薩戒時，于佛菩薩形像前自誓受戒，當七日佛前懺悔，得見好相便得戒。若不得好相，應二七三七乃至一年，要得好相。得好相已，便得佛菩薩形像前受戒。若不得好相，雖佛像前受戒，不得戒。若現前先受菩薩戒，法師前受戒時，不須要見好相。何以故？以是法師師師相授故，不須好相。是以法師前受戒即得戒，以生重心故便得戒。若千里內無能授戒師，得佛菩薩形像前受戒，而要見好相。若法師自倚解經律大乘學戒，與國王太子百官以為善友。而新學菩薩來問若經義律義，輕心噁心慢心，不一一好答問者，犯輕垢罪。
「若佛子！有佛經律大乘正法、正見正性正法身，而不能勤學修習而舍七寶，反學邪見二乘外道俗典、阿毗曇雜論書記，是斷佛性障道因緣，非行菩薩道。若故作者，犯輕垢罪。
「若佛子！佛滅后，為說法主、為僧房主、教化主、坐禪主、行來主，應生慈心善
【現代漢語翻譯】 現代漢語譯本： 『如果佛弟子！剛剛出家，對佛法還沒有理解，就自恃聰明有智慧，或者依仗自己出身高貴、年長，或者依仗自己是大姓高門、有很大的理解力、很大的福報、很多財富和七寶，因此驕傲自滿，不向先學的法師請教經律。那些法師，或者出身小姓、年紀小、出身卑微、貧窮、諸根不全，但實際上有德行，對一切經律都完全理解。而新學的菩薩不能因為法師的種姓而輕視，不來向法師請教第一義諦，就犯了輕垢罪。 『如果佛弟子！在佛陀滅度后，以善良的心願受菩薩戒時，在佛菩薩的形像前自己發誓受戒，應當在七日內在佛前懺悔，如果見到好的徵兆，便可以得到戒。如果沒有見到好的徵兆，應該十四日、二十一日乃至一年，一定要見到好的徵兆。得到好的徵兆后，便可以在佛菩薩形像前受戒。如果沒有得到好的徵兆，即使在佛像前受戒，也得不到戒。如果已經從現前的法師那裡受過菩薩戒，再次在法師前受戒時，不需要再見到好的徵兆。為什麼呢？因為這位法師是師師相授的，不需要好的徵兆。因此在法師前受戒就可以得到戒，因為生起了恭敬心，便可以得到戒。如果在千里之內沒有能夠授戒的法師，可以在佛菩薩形像前受戒，但一定要見到好的徵兆。如果法師自己依仗對經律、大乘佛法的理解，與國王、太子、百官結為好友。而新學的菩薩來請教經義、律義，法師以輕慢、厭惡的心態，不一一好好地回答提問者，就犯了輕垢罪。 『如果佛弟子！擁有佛經、戒律、大乘正法、正見、正性、正法身，卻不能勤奮學習修習，反而捨棄七寶，去學習邪見、二乘、外道俗典、阿毗曇雜論書籍，這是斷絕佛性、障礙菩薩道的因緣，不是在行菩薩道。如果明知故犯，就犯了輕垢罪。 『如果佛弟子！在佛陀滅度后，作為說法的主持者、僧房的主持者、教化的主持者、坐禪的主持者、行腳的主持者，應該生起慈悲心和善意。
【English Translation】 English version: 『If a Buddha-son! Having newly left home and not yet understanding, he relies on his own cleverness and wisdom, or relies on his noble birth and seniority, or relies on his great clan, high status, great understanding, great fortune, abundant wealth, and the seven treasures. Because of this arrogance, he does not consult and receive instruction from the Dharma masters who have studied earlier in the sutras and Vinaya. Those Dharma masters may be of a small clan, young in age, of humble origin, poor, or with incomplete faculties, but in reality, they possess virtue and fully understand all the sutras and Vinaya. If a newly learning Bodhisattva does not consider the Dharma master's lineage and does not come to consult and receive the Dharma master's first principle, he commits a minor offense. 『If a Buddha-son! After the Buddha's Parinirvana, when wishing with a good heart to receive the Bodhisattva precepts, he vows to receive the precepts before the image of the Buddha and Bodhisattvas. He should repent before the Buddha for seven days, and if he sees good omens, he obtains the precepts. If he does not see good omens, he should continue for fourteen, twenty-one days, or even a year, until he sees good omens. After obtaining good omens, he can receive the precepts before the image of the Buddha and Bodhisattvas. If he does not obtain good omens, even if he receives the precepts before the Buddha's image, he does not obtain the precepts. If he has already received the Bodhisattva precepts from a present Dharma master, when receiving the precepts again before a Dharma master, he does not need to see good omens. Why? Because this Dharma master is one who has received the transmission from teacher to teacher, so good omens are not necessary. Therefore, receiving the precepts before a Dharma master means obtaining the precepts, because a heavy heart of respect arises, and thus he obtains the precepts. If there is no Dharma master within a thousand li (Chinese mile) who can transmit the precepts, he can receive the precepts before the image of the Buddha and Bodhisattvas, but he must see good omens. If a Dharma master relies on his understanding of the sutras, Vinaya, and Mahayana teachings, and becomes a close friend with kings, princes, and officials, and a newly learning Bodhisattva comes to ask about the meaning of the sutras or the meaning of the Vinaya, and the Dharma master, with a light, malicious, or arrogant heart, does not answer the questioner one by one properly, he commits a minor offense. 『If a Buddha-son! Possessing the Buddha's sutras, Vinaya, Mahayana Dharma, right view, right nature, and right Dharma body, but not diligently studying and practicing them, and instead abandoning the seven treasures to study heretical views, the teachings of the Two Vehicles, externalist secular texts, Abhidhamma miscellaneous treatises, and writings, this is severing the Buddha-nature and obstructing the causes and conditions for the Bodhisattva path, and is not practicing the Bodhisattva path. If he knowingly does so, he commits a minor offense. 『If a Buddha-son! After the Buddha's Parinirvana, as the leader of Dharma talks, the leader of the Sangha residence, the leader of teaching and transformation, the leader of seated meditation, or the leader of walking meditation, he should generate a compassionate heart and good intentions.
