T26n1521_十住毗婆沙論
大正藏第 26 冊 No. 1521 十住毗婆沙論
No. 1521
十住毗婆沙論卷第一
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
序品第一
敬禮一切佛 無上之大道 及諸菩薩眾 堅心住十地 聲聞辟支佛 無我我所者 今解十地義 隨順佛所說
問曰汝欲解菩薩十地義。以何因緣故說。答曰。地獄畜生餓鬼人天阿修羅六趣險難恐怖大畏。是眾生生死大海旋流洄澓。隨業往來是其濤波。涕淚乳汁流汗膿血是惡水聚。瘡癩乾枯嘔血淋瀝。上氣熱病瘭疽癰漏吐逆脹滿。如是等種種惡病為惡羅剎。憂悲苦惱為水。嬈動啼哭悲號為波浪聲。苦惱諸受以為沃焦。死為崖岸無能越者。諸結煩惱有漏業風鼓扇不定。諸四顛倒以為欺誑。愚癡無明為大黑闇。隨愛凡夫無始已來常行其中。如是往來生死大海。未曾有得到于彼岸。或有到者兼能濟渡無量眾生。以是因緣說菩薩十地義。問曰。若人不能修行菩薩十地。不得度生死大海耶。答曰。若有人行聲聞辟支佛乘者。是人得度生死大海。若人慾以無上大乘度生死大海者。是人必當具足修行十地。問曰。行聲聞辟支佛乘者。幾時得度生死大海。答曰。行聲聞乘者。或以一世得度。或以二世。或過是數。隨根利
【現代漢語翻譯】 現代漢語譯本 大正藏第二十六冊，編號1521，《十住毗婆沙論》
編號1521
《十住毗婆沙論》卷第一
聖者 龍樹（Nagarjuna） 造
後秦 龜茲國（Kucha） 三藏 鳩摩羅什（Kumarajiva） 譯
序品第一
敬禮一切佛，無上之大道， 及諸菩薩眾，堅心住十地。 聲聞辟支佛，無我我所者， 今解十地義，隨順佛所說。
問：你想要解釋菩薩十地的意義，是基於什麼因緣呢？ 答：地獄、畜生、餓鬼、人、天、阿修羅這六道，充滿險難、恐怖和大畏懼，是眾生生死大海的漩渦和迴流。眾生隨著各自的業力往來其中，業力就是那大海的濤波。涕淚、乳汁、流汗、膿血是惡水的聚集。瘡癩乾枯、嘔血淋漓，上氣熱病、瘭疽癰漏、吐逆脹滿，像這些種種惡病是惡羅剎。憂悲苦惱是水，擾動，啼哭悲號是波浪聲。苦惱諸受是沃焦。死亡是崖岸，沒有人能夠越過。諸結煩惱和有漏業如同風，鼓動不定。四顛倒想是欺騙。愚癡無明是大黑暗。隨順愛慾的凡夫，從無始以來常行於其中。這樣往來於生死大海，未曾有人到達彼岸。或者有到達彼岸的人，兼能救濟無數眾生。因為這個因緣，我才要解說菩薩十地的意義。 問：如果有人不能修行菩薩十地，就不能夠度過生死大海嗎？ 答：如果有人修行聲聞乘或辟支佛乘，這個人就能度過生死大海。如果有人想要以無上大乘度過生死大海，這個人就必須具足修行十地。 問：修行聲聞乘或辟支佛乘的人，需要多久才能度過生死大海？ 答：修行聲聞乘的人，或者用一生就能得度，或者用兩生，或者超過這個數目，這取決於根器的利鈍。
【English Translation】 English version Taisho Tripitaka Volume 26, No. 1521, Treatise on the Ten Stages
No. 1521
Treatise on the Ten Stages, Volume 1
Composed by the Venerable Nagarjuna (Longshu)
Translated by Kumarajiva (Jiumoluoshi), Tripitaka Master from Kucha (Qiuci) of the Later Qin Dynasty
Chapter 1: Introduction
Homage to all Buddhas, the unsurpassed Great Path, And to all Bodhisattvas, firmly abiding in the Ten Stages. Sravakas and Pratyekabuddhas, those without self or what belongs to self, Now I will explain the meaning of the Ten Stages, in accordance with what the Buddha taught.
Question: You wish to explain the meaning of the Ten Bodhisattva Stages. What is the reason or cause for doing so? Answer: The six realms of existence—hells, animals, hungry ghosts, humans, gods, and asuras—are full of dangers, terrors, and great fears. They are whirlpools and eddies in the great ocean of birth and death for sentient beings. Sentient beings travel within it according to their karma, which is like the waves of that ocean. Tears, milk, sweat, pus, and blood are accumulations of foul water. Sores, scabs, dryness, vomiting blood, dripping, shortness of breath, hot diseases, boils, ulcers, fistulas, regurgitation, and bloating—such various illnesses are like evil Rakshasas (luocha, demonic beings). Sorrow, grief, and suffering are the water, causing disturbance. Crying and wailing are the sounds of the waves. The various feelings of suffering are like scorching earth. Death is the shore, which no one can cross. The bonds of afflictions and defiled karma are like the wind, blowing without cease. The four inverted views are like deception. Ignorance and unknowing are the great darkness. Ordinary beings who follow their desires have been constantly traveling within it since beginningless time. Thus, they travel back and forth in the ocean of birth and death, and no one has ever reached the other shore. Or, if there are those who reach the other shore, they are also able to save countless sentient beings. Because of this reason, I will explain the meaning of the Ten Bodhisattva Stages. Question: If someone cannot practice the Ten Bodhisattva Stages, can they not cross the ocean of birth and death? Answer: If someone practices the Sravaka Vehicle or the Pratyekabuddha Vehicle, that person can cross the ocean of birth and death. If someone wishes to cross the ocean of birth and death by means of the unsurpassed Great Vehicle, that person must fully practice the Ten Stages. Question: How long does it take for someone who practices the Sravaka Vehicle or the Pratyekabuddha Vehicle to cross the ocean of birth and death? Answer: Someone who practices the Sravaka Vehicle may attain liberation in one lifetime, or in two lifetimes, or more, depending on the sharpness of their faculties.
鈍。又以先世宿行因緣行辟支佛乘者。或以七世得度。或以八世。若行大乘者。或一恒河沙大劫。或二三四至十百千萬億。或過是數。然後乃得具足修行菩薩十地而成佛道。亦隨根之利鈍。又以先世宿行因緣。問曰。聲聞辟支佛佛。俱到彼岸。于解脫中有差別不。答曰。是事應當分別。于諸煩惱得解脫是中無差別。因是解脫入無餘涅槃。是中亦無差別。無有相故。但諸佛甚深禪定障解脫。一切法障解脫。于諸聲聞辟支佛。有差別非說所盡。亦不可以譬喻為比。問曰。三乘所學皆為無餘涅槃。若無餘涅槃中無差別者。我等何用於恒河沙等大劫。往來生死具足十地。不如以聲聞辟支佛乘速滅諸苦。答曰。是語弱劣。非是大悲有益之言。若諸菩薩效汝小心無慈悲意。不能精勤修十地者。諸聲聞辟支佛何由得度。亦復無有三乘差別。所以者何。一切聲聞辟支佛皆由佛出。若無諸佛。何由而出。若不修十地何有諸佛。若無諸佛亦無法僧。是故汝所說者則斷三寶種。非是大人有智之言。不可聽察。所以者何。世間有四種人。一者自利二者利他三者共利四者不共利。是中共利者。能行慈悲饒益於他。名為上人。如說。
世間可愍傷 常背于自利 一心求富樂 墮于邪見網 常懷于死畏 流轉六道中 大悲諸菩薩
【現代漢語翻譯】 現代漢語譯本： 再說，由於前世積累的修行因緣，修習辟支佛乘的人，有的需要七世才能得度，有的需要八世。如果修習大乘，有的人需要一個恒河沙數的大劫，有的人需要二三四乃至十百千萬億個大劫，甚至超過這個數目，然後才能圓滿修習菩薩十地，成就佛道。這也取決於根器的利鈍，以及前世積累的修行因緣。 問：聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，不依師教，自己覺悟的修行者）、佛（Buddha，覺悟者），都到達彼岸（涅槃），在解脫（Mukti）中有差別嗎？ 答：這件事應當分別說明。在斷除各種煩惱（Kleshas）而得到的解脫中，沒有差別。因為這種解脫而進入無餘涅槃（Parinirvana，完全的涅槃），其中也沒有差別，因為沒有相的緣故。但是諸佛甚深的禪定（Dhyana）障解脫，一切法障解脫，對於聲聞、辟支佛來說，有差別，無法用言語窮盡，也不可以用譬喻來相比。 問：三乘（Triyāna，聲聞乘、辟支佛乘、菩薩乘）所學都是爲了無餘涅槃，如果無餘涅槃中沒有差別，我們為什麼要用恒河沙數等大劫，往來生死，圓滿十地（Bhumi，菩薩修行的十個階段）的修行？不如用聲聞、辟支佛乘快速滅除諸苦。 答：這種說法是軟弱無力的，不是具有大悲心、有益於眾生的話。如果各位菩薩效仿你這種小心謹慎、沒有慈悲心的想法，不能精勤修習十地，那麼各位聲聞、辟支佛又怎麼能得度呢？也就不存在三乘的差別了。為什麼呢？一切聲聞、辟支佛都是因為佛出世才出現的。如果沒有諸佛，又怎麼會出現聲聞、辟支佛呢？如果不修習十地，又怎麼會有諸佛呢？如果沒有諸佛，也就沒有佛法（Dharma）和僧伽（Sangha）。所以你所說的，就會斷絕三寶（Triratna，佛、法、僧）的種子，不是大人有智慧的話，不可聽從採納。為什麼呢？世間有四種人：一是自利的人，二是利他的人，三是共利的人，四是不共利的人。這其中，共利的人，能夠行慈悲，饒益他人，稱為上等人。正如所說： 『世間可憐憫，常常背離自利，一心追求富樂，墮入邪見網。 常常懷有死亡的畏懼，流轉於六道（Gati，眾生輪迴的六個去處）之中，大悲的諸位菩薩，』
【English Translation】 English version: Furthermore, due to the karmic conditions of past lives, those who practice the Pratyekabuddha-yāna (Pratyekabuddha Vehicle, the vehicle of solitary Buddhas) may attain liberation in seven lifetimes, or in eight lifetimes. If they practice the Mahāyāna (Great Vehicle, the Bodhisattva Vehicle), some may require one great kalpa (cosmic eon) like the sands of the Ganges River, or two, three, four, up to ten, hundred, thousand, million, or even more kalpas. Only then can they fully cultivate the ten bhūmis (ten stages of a Bodhisattva's path) of a Bodhisattva and achieve Buddhahood. This also depends on the sharpness or dullness of their faculties and the karmic conditions of past lives. Question: Do Śrāvakas (Disciples who hear and follow the teachings), Pratyekabuddhas (Solitary Buddhas who attain enlightenment on their own), and Buddhas (Enlightened Ones), all reach the other shore (Nirvana), have any differences in their liberation (Mukti)? Answer: This matter should be explained separately. In the liberation from all afflictions (Kleshas), there is no difference. In entering Parinirvana (Complete Nirvana) through this liberation, there is also no difference, because there is no form. However, the profound meditative absorptions (Dhyana) that obstruct liberation and the obstructions to the liberation from all dharmas (teachings) that Buddhas possess are different from those of Śrāvakas and Pratyekabuddhas, and cannot be fully described in words, nor can they be compared with analogies. Question: The learning of the three yānas (Triyāna, the three vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) is all for the sake of Parinirvana. If there is no difference in Parinirvana, why should we spend kalpas as numerous as the sands of the Ganges River, wandering through birth and death, and fully cultivate the ten bhūmis? Wouldn't it be better to quickly extinguish all suffering by means of the Śrāvakayāna and Pratyekabuddhayāna? Answer: This statement is weak and feeble, and not a statement of great compassion and benefit. If all Bodhisattvas were to imitate your cautious and uncompassionate thinking, and were unable to diligently cultivate the ten bhūmis, how could all the Śrāvakas and Pratyekabuddhas attain liberation? There would also be no difference between the three yānas. Why? All Śrāvakas and Pratyekabuddhas arise because of the appearance of a Buddha. If there were no Buddhas, how could Śrāvakas and Pratyekabuddhas arise? If the ten bhūmis are not cultivated, how can there be Buddhas? If there are no Buddhas, there would also be no Dharma (teachings) and Sangha (community). Therefore, what you say would cut off the seed of the Three Jewels (Triratna, Buddha, Dharma, and Sangha), and is not the speech of a wise person, and should not be listened to or adopted. Why? There are four types of people in the world: those who benefit themselves, those who benefit others, those who benefit both, and those who benefit neither. Among these, those who benefit both are able to practice compassion and benefit others, and are called superior people. As it is said: 'The world is pitiable, constantly turning away from self-benefit, single-mindedly seeking wealth and pleasure, falling into the net of wrong views. Constantly harboring the fear of death, transmigrating through the six realms (Gati, the six realms of existence), the Bodhisattvas of great compassion,'
能極為希有 眾生死至時 無能救護者 沒在深黑闇 煩惱網所纏 若有能發行 大悲之心者 荷負眾生故 為之作重任 若人決定心 獨受諸勤苦 所獲安隱果 而與一切共 諸佛所稱歎 第一最上人 亦是希有者 功德之大藏 世間有常言 家不生惡子 但能成己利 不能利於人 若生於善子 能利於人者 是則如滿月 照明于其家 有諸福德人 以種種因緣 饒益如大海 又亦如大地 無求於世間 以慈愍故住 此人生為貴 壽命第一最
如是聲聞辟支佛佛煩惱解脫雖無差別。以度無量眾生久住生死多所利益具足菩薩十地故有大差別。問曰。佛有大悲。汝為弟子種種稱讚慈愍眾生誠如所說。汝以種種因緣明瞭分別開悟引導。行慈悲者聞則心凈我甚欣悅。汝先偈說十地之義。愿為解釋。答曰。敬名恭敬心。禮名曲身接足。一切諸佛者。三世十方佛。無上大道者。一切諸法如實知見通達無餘。更無勝者。故曰無上。大人所行故曰大道。菩薩眾者。為無上道發心名曰菩薩。問曰。但發心便是菩薩耶。答曰。何有但發心而為菩薩。若人發心必能成無上道乃名菩薩。或有但發心亦名菩薩。何以故。若離初發心則不成無上道。如大經說。新發意者
【現代漢語翻譯】 現代漢語譯本 能極為希有 眾生死至時，無能救護者 沒在深黑闇，煩惱網所纏 若有能發行，大悲之心者 荷負眾生故，為之作重任 若人決定心，獨受諸勤苦 所獲安隱果，而與一切共 諸佛所稱歎，第一最上人 亦是希有者，功德之大藏 世間有常言，家不生惡子 但能成己利，不能利於人 若生於善子，能利於人者 是則如滿月，照明于其家 有諸福德人，以種種因緣 饒益如大海，又亦如大地 無求於世間，以慈愍故住 此人生為貴，壽命第一最
如是聲聞（Sravaka，聽聞佛法而修行的弟子）辟支佛（Pratyekabuddha，不依師教，自己覺悟的修行者）佛（Buddha，覺悟者）煩惱解脫雖無差別。以度無量眾生久住生死多所利益具足菩薩（Bodhisattva，立志成佛，普度眾生的修行者）十地（Bhumi，菩薩修行的十個階段）故有大差別。問曰。佛有大悲。汝為弟子種種稱讚慈愍眾生誠如所說。汝以種種因緣明瞭分別開悟引導。行慈悲者聞則心凈我甚欣悅。汝先偈說十地之義。愿為解釋。答曰。敬名恭敬心。禮名曲身接足。一切諸佛者。三世十方佛。無上大道者。一切諸法如實知見通達無餘。更無勝者。故曰無上。大人所行故曰大道。菩薩眾者。為無上道發心名曰菩薩。問曰。但發心便是菩薩耶。答曰。何有但發心而為菩薩。若人發心必能成無上道乃名菩薩。或有但發心亦名菩薩。何以故。若離初發心則不成無上道。如大經說。新發意者
【English Translation】 English version Extremely Rare and Wonderful When beings approach death, there is no one to save or protect them. They are submerged in deep darkness, entangled in the net of afflictions. If there is one who can generate a heart of great compassion, Bearing the burden of all beings, taking on this heavy responsibility for them. If a person is resolute, willing to endure all hardships alone, The peaceful and secure fruit they obtain, they share with everyone. Praised by all the Buddhas, the foremost and supreme person, Is also a rare and wonderful one, a great treasury of merit. There is a common saying in the world that a family does not produce wicked children. One who can only benefit themselves cannot benefit others. If a virtuous child is born, one who can benefit others, It is like a full moon illuminating their home. There are those with abundant blessings, who through various causes and conditions, Benefit others like a vast ocean, and also like the great earth. Without seeking anything in the world, they abide in compassion. Such a person's life is noble, their lifespan is the most supreme.
Thus, although the liberation from afflictions of Sravakas (Sravaka, disciples who practice by listening to the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own without a teacher), and Buddhas (Buddha, the enlightened one) is without difference, there is a great difference because of their ability to liberate immeasurable beings, abide in samsara (Samsara, the cycle of birth and death) for a long time, greatly benefit others, and fully possess the ten Bhumis (Bhumi, the ten stages of a Bodhisattva's practice). Question: The Buddha has great compassion. You, as a disciple, praise his compassion for beings in various ways, which is truly as you say. You clearly explain, differentiate, enlighten, and guide through various causes and conditions. Those who practice compassion are delighted and their minds are purified upon hearing this. You mentioned the meaning of the ten Bhumis in the previous verse. I wish you would explain them. Answer: 'Respect' means a respectful mind. 'Prostration' means bending the body and touching the feet. 'All Buddhas' refers to the Buddhas of the three times and ten directions. 'The unsurpassed Great Path' refers to the complete and thorough knowledge and understanding of all dharmas (Dharma, teachings or laws), without anything superior. Therefore, it is called 'unsurpassed'. Because it is the path walked by great beings, it is called the 'Great Path'. 'The assembly of Bodhisattvas' refers to those who have generated the aspiration for the unsurpassed path and are called Bodhisattvas (Bodhisattva, beings who aspire to become Buddhas to liberate all beings). Question: Does merely generating the aspiration make one a Bodhisattva? Answer: How can merely generating the aspiration make one a Bodhisattva? If a person generates the aspiration and is certain to attain the unsurpassed path, then they are called a Bodhisattva. Or, sometimes, merely generating the aspiration is also called a Bodhisattva. Why? Because without the initial aspiration, the unsurpassed path cannot be attained. As the Great Sutra says, those who have newly generated the aspiration
名為菩薩。猶如比丘雖未得道亦名道人。是名字菩薩。漸漸修習轉成實法。后釋歡喜地中。當廣說如實菩薩相。眾者從初發心。至金剛無礙解脫道。于其中間過去未來現在菩薩。名之為眾。堅心者。心如須彌山王不可沮壞。亦如大地不可傾動。住十地者。歡喜等十地。后當廣說。問曰。若菩薩更有殊勝功德。何故但稱堅心。答曰。菩薩有堅心功德能成大業。不墮二乘。軟心者怖畏生死。自念何為久在生死受諸苦惱。不如疾以聲聞辟支佛乘速滅諸苦。又軟心者。于活地獄黑繩地獄眾合地獄叫喚地獄大叫喚地獄燒炙地獄大燒炙地獄無間大地獄。及眷屬炭火地獄沸𡱁地獄燒林地獄劍樹地獄刀道地獄銅柱地獄刺棘地獄咸河地獄。其中斧鉞刀槊𨥨戟弓箭鐵刬椎棒鐵鏘𨪏鏫鐵䂎刀鐵臼鐵杵鐵輪以如是等治罪器物斬斫割刺打棒剝裂繫縛枷鎖燒煮考掠。磨碎其身搗令爛熟。狐狗虎狼師子惡獸競來䶥掣食啖其身。烏鴟雕鷲鐵嘴所啄。惡鬼驅逼令緣劍樹。上下火山以鐵火車加其頸領。以熱鐵杖而隨捶之。千釘鏒身刬刀刮削。入黑闇中熢勃臭處熱鐵鍱身臠割其肉剝其身皮還繫手足。鑊湯涌沸炮煮其身。鐵棒棒頭腦壞眼出。貫著鐵丳舉身火燃血流澆地。或沒𡱁河。行於刀劍鏘刺惡道。自然刀劍從空而下。猶如駛雨割截支體。辛咸苦臭穢惡之河浸
【現代漢語翻譯】 現代漢語譯本： 被稱為菩薩（Bodhisattva，覺悟的存在）。猶如比丘（Bhikkhu，佛教僧侶）雖然尚未證得阿羅漢果，也被稱為道人。這只是名字上的菩薩。通過逐漸修習，會轉變成真實的功德。關於如實菩薩的相貌，將在後面的歡喜地（Pramudita，菩薩十地之首）中詳細說明。『眾』指的是從初發心（最初的菩提心）到金剛無礙解脫道（Vajra-anupahatavimoksha-marga，堅不可摧的解脫之道）的中間階段，包括過去、未來和現在的菩薩，都可稱之為『眾』。『堅心』指的是心如須彌山王（Sumeru-raja，佛教宇宙觀中的聖山之王）一樣不可摧毀，也像大地一樣不可動搖。『住十地』指的是歡喜地等十地（Dasabhumika，菩薩修行的十個階段），後面會詳細說明。問：如果菩薩還有其他殊勝的功德，為什麼只稱贊『堅心』呢？答：菩薩具有堅心的功德，才能成就偉大的事業，不會墮入聲聞乘（Sravakayana，小乘佛教）和辟支佛乘（Pratyekabuddhayana，緣覺乘）。『軟心』的人會怖畏生死，心想為何要長久地在生死輪迴中遭受各種苦惱，不如儘快以聲聞乘或辟支佛乘迅速滅除諸苦。此外，『軟心』的人會害怕活地獄（Sanjiva，八熱地獄之一）、黑繩地獄（Kalasutra，八熱地獄之一）、眾合地獄（Samghata，八熱地獄之一）、叫喚地獄（Raurava，八熱地獄之一）、大叫喚地獄（Maharaurava，八熱地獄之一）、燒炙地獄（Tapana，八熱地獄之一）、大燒炙地獄（Pratapana，八熱地獄之一）、無間大地獄（Avici，八熱地獄之一），以及其眷屬炭火地獄、沸屎地獄、燒林地獄、劍樹地獄、刀道地獄、銅柱地獄、刺棘地獄、咸河地獄。在地獄中，用斧鉞、刀槊、𨥨戟、弓箭、鐵鏟、椎棒、鐵鏘、𨪏鏫、鐵䂎刀、鐵臼、鐵杵、鐵輪等各種刑具斬斫、割刺、打棒、剝裂、繫縛、枷鎖、燒煮、拷掠，磨碎身體，搗成稀爛。狐貍、狗、老虎、狼、獅子等惡獸爭先恐後地來撕咬吞食他們的身體。烏鴉、鴟、雕、鷲用鐵嘴啄食。惡鬼驅趕他們攀緣劍樹，上下火山，用鐵火車加在他們的頸項上，用熱鐵杖隨意捶打他們。用千釘鏒身，用剷刀刮削。進入黑暗中，充滿煙霧和臭氣的地方，用熱鐵包裹身體，臠割他們的肉，剝下他們的面板，再繫縛他們的手足。在沸騰的鑊湯中炮煮他們的身體。用鐵棒敲打他們的頭腦，眼珠迸出。貫在鐵丳上，全身燃燒，血流澆地。或者沉沒在沸屎河中，行走在刀劍鏘刺的惡道上。自然有刀劍從空中落下，猶如急雨般割截他們的肢體。浸泡在辛辣苦臭穢惡的河流中。
【English Translation】 English version: They are called Bodhisattvas (beings striving for enlightenment). It is like how a Bhikkhu (Buddhist monk), even if they have not attained enlightenment, is still called a practitioner. These are Bodhisattvas in name only. Through gradual practice, they will transform into real qualities. The characteristics of a true Bodhisattva will be explained in detail later in the Joyful Ground (Pramudita, the first of the ten Bodhisattva grounds). 'The assembly' refers to the Bodhisattvas from the initial arising of the aspiration for enlightenment (initial Bodhicitta) to the Vajra-unobstructed liberation path (Vajra-anupahatavimoksha-marga, the indestructible path of liberation), including Bodhisattvas of the past, future, and present. 'Firm mind' refers to a mind that is as indestructible as Mount Sumeru (Sumeru-raja, the king of sacred mountains in Buddhist cosmology) and as immovable as the earth. 'Dwelling in the ten grounds' refers to the ten grounds (Dasabhumika, the ten stages of a Bodhisattva's practice), such as the Joyful Ground, which will be explained in detail later. Question: If Bodhisattvas have other superior qualities, why is only 'firm mind' praised? Answer: Bodhisattvas with the quality of a firm mind can accomplish great deeds and will not fall into the paths of Sravakas (Sravakayana, the Hearer Vehicle) and Pratyekabuddhas (Pratyekabuddhayana, the Solitary Realizer Vehicle). Those with a 'soft mind' fear birth and death, thinking, 'Why should I remain in the cycle of birth and death for so long, suffering all kinds of afflictions? It is better to quickly extinguish all suffering by means of the Sravaka Vehicle or the Pratyekabuddha Vehicle.' Furthermore, those with a 'soft mind' fear the Living Hell (Sanjiva, one of the eight hot hells), the Black Rope Hell (Kalasutra, one of the eight hot hells), the Crushing Hell (Samghata, one of the eight hot hells), the Crying Hell (Raurava, one of the eight hot hells), the Great Crying Hell (Maharaurava, one of the eight hot hells), the Burning Hell (Tapana, one of the eight hot hells), the Great Burning Hell (Pratapana, one of the eight hot hells), the Uninterrupted Hell (Avici, one of the eight hot hells), and their associated Charcoal Fire Hell, Boiling Excrement Hell, Burning Forest Hell, Sword Tree Hell, Knife Road Hell, Copper Pillar Hell, Thorn Thicket Hell, and Salty River Hell. In these hells, various instruments of torture such as axes, spears, halberds, bows and arrows, iron shovels, clubs, iron lances, iron chisels, iron knives, iron mortars, iron pestles, and iron wheels are used to chop, cut, stab, beat, flay, bind, shackle, burn, cook, torture, and grind the body, mashing it into a pulp. Foxes, dogs, tigers, wolves, lions, and other ferocious beasts compete to tear apart and devour their bodies. Crows, owls, eagles, and vultures peck at them with iron beaks. Evil spirits drive them to climb sword trees and ascend and descend fiery mountains, placing iron fire carts on their necks and striking them at will with hot iron rods. Thousands of nails are hammered into their bodies, and their flesh is scraped off with knives. They enter darkness, places filled with smoke and stench, their bodies wrapped in hot iron, their flesh carved into pieces, their skin peeled off, and their hands and feet re-bound. Their bodies are boiled in cauldrons of boiling liquid. Iron rods strike their heads, their eyes burst out. They are impaled on iron spits, their entire bodies set ablaze, blood flowing and drenching the ground. Or they sink into rivers of boiling excrement, walking on evil paths pierced by swords and knives. Naturally, swords and knives fall from the sky like a torrential rain, severing their limbs. They are immersed in rivers of pungent, bitter, foul, and filthy substances.
