T24n1487_佛說菩薩內戒經

大正藏第 24 冊 No. 1487 佛說菩薩內戒經

No. 1487

佛說菩薩內戒經

宋北印度三藏求那跋摩譯

佛以十五日說戒時，文殊師利正衣服，以頭腦著佛足，起長跪，白佛言：「若有初發意菩薩，于道于俗當用何等功德，以開化一切眾生，使各得成其功德？唯佛當以漚和拘舍羅為我曹分別說之！」

佛言：「善哉，善哉！文殊師利！若所問甚深、甚深，多所過度、多所安隱。若諦聽、諦受，吾當為若具說其要，各自以意施行之。」諸在會者及文殊師利皆言：「受教！」

佛言：「當先三自歸三尊，當言：『某自歸佛、自歸法、自歸比丘僧、自歸菩薩、自歸摩訶薩、自歸文殊師利菩薩、自歸摩訶般若波羅蜜。某身作惡、口言惡、意念惡，不知故作，后不復作。菩薩道十萬劫常行四等心，某從十萬劫以來，身作惡、口言惡、意念惡，不知故作，后不復作。某先世時，不行菩薩道，今這行菩薩道。以棄惡故，從今以往晝夜作善，不敢復犯諸惡。』

「波藍質兜波初發意菩薩，當行六波羅蜜。何謂六？第一檀波羅蜜：佈施意行；第二尸波羅蜜：持戒意行；第三羼提波羅蜜：忍辱意行；第四惟逮波羅蜜：精進意行；第五禪波羅蜜：一心意行；第六般若波

【現代漢語翻譯】現代漢語譯本《佛說菩薩內戒經》

宋代北印度三藏求那跋摩譯

佛在十五日誦戒時，文殊師利菩薩整理好衣服，以頭頂觸碰佛的腳，起身長跪，對佛說：『如果有初發菩提心的菩薩，在世俗和修行中應當運用什麼樣的功德，來開化一切眾生，使他們各自成就功德？希望佛能以善巧方便（漚和拘舍羅）為我們詳細解說！』

佛說：『好啊，好啊！文殊師利！你所問的問題非常深刻，能使眾多眾生得到解脫，得到安穩。你們仔細聽，仔細領受，我將為你們詳細說明其中的要點，你們各自用心去實踐。』所有在場的人和文殊師利都說：『謹遵教誨！』

佛說：『應當首先三自皈依三寶，應當說：『某某皈依佛、皈依法、皈依比丘僧、皈依菩薩、皈依摩訶薩（ महान्त सत्त्व，偉大的眾生）、皈依文殊師利菩薩、皈依摩訶般若波羅蜜（महाप्रज्ञापारमिता，偉大的智慧到彼岸）。我身作惡、口說惡語、意念惡念，以前因為無知而造作，以後不再犯。菩薩道在十萬劫中常行四等心（四無量心），我從十萬劫以來，身作惡、口說惡語、意念惡念，以前因為無知而造作，以後不再犯。我前世沒有修行菩薩道，現在開始修行菩薩道。因為捨棄惡行，從今以後晝夜行善，不敢再犯各種惡行。』

『波藍質兜波（Parama cittotpāda，至上發心）初發心的菩薩，應當修行六波羅蜜（षट्पारमिता）。什麼是六波羅蜜？第一是檀波羅蜜（दानपारमिता）：佈施的意念和行為；第二是尸波羅蜜（शीलपारमिता）：持戒的意念和行為；第三是羼提波羅蜜（क्षान्तिपारमिता）：忍辱的意念和行為；第四是惟逮波羅蜜（वीर्यपारमिता）：精進的意念和行為；第五是禪波羅蜜（ध्यानपारमिता）：一心不亂的意念和行為；第六是般若波羅蜜（प्रज्ञापारमिता）：智慧的意念和行為。』

【English Translation】 English version The Sutra of Inner Precepts for Bodhisattvas Spoken by the Buddha

Translated by Tripiṭaka Guṇabhadra from North India during the Song Dynasty

When the Buddha was reciting the precepts on the fifteenth day, Mañjuśrī (मञ्जुश्री) adjusted his robes, touched the Buddha's feet with his head, rose, knelt with his palms together, and said to the Buddha: 'If there are Bodhisattvas who have just aroused the aspiration for enlightenment, what kind of merits should they use in both worldly life and practice to enlighten all sentient beings, so that each of them can achieve merits? May the Buddha explain it to us in detail with skillful means (Ogha-Kauśalya)!'

The Buddha said: 'Excellent, excellent! Mañjuśrī! What you ask is very profound, leading many to liberation and peace. Listen carefully, receive carefully, and I will explain the essentials in detail for you, and each of you should put them into practice with your heart.' All those present and Mañjuśrī said: 'We respectfully receive the teachings!'

The Buddha said: 'First, one should take refuge in the Three Jewels three times, saying: 'I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha of Bhikshus, take refuge in the Bodhisattvas, take refuge in the Mahāsattvas (महान्त सत्त्व, great beings), take refuge in Mañjuśrī Bodhisattva, take refuge in the Mahāprajñāpāramitā (महाप्रज्ञापारमिता, the great perfection of wisdom). My body has committed evil deeds, my mouth has spoken evil words, and my mind has conceived evil thoughts. I did them unknowingly in the past, and I will not do them again in the future. The Bodhisattva path constantly practices the four immeasurable minds for hundreds of thousands of kalpas. Since hundreds of thousands of kalpas ago, my body has committed evil deeds, my mouth has spoken evil words, and my mind has conceived evil thoughts. I did them unknowingly in the past, and I will not do them again in the future. In my previous lives, I did not practice the Bodhisattva path, but now I am practicing the Bodhisattva path. Because I have abandoned evil deeds, I will do good day and night from now on, and I dare not commit any evil deeds again.'

'A Bodhisattva who has just aroused the mind of Parama cittotpāda (परम चित्तोत्पाद, supreme mind generation) should practice the Six Pāramitās (षट्पारमिता). What are the six Pāramitās? First is Dāna-pāramitā (दानपारमिता): the intention and act of giving; second is Śīla-pāramitā (शीलपारमिता): the intention and act of upholding precepts; third is Kṣānti-pāramitā (क्षान्तिपारमिता): the intention and act of patience; fourth is Vīrya-pāramitā (वीर्यपारमिता): the intention and act of diligence; fifth is Dhyāna-pāramitā (ध्यानपारमिता): the intention and act of one-pointedness of mind; sixth is Prajñā-pāramitā (प्रज्ञापारमिता): the intention and act of wisdom.'

羅蜜：智慧意行。若見人分檀佈施，政心代其歡喜；若見人持戒，政心代其歡喜；若見人忍辱，政心代其歡喜；若見人精進，政心代其歡喜；若見人坐禪，政心代其歡喜；若見人智慧說經，政心代其歡喜。

「菩薩當知三愿乃為菩薩。何謂三？一，愿我當作佛，我當作佛時，令國中無有三惡道者，皆有金銀、水精、琉璃七寶，人民壽無極，皆自然飯食、衣被，五樂、倡伎、宮殿舍；二，愿我往生阿彌陀佛前；三，愿我世世與佛相值，佛當授我莂。是為三愿，合會為十五戒，具菩薩所當奉行。和阇名明師，阿祇利名文殊師利，前已過去菩薩，皆從波藍質兜波發意行菩薩道，自致得作佛；無有菩薩道亦無有佛，是故當行菩薩道，當作佛。

「菩薩入松寺有五事：入松寺，不得著葌入松寺；不得持傘蓋入松寺；當禮佛，繞塔三匝，入松寺；若見不凈污穢當掃棄，入松寺；見諸沙門皆當作禮。

「菩薩行道路有二事：若天熱、若雨時，見有樹木、屋舍，當讓人先坐；若見井水、泉水、若見人持水，當讓人飲，若見大溪水極自飲。是為二事。

「菩薩得人飲食時有三事：視上下皆令等；若不等得，當分令等；飯已，得水飲，當讓上座先飲，若飲已，不得先起去，當與眾人俱起。是為十法則。」

【現代漢語翻譯】現代漢語譯本羅蜜（波羅蜜，意為智慧的圓滿）：如果看到有人佈施，就真心隨喜讚歎；如果看到有人持戒，就真心隨喜讚歎；如果看到有人忍辱，就真心隨喜讚歎；如果看到有人精進，就真心隨喜讚歎；如果看到有人禪定，就真心隨喜讚歎；如果看到有人以智慧說法，就真心隨喜讚歎。

『菩薩應當知道有三種愿是成為菩薩的基礎。哪三種呢？第一，愿我將來成佛，我成佛的時候，讓我的國土中沒有三惡道，到處都是金銀、水精、琉璃等七寶，人民壽命無限，自然而然地有飯食、衣服，享受五種音樂、歌舞伎樂、華麗的宮殿住所；第二，愿我往生到阿彌陀佛（Amitabha）前；第三，愿我生生世世都能遇到佛，佛會給我授記。』這三種愿，合起來就是十五戒，包含了菩薩應當奉行的內容。和阇（Upadhyaya，親教師）的意思是明師，阿祇利（Acarya，阿阇梨）的意思是文殊師利（Manjusri），過去已經成佛的菩薩，都是從波藍質兜波（Benares，波羅奈斯）發心修行菩薩道，最終成就佛果；沒有菩薩道就沒有佛，所以應當修行菩薩道，將來成佛。

『菩薩進入寺廟有五件事要注意：進入寺廟，不能穿著鞋子進入；不能打著傘蓋進入寺廟；應當禮佛，繞塔三圈，再進入寺廟；如果看到不乾淨的污穢，應當清掃乾淨，再進入寺廟；見到所有的沙門（Sramana，出家修行者）都應當行禮。

『菩薩在路上行走有兩件事要注意：如果天氣炎熱或下雨時，看到有樹木或房屋，應當讓人先坐；如果看到井水、泉水，或者看到有人提水，應當讓人先喝，如果看到大河，自己最後喝。』這是兩件事。

『菩薩得到別人供養飲食時有三件事要注意：看上座和下座的人都平等對待；如果不能平等得到供養，應當分給大家，使之平等；吃完飯後，得到水喝，應當讓上座的人先喝，如果上座的人喝完后，不要先起身離開，應當和大家一起起身。』這就是十條法則。'

【English Translation】 English version Romi (Paramita, meaning perfection of wisdom): If you see someone giving alms, sincerely rejoice in their merit; if you see someone upholding precepts, sincerely rejoice in their merit; if you see someone practicing patience, sincerely rejoice in their merit; if you see someone practicing diligence, sincerely rejoice in their merit; if you see someone practicing meditation, sincerely rejoice in their merit; if you see someone expounding the scriptures with wisdom, sincerely rejoice in their merit.

'A Bodhisattva should know that three vows are the foundation for becoming a Bodhisattva. What are the three? First, the vow that I will become a Buddha, and when I become a Buddha, may there be no three evil realms in my land, and may it be filled with gold, silver, crystal, lapis lazuli, and the seven treasures, and may the people have limitless lifespans, and naturally have food, clothing, the enjoyment of the five kinds of music, performing arts, and magnificent palaces and dwellings; second, the vow that I will be reborn before Amitabha (Amitabha) Buddha; third, the vow that in every lifetime I will encounter the Buddha, and the Buddha will bestow a prophecy upon me.' These three vows, combined, are the fifteen precepts, encompassing what a Bodhisattva should practice. Upadhyaya (Upadhyaya, preceptor) means a wise teacher, Acarya (Acarya) means Manjusri (Manjusri), and the Bodhisattvas who have attained Buddhahood in the past all initiated their Bodhisattva path from Benares (Benares) and ultimately achieved Buddhahood; without the Bodhisattva path, there is no Buddha, therefore one should practice the Bodhisattva path and become a Buddha in the future.

'When a Bodhisattva enters a monastery, there are five things to be mindful of: When entering a monastery, one should not enter wearing shoes; one should not enter carrying an umbrella or parasol; one should pay homage to the Buddha, circumambulate the stupa three times, and then enter the monastery; if one sees any uncleanliness or filth, one should sweep it away before entering the monastery; and one should bow to all Sramanas (Sramana, monastic practitioners).'

'When a Bodhisattva walks on the road, there are two things to be mindful of: If the weather is hot or rainy, and one sees trees or houses, one should let others sit first; if one sees well water, spring water, or sees someone carrying water, one should let others drink first, and if one sees a large river, one should drink last.' These are the two things.

'When a Bodhisattva receives food offerings from others, there are three things to be mindful of: Treat those in the upper and lower seats equally; if the offerings are not distributed equally, one should divide them equally; after eating, when receiving water to drink, one should let those in the upper seats drink first, and after those in the upper seats have drunk, one should not get up and leave first, but should rise together with everyone.' These are the ten rules.'