和斗訟，善守三寶物，莫無度用如自己有。而反亂眾斗諍、恣心用三寶物者，犯輕垢罪。
「若佛子！先在僧房中住，后見客菩薩比丘來入僧房舍宅城邑國王宅舍中，乃至夏坐安居處及大會中。先住僧應迎來送去，飲食供養房舍臥具，繩床事事給與。若無物，應賣自身及以男女供給，所須悉以與之。若有檀越來請眾僧，客僧有利養分，僧房主應次第差客僧受請。而先住僧獨受請不差客僧，僧房主得無量罪。畜生無異，非沙門、非釋種姓。若故作者，犯輕垢罪。
「若佛子！一切不得受別請利養入己，而此利養屬十方僧。而別受請，即取十方僧物入己。八福田諸佛聖人，一一師僧父母病人物。自己用故，犯輕垢罪。
「若佛子！有出家菩薩、在家菩薩及一切檀越，請僧福田求愿之時，應入僧房問知事人。今欲次第請者，即得十方賢聖僧。而世人別請五百羅漢菩薩僧，不如僧次一凡夫僧。若別請僧者，是外道法。七佛無別請法，不順孝道。若故別請僧者，犯輕垢罪。
「若佛子！以噁心故、為利養故，販賣男女色，自手作食、自磨自舂，占相男女，解夢吉兇，是男是女，咒術工巧調鷹方法，和合百種毒藥千種毒藥、蛇毒生金銀蠱毒，都無慈心。若故作者，犯輕垢罪。
「若佛子！以噁心故
【現代漢語翻譯】 現代漢語譯本： 爭鬥訴訟，要妥善守護三寶（佛、法、僧）之物，不要過度使用，好像是自己的一樣。反而擾亂大眾，引起爭鬥，恣意使用三寶之物的人，犯輕垢罪。 『如果佛弟子！先住在僧房中，後來看到客居的菩薩比丘來到僧房、舍宅、城邑、國王的宅舍中，乃至夏季安居之處以及大會之中。先住的僧人應該迎來送往，提供飲食供養、房舍臥具、繩床等一切所需。如果沒有這些東西，應該賣掉自身乃至兒女來供給，一切所需都給予他。如果有施主來邀請眾僧，客僧有獲得利養的份，僧房的主人應該按順序安排客僧接受邀請。而先住的僧人獨自接受邀請，不安排客僧，僧房的主人會得到無量罪過。與畜生沒有區別，不是沙門，也不是釋迦種姓。如果明知故犯，犯輕垢罪。 『如果佛弟子！一切都不得接受特別的邀請而將利養歸為己有，因為這些利養屬於十方僧眾。如果特別接受邀請，就是將十方僧眾的財物據爲己有。八福田（指父母、師長、病人等）以及諸佛聖人，每一位師僧、父母、病人等，都應供養。如果爲了自己使用，犯輕垢罪。 『如果佛弟子！有出家的菩薩、在家的菩薩以及一切施主，爲了祈求福田而請求僧眾時，應該進入僧房詢問知事人。如果想要按順序邀請，就能請到十方賢聖僧。而世人特別邀請五百羅漢菩薩僧，不如按僧次邀請一位凡夫僧。如果特別邀請僧人，這是外道之法。過去七佛沒有特別邀請之法，不順應孝道。如果明知故犯，犯輕垢罪。 『如果佛弟子！因為噁心，爲了利養，販賣男女色情，親手做飯、自己磨米舂米，占卜男女命運，解釋夢的吉兇，說是男是女，使用咒術工巧，調教鷹的方法，調和各種毒藥，如百種毒藥、千種毒藥、蛇毒、生金銀蠱毒，都沒有慈悲心。如果明知故犯，犯輕垢罪。 『如果佛弟子！因為噁心……』
【English Translation】 English version: In quarrels and lawsuits, one should carefully protect the property of the Three Jewels (Buddha, Dharma, Sangha), and not use them excessively as if they were one's own. On the contrary, those who disturb the assembly, cause disputes, and recklessly use the property of the Three Jewels commit a minor offense. 『If a Buddha-son! Having first resided in a Sangha dwelling, later sees guest Bodhisattva Bhikshus entering the Sangha dwelling, houses, cities, royal residences, even the summer retreat and great assemblies. The resident monk should welcome them, see them off, provide food and drink, lodging, bedding, rope beds, and all necessities. If there are no such things, one should sell oneself and even one's children to provide for them, giving them everything they need. If there are donors who invite the Sangha, the guest monks have a share of the offerings, and the Sangha master should arrange for the guest monks to receive the invitation in order. If the resident monk receives the invitation alone and does not arrange for the guest monks, the Sangha master will incur immeasurable offenses. He is no different from an animal, not a Shramana, nor of the Shakya lineage. If one knowingly commits this, one commits a minor offense. 『If a Buddha-son! One must not accept special invitations and keep the offerings for oneself, because these offerings belong to the Sangha of the ten directions. If one accepts a special invitation, one is taking the property of the Sangha of the ten directions for oneself. The eight fields of merit (referring to parents, teachers, the sick, etc.) and all Buddhas and sages, every teacher, monk, parent, and sick person should be provided for. If one uses them for oneself, one commits a minor offense. 『If a Buddha-son! If there are ordained Bodhisattvas, lay Bodhisattvas, and all donors who request the Sangha for blessings and wish to seek blessings, they should enter the Sangha dwelling and ask the steward. If they wish to invite in order, they will be able to invite the virtuous and holy Sangha of the ten directions. But worldly people who specially invite five hundred Arhat Bodhisattva Sanghas are not as good as inviting an ordinary monk in the Sangha order. If one specially invites monks, this is a non-Buddhist practice. The seven Buddhas did not have the practice of special invitations, which is not in accordance with filial piety. If one knowingly makes special invitations, one commits a minor offense. 『If a Buddha-son! With an evil mind, for the sake of profit, one sells men and women for sexual purposes, cooks food with one's own hands, grinds and husks rice oneself, divines the fate of men and women, interprets the good and bad omens of dreams, says whether it is a boy or a girl, uses magical skills, teaches methods of training hawks, mixes various poisons, such as a hundred kinds of poisons, a thousand kinds of poisons, snake venom, raw gold and silver poisons, and Gu poison, without any compassion. If one knowingly commits this, one commits a minor offense. 『If a Buddha-son! With an evil mind...』
，自身謗三寶，詐現親附，口便說空、行在有中，為白衣通致男女交會淫色縛著。於六齋日、年三長齋月，作殺生、劫盜、破齋犯戒者，犯輕垢罪。如是十戒，應當學，敬心奉持。制戒品中廣解。」
佛言：「佛子！佛滅度後於惡世中，若見外道一切惡人劫賊賣佛菩薩父母形像、販賣經律、販賣比丘比丘尼，亦賣發心菩薩道人，或為官使、與一切人作奴婢者。而菩薩見是事已，應生慈心，方便救護，處處教化。取物贖佛菩薩形像，及比丘、比丘尼、發心菩薩、一切經律。若不贖者，犯輕垢罪。
「若佛子！不得畜刀仗弓箭、販賣輕秤小斗、因官形勢取人財物、害心繫縛破壞成功、長養貓貍豬狗。若故作者，犯輕垢罪。
「若佛子！以噁心故觀一切男女等鬥，軍陣兵將劫賊等鬥，亦不得聽吹貝鼓角琴瑟箏笛箜篌歌叫伎樂之聲，不得摴蒲圍棋波羅賽戲彈棋六博拍毬擲石投壺八道行城，爪鏡蓍草楊枝缽盂髑髏而作卜筮，不得作盜賊使命，一一不得作。若故作者，犯輕垢罪。
「若佛子！護持禁戒，行住坐臥日夜六時讀誦是戒。猶如金剛，如帶持浮囊欲度大海，如草系比丘。常生大乘善信，自知我是未成之佛，諸佛是已成之佛。發菩提心，唸唸不去心。若起一念二乘外道心者，犯輕垢罪。
「
【現代漢語翻譯】 現代漢語譯本：自身誹謗三寶（佛、法、僧），虛假地表現出親近依附的樣子，口頭上說著空性，行為上卻執著于有，為在家信徒牽線搭橋，促成男女之間的性行為，使他們被情慾束縛。在六齋日、一年中的三個長齋月里，如果殺生、搶劫、破壞齋戒、違犯戒律，就犯了輕垢罪。以上這十條戒律，應當學習，以恭敬心奉行。關於戒律的詳細解釋，在《制戒品》中有廣泛的闡述。
佛說：『佛子！我滅度后，在惡世之中，如果見到外道、一切惡人、強盜，他們劫掠、販賣佛菩薩的形像，販賣經書和戒律，販賣比丘（出家男眾）和比丘尼（出家女眾），甚至販賣發菩提心的菩薩修行人，或者讓他們成為官府的奴僕，給各種人做奴婢。菩薩見到這些事情后，應當生起慈悲心，用方便的方法去救護他們，到處教化眾人。用財物贖回佛菩薩的形像，以及比丘、比丘尼、發菩提心的菩薩、一切經書和戒律。如果不贖回，就犯了輕垢罪。』
『佛子！不得持有刀槍弓箭等武器，不得販賣短秤小鬥，不得憑藉官府的權勢奪取他人的財物，不得懷著害人之心去捆綁他人、破壞他人的事業，不得飼養貓、貍、豬、狗等動物。如果明知故犯，就犯了輕垢罪。』
『佛子！不得因為噁心而觀看一切男女之間的爭鬥，軍隊之間的戰爭，兵將和強盜之間的爭鬥，也不得聽吹奏貝殼、鼓、角、琴、瑟、箏、笛、箜篌等樂器的聲音，不得玩摴蒲、圍棋、波羅賽戲、彈棋、六博、拍毬、擲石、投壺、八道行城等遊戲，不得使用爪鏡、蓍草、楊枝、缽盂、髑髏等物品進行占卜，不得做盜賊的使者，這些都不得做。如果明知故犯，就犯了輕垢罪。』
『佛子！護持禁戒，無論行、住、坐、臥，日夜六時都要讀誦這些戒律。要像金剛一樣堅定，像帶著浮囊想要渡過大海一樣，像用草繫住比丘一樣。常常生起大乘的善信，自覺我是尚未成佛的佛，諸佛是已經成佛的佛。發起菩提心，唸唸不離菩提心。如果生起一念二乘（聲聞乘和緣覺乘）或者外道的心，就犯了輕垢罪。』
【English Translation】 English version: Slandering the Three Jewels (Buddha, Dharma, Sangha) oneself, falsely appearing to be close and attached, verbally speaking of emptiness while behaviorally clinging to existence, acting as a matchmaker for laypeople, facilitating sexual encounters between men and women, binding them with lust. On the six fast days, and during the three long fasting months of the year, committing acts of killing, robbery, breaking fasts, and violating precepts constitutes a minor offense. These ten precepts should be learned and respectfully upheld. A detailed explanation of the precepts is extensively elaborated in the chapter on 'Establishing Precepts'.