漬其身。肌肉爛壞舉身墮落唯有骨在。獄卒牽抴蹴蹋捶撲。有如是等無量苦毒。壽命極長求死不得。若見若聞如是之事何得不怖求聲聞辟支佛乘。又于寒冰地獄。頞浮陀地獄。尼羅浮陀地獄。阿波波地獄。阿羅羅地獄阿睺睺地獄。青蓮華地獄。白蓮華地獄。雜色蓮華地獄。紅蓮華地獄。赤蓮華地獄。常在幽闇大怖畏處。謗毀賢聖生在其中。形如屋舍山陵埠阜。粗惡冷風聲猛可畏。悲激吹身如轉枯草。肌肉墮落猶如冬葉。凍剝創夷膿血流出。身體不凈臭處難忍。寒風切裂苦毒辛酸。唯有憂悲啼哭更無餘心。號啕煢獨無所依恃。斯罪皆由誹謗賢聖。其軟心者見聞此事。何得不怖求聲聞辟支佛乘。又于畜生豬狗野干貓貍狖鼠獼猴㹢玃虎狼師子兕豹熊羆象馬牛羊蜈蚣蚰蜒蚖蛇蝮蝎黿龜魚鱉蛟虬螺蚌烏鵲鴟梟鷹鴿之類。如是鳥獸共相殘害。又𣚦網伺捕屠割不一。生則羈絆穿鼻絡首。負乘捶杖鉤刺其身皮肉破裂痛不可忍。煙燻火燒苦毒萬端。死則剝皮食啖其肉。有如是等無量苦痛。其軟心者聞見此事。何得不怖求聲聞辟支佛乘。又于針頸餓鬼火口餓鬼火癭餓鬼食吐餓鬼食盪滌餓鬼食膿餓鬼食𡱁餓鬼浮陀鬼鳩槃茶鬼夜叉鬼羅剎鬼毗舍阇鬼富單那鬼迦羅富單那鬼等諸鬼。鬚髮蓬亂長爪大鼻。身中多蟲臭穢可畏。眾惱所切常有慳嫉飢渴苦
【現代漢語翻譯】 現代漢語譯本： 浸泡他們的身體。肌肉腐爛壞死，全身墮落，只剩下骨頭。獄卒牽拉、拖拽、踢打、捶擊。有如此等等無量苦毒。壽命極其長久，求死都不能。如果見到或聽到這樣的事情，怎麼能不恐懼，從而尋求聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的乘）和辟支佛乘（Pratyekabuddhayāna，通過自身努力證悟的乘）呢？ 又在寒冰地獄、頞浮陀地獄（Arbuda，意為『皰』）、尼羅浮陀地獄（Nirarbuda，意為『無皰』）、阿波波地獄（Atata，意為『寒冷』）、阿羅羅地獄（Hahava，意為『叫喚』）、阿睺睺地獄（Huhuva，意為『大叫喚』）、青蓮華地獄（Utpala，意為『青蓮花』）、白蓮華地獄（Padma，意為『白蓮花』）、雜色蓮華地獄（Kumuda，意為『雜色蓮花』）、紅蓮華地獄（Pundarika，意為『紅蓮花』）、赤蓮華地獄，常常處在幽暗、大恐怖的地方。誹謗賢聖的人會生在其中。身體形狀像屋舍、山陵、土堆。粗暴惡劣的冷風，聲音猛烈可怕。悲慘地吹打身體，像吹動枯草一樣。肌肉脫落，就像冬天的落葉。凍裂的傷口流出膿血。身體不乾淨，臭氣熏天，難以忍受。寒風切割，痛苦辛酸。只有憂愁悲傷、啼哭，沒有其他念頭。嚎啕大哭，孤獨無依。這些罪過都是由於誹謗賢聖。那些心腸柔軟的人，見到或聽到這些事情，怎麼能不恐懼，從而尋求聲聞乘和辟支佛乘呢？ 又在畜生道中，如豬、狗、野干、貓、貍、狖鼠、獼猴、㹢玃、虎、狼、獅子、兕、豹、熊、羆、象、馬、牛、羊、蜈蚣、蚰蜒、蚖蛇、蝮蝎、黿、龜、魚、鱉、蛟、虬、螺、蚌、烏鴉、喜鵲、鴟、梟、鷹、鴿之類。這些鳥獸互相殘害。又被羅網伺候捕捉，屠殺分割，方式不一。活著的時候就被束縛、穿鼻、絡首。揹負重物，遭受鞭打，用鉤子刺身體，皮肉破裂，痛苦難以忍受。被煙燻火燒，遭受各種苦毒。死後就被剝皮，吃掉它們的肉。有如此等等無量苦痛。那些心腸柔軟的人，聽到或見到這些事情，怎麼能不恐懼，從而尋求聲聞乘和辟支佛乘呢？ 又在針頸餓鬼、火口餓鬼、火癭餓鬼、食吐餓鬼、食盪滌餓鬼、食膿餓鬼、食糞餓鬼、浮陀鬼（Pūtanas，臭鬼）、鳩槃茶鬼（Kumbhāṇḍas，甕形鬼）、夜叉鬼（Yakṣas，藥叉）、羅剎鬼（Rākṣasas，羅剎）、毗舍阇鬼（Piśācas，食人鬼）、富單那鬼（Pūtanas，臭鬼）、迦羅富單那鬼（Kalaratri pūtanas，黑夜臭鬼）等等諸鬼中。頭髮蓬亂，指甲很長，鼻子很大。身體里有很多蟲子，臭穢可怕。被各種煩惱所逼迫，常常有慳吝嫉妒、飢餓口渴的痛苦。
【English Translation】 English version: Soaking their bodies. The muscles rot and decay, the whole body falls apart, leaving only bones. The prison guards pull, drag, kick, and beat them. There are such immeasurable sufferings. Their lifespan is extremely long, and they cannot even seek death. If one sees or hears of such things, how can one not be terrified and seek the Śrāvakayāna (the vehicle of those who attain enlightenment through hearing the Dharma) and the Pratyekabuddhayāna (the vehicle of those who attain enlightenment through their own efforts)? Moreover, in the cold ice hells, the Arbuda hell (meaning 'blister'), the Nirarbuda hell (meaning 'no blister'), the Atata hell (meaning 'cold'), the Hahava hell (meaning 'lamentation'), the Huhuva hell (meaning 'great lamentation'), the Utpala hell (meaning 'blue lotus'), the Padma hell (meaning 'white lotus'), the Kumuda hell (meaning 'variegated lotus'), the Pundarika hell (meaning 'red lotus'), and the red hells, they are constantly in dark and terrifying places. Those who slander the virtuous and holy are born there. Their bodies are shaped like houses, hills, and mounds. The rough and evil cold wind has a fierce and terrifying sound. It blows against their bodies miserably, like turning withered grass. Their muscles fall off like winter leaves. Frozen and broken wounds ooze pus and blood. Their bodies are unclean, and the stench is unbearable. The cold wind cuts and tears them, causing bitter and painful suffering. They only have sorrow, grief, and weeping, with no other thoughts. They wail and cry alone, with no one to rely on. These sins are all due to slandering the virtuous and holy. Those with soft hearts, seeing or hearing these things, how can they not be terrified and seek the Śrāvakayāna and the Pratyekabuddhayāna? Furthermore, in the realm of animals, such as pigs, dogs, jackals, cats, civets, gibbons, monkeys, macaques, tigers, wolves, lions, rhinoceroses, leopards, bears, brown bears, elephants, horses, cattle, sheep, centipedes, millipedes, lizards, snakes, vipers, scorpions, turtles, tortoises, fish, turtles, dragons, horned dragons, snails, clams, crows, magpies, owls, eagles, pigeons, and the like. These birds and beasts harm each other. They are also ambushed, captured, slaughtered, and butchered in various ways. When alive, they are bound, their noses are pierced, and their necks are tied. They carry heavy loads, are whipped, and their bodies are pierced with hooks, causing their skin and flesh to break and causing unbearable pain. They are smoked and burned, suffering all kinds of bitterness. When they die, their skin is peeled off, and their flesh is eaten. There are such immeasurable sufferings. Those with soft hearts, hearing or seeing these things, how can they not be terrified and seek the Śrāvakayāna and the Pratyekabuddhayāna? Moreover, among the needle-necked hungry ghosts, the fire-mouthed hungry ghosts, the fire-goiter hungry ghosts, the vomit-eating hungry ghosts, the pus-eating hungry ghosts, the excrement-eating hungry ghosts, the Pūtanas (foul ghosts), the Kumbhāṇḍas (pot-shaped ghosts), the Yakṣas (yakshas), the Rākṣasas (rakshasas), the Piśācas (flesh-eating ghosts), the Pūtanas (foul ghosts), the Kalaratri pūtanas (black night foul ghosts), and other ghosts. Their hair is disheveled, their nails are long, and their noses are large. Their bodies are full of insects, and they are foul and terrifying. They are oppressed by various afflictions and constantly suffer from stinginess, jealousy, hunger, and thirst.
患。未曾得食得不能咽。常求膿血𡱁尿涕唾盪滌不凈。有力者奪而不得食。裸形無衣寒熱倍甚。惡風吹身宛轉苦痛。蚊虻毒蟲唼食其體。腹中饑熱常如火然。其軟心者見聞此事。何得不怖求聲聞辟支佛乘。又於人中恩愛別苦怨憎會苦老病死苦貧窮求苦。有如是等無量眾苦。及諸天阿修羅退沒時苦。其軟心者見此諸苦。何得不怖求聲聞辟支佛乘。若堅心者見地獄畜生餓鬼天人阿修羅中受諸苦惱。生大悲心無有怖畏。作是愿言。是諸眾生深入衰惱。無有救護無所歸依。我得滅度當度此等。以大悲心勤行精進。不久得成所愿。是故我說。菩薩諸功德中堅心第一。複次菩薩有八法能集一切功德。一者大悲。二者堅心。三者智慧。四者方便。五者不放逸。六者勤精進。七者常攝念。八者善知識。是故初發心者疾行八法如救頭然。然後當修諸餘功德。又依此八法故。有一切聲聞眾四雙八輩。所謂須陀洹向須陀洹等。辟支佛無我我所者。世間無佛無佛法時有得道者名辟支佛。諸賢聖離我我所貪著故。名為無我我所者。今解十地義隨順佛所說者。十地經中次第說。今當隨次具解。問曰。汝所說者不異於經。經義已成何須更說。為欲自現所能求名利耶。答曰。
我不為自現 莊嚴于文辭 亦不貪利養 而造於此論
問曰
【現代漢語翻譯】 現代漢語譯本：患。未曾得到食物，即使得到也無法下嚥。經常尋求膿血、糞尿、涕唾等不潔之物。有權勢者奪取食物，即使得到也無法食用。赤身裸體，沒有衣服，寒冷和炎熱更加嚴重。惡劣的風吹在身上，痛苦地翻滾。蚊虻毒蟲叮咬吸食身體。腹中的飢餓和熱渴常常像火燒一樣。那些心地柔軟的人見到或聽到這些事情，怎麼能不感到恐懼，從而尋求聲聞乘（Śrāvakayāna，通過聽聞佛法而解脫的乘）或辟支佛乘（Pratyekabuddhayāna，通過自身努力而證悟的乘）呢？ 又在人世間，有恩愛離別的痛苦，怨恨相遇的痛苦，衰老、疾病、死亡的痛苦，貧窮困苦的痛苦。有如此等等無量的痛苦。以及諸天（Deva，天神）和阿修羅（Asura，非天）退墮時的痛苦。那些心地柔軟的人見到這些痛苦，怎麼能不感到恐懼，從而尋求聲聞乘或辟支佛乘呢？如果心志堅定的人，見到地獄、畜生、餓鬼、天人、阿修羅中眾生所受的各種苦惱，會生起大悲心，而沒有絲毫的怖畏。他們會發愿說：『這些眾生深深陷入衰敗和苦惱之中，沒有救護，沒有歸依之處。我證得涅槃（Nirvāṇa，寂滅）后，一定要度化他們。』以大悲心勤奮修行精進，不久就能成就所愿。所以我說，菩薩（Bodhisattva，立志成佛的修行者）的各種功德中，堅定的心是最重要的。 其次，菩薩有八種方法能夠積聚一切功德：一是大悲心（Mahākaruṇā），二是堅定的心，三是智慧（Prajñā），四是方便（Upāya），五是不放逸（Apramāda），六是勤奮精進（Vīrya），七是常常攝持正念（Smṛti），八是善知識（Kalyāṇamitra）。所以，初發菩提心的人，要像救頭燃一樣迅速地修行這八種方法，然後才應當修習其他的功德。又因為依靠這八種方法，才有一切聲聞眾的四雙八輩，也就是須陀洹向（Srotāpanna-pratipannaka，入流果向）須陀洹（Srotāpanna，入流果）等。辟支佛是無我我所者，在世間沒有佛陀和佛法的時候，有通過自身修行而得道的人，稱為辟支佛。諸位賢聖因為遠離對『我』和『我所』的貪著，所以被稱為無我我所者。現在解釋十地（Daśa-bhūmi，菩薩修行的十個階段）的意義，是隨順佛陀所說的。十地經中是按照次第解說的，現在我也將按照次第詳細解釋。有人問：『你所說的內容與經典沒有不同，經典中的意義已經很完整了，為什麼還要再說一遍呢？是爲了想要自我炫耀才能，追求名利嗎？』 回答說： 我不是爲了自我炫耀， 用華麗的辭藻來裝飾文章， 也不是貪圖利益供養， 才撰寫這部論著。 問：'
【English Translation】 English version: Suffering. They never obtain food, and even if they do, they cannot swallow it. They constantly seek pus, blood, excrement, urine, mucus, and saliva, which are unclean. Powerful beings seize their food, and even if they obtain it, they cannot eat it. They are naked, without clothing, and suffer greatly from cold and heat. Evil winds blow upon their bodies, causing them to writhe in pain. Mosquitoes and poisonous insects bite and devour their bodies. The hunger and thirst in their bellies are constantly like a burning fire. Those with soft hearts, upon seeing or hearing of these things, how can they not be terrified and seek the Śrāvakayāna (the Vehicle of Hearers, liberation through hearing the Dharma) or the Pratyekabuddhayāna (the Vehicle of Solitary Buddhas, enlightenment through self-effort)? Moreover, in the human realm, there is the suffering of separation from loved ones, the suffering of encountering those who are hated, the suffering of old age, sickness, and death, and the suffering of poverty and seeking. There are such immeasurable sufferings. And there are the sufferings of devas (gods) and asuras (demigods) when they decline. Those with soft hearts, upon seeing these sufferings, how can they not be terrified and seek the Śrāvakayāna or the Pratyekabuddhayāna? If those with firm hearts, upon seeing the various sufferings endured by beings in hells, as animals, as hungry ghosts, as devas, and as asuras, will generate great compassion and have no fear. They will make this vow: 'These beings are deeply immersed in decay and suffering, without protection, without refuge. When I attain Nirvāṇa (cessation), I will liberate them.' With great compassion, they will diligently practice and progress, and soon they will achieve their aspirations. Therefore, I say that among the various merits of a Bodhisattva (a being who aspires to Buddhahood), a firm heart is the most important. Furthermore, Bodhisattvas have eight qualities that can accumulate all merits: first, great compassion (Mahākaruṇā); second, a firm heart; third, wisdom (Prajñā); fourth, skillful means (Upāya); fifth, non-negligence (Apramāda); sixth, diligent effort (Vīrya); seventh, constant mindfulness (Smṛti); and eighth, good spiritual friends (Kalyāṇamitra). Therefore, those who initially generate the Bodhi-mind should quickly cultivate these eight qualities as if saving their own heads from burning, and then they should cultivate other merits. Moreover, because of relying on these eight qualities, there are all the four pairs and eight types of Śrāvakas, namely, those on the path to becoming a Srotāpanna (stream-enterer) and those who are Srotāpanna. Pratyekabuddhas are those who are without 'self' and 'what belongs to self.' In times when there are no Buddhas or the Dharma in the world, there are those who attain enlightenment through their own practice, and they are called Pratyekabuddhas. The noble ones are called those without 'self' and 'what belongs to self' because they are free from attachment to 'self' and 'what belongs to self.' Now, explaining the meaning of the ten bhūmis (Daśa-bhūmi, the ten stages of a Bodhisattva's path) is in accordance with what the Buddha taught. The ten bhūmis are explained in order in the Ten Bhūmi Sūtra, and now I will explain them in detail in order. Someone asks: 'What you are saying is no different from the scriptures. The meaning of the scriptures is already complete, so why do you need to say it again? Is it to show off your abilities and seek fame and profit?' The answer is: I am not doing it to show off myself, Or to adorn the text with flowery language, Nor am I greedy for profit and offerings, That I compose this treatise. Question:'
。若不爾者。何以造此論。答曰。
我為欲慈悲 饒益於眾生 不以余因緣 而造於此論
見眾生於六道受苦無有救護。為欲度此等故。以智慧力而造此論。不為自現智力求于名利。亦無嫉妒自高之心求于供養。問曰。慈愍饒益眾生事。經中已說。何須復解徒自疲苦。答曰。
有但見佛經 通達第一義 有得善解釋 而解實義者
有利根深智之人。聞佛所說諸深經。即能通達第一義。所謂深經者。即是菩薩十地。第一義者即是十地如實義。有諸論師有慈悲心。隨佛所說造作論議莊嚴辭句。有人因是而得通達十地義者。如說。
有人好文飾 莊嚴章句者 有好於偈頌 有好雜句者 有好於譬喻 因緣而得解 所好各不同 我隨而不捨
章句名莊嚴句義。不為偈頌。偈名義趣。言辭在諸句中。或四言五言七言等。偈有二種。一者四句偈名為波蔗。二者六句偈名祇夜。雜句者名直說語言。譬喻者。以人不解深義故。假喻令解。喻有或實或假。因緣者。推尋所由隨其所好而不捨之。問曰。眾生自所樂不同。于汝何事。答曰。我發無上道心故。不捨一切隨力饒益。或以財或以法。如說。
若有大智人 得聞如是經 不復須解釋 則解十地義
若有福
【現代漢語翻譯】 現代漢語譯本：如果不是這樣，為什麼要造這部論著呢？回答說：
我爲了慈悲 饒益於眾生 不以其他因緣 而造這部論著
見到眾生在六道（地獄道、餓鬼道、畜生道、阿修羅道、人道、天道）中受苦，沒有救護。爲了救度這些眾生，用智慧的力量來造這部論著。不是爲了炫耀自己的智慧和能力，追求名利，也沒有嫉妒和自高的心，以求得供養。問：慈悲憐憫饒益眾生的事情，經典中已經說了，為什麼還要再解釋，徒勞地使自己疲憊呢？回答說：
有人只是見到佛經 就能通達第一義 有人得到善巧的解釋 才能理解真實的意義
有利根深智的人，聽到佛所說的各種深奧的經典，就能通達第一義。所謂深經，就是菩薩十地（菩薩修行的十個階段）。第一義，就是十地如實的意義。有些論師有慈悲心，隨著佛所說的，造作論議，用華麗的辭藻來莊嚴。有人因此而能夠通達十地的意義。如說：
有人喜歡文飾 莊嚴章句 有人喜歡偈頌 有人喜歡雜句 有人喜歡譬喻 因緣而得到理解 所喜歡的各不相同 我隨順而不捨棄
章句，是指莊嚴的語句和意義。不是偈頌。偈，是指意義和趣味。言辭在各種句子中，或者四言、五言、七言等。偈有兩種，一種是四句偈，名為波蔗（pada，梵文，意為『句』或『足』），另一種是六句偈，名為祇夜（geya，梵文，意為『歌』）。雜句，是指直說的語言。譬喻，是因為人們不理解深奧的意義，所以用比喻來使他們理解。比喻有真實的，也有虛假的。因緣，是指推尋事物的由來，隨順眾生的喜好而不捨棄。問：眾生各自喜歡的不同，與你有什麼關係呢？回答說：我發了無上道心（anuttara-samyak-sambodhi-citta，追求最高智慧的心），所以不捨棄一切眾生，隨自己的能力來饒益他們，或者用財物，或者用佛法。如說：
如果有人有大智慧 聽到這樣的經典 不再需要解釋 就能理解十地的意義
如果有人有福
【English Translation】 English version: If not, why compose this treatise? The answer is:
I, out of compassion, Benefit all sentient beings. Not for any other reason, Do I compose this treatise.
Seeing sentient beings in the six realms (hell realm, hungry ghost realm, animal realm, asura realm, human realm, and deva realm) suffering without refuge, I compose this treatise with the power of wisdom in order to liberate them. It is not to show off my intelligence and ability, seeking fame and profit, nor do I have jealousy and arrogance in my heart, seeking offerings. Question: The matter of compassionately benefiting sentient beings has already been explained in the sutras. Why explain it again, only to tire oneself out in vain? The answer is:
Some, merely seeing the Buddha's teachings, Can penetrate the supreme meaning. Some, obtaining skillful explanations, Can then understand the true meaning.
Those with sharp roots and profound wisdom, upon hearing the various profound sutras spoken by the Buddha, can immediately penetrate the supreme meaning. The so-called profound sutras are the Ten Bhumis (ten stages of a Bodhisattva's practice). The supreme meaning is the true meaning of the Ten Bhumis. Some commentators, with compassionate hearts, follow what the Buddha said, creating treatises and adorning them with elegant language. Some people are thereby able to penetrate the meaning of the Ten Bhumis. As it is said:
Some like literary embellishments, Adorning phrases and sentences. Some like verses, Some like mixed sentences. Some like metaphors, And understand through causes and conditions. What they like is different, I follow and do not abandon.
Phrases and sentences refer to adorned phrases and meanings, not verses. Verses refer to meaning and interest. Words are in various sentences, such as four-character, five-character, or seven-character sentences. There are two types of verses: one is a four-line verse called pada (Sanskrit, meaning 'foot' or 'line'), and the other is a six-line verse called geya (Sanskrit, meaning 'song'). Mixed sentences refer to straightforward language. Metaphors are used because people do not understand profound meanings, so metaphors are used to help them understand. Metaphors can be real or false. Causes and conditions refer to investigating the origin of things, following people's preferences without abandoning them. Question: Sentient beings have different preferences. What does that have to do with you? The answer is: I have generated the mind of unsurpassed enlightenment (anuttara-samyak-sambodhi-citta, the mind seeking the highest wisdom), so I do not abandon any sentient beings, and I benefit them according to my ability, either with wealth or with the Dharma. As it is said:
If there are people of great wisdom, Who hear such sutras, They no longer need explanations, And can understand the meaning of the Ten Bhumis.
If there is someone with merit
德利根者。但直聞是十地經。即解其義不須解釋。不為是人而造此論。問曰。云何為善人。答曰。若聞佛語即能自解。如丈夫能服苦藥。小兒則以蜜和。善人者略說有十法。何等為十。一者信。二者精進。三者念。四者定。五者善身業。六者善口業。七者善意業。八者無貪。九者無恚。十者無癡。如說。
若人以經文 難可得讀誦 若作毗婆沙 於此人大益
若人鈍根懈慢。以經文難故。不能讀誦。難者文多難誦難說難諳。若有好樂莊嚴語言雜飾譬喻諸偈頌等。為利益此等故造此論。是故汝先說但佛經便足利益眾生。何須解釋者。是語不然。如說。
思惟造此論 深發於善心 以然此法故 無比供養佛
我造此論時思惟分別。多念三寶及菩薩眾。又念佈施持戒忍辱精進禪定智慧故。深發善心則是自利。又演說照明此正法故。名為無比供養諸佛。則是利他。如說。
說法然法燈 建立於法幢 此幢是賢聖 妙法之印相 我今造此論 諦舍及滅慧 是四功德處 自然而修集
今造此論。是四種功德自然修集。是故心無有倦。諦者一切真實名之為諦。一切實中佛語為真實。不變壞故。我解說此佛法即集諦處。舍名佈施。施有二種。法施財施。二種施中法施為勝。
【現代漢語翻譯】 現代漢語譯本 德利根（具有敏銳智慧的人）只要直接聽聞《十地經》（Dasa-bhūmika Sūtra），就能理解其中的含義，不需要進一步的解釋。這部論不是為這類人而作的。有人問：『怎樣才算是善人呢？』回答說：『如果聽聞佛的教導，就能自己理解，就像強壯的男子能夠服用苦藥，而小孩子則需要用蜂蜜調和一樣。』善人簡略地說有十種特質。是哪十種呢？第一是信，第二是精進，第三是念，第四是定，第五是善的身業，第六是善的口業，第七是善的意業，第八是無貪，第九是無嗔，第十是無癡。正如經文所說： 『如果有人覺得經文難以讀誦， 如果為他們作毗婆沙（Vibhasa，廣釋）， 對這些人會有很大的益處。』 如果有人根器遲鈍，懈怠懶惰，因為經文艱澀難懂，所以不能讀誦。所謂『難』，是指經文內容繁多，難以背誦、講述和理解。如果有喜歡用華麗的語言、裝飾性的詞語、比喻和偈頌等來闡釋經文的人，爲了利益這些人而造這部論。所以，你先前說只要佛經就足以利益眾生，何必需要解釋，這種說法是不對的。正如經文所說： 『思惟造此論， 深發於善心， 以然此法故， 無比供養佛。』 我造這部論時，經過了深入的思考和辨別，多次憶念三寶（佛、法、僧）以及菩薩眾，又憶念佈施、持戒、忍辱、精進、禪定和智慧等善行，因此深深地發起了善心，這便是自利。又因為我演說和照明這正法，所以被稱為無比地供養諸佛，這便是利他。正如經文所說： 『說法然法燈， 建立於法幢， 此幢是賢聖， 妙法之印相。 我今造此論， 諦舍及滅慧， 是四功德處， 自然而修集。』 現在造這部論，這四種功德自然地得以修集，因此我的內心沒有疲倦。『諦』是指一切真實，在一切真實之中，佛的教導最為真實，因為它不會改變和壞滅。我解說這佛法，就聚集了『諦』的功德。『舍』是指佈施，佈施有兩種：法施和財施。在這兩種佈施中，法施更為殊勝。
【English Translation】 English version Those who are sharp-witted (德利根者, dé lì gēn zhě) only need to hear the Dasa-bhūmika Sūtra (十地經, Shí dì jīng, Sutra of the Ten Stages) directly to understand its meaning without further explanation. This treatise is not written for such people. Someone asks: 'What defines a virtuous person?' The answer is: 'If they can understand the Buddha's teachings on their own upon hearing them, like a strong man who can take bitter medicine, while a child needs it mixed with honey.' Briefly, a virtuous person has ten qualities. What are these ten? First is faith, second is diligence, third is mindfulness, fourth is concentration, fifth is wholesome bodily actions, sixth is wholesome verbal actions, seventh is wholesome mental actions, eighth is non-greed, ninth is non-hatred, and tenth is non-delusion. As it is said: 'If people find the sutra text difficult to read and recite, If a Vibhasa (毗婆沙, Pí pó shā, commentary) is made for them, It will greatly benefit these people.' If someone is dull-witted and lazy, unable to read and recite because the sutra text is difficult, 'difficult' meaning the text is voluminous, hard to recite, hard to speak, and hard to understand. If there are those who like to use ornate language, decorative words, metaphors, and verses to explain the sutras, this treatise is created to benefit them. Therefore, your previous statement that the Buddha's sutras alone are sufficient to benefit sentient beings, and that explanation is unnecessary, is incorrect. As it is said: 'Reflecting and creating this treatise, Deeply generating virtuous thoughts, Because of illuminating this Dharma, Unsurpassed offering to the Buddha.' When I created this treatise, I deeply contemplated and discerned, repeatedly remembering the Three Jewels (三寶, Sān bǎo, Buddha, Dharma, Sangha) and the assembly of Bodhisattvas, and also remembering generosity, moral discipline, patience, diligence, meditation, and wisdom. Therefore, I deeply generated virtuous thoughts, which is self-benefit. Furthermore, because I expound and illuminate this Right Dharma, it is called an unsurpassed offering to all Buddhas, which is benefiting others. As it is said: 'Explaining the Dharma illuminates the Dharma lamp, Establishing the Dharma banner, This banner is of the wise and holy, The seal of the wonderful Dharma. I now create this treatise, Truth, giving, cessation, and wisdom, These four places of merit, Are naturally cultivated and gathered.' Now, in creating this treatise, these four kinds of merits are naturally cultivated and gathered, therefore my mind is without weariness. 'Truth' (諦, Dì) refers to all that is real. Among all that is real, the Buddha's teachings are the most real, because they do not change or decay. My explanation of this Buddha-dharma gathers the merit of 'Truth'. 'Giving' (舍, Shě) refers to generosity, and there are two kinds of giving: Dharma-giving and material-giving. Among these two kinds of giving, Dharma-giving is superior.
如佛告諸比丘。一當法施二當財施。二施之中法施為勝。是故我法施時即集舍處。我若義說十地時。無有身口意惡業。又亦不起欲恚癡念及諸餘結。障此罪故即名集滅處。為他解說法得大智報。以是說法故即集慧處。如是造此論。集此四功德處。複次。
我說十地論 其心得清凈 深貪是心故 精勤而不倦 若人聞受持 心有清凈者 我亦深樂此 一心造此論
此二偈其義已顯不須復說。但以自心他心清凈故。造此十地義。清凈心至所應至處得大果報。如佛語迦留陀夷。勿恨阿難。若我不記阿難。於我滅後作阿羅漢者。以是清凈心業因緣故。當於他化自在天七反為王。如經中廣說。
入初地品第二
問曰。汝說此語開悟我心甚以欣悅。今解十地必多所利益。何等為十。答曰。
此中十地法 去來今諸佛 為諸佛子故 已說今當說 初地名歡喜 第二離垢地 三名為明地 第四名焰地 五名難勝地 六名現前地 第七深遠地 第八不動地 九名善慧地 十名法雲地 分別十地相 次後當廣說
此中者大乘義中。十者數法。地者菩薩善根階級住處。諸佛者。十方三世諸如來。說者。開示解釋。諸佛子者。諸佛真實子諸菩薩是。是故菩薩名
【現代漢語翻譯】 現代漢語譯本：佛陀告訴眾比丘：『應當行兩種佈施，一是法施，二是財施。在這兩種佈施中，法施最為殊勝。』因此，我宣講佛法時，即是聚集功德之處。我若講解十地時，身、口、意都不會造作惡業，也不會生起貪慾、嗔恚、愚癡的念頭以及其他的煩惱結縛。因為斷除了這些罪障，所以稱為聚集滅盡之處。為他人解說佛法，能獲得大智慧的果報。因為說法的緣故，即是聚集智慧之處。像這樣造作此論，聚集這四種功德之處。再說。 『我說十地論，其心得清凈；深貪是心故，精勤而不倦。若人聞受持，心有清凈者；我亦深樂此，一心造此論。』 這兩首偈頌的意義已經很明顯，不需要再多解釋。只是因為自己和他人的心清凈的緣故，才造作這《十地義》。清凈心到達所應該到達之處，能得到大的果報。如同佛陀告訴迦留陀夷（Kālodāyin）：『不要怨恨阿難（Ānanda）。如果我不記念阿難，在我滅度后成為阿羅漢（Arhat）這件事，憑藉這清凈心業的因緣，他將在他化自在天（Paranirmitavasavartin）七次為王。』如同經典中廣泛敘述的那樣。 入初地品第二 問：『您說的這些話開啟了我的心智，我感到非常欣悅。現在瞭解十地必定能帶來很多利益。什麼是十地呢？』答： 『此中十地法，去來今諸佛，為諸佛子故，已說今當說。初地名歡喜（Pramudita），第二離垢地（Vimala），三名為明地（Prabhakari），第四名焰地（Arcismati），五名難勝地（Sudurjaya），六名現前地（Abhimukhi），第七深遠地（Duramgama），第八不動地（Acala），九名善慧地（Sadhumati），十名法雲地（Dharmamegha）。分別十地相，次後當廣說。』 這裡所說的『此中』，指的是大乘（Mahāyāna）的義理之中。『十』指的是數量。『地』指的是菩薩（Bodhisattva）善根的階級和住處。『諸佛』指的是十方三世的一切如來（Tathāgata）。『說』指的是開示和解釋。『諸佛子』指的是諸佛真實的兒子，也就是諸菩薩。因此菩薩被稱為...