第一時

「南無佛！今受尸四十七戒。何謂四十七？

「一者，菩薩不得殺生，身、口、意不得念殺生，念殺生者不得為菩薩也。

「二者，菩薩不得盜他人財物。

「三者，菩薩不得淫妷他人婦女。

「四者，菩薩不欺怠人。

「五者，菩薩不得飲酒。

「六者，菩薩不得兩舌。

「七者，菩薩不得惡口。

「八者，菩薩不得妄言。

「九者，菩薩不得綺語。

「十者，菩薩不得嫉妒。

「十一，者菩薩不得瞋恚。

「十二者，菩薩不得癡疑。

「十三者，菩薩不得信邪魔道。

「十四者，菩薩不得持惡行教人。

「十五者，菩薩當廣方便益佈施。

「十六者，菩薩不得慳貪。

「十七者，菩薩不得貪利他人財物。

「十八者，菩薩不得邪心賊害人。

「十九者，菩薩不得讒擊人。

「二十者，菩薩不得撾捶人。

「二十一者，菩薩不得掠取良民作奴婢。

「二十二者，菩薩不得販賣奴婢。

「二十三者，菩薩不得賣妻子與人。

「二十四者，菩薩不得男女更相淫戲。

「二十五者，菩薩不得至博戲淫女舍。

「二十六者，菩薩不得至

【現代漢語翻譯】現代漢語譯本第一時

『南無佛！（Namo Buddha）今受持四十七戒。什麼是四十七戒？』

『第一，菩薩（Bodhisattva）不得殺生，身、口、意都不得想殺生，如果想殺生就不能成為菩薩。』

『第二，菩薩不得偷盜他人的財物。』

『第三，菩薩不得與他人婦女行淫。』

『第四，菩薩不得欺騙怠慢他人。』

『第五，菩薩不得飲酒。』

『第六，菩薩不得兩舌（挑撥離間）。』

『第七，菩薩不得惡口（說粗惡的話）。』

『第八，菩薩不得妄言（說謊）。』

『第九，菩薩不得綺語（說不正經的話）。』

『第十，菩薩不得嫉妒。』

『第十一，菩薩不得瞋恚（發怒）。』

『第十二，菩薩不得癡疑（愚癡疑惑）。』

『第十三，菩薩不得相信邪魔外道。』

『第十四，菩薩不得用惡劣的行為教導他人。』

『第十五，菩薩應當廣行方便，利益佈施。』

『第十六，菩薩不得慳貪（吝嗇貪婪）。』

『第十七，菩薩不得貪圖他人的財物。』

『第十八，菩薩不得心懷邪念，賊害他人。』

『第十九，菩薩不得讒言攻擊他人。』

『第二十，菩薩不得毆打他人。』

『第二十一，菩薩不得掠奪善良百姓作為奴婢。』

『第二十二，菩薩不得販賣奴婢。』

『第二十三，菩薩不得賣妻子與人。』

『第二十四，菩薩不得男女之間互相淫戲。』

『第二十五，菩薩不得去賭博遊戲場所。』

『第二十六，菩薩不得去…』

【English Translation】 English version First Time

『Namo Buddha! Now receiving the forty-seven precepts of Sila (Śīla). What are the forty-seven?』

『First, a Bodhisattva (Bodhisattva) must not kill living beings. In body, speech, and mind, one must not even think of killing. One who thinks of killing cannot be a Bodhisattva.』

『Second, a Bodhisattva must not steal the property of others.』

『Third, a Bodhisattva must not commit adultery with other people's wives.』

『Fourth, a Bodhisattva must not deceive or be negligent towards others.』

『Fifth, a Bodhisattva must not drink alcohol.』

『Sixth, a Bodhisattva must not engage in double-tongued speech (divisive speech).』

『Seventh, a Bodhisattva must not use harsh language (abusive speech).』

『Eighth, a Bodhisattva must not lie (false speech).』

『Ninth, a Bodhisattva must not engage in frivolous or lewd talk (idle speech).』

『Tenth, a Bodhisattva must not be jealous.』

『Eleventh, a Bodhisattva must not be angry (wrathful).』

『Twelfth, a Bodhisattva must not be ignorant or doubtful (deluded).』

『Thirteenth, a Bodhisattva must not believe in demonic or heretical paths.』

『Fourteenth, a Bodhisattva must not teach others to engage in evil conduct.』

『Fifteenth, a Bodhisattva should extensively practice skillful means and beneficial giving (charity).』

『Sixteenth, a Bodhisattva must not be stingy or greedy (miserly).』

『Seventeenth, a Bodhisattva must not covet the wealth of others.』

『Eighteenth, a Bodhisattva must not harbor evil intentions to harm others.』

『Nineteenth, a Bodhisattva must not slander or attack others.』

『Twentieth, a Bodhisattva must not beat others.』

『Twenty-first, a Bodhisattva must not seize good people and make them slaves.』

『Twenty-second, a Bodhisattva must not sell slaves.』

『Twenty-third, a Bodhisattva must not sell his wife and children to others.』

『Twenty-fourth, a Bodhisattva must not engage in lewd play between men and women.』

『Twenty-fifth, a Bodhisattva must not go to gambling or game parlors.』

『Twenty-sixth, a Bodhisattva must not go to…』

黃門家。

「二十七者，菩薩不得相欺詐。

「二十八者，菩薩不得持重稱侵人。

「二十九者，菩薩不得持輕稱欺人。

「三十者菩，薩不得持大斗侵人。

「三十一者，菩薩不得持小斗欺人。

「三十二者，菩薩不得持長尺侵人。

「三十三者，菩薩不得持短尺欺人。

「三十四者，菩薩不得斷棄牛馬五陰。

「三十五者，菩薩不得賣牛馬。

「三十六者，菩薩不得賣象駝。

「三十七者，菩薩不得賣騾驢。

「三十八者，菩薩不得賣豬羊。

「三十九者，菩薩不得賣雞犬畜生。

「四十者，菩薩不得賣經法。

「四十一者，菩薩不得至邪魔道家。

「四十二者，菩薩不得至擔死人種家。

「四十三者，菩薩不得入死喪家。

「四十四者，菩薩不得入酒舍。

「四十五者，菩薩不得入羹飯舍。

「四十六者，菩薩得人飯時心念言：『我何時當佈施與人，令飽滿如我今日。』

「四十七者，菩薩相見心當歡喜，如見父母兄弟，見他人亦爾，無有異。若見人作菩薩道行，當等心視之，不得言某人善、某人惡。

「是為四十七戒具菩薩。身、口、意不得犯十惡，不得教人犯

【現代漢語翻譯】現代漢語譯本黃門家。

『二十七者，菩薩不得相互欺騙詐取。』

『二十八者，菩薩不得使用過重的秤來侵佔他人利益。』

『二十九者，菩薩不得使用過輕的秤來欺騙他人。』

『三十者，菩薩不得使用過大的斗來侵佔他人利益。』

『三十一者，菩薩不得使用過小的斗來欺騙他人。』

『三十二者，菩薩不得使用過長的尺來侵佔他人利益。』

『三十三者，菩薩不得使用過短的尺來欺騙他人。』

『三十四者，菩薩不得拋棄牛馬等五類家畜。』（五陰：這裡指牛、馬等五種家畜）

『三十五者，菩薩不得販賣牛馬。』

『三十六者，菩薩不得販賣象和駱駝。』

『三十七者，菩薩不得販賣騾子和驢。』

『三十八者，菩薩不得販賣豬和羊。』

『三十九者，菩薩不得販賣雞、狗等家畜。』

『四十者，菩薩不得販賣經書佛法。』

『四十一者，菩薩不得前往邪魔外道之家。』

『四十二者，菩薩不得前往專門處理死人喪葬的人家。』

『四十三者，菩薩不得進入有死喪的人家。』

『四十四者，菩薩不得進入酒館。』

『四十五者，菩薩不得進入提供羹飯的餐館。』

『四十六者，菩薩在接受他人供養飯食時，心中應當想：『我何時才能像今天這樣佈施給他人，讓他們也能吃飽喝足呢？』

『四十七者，菩薩相見時，內心應當充滿歡喜，如同見到自己的父母兄弟一般，對待其他人也應如此，沒有分別。如果見到有人在修行菩薩道，應當平等地看待他們，不得說某人好、某人壞。』

『以上是四十七條具足菩薩戒。身、口、意不得觸犯十惡業，也不得教唆他人觸犯。』

【English Translation】 English version Huang Men's household.

『Twenty-seventh, a Bodhisattva must not deceive or defraud each other.』

『Twenty-eighth, a Bodhisattva must not use heavy weights to encroach upon others' interests.』

『Twenty-ninth, a Bodhisattva must not use light weights to deceive others.』

『Thirtieth, a Bodhisattva must not use large measures to encroach upon others' interests.』

『Thirty-first, a Bodhisattva must not use small measures to deceive others.』

『Thirty-second, a Bodhisattva must not use long rulers to encroach upon others' interests.』

『Thirty-third, a Bodhisattva must not use short rulers to deceive others.』

『Thirty-fourth, a Bodhisattva must not abandon cattle, horses, or the five domestic animals.』 (五陰 (wǔyīn): here referring to five kinds of domestic animals such as cattle and horses)

『Thirty-fifth, a Bodhisattva must not sell cattle or horses.』

『Thirty-sixth, a Bodhisattva must not sell elephants or camels.』

『Thirty-seventh, a Bodhisattva must not sell mules or donkeys.』

『Thirty-eighth, a Bodhisattva must not sell pigs or sheep.』

『Thirty-ninth, a Bodhisattva must not sell chickens, dogs, or other livestock.』

『Fortieth, a Bodhisattva must not sell scriptures or Buddhist teachings.』

『Forty-first, a Bodhisattva must not go to the homes of heretics or followers of demonic paths.』

『Forty-second, a Bodhisattva must not go to the homes of those who specialize in handling the dead and funerals.』

『Forty-third, a Bodhisattva must not enter homes where there is death or mourning.』

『Forty-fourth, a Bodhisattva must not enter taverns.』

『Forty-fifth, a Bodhisattva must not enter restaurants that serve soup and rice.』

『Forty-sixth, when a Bodhisattva receives food from others, they should think: 『When will I be able to give to others like this, so that they can be as full and satisfied as I am today?』』

『Forty-seventh, when Bodhisattvas meet each other, their hearts should be filled with joy, as if seeing their own parents or siblings. They should treat others the same way, without discrimination. If they see someone practicing the Bodhisattva path, they should regard them with equanimity, and not say that someone is good or someone is bad.』

『These are the forty-seven precepts that fully constitute a Bodhisattva. Body, speech, and mind must not violate the ten evil deeds, nor should one incite others to violate them.』

，亦不得勸勉人犯之。晝夜思惟：『我持是戒，堅住不動，會當得三術：一者，得阿惟越致；二者，得阿惟顏；三者，當得作佛。』」

第二時

「南無佛！今受羼阿惟越致法四門。何謂四？佛二十因緣、法二十因緣、身二十因緣、摩訶般若波羅蜜二十因緣。

「何謂佛二十因緣？是為佛、多陀阿伽度、阿羅呵、三耶三佛陀術阇，發心所念，天眼洞視，豫知他人心中所念；遮蘭那身、口、心所行三般術阇，遮蘭那三般是三蓋，乃成須迦頭，須迦頭是泥洹；由迦庇多，世間之父；阿耨多羅，天上天下無有在其上者；浮溜沙，勇猛男子；曇摩沙羅祁，曇摩者法，沙羅祁者馭法世；多提和摩耨沙那，教天上、天下人佛陀；波迦和，政蹈地足下平；行時直舉足；手足指間肉相連；紫磨金色；兩手兩肩項上有浮肉；頰車如師子；四十齒正白平；出舌入耳、入目、入鼻、自覆面；肉髻。是為佛二十種因緣。

「何謂法二十因緣？阿術阇本癡；僧迦羅所為；惟然那知眾事；那摩留波，那摩名，留波，眼所見；沙羅耶多那，福罪法來至；波利，眼、耳、鼻、口、身、意；痛癢和檀那，若病未差時和毒痛，若病已差快痛三根：那迦摩怛那，波和怛那，惟波和怛那；男子、女人所愛樂；愿欲作天、作人，愿令我身

【現代漢語翻譯】現代漢語譯本，也不得勸說他人違犯此戒。日夜思惟：『我受持此戒，堅定不動搖，終將獲得三種殊勝之法：第一，得阿惟越致（不退轉）；第二，得阿惟顏（無染）；第三，當得成佛。』

第二時

『南無佛（皈依佛）！今受羼阿惟越致（不退轉）法四門。何謂四？佛二十因緣、法二十因緣、身二十因緣、摩訶般若波羅蜜（大智慧）二十因緣。』

『何謂佛二十因緣？是為佛、多陀阿伽度（如來）、阿羅呵（應供）、三耶三佛陀（正等覺）、術阇（善逝），發心所念，天眼洞視，預知他人心中所念；遮蘭那（行）身、口、心所行三般術阇（三種善逝），遮蘭那三般是三蓋（三種覆蓋），乃成須迦頭（善逝），須迦頭是泥洹（涅槃）；由迦庇多（世間之父），世間之父；阿耨多羅（無上），天上天下無有在其上者；浮溜沙（勇猛丈夫），勇**子；曇摩沙羅祁（法王），曇摩者法，沙羅祁者馭法世；多提和摩耨沙那（調御丈夫），教天上、天下人佛陀；波迦和（世尊），政蹈地足下平；行時直舉足；手足指間肉相連；紫磨金色；兩手兩肩項上有浮肉；頰車如師子；四十齒正白平；出舌入耳、入目、入鼻、自覆面；肉髻。是為佛二十種因緣。』

『何謂法二十因緣？阿術阇（無明）本癡；僧迦羅（業）所為；惟然那（識）知眾事；那摩留波（名色），那摩名，留波，眼所見；沙羅耶多那（六入），福罪法來至；波利（觸），眼、耳、鼻、口、身、意；痛癢和檀那（受），若病未差時和毒痛，若病已差快痛三根：那迦摩怛那（愛），波和怛那（取），惟波和怛那（有）；男子、女人所愛樂；愿欲作天、作人，愿令我身

【English Translation】 English version, nor should they encourage others to violate it. Day and night, contemplate: 『I uphold this precept, steadfast and unmoving, and I shall attain three excellent qualities: first, I shall attain Avivecca (non-regression); second, I shall attain Aviraga (non-attachment); third, I shall attain Buddhahood.』

The Second Time

『Namo Buddha (Homage to the Buddha)! Now receiving the four doors of the Avivecca (non-regression) Dharma. What are the four? The twenty causes and conditions of the Buddha, the twenty causes and conditions of the Dharma, the twenty causes and conditions of the Body, and the twenty causes and conditions of the Maha Prajna Paramita (Great Wisdom).』

『What are the twenty causes and conditions of the Buddha? They are the Buddha, Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Sugata (Well-Gone), the thought of the initial aspiration, the divine eye that penetrates and foreknows the thoughts in others' minds; Carana (conduct) of body, speech, and mind, the three aspects of Sugata (Well-Gone), the three aspects of Carana are the three coverings, which then become Sugata (Well-Gone), Sugata is Nirvana; Yugapitara (Father of the World), the father of the world; Anuttara (Supreme), above whom there is none in heaven or earth; Purusha (Heroic Man), a courageous man; Dharmasarathi (King of Dharma), Dharma is the law, Sarathi is the one who governs the world with the law; Datta-damaka-purusha (Tamer of Men), teaching the people of heaven and earth to become Buddhas; Bhagavan (World Honored One), firmly treading the earth with flat feet; lifting the feet straight when walking; webbed fingers and toes; purple-gold color; fleshy shoulders and neck; lion-like jaws; forty teeth, straight, white, and even; tongue that can extend to cover the ears, eyes, nose, and face; ushnisha (cranial protuberance). These are the twenty causes and conditions of the Buddha.』

『What are the twenty causes and conditions of the Dharma? Avijja (Ignorance) is the root of delusion; Sankhara (Volitional formations) is what is done; Vinnana (Consciousness) knows all things; Nama-rupa (Name and Form), Nama is name, Rupa is what is seen by the eye; Salayatana (Six Sense Bases), where blessings and sins come from; Phassa (Contact), eye, ear, nose, tongue, body, and mind; Vedana (Feeling), when the illness has not healed, there is pain and suffering, when the illness has healed, there are three roots of pleasant feeling: Tanha (Craving), Upadana (Grasping), Bhava (Becoming); what men and women love; wishing to become gods or humans, wishing my body

富貴無有極；傴波他那，師使弟子授教作波和，其事成耶祁天下人生；阇羅摩羅那，阇老，摩羅那死。是為十二因緣生死。四意。何謂四？身意念、痛癢意念、心意念、法意念，是謂四意念。四神足，欲、精進、意、慧，是為四神足。是為法二十種因緣。