The Buddha said: 'Disciples of the Buddha! After my Parinirvana, in an evil age, if you see heretics, all evil people, and robbers plundering and selling images of Buddhas and Bodhisattvas, selling sutras and vinayas, selling Bhikshus (ordained monks) and Bhikshunis (ordained nuns), even selling Bodhisattva practitioners who have generated the aspiration for enlightenment, or making them servants of the government, making them slaves for all people. When Bodhisattvas see these things, they should generate compassion, use expedient means to rescue and protect them, and teach and transform people everywhere. Redeem the images of Buddhas and Bodhisattvas, as well as Bhikshus, Bhikshunis, Bodhisattvas who have generated the aspiration for enlightenment, and all sutras and vinayas. If they do not redeem them, they commit a minor offense.'
'Disciples of the Buddha! You must not possess knives, spears, bows, and arrows, sell light scales and small measures, take people's property by exploiting official power, bind and harm people with malicious intent, destroy their success, or raise cats, civets, pigs, and dogs. If you knowingly commit these actions, you commit a minor offense.'
'Disciples of the Buddha! You must not watch fights between men and women, wars between armies, or fights between soldiers and robbers with malicious intent. You must not listen to the sounds of conch shells, drums, horns, zithers, harps, flutes, konghous (a type of harp), singing, or musical performances. You must not play games such as chu pu (a type of gambling game), weiqi (go), polo sai xi (a type of game), tanqi (a type of game), liu bo (a type of game), pai qiu (a type of game), throwing stones, tou hu (a type of game), or ba dao xing cheng (a type of game). You must not use claw mirrors, yarrow stalks, willow branches, alms bowls, or skulls for divination. You must not act as messengers for thieves; none of these things should be done. If you knowingly commit these actions, you commit a minor offense.'
'Disciples of the Buddha! Uphold the precepts, and whether walking, standing, sitting, or lying down, recite these precepts six times day and night. Be as firm as a diamond, like carrying a floatation device when wanting to cross the great ocean, like tying a Bhikshu with grass. Constantly generate great Mahayana faith, knowing that I am a Buddha who has not yet attained Buddhahood, and that all Buddhas are Buddhas who have already attained Buddhahood. Generate the Bodhi mind, and never let it leave your mind. If you generate even a single thought of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) or heretical minds, you commit a minor offense.'
若佛子！常應發一切愿，孝順父母師僧三寶。愿得好師同學善友知識，常教我大乘經律、十發趣、十長養、十金剛、十地，使我開解，如法修行堅持佛戒。寧捨身命，唸唸不去心。若一切菩薩不發是愿者，犯輕垢罪。
「若佛子！發十大愿已，持佛禁戒。作是愿言：『寧以此身投熾然猛火大坑刀山，終不毀犯三世諸佛經律，與一切女人作不凈行。』
「復作是愿：『寧以熱鐵羅網千重周匝纏身，終不以破戒之身，受于信心檀越一切衣服。』
「復作是愿：『寧以此口吞熱鐵丸及大流猛火經百千劫，終不以破戒之口，食信心檀越百味飲食。』
「復作是愿：『寧以此身臥大猛火羅網熱鐵地上，終不以破戒之身，受信心檀越百種床座。』
「復作是愿：『寧以此身受三百鉾刺經一劫二劫，終不以破戒之身，受信心檀越百味醫藥。』
「復作是愿：『寧以此身投熱鐵鑊經百千劫，終不以破戒之身，受信心檀越千種房舍屋宅園林田地。』
「復作是愿：『寧以鐵錘打碎此身從頭至足令如微塵，終不以破戒之身，受信心檀越恭敬禮拜。』
「復作是愿：『寧以百千熱鐵刀鉾挑其兩目，終不以破戒之心視他好色。』
「復作是愿：『寧以百千鐵錐遍劖刺耳根經一劫二劫，
【現代漢語翻譯】 現代漢語譯本： 佛弟子們！應當常常發起一切誓願，孝順父母、師長、僧寶（sangha，佛教僧團）、佛寶（Buddha，佛陀）和法寶（Dharma，佛法）。愿能得到好的老師、同學、善友和知識，常常教導我大乘（Mahayana，佛教宗派之一）的經典和戒律、十發趣（ten initial aspirations）、十長養（ten practices of growth）、十金剛（ten indestructible vows）、十地（ten stages of the Bodhisattva path），使我開悟理解，如法修行，堅持佛的戒律。寧可捨棄生命，也要念念不忘這些誓願。如果一切菩薩不發起這些誓願，就犯了輕垢罪。
『佛弟子們！發起十大誓願之後，要持守佛的禁戒。併發誓說：『寧願將此身投入熾熱猛烈的火坑和刀山，也終究不毀犯三世諸佛的經典和戒律，不與一切女人行不凈的行為。』
『再次發誓說：『寧願用燒紅的鐵網千重纏繞全身，也終究不以破戒之身，接受信徒檀越（danapati，施主）供養的一切衣服。』
『再次發誓說：『寧願用此口吞下燒紅的鐵丸以及巨大的猛火，經歷百千劫，也終究不以破戒的口，食用信徒檀越供養的各種美味飲食。』
『再次發誓說：『寧願用此身臥在巨大的猛火羅網和燒紅的鐵地上，也終究不以破戒之身，接受信徒檀越供養的各種床座。』
『再次發誓說：『寧願用此身承受三百支長矛刺穿，經歷一劫二劫，也終究不以破戒之身，接受信徒檀越供養的各種美味醫藥。』
『再次發誓說：『寧願將此身投入燒紅的鐵鍋中，經歷百千劫，也終究不以破戒之身，接受信徒檀越供養的各種房舍、屋宅、園林和田地。』
『再次發誓說：『寧願用鐵錘將此身從頭到腳打碎，使其如微塵一般，也終究不以破戒之身，接受信徒檀越的恭敬禮拜。』
『再次發誓說：『寧願用百千燒紅的鐵刀和長矛挑出我的雙眼，也終究不以破戒之心去看他人的美色。』
『再次發誓說：『寧願用百千鐵錐遍刺我的耳根，經歷一劫二劫，
【English Translation】 English version: If you are a Buddha's disciple! You should always make all kinds of vows, be filial to your parents, teachers, Sangha (Buddhist monastic community), Buddha (the awakened one), and Dharma (Buddhist teachings). Vow to obtain good teachers, classmates, virtuous friends, and knowledge, who will always teach me the Mahayana (a major branch of Buddhism) sutras and precepts, the ten initial aspirations, the ten practices of growth, the ten indestructible vows, and the ten stages of the Bodhisattva path, so that I can be enlightened and understand, practice according to the Dharma, and uphold the Buddha's precepts. Rather give up my life than forget these vows for a moment. If all Bodhisattvas do not make these vows, they will commit a minor offense.
'If you are a Buddha's disciple! After making the ten great vows, you must uphold the Buddha's precepts. And vow: 'Rather throw this body into a blazing fire pit and a mountain of knives, than violate the sutras and precepts of the Buddhas of the three worlds, and engage in impure conduct with any woman.'
'Again, vow: 'Rather have a thousand layers of red-hot iron nets wrapped around my body, than accept any clothes offered by faithful danapati (patrons) with a body that has broken the precepts.'
'Again, vow: 'Rather swallow red-hot iron balls and huge raging fires with this mouth for hundreds of thousands of kalpas (eons), than eat various delicious foods offered by faithful danapati with a mouth that has broken the precepts.'
'Again, vow: 'Rather lie on a huge raging fire net and red-hot iron ground with this body, than accept various kinds of beds offered by faithful danapati with a body that has broken the precepts.'
'Again, vow: 'Rather endure three hundred spears piercing this body for one or two kalpas, than accept various delicious medicines offered by faithful danapati with a body that has broken the precepts.'
'Again, vow: 'Rather throw this body into a red-hot iron cauldron for hundreds of thousands of kalpas, than accept various houses, residences, gardens, and fields offered by faithful danapati with a body that has broken the precepts.'