【English Translation】 English version: The Buddha told the Bhikshus (monks): 'There should be two kinds of giving: the giving of Dharma (teachings) and the giving of material goods. Among these two kinds of giving, the giving of Dharma is the most superior.' Therefore, when I expound the Dharma, it is a place of accumulating merit. If I explain the Ten Bhumis (stages), there will be no evil deeds of body, speech, and mind, nor will there arise thoughts of greed, hatred, and delusion, as well as other fetters of affliction. Because these sins are eliminated, it is called a place of gathering extinction. Explaining the Dharma to others brings the reward of great wisdom. Because of expounding the Dharma, it is a place of gathering wisdom. Thus, creating this treatise gathers these four places of merit. Furthermore, 'I speak of the Ten Bhumi Treatise, its mind is pure; deeply craving this mind, diligent and unwearied. If people hear, receive, and uphold it, with a pure mind; I also deeply rejoice in this, wholeheartedly creating this treatise.' The meaning of these two verses is already clear and needs no further explanation. It is only because of the purity of one's own mind and the minds of others that this 'Meaning of the Ten Bhumis' is created. A pure mind, reaching where it should reach, obtains great rewards. Just as the Buddha told Kālodāyin (Kālodāyin): 'Do not resent Ānanda (Ānanda). If I do not remember Ānanda, that after my Parinirvana (passing away) he will become an Arhat (Arhat), by the karmic cause of this pure mind, he will be king seven times in Paranirmitavasavartin (heaven of control exercised by others』 creations).' As extensively described in the scriptures. Chapter Two: Entering the First Bhumi Question: 'Your words have enlightened my mind, and I am very delighted. Understanding the Ten Bhumis will surely bring many benefits. What are the Ten Bhumis?' Answer: 'Among these Ten Bhumi Dharmas, the Buddhas of the past, present, and future, for the sake of all Buddha-sons, have spoken, are speaking, and will speak. The first Bhumi is called Pramudita (Joyful), the second is Vimala (Immaculate), the third is Prabhakari (Luminous), the fourth is Arcismati (Blazing), the fifth is Sudurjaya (Difficult to Conquer), the sixth is Abhimukhi (Face to Face), the seventh is Duramgama (Far Reaching), the eighth is Acala (Immovable), the ninth is Sadhumati (Good Intelligence), and the tenth is Dharmamegha (Cloud of Dharma). Distinguishing the characteristics of the Ten Bhumis, will be extensively explained later.' Here, 'among these' refers to the meaning within Mahāyāna (Great Vehicle). 'Ten' refers to a numerical quantity. 'Bhumi' refers to the stages and dwelling places of a Bodhisattva's (Bodhisattva) roots of goodness. 'The Buddhas' refers to all the Tathāgatas (Tathāgata) of the ten directions and three times. 'Speaking' refers to revealing and explaining. 'Buddha-sons' refers to the true sons of the Buddhas, which are all Bodhisattvas. Therefore, Bodhisattvas are called...
為佛子。過去未來現在諸佛。皆說此十地。是故言已說今說當說。菩薩在初地始得善法味心多歡喜故名歡喜地。第二地中行十善道離諸垢故名離垢地。第三地中廣博多學為眾說法能作照明故名為明地。第四地中佈施持戒多聞轉增。威德熾盛故名為炎地。第五地中功德力盛。一切諸魔不能壞故名難勝地。第六地中障魔事已。諸菩薩道法皆現在前故名現前地。第七地中去三界遠近法王位故名深遠地。第八地中若天魔梵沙門婆羅門無能動其愿故名不動地。第九地中其慧轉明調柔增上故名善慧地。第十地中菩薩於十方無量世界。能一時雨法雨如劫燒已普澍大雨名法雲地。問曰。已聞十地名。今云何入初地。得地相貌及修習地。答曰。
若厚種善根 善行於諸行 善集諸資用 善供養諸佛 善知識所護 具足於深心 悲心念眾生 信解無上法 具此八法已 當自發愿言 我得自度已 當復度眾生 為得十力故 入于必定聚 則生如來家 無有諸過咎 即轉世間道 入出世上道 是以得初地 此地名歡喜
厚種善根者。如法修集諸功德。名為厚種善根。善根者不貪不恚不癡。一切善法從此三生故名為善根。如一切惡法皆從貪恚癡生。是故此三名不善根。阿毗曇中種種分別。欲界
【現代漢語翻譯】 現代漢語譯本 作為佛子，過去、未來、現在的所有諸佛都宣說了這十地（Dashabhumika）。因此說，已經說過、現在說、將來要說。菩薩在初地（Prathamabhumi）開始獲得善法的滋味，心中充滿歡喜，所以稱為歡喜地（Pramudita）。在第二地（Dutiya bhumi）中，奉行十善道，遠離各種垢染，所以稱為離垢地（Vimala）。在第三地（Tatiya bhumi）中，廣泛博學，為大眾說法，能夠照亮一切，所以稱為明地（Prabhakari）。在第四地（Chaturthi bhumi）中，佈施、持戒、多聞不斷增長，威德熾盛，所以稱為炎地（Archishmati）。在第五地（Panchami bhumi）中，功德力量強盛，一切諸魔都不能破壞，所以稱為難勝地（Sudurjaya）。在第六地（Sasthi bhumi）中，障礙魔事已經消除，各種菩薩道法都顯現在眼前，所以稱為現前地（Abhimukhi）。在第七地（Saptami bhumi）中，遠離三界，接近法王之位，所以稱為深遠地（Duramgama）。在第八地（Astami bhumi）中，無論是天、魔、梵天、沙門（Shramana）、婆羅門（Brahmana），都不能動搖他的誓願，所以稱為不動地（Achala）。在第九地（Navami bhumi）中，他的智慧更加明亮，調柔更加增上，所以稱為善慧地（Sadhumati）。在第十地（Dashami bhumi）中，菩薩在十方無量世界，能夠一時降下法雨，就像劫火燃燒之後普遍降下大雨一樣，稱為法雲地（Dharmamegha）。 問：已經聽聞了十地的名稱，現在如何進入初地？獲得初地的相貌以及修習初地的方法？ 答： 若能深厚種植善根， 善於奉行各種善行， 善於積聚各種資糧， 善於供養諸佛， 有善知識的護持， 具足深刻的菩提心， 以悲心憐憫眾生， 深信並理解無上佛法， 具足這八種法之後，應當自己發願說： 『我得到自我解脫之後，應當再次度化眾生。 爲了獲得十力（Dashabala）的緣故，進入必定成就的群體。』 這樣就生在如來之家，沒有各種過失和罪過，立即轉變世間道，進入出世間的無上道，因此得到初地，此地名為歡喜地。 『厚種善根』，是指如法修集各種功德，稱為厚種善根。善根是指不貪、不嗔、不癡。一切善法都從此三者產生，所以稱為善根。就像一切惡法都從貪、嗔、癡產生一樣，因此這三者稱為不善根。《阿毗曇（Abhidhamma）》中有種種分別。欲界
【English Translation】 English version As a Buddha's disciple, all Buddhas of the past, future, and present have spoken of these Ten Bhumis (Dashabhumika). Therefore, it is said that it has been spoken, is being spoken, and will be spoken. When a Bodhisattva is in the first Bhumi (Prathamabhumi), they begin to taste the flavor of good Dharma and their heart is filled with joy, hence it is called Pramudita (Joyful Ground). In the second Bhumi (Dutiya bhumi), they practice the ten good deeds and are free from all defilements, hence it is called Vimala (Immaculate Ground). In the third Bhumi (Tatiya bhumi), they are extensively learned and speak the Dharma for the masses, able to illuminate everything, hence it is called Prabhakari (Luminous Ground). In the fourth Bhumi (Chaturthi bhumi), giving, upholding precepts, and learning increase, and their majestic virtue flourishes, hence it is called Archishmati (Radiant Ground). In the fifth Bhumi (Panchami bhumi), the power of merit is strong, and all demons cannot destroy it, hence it is called Sudurjaya (Difficult to Conquer Ground). In the sixth Bhumi (Sasthi bhumi), the hindrances of demonic affairs have been eliminated, and all Bodhisattva paths and Dharmas appear before them, hence it is called Abhimukhi (Manifest Ground). In the seventh Bhumi (Saptami bhumi), they are far from the three realms and close to the position of Dharma King, hence it is called Duramgama (Far-Reaching Ground). In the eighth Bhumi (Astami bhumi), whether it be gods, demons, Brahma, Shramanas (ascetics), or Brahmanas (priests), none can shake their vows, hence it is called Achala (Immovable Ground). In the ninth Bhumi (Navami bhumi), their wisdom becomes brighter and their gentleness increases, hence it is called Sadhumati (Good Wisdom Ground). In the tenth Bhumi (Dashami bhumi), the Bodhisattva can rain down Dharma rain simultaneously in countless worlds in the ten directions, just like a great rain that falls after the kalpa fire has burned, hence it is called Dharmamegha (Cloud of Dharma Ground). Question: We have already heard the names of the Ten Bhumis. How does one enter the first Bhumi, obtain the characteristics of the Bhumi, and cultivate the Bhumi? Answer: If one deeply plants good roots, Is skilled in practicing all good deeds, Is skilled in accumulating all resources, Is skilled in making offerings to all Buddhas, Is protected by good spiritual friends, Possesses a profound Bodhi mind, With a compassionate heart, thinks of sentient beings, Deeply believes in and understands the supreme Dharma, Having these eight qualities, one should make a vow, saying: 'After I attain self-liberation, I shall liberate sentient beings again. For the sake of attaining the Ten Powers (Dashabala), I enter the group of those who are certain to achieve.' Thus, one is born into the family of the Tathagata, without various faults and transgressions, immediately transforming the worldly path and entering the unsurpassed path of transcending the world, therefore attaining the first Bhumi, which is called the Joyful Ground (Pramudita). 'Deeply planting good roots' refers to cultivating various merits in accordance with the Dharma, which is called deeply planting good roots. Good roots refer to non-greed, non-hatred, and non-delusion. All good Dharmas arise from these three, therefore they are called good roots. Just as all evil Dharmas arise from greed, hatred, and delusion, therefore these three are called non-good roots. There are various distinctions in the Abhidhamma (Higher Dharma).
系色界系無色界系不繫合為十二。有心相應有心不相應合二十四。此中無漏善根得阿耨多羅三藐三菩提時修集。餘九菩薩地中修集。又未發心時久修集。或一心中有三。或一心中有六。或一心中有九。或一心中有十二。或但集心相應不集心不相應。或集心不相應不集心相應。或集心相應亦心不相應。或不集心相應心不相應。是諸善根分別。如阿毗曇中廣說。此中善根為眾生求無上道故。所行諸善法皆名善根。能生薩婆若智故名為善根。行於諸行者。善行名清凈。諸行名持戒。清凈持戒次第而行。是持戒與七法和合故名為善行。何等為七。一慚二愧三多聞四精進五念六慧七凈命凈身口業。行此七法具持諸戒。是名善行諸行。又經說諸禪為行處。是故得禪者名為善行諸行。此論中不必以禪乃得發心。所以者何。佛在世時無量眾生皆亦發心不必有禪。又白衣在家亦名為行。善集資用者。上偈中所說。厚種善根善行諸行多供養佛善知識護具足深心悲念眾生信解上法。是名資用。又本行善法必應修行亦名資用。所謂佈施忍辱質直不諂心柔和同止。樂無慍恨性殫盡不隱過。不偏執不佷戾。不諍訟不自恃不放逸。舍憍慢。離矯異。不讚身堪忍事。決定心能果敢受。不捨易教授。少欲知足樂於獨處。如是等諸法隨行已。漸能具足殊勝功
【現代漢語翻譯】 現代漢語譯本： 『系』、『無系』、『不繫』三者合起來是十二種善根。有心相應和有心不相應合起來是二十四種善根。這其中，無漏的善根是在證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時修集的，其餘九種善根是在菩薩地中修集的。另外，未發菩提心時也長期修集。或者一個心中有三種善根，或者一個心中有六種，或者一個心中有九種，或者一個心中有十二種。或者只是積集心相應的善根，不積集心不相應的善根；或者積集心不相應的善根，不積集心相應的善根；或者積集心相應的善根，也積集心不相應的善根；或者不積集心相應的善根，也不積集心不相應的善根。這些是各種善根的分別，如同在《阿毗曇》（Abhidhamma）中所廣泛解說的。這裡所說的善根，是爲了眾生求無上道，所做的一切善法都稱為善根。因為能生出薩婆若智（Sarvajna-jnana，一切智），所以稱為善根。在各種修行中，善的修行稱為清凈，各種行為稱為持戒。清凈地持戒並次第而行，這種持戒與七種法和合，所以稱為善行。哪七種法呢？一是慚，二是愧，三是多聞，四是精進，五是念，六是慧，七是凈命，清凈身口意業。奉行這七種法，就能具足持守各種戒律，這稱為善行。另外，經中說各種禪定是行處，所以得到禪定的人稱為善行。這個論中不一定需要通過禪定才能發起菩提心。為什麼呢？佛在世的時候，無量眾生也都能發起菩提心，不一定需要有禪定。而且，在家白衣也可以稱為修行。善於積集資糧的人，就像上面偈頌中所說的：厚植善根，善於修行，多多供養佛和善知識，守護具足深心，悲憫眾生，信解殊勝的佛法，這稱為資糧。另外，本來所行的善法必定應當修行，這也稱為資糧。也就是佈施、忍辱、質直不諂媚、心柔和、與人和睦相處、樂於沒有怨恨、竭盡所能不隱瞞過失、不偏執、不乖戾、不爭訟、不自恃、不放逸、捨棄憍慢、遠離虛偽、不讚美自己、堪能忍受事情、有決定的心能果敢接受、不捨棄容易教授的人、少欲知足、樂於獨處。像這樣的各種法，隨著修行，就能逐漸具足殊勝的功德。 English version: 'Related', 'Unrelated', and 'Non-related' combined are twelve types of wholesome roots. Mind-associated and mind-unassociated combined are twenty-four. Among these, the unconditioned wholesome roots are cultivated when attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), while the remaining nine are cultivated in the Bodhisattva grounds. Furthermore, they are cultivated for a long time even before generating the aspiration for enlightenment. Alternatively, there are three types of wholesome roots in one mind, or six in one mind, or nine in one mind, or twelve in one mind. Either one accumulates only mind-associated wholesome roots without accumulating mind-unassociated ones, or one accumulates mind-unassociated wholesome roots without accumulating mind-associated ones, or one accumulates both mind-associated and mind-unassociated wholesome roots, or one accumulates neither mind-associated nor mind-unassociated wholesome roots. These are the distinctions of various wholesome roots, as extensively explained in the Abhidhamma. Here, wholesome roots refer to all virtuous deeds performed for the sake of seeking the unsurpassed path for sentient beings. Because they can generate Sarvajna-jnana (All-knowing Wisdom), they are called wholesome roots. Among various practices, virtuous practice is called purity, and various actions are called morality. Practicing morality purely and sequentially, this morality combined with seven factors is called virtuous conduct. What are the seven? They are: one, shame; two, remorse; three, learning; four, diligence; five, mindfulness; six, wisdom; and seven, pure livelihood, purifying body, speech, and mind. By practicing these seven factors, one can fully uphold all precepts, which is called virtuous conduct. Furthermore, the sutras say that various dhyanas (meditative states) are places of practice, so those who attain dhyana are called virtuous practitioners. In this treatise, it is not necessary to attain dhyana to generate the aspiration for enlightenment. Why? Because when the Buddha was in the world, countless beings were able to generate the aspiration for enlightenment without necessarily having dhyana. Moreover, lay practitioners at home can also be called practitioners. Those who are good at accumulating resources, as mentioned in the verse above, are those who deeply plant wholesome roots, practice virtue, make abundant offerings to the Buddha and virtuous friends, protect and maintain a profound mind, have compassion for sentient beings, and have faith and understanding in the supreme Dharma. These are called resources. Furthermore, the virtuous deeds that were originally practiced must be cultivated, and these are also called resources. That is, generosity, patience, honesty without flattery, a gentle mind, harmonious coexistence, delighting in the absence of resentment, exhausting one's efforts without concealing faults, being impartial, not being contentious, not being arrogant, not being negligent, abandoning pride, avoiding hypocrisy, not praising oneself, being able to endure hardships, having a resolute mind capable of courageous acceptance, not abandoning those who are easily taught, being content with little, and delighting in solitude. By practicing such dharmas, one can gradually accumulate supreme merits.
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德。是法味堅牢故名為本行。若離是法不能進得勝妙功德。是故此本行法與八法和合故。為初地資用。善供養諸佛者。若菩薩世世。如法常多供養諸佛。供養有二種。一者善聽大乘正法若廣若略。二者四事供養恭敬禮侍等。具此二法供養諸佛。名為善供養諸佛。善知識者。菩薩雖有四種善知識。此中所說能教入大乘。具諸波羅蜜。能令住十地者。所謂諸佛菩薩及諸聲聞。能示教利喜大乘之法令不退轉。守護者。常能慈愍教誨。令得增長善根。是名守護。具足深心者。深樂佛乘無上大乘一切智乘。名為具足深心。問曰。無盡意菩薩。于和合品中。告舍利弗。諸菩薩所有發心皆名深心。從一地至一地故名為趣心。增益功德故名為過心。得無上事故名為頂心。攝取上法故名為上心。現前得諸佛法故名為現前心。集利益法故名為緣心。通達一切法故名為度心。所愿不倦故名為決定心。滿所愿故名為喜心。身自成辦故名無侶心。離敗壞相故名調和心。無諸惡故名為善心。遠離惡人故名不雜心。以頭施故名難捨心。救破戒人故名持難戒心。能受下劣加惡故名難忍心。得涅槃能捨故名難精進心。不貪禪故名難禪定心。助道善根無厭足故名難慧心。能成一切事故。名度諸行心。智慧善思惟故名離慢大慢我慢心。不望報故是一切眾生福田
【現代漢語翻譯】 現代漢語譯本 德。這種法味堅固牢靠，所以稱為『本行』。如果離開了這種法，就不能進步獲得殊勝微妙的功德。因此，這種本行法與八法和合，作為初地的資糧。『善供養諸佛』是指，如果菩薩生生世世，如法經常大量地供養諸佛。供養有兩種：一是認真聽聞大乘正法，無論是廣說還是略說；二是四事供養，恭敬禮拜侍奉等等。具備這兩種方法來供養諸佛，就稱為『善供養諸佛』。『善知識』是指，菩薩雖然有四種善知識，這裡所說的是能夠教導進入大乘，具備各種波羅蜜（paramita，到彼岸），能夠使安住於十地（bhumi，菩薩修行的十個階段）的善知識，也就是諸佛、菩薩以及諸聲聞（sravaka，聽聞佛法而證悟的弟子）。他們能夠開示教導，使人歡喜大乘之法，而不退轉。『守護』是指，經常能夠慈悲憐憫地教誨，使人增長善根，這稱為『守護』。『具足深心』是指，深深地喜愛佛乘、無上大乘、一切智乘，稱為『具足深心』。 問：無盡意菩薩（Akshayamati Bodhisattva），在《和合品》中，告訴舍利弗（Sariputra）：諸菩薩所有的發心都稱為『深心』。從一地到另一地，所以稱為『趣心』。增益功德，所以稱為『過心』。獲得無上之事，所以稱為『頂心』。攝取上妙之法，所以稱為『上心』。現前獲得諸佛之法，所以稱為『現前心』。積聚利益之法，所以稱為『緣心』。通達一切法，所以稱為『度心』。所愿不倦，所以稱為『決定心』。滿足所愿，所以稱為『喜心』。自身成就，所以稱為『無侶心』。遠離敗壞之相，所以稱為『調和心』。沒有各種惡事，所以稱為『善心』。遠離惡人，所以稱為『不雜心』。以頭施捨，所以稱為『難捨心』。救助毀犯戒律的人，所以稱為『持難戒心』。能夠忍受下劣的加害，所以稱為『難忍心』。得到涅槃（nirvana，解脫）也能夠捨棄，所以稱為『難精進心』。不貪戀禪定，所以稱為『難禪定心』。對於助道的善根沒有厭足，所以稱為『難慧心』。能夠成就一切事情，所以稱為『度諸行心』。以智慧善於思惟，所以稱為『離慢大慢我慢心』。不期望回報，所以是一切眾生的福田。
【English Translation】 English version 'De.' This Dharma-flavor is firm and solid, hence it is called 'Fundamental Practice.' If one departs from this Dharma, one cannot advance and attain supreme and wonderful merits. Therefore, this Fundamental Practice Dharma, in harmony with the Eight Dharmas, serves as the resources for the first ground (bhumi, the first stage of Bodhisattva's path). 'Skillfully making offerings to all Buddhas' means that if a Bodhisattva, in life after life, constantly and extensively makes offerings to all Buddhas in accordance with the Dharma. There are two types of offerings: first, diligently listening to the Great Vehicle's (Mahayana, the Great Vehicle Buddhism) Proper Dharma, whether in detail or in brief; second, making offerings of the four necessities, with reverence, respect, and service, etc. Possessing these two methods of offering to all Buddhas is called 'Skillfully making offerings to all Buddhas.' 'Good Knowing Advisors' refers to the fact that although Bodhisattvas have four types of Good Knowing Advisors, what is spoken of here is the one who can teach entry into the Great Vehicle, possessing all the perfections (paramita, going to the other shore), and capable of enabling one to abide in the ten grounds (bhumi, the ten stages of Bodhisattva's practice), namely, all the Buddhas, Bodhisattvas, and Hearers (sravaka, disciples who attain enlightenment by hearing the Buddha's teachings). They can reveal, teach, and bring joy with the Great Vehicle's Dharma, ensuring non-retrogression. 'Guardians' refers to those who are constantly able to teach with compassion and empathy, enabling the growth of good roots; this is called 'Guardians.' 'Possessing Profound Mind' means deeply delighting in the Buddha Vehicle, the Supreme Great Vehicle, and the All-Knowing Vehicle; this is called 'Possessing Profound Mind.' Question: Akshayamati Bodhisattva (Akshayamati Bodhisattva), in the 'Harmony Chapter,' told Sariputra (Sariputra): All the aspirations of the Bodhisattvas are called 'Profound Mind.' Moving from one ground to another is called 'Progressing Mind.' Increasing merits is called 'Surpassing Mind.' Attaining supreme matters is called 'Summit Mind.' Gathering supreme Dharmas is called 'Supreme Mind.' Directly attaining the Dharmas of all Buddhas is called 'Directly Present Mind.' Accumulating beneficial Dharmas is called 'Conditioning Mind.' Penetrating all Dharmas is called 'Transcending Mind.' Not becoming weary of vows is called 'Determined Mind.' Fulfilling vows is called 'Joyful Mind.' Accomplishing oneself is called 'Unaccompanied Mind.' Being apart from the aspect of decay is called 'Harmonious Mind.' Being without all evils is called 'Good Mind.' Being far from evil people is called 'Unmixed Mind.' Giving one's head in charity is called 'Difficult-to-Relinquish Mind.' Saving those who have broken precepts is called 'Maintaining-Difficult-Precepts Mind.' Being able to endure inferior harm is called 'Difficult-to-Endure Mind.' Being able to relinquish even Nirvana (nirvana, liberation) is called 'Difficult-to-Advance Mind.' Not being greedy for meditation is called 'Difficult-to-Meditate Mind.' Not being satisfied with the roots of goodness that aid the path is called 'Difficult-to-Wisdom Mind.' Being able to accomplish all matters is called 'Transcending-All-Actions Mind.' Being wise and skillful in contemplation is called 'Mind Apart from Arrogance, Great Arrogance, and Self-Arrogance.' Not expecting reward is why one is a field of blessings for all sentient beings.'