「何謂身二十因緣？三事身所作。何謂三？殺、盜、淫。身自不殺，不得教人殺；身自不盜，不得教人盜；身自不淫，不得教人淫。四事口所作。何謂四？兩舌、惡口、妄言、綺語。口自不兩舌，不得教人兩舌；自不惡口，不得教人惡口；自不妄言，不得教人妄言；自不綺語，不得教人綺語。三事意所作。何謂三？嫉妒、瞋恚、癡疑。意自不嫉妒，不得教人嫉妒；意自不瞋恚，不得教人瞋恚；意自不癡疑，不得教人癡疑。身、口、意不得犯是十事，不得教人犯。是為身、口、意法二十種因緣。

「何謂摩訶般若波羅蜜二十因緣？先世所念，欲令一切天下人皆作佛，欲令一切天下人皆洞視，欲令一切天下人皆徹聽。波羅質然知人意，欲令一切天下人皆知人意。阿耨沙耶阿耨沙耶然那，知一切天下人意所念，欲令一切天下人皆知一切人意所念。因利耶波利浮利耶然那，眼、耳、鼻、舌、身、意，因利，佛所知，欲令一切天下人皆知。佛現威神然那，欲令一切

【現代漢語翻譯】現代漢語譯本：富貴沒有止境。『傴波他那』（Upapattibhava，有生），師父教導弟子，使他們遵循教誨，這件事能成就一切眾生嗎？『阇羅摩羅那』（Jara-marana），『阇羅』（Jara）是老，『摩羅那』（Marana）是死。這就是十二因緣的生死流轉。四意念。什麼是四？身意念、痛癢意念、心意念、法意念，這稱為四意念。四神足，即欲神足、精進神足、意神足、慧神足，這稱為四神足。這就是法的二十種因緣。『什麼是身二十種因緣？』三種是身體所作的。什麼是三？殺生、偷盜、邪淫。自己不殺生，也不教唆別人殺生；自己不偷盜，也不教唆別人偷盜；自己不邪淫，也不教唆別人邪淫。四種是口所作的。什麼是四？兩舌、惡口、妄語、綺語。自己不兩舌，也不教唆別人兩舌；自己不惡口，也不教唆別人惡口；自己不妄語，也不教唆別人妄語；自己不綺語，也不教唆別人綺語。三種是意念所作的。什麼是三？嫉妒、嗔恚、愚癡疑惑。自己不嫉妒，也不教唆別人嫉妒；自己不嗔恚，也不教唆別人嗔恚；自己不愚癡疑惑，也不教唆別人愚癡疑惑。身、口、意不得違犯這十件事，也不得教唆別人違犯。這就是身、口、意法的二十種因緣。『什麼是摩訶般若波羅蜜二十種因緣？』前世所念，希望一切眾生都能成佛，希望一切眾生都能有洞視的能力，希望一切眾生都能有徹聽的能力。『波羅質然知人意』（Paracitta-ñāṇa，知他人心智），希望一切眾生都能知道別人的心意。『阿耨沙耶阿耨沙耶然那』（Anusaya-ñāṇa，隨眠智），知道一切眾生心中所想，希望一切眾生都能知道一切人的心意所想。『因利耶波利浮利耶然那』（Indriya-paroparīyatta-ñāṇa，根上下智），眼、耳、鼻、舌、身、意，這些根，佛所知，希望一切眾生都能知道。佛現威神然那，希望一切...

【English Translation】 English version: Wealth has no limit. 『Upapattibhava』 (Upapattibhava, becoming), the teacher instructs the disciples, causing them to follow the teachings, can this accomplish all sentient beings? 『Jara-marana』 (Jara-marana), 『Jara』 (Jara) is old age, 『Marana』 (Marana) is death. This is the cycle of birth and death in the twelve links of dependent origination. Four mindfulnesses. What are the four? Mindfulness of the body, mindfulness of feeling, mindfulness of the mind, mindfulness of phenomena, these are called the four mindfulnesses. Four bases of spiritual power, namely, desire, effort, intention, and wisdom, these are called the four bases of spiritual power. These are the twenty conditions of the Dharma. 『What are the twenty conditions of the body? Three are actions done by the body. What are the three? Killing, stealing, and sexual misconduct. One should not kill oneself, nor should one instruct others to kill; one should not steal oneself, nor should one instruct others to steal; one should not engage in sexual misconduct oneself, nor should one instruct others to engage in sexual misconduct. Four are actions done by the mouth. What are the four? Divisive speech, harsh speech, false speech, and frivolous speech. One should not engage in divisive speech oneself, nor should one instruct others to engage in divisive speech; one should not engage in harsh speech oneself, nor should one instruct others to engage in harsh speech; one should not engage in false speech oneself, nor should one instruct others to engage in false speech; one should not engage in frivolous speech oneself, nor should one instruct others to engage in frivolous speech. Three are actions done by the mind. What are the three? Jealousy, anger, and delusion and doubt. One should not be jealous oneself, nor should one instruct others to be jealous; one should not be angry oneself, nor should one instruct others to be angry; one should not be deluded and doubtful oneself, nor should one instruct others to be deluded and doubtful. The body, mouth, and mind should not violate these ten things, nor should one instruct others to violate them. These are the twenty conditions of the Dharma of body, mouth, and mind.』『What are the twenty conditions of Maha Prajna Paramita? Thoughts from previous lives, wishing that all sentient beings could become Buddhas, wishing that all sentient beings could have the ability to see through everything, wishing that all sentient beings could have the ability to hear everything. 『Paracitta-ñāṇa』 (Paracitta-ñāṇa, knowledge of the minds of others), wishing that all sentient beings could know the minds of others. 『Anusaya-ñāṇa』 (Anusaya-ñāṇa, knowledge of latent tendencies), knowing what all sentient beings are thinking in their minds, wishing that all sentient beings could know what all people are thinking in their minds. 『Indriya-paroparīyatta-ñāṇa』 (Indriya-paroparīyatta-ñāṇa, knowledge of the superiority or inferiority of faculties), the eyes, ears, nose, tongue, body, and mind, these faculties, known by the Buddha, wishing that all sentient beings could know. The Buddha manifests supernatural power, wishing that all...

天下人皆知。摩訶迦留祁然那，佛慈心念一切天下人，欲令一切天下人。薩和浮然那，皆知一切天下人事，欲令一切天下人皆知一切人事。阿那恕羅然那，佛智慧一切天下鬼神、天神、龍神皆不能禁制，欲令一切天下人皆知是智慧。是為摩訶般若波羅蜜二十種因緣，合會為八十種因緣阿惟越致菩薩法。以過去、當來、今現在菩薩，是為八十種因緣皆合會，是為菩薩法。」

第三時

「南無佛！今受惟逮法二十因緣，行之自知宿命。何謂二十？有五因緣多福。何謂五？檀那福多、尸福多、念福多、所作善無量福多、治政松寺無量福多。是五多福。

「有五因緣護身。何謂五護？身護、口護、意護、尸護、戒護。是為五因緣護身。

「菩薩有五意。何謂五？尸意、好心善意、佈施意、念善道意、慧意。是為五意。合會為二十種因緣，行之自知宿命，乃致阿耨多羅三耶三菩。何謂阿耨多羅？天上天下無有在其上者。」

第四時

「南無佛！今受四禪法。何謂禪法？菩薩坐禪一心念佛，佛空、無所有，意便止。復念貪淫五所欲，已無貪淫五所欲，便得一禪；菩薩坐禪一心念法，法亦空、無所有，意便無瞋恚痛癢，已無瞋恚痛癢，如是便得二禪；菩薩坐禪一心念摩訶般若波羅蜜，亦空、無

【現代漢語翻譯】現代漢語譯本：天下人都知道。摩訶迦留祁然那（Mahākāruṇikena，大悲者），佛以慈悲心念著天下所有人，想要讓天下所有人都得到安樂。薩和浮然那（Sarvabhūtena，一切眾生），佛知道天下所有人的事，想要讓天下所有人都知道一切人事。阿那恕羅然那（Anutpādajñānena，無生智），佛的智慧，天下鬼神、天神、龍神都不能禁止和限制，想要讓天下所有人都知道這種智慧。這就是摩訶般若波羅蜜（Mahāprajñāpāramitā，大智慧到彼岸）的二十種因緣，合起來成為八十種因緣的阿惟越致（Avaivartika，不退轉）菩薩的修行方法。過去、未來、現在的所有菩薩，都是通過這八十種因緣的結合，才成就了菩薩的修行。」

第三時

『南無佛（Namo Buddhaya，皈依佛）！現在接受惟逮法（Vaidettha，解脫法）的二十種因緣，修行它就能自己知道宿命。什麼是二十種？有五種因緣能帶來很多福報。什麼是五種？佈施（Dāna）的福報多、持戒（Śīla）的福報多、禪定（Dhyāna）的福報多、所做的善事有無量的福報、治理寺廟使之興盛有無量的福報。這是五種多福。

『有五種因緣能保護自身。什麼是五種保護？保護身體、保護口、保護意、保護持戒、保護戒律。這是五種因緣保護自身。

『菩薩有五種意念。什麼是五種？持戒的意念、美好的善意、佈施的意念、唸誦善道的意念、智慧的意念。這是五種意念。合起來成為二十種因緣，修行它就能自己知道宿命，乃至證得阿耨多羅三耶三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。什麼是阿耨多羅（Anuttara，無上）？天上天下沒有比它更高的。』

第四時

『南無佛（Namo Buddhaya，皈依佛）！現在接受四禪法。什麼是禪法？菩薩坐禪時一心念佛，觀佛為空性、無所有，意念就停止了。再念貪淫五所欲，已經沒有貪淫五所欲，就得到初禪；菩薩坐禪時一心念法，觀法也為空性、無所有，意念就沒有嗔恚和痛癢，已經沒有嗔恚和痛癢，這樣就得到二禪；菩薩坐禪時一心念摩訶般若波羅蜜（Mahāprajñāpāramitā，大智慧到彼岸），也為空

【English Translation】 English version: Everyone in the world knows. Mahākāruṇikena (大悲者, the Greatly Compassionate One), the Buddha compassionately thinks of all people in the world, desiring to bring peace and happiness to all. Sarvabhūtena (一切眾生, all beings), the Buddha knows all the affairs of all people in the world, desiring to let all people know all human affairs. Anutpādajñānena (無生智, the wisdom of non-origination), the Buddha's wisdom cannot be prohibited or restricted by any ghosts, gods, or dragons in the world, desiring to let all people know this wisdom. These are the twenty causes and conditions of Mahāprajñāpāramitā (大智慧到彼岸, Great Perfection of Wisdom), which combine to become the eighty causes and conditions for the Avaivartika (不退轉, non-regressing) Bodhisattva's practice. All Bodhisattvas of the past, future, and present achieve Bodhisattvahood through the combination of these eighty causes and conditions.』

The Third Time

『Namo Buddhaya (皈依佛, Homage to the Buddha)! Now I receive the twenty causes and conditions of Vaidettha (解脫法, liberation dharma), practicing which one can know one's past lives. What are the twenty? There are five causes and conditions that bring much merit. What are the five? The merit of giving (Dāna) is great, the merit of upholding precepts (Śīla) is great, the merit of meditation (Dhyāna) is great, the merit of doing good deeds is immeasurable, and the merit of governing temples and making them flourish is immeasurable. These are the five great merits.

『There are five causes and conditions that protect oneself. What are the five protections? Protecting the body, protecting the mouth, protecting the mind, protecting the upholding of precepts, and protecting the rules of discipline. These are the five causes and conditions that protect oneself.

『Bodhisattvas have five thoughts. What are the five? The thought of upholding precepts, the thought of good and kind intentions, the thought of giving, the thought of reciting the path of goodness, and the thought of wisdom. These are the five thoughts. Combined, they become the twenty causes and conditions, practicing which one can know one's past lives, and even attain Anuttarā-samyak-saṃbodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment). What is Anuttara (無上, unsurpassed)? There is nothing higher than it in heaven or on earth.』

The Fourth Time

『Namo Buddhaya (皈依佛, Homage to the Buddha)! Now I receive the Four Dhyānas. What are the Dhyānas? When a Bodhisattva sits in meditation and single-mindedly contemplates the Buddha, viewing the Buddha as empty and without anything, the mind stops. Then, contemplating the five desires of greed and lust, and already being without the five desires of greed and lust, one attains the First Dhyāna. When a Bodhisattva sits in meditation and single-mindedly contemplates the Dharma, viewing the Dharma as also empty and without anything, the mind is without anger and pain, and already being without anger and pain, one attains the Second Dhyāna. When a Bodhisattva sits in meditation and single-mindedly contemplates Mahāprajñāpāramitā (大智慧到彼岸, Great Perfection of Wisdom), also viewing it as empty

所有，意便無愚癡，如是便得三禪；菩薩已得三禪，諸惡已盡，無所復念，意清凈不動不搖，便得四禪。一心不復轉，自然得五旬，是為菩薩行禪法。」

第五時

「南無佛！今受般若三昧法。何謂三昧法？菩薩三昧，慈哀念一切十方諸天、人民、父母、兄弟、妻子、怨家、債主、泥犁、薜荔、畜生，諸在厄難勤苦及人非人、薩和薩，皆欲令解脫勤苦，得出生人道，奉行六波羅蜜、阿耨多羅三耶三菩心，是為菩薩三昧法。

「菩薩三昧，等心護一切十方諸天、人民、父母、兄弟、妻子、怨家、債主、泥犁、薜荔、畜生中人及非人、非薩和薩，皆欲令解脫勤苦，富樂安隱，發阿耨多羅三耶三菩心，是為菩薩三昧法。

「菩薩三昧，等意慈心哀愍念一切十方諸天、人民、父母、兄弟、妻子、怨家、債主、泥犁、薜荔、畜生中人非人、薩和薩，視之護之，如母視護赤子，一切平等無有異意，已平等是為三昧法。從是自然得五旬。菩薩坐起晝夜思惟，常當平心等意，爾乃為菩薩三昧法。」

第六時

「南無佛，南無菩薩，南無摩訶薩！今受三昧法，如菩薩摩訶薩。今我持心，所作當如虛空，今持虛空作平，是故行菩薩道，持心視天下萬民如一，當如視父母兄弟妻子無異，當等心視之。今

【現代漢語翻譯】現代漢語譯本：『如果意念中沒有愚癡，這樣就能得到三禪（Dhyana，禪定的一種境界）；菩薩已經得到三禪，各種惡念已經消除殆盡，沒有什麼需要再思念的，意念清凈不動搖，就能得到四禪。一心不改變，自然就能得到五旬（一種禪定境界），這就是菩薩修習禪定的方法。』