'Again, vow: 'Rather have this body smashed from head to toe with an iron hammer until it is like dust, than accept the respectful worship of faithful danapati with a body that has broken the precepts.'
'Again, vow: 'Rather have my eyes gouged out with hundreds of thousands of red-hot iron knives and spears, than look at the beauty of others with a mind that has broken the precepts.'
'Again, vow: 'Rather have hundreds of thousands of iron awls pierce my ears for one or two kalpas,
終不以破戒之心聽好音聲。』
「復作是愿：『寧以百千刃刀割去其鼻，終不以破戒之心貪嗅諸香。』
「復作是愿：『寧以百千刃刀割斷其舌，終不以破戒之心食人百味凈食。』
「復作是愿：『寧以利斧斬斫其身，終不以破戒之心貪著好觸。』
「復作是愿：『愿一切眾生悉得成佛。』而菩薩若不發是愿者，犯輕垢罪。
「若佛子！常應二時頭陀，冬夏坐禪、結夏安居。常用楊枝澡豆、三衣瓶缽坐具錫杖、香爐漉水囊、手巾刀子、火燧鑷子、繩床、經律、佛像菩薩形像。而菩薩行頭陀時及遊方時，行來百里千里，此十八種物常隨其身。頭陀者從正月十五日至三月十五日，八月十五日至十月十五日。是二時中，此十八種物常隨其身如鳥二翼。若布薩日，新學菩薩半月半月布薩誦十重四十八輕戒。時于諸佛菩薩形像前，一人布薩即一人誦。若二人三人乃至百千人，亦一人誦。誦者高座，聽者下坐。各各披九條、七條、五條袈裟。結夏安居一一如法。若頭陀時，莫入難處，若國難惡王、土地高下草木深邃、師子虎狼水火風難、及以劫賊道路毒蛇，一切難處悉不得入。若頭陀行道乃至夏坐安居，是諸難處悉不得入。若故入者，犯輕垢罪。
「若佛子！應如法次第坐。先受戒者在前坐
【現代漢語翻譯】 現代漢語譯本：『最終也不會以破戒的心去聽美妙的音樂。』
『再次發願：『寧願用成百上千的刀刃割去我的鼻子，最終也不會以破戒的心貪婪地嗅各種香氣。』
『再次發願：『寧願用成百上千的刀刃割斷我的舌頭，最終也不會以破戒的心吃人們提供的各種美味純凈的食物。』
『再次發願：『寧願用鋒利的斧頭砍劈我的身體，最終也不會以破戒的心貪戀美好的觸感。』
『再次發願：『愿一切眾生都能成就佛果。』如果菩薩不發這樣的愿，就犯了輕垢罪。
『如果佛子！應該經常在兩個時節修頭陀行（dhūta，苦行），冬天和夏天坐禪，結夏安居（vassāvāsa，雨季安居）。經常使用楊枝（牙刷）、澡豆（清潔用品）、三衣（tricīvara，三種袈裟）、瓶缽（pattra，食器）、坐具（niṣīdana，坐墊）、錫杖（khakkhara，禪杖）、香爐（dhūpadānī，焚香的器具）、漉水囊（udakacchādanā，過濾水的布袋）、手巾（hatthapuñcana，擦手布）、刀子（churikā，小刀）、火燧（aggi-cakmakā，取火工具）、鑷子（saṃdāsikā，夾子）、繩床（rajju-mañca，繩子編的床）、經律（sūtra-vinaya，佛經和戒律）、佛像（buddha-pratimā，佛的畫像或雕像）、菩薩形像（bodhisattva-pratimā，菩薩的畫像或雕像）。菩薩在行頭陀行以及遊方時，行走百里千里，這十八種物品經常隨身攜帶。頭陀行的時間是從正月十五日到三月十五日，八月十五日到十月十五日。在這兩個時節中，這十八種物品經常隨身攜帶，就像鳥的兩隻翅膀一樣。如果在布薩日（uposatha，齋戒日），新學的菩薩每半個月進行一次布薩，誦讀十重四十八輕戒。這時在諸佛菩薩的形像前，一個人布薩就一個人誦讀。如果是兩個人、三個人乃至成百上千人，也由一個人誦讀。誦讀者坐在高座上，聽者坐在下面。各自披著九條、七條、五條袈裟。結夏安居完全按照如法進行。如果在頭陀行時，不要進入危險的地方，比如國家有難、有惡王、土地高低不平、草木茂盛、有獅子、老虎、豺狼、水火風災，以及有強盜、道路有毒蛇等，一切危險的地方都不能進入。如果在頭陀行道乃至夏坐安居期間，這些危險的地方都不能進入。如果故意進入，就犯了輕垢罪。
『如果佛子！應該如法按照次第坐。先受戒的人在前面坐。
【English Translation】 English version: 'Ultimately, one should not listen to pleasant sounds with a mind that has broken precepts.'
'Again, make this vow: 'I would rather have my nose cut off by hundreds and thousands of blades than greedily smell various fragrances with a mind that has broken precepts.'
'Again, make this vow: 'I would rather have my tongue cut off by hundreds and thousands of blades than eat the various delicious and pure foods offered by people with a mind that has broken precepts.'
'Again, make this vow: 'I would rather have my body chopped and hacked by sharp axes than be attached to pleasant tactile sensations with a mind that has broken precepts.'
'Again, make this vow: 'May all sentient beings attain Buddhahood.' If a Bodhisattva does not make this vow, they commit a minor offense.
'If a Buddha's disciple! One should regularly practice dhūta (ascetic practices) at two times, engage in meditation during winter and summer, and observe vassāvāsa (the rainy season retreat). One should regularly use a tooth-cleaning twig, cleansing powder, the three robes (tricīvara), an alms bowl (pattra), a sitting cloth (niṣīdana), a khakkhara (staff), a dhūpadānī (incense burner), an udakacchādanā (water filter bag), a hand towel (hatthapuñcana), a small knife (churikā), an aggi-cakmakā (fire striker), tweezers (saṃdāsikā), a rajju-mañca (rope bed), the sūtra-vinaya (scriptures and precepts), a buddha-pratimā (Buddha image), and a bodhisattva-pratimā (Bodhisattva image). When a Bodhisattva practices dhūta and travels, walking hundreds or thousands of miles, these eighteen items should always accompany them. The times for dhūta practice are from the fifteenth day of the first month to the fifteenth day of the third month, and from the fifteenth day of the eighth month to the fifteenth day of the tenth month. During these two periods, these eighteen items should always accompany them, like the two wings of a bird. On uposatha (observance day), newly learning Bodhisattvas should observe uposatha every half month, reciting the ten major and forty-eight minor precepts. At this time, in front of the images of all Buddhas and Bodhisattvas, if one person observes uposatha, then one person recites. If there are two, three, or even hundreds or thousands of people, still only one person recites. The reciter sits on a high seat, and the listeners sit below. Each wears a nine-striped, seven-striped, or five-striped kāṣāya (robe). The vassāvāsa should be conducted according to the Dharma. During dhūta practice, one should not enter dangerous places, such as countries in distress, places with evil rulers, uneven terrain, dense vegetation, places with lions, tigers, wolves, water, fire, wind disasters, or places with robbers and poisonous snakes. All dangerous places should not be entered. During dhūta practice and even during the summer retreat, these dangerous places should not be entered. If one deliberately enters them, one commits a minor offense.
'If a Buddha's disciple! One should sit in accordance with the Dharma and in order. Those who have received the precepts earlier should sit in front.'