心。觀諸佛深法故名無畏心。不障閡故名增功德心。常發精進故名無盡心。能荷受重擔故名不悶心。又深心義者。等念眾生普慈一切。供養賢善悲念惡人尊敬師長。救無救者無歸作歸無洲作洲。無究竟者為作究竟。無有侶者能為作侶。曲人中行於直心。敗壞人中行真正心。諛諂人中行無諂心。不知恩中行於知恩。不知作中而行知作。無利益中能行利益。邪眾生中行於正行。憍慢人中行無慢行。不隨教中而不慍恚罪眾生中常作守護。眾生所有過不見其失。供養福田隨順教誨受化不難。阿練若處一心精進。不求利養不惜身命。複次內心清凈故無有誑惑。善口業故不自稱歎。知止足故不行威迫。心無垢故行於柔和。集善根故能入生死。為眾生故忍一切苦。菩薩有如是等深心相。故不可窮盡。汝今但說深心相何得不少。答曰。不少也。無盡意。總一切深心相在一處說。而此中分佈諸地。此十住經。地地別說深心相。是故菩薩隨諸地中皆得深心深心之義即在其地。今初地中說二深心。一者發大愿。二者在必定地。是故當知隨在十地善說深心。汝說何得不少。是事不然。悲心於眾生者。成就悲故名為悲者。何謂為悲。悼愍眾生救濟苦難。信解諸上法者。于諸佛法信力通達。發願我得自度已當度眾生者。一切諸法愿為其本。離愿則不
成。是故發願。問曰。何故不言我當度眾生。而言自得度已當度眾生。答曰。自未得度不能度彼。如人自沒淤泥。何能拯拔餘人。又如為水所㵱不能濟溺。是故說我度已當度彼。如說。
若人自度畏 能度歸依者 自未度疑悔 何能度所歸 若人自不善 不能令人善 若不自寂滅 安能令人寂
是故先自善寂而後化人。又如法句偈說。
若能自安身 在於善處者 然後安餘人 自同於所利
凡物皆先自利后能利人。何以故。如說。
若自成己利 乃能利於彼 自舍欲利他 失利后憂悔
是故說自度已當度眾生。問曰。得何利故能成此事入必定地。又以何心能發是愿。答曰。得佛十力能成此事。入必定地能發是愿。問曰。何等是佛十力。答曰。佛悉了達一切法因果名為初力。如實知去來今所起業果報處名為二力。如實知諸禪定三昧分別垢凈入出相名為三力。如實知眾生諸根利鈍名為四力。如實知眾生所樂不同名為五力。如實知世間種種異性名為六力。如實知至一切處道名為七力。如實知宿命事名為八力。如實知生死事名為九力。如實知漏盡事。名為十力。為得如是佛十力故。大心發願即入必定聚。問曰。凡初發心皆有如是相耶。答曰。或有人說。初發心便有
【現代漢語翻譯】 現代漢語譯本：因此要發願。問：為什麼不說『我應當度眾生』，而是說『自己得到解脫后才去度眾生』？答：自己尚未解脫，無法解脫他人。就像一個人自己陷入泥潭，如何能救拔其他人？又如被水淹沒的人，無法救助溺水者。所以說自己解脫后才去解脫他人。正如偈語所說： 『如果有人自己得到解脫，無所畏懼，就能解救歸依他的人；自己尚未解脫，心懷疑惑後悔，如何能解救那些歸依他的人？如果有人自己不善良，就不能使他人善良；如果自己沒有寂滅，怎能使他人寂滅？』 因此，先使自己善良寂靜，然後才能教化他人。又如《法句經》的偈語所說： 『如果能使自己安身立命，處於良善的境地，然後才能安定其他人，自己與他人一同獲得利益。』 任何事物都是先使自己受益，然後才能使他人受益。為什麼呢？正如偈語所說： 『如果先成就自己的利益，才能利益他人；如果捨棄自己的利益去利益他人，最終會失去利益，事後感到憂愁後悔。』 因此說自己解脫后才去解脫眾生。問：得到什麼利益才能成就此事，進入必定之地？又以什麼樣的心才能發起這樣的願望？答：得到佛的十力才能成就此事，進入必定之地才能發起這樣的願望。問：什麼是佛的十力？答：佛完全通達一切法的因果，這稱為初力。如實地知道過去、現在、未來所造作的業及其果報之處，這稱為二力。如實地知道各種禪定、三昧（Samadhi，禪定）的分別、垢凈以及入定出定的狀態，這稱為三力。如實地知道眾生諸根的利鈍，這稱為四力。如實地知道眾生所喜好的不同，這稱為五力。如實地知道世間種種不同的性質，這稱為六力。如實地知道通往一切處的道路，這稱為七力。如實地知道宿命之事，這稱為八力。如實地知道生死之事，這稱為九力。如實地知道斷盡煩惱之事，這稱為十力。爲了得到這樣的佛十力，以廣大的心發起誓願，就能進入必定之列。問：凡是初發心的人都具有這樣的特徵嗎？答：或許有人說，初發心就具有。
【English Translation】 English version: Therefore, one should make a vow. Question: Why not say 'I shall liberate all sentient beings,' but instead say 'After I have attained liberation myself, then I shall liberate all sentient beings'? Answer: If one has not attained liberation oneself, one cannot liberate others. It is like a person who is himself stuck in the mud; how can he rescue others? Or like someone who is drowning; he cannot save others from drowning. Therefore, it is said that after I have attained liberation, then I shall liberate others. As the verse says: 'If a person has liberated himself and is fearless, he can liberate those who take refuge in him; if he has not liberated himself and is filled with doubt and regret, how can he liberate those who take refuge in him? If a person is not virtuous himself, he cannot make others virtuous; if he has not attained tranquility himself, how can he bring tranquility to others?' Therefore, one must first make oneself virtuous and tranquil, and then one can transform others. Also, as the verse in the Dharmapada says: 'If one can establish oneself securely in a virtuous place, then one can settle others, benefiting oneself and others alike.' Everything is first beneficial to oneself, and then beneficial to others. Why? As the verse says: 'If one first accomplishes one's own benefit, then one can benefit others; if one abandons one's own benefit to benefit others, one will lose both and later feel sorrow and regret.' Therefore, it is said that after one has liberated oneself, then one shall liberate all sentient beings. Question: What benefit does one gain to accomplish this and enter the stage of certainty? And with what kind of mind can one make such a vow? Answer: By gaining the ten powers of the Buddha, one can accomplish this and enter the stage of certainty, and with that, one can make such a vow. Question: What are the ten powers of the Buddha? Answer: The Buddha fully understands the causes and effects of all dharmas (laws, phenomena), this is called the first power. He truly knows the places of karmic retribution for the actions performed in the past, present, and future, this is called the second power. He truly knows the distinctions, purity and impurity, and the entering and exiting of all dhyanas (meditative states) and samadhis (concentration), this is called the third power. He truly knows the sharpness or dullness of the faculties of all beings, this is called the fourth power. He truly knows the different inclinations of all beings, this is called the fifth power. He truly knows the various different natures of the world, this is called the sixth power. He truly knows the path that leads to all places, this is called the seventh power. He truly knows past lives, this is called the eighth power. He truly knows the events of birth and death, this is called the ninth power. He truly knows the events of the exhaustion of outflows, this is called the tenth power. In order to obtain these ten powers of the Buddha, one makes a vow with a great mind and enters the assembly of those who are assured of enlightenment. Question: Do all those who initially generate the aspiration for enlightenment have these characteristics? Answer: Perhaps some say that those who initially generate the aspiration have them.
如是相。而實不爾。何以故。是事應分別不應定答。所以者何。一切菩薩初發心時。不應悉入于必定。或有初發心時即入必定。或有漸修功德。如釋迦牟尼佛。初發心時不入必定。后修集功德值燃燈佛得入必定。是故汝說一切菩薩初發心便入必定是為邪論。問曰。若是邪論者。何故汝說以是心入必定。答曰。有菩薩初發心即入必定。以是心能得初地。因是人故說初發心入必定中。問曰。是菩薩初心。釋迦牟尼佛初發心。是心云何。答曰。是心不雜一切煩惱。是心相續不貪異乘。是心堅牢一切外道無能勝者。是心一切眾魔不能破壞。是心為常能集善根。是心能知有為無常。是心無動能攝佛法。是心無覆離諸邪行。是心安住不可動故。是心無比無相違故。是心如金剛通達諸法故。是心不盡集無盡福德故。是心平等等一切眾生故。是心無高下無差別故。是心清凈性無垢故。是心離垢慧照明故。是心無垢不捨深心故。是心為廣慈如虛空故。是心為大受一切眾生故。是心無閡至無障智故。是心遍到不斷大悲故。是心不斷能正迴向故。是心眾所趣向。智者所贊故。是心可觀小乘瞻仰故。是心難見。一切眾生不能睹故。是心難破能善入佛法故。是心為住一切樂具所住處故。是心莊嚴福德資用故。是心選擇智慧資用故。是心淳厚以佈施
【現代漢語翻譯】 現代漢語譯本： 是這樣的情況。但實際上並非如此。為什麼呢？這件事應該分別討論，不應該肯定地回答。原因是什麼呢？一切菩薩最初發菩提心的時候，不應該全部都進入必定（指證悟的確定性）。或者有的人最初發菩提心時就進入必定，或者有的人逐漸修習功德，就像釋迦牟尼佛（Śākyamuni Buddha）一樣，最初發菩提心的時候沒有進入必定，後來修集功德，遇到燃燈佛（Dīpaṃkara Buddha）才得以進入必定。所以你說一切菩薩最初發菩提心就進入必定，這是錯誤的觀點。 有人問：『如果這是錯誤的觀點，為什麼你說以這樣的心進入必定呢？』 回答說：『有的菩薩最初發菩提心就進入必定，因為這樣的心能夠得到初地（菩薩十地中的第一地）。因為這種人的緣故，所以說最初發菩提心進入必定之中。』 有人問：『這種菩薩的最初發心，和釋迦牟尼佛的最初發心，這種心是怎樣的呢？』 回答說：『這種心不夾雜一切煩惱，這種心相續不斷，不貪求其他的法門，這種心堅固牢靠，一切外道（非佛教的修行者）都無法戰勝，這種心一切眾魔都不能破壞，這種心是常住的，能夠積聚善根，這種心能夠知道有為法（因緣和合而生的事物）是無常的，這種心不動搖，能夠攝持佛法，這種心沒有覆蓋，遠離各種邪惡的行為，這種心安住不動，所以不可動搖，這種心無比殊勝，沒有相違背之處，這種心像金剛一樣，通達一切諸法，這種心不會窮盡，能夠積聚無盡的福德，這種心平等對待一切眾生，這種心沒有高下之分，沒有差別，這種心清凈，本性沒有垢染，這種心遠離垢染，智慧光明照耀，這種心沒有垢染，不捨棄深刻的心，這種心廣大，慈悲如虛空，這種心偉大，承受一切眾生，這種心沒有阻礙，達到無障礙的智慧，這種心普遍到達，不斷絕大悲心，這種心不斷絕，能夠正確地迴向，這種心是大眾所趨向的，是智者所讚歎的，這種心可以觀察，小乘（聲聞乘和緣覺乘）所瞻仰，這種心難以見到，一切眾生都不能看見，這種心難以破壞，能夠很好地進入佛法，這種心是安住之處，一切快樂的器具所安住的地方，這種心莊嚴，是福德資糧所用的地方，這種心選擇，是智慧資糧所用的地方，這種心淳樸厚道，以佈施為根本。』
【English Translation】 English version: It is like that. But in reality, it is not so. Why is that? This matter should be discussed separately and should not be answered definitively. What is the reason? When all Bodhisattvas initially generate the Bodhi mind, they should not all enter into certainty (referring to the certainty of enlightenment). Some may enter into certainty at the initial generation of the Bodhi mind, while others gradually cultivate merits, like Śākyamuni Buddha. When he initially generated the Bodhi mind, he did not enter into certainty. Later, he cultivated merits and encountered Dīpaṃkara Buddha, and then he was able to enter into certainty. Therefore, your statement that all Bodhisattvas enter into certainty at the initial generation of the Bodhi mind is a false view. Someone asks: 'If this is a false view, why do you say that one enters into certainty with such a mind?' The answer is: 'Some Bodhisattvas enter into certainty at the initial generation of the Bodhi mind because such a mind can attain the first Bhumi (the first of the ten Bhumis of a Bodhisattva). Because of such people, it is said that the initial generation of the Bodhi mind enters into certainty.' Someone asks: 'This initial mind of a Bodhisattva, and the initial mind of Śākyamuni Buddha, what are these minds like?' The answer is: 'This mind is not mixed with any afflictions. This mind is continuous and does not crave other vehicles. This mind is firm and solid, and all non-Buddhists (non-Buddhist practitioners) cannot defeat it. This mind cannot be destroyed by all demons. This mind is permanent and can accumulate good roots. This mind can know that conditioned dharmas (things arising from causes and conditions) are impermanent. This mind is unwavering and can uphold the Buddha Dharma. This mind is without concealment and is free from all evil deeds. This mind abides steadfastly, therefore it is immovable. This mind is unparalleled and has no contradictions. This mind is like a diamond, penetrating all dharmas. This mind is inexhaustible and can accumulate inexhaustible merits. This mind treats all sentient beings equally. This mind has no high or low distinctions, no differences. This mind is pure, and its nature is without defilement. This mind is free from defilement, and its wisdom shines brightly. This mind is without defilement and does not abandon profound thoughts. This mind is vast, and its compassion is like space. This mind is great, bearing all sentient beings. This mind is without obstruction, reaching unobstructed wisdom. This mind universally arrives, without ceasing great compassion. This mind does not cease and can correctly dedicate merit. This mind is what the masses aspire to, and it is praised by the wise. This mind can be observed, and the Śrāvakayāna (the Hearer Vehicle) and Pratyekabuddhayāna (the Solitary Realizer Vehicle) look up to it. This mind is difficult to see, and all sentient beings cannot behold it. This mind is difficult to destroy and can skillfully enter the Buddha Dharma. This mind is a dwelling place, where all joyful things reside. This mind is adorned, and it is where the resources of merit reside. This mind selects, and it is where the resources of wisdom reside. This mind is pure and honest, with generosity as its foundation.'
為資用故。是心大愿持戒資用故。是心難沮忍辱資用故。是心難勝精進資用故。是心寂滅禪定資用故。是心無惱害慧資用故。是心無瞋閡慈心深故。是心根深悲心厚故。是心悅樂喜心厚故。是心苦樂不動舍心厚故。是心護念諸佛神力故。是心相續三寶不斷故。如是等無量功德莊嚴初必定心。如無盡意品中廣說。是心不雜一切煩惱者。見諦思惟所斷二百九十四煩惱不與心和合故名為不雜。是心相續不貪異乘者。從初心相續來。不貪聲聞辟支佛乘。但為阿耨多羅三藐三菩提故。名為相續不貪異乘。如是等四十句論。應如是知。問曰。汝說是心常。一切有為法皆無常。如法印經中說。行者觀世間空無有常而不變壞。是事何得不相違耶。答曰。汝於是義不得正理故作此難。是中不說心為常。此中雖口說常。常義名必定初心生必能常集諸善根不休不息故名為常。生如來家者。如來家則是佛家。如來者。如名為實。來名為至。至真實中故名為如來。何等為真實所謂涅槃。不虛誑故是名如實。如經中說。佛告比丘。第一聖諦無有虛誑涅槃是也。複次如名不壞相。所謂諸法實相是。來名智慧。到實相中通達其義故名為如來。複次空無相無作名為如。諸佛來至三解脫門。亦令眾生到此門故。名為如來。複次如名四諦。以一切種見四諦故名
【現代漢語翻譯】 現代漢語譯本：爲了資生之用。此心乃是大愿，爲了持戒的資生之用。此心難以沮喪，爲了忍辱的資生之用。此心難以戰勝，爲了精進的資生之用。此心寂滅，爲了禪定的資生之用。此心沒有惱害，爲了智慧的資生之用。此心沒有嗔恨阻礙，因為慈心深厚。此心根深蒂固，因為悲心深厚。此心喜悅快樂，因為喜心深厚。此心對於苦樂不動搖，因為舍心深厚。此心護念，因為諸佛的神力。此心相續不斷，因為三寶不斷絕。像這樣等無量功德莊嚴了最初的必定之心，如同《無盡意品》中所廣說。此心不雜染一切煩惱，因為見諦思惟所斷的二百九十四種煩惱不與此心和合，所以稱為不雜染。此心相續不斷，不貪求其他的乘，從最初發心相續而來，不貪求聲聞乘、辟支佛乘，只是爲了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），所以稱為相續不斷，不貪求其他的乘。像這樣等四十句論，應當這樣理解。問：您說此心是常，一切有為法都是無常，如《法印經》中所說，行者觀察世間是空，沒有常住而不變壞的事物，這件事怎麼能不相違背呢？答：您對於這個道理沒有正確理解，所以提出這樣的疑問。這裡並沒有說心是常。這裡雖然口頭上說常，常的意義是指必定最初發的心，生起后必定能夠常常積聚各種善根，不停止不休息，所以稱為常。生於如來家，如來家就是佛家。如來（Tathagata）：如，名為實；來，名為至。到達真實之中，所以名為如來。什麼是真實？所謂涅槃（Nirvana），不虛妄欺騙，所以名為如實。如經中所說，佛告訴比丘，第一聖諦沒有虛妄欺騙，就是涅槃。再次，如，名為不壞之相，所謂諸法實相就是。來，名為智慧，到達實相之中，通達其中的意義，所以名為如來。再次，空、無相、無作，名為如，諸佛來到三解脫門，也令眾生到達此門，所以名為如來。再次，如，名為四諦（Four Noble Truths），以一切種方式見到四諦，所以名 為
【English Translation】 English version: For the sake of sustenance. This mind is a great vow, for the sake of sustenance through upholding precepts. This mind is difficult to discourage, for the sake of sustenance through patience. This mind is difficult to overcome, for the sake of sustenance through diligence. This mind is tranquil, for the sake of sustenance through meditative concentration. This mind is without harm, for the sake of sustenance through wisdom. This mind is without anger or obstruction, because of deep loving-kindness. This mind has deep roots, because of profound compassion. This mind is joyful and happy, because of abundant joy. This mind is unmoved by suffering and happiness, because of abundant equanimity. This mind protects and remembers, because of the spiritual power of all Buddhas. This mind continues uninterrupted, because the Three Jewels (Buddha, Dharma, Sangha) are not cut off. Such are the immeasurable merits that adorn the initial, definite mind, as extensively explained in the 『Akshayamati Sutra』 (無盡意品). This mind is unmixed with all afflictions, because the two hundred and ninety-four afflictions severed by seeing the truth and contemplation do not mingle with this mind, hence it is called unmixed. This mind continues uninterrupted, not craving other vehicles, from the initial aspiration continuously, not craving the Sravaka (聲聞) or Pratyekabuddha (辟支佛) vehicles, but only for the sake of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment), hence it is called continuous, not craving other vehicles. Such are the forty verses, which should be understood in this way. Question: You say this mind is constant, but all conditioned phenomena are impermanent, as stated in the 『Dharma Seal Sutra』, the practitioner observes that the world is empty, and there is nothing permanent that does not change and decay, how can this not be contradictory? Answer: You do not understand this principle correctly, therefore you raise this question. It is not said here that the mind is constant. Although the word 『constant』 is used here, the meaning of 『constant』 refers to the definite initial mind, which, once arisen, will surely and constantly accumulate various roots of goodness, without ceasing or resting, hence it is called constant. Born into the Tathagata』s (如來) family, the Tathagata』s family is the Buddha』s family. Tathagata: 『Tatha』 means 『reality』; 『agata』 means 『arrived』. Arriving in reality, therefore it is called Tathagata. What is reality? It is Nirvana (涅槃), not false or deceptive, therefore it is called 『Tatha』 (如實, thusness). As it is said in the sutra, the Buddha told the monks, the first noble truth is without falsehood or deception, which is Nirvana. Furthermore, 『Tatha』 means the aspect of non-destruction, which is the true aspect of all dharmas. 『Agata』 means wisdom, arriving in reality, understanding its meaning, therefore it is called Tathagata. Furthermore, emptiness, signlessness, and non-action are called 『Tatha』, the Buddhas arrive at the three doors of liberation, and also cause sentient beings to arrive at these doors, therefore they are called Tathagatas. Furthermore, 『Tatha』 means the Four Noble Truths (四諦), seeing the Four Noble Truths in every way, therefore it is called
為如來。複次如名六波羅蜜所謂佈施持戒忍辱精進禪定智慧。以是六法來至佛地故名為如來。複次諦舍滅慧四功德處。名為如來。以是四法來至佛地故名為如來。複次一切佛法名為如。是如來至諸佛故。名為如來。複次一切菩薩地喜凈明炎難勝現前深遠不動善慧法雲名為如。諸菩薩以是十地來至阿耨多羅三藐三菩提故名為如來。又以如實八聖道分來故名為如來。複次權智二足來至佛故名為如來。如去不還故名為如來。如來者。所謂十方三世諸佛是。是諸佛家名為如來家。今是菩薩行如來道。相續不斷故名為生如來家。又是菩薩必成如來故。名為生如來家。譬如生轉輪聖王家有轉輪聖王相。是人必作轉輪聖王。是菩薩亦如是生如來家。發是心故必成如來。是名生如來家。如來家者。有人言。是四功德處所謂諦舍滅慧。諸如來從此中生故。名為如來家。有人言。般若波羅蜜及方便。是如來家。如助道經中說。
智度無極母 善權方便父 生故名為父 養育故名母
一切世間以父母為家。是二似父母故名之為家。有人言。善慧名諸佛家。從是二法出生諸佛。是二則是一切善法之根本。如經中說。是二法俱行能成正法。善是父慧是母。是二和合名為諸佛家。如說。
菩薩善法父 智慧以為母 一切諸
【現代漢語翻譯】 現代漢語譯本： 爲了成為如來（Tathagata，佛的稱號）。此外，被稱為六波羅蜜（Six Paramitas，六種到達彼岸的方法）——佈施（Dana，慷慨施捨）、持戒（Sila，遵守戒律）、忍辱（Ksanti，忍耐）、精進（Virya，努力）、禪定（Dhyana，冥想）和智慧（Prajna，洞察力）。憑藉這六種方法到達佛的境界，因此被稱為如來。此外，諦（Satya，真諦）、舍（Tyaga，捨棄）、滅（Nirodha，寂滅）、慧（Prajna，智慧）這四功德處，被稱為如來。憑藉這四種方法到達佛的境界，因此被稱為如來。此外，一切佛法被稱為如（Tathata，真如）。因為如來到達諸佛的境界，所以被稱為如來。此外，一切菩薩（Bodhisattva，有情覺）的十地——喜地（Pramudita，歡喜地）、凈地（Vimala，離垢地）、明地（Prabhakari，發光地）、炎地（Arcismati，焰慧地）、難勝地（Sudurjaya，極難勝地）、現前地（Abhimukhi，現前地）、深遠地（Duramgama，遠行地）、不動地（Acala，不動地）、善慧地（Sadhumati，善慧地）、法雲地（Dharmamegha，法雲地）——被稱為如。諸菩薩憑藉這十地到達阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），因此被稱為如來。又憑藉如實的八聖道分（Aryastangika-marga，八正道）而來，所以被稱為如來。此外，權智（Upaya-kausalya，方便智）和實智（Jnana，智慧）二足到達佛的境界，所以被稱為如來。如去而不還，所以被稱為如來。如來，指的是十方三世諸佛。這些佛的家族被稱為如來家。現在這位菩薩行如來之道，相續不斷，所以被稱為生如來家。而且這位菩薩必定成就如來，所以被稱為生如來家。譬如生於轉輪聖王（Cakravartin，統治世界的理想君主）之家，具有轉輪聖王的相貌，這個人必定成為轉輪聖王。這位菩薩也像這樣生於如來家，發起這樣的心，必定成就如來，這被稱為生如來家。如來家，有人說，是四功德處，即諦、舍、滅、慧。諸如來從此中出生，所以被稱為如來家。有人說，般若波羅蜜（Prajnaparamita，智慧的完美）及方便（Upaya，善巧方便），是如來家。如《助道經》中所說： 『智慧度無極是母親，善巧方便是父親， 出生故稱為父親，養育故稱為母親。』 一切世間以父母為家。這二者類似於父母，所以稱之為家。有人說，善慧是諸佛的家。從這二法出生諸佛。這二者是一切善法的根本。如經中所說：這二法共同執行，能夠成就正法。善是父親，慧是母親。這二者和合，稱為諸佛家。如說： 『菩薩的善法是父親，智慧是母親，一切諸』
【English Translation】 English version: To become a Tathagata (Tathagata, title of the Buddha). Furthermore, what is called the Six Paramitas (Six Paramitas, six ways to reach the other shore) - Dana (Dana, generosity), Sila (Sila, moral discipline), Ksanti (Ksanti, patience), Virya (Virya, effort), Dhyana (Dhyana, meditation), and Prajna (Prajna, wisdom). Because of coming to the Buddha-ground by means of these six dharmas, one is called Tathagata. Furthermore, Satya (Satya, truth), Tyaga (Tyaga, renunciation), Nirodha (Nirodha, cessation), and Prajna (Prajna, wisdom), these four places of merit, are called Tathagata. Because of coming to the Buddha-ground by means of these four dharmas, one is called Tathagata. Furthermore, all Buddha-dharmas are called Tathata (Tathata, suchness). Because the Tathagata arrives at all the Buddhas, one is called Tathagata. Furthermore, all the ten Bhumis (Bhumis, stages) of a Bodhisattva (Bodhisattva, sentient being seeking enlightenment) - Pramudita (Pramudita, Joyful Ground), Vimala (Vimala, Stainless Ground), Prabhakari (Prabhakari, Luminous Ground), Arcismati (Arcismati, Radiant Ground), Sudurjaya (Sudurjaya, Difficult to Conquer Ground), Abhimukhi (Abhimukhi, Face to Face Ground), Duramgama (Duramgama, Far Going Ground), Acala (Acala, Immovable Ground), Sadhumati (Sadhumati, Good Intelligence Ground), Dharmamegha (Dharmamegha, Cloud of Dharma Ground) - are called Suchness. Because the Bodhisattvas come to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) by means of these ten grounds, one is called Tathagata. Moreover, because of coming by means of the Eightfold Noble Path (Aryastangika-marga, Eightfold Noble Path) that is in accordance with reality, one is called Tathagata. Furthermore, because the two feet of skillful means (Upaya-kausalya, skillful means) and wisdom (Jnana, wisdom) arrive at the Buddha-ground, one is called Tathagata. Because one goes like that and does not return, one is called Tathagata. Tathagata refers to all the Buddhas of the ten directions and three times. The family of these Buddhas is called the Tathagata family. Now this Bodhisattva practices the path of the Tathagata, continuously without interruption, therefore one is called born into the Tathagata family. Moreover, this Bodhisattva will certainly become a Tathagata, therefore one is called born into the Tathagata family. For example, being born into the family of a Cakravartin (Cakravartin, ideal universal ruler), one has the marks of a Cakravartin, and that person will certainly become a Cakravartin. This Bodhisattva is also like that, being born into the Tathagata family, having generated that mind, one will certainly become a Tathagata, this is called being born into the Tathagata family. The Tathagata family, some say, is the four places of merit, namely truth, renunciation, cessation, and wisdom. Because the Tathagatas are born from within these, it is called the Tathagata family. Some say that Prajnaparamita (Prajnaparamita, perfection of wisdom) and Upaya (Upaya, skillful means) are the Tathagata family. As it is said in the Sutra of Aiding the Path: 'Wisdom, the ultimate mother, Skillful means, the father. Being born is called father, Nurturing is called mother.' All the world takes parents as family. These two are similar to parents, therefore they are called family. Some say that good wisdom is the family of all Buddhas. From these two dharmas the Buddhas are born. These two are the root of all good dharmas. As it is said in the sutra: These two dharmas operate together, able to accomplish the true dharma. Goodness is the father, wisdom is the mother. These two combined are called the family of all Buddhas. As it is said: 'The Bodhisattva's good dharma is the father, Wisdom is considered the mother, All the'
如來 皆從是二生
有人言。般舟三昧及大悲名諸佛家。從此二法生諸如來。此中般舟三昧為父。大悲為母。複次般舟三昧是父。無生法忍是母。如助菩提中說。
般舟三昧父 大悲無生母 一切諸如來 從是二法生
家無過咎者。家清凈故。清凈者。六波羅蜜四功德處方便般若波羅蜜善慧般舟三昧大悲諸忍。是諸法清凈無有過故名家清凈。是菩薩以此諸法為家故無有過咎。轉於過咎轉於世間道入出世上道者。世間道名即是凡夫所行道轉名休息。凡夫道者不能究竟至涅槃常往來生死。是名凡夫道。出世間者。因是道得出三界故名世間道。上者妙故名為上。入者正行道故名為入。以是心入初地名歡喜地。問曰。初地何故名為歡喜。答曰。
如得於初果 究竟至涅槃 菩薩得是地 心常多歡喜 自然得增長 諸佛如來種 是故如此人 得名賢善者
如得初果者。如人得須陀洹道。善閉三惡道門。見法入法得法。住堅牢法不可傾動。究竟至涅槃。斷見諦所斷法故心大歡喜。設使睡眠懶惰不至二十九有。如以一毛為百分。以一分毛分取大海水若二三渧。苦已滅者如大海水。余未滅者如二三渧。心大歡喜。菩薩如是得初地已。名生如來家。一切天龍夜叉乾闥婆阿修羅迦樓羅緊
【現代漢語翻譯】 現代漢語譯本： 如來（Tathagata，佛的稱號）皆從此二者而生。
有人說，般舟三昧（Pratyutpanna Samadhi，一種禪定）及大悲（Maha Karuna，偉大的慈悲）名為諸佛之家，一切如來皆從此二法而生。其中，般舟三昧為父，大悲為母。進一步說，般舟三昧是父，無生法忍（Anutpattika-dharma-ksanti，對無生之法的證悟和安忍）是母，如《助菩提經》中所說。
般舟三昧父，大悲無生母，一切諸如來，從此二法生。
『家無過咎者』，是因為家清凈的緣故。『清凈者』，是指六波羅蜜（Six Paramitas，六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）、四功德處（Four abodes of merit，四種功德的住所，即慈、悲、喜、舍）、方便般若波羅蜜（Upaya-prajna-paramita，善巧方便的智慧）、善慧、般舟三昧、大悲及諸忍。這些法清凈無過，所以名為家清凈。菩薩以這些法為家，所以沒有過錯。『轉於過咎，轉於世間道，入出世上道者』，世間道指的是凡夫所行的道路，『轉』意味著停止。凡夫之道不能究竟到達涅槃，只能在生死中不斷輪迴，這被稱為凡夫道。『出世間』，是因為通過此道可以脫離三界，所以稱為世間道。『上』意味著殊勝，所以稱為『上』。『入』意味著正確地修行此道。以這種心進入初地，名為歡喜地。問：為什麼初地被稱為歡喜地？答：
如得於初果，究竟至涅槃，菩薩得是地，心常多歡喜，自然得增長，諸佛如來種，是故如此人，得名賢善者。
『如得初果者』，就像人證得須陀洹道（Srotapanna，入流果），能夠關閉三惡道之門，見法入法得法，安住于堅固不可動搖的法中，究竟到達涅槃，斷除見諦所斷的煩惱，所以心中非常歡喜。即使睡眠懶惰，也不會墮入二十九有。就像用一根毛髮分成一百份，取其中一份毛髮所能沾取的大海水中的兩三滴水。苦已滅盡的，就像大海水；餘下未滅盡的，就像兩三滴水，心中非常歡喜。菩薩如此證得初地之後，就被稱為生於如來家。一切天（Deva，天神）、龍（Naga，龍族）、夜叉（Yaksa，夜叉）、乾闥婆（Gandharva，香音神）、阿修羅（Asura，阿修羅）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）……
【English Translation】 English version: The Tathagata (Thus-Gone One, an epithet of the Buddha) is born from these two.
Some say that the Pratyutpanna Samadhi (Samadhi of Being in the Presence of Buddhas) and Maha Karuna (Great Compassion) are known as the family of all Buddhas, and all Tathagatas are born from these two dharmas. Among them, Pratyutpanna Samadhi is the father, and Maha Karuna is the mother. Furthermore, Pratyutpanna Samadhi is the father, and Anutpattika-dharma-ksanti (acceptance of the non-arising of phenomena) is the mother, as stated in the Sutra 'Helping Bodhi'.