第五時

『頂禮佛！現在接受般若三昧法（Prajna Samadhi Dharma，以智慧為基礎的禪定）。什麼是三昧法？菩薩的三昧，是以慈悲之心念及一切十方諸天、人民、父母、兄弟、妻子、怨家、債主、地獄眾生（Niraya）、餓鬼（Preta）、畜生，所有處於厄難困苦中的眾生以及人和非人、薩和薩（可能是指某種眾生），都希望他們能解脫困苦，得以往生人道，奉行六波羅蜜（Six Paramitas，六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）、發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），這就是菩薩的三昧法。

菩薩的三昧，以平等之心守護一切十方諸天、人民、父母、兄弟、妻子、怨家、債主、地獄眾生、餓鬼、畜生中的人和非人、非薩和薩，都希望他們能解脫困苦，富足快樂安穩，發起阿耨多羅三藐三菩提心，這就是菩薩的三昧法。

菩薩的三昧，以平等的心意和慈悲之心哀憐思念一切十方諸天、人民、父母、兄弟、妻子、怨家、債主、地獄眾生、餓鬼、畜生中的人和非人、薩和薩，看待他們守護他們，如同母親看待守護自己的孩子，一切平等沒有差別，已經平等就是三昧法。從這裡自然能得到五旬。菩薩坐著站著白天黑夜都在思惟，常常應當保持平心和等同的心意，這才是菩薩的三昧法。』

第六時

『頂禮佛，頂禮菩薩，頂禮摩訶薩（Mahasattva，大菩薩）！現在接受三昧法，如同菩薩摩訶薩一樣。現在我保持心念，所作所為應當如同虛空一樣，現在保持虛空一樣的心態來對待一切，所以要行菩薩道，保持心念看待天下萬民如同一個人一樣，應當如同看待父母兄弟妻子一樣沒有差別，應當以平等的心來看待他們。現在』

【English Translation】 English version: 『If there is no ignorance in the mind, then one can attain the Third Dhyana (a state of meditative absorption); a Bodhisattva who has attained the Third Dhyana, with all evils exhausted, has nothing more to contemplate, and with a pure and unwavering mind, can attain the Fourth Dhyana. With a single-mindedness that does not waver, one naturally attains Five Decades (a state of meditative attainment), this is the Bodhisattva's practice of Dhyana.』

Fifth Time

『Namo Buddha! Now receiving the Prajna Samadhi Dharma (the Samadhi of Wisdom). What is Samadhi Dharma? The Bodhisattva's Samadhi is to compassionately contemplate all beings in the ten directions, including gods, people, parents, siblings, spouses, enemies, debtors, beings in hell (Niraya), hungry ghosts (Preta), animals, all beings in distress and suffering, as well as humans, non-humans, and Sava-Savas (possibly a type of being), all wishing them to be liberated from suffering, to be reborn in the human realm, to practice the Six Paramitas (Six Perfections: Generosity, Morality, Patience, Diligence, Concentration, Wisdom), and to generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment), this is the Bodhisattva's Samadhi Dharma.

The Bodhisattva's Samadhi is to protect all beings in the ten directions with an equal mind, including gods, people, parents, siblings, spouses, enemies, debtors, beings in hell, hungry ghosts, animals, humans and non-humans, and non-Sava-Savas, all wishing them to be liberated from suffering, to be wealthy, happy, and secure, and to generate the Anuttara-samyak-sambodhi-citta, this is the Bodhisattva's Samadhi Dharma.

The Bodhisattva's Samadhi is to contemplate with an equal mind and compassionate heart all beings in the ten directions, including gods, people, parents, siblings, spouses, enemies, debtors, beings in hell, hungry ghosts, animals, humans and non-humans, and Sava-Savas, to regard and protect them as a mother regards and protects her own child, with complete equality and without any difference in intention, having achieved equality is the Samadhi Dharma. From this, one naturally attains Five Decades. The Bodhisattva, whether sitting, standing, day or night, should constantly contemplate with a balanced and equal mind, this is the Bodhisattva's Samadhi Dharma.』

Sixth Time

『Namo Buddha, Namo Bodhisattva, Namo Mahasattva (Great Bodhisattva)! Now receiving the Samadhi Dharma, like a Bodhisattva Mahasattva. Now I hold my mind, and my actions should be like the void, now I hold the void as level, therefore I practice the Bodhisattva path, holding my mind to view all people in the world as one, I should view them as my parents, siblings, and spouses without difference, I should view them with an equal mind. Now』

我歡喜為十方天下人民作善，是為文殊師利菩薩三昧。持是三昧戒具者，文殊師利菩薩當來與共語：『持是三昧戒具者，是為諸菩薩中最尊。』是為文殊師利菩薩三昧菩薩摩訶薩。

「文殊師利三昧菩薩坐欲起時，叉手念腹中所愿言：『我是菩薩摩訶薩，文殊師利菩薩我所作分檀佈施用，是故我得菩薩道。若人從菩薩求目，菩薩當以目與之；若人從求身，菩薩以身與之；若人求財物，菩薩當以財物與之！』常當念言：『我是菩薩，文殊師利亦是菩薩，今我當諦持是身與不妄。菩薩常當念使十方天下人民安隱富樂，如使十方人民勤苦，我當念令安隱富樂解脫。菩薩當諦持身法，行菩薩道，菩薩當急欲作沙門，當持禪波羅蜜，我急當至阿彌陀佛所，我持是三昧，急欲與水精、琉璃、金銀共會相娛樂。』文殊師利菩薩和阇名阿提波羅，阿祇名阿提調。」

第七時

「南無佛，南無法，南無比丘僧，南無諸摩訶薩，南無洹那鳩溜菩薩！三昧道住止，是故念：『十方天下人民若在冥中者，我何時當作大光明如日月，為十方人民作光明，如菩薩當爲十方天下人民作大光明？』是三昧諦持心，當政要安心平心，當爲十方天下人民，如日月作光明。是菩薩三昧道，當爲十方天下人民，心作平。今十方有菩薩，十方菩

【現代漢語翻譯】現代漢語譯本：我樂意為十方世界的人民行善，這就是文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵）的三昧（Samadhi，一種冥想狀態）。持有這種三昧戒律的人，文殊師利菩薩將來會與他交談：『持有這種三昧戒律的人，是所有菩薩中最尊貴的。』這就是文殊師利菩薩三昧菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）。文殊師利三昧菩薩坐著想要起身時，合掌心中默唸所希望的：『我是菩薩摩訶薩，文殊師利菩薩所作的功德是用於檀佈施（Dāna，佈施），因此我才能證得菩薩道。如果有人向菩薩乞求眼睛，菩薩應當把眼睛給他；如果有人乞求身體，菩薩應當把身體給他；如果有人乞求財物，菩薩應當把財物給他！』常常應當想著：『我是菩薩，文殊師利也是菩薩，現在我應當謹慎地守護這個身體，不作虛妄之事。菩薩常常應當想著使十方世界的人民安穩富樂，如果十方人民生活困苦，我應當想著讓他們安穩富樂解脫。菩薩應當謹慎地守護身法，行菩薩道，菩薩應當急切地想要成為沙門（Śrāmaṇa，出家修行者），應當持有禪波羅蜜（Dhyana-paramita，禪定波羅蜜），我急切地想要到達阿彌陀佛（Amitābha Buddha，西方極樂世界的佛）的處所，我持有這種三昧，急切地想要與水精、琉璃、金銀共同聚會相娛樂。』文殊師利菩薩的和阇（Vajra，金剛）名叫阿提波羅（Adhipati），阿祇（Argha，價值）名叫阿提調（Adhyavasaya）。』第七時『南無佛（Namo Buddha，皈依佛），南無法（Namo Dharma，皈依法），南無比丘僧（Namo Sangha，皈依僧），南無諸摩訶薩（Namo Mahasattva，皈依諸大菩薩），南無洹那鳩溜菩薩（Namo Hwanakuryu Bodhisattva）！三昧之道在於止息，因此要想著：『十方世界的人民如果處在黑暗之中，我何時才能像太陽和月亮一樣，成為大光明，為十方人民帶來光明，菩薩應當如何為十方世界的人民作大光明？』用這種三昧謹慎地守護內心，應當端正要安心平心，應當為十方世界的人民，像太陽和月亮一樣帶來光明。這種菩薩三昧之道，應當為十方世界的人民，內心保持平靜。現在十方有菩薩，十方菩

【English Translation】 English version: I rejoice in doing good for the people of the ten directions, this is the Samadhi (a state of meditative consciousness) of Manjusri Bodhisattva (the Bodhisattva of Wisdom). One who holds these precepts of Samadhi, Manjusri Bodhisattva will come and speak with them: 'One who holds these precepts of Samadhi is the most honored among all Bodhisattvas.' This is the Manjusri Bodhisattva Samadhi Bodhisattva-Mahasattva (a great Bodhisattva). When the Manjusri Samadhi Bodhisattva sits and wishes to rise, with hands clasped, he contemplates the wish in his heart, saying: 'I am a Bodhisattva-Mahasattva, the merit that Manjusri Bodhisattva has made is used for Dana (giving), therefore I am able to attain the Bodhisattva path. If someone asks a Bodhisattva for an eye, the Bodhisattva should give them an eye; if someone asks for a body, the Bodhisattva should give them a body; if someone asks for wealth, the Bodhisattva should give them wealth!' One should always think: 'I am a Bodhisattva, Manjusri is also a Bodhisattva, now I should carefully guard this body and not engage in falsehood. A Bodhisattva should always think of making the people of the ten directions peaceful, secure, wealthy, and happy; if the people of the ten directions are in hardship, I should think of making them peaceful, secure, wealthy, happy, and liberated. A Bodhisattva should carefully guard the Dharma of the body, practice the Bodhisattva path, a Bodhisattva should eagerly desire to become a Sramana (a wandering ascetic), should hold the Dhyana-paramita (perfection of meditation), I eagerly desire to reach the place of Amitabha Buddha (the Buddha of the Western Pure Land), I hold this Samadhi, eagerly desiring to gather and rejoice with crystal, lapis lazuli, gold, and silver.' The Vajra (thunderbolt/diamond) name of Manjusri Bodhisattva is called Adhipati, and Argha (value) is called Adhyavasaya.' The Seventh Hour 'Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Sangha (Homage to the Sangha), Namo Mahasattva (Homage to the Great Bodhisattvas), Namo Hwanakuryu Bodhisattva! The path of Samadhi lies in cessation, therefore think: 'If the people of the ten directions are in darkness, when will I become a great light like the sun and moon, making light for the people of the ten directions, how should a Bodhisattva make great light for the people of the ten directions?' With this Samadhi, carefully guard the mind, one should be upright, settle the mind, and equalize the mind, one should, for the people of the ten directions, make light like the sun and moon. This Bodhisattva Samadhi path should, for the people of the ten directions, keep the mind at peace. Now there are Bodhisattvas in the ten directions, the ten directions'

薩行三昧，這等用是月三昧，如他菩薩亦用是三昧，如洹那鳩溜菩薩問釋迦文佛：『是三昧云何？』釋迦文佛默然無所語。洹那鳩溜復問三昧，釋迦文佛復無所語。洹那鳩溜菩薩自念：『佛何等心？』洹那鳩溜知佛心，洹那鳩溜便起往為佛作禮，洹那鳩溜便撾揵椎，十方三昧菩薩皆來會，六萬菩薩皆前為佛作禮已，皆坐。洹那鳩溜問佛：『當爲十方天下人民平心三昧，名為何等為月三昧？』佛語：『六萬菩薩皆平心已平心，諸拘樓檀皆動搖不能住持，佛威神安天下，是三昧名月三昧，已得聞是三昧者，皆當平心行之。』」

第八時

「南無佛，南無法，南無比丘僧，南無諸菩薩，南無摩訶薩，南無文殊師利菩薩！我自念命前世時已行菩薩道，自念我已奉事三百億佛，自念我前世為菩薩時，常以慈悲喜護之心愍傷一切人、非人及蜎蜚蠕動之類，恒為之感痛，我常以經道勸勵開導之，使得入正法，遠去惡為善。耳不受善惡之聲，眼不視好醜之色，鼻不嗅臭香之氣，口不嘗味味之味，身不求粗細之飾，意不求可欲之慾，我自斷六。

「我自斷三，六事不得起：耳得定，不聞善惡之聲；眼得定，不視好醜之色；鼻得定，不嗅臭香之氣；口得定，不貪著五味；身得定，不知寒溫之痛癢；意得定，無復往來之思

【現代漢語翻譯】現代漢語譯本薩行三昧（Samadhi，一種禪定狀態），這種運用就像月三昧一樣，其他菩薩也運用這種三昧。就像洹那鳩溜菩薩（Avana Kuliu Bodhisattva）問釋迦文佛（Sakyamuni Buddha）：『這種三昧是什麼？』釋迦文佛沉默不語。洹那鳩溜再次問三昧，釋迦文佛仍然沒有說話。洹那鳩溜菩薩心想：『佛是什麼意思呢？』洹那鳩溜明白了佛的心意，於是起身為佛作禮，然後敲擊揵椎（ghanta，一種法器），十方修習三昧的菩薩都來集會，六萬菩薩都上前為佛作禮后，各自坐下。洹那鳩溜問佛：『為十方天下人民修習平心三昧，稱為什麼是月三昧？』佛說：『六萬菩薩都已平心靜氣，諸拘樓檀（Kurudan，可能指某種植物或裝飾物）都動搖不能穩固，佛以威神之力安定天下，這種三昧名為月三昧，已經聽聞這種三昧的人，都應當以平靜的心去修行。』

第八時

『南無佛（Namo Buddhaya，皈依佛），南無法（Namo Dharmaya，皈依法），南無比丘僧（Namo Sanghaya，皈依僧），南無諸菩薩（Namo Bodhisattvaya，皈依諸菩薩），南無摩訶薩（Namo Mahasattvaya，皈依大菩薩），南無文殊師利菩薩（Namo Manjusri Bodhisattvaya，皈依文殊師利菩薩）！我回憶前世時已經修行菩薩道，我回憶我曾經奉事三百億佛，我回憶我前世為菩薩時，常以慈悲喜捨之心憐憫一切人、非人以及微小的生物，常常為他們的痛苦而感到悲傷，我常常用經書道理勸勉開導他們，使他們進入正法，遠離惡行而行善。耳朵不接受善惡的聲音，眼睛不看美好的或醜陋的顏色，鼻子不聞臭的或香的氣味，口不品嚐各種味道，身體不追求粗糙或精細的裝飾，意念不追求令人喜愛的慾望，我斷絕了六種。』

『我斷絕了三種，六件事不會發生：耳朵得到安定，不聽善惡的聲音；眼睛得到安定，不看美好的或醜陋的顏色；鼻子得到安定，不聞臭的或香的氣味；口得到安定，不貪戀五味；身體得到安定，不知道寒冷或溫暖的痛癢；意念得到安定，沒有來來往往的思緒。

【English Translation】 English version The Sakha Samadhi (Samadhi, a state of meditative concentration), its application is like the Moon Samadhi, other Bodhisattvas also use this Samadhi. For example, Avana Kuliu Bodhisattva asked Sakyamuni Buddha: 'What is this Samadhi?' Sakyamuni Buddha remained silent. Avana Kuliu asked about the Samadhi again, and Sakyamuni Buddha still did not speak. Avana Kuliu Bodhisattva thought to himself: 'What does the Buddha mean?' Avana Kuliu understood the Buddha's intention, so he got up and paid homage to the Buddha, and then struck the ghanta (ghanta, a ritual implement), and Bodhisattvas from the ten directions who practiced Samadhi all gathered, and sixty thousand Bodhisattvas all came forward to pay homage to the Buddha, and then sat down. Avana Kuliu asked the Buddha: 'What is it called when practicing the Samadhi of equanimity for the people of the ten directions, what is called the Moon Samadhi?' The Buddha said: 'Sixty thousand Bodhisattvas have all calmed their minds, and all the Kurudan (Kurudan, possibly referring to a type of plant or ornament) are shaking and cannot be stabilized. The Buddha uses his divine power to stabilize the world. This Samadhi is called the Moon Samadhi. Those who have heard of this Samadhi should practice it with a calm mind.'