，后受戒者在後坐，不問老少、比丘比丘尼、貴人、國王王子乃至黃門奴婢，皆應先受戒者在前坐，后受戒者次第而坐。莫如外道癡人，若老若少無前無後，坐無次第兵奴之法。我佛法中先者先坐、後者後坐。而菩薩不次第坐者，犯輕垢罪。
「若佛子！常應教化一切眾生。建立僧房山林園田立作佛塔，冬夏安居坐禪處所，一切行道處皆應立之。而菩薩應為一切眾生講說大乘經律，若疾病國難賊難、父母兄弟和上阿阇梨亡滅之日，及三七日乃至七七日，亦應讀誦講說大乘經律，齋會求福行來治生。大火所燒、大水所㵱、黑風所吹船舫、江河大海羅剎之難，亦應讀誦講說此經律。乃至一切罪報三報七逆八難，杻械枷鎖繫縛其身，多淫多瞋多愚癡多疾病，皆應讀誦講說此經律。而新學菩薩若不爾者，犯輕垢罪。如是九戒，應當學，敬心奉持。梵壇品當說。」
佛言：「佛子！與人受戒時，不得蕑擇。一切國王王子大臣百官、比丘比丘尼、信男信女淫男淫女、十八梵天、六慾天子、無根二根、黃門奴婢、一切鬼神盡得受戒。應教身所著袈裟，皆使壞色與道相應，皆染使青黃赤黑紫色一切染衣，乃至臥具盡以壞色，身所著衣一切染色。若一切國土中國人所著衣服，比丘皆應與其俗服有異。若欲受戒時，師應問言：
【現代漢語翻譯】 現代漢語譯本：后受戒的人坐在後面，不論年老年少、比丘（bhiksu，男性出家眾）比丘尼（bhiksuni，女性出家眾）、達官貴人、國王王子乃至太監奴婢，都應該先受戒的人坐在前面，后受戒的人按順序坐下。不要像外道愚癡之人那樣，不論年老年少沒有先後順序，坐沒有次序如同兵卒奴隸一樣。我佛法中先受戒的先坐，后受戒的後坐。而菩薩不按次序坐，就犯了輕垢罪。 『佛子！應當經常教化一切眾生，建立僧房、山林園田，建造佛塔，設立冬夏安居坐禪的場所，一切修道的場所都應當建立。菩薩應當為一切眾生講說大乘經律，遇到疾病、國家災難、盜賊侵擾、父母兄弟和尚阿阇梨（acarya，導師）去世的日子，以及三七日乃至七七日，也應當讀誦講說大乘經律，舉辦齋會祈求福報，出行經商謀生。遇到大火焚燒、大水淹沒、黑風吹襲船隻、江河大海羅剎（raksasa，惡鬼）的災難，也應當讀誦講說此經律。乃至一切罪報、三報、七逆、八難，被繩索枷鎖捆綁身體，多淫慾、多嗔恨、多愚癡、多疾病，都應當讀誦講說此經律。如果新學菩薩不這樣做，就犯了輕垢罪。這九戒，應當學習，以恭敬心奉持。《梵壇品》中會詳細說明。』 佛說：『佛子！給人授戒時，不得選擇對象。一切國王王子大臣百官、比丘比丘尼、信男信女、淫男**、十八梵天（brahmaloka，色界天）、六慾天子（kamavacara，欲界天）、無根二根、太監奴婢、一切鬼神都可以受戒。應當教導他們身上所穿的袈裟（kasaya，僧侶的法衣），都要使其顏色不正，與道相應，都染成青黃赤黑紫色等不正的顏色，乃至臥具都要用不正的顏色，身上所穿的衣服都要染成不正的顏色。如果一切國土中國人所穿的衣服，比丘都應當使他們的俗服有所不同。如果想要受戒時，師父應當問：』
【English Translation】 English version: Those who receive the precepts later should sit behind. Regardless of age, whether they are bhiksus (male monastics), bhiksunis (female monastics), nobles, kings, princes, or even eunuchs and slaves, those who received the precepts earlier should sit in front, and those who received the precepts later should sit in order. Do not be like the foolish heretics who, regardless of age, have no order of precedence, sitting without order like soldiers and slaves. In my Buddha-dharma, those who received the precepts earlier sit first, and those who received the precepts later sit last. If a Bodhisattva does not sit in order, they commit a minor offense. 『O Buddha-son! You should always teach and transform all sentient beings. Establish monasteries, forests, gardens, and fields. Build Buddha-stupas. Establish places for winter and summer retreats for seated meditation, and all places for practicing the Way should be established. Bodhisattvas should expound the Mahayana sutras and Vinaya for all sentient beings. In times of illness, national disasters, banditry, on the days of the passing of parents, siblings, Upadhyayas (ordaining teacher), and Acaryas (acarya, teacher), and during the three seven-day periods or even the seven seven-day periods, you should also recite and expound the Mahayana sutras and Vinaya, hold vegetarian feasts to seek blessings, travel for business, and make a living. In times of great fires, great floods, black winds blowing ships, and the dangers of rakshasas (raksasa, demons) in rivers, seas, and oceans, you should also recite and expound this sutra and Vinaya. Even in all cases of karmic retribution, the three retributions, the seven rebellious acts, the eight difficulties, being bound by ropes, shackles, and fetters, being excessively lustful, excessively angry, excessively ignorant, and excessively ill, you should all recite and expound this sutra and Vinaya. If a newly learning Bodhisattva does not do so, they commit a minor offense. These nine precepts should be learned and upheld with reverence. The Brahma-altar chapter will explain this in detail.』 The Buddha said: 『O Buddha-son! When giving precepts to others, you must not be selective. All kings, princes, ministers, officials, bhiksus, bhiksunis, believing men and women, lewd men **, the eighteen Brahma heavens (brahmaloka, form realm heavens), the six desire realm devas (kamavacara, desire realm heavens), those without roots or with two roots, eunuchs, slaves, and all ghosts and spirits can receive the precepts. You should teach them that the kasaya (kasaya, monastic robe) they wear should all be of impure colors, in accordance with the Way, and should all be dyed in impure colors such as blue, yellow, red, black, and purple. Even bedding should be of impure colors, and all clothing worn on the body should be dyed in impure colors. If the clothing worn by people in all countries, including China, is different from the lay clothes of bhiksus, they should be made different. If someone wants to receive the precepts, the teacher should ask:』
『汝現身不作七逆罪耶？』菩薩法師不得與七逆人現身受戒。七逆者，出佛身血、殺父、殺母、殺和上、殺阿阇梨、破羯磨轉法輪僧、殺聖人。若具七遮，即現身不得戒，餘一切人盡得受戒。出家人法，不向國王禮拜、不向父母禮拜，六親不敬、鬼神不禮，但解師語。有百里千里來求法者，而菩薩法師以噁心而不即與授一切眾生戒者，犯輕垢罪。
「若佛子！教化人起信心時，菩薩與他人作教誡法師者，見欲受戒人，應教請二師：和上、阿阇梨。二師應問言：『汝有七遮罪不？』若現身有七遮，師不應與受戒，無七遮者得受。若有犯十戒者，應教懺悔。在佛菩薩形像前，日夜六時誦十重四十八輕戒。若到禮三世千佛得見好相，若一七日二三七日乃至一年，要見好相。好相者，佛來摩頂，見光見華種種異相，便得滅罪。若無好相，雖懺無益。是人現身亦不得戒，而得增受戒。若犯四十八輕戒者，對首懺罪滅，不同七遮。而教誡師於是法中一一好解。若不解大乘經律若輕若重是非之相，不解第一義諦習種性、長養性、不可壞性、道種性、正性，其中多少觀行出入十禪支一切行法，一一不得此法中意。而菩薩為利養故、為名聞故，惡求多求貪利弟子，而詐現解一切經律，為供養故，是自欺詐亦欺詐他人。故與人受戒者
【現代漢語翻譯】 現代漢語譯本 『你現在沒有犯七逆罪嗎？』菩薩法師不能為犯七逆罪的人當面授戒。七逆罪是指：使佛出血、殺父、殺母、殺和尚（和上，Upadhyaya，親教師）、殺阿阇梨（Acharya，軌範師）、破壞僧團的羯磨（Karma，業）轉法輪、殺聖人。如果具備這七種遮障，就不能當面受戒，其餘一切人都可以受戒。出家人的規矩是，不向國王禮拜、不向父母禮拜，對六親不尊敬、對鬼神不禮敬，只聽從師父的話。如果有從百里千里之外來求法的人，而菩薩法師因為心懷惡意而不立即為他們傳授一切眾生戒，就犯了輕垢罪。
『如果佛子！教化他人發起信心的時候，菩薩為他人做教誡法師，見到想要受戒的人，應該教導他請兩位師父：和上（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）。兩位師父應該問：『你有沒有犯七遮罪？』如果現在身犯有七遮罪，師父不應該為他授戒，沒有七遮罪的才能受戒。如果有人犯了十戒，應該教他懺悔。在佛菩薩的形像前，日夜六時誦讀十重四十八輕戒。如果能禮拜三世千佛，得見好的征相，或者一個七天、兩三個七天乃至一年，一定要見到好的征相。好的征相是指，佛來摩頂，見到光、見到花等等各種不同的征相，這樣才能滅罪。如果沒有好的征相，即使懺悔也沒有用。這樣的人現在身也不能得戒，只能增加受戒的次數。如果犯了四十八輕戒，通過對首懺悔就能滅罪，這和七遮罪不同。而教誡師要對這些法一一透徹理解。如果不理解大乘經律的輕重是非之相，不理解第一義諦的習種性、長養性、不可壞性、道種性、正性，以及其中多少觀行出入十禪支的一切行法，就不能領會這些法的真意。而菩薩爲了利益供養、爲了名聞利養，用惡劣的心去追求、貪求更多的弟子，卻假裝通曉一切經律，爲了得到供養，這是自欺欺人，也欺騙他人。因此，給他人授戒的人啊！』
【English Translation】 English version 'Are you now free from committing the seven heinous offenses?' A Bodhisattva Dharma Master should not administer precepts in person to someone who has committed the seven heinous offenses. The seven heinous offenses are: drawing blood from a Buddha's body, killing one's father, killing one's mother, killing one's Upadhyaya (親教師, preceptor), killing one's Acharya (軌範師, instructor), destroying the Sangha's Karma (業, action) wheel of Dharma, and killing a sage. If one has these seven obstructions, one cannot receive the precepts in this lifetime; all others may receive the precepts. The rules for monks are that they do not bow to kings, do not bow to parents, do not respect relatives, and do not venerate ghosts or spirits, but only follow the teacher's words. If there are those who come from hundreds or thousands of miles seeking the Dharma, and the Bodhisattva Dharma Master, with malicious intent, does not immediately administer the precepts of all sentient beings, they commit a minor offense.