Pratyutpanna Samadhi is the father, Great Compassion and Anutpattika-dharma-ksanti are the mother, all Tathagatas are born from these two dharmas.
'One whose family has no faults' is because the family is pure. 'Pure' refers to the Six Paramitas (Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom), the Four abodes of merit (loving-kindness, compassion, sympathetic joy, and equanimity), Upaya-prajna-paramita (skillful means and wisdom), good wisdom, Pratyutpanna Samadhi, Great Compassion, and all the kshantis (patience/forbearance). These dharmas are pure and without fault, therefore it is called a pure family. The Bodhisattva takes these dharmas as his family, so there are no faults. 'Turning away from faults, turning away from the worldly path, entering the supramundane path' means that the worldly path is the path walked by ordinary beings, and 'turning' means stopping. The path of ordinary beings cannot ultimately reach Nirvana and constantly cycles through birth and death, this is called the path of ordinary beings. 'Supramundane' is because one can escape the three realms through this path, so it is called the supramundane path. 'Superior' means excellent, so it is called 'superior'. 'Entering' means correctly practicing this path. With this mind, one enters the first bhumi (stage), called the Joyful Ground. Question: Why is the first bhumi called the Joyful Ground? Answer:
Like attaining the first fruit, ultimately reaching Nirvana, the Bodhisattva attains this ground, the mind is always full of joy, naturally growing, the seed of all Buddhas and Tathagatas, therefore such a person is called virtuous and good.
'Like attaining the first fruit' is like a person attaining the Srotapanna (stream-enterer) path, able to close the doors to the three evil realms, seeing the Dharma, entering the Dharma, attaining the Dharma, abiding in firm and immovable Dharma, ultimately reaching Nirvana, cutting off the afflictions to be abandoned by seeing the truth, so the mind is very joyful. Even if one is sleepy and lazy, one will not fall into the twenty-nine existences. It is like dividing a hair into one hundred parts, and taking two or three drops of water from the ocean that can be held by one part of the hair. That which has extinguished suffering is like the ocean water; that which has not yet extinguished is like the two or three drops of water, the mind is very joyful. When a Bodhisattva attains the first bhumi in this way, he is called born into the family of the Tathagata. All Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians)...
那羅摩睺羅伽天王梵王沙門婆羅門一切聲聞辟支佛等所共供養恭敬。何以故。是家無有過咎故。轉世間道入出世間道。但樂敬佛得四功德處得六波羅蜜果報滋味。不斷諸佛種故心大歡喜。是菩薩所有餘苦如二三水渧。雖百千億劫得阿耨多羅三藐三菩提。于無始生死苦。如二三水渧。所可滅苦如大海水。是故此地名為歡喜。
十住毗婆沙論卷第一 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第二
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
地相品第三
問曰。得初地菩薩有何相貌。答曰。
菩薩在初地 多所能堪受 不好於諍訟 其心多喜悅 常樂於清凈 悲心愍眾生 無有瞋恚心 多行是七事
菩薩若得初地。即有是七相。能堪受者。能為難事修集無量福德善根。于無量恒河沙劫往來生死。教堅心難化惡眾生。心不退沒。能堪受如是等事故名為堪忍。無諍訟者。雖能成大事而不與人諍競。共相違返。喜者。能令身得柔軟心得安隱。悅者于轉上法中心得踴悅。清凈者。離諸煩惱垢濁。有人言。信解名為清凈。有人言。堅固信名為清凈。是清凈心於佛法僧寶。于苦集滅道諦。於六波羅蜜。于菩薩十地。于空無相無作法。略
【現代漢語翻譯】 現代漢語譯本 那羅摩睺羅伽天王（Nararama-mahoraga-deva-raja，指天龍八部中的兩種天神）梵王（Brahmā，指色界諸天的天王）沙門（Śrāmaṇa，指佛教出家修行者）婆羅門（Brāhmaṇa，指古印度婆羅門教的僧侶）一切聲聞（Śrāvaka，指聽聞佛陀教法而證悟的修行者）辟支佛（Pratyekabuddha，指不依師教，自己證悟的修行者）等所共同供養恭敬。為什麼呢？因為這個家庭沒有過失的緣故。能轉變世間道進入出世間道。只是喜歡恭敬佛，得到四種功德之處，得到六波羅蜜（Six Pāramitās，指佈施、持戒、忍辱、精進、禪定、智慧）的果報滋味。不斷絕諸佛的種子，所以內心非常歡喜。這位菩薩所剩下的痛苦，就像二三滴水一樣。即使經過百千億劫，得到阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，指無上正等正覺），對於無始以來的生死痛苦，也就像二三滴水一樣。所能滅除的痛苦，就像大海水一樣。因此，這塊地被稱為歡喜地。
《十住毗婆沙論》卷第一 大正藏第 26 冊 No. 1521 《十住毗婆沙論》
《十住毗婆沙論》卷第二
聖者龍樹（Nāgārjuna）造
後秦龜茲國三藏鳩摩羅什（Kumārajīva）譯
地相品第三
問：得到初地菩薩有什麼樣的相貌？ 答：
菩薩在初地 多所能堪受 不好於諍訟 其心多喜悅 常樂於清凈 悲心愍眾生 無有瞋恚心 多行是七事
菩薩如果得到初地，就會有這七種相貌。『能堪受』是指能夠爲了困難的事情而修集無量的福德善根。在無量恒河沙劫中往來生死，教化那些內心剛強難以教化的惡劣眾生，內心也不會退沒。能夠堪受像這樣的事情，所以稱為堪忍。『無諍訟』是指即使能夠成就大事，也不會與人爭鬥，互相違背。『喜』是指能夠讓身體得到柔軟，內心得到安穩。『悅』是指對於轉向上升的佛法，內心感到踴躍喜悅。『清凈』是指遠離各種煩惱垢濁。有人說，信解稱為清凈。有人說，堅固的信心稱為清凈。這種清凈心對於佛法僧三寶，對於苦集滅道四諦，對於六波羅蜜，對於菩薩十地，對於空無相無作法，簡略地說
【English Translation】 English version They are commonly offered and respected by Nararama-mahoraga-deva-raja (two types of deities in the Eight Legions), Brahmā (the king of the heavens in the Form Realm), Śrāmaṇa (Buddhist monks), Brāhmaṇa (priests of ancient Indian Brahmanism), all Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), and Pratyekabuddhas (those who attain enlightenment on their own without a teacher). Why? Because this family has no faults. They can transform the worldly path to enter the path of transcending the world. They only delight in respecting the Buddha, attain the four places of merit, and obtain the taste of the fruits of the Six Pāramitās (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā). They do not cut off the seeds of all Buddhas, so their hearts are filled with great joy. The remaining suffering of this Bodhisattva is like two or three drops of water. Even after hundreds of thousands of millions of kalpas, when they attain Anuttarā-samyak-saṃbodhi (unsurpassed complete enlightenment), their suffering from beginningless birth and death is like two or three drops of water. The suffering that can be extinguished is like the water of the great ocean. Therefore, this land is called the Land of Joy.
Treatise on the Ten Stages (Daśabhūmika-vibhāṣā), Volume 1 Taishō Tripiṭaka, Volume 26, No. 1521, Treatise on the Ten Stages
Treatise on the Ten Stages, Volume 2
Composed by the Holy Nāgārjuna
Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty
Chapter 3: Characteristics of the Grounds
Question: What are the characteristics of a Bodhisattva who has attained the first ground? Answer:
A Bodhisattva on the first ground is capable of enduring much, Does not like disputes, their heart is full of joy, Always delights in purity, with compassion for sentient beings, Has no anger, mostly practices these seven things.
If a Bodhisattva attains the first ground, they will have these seven characteristics. 'Capable of enduring' means being able to cultivate immeasurable merit and roots of goodness for difficult tasks. They travel through birth and death for immeasurable Ganges-sand kalpas, teaching those stubborn and difficult-to-transform evil sentient beings, and their hearts do not retreat. Being able to endure such things is called forbearance. 'Without disputes' means that even if they can accomplish great things, they do not fight with others, contradicting each other. 'Joy' means being able to make the body soft and the mind peaceful. 'Delight' means that the heart feels joyful and elated towards the Dharma that is turning upwards. 'Purity' means being away from all defilements and turbidity of afflictions. Some say that faith and understanding are called purity. Some say that firm faith is called purity. This pure mind towards the Three Jewels of Buddha, Dharma, and Sangha, towards the Four Noble Truths of suffering, accumulation, cessation, and path, towards the Six Pāramitās, towards the Ten Grounds of Bodhisattvas, towards the empty, signless, and uncreated Dharma, briefly
而言之。一切深經諸菩薩及其所行一切佛法。悉皆心信清凈。悲者。于眾生憐愍救護。是悲漸漸增長而成大悲。有人言。在菩薩心名為悲。悲及眾生名為大悲。大悲以十因緣生。如第三地中廣說。不瞋者是菩薩結未斷故名為行善心少於瞋恨。如是菩薩在於初地。心不畏沒故名為能有堪忍。樂寂滅故名為不好諍訟。得順阿耨多羅三藐三菩提大悲故名為心多喜。離諸煩惱垢濁故於佛法僧寶諸菩薩所心常清凈。心安隱無患故名為心悅。深愍眾生故名為悲。心常樂慈行故名為不瞋。是名菩薩在初地相貌。問曰。何故不說菩薩于初地中有此七事而言多。答曰。是菩薩漏未盡故。或時懈怠於此事中暫有廢退。以其多行故說為多。于初地中已得是法。后諸地中轉轉增益。問曰。初歡喜地菩薩在此地中名多歡喜。為得諸功德故歡喜為地。法應歡喜。以何而歡喜。答曰。
常念于諸佛 及諸佛大法 必定希有行 是故多歡喜
如是等歡喜因緣故。菩薩在初地中心多歡喜。念諸佛者。念然燈等過去諸佛阿彌陀等現在諸佛彌勒等將來諸佛。常念如是諸佛世尊如現在前。三界第一無能勝者。是故多歡喜。念諸佛大法者。略說諸佛四十不共法。一自在飛行隨意。二自在變化無邊。三自在所聞無礙。四自在以無量種門知一切眾生心
【現代漢語翻譯】 現代漢語譯本：總而言之，一切深入經典的菩薩以及他們所修習的一切佛法，都完全以清凈心信受。『悲』是指對眾生的憐憫和救護，這種悲心逐漸增長就成為『大悲』。有人說，在菩薩心中稱為『悲』，悲心及於眾生稱為『大悲』。大悲以十種因緣產生，如第三地中廣說。『不瞋』是指菩薩的煩惱結尚未斷盡，所以行善心多於瞋恨。這樣的菩薩處於初地，心中不畏懼墮落，所以稱為『能有堪忍』。樂於寂滅，所以稱為『不好諍訟』。因為得到順於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的大悲心，所以稱為『心多喜』。遠離各種煩惱垢染，所以對於佛法僧三寶和諸菩薩，內心常常清凈。內心安穩沒有憂患，所以稱為『心悅』。深深地憐憫眾生，所以稱為『悲』。內心常常喜樂於慈悲的修行，所以稱為『不瞋』。這些就是菩薩在初地的相貌。問：為什麼不說菩薩在初地中有這七種事，而說『多』呢？答：因為菩薩的煩惱還沒有斷盡，有時會懈怠，在這些事情中暫時有所退步。因為多數時候都在修行，所以說『多』。在初地中已經得到了這些法，在後面的各個地中會逐漸增益。問：初歡喜地（Pramudita-bhumi）的菩薩，在這個地中被稱為『多歡喜』，是因為得到各種功德而歡喜，還是因為地的法性本來就應該歡喜？是因為什麼而歡喜呢？答： 常常憶念諸佛，以及諸佛的大法， 必定是稀有難得的修行，因此多歡喜。 像這樣的歡喜因緣，所以菩薩在初地中心中多歡喜。『念諸佛』，是指憶念燃燈佛（Dipamkara）等過去諸佛，阿彌陀佛（Amitabha）等現在諸佛，彌勒佛（Maitreya）等未來諸佛。常常憶念這些佛世尊，就像在眼前一樣，是三界第一，沒有誰能勝過他們，所以多歡喜。『念諸佛大法』，簡略地說，諸佛有四十種不共法。第一，自在飛行，隨意而行。第二，自在變化，無邊無際。第三，自在聽聞，沒有障礙。第四，自在用無量種方法瞭解一切眾生的心。
【English Translation】 English version: In short, all Bodhisattvas who deeply study the scriptures and practice all the Buddha-dharmas, believe and accept them with pure hearts. 'Compassion' (悲, bei) refers to the pity and protection of sentient beings; this compassion gradually increases and becomes 'Great Compassion' (大悲, da bei). Some say that in the heart of a Bodhisattva it is called 'compassion,' and when compassion extends to sentient beings it is called 'Great Compassion.' Great Compassion arises from ten causes, as explained in detail in the Third Ground. 'Non-anger' (不瞋, bu chen) means that the Bodhisattva's afflictions are not yet completely eradicated, so the mind of doing good is more than anger. Such a Bodhisattva is in the First Ground (初地, chu di), and the mind is not afraid of falling, so it is called 'able to endure' (能有堪忍, neng you kan ren). Being fond of tranquility, it is called 'not fond of disputes' (不好諍訟, bu hao zheng song). Because of obtaining the Great Compassion that accords with Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, wu shang zheng deng zheng jue, unsurpassed perfect enlightenment), it is called 'much joy in the heart' (心多喜, xin duo xi). Being free from all defilements of afflictions, the mind is always pure towards the Triple Gem (佛法僧, fo fa seng) and all Bodhisattvas. The mind is peaceful and without worries, so it is called 'joyful mind' (心悅, xin yue). Deeply pitying sentient beings, it is called 'compassion' (悲, bei). The mind is always happy to practice loving-kindness, so it is called 'non-anger' (不瞋, bu chen). These are the characteristics of a Bodhisattva in the First Ground. Question: Why not say that the Bodhisattva in the First Ground has these seven things, but say 'much'? Answer: Because the Bodhisattva's outflows are not yet exhausted, and sometimes they are lazy and temporarily regress in these matters. Because they practice most of the time, it is said to be 'much.' In the First Ground, these dharmas have already been obtained, and they will gradually increase in the subsequent grounds. Question: The Bodhisattva in the First Joyful Ground (初歡喜地, chu huan xi di, Pramudita-bhumi) is called 'much joy' in this ground. Is it because of obtaining various merits that they are joyful, or is it because the nature of the ground should be joyful? What is the reason for joy? Always remember the Buddhas, and the great dharmas of the Buddhas, It must be a rare and difficult practice, therefore much joy. Because of such causes of joy, the Bodhisattva has much joy in the heart in the First Ground. 'Remembering the Buddhas' refers to remembering the past Buddhas such as Dipamkara (燃燈佛, ran deng fo), the present Buddhas such as Amitabha (阿彌陀佛, a mi tuo fo), and the future Buddhas such as Maitreya (彌勒佛, mi le fo). Always remembering these Buddha-Bhagavats, as if they are in front of you, they are the first in the Three Realms (三界, san jie), and no one can surpass them, so there is much joy. 'Remembering the great dharmas of the Buddhas,' briefly speaking, the Buddhas have forty unshared dharmas. First, freely flying and going as one pleases. Second, freely transforming, without limit. Third, freely hearing, without obstruction. Fourth, freely knowing the minds of all sentient beings with countless methods.
。如是等法后當廣說。念必定諸菩薩者。若菩薩得阿耨多羅三藐三菩提記入法位得無生法忍。千萬億數魔之軍眾不能壞亂。得大悲心成大人法。不惜身命為得菩提勤行精進。是念必定菩薩。念希有行者。念必定菩薩第一希有行令心歡喜。一切凡夫所不能及。一切聲聞辟支佛所不能行。開示佛法無礙解脫及薩婆若智。又念十地諸所行法。名為心多歡喜。是故菩薩得入初地名為歡喜。問曰。有凡夫人未發無上道心。或有發心者未得歡喜地。是人念諸佛及諸佛大法。念必定菩薩及希有行亦得歡喜。得初地菩薩歡喜。與此人有何差別。答曰。
菩薩得初地 其心多歡喜 諸佛無量德 我亦定當得
得初地必定菩薩念諸佛有無量功德。我當必得如是之事。何以故。我以得此初地入必定中。餘者無有是心。是故初地菩薩多生歡喜。餘者不爾。何以故。餘者雖念諸佛。不能作是念。我必當作佛。譬如轉輪聖子生是轉輪王家。成就轉輪王相。念過去轉輪王功德尊貴。作是念。我今亦有是相。亦當得是豪富尊貴。心大歡喜。若無轉輪王相者無如是喜。必定菩薩若念諸佛及諸佛大功德威儀尊貴。我有是相必當作佛。即大歡喜。餘者無有是事。定心者深入佛法心不可動。複次菩薩在初地念諸佛時。作是思惟。我亦不久當作利
【現代漢語翻譯】 現代漢語譯本：像這樣的法門以後會詳細解說。所謂『念必定諸菩薩』，是指如果菩薩得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記，進入法位，得到無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的領悟），即使有千萬億數的魔軍也無法破壞擾亂。他們具有大悲心，成就大人之法，不惜犧牲身命，爲了獲得菩提（Bodhi，覺悟）而勤奮精進。這就是『念必定菩薩』。所謂『念希有行者』，是指念必定菩薩第一希有的行為，令內心歡喜。這是所有凡夫所不能達到的，也是所有聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨覺佛）所不能做到的。他們開示佛法，具有無礙解脫和薩婆若智（Sarvajña-jñāna，一切智）。又念十地（Bhumi，菩薩修行的十個階段）中所修行的法，因此內心非常歡喜。所以菩薩進入初地（Prathama-bhumi，歡喜地）時，就叫做歡喜。有人問：『有凡夫人沒有發起無上道心，或者有發起道心的人還沒有得到歡喜地，這些人念諸佛以及諸佛的大法，念必定菩薩以及希有之行，也能得到歡喜，那麼得到初地菩薩的歡喜，與這些人有什麼差別呢？』回答說： 菩薩得到初地，他們的內心非常歡喜，因為他們想到諸佛有無量的功德，我一定也能得到。 得到初地的必定菩薩念諸佛有無量功德，心想我將來必定能得到這樣的成就。為什麼呢？因為我已經得到這初地，進入必定成佛的行列。其他人沒有這樣的信心。所以初地菩薩多生歡喜，其他人則不然。為什麼呢？因為其他人雖然念諸佛，卻不能這樣想：『我必定能成佛。』譬如轉輪聖王的兒子，生在轉輪王家，具有轉輪王的相貌，他念過去轉輪王的功德尊貴，心想：『我現在也有這樣的相貌，也應當得到這樣的豪富尊貴。』內心非常歡喜。如果沒有轉輪王的相貌，就不會有這樣的歡喜。必定菩薩如果念諸佛以及諸佛的大功德、威儀尊貴，心想：『我有這樣的相貌，必定能成佛。』就會非常歡喜。其他人沒有這樣的信心。所謂『定心者』，是指深入佛法，內心不可動搖。再次，菩薩在初地念諸佛時，這樣思惟：『我也不久將成就利益』
【English Translation】 English version: Such Dharmas as these will be extensively explained later. 『Those Bodhisattvas who are assured of Enlightenment』 refers to Bodhisattvas who have received the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment), have entered the position of Dharma, and have attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). Even millions of billions of legions of demons cannot destroy or disturb them. They possess great compassion, accomplish the Dharma of great beings, and do not spare their lives, diligently practicing with vigor to attain Bodhi (enlightenment). These are the 『Bodhisattvas who are assured of Enlightenment.』 『Those who contemplate the rare practices』 refers to contemplating the foremost rare practices of Bodhisattvas who are assured of Enlightenment, causing joy in the mind. These are unattainable by all ordinary beings and cannot be practiced by all Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas (solitary Buddhas). They expound the Buddha-dharma, possessing unobstructed liberation and Sarvajña-jñāna (all-knowing wisdom). Furthermore, contemplating the Dharmas practiced in the ten Bhumis (stages of the Bodhisattva path) is called 『great joy in the mind.』 Therefore, when a Bodhisattva enters the first Bhumi (Joyful Ground), it is called joy. Someone asks: 『There are ordinary people who have not aroused the supreme Bodhi-mind, or some who have aroused the mind but have not attained the Joyful Ground. These people contemplate the Buddhas and the great Dharmas of the Buddhas, contemplate the Bodhisattvas who are assured of Enlightenment and their rare practices, and also attain joy. What is the difference between the joy of a Bodhisattva who has attained the first Bhumi and these people?』 The answer is: Bodhisattvas who attain the first Bhumi, their minds are filled with joy, because they think of the immeasurable virtues of the Buddhas, and that I will surely attain them as well. Bodhisattvas who are assured of Enlightenment and have attained the first Bhumi contemplate the immeasurable merits of the Buddhas, thinking, 『I will surely attain such things.』 Why? Because I have attained this first Bhumi and have entered the ranks of those who are assured of becoming Buddhas. Others do not have this confidence. Therefore, Bodhisattvas of the first Bhumi generate much joy, while others do not. Why? Because although others contemplate the Buddhas, they cannot think, 『I will surely become a Buddha.』 For example, a son of a Chakravartin (wheel-turning king) is born into the family of a Chakravartin and possesses the marks of a Chakravartin. He contemplates the merits and honor of past Chakravartins, thinking, 『I now also have these marks and should also attain this wealth and honor.』 His mind is filled with great joy. If he does not have the marks of a Chakravartin, he will not have such joy. If Bodhisattvas who are assured of Enlightenment contemplate the Buddhas and the great merits, majestic deportment, and honor of the Buddhas, thinking, 『I have these marks and will surely become a Buddha,』 they will have great joy. Others do not have this confidence. 『Those with a steadfast mind』 refers to those who have deeply entered the Buddha-dharma and whose minds cannot be moved. Furthermore, when Bodhisattvas in the first Bhumi contemplate the Buddhas, they think, 『I will soon accomplish benefits』
益諸世間者及唸佛法。我亦當得相好嚴身成就佛不共法。隨諸眾生所種善根心力大小而為說法。又我已得善法滋味。不久當如必定菩薩游諸神通。又念必定菩薩所行之道。一切世間所不能信。我亦當行。如是念已心多歡喜。餘者不爾。何以故。是菩薩入初地故。其心決定愿不移動求所應求。譬如香象所作唯有香象能作。余獸不能。是故汝所說者。是事不然。複次菩薩得初地無諸怖畏故心多歡喜。若怖畏者心則不喜。問曰。菩薩無何等怖畏。答曰。
無有不活畏 死畏惡道畏 大眾威德畏 惡名毀呰畏 系閉桎梏畏 拷掠刑戮畏 無我我所故 何有是諸畏
問曰。菩薩何故住初地無不活畏。答曰。有大威德故。能堪受故。大智慧故。知止足故。作是念。我多修福德。有福之人衣服飲食。所須之物自然即至。如昔劫初大人群臣士民請以為王。若薄福德者。雖生王家以身力自營。衣食尚不充足。何況國土。菩薩作是念。我多修福德。如劫初王自然登位。我亦如是。亦當復得如是事故。不應有不活畏。複次人雖薄福有堪受力。勤修方便能生衣食。如經說。以三因緣得有財物。一者現世自作方便。二者他力作與。三者福德因緣。我能堪受難成之事。現世亦有方便力故。不應有不活畏。有智之人少設方便
【現代漢語翻譯】 現代漢語譯本 能利益世間眾生以及修習唸佛法門。我也應當獲得具足相好莊嚴的身體，成就佛陀所獨有的功德（佛不共法）。根據各種眾生所種善根和心力的大小，為他們宣說佛法。而且我已經獲得了善法的滋味，不久之後，我應當像必定菩薩一樣，自在遊歷各種神通。並且憶念必定菩薩所修行的道路，那是世間一切眾生所不能相信的，我也應當去修行。像這樣思念之後，內心充滿歡喜。其餘的菩薩不是這樣，為什麼呢？因為這位菩薩已經進入初地（歡喜地），他的心已經決定，願望不會動搖，追求所應該追求的。譬如香象所能做的事情，只有香象才能做到，其餘的野獸不能做到。所以，你所說的事情，是不對的。再次，菩薩證得初地之後，沒有各種怖畏，所以內心充滿歡喜。如果還有怖畏，內心就不會歡喜。問：菩薩沒有哪些怖畏呢？答： 沒有不能活命的怖畏，死亡的怖畏，墮入惡道的怖畏， 大眾威德的怖畏，惡名譭謗的怖畏， 被囚禁的怖畏，拷打刑罰的怖畏， 因為沒有我以及我所擁有的東西，哪裡會有這些怖畏呢？ 問：菩薩為什麼安住于初地就沒有不能活命的怖畏呢？答：因為有大威德的緣故，能夠堪受的緣故，有大智慧的緣故，知道止足的緣故。這樣想：我修了很多的福德，有福報的人，衣服飲食，所需要的物品自然就會到來，就像過去劫初的時候，大人、群臣、士民請他做國王一樣。如果福德淺薄的人，即使生在王家，也要用自己的身體勞作來維持生計，衣食尚且不能充足，更何況是治理國家。菩薩這樣想：我修了很多的福德，就像劫初的國王自然登上王位一樣，我也應當這樣，也應當再次獲得這樣的事情，所以不應該有不能活命的怖畏。再次，人即使福德淺薄，只要有堪受的力量，勤奮地修習方便法門，也能獲得衣食。如經中所說，通過三種因緣可以獲得財物：一是現世自己努力創造，二是他人給予，三是福德的因緣。我能夠堪受難以成就的事情，現世也有方便的力量，所以不應該有不能活命的怖畏。有智慧的人稍微施設方便
【English Translation】 English version Those who benefit all beings and practice mindfulness of the Buddha. I shall also attain a body adorned with excellent marks and characteristics, and accomplish the unique qualities of the Buddha (Buddha's unique Dharmas). According to the good roots planted by various beings and the magnitude of their mental strength, I will preach the Dharma to them. Moreover, I have already tasted the flavor of good Dharma, and soon I shall, like the 'Definitely Going' Bodhisattva (Niyata Bodhisattva), freely roam through various supernormal powers (Abhijna). And remembering the path practiced by the 'Definitely Going' Bodhisattva, which all beings in the world cannot believe, I shall also practice it. Having thought thus, my heart is filled with joy. The others are not like this. Why? Because this Bodhisattva has entered the first ground (Pramudita Bhumi), his mind is determined, his vows will not waver, and he seeks what should be sought. Just as what an elephant can do, only an elephant can do, and other beasts cannot. Therefore, what you said is not true. Furthermore, a Bodhisattva who has attained the first ground has no fears, so his heart is filled with joy. If there are fears, the heart will not be joyful. Question: What fears does a Bodhisattva not have? Answer: There is no fear of not surviving, fear of death, fear of falling into evil realms, Fear of the majesty of the assembly, fear of bad reputation and slander, Fear of being imprisoned, fear of torture and execution, Because there is no 'I' or 'what belongs to me', how can there be these fears? Question: Why does a Bodhisattva abiding in the first ground have no fear of not surviving? Answer: Because he has great power (Mahānubhāva), because he is able to endure (Khamati), because he has great wisdom (Mahāprajña), because he knows contentment (Samtuṣṭi). He thinks thus: I have cultivated much merit (Puṇya), and for those who have merit, clothing, food, and necessities will naturally come, just as in the beginning of the kalpa (Kalpa), the great men, ministers, and citizens invited him to be their king. If one has little merit, even if born into a royal family, he must labor with his own body to make a living, and even clothing and food are not sufficient, let alone governing the country. The Bodhisattva thinks thus: I have cultivated much merit, just as the king in the beginning of the kalpa naturally ascended the throne, so shall I also be, and I shall again attain such things, so there should be no fear of not surviving. Furthermore, even if a person has little merit, as long as he has the strength to endure and diligently cultivates skillful means (Upaya), he can obtain clothing and food. As the sutra says, one can obtain wealth through three causes: first, by one's own efforts in this life; second, by others giving; and third, by the cause of merit. I am able to endure difficult things, and I also have the power of skillful means in this life, so there should be no fear of not surviving. A wise person, with a little effort
能得自活。能求佛道智慧分今已有之。是智慧利能得自活也。不應有不活畏。複次菩薩作是念。我住世間。世間有利衰譭譽稱譏苦樂。如是八事何得無也。不應以不得故有不活畏。複次是菩薩以知足故好醜美惡隨得而安。不應有不活畏。若不知足者。設得滿世間財物。意猶不足。如說。
若有貧窮者 但求于衣食 既得衣食已 復求美好者 既得美好者 復求于尊貴 既得尊貴已 求王一切地 設得盡王地 復求為天王 世間貪慾者 不可以財滿
若知足之人。得少財物。今世後世能成其利。是菩薩樂佈施故。具足智慧故。多能發起不貪善根。若不樂施若多作眾惡。以慳貪愚癡因緣故。增益慳貪不善根。無厭足法屬於慳貪。是故菩薩多發不貪善根故知足。知足故無不活畏。複次無死畏者。多作福德故。唸唸死故。不得免故。無始世界習受死法故。多修習空故。菩薩作是念。若人不修福德則畏於死。自恐後世墮惡道故。我多集諸福德。死便生於勝處。是故不應畏死。如說。
待死如愛客 去如至大會 多集福德故 捨命時無畏
復作是念。死名隨所受身。末後心滅為死。若心滅為死者。心念念滅故皆應是死。若畏死者心念念滅皆應有畏。非但畏末後心滅。亦應當畏前
【現代漢語翻譯】 現代漢語譯本 能獲得自給自足的能力。如果爲了追求佛道智慧，那麼現在已經具備了這種能力。這種智慧的力量能夠使人自給自足，所以不應該有無法生存的恐懼。此外，菩薩這樣思考：我居住在世間，世間必然有利益和衰敗、譭謗和讚譽、稱揚和譏諷、痛苦和快樂這八件事，怎麼可能沒有呢？不應該因為得不到這些而產生無法生存的恐懼。再者，這位菩薩因為知足，對於好壞美醜都能隨遇而安，不應該有無法生存的恐懼。如果不知足，即使得到充滿世間的財物，心意仍然不會滿足。正如所說： 『如果有人貧窮，只求衣食；得到衣食后，又追求美好的；得到美好的后，又追求尊貴的；得到尊貴的后，又想統治整個大地；即使統治了整個大地，又想成為天王。世間的貪慾者，是無法用財富滿足的。』 如果知足的人，得到少許財物，今生來世都能成就利益。這位菩薩因為樂於佈施，具足智慧，所以能夠多多發起不貪的善根。如果不喜歡佈施，多做各種惡事，因為慳吝貪婪和愚癡的緣故，就會增長慳貪的不善根。沒有滿足的法則屬於慳貪。所以菩薩多多發起不貪的善根，因此知足。因為知足，所以沒有無法生存的恐懼。再者，沒有死亡的恐懼，是因為多多積聚福德，唸唸都在經歷死亡，知道死亡是無法避免的，從無始以來的世界就習慣了接受死亡的法則，多多修習空性。菩薩這樣思考：如果人不修習福德，就會畏懼死亡，自己恐怕後世會墮入惡道。我積聚了許多福德，死後便會出生在殊勝的地方，所以不應該畏懼死亡。正如所說： 『對待死亡如同對待心愛的客人，離去如同參加盛大的聚會，因為積聚了許多福德，所以在捨棄生命的時候沒有畏懼。』 又這樣思考：死亡的名稱是隨著所接受的身體，最後的心識滅盡稱為死亡。如果心識滅盡就是死亡，那麼心識唸唸都在滅盡，都應該是死亡。如果畏懼死亡，那麼心識唸唸滅盡都應該感到畏懼，不應該只是畏懼最後的心識滅盡，也應該畏懼之前的。
【English Translation】 English version One can attain the ability to be self-sufficient. If it is to pursue the wisdom of the Buddha's path, then one already possesses this ability. This power of wisdom enables one to be self-sufficient, so there should be no fear of not being able to survive. Furthermore, a Bodhisattva thinks like this: 'I live in the world, and in the world there are inevitably gain and loss, defamation and praise, commendation and ridicule, suffering and happiness – these eight things. How can they not exist? One should not have the fear of not being able to survive because of not obtaining these things.' Moreover, this Bodhisattva, because of contentment, is at peace with whatever comes, whether good or bad, beautiful or ugly. There should be no fear of not being able to survive. If one is not content, even if one obtains wealth that fills the world, one's mind will still not be satisfied. As it is said: 'If someone is poor, they only seek clothing and food; having obtained clothing and food, they then seek beautiful things; having obtained beautiful things, they then seek nobility; having obtained nobility, they then seek to rule the entire earth; even if they rule the entire earth, they then seek to become a heavenly king. The greedy in the world cannot be satisfied with wealth.' If a content person obtains a small amount of wealth, they can achieve benefits in this life and the next. This Bodhisattva, because they delight in giving and are endowed with wisdom, is able to generate many roots of goodness free from greed. If one does not delight in giving and does many evil deeds, because of stinginess, greed, and ignorance, one will increase the unwholesome roots of stinginess. The law of insatiability belongs to stinginess. Therefore, the Bodhisattva generates many roots of goodness free from greed, and therefore is content. Because of contentment, there is no fear of not being able to survive. Furthermore, there is no fear of death because one accumulates much merit, experiences death in every moment, knows that death is unavoidable, and has been accustomed to accepting the law of death from the beginningless world, and cultivates emptiness extensively. The Bodhisattva thinks like this: 'If a person does not cultivate merit, they will fear death, fearing that they will fall into evil realms in the next life. I have accumulated much merit, and after death, I will be born in a superior place, so I should not fear death.' As it is said: 'Treat death like a beloved guest, departing like attending a grand gathering, because one has accumulated much merit, there is no fear when giving up life.' And thinks like this: 'The name of death is according to the body one receives, and the final cessation of consciousness is called death. If the cessation of consciousness is death, then since consciousness ceases in every moment, every moment should be death. If one fears death, then one should fear the cessation of consciousness in every moment, and should not only fear the final cessation of consciousness, but should also fear the previous ones.'