The Eighth Hour

'Namo Buddhaya (Homage to the Buddha), Namo Dharmaya (Homage to the Dharma), Namo Sanghaya (Homage to the Sangha), Namo Bodhisattvaya (Homage to all Bodhisattvas), Namo Mahasattvaya (Homage to the Great Bodhisattvas), Namo Manjusri Bodhisattvaya (Homage to Manjusri Bodhisattva)! I recall that in my previous life I had already practiced the Bodhisattva path, I recall that I had served three hundred billion Buddhas, I recall that when I was a Bodhisattva in my previous life, I often used the mind of loving-kindness, compassion, joy, and equanimity to have compassion for all humans, non-humans, and tiny creatures, and I often felt sorrow for their suffering. I often used scriptures and principles to encourage and guide them, so that they could enter the right Dharma, stay away from evil and do good. The ears do not receive sounds of good or evil, the eyes do not look at beautiful or ugly colors, the nose does not smell foul or fragrant odors, the mouth does not taste various flavors, the body does not seek rough or fine decorations, the mind does not seek desirable desires, I have cut off the six.'

'I have cut off the three, and six things will not arise: the ears are stabilized, not hearing sounds of good or evil; the eyes are stabilized, not seeing beautiful or ugly colors; the nose is stabilized, not smelling foul or fragrant odors; the mouth is stabilized, not craving the five flavors; the body is stabilized, not knowing the pain of cold or warmth; the mind is stabilized, without thoughts coming and going.'

想。身行檀波羅蜜，但欲佈施；眼為尸波羅蜜，但欲持戒；耳為羼提波羅蜜，但欲忍辱；鼻為惟逮波羅蜜，但欲精進；口為禪波羅蜜，但欲一心；意為般若波羅蜜，但欲智慧。我常以是六事救濟施惠一切，我今來生復得見佛經戒，復得奉事三尊。我今當復以六事教化一切，廣利法門，開導眾人，使成大道，為一切人非人作唱導。

「時當死不犯凈戒；時當死，死不為欲惑；時當死，死不為可不可動，是我平愿，人來索身當以與之，制其所索我不逆也，是為菩薩。九時之戒以平等心持之，是為持戒。所以爾者，我為十方諸佛故，我為諸經法故，我為諸比丘僧故，我為諸菩薩摩訶薩故，我為十方天下人非人、蜎蜚蠕動之類故，我持是諸事憂念眾生，以故我今得菩薩道，行諸菩薩法。是故菩薩道難值難聞，聞之者，皆得阿惟越致。我今持我身命，歸十方諸佛，一心不復退轉。」

第九時

「南無佛，南無法，南無比丘僧，南無諸菩薩，南無摩訶薩，南無文殊師利菩薩！菩薩道甚難，我以身命救濟一切眾生無所愛惜。菩薩不作罪，亦不畏罪，宿命到來、怨家債主至，菩薩歡喜畢罪，亦不怖懅。菩薩持法如法，持戒如戒，菩薩以信故得作佛。菩薩博讀眾經，悉入諸道，順化眾生。菩薩常行慈心，言語儒軟，不

【現代漢語翻譯】現代漢語譯本：我想。身體實踐檀波羅蜜（Dān bō luó mì，佈施），只是想要佈施；眼睛實踐尸波羅蜜（Shī bō luó mì，持戒），只是想要持戒；耳朵實踐羼提波羅蜜（Chà tí bō luó mì，忍辱），只是想要忍辱；鼻子實踐惟逮波羅蜜（Wéi dǎi bō luó mì，精進），只是想要精進；口實踐禪波羅蜜（Chán bō luó mì，禪定），只是想要一心；意實踐般若波羅蜜（Bō rě bō luó mì，智慧），只是想要智慧。我常常用這六件事救濟施捨一切眾生，我今天來生再次得見佛經和戒律，再次能夠奉事佛、法、僧三寶。我今天應當再次用這六件事教化一切眾生，廣泛地利益佛法，開導眾人，使他們成就大道，為一切人和非人做引導。『臨死的時候也不違犯清凈的戒律；臨死的時候，死了也不被慾望迷惑；臨死的時候，死了也不為可與不可所動搖，這是我的平常願望，如果有人來索取我的身體，我應當給予他，限制他所索取的，我不違逆他，這就是菩薩。用平等心持守九種戒律，這就是持戒。之所以這樣做，是因為我爲了十方諸佛的緣故，我爲了諸經法的緣故，我爲了諸比丘僧的緣故，我爲了諸菩薩摩訶薩的緣故，我爲了十方天下的人和非人、以及微小的昆蟲等眾生的緣故，我持守這些事情，憂念眾生，因此我今天得到菩薩道，修行諸菩薩法。所以菩薩道難以遇到難以聽聞，聽聞的人，都能得到阿惟越致（Ā wéi yuè zhì，不退轉）。我今天持守我的身命，歸依十方諸佛，一心不再退轉。』第九時『頂禮佛，頂禮法，頂禮比丘僧，頂禮諸菩薩，頂禮摩訶薩，頂禮文殊師利菩薩（Wén shū shī lì pú sà）！菩薩道非常難行，我用身命救濟一切眾生，沒有絲毫吝惜。菩薩不做罪惡，也不畏懼罪惡，如果前世的業報到來，怨家債主來到，菩薩歡喜地償還罪業，也不恐怖畏懼。菩薩持法如法，持戒如戒，菩薩因為有信心所以能夠成佛。菩薩廣泛閱讀眾經，深入各種道，順應教化眾生。菩薩常常行慈悲心，言語柔和，不

【English Translation】 English version: I think. The body practices Dān bō luó mì (檀波羅蜜, Dāna pāramitā, the perfection of giving), only desiring to give; the eyes practice Shī bō luó mì (尸波羅蜜, Śīla pāramitā, the perfection of morality), only desiring to uphold the precepts; the ears practice Chà tí bō luó mì (羼提波羅蜜, Kṣānti pāramitā, the perfection of patience), only desiring to be patient; the nose practices Wéi dǎi bō luó mì (惟逮波羅蜜, Vīrya pāramitā, the perfection of vigor), only desiring to be diligent; the mouth practices Chán bō luó mì (禪波羅蜜, Dhyāna pāramitā, the perfection of meditation), only desiring to be single-minded; the mind practices Bō rě bō luó mì (般若波羅蜜, Prajñā pāramitā, the perfection of wisdom), only desiring wisdom. I often use these six things to save and give to all beings. I have come to life again today and have seen the Buddhist scriptures and precepts again, and I am able to serve the Three Jewels (Buddha, Dharma, Sangha) again. Today, I shall again use these six things to teach all beings, widely benefit the Dharma, enlighten the masses, enable them to achieve the Great Way, and be a guide for all humans and non-humans. 'When it is time to die, I will not violate the pure precepts; when it is time to die, I will not be deluded by desires; when it is time to die, I will not be moved by what is acceptable or unacceptable. This is my ordinary wish. If someone comes to ask for my body, I should give it to them, and I will not resist limiting what they ask for. This is a Bodhisattva. Upholding the nine precepts with an equal mind is upholding the precepts. The reason for doing so is because I am doing it for the sake of the Buddhas of the ten directions, for the sake of the scriptures and Dharma, for the sake of the Bhikṣu Sangha, for the sake of the Bodhisattva Mahāsattvas, for the sake of all humans and non-humans in the ten directions, and for the sake of tiny insects and creatures. I uphold these things and worry about sentient beings, and therefore I have attained the Bodhisattva path today and practice the Bodhisattva Dharma. Therefore, the Bodhisattva path is difficult to encounter and difficult to hear. Those who hear it will all attain Avinivartanīya (Ā wéi yuè zhì, 阿惟越致, non-retrogression). Today, I hold my life and return to the Buddhas of the ten directions, with a single mind never retreating.' The Ninth Time 'Namo Buddha, Namo Dharma, Namo Bhikṣu Sangha, Namo all Bodhisattvas, Namo Mahāsattvas, Namo Mañjuśrī Bodhisattva (Wén shū shī lì pú sà, 文殊師利菩薩)! The Bodhisattva path is very difficult. I use my life to save all beings without any reluctance. A Bodhisattva does not commit sins, nor does he fear sins. If the karma of past lives arrives, and enemies and creditors come, the Bodhisattva joyfully repays the debts and is not afraid or fearful. The Bodhisattva upholds the Dharma according to the Dharma, and upholds the precepts according to the precepts. The Bodhisattva is able to become a Buddha because of faith. The Bodhisattva widely reads the scriptures, deeply enters all paths, and adapts to transform sentient beings. The Bodhisattva always practices loving-kindness, speaks gently, and does not

中傷人意。菩薩與妻子並居，如養怨家，常護其意。菩薩視女人如虎狼師子如毒蛇，菩薩不畏；愛慾不能動菩薩意，菩薩舍欲故，愛慾不能得玷汙菩薩清凈之行。如蓮華不于高山、陸地生也，菩薩于愛慾中生，如蓮華雖淤泥中生，不為泥塗所污也。菩薩戒內不戒外也，外行如地，內戒如水，水以清凈濡軟為行，地以多容多受為功德也。一切百草、樹木皆從地得生長，一切萬物皆從水得生活，是故菩薩功德如地如水。菩薩山居獨處，亦不恐懼。菩薩雖居家畜養妻子，常如獨處，恬然安定，無復痛癢思想之念。以故菩薩功德尊大、巍巍堂堂，無端無底、無邊無限，功德難稱難量，是為菩薩十時之戒。

「菩薩常行四等心，平等無異，已信功德便得一住，已得一住便得二住，已得二住便得三住，已得三住便得四住，已得四住便得五住，已得五住便得六住，已得六住便得七住，已得七住便得八住，已得八住便得九住，已得九住便得十住，已得十住便得作佛，便度一切眾生，是為菩薩積累功德自致得道。其有人隨我諷誦是經者，既卻諸惡，得佛疾也。見者、聞者一時歡喜者，既卻己身無央數之罪，令得十住信心，以致得道。常當以月十五日，一日一夜誦讀是經，其福蓋於三界中；莫作限礙縛著之行，是則遠離功德，不為菩

【現代漢語翻譯】現代漢語譯本：中傷他人心意。菩薩與妻子共同生活，就像養著一個怨家，總是小心翼翼地維護對方的心意。菩薩看待女人，如同看待虎狼獅子，如同看待毒蛇，菩薩並不畏懼這些；愛慾無法動搖菩薩的心意，因為菩薩已經捨棄了慾望，所以愛慾無法玷汙菩薩清凈的行為。如同蓮花不會在高山或陸地上生長一樣，菩薩在愛慾之中誕生，就像蓮花雖然在淤泥中生長，卻不會被泥土所污染。菩薩的戒律注重內在而非外在，外在的行為如同大地，內在的戒律如同水，水以清凈和柔和為特性，大地以寬容和承載為功德。一切草木都從大地獲得生長，一切萬物都從水中獲得生活，所以菩薩的功德如同大地和水一樣。菩薩居住在山中，獨自生活，也不會感到恐懼。菩薩即使居家生活，畜養妻子，也常常像獨自一人一樣，恬靜安寧，沒有痛苦和思念的念頭。因此，菩薩的功德尊貴偉大、莊嚴盛大，沒有開端沒有盡頭、沒有邊際沒有限制，功德難以稱讚難以衡量，這就是菩薩的十種戒律。

『菩薩常常修習四等心（四無量心：慈、悲、喜、舍），平等對待一切眾生，沒有差別。已經相信功德就能得到一住（菩薩十住位的第一個階段），已經得到一住就能得到二住，已經得到二住就能得到三住，已經得到三住就能得到四住，已經得到四住就能得到五住，已經得到五住就能得到六住，已經得到六住就能得到七住，已經得到七住就能得到八住，已經得到八住就能得到九住，已經得到九住就能得到十住，已經得到十住就能成佛，就能度化一切眾生，這就是菩薩積累功德，自然而然地證得佛道。如果有人跟隨我諷誦這部經，就能消除各種罪惡，迅速成佛。見到或聽到這部經的人，如果一時歡喜，就能消除自身無數的罪過，使他們獲得十住的信心，以至於證得佛道。應當常常在每月十五日，用一天一夜的時間誦讀這部經，其福報可以覆蓋三界；不要設定限制或產生執著，這樣做就會遠離功德，不能成為菩薩。』

【English Translation】 English version: To slander and hurt others' feelings. A Bodhisattva living with his wife is like raising an enemy, always carefully protecting her feelings. A Bodhisattva views women as tigers, wolves, lions, or poisonous snakes, yet the Bodhisattva is not afraid; lust cannot move the Bodhisattva's mind, because the Bodhisattva has abandoned desire, so lust cannot stain the Bodhisattva's pure conduct. Just as a lotus does not grow on high mountains or land, a Bodhisattva is born in the midst of desire, just as a lotus, although born in mud, is not defiled by the mud. The Bodhisattva's precepts focus on the inner, not the outer; outer conduct is like the earth, inner precepts are like water. Water's characteristic is purity and gentleness, the earth's merit is tolerance and acceptance. All grasses, plants, and trees grow from the earth, all things live from water, therefore the Bodhisattva's merit is like the earth and water. A Bodhisattva living alone in the mountains is not afraid. Although a Bodhisattva lives at home, raising a wife and children, he is always as if alone, tranquil and stable, without thoughts of pain or longing. Therefore, the Bodhisattva's merit is noble and great, majestic and grand, without beginning or end, without limit or boundary, the merit is difficult to praise and measure, these are the ten precepts of a Bodhisattva.