'If a Buddha's disciple, when teaching and transforming people to arouse faith, and the Bodhisattva acts as a preceptor for others, upon seeing someone who wishes to receive the precepts, should instruct them to invite two teachers: an Upadhyaya (親教師, preceptor) and an Acharya (軌範師, instructor). The two teachers should ask: 'Do you have the seven obstructive offenses?' If one currently has the seven obstructions, the teacher should not administer the precepts; those without the seven obstructions may receive them. If someone has violated the ten major precepts, they should be taught to repent. Before the images of Buddhas and Bodhisattvas, day and night, at the six periods, recite the ten major and forty-eight minor precepts. If one can prostrate before the thousand Buddhas of the three times and see good signs, or for one seven-day period, two or three seven-day periods, up to a year, one must see good signs. Good signs are: the Buddha comes to pat one's head, seeing light, seeing flowers, and various other auspicious signs, then one can eradicate offenses. If there are no good signs, even repentance is useless. Such a person cannot receive the precepts in this lifetime, but can only increase the number of times they receive them. If one has violated the forty-eight minor precepts, repentance before another can eradicate the offense, which is different from the seven obstructions. And the preceptor should thoroughly understand each of these Dharmas. If one does not understand the characteristics of the light and heavy offenses in the Mahayana Sutras and Vinaya, does not understand the nature of the first principle, the seed nature of habit, the nature of growth, the indestructible nature, the seed nature of the path, the true nature, and the various practices of contemplation, the entry and exit of the ten stages of Dhyana, and all practices, one cannot grasp the meaning of these Dharmas. And if a Bodhisattva, for the sake of profit and offerings, for the sake of fame and gain, with an evil mind seeks and greedily desires more disciples, and falsely pretends to understand all the Sutras and Vinaya, for the sake of offerings, this is deceiving oneself and deceiving others. Therefore, those who administer precepts to others!'
，犯輕垢罪。
「若佛子！不得為利養故，于未受菩薩戒者前、若外道惡人前說此千佛大戒。邪見人前亦不得說，除國王餘一切不得說。是惡人輩不受佛戒，名為畜生。生生不見三寶，如木石無心，名為外道邪見人輩，木頭無異。而菩薩於是惡人前說七佛教戒者，犯輕垢罪。
「若佛子！信心出家受佛正戒，故起心毀犯聖戒者，不得受一切檀越供養，亦不得國王地上行，不得飲國王水，五千大鬼常遮其前。鬼言：『大賊。』若入房舍城邑宅中，鬼復常掃其腳跡。一切世人罵言：『佛法中賊。』一切眾生眼不欲見。犯戒之人，畜生無異、木頭無異。若毀正戒者，犯輕垢罪。
「若佛子！常應一心受持讀誦大乘經律。剝皮為紙、刺血為墨、以髓為水、析骨為筆書寫佛戒。木皮谷紙絹素竹帛亦應悉書持。常以七寶無價香花一切雜寶，為箱囊盛經律卷。若不如法供養者，犯輕垢罪。
「若佛子！常起大悲心。若入一切城邑舍宅，見一切眾生，應當唱言：『汝等眾生盡應受三歸十戒。』若見牛馬豬羊一切畜生，應心念口言：『汝是畜生，發菩提心。』而菩薩入一切處山林川野，皆使一切眾生髮菩提心。是菩薩若不教化眾生者，犯輕垢罪。
「若佛子！常行教化起大悲心。入檀越貴人家，一切眾中
【現代漢語翻譯】 現代漢語譯本：犯輕垢罪（輕微的過失）。
『若佛子！不得爲了利養的緣故，在未受菩薩戒的人面前，或者在外道惡人面前說這部《千佛大戒》。在邪見人面前也不得說，除了國王以外，其他人都不得說。這些惡人不接受佛戒，就如同畜生一樣。生生世世都見不到三寶（佛、法、僧），如同木頭石頭一樣沒有心，這些人就是外道邪見之輩，和木頭沒有區別。而菩薩如果在這等惡人面前說七佛教戒，就犯輕垢罪。
『若佛子！有信心出家，受了佛的正戒，卻故意起心毀犯聖戒的人，不得接受一切施主（檀越）的供養，也不得在國王的土地上行走，不得飲用國王的水，五千大鬼會常常阻擋在他的前面。鬼會說：『大賊。』如果進入房舍、城邑、住宅中，鬼還會常常掃他的腳印。一切世人都會罵他：『佛法中的賊。』一切眾生都不想看到他。犯戒的人，和畜生沒有區別，和木頭沒有區別。如果毀壞正戒，就犯輕垢罪。
『若佛子！應當常常一心受持讀誦大乘經律。剝下面板作為紙張，刺破血肉作為墨水，用骨髓作為水，劈開骨頭作為筆來書寫佛戒。木皮、谷紙、絹素、竹帛也應該全部用來書寫和持守。常常用七寶、無價的香花和一切雜寶，作為箱子和囊來盛放經律卷。如果不按照如法的方式供養，就犯輕垢罪。
『若佛子！應當常常生起大悲心。如果進入一切城邑舍宅，見到一切眾生，應當唱言：『你們這些眾生都應當受三歸（皈依佛、皈依法、皈依僧）十戒。』如果見到牛、馬、豬、羊一切畜生，應當心裡想著，口裡說著：『你是畜生，要發菩提心（覺悟之心）。』而菩薩進入一切地方，山林、川野，都要使一切眾生髮起菩提心。這位菩薩如果不教化眾生，就犯輕垢罪。
『若佛子！常常要施行教化，生起大悲心。進入施主（檀越）貴人家，在一切大眾之中
【English Translation】 English version: commits a minor offense.
『If a Buddha-son, for the sake of gain and offerings, speaks of this Great Thousand Buddha Precepts before those who have not received the Bodhisattva Precepts, or before heretics and evil people, he must not speak of it. He must not speak of it before those with wrong views, except for the king, no one else may speak of it. These evil people do not accept the Buddha's precepts, and are like animals. They will not see the Three Jewels (Buddha, Dharma, Sangha) in life after life, like wood and stone without a mind, these are the heretics and those with wrong views, no different from wood. If a Bodhisattva speaks the Seven Buddha Precepts before these evil people, he commits a minor offense.
『If a Buddha-son, with faith, leaves home and receives the Buddha's true precepts, but intentionally violates the holy precepts, he must not receive offerings from any donors (dānpati), nor walk on the king's land, nor drink the king's water. Five thousand great ghosts will constantly block his path, saying: 『Great thief.』 If he enters houses, cities, or dwellings, the ghosts will constantly sweep away his footprints. All worldly people will scold him, saying: 『Thief in the Buddha-dharma.』 All sentient beings will not want to see him. A person who violates the precepts is no different from an animal, no different from wood. If he destroys the true precepts, he commits a minor offense.