心盡滅。何以故。前後心滅無有差別故。若謂畏墮惡道故畏末後心滅者。福德之人不應畏墮惡道。如先說。我當受唸唸滅故。于末後心滅。不應有死畏。復作是念。我于無始世界往來生死受無量無邊阿僧祇死法。無有處所能免死者。佛說生死無始。若人於一劫中死已積骨高於雪山。如是諸死不為自利不為利他。我今發無上道愿。為欲自利亦為利他故。勤心行道有大利故。云何驚畏。如是菩薩即舍死畏。複次作是念。今此死法必當應受無有免者。何以故。劫初諸大王。頂生喜見照明王等有三十二大人相莊嚴其身。七寶導從天人敬愛。王四天下常行十善道。是諸大王皆歸於死。復有蛇提羅諸小轉輪王。自以威力王閻浮提。身色端正猶如天人。於色聲香味觸自恣無乏。所向皆伏無有退卻善通射術。是諸王等霸王天下人民眷屬皆不免死。又諸仙聖迦葉憍瞿摩等行諸苦行得五神通。造作經書皆不免死。又諸佛辟支佛阿羅漢。心得自在離垢得道。皆為死法之所磨滅。一切眾生無能過者。我發無上道心不應畏死。又為破死畏故。發心精進自除死畏亦除於他。是故發心行道。云何于死而生驚畏。菩薩如是思惟無常即除死畏。複次菩薩常修習空法故。不應畏死。如說。
離死者無死 離死無死者 因死有死者 因死者有死
【現代漢語翻譯】 現代漢語譯本：心完全止息。為什麼呢？因為前念心止息和后念心止息沒有差別。如果說因為害怕墮入惡道而畏懼最後的心止息，那麼有福德的人不應該害怕墮入惡道，就像之前所說的那樣。我應當承受唸唸止息的緣故，對於最後的心止息，不應該有死亡的恐懼。又這樣想，我從無始以來的世界往來生死，承受了無量無邊阿僧祇的死亡，沒有哪個地方能夠免於死亡。佛說生死是沒有開始的。如果有人在一劫中死去，積累的骨頭比雪山還高。像這樣的諸般死亡，不是爲了自己，也不是爲了利益他人。我現在發起無上道愿，爲了自己也爲了利益他人，勤奮修行有很大的利益，為什麼還要驚慌畏懼呢？像這樣，菩薩就捨棄了對死亡的恐懼。再次這樣想，現在這個死亡是必定要承受的，沒有誰能夠免除。為什麼呢？劫初的各位大王，頂生王、喜見王、照明王等，有三十二種大丈夫相莊嚴他們的身體，七寶引導跟從，天人敬愛。統治四天下，常常奉行十善道。這些大王最終都歸於死亡。還有蛇提羅等各位小轉輪王，憑藉自己的威力統治閻浮提（Jambudvipa，指我們所居住的這個世界）。身形端正，就像天人一樣。對於色、聲、香、味、觸，隨心所欲，沒有缺乏。所到之處都降伏，沒有退卻，精通射箭的技術。這些國王們，霸王天下，人民眷屬，最終都不能免於死亡。還有各位仙聖，迦葉（Kasyapa，古印度仙人）憍瞿摩（Gautama，釋迦牟尼佛的姓）等，修行各種苦行，得到五神通，造作經書，最終都不能免於死亡。還有各位佛、辟支佛（Pratyekabuddha，緣覺或獨覺）、阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），心得到自在，遠離垢染，證得道果，最終都被死亡所磨滅。一切眾生沒有誰能夠超越死亡。我發起了無上道心，不應該畏懼死亡。又爲了破除對死亡的恐懼，發心精進，自己消除對死亡的恐懼，也幫助他人消除。所以發心修行，為什麼還要對死亡而產生驚慌畏懼呢？菩薩這樣思維無常，就消除了對死亡的恐懼。再次，菩薩常常修習空法的緣故，不應該畏懼死亡。如經文所說： 『離開死就沒有死，離開死就沒有死者，因為有死才有死者，因為有死者才有死。』
【English Translation】 English version: The mind is completely extinguished. Why? Because there is no difference between the extinction of the previous thought and the extinction of the subsequent thought. If it is said that one fears the extinction of the final thought because of the fear of falling into evil realms, then those with merit should not fear falling into evil realms, as previously stated. I should endure the extinction of each and every thought, therefore, there should be no fear of death regarding the extinction of the final thought. Furthermore, one should think like this: From beginningless worlds, I have traveled through birth and death, enduring immeasurable and boundless asamkhyas (asamkhya, countless) of deaths. There is no place that can escape death. The Buddha said that birth and death are without beginning. If a person dies in one kalpa (kalpa, an immense period of time), the accumulated bones would be higher than the snow mountains. Such deaths are neither for one's own benefit nor for the benefit of others. Now I make the vow for unsurpassed enlightenment, for my own benefit and for the benefit of others. Diligent practice has great benefits, so why be alarmed and afraid? In this way, the Bodhisattva abandons the fear of death. Again, one should think like this: This death is inevitable and no one can escape it. Why? The great kings at the beginning of the kalpa, such as King Born from the Top of the Head, King Joyful to See, King Illuminating, etc., had the thirty-two major marks of a great man adorning their bodies, guided and followed by the seven treasures, revered by gods and humans. They ruled the four continents and always practiced the ten wholesome paths. These great kings all returned to death in the end. There were also minor wheel-turning kings such as Suddhodana, who ruled Jambudvipa (Jambudvipa, the world we live in) with their power. Their bodies were upright, like gods. They indulged in forms, sounds, smells, tastes, and textures without lack. Wherever they went, they subdued, without retreat, and were skilled in archery. These kings, who dominated the world, their people and retinues, could not escape death in the end. Also, the various sages, Kasyapa (Kasyapa, an ancient Indian sage), Gautama (Gautama, the family name of Sakyamuni Buddha), etc., practiced various ascetic practices, attained the five supernormal powers, created scriptures, but could not escape death in the end. Also, the various Buddhas, Pratyekabuddhas (Pratyekabuddha, a solitary Buddha), Arhats (Arhat, a liberated being who has extinguished all defilements), whose minds were free, detached from defilements, and attained enlightenment, were all worn away by death. No living being can surpass death. I have generated the unsurpassed mind of enlightenment, and I should not fear death. Furthermore, in order to break the fear of death, I generate the mind of diligence, eliminating the fear of death for myself and also helping others to eliminate it. Therefore, having generated the mind to practice, why should I be alarmed and afraid of death? The Bodhisattva, thinking about impermanence in this way, eliminates the fear of death. Again, the Bodhisattva should not fear death because he constantly cultivates emptiness. As it is said: 『Without death, there is no dying; without dying, there is no one who dies. Because there is death, there is one who dies; because there is one who dies, there is death.』
死成成死者 死先未成時 無有決定相 無死無成者 離死有死者 死者應自成 而實離於死 無有死者成 而世間分別 是死是死者 不知死去來 是故終不免 以是等因緣 觀于諸法相 其心無有異 終不畏於死
無惡道畏者。菩薩常修福德故。不畏墮惡道。作是念。罪人墮惡道。非是福德者。我乃至一念中。不令諸惡得入。而於身口意常起清凈業。是故我得無量無邊功德成就。如是大功德聚。云何畏墮惡道。複次菩薩一發心為利安一切眾生故。大慈悲所護故。住四功德處。得無量功德。度一切惡道。何以故。是心勝一切聲聞辟支佛。如凈毗尼經中。迦葉白佛言。希有世尊。善說菩薩以是薩婆若多心能勝一切聲聞辟支佛。我成就如是大功德。住如是大法。云何當畏墮于惡道。復作是念。我無始已來。往來生死墮諸惡道受無量苦。不為自利亦不利他。我今發無上大愿。為欲自利亦為利他。先來墮惡道無所利益。今為利益眾生故。設墮惡道不應有畏。複次實行菩薩發如是心。假令我于阿鼻地獄一劫受苦然後得出。能令一人生一善心。積集如是無量善心。堪任受化令發三乘。如是教恒河沙等眾生聲聞乘。恒河沙等眾生辟支佛乘。恒河沙等眾生髮大乘。然後我當得阿耨多羅三藐三菩
【現代漢語翻譯】 現代漢語譯本 死亡成為死者，在尚未成為死者之前，沒有確定的相狀，既沒有死亡也沒有成為死者。 如果離開死亡還有死者，那麼死者應該自己形成。但實際上，離開死亡，沒有死者能夠形成。 而世間分別，什麼是死亡，什麼是死者，不瞭解死去和到來的真相，因此終究不能免除死亡。 通過這些因緣，觀察諸法的實相，內心沒有差異，最終不會畏懼死亡。
沒有對惡道的畏懼。菩薩經常修習福德的緣故，不畏懼墮入惡道。這樣想：罪人墮入惡道，是因為他們沒有福德。我乃至一念之間，都不讓諸惡進入，而對於身口意，常常發起清凈的行業。因此我獲得無量無邊的功德成就。像這樣的大功德聚集，怎麼會畏懼墮入惡道呢？ 再次，菩薩一旦發心爲了利益和安樂一切眾生，被大慈悲所護持，安住於四種功德之處，就能獲得無量功德，度脫一切惡道。為什麼呢？因為這個心勝過一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，無師自悟的修行者）。 就像《凈毗尼經》中所說，迦葉（Kāśyapa，佛陀的弟子）對佛說：『希有啊，世尊！善於宣說菩薩以這個薩婆若多心（Sarvajñatā-citta，一切智心）能夠勝過一切聲聞和辟支佛。我成就了這樣的大功德，安住于這樣的大法，怎麼會畏懼墮入惡道呢？』 又這樣想：我從無始以來，往來生死，墮入各種惡道，遭受無量的痛苦，不為自己利益，也不利益他人。我現在發起無上的大愿，爲了既能自利也能利他。先前墮入惡道沒有什麼利益，現在爲了利益眾生的緣故，即使墮入惡道也不應該有畏懼。 再次，實行菩薩發起這樣的心：假使我在阿鼻地獄（Avīci，八大地獄中最苦之處）一劫（kalpa，極長的時間單位）受苦然後才能出來，能夠讓一個眾生生起一個善心，積累像這樣無量的善心，能夠接受教化而發起三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）。像這樣教化恒河沙（Ganges river sand）數量的眾生進入聲聞乘，恒河沙數量的眾生進入辟支佛乘，恒河沙數量的眾生髮起大乘（Mahāyāna，菩薩乘），然後我才證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。
【English Translation】 English version The death becomes the deceased; before becoming the deceased, there is no definite form; there is neither death nor one who becomes deceased. If there is a deceased apart from death, then the deceased should form by themselves. But in reality, apart from death, no deceased can form. Yet the world distinguishes between what is death and what is the deceased, not understanding the truth of dying and coming, therefore ultimately cannot escape death. Through these causes and conditions, observing the true nature of all dharmas, the mind has no difference, and ultimately will not fear death.
There is no fear of evil paths. Because Bodhisattvas constantly cultivate merit and virtue, they do not fear falling into evil paths. They think: 'Sinful people fall into evil paths because they lack merit and virtue. Even in a single thought, I will not allow any evil to enter, and I constantly generate pure karma through body, speech, and mind. Therefore, I attain immeasurable and boundless merit and virtue. With such a great accumulation of merit, how can I fear falling into evil paths?' Furthermore, once a Bodhisattva generates the mind to benefit and bring happiness to all sentient beings, being protected by great compassion, and abiding in the four abodes of merit, they attain immeasurable merit and liberate all evil paths. Why? Because this mind surpasses all Śrāvakas (disciples who hear and practice the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas who attain enlightenment without a teacher). As stated in the Netra Vinaya Sutra, Kāśyapa (one of the Buddha's disciples) said to the Buddha: 'Rare indeed, O World Honored One! Well spoken is the Bodhisattva who, with this Sarvajñatā-citta (mind of omniscience), can surpass all Śrāvakas and Pratyekabuddhas. I have attained such great merit and abide in such a great Dharma; how can I fear falling into evil paths?' They also think: 'From beginningless time, I have wandered through birth and death, fallen into various evil paths, and suffered immeasurable pain, neither benefiting myself nor others. Now I generate the supreme great vow, intending to benefit both myself and others. Previously, falling into evil paths brought no benefit; now, for the sake of benefiting sentient beings, even if I fall into evil paths, I should not have fear.' Furthermore, a Bodhisattva who practices diligently generates this thought: 'Even if I suffer in Avīci (the most painful of the eight great hells) for one kalpa (an extremely long period of time) and then emerge, if I can cause one sentient being to generate one good thought, accumulating such immeasurable good thoughts, capable of being taught and generating the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna), teaching as many sentient beings as there are sands in the Ganges River to enter the Śrāvakayāna, as many sentient beings as there are sands in the Ganges River to enter the Pratyekabuddhayāna, and as many sentient beings as there are sands in the Ganges River to generate the Mahāyāna, then I will attain Anuttarā-samyak-saṃbodhi (unexcelled, complete, and perfect enlightenment).'
提心。尚不應退沒。何況我今修集無量無邊功德遠離惡道。菩薩如是思惟。何得有惡道畏。複次如叫喚地獄經中說。菩薩答魔言。
我以佈施故 墮在叫喚獄 所受我施者 皆生於天上 若爾猶尚應 常行於佈施 眾生在天上 我受叫喚苦
菩薩如是等種種因緣。能遮惡道畏。無有大眾畏者。成就聞慧思慧修慧故。又離諸論過咎故。是菩薩建立語端所說無失。能以因緣譬喻結句不多不少無有疑惑。言無非義無有諂誑。質直柔和種種莊嚴。易解易持義趣次序。能顯己事能破他論離四邪因具四大因。如是等莊嚴言辭。大眾中說無有所畏。無惡名畏呵罵畏者。不貪利養故。身口意行清凈故。無有系閉桎梏考掠畏者。無有罪故。慈愍一切眾生故。忍受一切眾苦惱故。依止業果報故。我先自作今還受報。是菩薩以如是等因緣故。無有不活等畏。複次樂觀一切法無我。是故無一切怖畏。一切怖畏皆從我見生。我見皆是諸衰憂苦之根本。是菩薩利智慧故。如實深入諸法實相故則無有我。我無故何從有怖畏。問曰。是菩薩云何無有我心。答曰。樂空法故。菩薩觀身離我我所故。如說。
我心因我所 我所因我生 是故我我所 二性俱是空 我則是主義 我所是主物 若無有主者 主所物亦
【現代漢語翻譯】 現代漢語譯本：即使是剛剛發起菩提心（Bodhicitta，覺悟之心）的菩薩，也不應該退縮和沉沒。更何況我現在修集了無量無邊的功德，遠離了惡道。菩薩這樣思維，怎麼會有對惡道的畏懼呢？ 再次，《叫喚地獄經》中說，菩薩回答魔王說： 『我因為佈施的緣故，墮落在叫喚地獄；接受我佈施的人，都往生到天上。如果這樣，我仍然應該常常行佈施；眾生在天上享樂，我卻在叫喚地獄受苦。』 菩薩通過以上種種因緣，能夠遮止對惡道的畏懼。沒有對大眾的畏懼，是因為成就了聞慧（Srutimaya-prajna，聽聞佛法所生之智慧）、思慧（Cintamaya-prajna，思惟佛法所生之智慧）和修慧（Bhavanamaya-prajna，修行佛法所生之智慧）。又因為遠離了各種論辯的過失。這位菩薩所建立的語言端正，所說沒有缺失，能夠運用因緣、譬喻和結論，不多也不少，沒有疑惑，言語沒有非義之處，沒有諂媚和欺騙，質樸正直，柔和，用種種方式莊嚴，容易理解和接受，義理和次第井然，能夠彰顯自己的觀點，能夠駁斥他人的論點，遠離四種邪因，具備四大正因。像這樣莊嚴的言辭，在大眾中宣說時，沒有任何畏懼。沒有惡名畏和呵罵畏，是因為不貪圖名利供養的緣故，身口意三業清凈的緣故。沒有繫縛、囚禁和拷打的畏懼，是因為沒有罪過的緣故，慈悲憐憫一切眾生的緣故，忍受一切眾生的苦惱的緣故，依止業果報應的緣故，明白『我先自己造作惡業，現在還自受惡報』的道理。菩薩因為這些因緣，所以沒有不能生存的畏懼。 再次，菩薩樂觀一切法無我（Anatta，沒有永恒不變的自我），因此沒有一切怖畏。一切怖畏都從我見（Atma-drishti，認為有我的錯誤見解）產生，我見是各種衰敗、憂愁和痛苦的根本。這位菩薩因為具有利智慧，如實深入諸法實相，所以沒有我。沒有我，又從哪裡產生怖畏呢？ 問：這位菩薩怎麼會沒有我心呢？ 答：因為樂於空法的緣故。菩薩觀察身體，遠離對『我』和『我所』的執著。如經中所說： 『我心因我所而生，我所因我而生，因此我和我所，二者的自性都是空。我是主宰者，我所是主宰之物。如果沒有主宰者，那麼主宰之物也就不存在。』
【English Translation】 English version: Even a Bodhisattva (Bodhicitta, the mind of enlightenment) who has just aroused the mind of Bodhi should not retreat or sink. How much more so should I, who have cultivated immeasurable and boundless merits and am far from the evil paths, not have any fear of the evil paths when I think in this way? Furthermore, as stated in the 'Sutra of the Hell of Screaming,' the Bodhisattva answers the demon king: 'Because of giving, I have fallen into the Hell of Screaming; those who received my giving are all born in the heavens. If that is so, I should still constantly practice giving; while beings enjoy happiness in the heavens, I suffer in the Hell of Screaming.' Through these various causes and conditions, the Bodhisattva is able to ward off the fear of the evil paths. There is no fear of the assembly because he has accomplished the wisdom of hearing (Srutimaya-prajna, wisdom arising from hearing the Dharma), the wisdom of thinking (Cintamaya-prajna, wisdom arising from contemplating the Dharma), and the wisdom of cultivation (Bhavanamaya-prajna, wisdom arising from practicing the Dharma). Moreover, he is free from the faults of various debates. The language established by this Bodhisattva is upright, and what he says is without deficiency. He is able to use causes, conditions, metaphors, and conclusions, neither too much nor too little, without doubt. His words have no meaninglessness, no flattery or deceit, are simple and honest, gentle, and adorned in various ways. They are easy to understand and accept, with orderly meaning and sequence, able to reveal his own views and refute the arguments of others, free from the four wrong causes and possessing the four great right causes. Such adorned language, when spoken in the assembly, has no fear. There is no fear of bad reputation or scolding because he is not greedy for fame and offerings, and his actions of body, speech, and mind are pure. There is no fear of being bound, imprisoned, or tortured because he has no faults, has compassion for all beings, endures all the sufferings of all beings, and relies on the retribution of karma, understanding the principle that 'I first created evil karma myself, and now I receive the evil retribution.' Because of these causes and conditions, the Bodhisattva has no fear of not being able to survive. Furthermore, the Bodhisattva is optimistic about the non-self (Anatta, no permanent self) nature of all dharmas, and therefore has no fear. All fears arise from the view of self (Atma-drishti, the mistaken view of believing in a self), and the view of self is the root of all decay, sorrow, and suffering. Because this Bodhisattva has sharp wisdom and deeply penetrates the true nature of all dharmas, there is no self. If there is no self, where does fear arise from? Question: How can this Bodhisattva have no mind of self? Answer: Because he delights in the Dharma of emptiness. The Bodhisattva observes the body and is free from attachment to 'self' and 'what belongs to self.' As it is said in the sutra: 'The mind of self arises from what belongs to self, and what belongs to self arises from self. Therefore, the nature of both self and what belongs to self is empty. Self is the master, and what belongs to self is the master's possession. If there is no master, then the master's possession also does not exist.'
無 若無主所物 則亦無有主 我即是我見 我物我所見 實觀故無我 我無無非我 因受生受者 無受無受者 離受者無受 云何因受成 若受者成受 受則為不成 以受不成故 不能成受者 以受者空故 不得言是我 以受是空故 不得言我所 是故我非我 亦我亦非我 非我非無我 是皆為邪論 我所非我所 亦我非我所 非我非我所 是亦為邪論
菩薩如是常樂修空無我故。離諸怖畏。所以者何。空無我法能離諸怖畏。故菩薩在歡喜地。有如是等相貌。
凈地品第四
問曰。菩薩已得初地。應云何修治。答曰。
信力轉增上 深行大悲心 慈愍眾生類 修善心無倦 喜樂諸妙法 常近善知識 慚愧及恭敬 柔軟和其心 樂觀法無著 一心求多聞 不貪于利養 離奸欺諂誑 不污諸佛家 不毀戒欺佛 深樂薩婆若 不動如大山 常樂修習行 轉上之妙法 樂出世間法 不樂世間法 即治歡喜地 難治而能治 是故常一心 勤行此諸法 菩薩能成就 如是上妙法 是則為安住 菩薩初地中
菩薩以是二十七法凈治初地。信力增上者。信名有所聞見必受無疑。增上名
【現代漢語翻譯】 現代漢語譯本 若沒有屬於主人的事物，那麼也就不存在主人。 『我』即是『我見』（認為存在一個獨立的『我』的觀念），『我物』即是『我所見』（認為是屬於『我』的事物）。 如實觀察，則不存在『我』，沒有『我』，也就沒有非『我』。 因為『受』（感受）而產生『受者』（感受的主體），沒有『受』也就沒有『受者』。 離開了『受者』就沒有『受』，怎麼能因為『受』而成立呢？ 如果『受者』是因為『受』而成立的，那麼『受』就成了不成立的。 因為『受』是不成立的，所以不能成立『受者』。 因為『受者』是空性的，所以不能說是我。 因為『受』是空性的，所以不能說是『我所』（屬於我的）。 因此，說『我』、『非我』，或者『亦我亦非我』，或者『非我非無我』，這些都是邪見。 說『我所』、『非我所』，或者『亦我非我所』，或者『非我非我所』，這些也都是邪見。
菩薩像這樣經常歡喜地修習空性和無我，所以遠離各種怖畏。為什麼呢？因為空性和無我的法能夠使人遠離各種怖畏。所以菩薩在歡喜地（菩薩修行階位的第一個階段），具有像這樣的相貌。
凈地品 第四
問：菩薩已經證得初地，應該如何修治呢？ 答：
信力更加增長，深刻地實行，具有廣大的慈悲心。 慈愛憐憫一切眾生，修習善心永不疲倦。 歡喜各種微妙的佛法，經常親近善知識（指導修行的良師益友）。 具有慚愧心和恭敬心，以柔和的心待人。 樂觀佛法而不執著，一心一意地追求多聞（廣泛學習佛法）。 不貪圖利養，遠離奸詐欺騙。 不玷污諸佛的清凈之家，不違背戒律欺騙佛陀。 深深地喜愛薩婆若（一切智，佛的智慧），像大山一樣不可動搖。 經常歡喜地修習，不斷提升到更妙的佛法。 喜愛出世間的佛法，不喜愛世間的法。 這就是修治歡喜地，雖然難以修治但能夠修治。 因此要經常一心一意地，勤奮地修行這些佛法。 菩薩能夠成就像這樣殊勝微妙的佛法， 這就是安住在菩薩初地之中。
菩薩用這二十七種法來清凈修治初地。信力增上，指的是對所聽聞和見到的事物，必定接受而沒有懷疑。增上指的是更加增長。
【English Translation】 English version If there is no object belonging to an owner, then there is also no owner. 'I' is the 'view of self' (the notion of an independent 'I'), 'my object' is the 'view of what belongs to me' (the notion of things belonging to 'I'). By truly observing, there is no 'I'; without 'I', there is also no non-'I'. Because of 'feeling' (sensation), the 'feeler' (the subject of sensation) arises; without 'feeling', there is no 'feeler'. Apart from the 'feeler', there is no 'feeling'; how can it be established because of 'feeling'? If the 'feeler' is established because of 'feeling', then 'feeling' becomes unestablished. Because 'feeling' is unestablished, it cannot establish the 'feeler'. Because the 'feeler' is empty, it cannot be said to be 'I'. Because 'feeling' is empty, it cannot be said to be 'mine' (belonging to me). Therefore, saying 'I', 'not I', or 'both I and not I', or 'neither I nor non-I', all these are wrong views. Saying 'mine', 'not mine', or 'both I and not mine', or 'neither I nor mine', these are also wrong views.