'A Bodhisattva constantly practices the Four Immeasurable Minds (Cattāro appamaññā: loving-kindness, compassion, sympathetic joy, equanimity), treating all beings equally, without discrimination. Having believed in merit, one attains the First Stage of Abiding (the first stage of the ten stages of a Bodhisattva), having attained the First Stage of Abiding, one attains the Second Stage of Abiding, having attained the Second Stage of Abiding, one attains the Third Stage of Abiding, having attained the Third Stage of Abiding, one attains the Fourth Stage of Abiding, having attained the Fourth Stage of Abiding, one attains the Fifth Stage of Abiding, having attained the Fifth Stage of Abiding, one attains the Sixth Stage of Abiding, having attained the Sixth Stage of Abiding, one attains the Seventh Stage of Abiding, having attained the Seventh Stage of Abiding, one attains the Eighth Stage of Abiding, having attained the Eighth Stage of Abiding, one attains the Ninth Stage of Abiding, having attained the Ninth Stage of Abiding, one attains the Tenth Stage of Abiding, having attained the Tenth Stage of Abiding, one becomes a Buddha, and then liberates all sentient beings, this is how a Bodhisattva accumulates merit and naturally attains Buddhahood. If someone follows me in reciting this sutra, they will eliminate all evils and quickly attain Buddhahood. Those who see or hear this sutra, if they rejoice at that moment, will eliminate countless sins from themselves, enabling them to gain faith in the Ten Stages of Abiding, leading to the attainment of Buddhahood. One should always recite this sutra on the fifteenth day of each month, for one day and one night, its blessings will cover the Three Realms; do not create limitations or attachments, doing so will distance you from merit and prevent you from becoming a Bodhisattva.'

薩道也。」

第十時

「南無佛，南無法，南無比丘僧，南無諸菩薩，南無檀那鳩溜菩薩，南無文殊師利菩薩！菩薩常慈心愍念一切人民，見貧者、富者、豪者、貴者、卑賤者，強健、羸瘦、怯弱者，心常念之，欲使齊等。常愿使十方平如水，無山坑，人民貧富等等無異，壽命長短等等無異，豪貴卑賤等等無異，求道同心，常愿俱發大乘之業，一切人非人，皆發無上正真之道，悉有智慧，悉行佈施，無有慳貪，悉持經戒，悉能忍辱，皆能精進，一心入定，見化三昧皆有漚和拘舍羅。見迷惑者，愿使之疾見正道；陰冥者，得睹光明。疾者，皆使除愈；強健，各現色力。陸行，愿使人、馬、車牛肥壯，人手足，筋力強健，財物安隱；船行者，東西南北、上水下水各得其愿，船車安隱，帆行條利。賈市百倍千倍萬倍，住止得處，賣買便利，貴賤各得所愿。居家者，妻子、父母、公嫗皆使安隱，水火、盜賊、疾病、縣官無有。居官者，常得安隱，慈心愛育人民，家人富饒，無有貧窮、憂厄、苦劇者。是為菩薩十一時戒平等之行。善男子、善女人聞是歡喜，皆得阿惟越致。諸天神、地神、山神皆來侍衛帶持是經者，一切災害不敢幹犯，是為菩薩已得神通。」

第十一時

「南無佛，南無法，南無比丘僧

【現代漢語翻譯】現代漢語譯本：『薩道也。』

第十時

『南無佛（皈依佛）, 南無法（皈依法）, 南無比丘僧（皈依僧）, 南無諸菩薩（皈依所有菩薩）, 南無檀那鳩溜菩薩（檀那鳩溜菩薩）, 南無文殊師利菩薩（文殊師利菩薩）！菩薩常以慈悲之心憐憫一切人民，見到貧窮的、富有的、豪強的、尊貴的、卑賤的，強壯的、瘦弱的、怯懦的，心中常常想著他們，希望使他們平等。常常希望使十方世界平坦如水，沒有山坑，人民的貧富等等沒有差異，壽命的長短等等沒有差異，豪貴卑賤等等沒有差異，求道的同心，常常希望共同發起大乘的修行事業，一切人與非人，都能發起無上正真之道，都具有智慧，都實行佈施，沒有慳吝貪婪，都持守經戒，都能忍辱，都能精進，一心入定，見到化生三昧都具有方便善巧。見到迷惑的人，希望使他們迅速見到正道；處在陰暗中的人，得以見到光明。患病的人，都使他們痊癒；強健的人，各自顯現出力量。在陸地上行走的人，希望人、馬、車牛都肥壯，人的手足筋骨強健，財物平安穩妥；乘船行走的人，無論東西南北、順水逆水都能如願以償，船隻車輛平安穩妥，風帆行駛順利。經商貿易獲得百倍千倍萬倍的利潤，居住停留的地方適宜，買賣順利，價格高低都能滿足各自的願望。居家的人，妻子、父母、公婆都平安穩妥，沒有水火、盜賊、疾病、官司的侵擾。做官的人，常常能夠平安穩妥，以慈悲之心愛護養育人民，家人富饒，沒有貧窮、憂愁、困苦的人。這是菩薩十一時的戒律平等之行。善男子、善女人聽聞這些歡喜，都能得到阿惟越致（不退轉）。諸天神、地神、山神都來侍衛攜帶受持這部經的人，一切災害不敢侵犯，這是菩薩已經得到神通。』

第十一時

『南無佛（皈依佛）, 南無法（皈依法）, 南無比丘僧（皈依僧）

【English Translation】 English version: 『Sādhu.』

The Tenth Hour

『Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Bhikshu Sangha (Homage to the Sangha of Monks), Namo all Bodhisattvas (Homage to all Bodhisattvas), Namo Dāna-kīrti Bodhisattva (Dāna-kīrti Bodhisattva), Namo Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva)! Bodhisattvas always compassionately care for all people, seeing the poor, the rich, the powerful, the noble, the lowly, the strong, the weak, the timid, they constantly think of them, wishing to make them equal. They always wish to make the ten directions as flat as water, without mountains or pits, so that people's poverty and wealth are not different, the length of their lives is not different, their nobility and lowliness are not different, their hearts are united in seeking the Way, and they always wish to jointly initiate the activities of the Great Vehicle, so that all humans and non-humans can develop the unsurpassed, true, and correct path, all have wisdom, all practice giving, without stinginess or greed, all uphold the precepts, all can endure insult, all can be diligent, enter into samadhi with one mind, and all have skillful means in seeing the transformation samadhi. Seeing those who are confused, they wish to quickly lead them to the right path; those in darkness, may they see the light. May the sick be healed; may the strong each display their strength. For those traveling on land, may people, horses, carts, and oxen be strong and healthy, may people's hands and feet be strong, may their wealth be secure; for those traveling by boat, may they achieve their wishes in all directions, whether upstream or downstream, may their boats and vehicles be safe, and may their sails travel smoothly. May merchants gain a hundredfold, a thousandfold, or a millionfold profit, may their places of residence be suitable, may their buying and selling be convenient, and may both buyers and sellers get what they wish. For those living at home, may their wives, children, parents, and in-laws all be safe, without the troubles of fire, water, thieves, diseases, or government officials. For those in official positions, may they always be safe, nurturing the people with compassion, may their families be wealthy, without poverty, worry, or suffering. This is the Bodhisattva's practice of equality in the eleven times of the precepts. Good men and good women who hear this rejoice and all attain Avaivartika (non-retrogression). All the gods of the heavens, the gods of the earth, and the gods of the mountains come to attend and protect those who carry and uphold this sutra, and all calamities dare not violate them, for the Bodhisattva has already attained supernatural powers.』

The Eleventh Hour

『Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Bhikshu Sangha (Homage to the Sangha of Monks)

，南無諸菩薩摩訶薩，南無文殊師利菩薩！菩薩從一數、二隨、三止、四觀、五還、六凈以次得道，得須陀洹，得斯陀含、阿那含，得阿羅漢、辟支佛，皆不于中住；得佛道，現三十二相、八十種好紫金色，十種力、四無所畏、十八法不共、八種大音聲，亦不于中住。菩薩發大乘之業，以僧那僧涅度脫一切人非人，以波羅蜜示現眾人，以慈悲喜捨救濟眾人，菩薩以儒軟伏諸剛強，菩薩以漚和拘舍羅和合眾人，菩薩以謙恭慈仁安慰眾人，菩薩以和悅歡喜降伏諸惡逆，菩薩以道力度諸愚癡，菩薩以貞潔度諸愛慾，菩薩以大慈愍念眾生，菩薩以省約絕諸財寶，菩薩以清凈斷諸醉酒，菩薩以訥言正心口忍辱，菩薩以經行立於精進，菩薩以少食絕於睡臥，菩薩以無慾輕身強健，菩薩以無瞋怒養于道德，菩薩以無嫉妒合聚眾人，菩薩以功德歸流一切人非人，是為菩薩十二時戒平等之行，救濟一切眾生，是為飛行菩薩功德具足。

「有善心、好意樂聞是經，諷誦讀是者，是為十住阿惟顏。菩薩入水不沈，入火不燒，索頭與頭，索眼與眼，索耳與耳，丐鼻與鼻，投身虎口，不惜身命，是為菩薩大士尊貴功德，難稱難量，無端無底，無端無限，不可度量。各尊承世尊經戒，以自衛身行，與是經合者，舉厝得所，善加精進，善遠諸惡

【現代漢語翻譯】現代漢語譯本：頂禮一切菩薩摩訶薩，頂禮文殊師利菩薩！（Manjushri Bodhisattva）菩薩從一數、二隨、三止、四觀、五還、六凈，依次證得道果，證得須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果），證得阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺），皆不住于其中；證得佛道，顯現三十二相、八十種好紫金色身，具足十種力、四無所畏、十八不共法、八種大音聲，亦不住于其中。菩薩發起大乘的事業，以僧那僧涅（samghatisesa，僧殘）度脫一切人與非人，以波羅蜜（paramita，到彼岸）向眾人展示，以慈悲喜捨救濟眾人，菩薩以柔和順從降伏各種剛強，菩薩以善巧方便和合眾人，菩薩以謙恭慈仁安慰眾人，菩薩以和悅歡喜降伏各種惡逆，菩薩以道力度化各種愚癡，菩薩以貞潔度化各種愛慾，菩薩以大慈悲憐憫眾生，菩薩以節儉杜絕各種財寶，菩薩以清凈斷絕各種醉酒，菩薩以謹慎的言語端正身口意，修習忍辱，菩薩以經行安住于精進，菩薩以少食斷絕睡眠，菩薩以無慾使身輕健，菩薩以無嗔怒涵養道德，菩薩以無嫉妒凝聚眾人，菩薩以功德迴向一切人與非人，這是菩薩十二時戒平等之行，救濟一切眾生，這是飛行菩薩功德圓滿具足。『有善心、好意樂聽聞此經，背誦讀誦此經的人，是為安住於十住位的阿惟顏（avaivartika，不退轉）。菩薩入水不沉，入火不燒，有人索要頭就給他頭，索要眼就給他眼，索要耳就給他耳，乞討鼻子就給他鼻子，投身於虎口，不吝惜身命，這是菩薩摩訶薩尊貴的功德，難以稱量，沒有邊際，沒有底線，沒有止境，不可度量。各自尊重並奉行世尊的經戒，用以保護自身行為，與此經相應的人，舉止安詳得當，善於精進，善於遠離各種惡行。

【English Translation】 English version: Homage to all Bodhisattva-Mahasattvas, Homage to Manjushri Bodhisattva! The Bodhisattva attains the Way successively from one count, two followings, three stoppings, four contemplations, five returns, and six purifications, attaining Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), attaining Arhat (worthy one), Pratyekabuddha (solitary Buddha), without dwelling in any of them; attaining Buddhahood, manifesting the thirty-two marks, the eighty minor marks of a purple-golden body, possessing the ten powers, the four fearlessnesses, the eighteen unshared qualities, the eight great voices, also without dwelling in any of them. The Bodhisattva initiates the work of the Great Vehicle, using Samghatisesa (community remnants) to liberate all beings, human and non-human, using Paramita (perfection) to show to the multitude, using loving-kindness, compassion, joy, and equanimity to save the multitude, the Bodhisattva subdues all the stubborn and strong with gentleness and compliance, the Bodhisattva harmonizes the multitude with skillful means, the Bodhisattva comforts the multitude with humility, respect, loving-kindness, and benevolence, the Bodhisattva subdues all evil and rebellious ones with harmony, joy, and delight, the Bodhisattva delivers all the foolish and ignorant with the power of the Way, the Bodhisattva delivers all desires with chastity and purity, the Bodhisattva has great compassion and pities sentient beings, the Bodhisattva eliminates all wealth and treasures with frugality and simplicity, the Bodhisattva cuts off all drunkenness with purity, the Bodhisattva cultivates patience with cautious speech, upright mind, and mouth, the Bodhisattva establishes himself in diligence through walking meditation, the Bodhisattva cuts off sleep by eating little, the Bodhisattva makes the body light, strong, and healthy with desirelessness, the Bodhisattva nourishes morality with non-anger, the Bodhisattva gathers the multitude with non-jealousy, the Bodhisattva dedicates merit to all beings, human and non-human, this is the Bodhisattva's twelve-hour precepts, equal practice, saving all sentient beings, this is the flying Bodhisattva's merit fully complete. 『Those who have good hearts and are happy to hear this sutra, who recite and read it, are those who dwell in the tenth stage of Avaivartika (non-retrogression). The Bodhisattva does not sink in water, does not burn in fire, gives his head if someone asks for his head, gives his eyes if someone asks for his eyes, gives his ears if someone asks for his ears, gives his nose if someone begs for his nose, throws himself into the tiger's mouth, does not spare his life, this is the Bodhisattva-Mahasattva's noble merit, difficult to praise, difficult to measure, without beginning, without end, without limit, immeasurable. Each one respects and upholds the World Honored One's sutra precepts, using them to protect their own conduct, those who are in accordance with this sutra, their actions are peaceful and appropriate, they are good at diligent progress, and good at staying away from all evil.'