『If a Buddha-son, should always wholeheartedly receive, uphold, recite, and study the Mahayana Sutras and Vinaya. Peel off skin for paper, pierce flesh for ink, use marrow for water, split bones for pens to write the Buddha's precepts. Bark, grain paper, silk, bamboo cloth should also all be used to write and uphold them. Always use seven treasures, priceless fragrant flowers, and all kinds of miscellaneous treasures as boxes and bags to store the Sutra and Vinaya scrolls. If he does not make offerings according to the Dharma, he commits a minor offense.
『If a Buddha-son, should always arouse great compassion. If he enters all cities and dwellings, seeing all sentient beings, he should proclaim: 『You sentient beings should all receive the Three Refuges (Refuge in the Buddha, Refuge in the Dharma, Refuge in the Sangha) and the Ten Precepts.』 If he sees cows, horses, pigs, sheep, and all animals, he should think in his mind and say with his mouth: 『You are an animal, generate Bodhicitta (the mind of enlightenment).』 And the Bodhisattva, entering all places, mountains, forests, rivers, and fields, should cause all sentient beings to generate Bodhicitta. If this Bodhisattva does not teach and transform sentient beings, he commits a minor offense.
『If a Buddha-son, should always practice teaching and transformation, arousing great compassion. Entering the homes of wealthy donors (dānpati), among all the assembly
不得立為白衣說法，應白衣眾前高座上坐。法師比丘不得地立為四眾說法。若說法時，法師高座香花供養，四眾聽者下坐。如孝順父母敬順師教，如事火婆羅門。其說法者若不如法，犯輕垢罪。
「若佛子！皆以信心受佛戒者，若國王太子百官四部弟子，自恃高貴破滅佛法戒律，明作製法制我四部弟子，不聽出家行道，亦復不聽造立形像佛塔經律，破三寶之罪。而故作破法者，犯輕垢罪。
「若佛子！以好心出家，而為名聞利養，於國王百官前說七佛戒，橫與比丘比丘尼菩薩弟子作繫縛事，如師子身中蟲自食師子肉，非外道天魔能破。若受佛戒者，應護佛戒如念一子、如事父母。而菩薩聞外道惡人以惡言謗佛戒時，如三百鉾刺心，千刀萬杖打拍其身等無有異。寧自入地獄經百劫，而不用一聞惡言破佛戒之聲，而況自破佛戒。教人破法因緣，亦無孝順之心。若故作者，犯輕垢罪。如是九戒，應當學，敬心奉持。」
「諸佛子！是四十八輕戒！汝等受持。過去諸菩薩已誦、未來諸菩薩當誦、現在諸菩薩今誦。諸佛子諦聽！此十重、四十八輕戒，三世諸佛已誦、當誦、今誦，我今亦如是誦。汝等一切大眾，若國王王子百官、比丘比丘尼、信男信女，受持菩薩戒者，應受持讀誦解說書寫佛性常住戒卷，流通
【現代漢語翻譯】 現代漢語譯本：不得允許沒有受過戒的在家居士（白衣）講法，如果要講法，應讓他們在出家眾（比丘）面前坐在高座上。作為講法者的比丘法師，不應站在地上為四眾弟子說法。講法時，法師坐在高座上接受香花供養，四眾聽法者坐在下面。要像孝順父母、尊敬師長一樣，像婆羅門教徒侍奉火神一樣。如果說法者不如法，就犯了輕垢罪。 若有佛弟子，以信心受持佛戒，如果是國王、太子、百官或四部弟子，仗恃自己的高貴身份，破壞佛法戒律，公然制定法律來限制我的四部弟子，不允許他們出家修行，也不允許他們建造佛像、佛塔、經書，這就是破壞三寶（佛、法、僧）的罪行。如果明知故犯，破壞佛法，就犯了輕垢罪。 若有佛弟子，以好的發心出家，卻爲了名聞利養，在國王百官面前談論七佛戒，隨意對出家比丘、比丘尼、菩薩弟子進行束縛，這就像獅子身上的蟲子自己吃獅子的肉一樣，不是外道天魔能夠破壞的。如果受了佛戒，就應該守護佛戒，像愛護唯一的孩子一樣，像侍奉父母一樣。如果菩薩聽到外道惡人以惡語誹謗佛戒時，應該像被三百支長矛刺入心臟，被千刀萬杖擊打身體一樣難受。寧願自己墮入地獄經歷百劫，也不願意聽到一句破壞佛戒的惡語，更何況自己破壞佛戒，教唆他人破壞佛法的因緣，也沒有孝順之心。如果明知故犯，就犯了輕垢罪。以上這九條戒律，應當學習，以恭敬心奉持。 諸位佛弟子！這是四十八條輕戒！你們應當受持。過去的菩薩已經誦讀過，未來的菩薩將要誦讀，現在的菩薩正在誦讀。諸位佛弟子仔細聽！這十條重戒、四十八條輕戒，過去、現在、未來的諸佛都已經誦讀過、將要誦讀、正在誦讀，我現在也像他們一樣誦讀。你們一切大眾，無論是國王、王子、百官、比丘、比丘尼、信男、信女，凡是受持菩薩戒的人，都應當受持、讀誦、理解、解說、書寫佛性常住的戒卷，並廣為流通。
【English Translation】 English version: One must not allow a layperson (Baiyi) who has not received precepts to preach the Dharma, and if they are to preach, they should sit on a high seat in front of the Sangha (Bhikshus). A Dharma master Bhikshu should not stand on the ground to preach the Dharma to the four assemblies. When preaching the Dharma, the Dharma master sits on a high seat to receive incense and flower offerings, and the four assemblies of listeners sit below. One should be as filial to parents and respectful to teachers, as Brahmins serve the fire god. If the preacher does not act in accordance with the Dharma, they commit a minor offense. If a Buddha's disciple, having received the Buddha's precepts with faith, is a king, prince, official, or one of the four assemblies of disciples, and relies on their noble status to destroy the Buddha's Dharma and precepts, openly enacting laws to restrict my four assemblies of disciples, not allowing them to leave home to practice, nor allowing them to build Buddha images, pagodas, or scriptures, this is the crime of destroying the Three Jewels (Buddha, Dharma, Sangha). If one knowingly violates this and destroys the Dharma, they commit a minor offense. If a Buddha's disciple leaves home with good intentions, but seeks fame and profit, discussing the Seven Buddhas' Precepts before kings and officials, arbitrarily binding Bhikshus, Bhikshunis, and Bodhisattva disciples, this is like a worm in the lion's body eating the lion's flesh itself; it cannot be destroyed by external heretics or demons. If one has received the Buddha's precepts, they should protect the Buddha's precepts as if cherishing their only child, as if serving their parents. If a Bodhisattva hears heretics or evil people slandering the Buddha's precepts with evil words, they should feel as if three hundred spears are piercing their heart, or as if their body is being beaten by thousands of knives and staffs. One would rather enter hell for hundreds of kalpas than hear a single evil word that destroys the Buddha's precepts, let alone destroy the Buddha's precepts oneself, or incite others to destroy the Dharma. Such a person has no filial piety. If one knowingly commits such acts, they commit a minor offense. These nine precepts should be learned and upheld with reverence. All you Buddha's disciples! These are the forty-eight minor precepts! You should uphold them. The Buddhas of the past have already recited them, the Buddhas of the future will recite them, and the Buddhas of the present are reciting them now. All you Buddha's disciples, listen carefully! These ten major precepts and forty-eight minor precepts have been, will be, and are being recited by the Buddhas of the past, present, and future. I am now reciting them in the same way. All of you, whether kings, princes, officials, Bhikshus, Bhikshunis, laymen, or laywomen, all who uphold the Bodhisattva precepts should uphold, read, recite, understand, explain, and write the precept scrolls on the permanence of Buddha-nature, and widely circulate them.