Bodhisattvas constantly rejoice in cultivating emptiness and non-self, thus they are free from all fears. Why? Because the Dharma of emptiness and non-self can free beings from all fears. Therefore, Bodhisattvas in the Joyful Ground (the first stage of a Bodhisattva's path) have such characteristics.
Chapter Four: Purification of the Ground
Question: Now that the Bodhisattva has attained the first ground, how should they cultivate and purify it? Answer:
The power of faith increases greatly, deeply practicing with great compassion. Loving and pitying all sentient beings, cultivating good thoughts without weariness. Rejoicing in all wonderful Dharmas, constantly drawing near to good spiritual friends (Kalyanamitra). Having shame and respect, with a gentle and harmonious mind. Optimistically viewing the Dharma without attachment, wholeheartedly seeking extensive learning (of the Dharma). Not being greedy for gain and offerings, staying away from deceit and flattery. Not defiling the pure family of the Buddhas, not breaking precepts and deceiving the Buddha. Deeply delighting in Sarvajna (all-knowing wisdom, the wisdom of the Buddha), unmoving like a great mountain. Constantly rejoicing in cultivation, advancing to more wonderful Dharmas. Delighting in the Dharma of transcending the world, not delighting in worldly Dharmas. This is purifying the Joyful Ground, difficult to purify yet able to be purified. Therefore, always with one mind, diligently practice these Dharmas. If a Bodhisattva can accomplish such supreme and wonderful Dharmas, Then they are dwelling in the first ground of a Bodhisattva.
Bodhisattvas use these twenty-seven Dharmas to purify the first ground. The increase of the power of faith refers to accepting without doubt what is heard and seen. Increase refers to further growth.
殊勝。問曰。有二種增上。一者多二者勝。今說何者。答曰。此中二事俱說。菩薩入初地。得諸功德味故信力轉增。以是信力籌量諸佛功德無量深妙能信受。是故此心亦多亦勝。深行大悲者。愍念眾生徹入骨髓故名為深。為一切眾生求佛道故名為大。慈心者。常求利事安隱眾生。慈有三種。后當廣說。修善心無倦者。善法名可親近修習能與愛果。修如是法時心不懈墮。善法因緣名四攝法十善道六波羅蜜菩薩十地等及諸功德。喜樂妙法者。常思惟修習深得法味久則生樂。如人在花林與愛色相娛樂。常近善知識者。菩薩有四種善知識。后當廣說。此中善知識者。諸佛菩薩是。常以正心親近能令歡悅。慚愧名為喜羞恥。恭敬名念其功德尊重其人。柔軟名其心和悅同止安樂樂觀法者。法名五陰十二入十八界空無相無作等。以正憶念常觀此法。無著者。著名心歸趣三有。是眾生所歸。有人言。五欲諸邪見是所歸趣。何以故。眾生心常繫著故。菩薩利智心無貪著。一心名貴重佛法心無餘想。求多名聞者。佛說九部經。能盡推尋修學明瞭若少不盡。不貪利養者。利名得飲食財物等。養名恭敬禮拜施設床座迎來送去。菩薩應以是事施與眾生不自貪著。奸欺名斗秤邪偽衣物不真。諂名心不端直。誑名五邪命法。一名矯異。二名自親。三名
【現代漢語翻譯】 現代漢語譯本 殊勝。問：有兩種增上，一是『多』，二是『勝』，現在說的是哪一種？答：這裡兩種都說。菩薩進入初地（菩薩修行道路的第一個階段），得到各種功德的滋味，因此信力更加增長。憑藉這種信力，衡量諸佛的功德，因為其無量深妙而能夠信受。所以這種心既『多』又『勝』。 深行大悲者，因為憐憫眾生深入骨髓，所以稱為『深』。爲了所有眾生求得佛道，所以稱為『大』。慈心者，常常尋求利益之事，使眾生安穩。慈有三種，後面會詳細說明。修善心無倦者，善法是指可以親近修習，能夠帶來喜愛結果的法。修習這樣的法時，內心不懈怠。善法的因緣包括四攝法（佈施、愛語、利行、同事）、十善道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）、六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）、菩薩十地等以及各種功德。 喜樂妙法者，常常思惟修習，深入體會法味，時間長了就會產生喜樂。就像人在花林中與喜愛的美色相娛樂一樣。常近善知識者，菩薩有四種善知識，後面會詳細說明。這裡說的善知識，指的是諸佛菩薩。常常以正心親近，能夠令人歡悅。慚愧是指感到羞恥。恭敬是指念其功德，尊重其人。柔軟是指內心和悅，同處安樂。樂觀法者，法指的是五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）、空、無相、無作等。以正確的憶念，常常觀察這些法。 無著者，著是指名心歸向三有（欲有、色有、無色有）。這是眾生所歸向的地方。有人說，五欲（財、色、名、食、睡）和各種邪見是所歸向的地方。為什麼呢？因為眾生的心常常繫著於此。菩薩以利智之心，沒有貪著。一心是指貴重佛法，心中沒有其他想法。求多名聞者，佛說的九部經（長行、重頌、授記、諷頌、因緣、譬喻、本事、本生、方廣），能夠全部推尋修學，明瞭通達，如果缺少一點都不行。不貪利養者，利是指得到飲食財物等。養是指恭敬禮拜，施設床座，迎來送去。菩薩應該用這些東西施與眾生，不自己貪著。 奸欺是指在斗秤上作假，衣物不真。諂是指心不端正。誑是指五邪命法（為利養詐現異相、為利養自說功德、為利養占相吉兇、為利養高聲現威、為利養說得供養）。一是矯異，二是自親，三是...
【English Translation】 English version Excellent. Question: There are two kinds of increase, one is 'more' and the other is 'superior'. Which one is being discussed here? Answer: Both are being discussed here. When a Bodhisattva enters the first Bhumi (the first stage of a Bodhisattva's path), they gain the taste of various merits, and therefore their power of faith increases. With this power of faith, they measure the merits of all Buddhas, and because they are immeasurable, profound, and wonderful, they can believe and accept them. Therefore, this mind is both 'more' and 'superior'. Those who deeply practice great compassion are called 'deep' because they have compassion for sentient beings that penetrates to the marrow of their bones. They are called 'great' because they seek the path to Buddhahood for all sentient beings. Those with loving-kindness constantly seek beneficial things to bring peace and security to sentient beings. There are three kinds of loving-kindness, which will be explained in detail later. Those who cultivate good minds without weariness, 'good Dharma' refers to that which can be approached and practiced, and can bring beloved results. When practicing such Dharma, the mind does not become lazy or fall. The causes and conditions of good Dharma include the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), the Ten Virtuous Paths (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), the Six Paramitas (giving, morality, patience, diligence, concentration, and wisdom), the Ten Bhumis of Bodhisattvas, and various merits. Those who delight in the wonderful Dharma constantly contemplate and practice it, deeply experiencing the taste of the Dharma, and after a long time, joy arises. It is like a person enjoying themselves in a flower forest with beloved beautiful sights. Those who constantly associate with good teachers, Bodhisattvas have four kinds of good teachers, which will be explained in detail later. Here, 'good teachers' refers to all Buddhas and Bodhisattvas. Constantly approaching them with a correct mind can bring joy. Shame and remorse refer to feeling ashamed. Respect refers to remembering their merits and respecting them as people. Gentleness refers to the mind being harmonious and joyful, living together in peace. Those who joyfully observe the Dharma, 'Dharma' refers to the Five Skandhas (form, feeling, perception, mental formations, and consciousness), the Twelve Entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, and Dharma), the Eighteen Realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm; form realm, sound realm, smell realm, taste realm, touch realm, Dharma realm; eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), emptiness, signlessness, non-action, etc. With correct mindfulness, constantly observe these Dharmas. Those who are without attachment, 'attachment' refers to the mind turning towards the Three Realms of Existence (desire realm, form realm, formless realm). This is where sentient beings turn to. Some say that the five desires (wealth, sex, fame, food, and sleep) and various wrong views are where they turn to. Why? Because the minds of sentient beings are constantly attached to these. Bodhisattvas, with their sharp wisdom, have no attachment. 'One-mindedness' refers to valuing the Buddha's Dharma, with no other thoughts in mind. Those who seek much fame and renown, the Buddha spoke of the Nine Divisions of Scripture (sutras in prose, repetition in verse, predictions, verses spoken spontaneously, accounts of causes and conditions, parables, accounts of past lives of disciples, accounts of past lives of the Buddha, extensive teachings), being able to fully explore, study, and understand them, if even a little is missing, it is not complete. Those who are not greedy for profit and offerings, 'profit' refers to obtaining food, wealth, etc. 'Offerings' refers to respectful worship, providing beds and seats, welcoming and sending off. Bodhisattvas should use these things to give to sentient beings, not being greedy for themselves. Deceit and fraud refer to falsifying weights and measures, and goods that are not genuine. Flattery refers to a mind that is not upright. Deception refers to the five wrong livelihoods (hypocritically displaying unusual appearances for profit, praising one's own merits for profit, divining good and bad omens for profit, loudly displaying power for profit, and saying one has received offerings for profit). First is feigning strangeness, second is self-ingratiation, third is...
激動。四名抑揚。五名因利求利。矯異者。有人貪求利養故。若作阿練若著納衣。若常乞食若一坐食。若常坐。若中后不飲漿。受如是等頭陀行。作是念。他作是行。得供養恭敬。我作是行或亦得之。為利養故改易威儀名為矯異。自親者。有人貪利養故。詣檀越家語言。如我父母兄弟姊妹親戚無異。若有所須我能相與。欲有所作我能為作。我不計遠近能來問訊。我住此者正相為耳。為求供養貪著檀越。能以口辭牽引人心。如是等名為自親。激動者。有人不計貪罪欲得財物。作得物相如是言。是缽好若衣好若戶鉤好若尼師檀好。若我得者則能受用。又言。隨意能施此人難得。又至檀越家作是言。汝家羹飯餅肉香美。衣服復好。常供養我。我以親舊必當見與。如是示現貪相。是名激動抑揚者。有人貪利養故語檀越言。汝極慳惜。尚不能與父母兄弟姊妹妻子親戚。誰能得汝物者。檀越愧恥俯仰施與。又至余家作是言。汝有福德受人身不空。阿羅漢常入出汝家。汝與坐起語言作是念想檀越或生是心。更無餘人入出我家必謂我。是名為抑揚。因利求利者。有人以衣若缽僧伽梨若尼師檀等資生之物。持示人言。若王王等及余貴人與我是物。作是念。檀越或能生心。彼諸王貴人尚能供養。況我不與是人。因以此利更求餘利故名因利求
【現代漢語翻譯】 現代漢語譯本 激動。四名抑揚。五名因利求利。矯異者（假裝與衆不同的人）。有人貪求利養的緣故，如果做阿練若（指在空閑寂靜處修行的人），穿著納衣（粗糙的僧衣），如果經常乞食，如果一次坐著吃東西，如果經常坐著，如果在中午之後不喝飲料。接受像這樣的頭陀行（苦行）。這樣想，別人做這樣的行為，得到供養恭敬，我做這樣的行為或許也能得到。爲了利養的緣故改變威儀，叫做矯異。自親者（自作親近的人）。有人貪利養的緣故，到檀越（施主）家說，『我和我的父母兄弟姐妹親戚沒有區別。如果有什麼需要的，我能幫助你。想要做什麼，我能為你做。我不計較遠近能來問候。我住在這裡正是爲了互相幫助。』爲了求供養貪著檀越，能用言語牽引人心。像這樣的叫做自親。激動者（激動他人的人）。有人不顧貪婪的罪過想要得到財物，做出得到物品的樣子，這樣說，『這個缽好，或者衣服好，或者戶鉤好，或者尼師檀（坐墊）好。如果我得到，就能受用。』又說，『隨意能施捨的人很難得。』又到檀越家這樣說，『你家的羹飯餅肉香美，衣服也好，經常供養我。我因為是親戚朋友必定會給我。』像這樣示現貪婪的樣子，這叫做激動。抑揚者（抬高自己貶低他人的人）。有人貪利養的緣故對檀越說，『你極其吝嗇，尚且不能給父母兄弟姐妹妻子親戚，誰能得到你的東西呢？』檀越感到慚愧，於是施與。又到其他家這樣說，『你有福德，得到人身沒有白費。阿羅漢（斷絕了一切煩惱，達到佛教修行的最高境界的人）經常出入你家。你和他一起坐起說話，這樣想，檀越或許會產生這樣的想法，再沒有其他人出入我家，一定認為我是阿羅漢。』這叫做抑揚。因利求利者（利用已得的利益來謀求更多利益的人）。有人用衣服或者缽，僧伽梨（袈裟），或者尼師檀等生活用品，拿給別人看說，『國王等等以及其他貴人給了我這些東西。』這樣想，檀越或許會產生這樣的想法，那些國王貴人尚且能供養，何況我不給這個人。因為用這個利益來謀求更多利益，所以叫做因利求利。
【English Translation】 English version Excitement. The fourth is called 'Depreciating and Praising'. The fifth is called 'Seeking Further Gain from Existing Gain'. 'Pretending to be Different' refers to someone who, out of greed for profit and offerings, might practice asceticism (Aranyaka) (referring to someone who practices in a quiet, secluded place), wear coarse robes (nāga-civara), constantly beg for food, eat only one meal while seated, sit constantly, or refrain from drinking juice after noon. They undertake such ascetic practices (dhuta-guna), thinking, 'Others who do this gain offerings and respect; perhaps I will too.' Altering one's demeanor for the sake of profit and offerings is called 'Pretending to be Different'. 'Self-Affiliating' refers to someone who, out of greed for profit and offerings, goes to the house of a donor (dānavati) and says, 'I am no different from your parents, siblings, or relatives. If you need anything, I can help you. If you want to do something, I can do it for you. I will come to visit, no matter how far. I live here precisely to help each other.' They cling to the donor in order to seek offerings, using words to draw people's hearts. Such behavior is called 'Self-Affiliating'. 'Exciting' refers to someone who, disregarding the sin of greed, desires to obtain wealth and acts as if they have already obtained it, saying, 'This bowl is good, or this robe is good, or this door hook is good, or this sitting cloth (nisidana) is good. If I obtain it, I will be able to use it.' They also say, 'It is rare to find someone who can give freely.' They also go to the donor's house and say, 'Your soup, rice, cakes, and meat are delicious, and your clothes are also good. You always offer them to me. Because I am a relative or friend, you will surely give them to me.' Showing such greed is called 'Exciting'. 'Depreciating and Praising' refers to someone who, out of greed for profit and offerings, says to the donor, 'You are extremely stingy, unable to give even to your parents, siblings, spouse, or relatives. Who will ever get anything from you?' The donor feels ashamed and gives. They also go to another house and say, 'You are fortunate, having obtained a human body without wasting it. Arhats (those who have extinguished all defilements and attained the highest state of Buddhist practice) constantly come and go from your house. You sit and speak with them, thinking that the donor might think, 'No one else comes and goes from my house; they must think I am an Arhat.' This is called 'Depreciating and Praising'. 'Seeking Further Gain from Existing Gain' refers to someone who uses clothing, a bowl, a sanghati (robe), or a sitting cloth (nisidana), etc., as necessities of life, showing them to others and saying, 'The king, etc., and other nobles gave me these things.' They think that the donor might think, 'Those kings and nobles are able to make offerings; how much more should I give to this person?' Because they use this gain to seek further gain, it is called 'Seeking Further Gain from Existing Gain'.
利。是故應當遠離如此諂偽。不污諸佛家者。何等為污諸佛家。有人言。若人發求無上道心已。后迴向聲聞辟支佛道。不能住世繼三寶種。是名污諸佛家。是義不然。何以故。是人能度生死。又得諸無漏根力覺道。亦是佛子。云何言污諸佛家。如經說。佛告比丘。汝是我子。從我心生口生得法分者。又聲聞人言諦舍滅慧處。名諸佛家。何以故。從是四事出生諸佛故。若污此四法名污諸佛家。是故若人虛妄慳貪狂亂愚癡。是污佛家。若正行此四。則不污諸佛家。有人言。六波羅蜜是諸佛家。從此生諸佛故。若違此六事。是污佛家。有人言。般若波羅蜜是諸佛母。方便為父。是名諸佛家。以此二法出生諸佛。若違此法是污佛家。複次偈中自說污不污相。所謂不毀戒不欺佛。若受佛戒不能護持則欺諸佛。是污佛家。何以故。受戒時生佛家中。破戒則欺諸佛。名污佛家。問曰。必定菩薩有破戒耶。答曰。不斷煩惱是事可畏未久入必定菩薩或有破戒。如大勝佛法中說。難陀故破戒。我說此事猶以為畏。但以經有此說。信佛語故心則信受。若受戒不破不欺諸佛。名為不污佛家。複次戒名三學。戒學心學慧學。破此學名污佛家。如法受戒而後毀破名為欺佛。如是二句各有義趣。欺佛者。空自發愿不如說行。欺誑眾生是名欺佛。複次一
切法中不如說行。名為欺佛。堅住薩婆若不動如大山者。是菩薩一切發願求薩婆若種種因緣。乃至大地獄苦心不移動。如須彌山王吹不可動。常修轉上法者。從初發心常求索勝法。入初地中更修上法。如是展轉心無厭足。樂出世間法不樂世間者。世間法名隨順世間事增長生死。六趣三有五陰十二入十八界十二因緣諸煩惱有漏業等出世間法名隨所用法能出三界。所謂五根五力七覺八道四念處四正勤四如意足空無相無作解脫門戒律儀多聞無貪恚癡善根厭離心不放逸等。是菩薩利根故。不樂世間虛妄法。但樂出世間真實法。即治歡喜地。難治而能治者。治名通達無礙。如人破竹初節為難餘者皆易。初地難治治已餘皆自易。何以故。菩薩在初地。勢力未足善根未厚。修習善法未久故。眼等諸根猶隨諸塵心未調伏。是故諸煩惱猶能為患。如人勢力未足逆水則難。又此地中魔及魔民多為障礙故。以方便力勤行精進。是故此地名為難治。如是信力轉增上為首。不樂世間法為后。修此二十七法。治菩薩初歡喜地。是故說菩薩應常修行此法。修行名一心不放逸。常行常觀除諸過惡。故名為治。如人所行道路治令清凈。是諸法不但修治初地。一切諸地皆以此法。問曰。汝已說得初地方便及凈治法。菩薩云何安住而不退失。答曰。常行成就。
【現代漢語翻譯】 現代漢語譯本 不如說在切法中修行，卻名為欺騙佛陀（Buddha）。能夠堅定地安住于薩婆若（Sarvajna，一切智）而不動搖如大山的人，是菩薩（Bodhisattva），他們爲了求得薩婆若，發下種種誓願，即使面對大地獄的痛苦，內心也不會動搖，如同須彌山王（Sumeru），風也無法吹動。 經常修習殊勝之法的人，從最初發心時就不斷尋求殊勝之法。進入初地（Prathama-bhumi，歡喜地）后，更進一步修習殊勝之法。這樣輾轉增進，內心沒有厭足。喜愛出世間法而不喜愛世間法的人，是因為世間法意味著隨順世間之事，增長生死輪迴，包括六趣（gati，六道）、三有（bhava，三界）、五陰（skandha，五蘊）、十二入（ayatana，十二處）、十八界（dhatu，十八界）、十二因緣（nidana，十二緣起）以及各種煩惱和有漏業等。出世間法意味著所修習的法能夠使人脫離三界（trayo dhatavah，欲界、色界、無色界）。這包括五根（indriya，信、精進、念、定、慧）、五力（bala，信力、精進力、念力、定力、慧力）、七覺支（bodhyanga，七菩提分）、八正道（arya-astangika-marga，八聖道）、四念處（smrtyupasthana，身、受、心、法）、四正勤（samyak-pradhana，四正斷）、四如意足（rddhipada，四神足）、空（sunyata）、無相（animitta）、無作（apranihita）解脫門（vimoksa-mukha），戒律儀（sila-samvara），多聞（bahusruta），無貪（alobha）、無嗔（advesa）、無癡（amoha）善根，厭離心（nirveda），不放逸（apramada）等。 這位菩薩因為根器銳利，所以不喜愛世間的虛妄之法，只喜愛出世間的真實之法，因此能夠調伏歡喜地。所謂難調伏而能夠調伏，調伏意味著通達無礙。如同劈竹子，劈開第一節最難，其餘的就容易了。初地難以調伏，調伏之後其餘的就容易了。為什麼呢？因為菩薩在初地，勢力還不足夠，善根還不深厚，修習善法的時間還不長，眼等諸根仍然隨逐諸塵境，心還沒有調伏，因此各種煩惱仍然能夠造成危害。如同人的力量還不足夠，逆水而行就很困難。而且在這個階段，魔（Mara）以及魔民（Mara-papiyas）會設定很多障礙。因此要用方便之力，勤奮精進。所以這個階段被稱為難調伏。像這樣，以信力增長為首，不喜愛世間法為后，修習這二十七種法，調伏菩薩的初歡喜地。所以說菩薩應當經常修行這些法。修行意味著一心不放逸，經常實行、經常觀察，去除各種過錯，所以稱為調伏。如同人們所行走的道路，要整治使之清凈。這些法不僅僅是修治初地，一切諸地都要用這些法。 問：你已經說了得到初地的方便以及清凈調伏的方法，菩薩如何安住而不退失呢？ 答：經常修行成就。
【English Translation】 English version It is better not to practice the Dharma of Cutting (Chefa) than to practice it while deceiving the Buddha (Buddha). One who can firmly abide in Sarvajna (Sarvajna, all-knowing wisdom) without being moved like a great mountain is a Bodhisattva (Bodhisattva) who has made various vows to seek Sarvajna. Even when facing the suffering of the great hells, their mind will not waver, like Mount Sumeru (Sumeru), which cannot be moved by the wind. One who constantly cultivates superior Dharma constantly seeks superior Dharma from the initial aspiration. Upon entering the first ground (Prathama-bhumi, the Joyful Ground), they further cultivate superior Dharma. Progressing in this way, their mind is never satisfied. They delight in transcendental Dharma and not in worldly Dharma because worldly Dharma means conforming to worldly affairs, increasing the cycle of birth and death, including the six realms (gati, six destinies), the three realms of existence (bhava, three realms), the five aggregates (skandha, five skandhas), the twelve entrances (ayatana, twelve ayatanas), the eighteen elements (dhatu, eighteen dhatus), the twelve links of dependent origination (nidana, twelve nidanas), and various afflictions and defiled karma. Transcendental Dharma means that the Dharma one practices can lead one out of the three realms (trayo dhatavah, the desire realm, the form realm, and the formless realm). This includes the five roots (indriya, faith, diligence, mindfulness, concentration, and wisdom), the five powers (bala, the power of faith, diligence, mindfulness, concentration, and wisdom), the seven factors of enlightenment (bodhyanga, seven factors of enlightenment), the Noble Eightfold Path (arya-astangika-marga, eightfold path), the four foundations of mindfulness (smrtyupasthana, body, feeling, mind, and phenomena), the four right exertions (samyak-pradhana, four right efforts), the four bases of miraculous power (rddhipada, four supports of supernormal powers), emptiness (sunyata), signlessness (animitta), wishlessness (apranihita) liberation gates (vimoksa-mukha), moral discipline (sila-samvara), vast learning (bahusruta), non-greed (alobha), non-hatred (advesa), non-delusion (amoha) wholesome roots, renunciation (nirveda), and non-negligence (apramada). Because this Bodhisattva has sharp faculties, they do not delight in the false Dharma of the world but only in the true Dharma of transcendence, and therefore they can subdue the Joyful Ground. 'Difficult to subdue but able to subdue' means that 'subdue' means unobstructed understanding. Like splitting bamboo, the first section is the most difficult to split, and the rest are easy. The first ground is difficult to subdue, but once subdued, the rest become easy. Why? Because the Bodhisattva in the first ground has insufficient power, their roots of goodness are not deep enough, and they have not cultivated good Dharma for long enough. The sense faculties such as the eyes still follow the objects of the senses, and the mind has not been tamed. Therefore, various afflictions can still cause harm. Like a person with insufficient strength, it is difficult to go against the current. Moreover, in this stage, Mara (Mara) and the minions of Mara (Mara-papiyas) create many obstacles. Therefore, one must use skillful means and diligently practice. Therefore, this stage is called difficult to subdue. In this way, with the increase of the power of faith as the foremost and the dislike of worldly Dharma as the last, cultivate these twenty-seven Dharmas to subdue the Bodhisattva's first Joyful Ground. Therefore, it is said that Bodhisattvas should constantly cultivate these Dharmas. 'Cultivation' means being single-minded and non-negligent, constantly practicing and constantly observing, removing all faults, and therefore it is called 'subduing'. Like the road that people walk on, it must be cleaned and purified. These Dharmas are not only for subduing the first ground, but all grounds must use these Dharmas. Question: You have already spoken of the means to attain the first ground and the method of purifying and subduing it. How can a Bodhisattva abide in it without falling back? Answer: By constantly practicing and achieving it.
如是信力轉增上等法。名為安住初地。菩提名上道。薩埵名深心。深樂菩提故名為菩提薩埵。複次眾生名薩埵。為眾生修集菩提故名菩提薩埵。上法者。信等法能令人成佛道故名為上法。
釋愿品第五
已說入初地方便及凈治法。菩薩因愿故得入諸地。又成就信力增上等功德故安住其地。今當分別此愿。
愿供養奉給 恭敬一切佛 愿皆守護持 一切諸佛法
此是諸菩薩初願。從初發心乃至得阿耨多羅三藐三菩提。于其中間所有諸佛。盡當供養奉給恭敬。供養名花香瓔珞幡蓋燈明起塔廟等。奉給名衣服臥具所須之物。恭敬名尊重禮拜迎來送去合掌親侍。複次以小乘法教化眾生名為供養。以辟支佛法教化眾生名為奉給。以大乘法教化眾生名為恭敬。是第一愿。護持一切諸佛法者。菩薩作是念。一切過去未來現在十方三世諸佛法我應守護。問曰。過去諸佛已滅法亦隨滅。未來諸佛未出法亦未有。尚無初轉法輪。何況余法。云何當得守護。正可守護現在諸佛法。以諸佛現在故。答曰。過去未來現在諸佛法。皆是一體一相。是故若守護一佛法。則為守護三世諸佛法。如經說。佛告諸比丘。毗婆尸佛法出家受戒著衣持缽禪定智慧說法教化亦如我也。是故汝難不然。是第二愿也。複次。
諸佛從
【現代漢語翻譯】 現代漢語譯本：像這樣，信力不斷增長等殊勝的法，就叫做安住在初地（菩薩修行階位的第一個階段）。菩提（覺悟）名為至上的道。薩埵（有情）名為深切的願心。因為深深地喜愛覺悟，所以稱為菩提薩埵（菩薩）。進一步說，眾生名為薩埵，爲了眾生而修集覺悟，所以稱為菩提薩埵。至上的法是指，信等法能夠使人成就佛道，所以稱為至上的法。
釋愿品第五
已經講述了進入初地的方便法門以及清凈修治的方法。菩薩因為有願力的緣故，才能夠進入各個地。又因為成就信力增長等功德的緣故，才能夠安住在那個地。現在應當分別解說這些愿。
愿供養奉事，恭敬一切佛， 愿皆守護持，一切諸佛法。
這是諸位菩薩最初的愿。從最初發心乃至證得阿耨多羅三藐三菩提（無上正等正覺）的期間，所有出現的諸佛，都應當供養奉事恭敬。供養是指花、香、瓔珞、幡蓋、燈明、建造塔廟等等。奉事是指衣服、臥具等所需的物品。恭敬是指尊重禮拜、迎接送往、合掌親近侍奉。進一步說，用小乘佛法教化眾生，叫做供養。用辟支佛法教化眾生，叫做奉事。用大乘佛法教化眾生，叫做恭敬。這是第一個愿。護持一切諸佛法是指，菩薩這樣想：一切過去、未來、現在十方三世諸佛的法，我都應當守護。有人問：過去的諸佛已經滅度，佛法也隨著滅盡。未來的諸佛尚未出現，佛法也還沒有。甚至連最初的轉法輪（佛陀初次說法）都還沒有，更何況其他的佛法。怎麼能夠守護呢？只能守護現在的諸佛法，因為諸佛現在還存在。回答說：過去、未來、現在諸佛的法，都是一體一相的。因此，如果守護一佛的法，就等於守護三世諸佛的法。如經中所說：佛告訴諸位比丘，毗婆尸佛（過去七佛之一）的佛法，出家受戒、穿著袈裟、手持缽器、禪定智慧、說法教化，也和我一樣。所以你的疑問是不對的。這是第二個愿。進一步說：
諸佛從...