，莫犯是，犯是者非為菩薩也。是為菩薩具足正戒，一生補處，旦暮朝晡，當得作佛，光明相好皆已照現，是為功德成滿，諸善已現，威神具悉，一切皆敬，伏無敢當菩薩者。」

佛說菩薩功德十二時正戒竟，文殊師利菩薩及諸來會神通菩薩、飛行菩薩、成就菩薩、現化菩薩，及八方上下諸菩薩，颰陀和菩薩、羅鄰那竭菩薩、憍越兜菩薩、那迦達菩薩、深彌菩薩、摩訶須菩薩、和菩薩、因提達菩薩、和輪稠菩薩等，合七萬二千人，皆大踴躍歡喜，各現光明，展轉相照，各各起正衣服，前以頭腦著地，為佛作禮。

第十二時

佛說菩薩戒十二時竟，文殊師利白佛言：「菩薩用何功德得是十住？唯愿天中天，分別說之。」

佛言：「善哉，善哉！文殊師利！菩薩摩訶薩多所愛念，多所安隱，吾當為若具說其要，諦聽諦受。」文殊師利言：「受教！」

佛言：「有十住菩薩功德，各有高下自有次第。」文殊師利言：「何等為十？」

「一住波監質兜波菩薩法住。」佛言：「上頭見師端正無比，視面色無有厭、無有逮者，尊貴無有能過者，所教授無有能逾者，見佛威神儀法如是，便稍入佛道中轉導之，皆隨其意教度脫之，見勤苦者皆愍傷之，稍稍解曉佛語信向之，新發起意學佛道悉欲得

【現代漢語翻譯】『不要違犯這些戒律，違犯者就不是菩薩。』這就是菩薩具足正戒，一生補處（指來生將成佛的菩薩），早晚都將成佛，光明相好都已經顯現，這就是功德圓滿，諸善已經顯現，威神具足，一切都敬畏，沒有誰敢冒犯菩薩。」

佛陀說完菩薩功德十二時正戒后，文殊師利菩薩以及所有來參加法會的具有神通的菩薩、飛行的菩薩、成就的菩薩、顯現化身的菩薩，以及八方上下的所有菩薩，颰陀和菩薩（賢護菩薩）、羅鄰那竭菩薩、憍越兜菩薩、那迦達菩薩、深彌菩薩、摩訶須菩薩、和菩薩、因提達菩薩、和輪稠菩薩等，總共七萬二千人，都非常踴躍歡喜，各自顯現光明，互相照耀，各自整理好衣物，上前以頭觸地，向佛作禮。

第十二時

佛陀說完菩薩戒十二時後，文殊師利菩薩對佛說：「菩薩以何種功德獲得這十住（菩薩修行過程中的十個階段）？希望世尊，詳細地解說。」

佛陀說：「很好，很好！文殊師利！菩薩摩訶薩（偉大的菩薩）為眾人所愛念，為眾人帶來安穩，我將為你詳細地解說其中的要點，仔細聽，用心領受。」文殊師利菩薩說：「遵命！」

佛陀說：「有十住菩薩的功德，各有高下，自有次第。」文殊師利菩薩問：「是哪十種？」

「第一住是波監質兜波菩薩法住。」佛陀說：「在上方看見老師端正無比，看他的面容沒有厭倦，沒有能超越他的人，所教授的也沒有能超過他的人，看見佛的威神儀法是這樣，便漸漸進入佛道中引導他人，都隨順他們的意願教導他們，使他們解脫，看見勤苦的人都憐憫他們，漸漸地讓他們理解佛語，相信並傾向於佛法，新發起意願學習佛道，都希望得到。」

【English Translation】 'Do not violate these precepts; those who violate them are not Bodhisattvas.' This is how a Bodhisattva fully possesses the correct precepts. Being a 'one-lifetime-away' Bodhisattva (referring to a Bodhisattva who will become a Buddha in the next life), they will become a Buddha sooner or later. Their light and auspicious marks have already appeared. This is the perfection of merit, all virtues have manifested, their majestic power is complete, and all respect them. No one dares to offend such a Bodhisattva.

After the Buddha finished speaking about the twelve periods of correct precepts for Bodhisattvas' merits, Manjushri (Manjusri) Bodhisattva and all the assembled Bodhisattvas with supernatural powers, flying Bodhisattvas, accomplished Bodhisattvas, manifestation Bodhisattvas, and all the Bodhisattvas from the eight directions, above and below, Bhadraka (Bhadrika) Bodhisattva (Virtuous Protector Bodhisattva), Raudranakratin (Raudranakratin) Bodhisattva, Kovyati (Kovyati) Bodhisattva, Nagadatta (Nagadatta) Bodhisattva, Shami (Shami) Bodhisattva, Mahasu (Mahasu) Bodhisattva, and Bodhisattva Indradatta (Indradatta), and Bodhisattva Varunadeva (Varunadeva), and others, totaling seventy-two thousand people, all greatly rejoiced and were delighted. Each manifested light, illuminating each other. Each straightened their robes, came forward, and touched their heads to the ground, paying homage to the Buddha.

The Twelfth Period

After the Buddha finished speaking about the twelve periods of Bodhisattva precepts, Manjushri (Manjusri) said to the Buddha, 'With what merits do Bodhisattvas attain these Ten Dwellings (ten stages in the Bodhisattva path)? May the World Honored One explain them in detail.'

The Buddha said, 'Excellent, excellent! Manjushri (Manjusri)! Bodhisattva Mahasattvas (great Bodhisattvas) are loved and cherished by many, and bring peace and stability to many. I will explain the essentials to you in detail. Listen carefully and receive them with your heart.' Manjushri (Manjusri) Bodhisattva said, 'I will receive your teachings!'

The Buddha said, 'The merits of the Bodhisattvas in the Ten Dwellings have their own levels and their own order.' Manjushri (Manjusri) Bodhisattva asked, 'What are the ten?'

'The first dwelling is the Dharma Dwelling of Vimalakirti (Vimalakirti) Bodhisattva.' The Buddha said, 'Seeing the teacher above, upright and incomparable, looking at his face without weariness, without anyone surpassing him, noble and without anyone exceeding him, his teachings without anyone surpassing them, seeing the Buddha's majestic and dignified manner in this way, one gradually enters the Buddha's path, guiding others, all according to their wishes, teaching them and liberating them. Seeing those who are diligent and suffering, one pities them, gradually helping them understand the Buddha's words, believing in and inclining towards the Dharma, newly aspiring to learn the Buddha's path, all wishing to attain.'

了知，佛智十難處悉欲逮得之。何等為十難處？佛十種力是：一者，當供養佛；二者，當隨其所樂當教語之；三者，所生處皆尊貴；四者，天上天下無有能及者；五者，佛智慧悉逮得；六者，世世所生處，得見無央數佛；七者，佛經悉逮得；八者，悉過度諸生死；九者今脫去不久；十者，悉度脫十方人。

「二住何等為阿阇浮菩薩法住？」佛言：「有十意，念十方人。何等為十意？一者，悉念世間善；二者，潔凈心；三者，皆安隱；四者，柔軟心；五者，悉愛等；六者，心念但欲佈施與人；七者，心悉當護；八者，念人與我身無異；九者，心念十方人我視如師；十者，心念十方人視如佛。阿阇浮菩薩法當多學經；多學經已，當獨處山；獨處山，當與善師從事；與善師從事，當在善師邊，當易使，當隨時，隨時所作為勇；所作為既勇，當學入慧，中心所受法當悉持；既悉持，悉持法當不忘也；既不忘者，當安隱處山。所以者何？益於十方人故。

「三住何等為喻阿阇菩薩法住者？」佛言：「入于諸法中，用十事。何等為十事？一者，諸所有皆無常；二者，諸所有皆勤苦；三者，諸所有皆虛；四者，諸所有皆非我所；五者，諸所有皆無主；六者，諸所有皆無利也；七者，諸所有皆無所止；八者，諸所有皆無所

【現代漢語翻譯】現代漢語譯本：了知，佛的智慧要達到十個難處才能完全獲得。什麼是十個難處？佛的十種力量是：第一，應當供養佛；第二，應當隨順他的喜好教導他；第三，所出生的地方都尊貴；第四，天上天下沒有能趕得上他的；第五，佛的智慧全部獲得；第六，世世代代所出生的地方，能見到無數的佛；第七，佛經全部獲得；第八，全部度過各種生死；第九，現在脫離生死不久；第十，全部度脫十方的人。

『二住，什麼是阿阇浮（Ajita，無能勝）菩薩的法住？』佛說：『有十種意念，念及十方的人。什麼是十種意念？第一，全部念及世間的善；第二，潔凈的心；第三，都安穩；第四，柔軟的心；第五，全部愛護平等；第六，心裡只想佈施給別人；第七，心全部應當守護；第八，念及人和我的身體沒有差別；第九，心裡念及十方的人，我把他們看作老師；第十，心裡念及十方的人，把他們看作佛。阿阇浮菩薩的法應當多學習經典；多學習經典后，應當獨自住在山裡；獨自住在山裡，應當與善知識交往；與善知識交往，應當在善知識身邊，應當容易被使用，應當隨時聽從，隨時所做的事要勇敢；所做的事既然勇敢，應當學習進入智慧，心中所接受的法應當全部記住；既然全部記住，全部記住的法應當不忘記；既然不忘記，應當在安穩的地方住在山裡。』為什麼呢？爲了利益十方的人的緣故。

『三住，什麼是譬如阿阇菩薩的法住呢？』佛說：『進入各種法中，運用十件事。什麼是十件事？第一，所有的一切都是無常的；第二，所有的一切都是勤苦的；第三，所有的一切都是虛假的；第四，所有的一切都不是我所有的；第五，所有的一切都沒有主人；第六，所有的一切都沒有利益；第七，所有的一切都沒有停止的地方；第八，所有的一切都沒有……』

【English Translation】 English version: Knowing, the Buddha's wisdom must attain ten difficult points to be fully acquired. What are the ten difficult points? The ten powers of the Buddha are: First, one should make offerings to the Buddha; second, one should teach him according to his preferences; third, the places of birth are all noble; fourth, there is no one in heaven and earth who can match him; fifth, all of the Buddha's wisdom is acquired; sixth, in every place of birth throughout generations, one can see countless Buddhas; seventh, all the Buddha's scriptures are acquired; eighth, all kinds of births and deaths are transcended; ninth, one is now about to be liberated from births and deaths; tenth, all people in the ten directions are liberated.

'Second dwelling, what is the Dharma dwelling of Ajita (Ajita, invincible) Bodhisattva?' The Buddha said: 'There are ten thoughts, thinking of the people in the ten directions. What are the ten thoughts? First, to think of all the good in the world; second, a pure heart; third, all are peaceful; fourth, a gentle heart; fifth, all love equally; sixth, the mind only wants to give to others; seventh, the mind should all be guarded; eighth, to think that people and my body are no different; ninth, to think of the people in the ten directions, I regard them as teachers; tenth, to think of the people in the ten directions, regard them as Buddhas. The Dharma of Ajita Bodhisattva should be to study the scriptures more; after studying the scriptures more, one should live alone in the mountains; living alone in the mountains, one should associate with good teachers; associating with good teachers, one should be by the side of good teachers, one should be easy to use, one should always obey, and what one does at any time should be courageous; since what one does is courageous, one should learn to enter wisdom, and all the Dharma received in the heart should be remembered; since all is remembered, all the remembered Dharma should not be forgotten; since one does not forget, one should live in the mountains in a peaceful place.' Why? For the sake of benefiting the people in the ten directions.

'Third dwelling, what is the Dharma dwelling of the Bodhisattva like Ajita?' The Buddha said: 'Entering into all Dharmas, using ten things. What are the ten things? First, all that exists is impermanent; second, all that exists is diligent suffering; third, all that exists is false; fourth, all that exists is not mine; fifth, all that exists has no owner; sixth, all that exists has no benefit; seventh, all that exists has no place to stop; eighth, all that exists has no...'

處；九者，諸所有皆無所著；十者，一切無所有諸法，悉入一法中，一法悉入諸法中。是為喻阿阇菩薩教法。

「四住何等為閻摩期菩薩法住者？」佛言：「常愿于佛處生，有十事：一者，不復還；二者，多深思于佛；三者，深思於法；四者，念比丘僧視十方人；五者，思惟萬物皆無所有；六者，十方佛剎皆虛空；七者，宿命所作了無所有；八者，所有如幻皆虛空；九者，諸所勤苦無所有；十者，泥洹虛空亦無所有，用是故生於佛法中。是為閻摩期菩薩教法。

「五住何等為波喻三般菩薩法住者？」佛言：「所作功德悉度十方人，有十事：一者，悉護十方人；二者，悉念十方人善；三者，悉念十方人悉令安隱；四者，悉愛十方人；五者，悉哀念十方人；六者，悉念十方人莫使作惡；七者，悉引十方人著菩薩道中；八者，悉清凈於十方人；九者，悉度脫十方人；十者，悉使十方人般泥洹。是為波喻三般菩薩教法。

「六住何等為阿者三般菩薩法住者？」佛言：「有十法，深哀慈心：一者，用人說佛善惡心無有異；二者，說經法善惡心無有異；三者，說菩薩善惡心無有異；四者，求菩薩道人共相道善惡心無有異；五者，人言十方人有多少心無有異；六者，睹十方人展轉相道善惡心無有異也；七者，中有

【現代漢語翻譯】現代漢語譯本：『處於第三階段的菩薩，他們的教法是什麼？』佛說：『有十件事：第一，對一切事物都不執著；第二，不貪戀任何事物；第三，不追求任何事物；第四，不積攢任何事物；第五，不思念任何事物；第六，不希望得到任何事物；第七，不與任何事物相連；第八，對所有事物都沒有依戀；第九，對所有事物都沒有執著；第十，一切無所有的諸法，都歸於一法中，一法又歸於諸法中。這就是喻阿阇（喻阿阇：菩薩名）菩薩的教法。』

『處於第四階段的閻摩期（閻摩期：菩薩名）菩薩，他們的法住是什麼？』佛說：『常常希望在佛的處所出生，有十件事：第一，不再返回輪迴；第二，深深地思念佛；第三，深深地思念法；第四，唸誦比丘僧，看待十方的人；第五，思惟萬物都是空無所有；第六，十方佛剎都是虛空；第七，宿命所作的一切都了無所有；第八，所有的一切都如幻象般虛空；第九，所有的勤勞辛苦都無所有；第十，涅槃（泥洹）的虛空也是無所有，因此才能在佛法中出生。這就是閻摩期菩薩的教法。』

『處於第五階段的波喻三般（波喻三般：菩薩名）菩薩，他們的法住是什麼？』佛說：『所作的功德全部用來度化十方的人，有十件事：第一，全部守護十方的人；第二，全部思念十方人的善行；第三，全部思念十方人，讓他們都得到安穩；第四，全部愛護十方的人；第五，全部哀憐十方的人；第六，全部思念十方人，不要讓他們作惡；第七，全部引導十方人進入菩薩道中；第八，全部清凈十方的人；第九，全部度脫十方的人；第十，全部使十方人進入涅槃（般泥洹）。這就是波喻三般菩薩的教法。』

『處於第六階段的阿者三般（阿者三般：菩薩名）菩薩，他們的法住是什麼？』佛說：『有十種方法，深切的哀憫慈悲之心：第一，用人來述說佛的善惡，內心沒有差異；第二，述說經法的善惡，內心沒有差異；第三，述說菩薩的善惡，內心沒有差異；第四，尋求菩薩道的人互相稱道善惡，內心沒有差異；第五，人說十方人有多少，內心沒有差異；第六，看到十方人互相稱道善惡，內心沒有差異；第七，處於...