三世一切眾生化化不絕。得見千佛佛佛授手，世世不墮惡道八難，常生人道天中。我今在此樹下，略開七佛法戒。汝等當一心學波羅提木叉，歡喜奉行。如無相天王品勸學中一一廣明。」三千學士時坐聽者，聞佛自誦，心心頂戴喜躍受持。
爾時釋迦牟尼佛，說上蓮花臺藏世界盧舍那佛心地法門品中十無盡戒法品竟。千百億釋迦亦如是說，從摩醯首羅天王宮至此道樹十住處說法品，為一切菩薩、不可說大眾受持讀誦解說其義亦如是。千百億世界蓮花藏世界、微塵世界，一切佛心藏、地藏、戒藏、無量行愿藏、因果佛性常住藏，如如一切佛說無量一切法藏竟。千百億世界中，一切眾生受持，歡喜奉行，若廣開心地相相。如佛花光王品中說。
明人忍慧強， 能持如是法， 未成佛道間， 安獲五種利： 一者十方佛， 愍念常守護； 二者命終時， 正見心歡喜； 三者生生處， 為諸菩薩友； 四者功德聚， 戒度悉成就； 五者今後世， 性戒福慧滿。 此是佛行處， 智者善思量， 計我著相者， 不能信是法。 滅盡取證者， 亦非下種處， 欲長菩提苗， 光明照世間， 應當靜觀察， 諸法真實相。 不生亦不滅， 不常復不斷， 不一
【現代漢語翻譯】 現代漢語譯本 三世一切眾生輪迴不息。能夠見到千佛，每位佛都伸出手來接引，世世代代不會墮入惡道和八難（沒有機會修行佛法的八種困境），常能生於人間或天界。我現在在這菩提樹下，簡略地開示七佛的戒律。你們應當一心學習波羅提木叉（戒經），歡喜地奉行。詳細的內容如同《無相天王品》中勸學的部分所闡述的那樣。』當時在座聽法的眾多學士，聽到佛親自誦說，都內心敬仰，歡喜地接受並奉行。
這時，釋迦牟尼佛說完《上蓮花臺藏世界盧舍那佛心地法門品》中的《十無盡戒法品》。千百億釋迦牟尼佛也同樣宣說此法，從摩醯首羅天王宮（色界頂天的天宮）到這菩提樹下的十住處（菩薩修行的十個階段）說法品，為一切菩薩和不可說的大眾受持、讀誦、理解並解說其中的意義，也是如此。千百億世界的蓮花藏世界、微塵世界，一切佛心藏、地藏、戒藏、無量行愿藏、因果佛性常住藏，如所有佛所說的一切無量法藏說完。千百億世界中，一切眾生受持，歡喜奉行，如果廣泛地開顯心地之相，如同《佛花光王品》中所說。
明智之人忍辱智慧強，能夠受持這樣的佛法，在尚未成就佛道的期間，可以安穩地獲得五種利益： 第一，十方諸佛，慈悲憐憫，常常守護； 第二，臨命終時，正見分明，內心歡喜； 第三，生生世世，成為諸位菩薩的朋友； 第四，功德聚集，戒律和度化眾生的修行都能圓滿成就； 第五，今生和來世，自性本具的戒律和修持所獲得的福德智慧都圓滿具足。 這是諸佛所行之處，有智慧的人應當善加思量，執著于『我』和表相的人，不能相信這種佛法。 那些追求滅盡煩惱以證得涅槃的人，也不是播種菩提種子的好地方，想要讓菩提之苗生長，讓光明照耀世間，應當靜下心來觀察諸法的真實相。 不生也不滅，不是常恒也不是斷滅，不是單一
【English Translation】 English version The transformations of all sentient beings in the three periods of time are ceaseless. They will have the opportunity to see a thousand Buddhas, each Buddha extending a hand to receive them, and in every lifetime, they will not fall into the evil paths or the eight difficulties (eight conditions where one cannot easily practice the Dharma), but will always be born in the human realm or in the heavens. Now, under this Bodhi tree, I will briefly expound the precepts of the Seven Buddhas. You should wholeheartedly study the Pratimoksha (book of precepts) and joyfully practice it. The details are extensively explained in the chapter 'Encouragement to Study' in the 'Asanga Heaven King Sutra.' At that time, the many scholars who were present and listening, upon hearing the Buddha reciting himself, all revered him in their hearts, joyfully accepting and upholding his teachings.
At that time, Shakyamuni Buddha finished speaking the 'Ten Inexhaustible Precepts Chapter' in the 'Chapter on the Mind-Ground Dharma Gate of Vairocana Buddha in the Lotus Treasury World.' A thousand billion Shakyamunis also spoke in the same way, from the palace of the Mahesvara Heaven King (palace in the highest heaven of the Form Realm) to the ten abodes (ten stages of Bodhisattva practice) under this Bodhi tree, speaking the Dharma for all Bodhisattvas and the unspeakable multitude to uphold, recite, understand, and explain its meaning, just as it was done here. The Lotus Treasury Worlds, the dust-mote worlds, in a thousand billion worlds, all the Buddha-mind treasuries, Earth Treasuries, Precept Treasuries, Immeasurable Vow Treasuries, the constant treasury of causal karma and Buddha-nature, like all the immeasurable Dharma treasuries spoken by all the Buddhas, were completed. In a thousand billion worlds, all sentient beings received and upheld the teachings, joyfully practicing them. If one extensively reveals the aspects of the mind-ground, it is as described in the 'Buddha Flower Light King Chapter.'
Wise people with strong patience and wisdom can uphold such Dharma, and before attaining Buddhahood, they can securely obtain five benefits: First, the Buddhas of the ten directions, with compassion and pity, constantly protect them; Second, at the time of death, with right view and clear understanding, their hearts are filled with joy; Third, in every lifetime, they become friends with all the Bodhisattvas; Fourth, merits accumulate, and the practice of precepts and the perfection of saving beings are all accomplished; Fifth, in this life and future lives, the precepts inherent in their nature and the blessings and wisdom obtained through practice are all fully complete. This is the place where the Buddhas walk, and wise people should contemplate it well. Those who are attached to 'self' and appearances cannot believe in this Dharma. Those who seek to extinguish afflictions to attain Nirvana are also not a good place to sow the seeds of Bodhi. If you want the Bodhi sprout to grow and let the light shine upon the world, you should quietly observe the true nature of all dharmas. Neither arising nor ceasing, neither permanent nor discontinuous, neither one
亦不異， 不來亦不去， 如是一心中， 方便勤莊嚴。 菩薩所應作， 應當次第學， 于學于無學， 勿生分別想， 是名第一道， 亦名摩訶衍。 一切戲論處， 悉由是處滅， 諸佛薩婆若， 悉由是處出， 是故諸佛子， 宜發大勇猛， 于諸佛凈戒， 護持如明珠。 過去諸菩薩， 已於是中學， 未來者當學， 現在者今學， 此是佛行處， 聖主所稱歎。 我已隨順說， 福德無量聚， 回以施眾生， 共向一切智， 愿聞是法者， 疾得成佛道。
梵網經盧舍那佛說菩薩心地戒品第十之下
【現代漢語翻譯】 現代漢語譯本 不相同也不相異，不來也不去， 像這樣一心之中，以方便法門勤加莊嚴。 菩薩所應當做的，應當按次第學習， 對於有學和無學，不要產生分別的想法， 這叫做第一道，也叫做摩訶衍（Mahayana，大乘）。 一切戲論之處，都由此處滅除， 諸佛的薩婆若（Sarvajna，一切智），都由此處產生， 因此各位佛子，應該發起大勇猛， 對於諸佛的清凈戒律，護持如同明珠。 過去的諸菩薩，已經在這裡面學習， 未來的菩薩將要學習，現在的菩薩正在學習， 這是佛所行之處，是聖主所稱讚的。 我已經隨順（佛意）說了，福德無量聚集， 迴向施給眾生，共同趨向一切智， 愿聽到這個法的人，迅速證得佛道。 《梵網經》盧舍那佛（Vairocana Buddha）說菩薩心地戒品第十之下
【English Translation】 English version Not different, not distinct, neither coming nor going, In such a single mind, diligently adorn with skillful means. What a Bodhisattva should do, should be learned in due order, Towards learning and non-learning, do not give rise to discriminating thoughts, This is called the foremost path, also called Mahayana (大乘). All places of frivolous talk, are all extinguished from this place, The Sarvajna (一切智, all-knowing wisdom) of all Buddhas, all arise from this place, Therefore, all disciples of the Buddha, should generate great courage, Towards the pure precepts of all Buddhas, protect and uphold them like bright pearls. Past Bodhisattvas, have already learned in this, Future ones will learn, present ones are now learning, This is the place where Buddhas walk, praised by the Holy Lord. I have already spoken in accordance, immeasurable accumulation of merit, Dedicate it to all beings, together towards all-knowing wisdom, May those who hear this Dharma, quickly attain Buddhahood. Brahma Net Sutra, Chapter Ten, Lower Section: Bodhisattva Mind-Ground Precepts Spoken by Vairocana Buddha (盧舍那佛)