【English Translation】 English version: 『What is the teaching of the Bodhisattva in the third stage?』 The Buddha said: 『There are ten things: First, not being attached to anything; second, not being greedy for anything; third, not pursuing anything; fourth, not accumulating anything; fifth, not thinking about anything; sixth, not hoping to obtain anything; seventh, not being connected to anything; eighth, having no attachment to anything; ninth, having no clinging to anything; tenth, all the dharmas of non-existence enter into one dharma, and one dharma enters into all dharmas. This is the teaching of the Yu Aja (Yu Aja: Bodhisattva's name) Bodhisattva.』

『What is the Dharma dwelling of the Yamamoki (Yamamoki: Bodhisattva's name) Bodhisattva in the fourth stage?』 The Buddha said: 『Always wishing to be born in the Buddha's place, there are ten things: First, not returning to reincarnation; second, deeply contemplating the Buddha; third, deeply contemplating the Dharma; fourth, reciting the Bhikkhu Sangha, viewing the people of the ten directions; fifth, contemplating that all things are empty and without substance; sixth, the Buddha lands of the ten directions are all empty; seventh, all that has been done in past lives is without substance; eighth, all that exists is like an illusion, empty; ninth, all diligence and hardship are without substance; tenth, the emptiness of Nirvana (Nihuan) is also without substance, therefore one can be born in the Buddha Dharma. This is the teaching of the Yamamoki Bodhisattva.』

『What is the Dharma dwelling of the Payu Sanban (Payu Sanban: Bodhisattva's name) Bodhisattva in the fifth stage?』 The Buddha said: 『All the merits made are used to liberate the people of the ten directions, there are ten things: First, completely protecting the people of the ten directions; second, completely thinking of the good deeds of the people of the ten directions; third, completely thinking of the people of the ten directions, so that they all attain peace and stability; fourth, completely loving the people of the ten directions; fifth, completely pitying the people of the ten directions; sixth, completely thinking of the people of the ten directions, not allowing them to do evil; seventh, completely guiding the people of the ten directions into the Bodhisattva path; eighth, completely purifying the people of the ten directions; ninth, completely liberating the people of the ten directions; tenth, completely enabling the people of the ten directions to enter Nirvana (Ban Nihuan). This is the teaching of the Payu Sanban Bodhisattva.』

『What is the Dharma dwelling of the Aja Sanban (Aja Sanban: Bodhisattva's name) Bodhisattva in the sixth stage?』 The Buddha said: 『There are ten methods, with deep compassion and loving-kindness: First, when people speak of the Buddha's good or evil, there is no difference in the mind; second, when speaking of the good or evil of the Sutras, there is no difference in the mind; third, when speaking of the good or evil of the Bodhisattvas, there is no difference in the mind; fourth, when those seeking the Bodhisattva path praise or criticize each other, there is no difference in the mind; fifth, when people say how many people there are in the ten directions, there is no difference in the mind; sixth, when seeing people in the ten directions praising or criticizing each other, there is no difference in the mind; seventh, being in...

人說言十方人易脫難脫心無有異；八者，若有人言說法多少心無有異；九者，有人說法壞心無有異；十者，有法處無法處心無有異。是為阿者三般菩薩教法。

「七住何等為阿惟越致菩薩法住者？」佛言：「有十事，堅住不動：一者，言有佛、無佛不動還；二者，有法、無法不動還；三者，有菩薩、無菩薩不動還；四者，有求索菩薩、無求索菩薩道者不動還；五者，持法得不動還；六者，有諸過去佛、無諸過去佛不動還；七者，有諸當來佛、無諸當來佛不動還；八者，有現在佛、無現在佛不動還；九者，佛智慧盡、不盡不動還；十者，當來、過去、現在世事呼若干種不動還。是為阿惟越致菩薩教法。

「八住何等為鳩摩羅浮童男菩薩法住者？」佛言：「菩薩於十事中住：一者，身所行、口所言、心所念悉凈潔；二者，無有能得長短者；三者，心一反念在所欲生何所；四者，十方人知誰慈心者；五者，十方人所信用悉知；六者，十方人若干種悉知；七者，十方人所作為悉知；八者，十方諸佛剎土成敗悉知；九者，得神足念飛在所至到；十者，諸悉凈潔。是為鳩摩羅浮童男菩薩教法。

「九住何等為喻羅阇菩薩法住者？」佛言：「用十事得：一者，十方人所出生悉知；二者，十方人所繫恩愛悉知；三者

【現代漢語翻譯】現代漢語譯本有人說十方世界的人容易度化，有人說難以度化，（菩薩）內心沒有分別；有人說佛法多，有人說佛法少，（菩薩）內心沒有分別；有人誹謗佛法，（菩薩）內心沒有分別；有佛法的地方，沒有佛法的地方，（菩薩）內心沒有分別。這就是阿者（Ajita，無能勝）三般菩薩的教法。

『七住是怎樣的，才是阿惟越致（Avaivartika，不退轉）菩薩的法住呢？』佛說：『有十件事，能夠堅定安住而不動搖：第一，說有佛，說沒有佛，（菩薩的信心）不動搖；第二，說有佛法，說沒有佛法，（菩薩的信心）不動搖；第三，說有菩薩，說沒有菩薩，（菩薩的信心）不動搖；第四，說有求索菩薩道的人，說沒有求索菩薩道的人，（菩薩的信心）不動搖；第五，受持佛法而得到（利益），不動搖；第六，說有過去的佛，說沒有過去的佛，（菩薩的信心）不動搖；第七，說有將來的佛，說沒有將來的佛，（菩薩的信心）不動搖；第八，說有現在的佛，說沒有現在的佛，（菩薩的信心）不動搖；第九，說佛的智慧窮盡，說佛的智慧沒有窮盡，（菩薩的信心）不動搖；第十，對於將來、過去、現在世事不同的稱呼，（菩薩的信心）不動搖。』這就是阿惟越致菩薩的教法。

『八住是怎樣的，才是鳩摩羅浮童男（Kumārabūta，童真）菩薩的法住呢？』佛說：『菩薩安住於十件事中：第一，身所做、口所說、心所想都清凈；第二，沒有能得到長短（壽命）的分別；第三，心念一轉，就能隨意往生任何地方；第四，十方世界的人都知道誰有慈悲心；第五，十方世界的人所信任的（對像），菩薩完全知道；第六，十方世界的人不同的（根性），菩薩完全知道；第七，十方世界的人所做的事情，菩薩完全知道；第八，十方諸佛剎土的成敗，菩薩完全知道；第九，得到神足通，心念一動就能飛到任何地方；第十，一切都清凈。』這就是鳩摩羅浮童男菩薩的教法。

『九住是怎樣的，才是喻羅阇（Yuvarāja，太子）菩薩的法住呢？』佛說：『通過十件事得到：第一，十方世界的人所出生的（處所），菩薩完全知道；第二，十方世界的人所繫縛的恩愛，菩薩完全知道；第三，……

【English Translation】 English version Some say people in the ten directions are easy to liberate, some say they are difficult to liberate, (the Bodhisattva's) mind has no difference; some say the Dharma is much, some say the Dharma is little, (the Bodhisattva's) mind has no difference; some slander the Dharma, (the Bodhisattva's) mind has no difference; where there is Dharma, where there is no Dharma, (the Bodhisattva's) mind has no difference. This is the teaching of Ajita (Ajita, Invincible) the three-fold Bodhisattva.

'What is the seventh stage, what is the Dharma dwelling of the Avaivartika (Avaivartika, Non-retreating) Bodhisattva?' The Buddha said: 'There are ten things that can firmly dwell without moving: First, saying there is a Buddha, saying there is no Buddha, (the Bodhisattva's faith) does not move; second, saying there is Dharma, saying there is no Dharma, (the Bodhisattva's faith) does not move; third, saying there are Bodhisattvas, saying there are no Bodhisattvas, (the Bodhisattva's faith) does not move; fourth, saying there are those who seek the Bodhisattva path, saying there are none who seek the Bodhisattva path, (the Bodhisattva's faith) does not move; fifth, upholding the Dharma and obtaining (benefits), does not move; sixth, saying there are past Buddhas, saying there are no past Buddhas, (the Bodhisattva's faith) does not move; seventh, saying there are future Buddhas, saying there are no future Buddhas, (the Bodhisattva's faith) does not move; eighth, saying there are present Buddhas, saying there are no present Buddhas, (the Bodhisattva's faith) does not move; ninth, saying the Buddha's wisdom is exhausted, saying the Buddha's wisdom is not exhausted, (the Bodhisattva's faith) does not move; tenth, regarding the different names for future, past, and present world affairs, (the Bodhisattva's faith) does not move.' This is the teaching of the Avaivartika Bodhisattva.

'What is the eighth stage, what is the Dharma dwelling of the Kumārabūta (Kumārabūta, Virgin Boy) Bodhisattva?' The Buddha said: 'The Bodhisattva dwells in ten things: First, what the body does, what the mouth says, what the mind thinks are all pure; second, there is no distinction of being able to obtain long or short (lifespan); third, with a single thought, one can be reborn wherever one wishes; fourth, people in the ten directions know who has compassion; fifth, the Bodhisattva knows completely who is trusted by people in the ten directions; sixth, the Bodhisattva knows completely the different (natures) of people in the ten directions; seventh, the Bodhisattva knows completely what people in the ten directions do; eighth, the Bodhisattva knows completely the success or failure of the Buddha lands in the ten directions; ninth, obtaining supernatural powers, one can fly to wherever one wishes with a single thought; tenth, everything is pure.' This is the teaching of the Kumārabūta Bodhisattva.

'What is the ninth stage, what is the Dharma dwelling of the Yuvarāja (Yuvarāja, Crown Prince) Bodhisattva?' The Buddha said: 'It is obtained through ten things: First, the Bodhisattva knows completely where people in the ten directions are born; second, the Bodhisattva knows completely the love and affection that binds people in the ten directions; third, ...'

，十方人所念本末、所從來悉知；四者，十方人所作宿命所趣向悉知；五者，若干種諸法悉知；六者，十方人所念若干種變化悉知；七者，諸佛剎善惡壞敗悉知；八者，過去、當來、現在無央數世事悉知；九者，十方人等不等悉知；十者，教授十方人說虛空法悉知。是為喻羅阇菩薩教法。

「十住何等為阿惟顏菩薩法住者？」佛言：「菩薩入於十智中能分別知，有十事：一者，何因當感動十方諸佛剎中；二者，當明無央數佛剎中；三者，我日日當署置無央數佛剎中菩薩；四者，我日日當度脫無央數佛剎中民人。五者，我當安隱無央數佛剎中眾生；六者，十方人莫不聞我聲歡喜得度脫者；七者，悉念十方人民使得佛道，皆舍家作沙門；八者，十方人所思想善惡我悉知之；九者，十方人我悉當內著佛道中，悉使發菩薩意；十者，十方人我悉當度脫。是阿喻羅阇菩薩了不能及知阿惟顏身所行、口所言、心所念、所作為，了不能及知阿惟顏菩薩事，亦不能知神足念，不能知飛行，亦不能逮知阿惟顏菩薩當來、過去、今現在事。是為阿惟顏菩薩教法。」

佛說菩薩內戒經

【現代漢語翻譯】現代漢語譯本：『完全知曉十方眾生所念的本末、所從何來；完全知曉十方眾生所作的宿命和趣向；完全知曉若干種諸法；完全知曉十方眾生所念的若干種變化；完全知曉諸佛剎的善惡壞敗；完全知曉過去、當來、現在無央數世事；完全知曉十方眾生等與不等；完全知曉教授十方眾生說虛空法。』這是喻羅阇（Yuluoshe）菩薩的教法。

『何為阿惟顏（Aweiyan）菩薩的十住法？』佛說：『菩薩入於十智中能分別知十事：一者，因何當感動十方諸佛剎中；二者，當明無央數佛剎中；三者，我日日當署置無央數佛剎中菩薩；四者，我日日當度脫無央數佛剎中民人；五者，我當安隱無央數佛剎中眾生；六者，十方眾生莫不聞我聲歡喜得度脫；七者，悉念十方人民使得佛道，皆舍家作沙門；八者，十方眾生所思想善惡我悉知之；九者，十方眾生我悉當內著佛道中，悉使發菩薩意；十者，十方眾生我悉當度脫。』是阿喻羅阇（Ayuluoshe）菩薩了不能及知阿惟顏（Aweiyan）身所行、口所言、心所念、所作為，了不能及知阿惟顏（Aweiyan）菩薩事，亦不能知神足念，不能知飛行，亦不能逮知阿惟顏（Aweiyan）菩薩當來、過去、今現在事。這是阿惟顏（Aweiyan）菩薩的教法。

佛說菩薩內戒經

【English Translation】 English version: 『Completely knowing the beginning and end of what all beings in the ten directions contemplate, and where it comes from; completely knowing the past lives and inclinations of what all beings in the ten directions have done; completely knowing various kinds of dharmas; completely knowing the various kinds of transformations contemplated by beings in the ten directions; completely knowing the good, evil, decay, and ruin of all Buddha-lands; completely knowing the countless past, future, and present world affairs; completely knowing the equality and inequality of beings in the ten directions; completely knowing how to teach beings in the ten directions to speak the Dharma of emptiness.』 This is the teaching of the Bodhisattva Yuluoshe (喻羅阇).

『What are the ten abodes of the Bodhisattva Aweiyan (阿惟顏)?』 The Buddha said: 『The Bodhisattva, entering into the ten wisdoms, can discern and know ten things: First, what causes the movement in the Buddha-lands of the ten directions; second, to illuminate countless Buddha-lands; third, I shall daily appoint Bodhisattvas in countless Buddha-lands; fourth, I shall daily liberate beings in countless Buddha-lands; fifth, I shall bring peace to beings in countless Buddha-lands; sixth, may all beings in the ten directions hear my voice and rejoice to be liberated; seventh, to constantly think of the people in the ten directions, enabling them to attain the Buddha path, and all leave their homes to become Shramanas (沙門); eighth, I know all the good and evil thoughts of beings in the ten directions; ninth, I shall place all beings in the ten directions within the Buddha path, causing them all to generate the Bodhi mind; tenth, I shall liberate all beings in the ten directions.』 The Bodhisattva Ayuluoshe (阿喻羅阇) is completely unable to know the actions of the body, the words of the mouth, the thoughts of the mind, and the deeds of the Bodhisattva Aweiyan (阿惟顏), is completely unable to know the affairs of the Bodhisattva Aweiyan (阿惟顏), is also unable to know the supernatural powers of mindfulness, unable to know flight, and also unable to grasp the past, future, and present affairs of the Bodhisattva Aweiyan (阿惟顏). This is the teaching of the Bodhisattva Aweiyan (阿惟顏).

The Buddha Speaks the Sutra of the Inner Precepts of Bodhisattvas