【English Translation】 English version: Such is the Dharma of increasing faith and strength, which is called abiding in the first Bhumi (the first stage of a Bodhisattva's path). Bodhi (enlightenment) is named the supreme path. Sattva (sentient being) is named profound intention. Because of deeply delighting in Bodhi, it is named Bodhisattva (a being striving for enlightenment). Furthermore, sentient beings are named Sattva. Because of cultivating Bodhi for sentient beings, it is named Bodhisattva. The supreme Dharma refers to the Dharma of faith, etc., which can enable people to achieve Buddhahood, hence it is named the supreme Dharma.
Chapter 5: Explanation of Vows
The expedient methods for entering the first Bhumi and the methods for purification have already been explained. Bodhisattvas are able to enter the various Bhumis because of their vows. Moreover, they abide in those Bhumis because of accomplishing merits such as increasing faith and strength. Now, these vows shall be explained separately.
'May I offer, serve, and respectfully honor all Buddhas, May I protect and uphold all the Buddhas' Dharma.'
This is the initial vow of all Bodhisattvas. From the initial arising of the aspiration for enlightenment until the attainment of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), all the Buddhas who appear in between should be offered, served, and respectfully honored. Offering refers to flowers, incense, garlands, banners, canopies, lamps, building stupas and temples, etc. Serving refers to clothing, bedding, and other necessities. Respectfully honoring refers to respecting, bowing, welcoming, seeing off, joining palms, and personally attending. Furthermore, teaching sentient beings with the Hinayana Dharma is called offering. Teaching sentient beings with the Pratyekabuddha Dharma is called serving. Teaching sentient beings with the Mahayana Dharma is called respectfully honoring. This is the first vow. Protecting and upholding all the Buddhas' Dharma means that Bodhisattvas think: 'I should protect all the Dharma of the Buddhas of the past, future, and present, in the ten directions and the three periods of time.' Someone asks: 'The Buddhas of the past have already passed away, and the Dharma has also perished with them. The Buddhas of the future have not yet appeared, and the Dharma does not yet exist. There is not even the initial turning of the Dharma wheel (Buddha's first sermon), let alone other Dharma. How can one protect it? One can only protect the Dharma of the present Buddhas, because the Buddhas are present now.' The answer is: 'The Dharma of the Buddhas of the past, future, and present is all of one essence and one form. Therefore, if one protects the Dharma of one Buddha, it is equivalent to protecting the Dharma of the Buddhas of the three periods of time.' As the Sutra says: 'The Buddha told the Bhikkhus, the Dharma of Vipashyi Buddha (one of the past seven Buddhas), ordaining, wearing robes, holding a bowl, practicing meditation, wisdom, teaching the Dharma, and transforming others, is also like mine.' Therefore, your question is not valid. This is the second vow. Furthermore:
The Buddhas from...
兜術 退來在世間 乃至教化訖 永入無餘界 處胎及生時 出家趣道場 降魔成佛道 初轉妙法輪 奉迎諸如來 及於余時中 愿我悉當得 盡心而供養
諸佛始從兜術天上退下世間。終至無餘涅槃。于其中間入胎時大設供養。及生時出家趣道場。降魔王成佛道轉法輪奉迎如來。余時者。現大神通人天大會廣度眾生。爾時當以華香幡蓋伎樂歌頌稱讚。出家受法如說修行。以第一供養之具供養諸佛。是第三愿。複次。
愿教化眾生 令悉入諸道
教名教他以善法。化名遠離惡法。我當以此二法令無量阿僧祇眾生。住聲聞辟支佛道。是第四愿。複次。
愿一切眾生 成就佛菩提 有人向聲聞 辟支佛道者
是人修集聲聞辟支佛法未入法位。我當教化令趣佛道。有人不向聲聞辟支佛道。我當教化令向無上佛道。有人向無上佛道者。我當示教利喜令其功德轉更增益。如是教化一切眾生。是第五愿。複次。
愿使一切法 信解入平等
一切法者。凡所有法。度法非度法。攝覺意法。非攝覺意法。助道法非助道法。聖道所攝法非聖道所攝法。應修法不應修法。應近法不應近法。應生法不應生法。生法不生法。現在法非現在法。因緣生法非因緣生法。因緣
【現代漢語翻譯】 現代漢語譯本 兜率（Tusita，天名）天退下來到世間， 乃至教化完畢，永遠進入無餘涅槃（nirvana，佛教術語，指完全的寂滅狀態）。 從入胎和出生時，到出家前往菩提道場（Bodhimanda，指證悟之地）， 降伏魔軍成就佛道，初次轉動妙法輪（Dharmacakra，指佛陀的教法）。 奉迎諸位如來（Tathagata，佛的稱號之一），以及其餘的時間裡， 愿我都能盡心盡力地供養。
諸佛最初從兜率天退下到世間，最終達到無餘涅槃。在這期間，入胎時大設供養，以及出生時、出家前往道場，降伏魔王成就佛道，轉法輪，奉迎如來。其餘時間，顯現大神通，舉行人天大會，廣度眾生。那時，應當用華香幡蓋、伎樂歌頌來稱讚，出家受法，如所說的那樣修行，用最好的供養之具來供養諸佛。這是第三個愿。再次。
愿教化眾生，令他們全部進入諸道。
教，是教導他人以善法；化，是使人遠離惡法。我應當用這兩種方法，使無量阿僧祇（asamkhya，佛教數字，意為無數）眾生，安住于聲聞（sravaka，聽聞佛法而修行的弟子）、辟支佛（pratyekabuddha，又稱獨覺佛，不依師教而獨自悟道的修行者）之道。這是第四個愿。再次。
愿一切眾生，成就佛菩提（bodhi，指覺悟）。 有人傾向於聲聞、辟支佛道的話，
這些人修集聲聞、辟支佛法，但尚未進入法位，我應當教化他們，使他們趨向佛道。有人不傾向於聲聞、辟支佛道，我應當教化他們，使他們趨向無上佛道。有人傾向於無上佛道，我應當以開示教導，利益歡喜，使他們的功德更加增長。這樣教化一切眾生。這是第五個愿。再次。
愿使一切法，信解而入平等。
一切法，是指所有一切法。度法與非度法，攝覺意法與非攝覺意法，助道法與非助道法，聖道所攝法與非聖道所攝法，應修法與不應修法，應親近法與不應親近法，應生法與不應生法，生法與不生法，現在法與非現在法，因緣生法與非因緣生法，因緣
【English Translation】 English version Having descended from the Tusita (heaven name), into the world, Until the teaching is completed, to eternally enter the realm of Nirvana without remainder (nirvana, Buddhist term, referring to the state of complete extinction). From the time of entering the womb and being born, to leaving home and going to the Bodhimanda (Bodhimanda, refers to the place of enlightenment), Subduing the demons and attaining Buddhahood, initially turning the wonderful Dharma wheel (Dharmacakra, refers to the Buddha's teachings). Reverently welcoming all the Tathagatas (Tathagata, one of the titles of the Buddha), and during the remaining times, May I be able to offer with all my heart and effort.
The Buddhas initially descend from the Tusita heaven to the world, and ultimately reach Nirvana without remainder. In between, great offerings are made at the time of entering the womb, as well as at the time of birth, leaving home to go to the Bodhimanda, subduing the demon king and attaining Buddhahood, turning the Dharma wheel, and reverently welcoming the Tathagatas. During the remaining times, great supernatural powers are displayed, assemblies of humans and gods are held, and sentient beings are widely liberated. At that time, one should use flowers, incense, banners, canopies, music, songs, and praises to extol them, leave home to receive the Dharma, practice as it is said, and offer the Buddhas with the best offerings. This is the third vow. Furthermore.
May I teach and transform sentient beings, causing them all to enter the various paths.
'Teaching' means teaching others with good Dharma; 'transforming' means causing people to stay away from evil Dharma. I shall use these two methods to cause immeasurable asamkhya (asamkhya, a Buddhist number, meaning countless) sentient beings to abide in the path of the Sravakas (sravaka, disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (pratyekabuddha, also known as solitary Buddhas, practitioners who attain enlightenment independently without a teacher). This is the fourth vow. Furthermore.
May all sentient beings attain Buddha's Bodhi (bodhi, refers to enlightenment). If there are those who are inclined towards the path of Sravakas and Pratyekabuddhas,
These people cultivate the Dharma of Sravakas and Pratyekabuddhas, but have not yet entered the position of Dharma. I shall teach and transform them, causing them to move towards the path of Buddhahood. If there are those who are not inclined towards the path of Sravakas and Pratyekabuddhas, I shall teach and transform them, causing them to move towards the unsurpassed path of Buddhahood. If there are those who are inclined towards the unsurpassed path of Buddhahood, I shall instruct, teach, benefit, and delight them, causing their merits to increase even more. Thus, I shall teach and transform all sentient beings. This is the fifth vow. Furthermore.
May all Dharmas be believed, understood, and entered into equally.
'All Dharmas' refers to all existing Dharmas. Dharmas that liberate and Dharmas that do not liberate, Dharmas that encompass the factors of awakening and Dharmas that do not encompass the factors of awakening, Dharmas that aid the path and Dharmas that do not aid the path, Dharmas encompassed by the noble path and Dharmas not encompassed by the noble path, Dharmas that should be cultivated and Dharmas that should not be cultivated, Dharmas that should be approached and Dharmas that should not be approached, Dharmas that should arise and Dharmas that should not arise, Dharmas that arise and Dharmas that do not arise, Dharmas that are present and Dharmas that are not present, Dharmas that arise from conditions and Dharmas that do not arise from conditions, conditions
法非因緣法。從思惟生法不從思惟生法。粗法細法。受法不受法。內法外法。內入所攝法非內入所攝法。外入所攝法非外入所攝法。五陰所攝法非五陰所攝法。五受陰所攝法非五受陰所攝法。四諦所攝法非四諦所攝法。助世法非助世法。依貪法依出法。顛倒法非顛倒法。變法非變法。悔法非悔法。大法小法。受處法非受處法。可斷法不可斷法。知見法不知見法。有漏法無漏法。有系法無系法。有凈法無凈法。有上法無上法。有覺法無覺法。有觀法無觀法。可喜法不可喜法。相應法不相應法。有分別法無分別法。行法無行法。有緣法無緣法。有次第法無次第法。可見法不可見法。有對法無對法。可見有對法不可見無對法。有相法無相法。可行法不可行法有為法無為法。險法非險法。有本法無本法。有出法無出法。眾生法非眾生法。苦者法非苦者法。惱法非惱法。有法非有法。逆法非逆法。樂報法非樂報法。苦報法非苦報法。憶生法非憶生法。智首行法非智首行法。信首行法非信首行法。思惟首行法非思惟首行法。愿首行法非愿首行法。色法非色法。教法非教法。變化法非變化法。如意遊行法非如意遊行法。欲本法非欲本法。因善法非因善法。因善根法非因善根法。定法非定法。身法非身法。口法非口法。意法非意法。有
對觸生法非有對觸生法。意觸生法非意觸生法。惡法非惡法。善法非善法。能生法非能生法。唸唸滅法非唸唸滅法。攝聚法非攝聚法。明分法非明分法。因法非因法。緣法非緣法。因緣法非因緣法。因生法非因生法。有因法非有因法。一法異法。滅法非滅法。攝根法非攝根法。共心法非共心法。心法非心法。心數法非心數法。共觸五法非共觸五法。共得十六法非共得十六法。細法粗法。迴向法非迴向法。善法不善法。無記法見諦所斷法思惟所斷法不斷法。學法無學法。非學非無學法等。無量千萬種諸法。皆令入空無相無作門平等無二。以信解力故。是第六愿。複次。
十住毗婆沙論卷第二 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第三
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
釋愿品之餘
愿凈佛土故 滅除諸雜惡
殺生偷盜邪淫妄語兩舌惡口綺語。貪恚邪命飲酒等。有如是惡名為不凈。複次國土中有地獄畜生餓鬼等諸惡道名為不凈。複次眾生無信懈怠亂心愚癡諂曲慳嫉忿恨重邪見慢憍慢大慢我慢邪慢。矯異自親激動抑揚。因利求利貴於世樂。放逸自恣多欲惡欲邪貪邪淫。不識父母沙門婆羅門。不忍辱破威儀難與語。邪覺觀貪慾瞋恚
【現代漢語翻譯】 現代漢語譯本：對觸所生之法與非對觸所生之法。意觸所生之法與非意觸所生之法。惡法與非惡法。善法與非善法。能生之法與非能生之法。唸唸滅之法與非唸唸滅之法。攝聚之法與非攝聚之法。明分之法與非明分之法。因法與非因法。緣法與非緣法。因緣法與非因緣法。因生之法與非因生之法。有因之法與非有因之法。一法與異法。滅法與非滅法。攝根之法與非攝根之法。共心之法與非共心之法。心法與非心法。心數法與非心數法。共觸五法與非共觸五法。共得十六法與非共得十六法。細法與粗法。迴向法與非迴向法。善法與不善法。無記法、見諦所斷法、思惟所斷法、不斷法。學法、無學法、非學非無學法等。無量千萬種諸法，皆令入空、無相、無作門，平等無二。以信解力故，是第六愿。複次。
《十住毗婆沙論》卷第二 《大正藏》第26冊 No. 1521 《十住毗婆沙論》
《十住毗婆沙論》卷第三
聖者龍樹（Nagarjuna）造
後秦龜茲國三藏鳩摩羅什（Kumarajiva）譯
釋愿品之餘
愿凈佛土故，滅除諸雜惡。
殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪、恚、邪命、飲酒等。有如是惡名為不凈。複次國土中有地獄、畜生、餓鬼等諸惡道名為不凈。複次眾生無信、懈怠、亂心、愚癡、諂曲、慳嫉、忿恨、重邪見、慢、憍慢、大慢、我慢、邪慢、矯異自親、激動抑揚、因利求利、貴於世樂、放逸自恣、多欲惡欲、邪貪邪淫、不識父母沙門婆羅門、不忍辱破威儀難與語、邪覺觀貪慾瞋恚。
【English Translation】 English version: That which is born of contact versus that which is not born of contact. That which is born of mental contact versus that which is not born of mental contact. Unwholesome dharmas versus not unwholesome dharmas. Wholesome dharmas versus not wholesome dharmas. Dharmas that can arise versus dharmas that cannot arise. Dharmas that perish moment by moment versus dharmas that do not perish moment by moment. Dharmas that are gathered together versus dharmas that are not gathered together. Dharmas of the bright division versus dharmas of the not bright division. Cause dharmas versus not cause dharmas. Condition dharmas versus not condition dharmas. Cause and condition dharmas versus not cause and condition dharmas. Dharmas born of causes versus dharmas not born of causes. Dharmas with causes versus dharmas without causes. One dharma versus different dharmas. Ceasing dharmas versus not ceasing dharmas. Dharmas that gather the roots versus dharmas that do not gather the roots. Dharmas common to the mind versus dharmas not common to the mind. Mind dharmas versus not mind dharmas. Mental function dharmas versus not mental function dharmas. The five dharmas common to contact versus the five dharmas not common to contact. The sixteen dharmas common to attainment versus the sixteen dharmas not common to attainment. Subtle dharmas versus coarse dharmas. Dedication dharmas versus not dedication dharmas. Wholesome dharmas versus unwholesome dharmas. Undetermined dharmas, dharmas to be abandoned by seeing the truth, dharmas to be abandoned by contemplation, dharmas not to be abandoned. Dharmas of learning, dharmas of no more learning, dharmas of neither learning nor no more learning, and so on. Countless millions of kinds of dharmas, all are made to enter the door of emptiness, signlessness, and non-action, equal and without duality. Because of the power of faith and understanding, this is the sixth vow. Furthermore.
《Treatise on the Ten Abodes ( దశభూమిక )》, Volume 2 《Taisho Tripitaka》 Volume 26 No. 1521 《Treatise on the Ten Abodes》
《Treatise on the Ten Abodes》, Volume 3
Composed by the Holy Nagarjuna (龍樹)
Translated by Kumarajiva (鳩摩羅什), Tripitaka Master from the Kingdom of Kucha (龜茲國) of the Later Qin Dynasty
Remaining Sections of the Chapter on Vows
Because of the vow to purify the Buddha land, eliminate all kinds of evil.
Killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, hatred, wrong livelihood, drinking alcohol, and so on. Having such evils is called impurity. Furthermore, in the land, having hells, animals, hungry ghosts, and other evil paths is called impurity. Furthermore, beings having no faith, laziness, distracted minds, ignorance, flattery, stinginess, jealousy, anger, heavy wrong views, pride, arrogance, great arrogance, self-conceit, wrong pride, pretending to be different to be close to oneself, agitation and praise, seeking profit for profit, valuing worldly pleasures, indulgence and self-will, many desires and evil desires, wrong greed and wrong sexual conduct, not recognizing parents, ascetics, and Brahmins, not being patient and breaking decorum, being difficult to talk to, wrong perceptions, greed, and hatred.
睡眠調戲疑所覆蔽名為不凈。複次惡鳥獸多怨賊。無水漿饑饉災疫人畏非人畏。內反逆外賊寇。若多雨若亢旱諸衰惱小劫盡諸苦惱等名為不凈。複次眾生短命惡色無力多諸憂苦。少膽干多疾病少威力。少眷屬惡眷屬易壞眷屬。小居家儜劣邪出家名為不凈。複次僧佉榆伽憂樓迦王那波羅他毗佉那蓱莎王。那吉略仙人像仙人斷淫人上弟子行者。放羊者。大心者。忍辱者。喬曇摩鳩蘭陀磨活人者。度人者。緣水者。婆羅沙伽那頗羅墮阇。著衣者。無衣者。韋索衣者。皮衣者。草衣者。著下衣者。角鴟毛衣者。木皮衣者。三洗者。隨順者。事梵王者。事究摩羅者。事毗舍阇者。事金翅鳥者。事乾闥婆者。事閻羅王者。事毗沙門王者。事密跡神者。事浮陀神者。事龍者。裸形沙門。白衣沙門。染衣沙門。末迦梨沙門。毗羅哆子者。迦旃延尼子者。薩耆遮子者。持牛戒者。鹿戒者。狗戒者。馬戒者。像戒者。乞戒者。究摩羅戒者。諸天戒者。上戒者。淫慾戒者。凈潔戒者。火戒者。說色滅涅槃者。說聲滅涅槃者。說香滅涅槃者。說味滅涅槃者。說觸滅涅槃者。說覺觀滅涅槃者。說喜滅涅槃者。說苦樂滅涅槃者。水衣為鬘者。水凈者。食凈者。生凈者。執杵臼者。打石者。喜洗者。浮沒者。空地住者。臥刺蕀者。世性者。大者我者。
色等者。聲等者。香等者。味等者。觸等者。地知者。水知者。火知者。風知者。虛空知者。和合知者。變知者。眼知者。耳知者。鼻知者。舌知者。身知者。意知者。神知者。如是等在家出家種種邪見邪行名為不凈。複次其地高下坑坎埠阜榛叢刺蕀多所妨閡。塵土坌穢泥潦臼陷。惡山巉巖屈曲隈障。重嶺隔塞峻峭難上。堿鹵乾燥沙礫瓦石。眾果少味色香不具。藥草不良。勢力薄少少有妙色聲香味觸。園林樓閣流水浴池小山土嶺。登緣遠望娛樂之處皆悉鮮少。郡縣聚落不相接近。地多丘荒人民希少。多見無福貧窮下劣諸城。宰牧大官貴人諸賈客主。巧匠工師學讀之人。亦復甚少。衣服臥具醫藥便身之具甚為難得。雖得非妙名為不凈。不凈略說有二種。一以眾生因緣。二以行業因緣。眾生因緣者。眾生過惡故。行業因緣者。諸行過惡故。此二事上已說。轉此二事則有眾生功德行業功德。此二功德名為凈土。是凈國土當知隨諸菩薩本願因緣。諸菩薩能行種種大精進故。所愿無量不可說盡。是故今但略說開示事端。其餘諸事應如是知。略說凈土相。所謂菩薩善得阿耨多羅三藐三菩提。佛功德力法具足。聲聞具足。菩提樹具足。世界莊嚴眾生善利。可度者多大眾集會佛力具足。善得菩提者以十事莊嚴。一離諸苦行。二無厭劣心
【現代漢語翻譯】 現代漢語譯本 色等（指可見的顏色等）。聲等（指可聽的聲音等）。香等（指可嗅的氣味等）。味等（指可嘗的味道等）。觸等（指可觸控的感覺等）。地知（指對土地的認知）。水知（指對水的認知）。火知（指對火的認知）。風知（指對風的認知）。虛空知（指對虛空的認知）。和合知（指對事物組合的認知）。變知（指對事物變化的認知）。眼知（指通過眼睛的認知）。耳知（指通過耳朵的認知）。鼻知（指通過鼻子的認知）。舌知（指通過舌頭的認知）。身知（指通過身體的認知）。意知（指通過意識的認知）。神知（指通過精神的認知）。像這些在家或出家之人所持有的各種邪見邪行，都稱為『不凈』。 再者，那裡的土地高低不平，坑坑洼洼，土堆丘陵，長滿雜草荊棘，多有阻礙。塵土飛揚，污穢不堪，泥濘積水，道路崎嶇。惡劣的山勢險峻陡峭，彎曲隱蔽。重重山嶺阻隔，高聳陡峭難以攀登。土地鹽堿貧瘠，乾燥缺水，遍佈沙礫瓦石。出產的果實味道寡淡，顏色香味不佳。藥草質量低劣，效力微弱。很少有美好的顏色、聲音、香味和觸感。園林樓閣、流水浴池、小山土嶺，以及可以登高遠望、娛樂休閑的地方都非常稀少。郡縣村落之間距離遙遠，互不相鄰。土地多為荒蕪，人民稀少。常見沒有福報、貧窮低賤的城市。管理地方的長官、貴族以及商賈，精巧的工匠、學識淵博的人也十分稀少。衣服、臥具、醫藥等生活必需品難以獲得，即使得到也不是上好的，這些都稱為『不凈』。 『不凈』略而言之有兩種：一是眾生因緣，二是行業因緣。眾生因緣是指眾生的過錯所致。行業因緣是指各種行為的過錯所致。以上已經闡述了這兩種情況。轉變這兩種情況，就會有眾生的功德和行業的功德。這兩種功德就稱為『凈土』。應當知道，這凈土是隨著諸位菩薩的本願因緣而產生的。諸位菩薩能夠行持種種大精進，所發的願望無量無邊，無法全部說盡。因此，現在只是簡略地說明，揭示一些端倪。其餘的事情應該依此類推。簡略地說說凈土的相狀，就是菩薩善於證得阿耨多羅三藐三菩提（無上正等正覺）。佛的功德力圓滿具足，佛法完備，聲聞弟子眾多，菩提樹高大，世界莊嚴，眾生能夠得到利益，可以被度化的人很多，大眾和合，佛力具足。善於證得菩提的人，以十種事來莊嚴：一是遠離各種苦行，二是沒有厭倦低劣之心。
【English Translation】 English version 『Color, etc.』 (referring to visible colors, etc.). 『Sound, etc.』 (referring to audible sounds, etc.). 『Scent, etc.』 (referring to smellable odors, etc.). 『Taste, etc.』 (referring to flavors that can be tasted, etc.). 『Touch, etc.』 (referring to tactile sensations, etc.). 『Earth-knowledge』 (referring to the cognition of earth). 『Water-knowledge』 (referring to the cognition of water). 『Fire-knowledge』 (referring to the cognition of fire). 『Wind-knowledge』 (referring to the cognition of wind). 『Space-knowledge』 (referring to the cognition of space). 『Combination-knowledge』 (referring to the cognition of the combination of things). 『Change-knowledge』 (referring to the cognition of the changes of things). 『Eye-knowledge』 (referring to cognition through the eyes). 『Ear-knowledge』 (referring to cognition through the ears). 『Nose-knowledge』 (referring to cognition through the nose). 『Tongue-knowledge』 (referring to cognition through the tongue). 『Body-knowledge』 (referring to cognition through the body). 『Mind-knowledge』 (referring to cognition through the mind). 『Spirit-knowledge』 (referring to cognition through the spirit). Such as these various wrong views and wrong practices held by those who are at home or have left home, are all called 『impurity』. Furthermore, the land there is uneven, with pits and bumps, mounds and hills, overgrown with weeds and thorns, with many obstacles. Dust flies, it is filthy and unbearable, muddy water accumulates, and the roads are rugged. The bad mountains are steep and precipitous, curved and hidden. The heavy mountain ranges are separated, towering and difficult to climb. The land is saline and barren, dry and water-scarce, covered with gravel and stones. The fruits produced are bland in taste, and the colors and aromas are not good. The quality of medicinal herbs is poor, and their efficacy is weak. There are few beautiful colors, sounds, smells, and touches. Gardens, pavilions, flowing water pools, small hills and mounds, and places where one can climb to look far away and enjoy leisure are very rare. The counties and villages are far apart and not adjacent to each other. The land is mostly barren and the people are sparse. It is common to see cities without blessings, poor and lowly. The local officials, nobles, and merchants, skilled craftsmen, and learned people are also very few. Clothing, bedding, medicine, and other necessities of life are difficult to obtain, and even if obtained, they are not of good quality. These are all called 『impurity』. 『Impurity』 can be briefly divided into two types: one is due to the causes and conditions of sentient beings, and the other is due to the causes and conditions of actions. The causes and conditions of sentient beings refer to the faults of sentient beings. The causes and conditions of actions refer to the faults of various actions. The above has already explained these two situations. Transforming these two situations will result in the merits of sentient beings and the merits of actions. These two merits are called 『Pure Land』. It should be known that this Pure Land arises according to the original vows and conditions of the Bodhisattvas. The Bodhisattvas are able to practice various great diligences, and the vows they make are immeasurable and cannot be fully expressed. Therefore, now only a brief explanation is given, revealing some clues. The remaining matters should be inferred in the same way. Briefly speaking about the characteristics of the Pure Land, it is that the Bodhisattva is good at attaining Anuttara-samyak-sambodhi (Unsurpassed Right and Equal Enlightenment). The Buddha's merits and power are complete and sufficient, the Dharma is complete, there are many Shravaka disciples, the Bodhi tree is tall, the world is adorned, sentient beings can benefit, there are many who can be liberated, the assembly is harmonious, and the Buddha's power is complete. Those who are good at attaining Bodhi adorn themselves with ten things: one is to stay away from various ascetic practices, and the second is to have no aversion to inferiority.
。三速疾得。四無求外道師。五菩薩具足。六無有魔怨。七無諸留難。八諸天大會。九希有事具足。十時具足。離諸苦行者。若菩薩為阿耨多羅三藐三菩提出家。不行諸苦行。所謂若四日若六日若八日。若半月若一月。乃至食一麻一米一果。或但飲水或但服氣。不以如是苦行求道。安坐道場。而成佛道。無厭劣心者。若菩薩少得厭離心即時出家。速疾得者。若菩薩出家已即得阿耨多羅三藐三菩提。不求外道師者。若菩薩出家已時。有外道大師。有名稱者。不往咨求。汝等說何法論何事以何為利。亦不於四方求索。菩薩具足者。菩薩欲成佛道時。三千大千世界中諸菩薩及他方諸菩薩。各持供養具來圍繞已。待佛成道放大光明各共供養。從佛聞法皆是不退轉一生補處。無魔怨者。若菩薩垂成佛時。無有魔軍能來破者。無諸留難者。菩薩垂成佛時。乃至無有毫釐煩惱來入其心。諸大眾集會者。若菩薩垂成佛時。四天王諸天忉利諸天夜摩天兜率陀天化樂天他化自在天梵天乃至阿迦膩吒天。諸龍神夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽等一切諸神。十方無量世界。各持第一上妙供養之具來供養菩薩。名為大眾集會。又聲聞人言。十世界諸天盡來。名為諸天大會。希有行具足者。若菩薩得佛時。地六種震動。十方無量三千大千世
【現代漢語翻譯】 現代漢語譯本：三、迅速證得（阿耨多羅三藐三菩提）。四、不向外道尋求師父。五、菩薩的條件具足。六、沒有魔的怨恨。七、沒有各種阻礙。八、諸天大會。九、希有之事具足。十、時機具足。遠離各種苦行的人。如果菩薩爲了阿耨多羅三藐三菩提（無上正等正覺）而出家，不進行各種苦行，例如四日、六日、八日，或半個月、一個月，乃至只吃一麻、一米、一果，或者只飲水、只服氣。不以這樣的苦行求道，而是安坐道場，成就佛道。沒有厭惡退縮之心的人。如果菩薩稍微產生厭離之心，就立即出家。迅速證得（阿耨多羅三藐三菩提）的人。如果菩薩出家后，立即證得阿耨多羅三藐三菩提。不向外道尋求師父的人。如果菩薩出家時，有外道大師，有名聲的人，不去諮詢求教：『你們說什麼法？討論什麼事？以什麼為利益？』也不向四方尋求。菩薩的條件具足的人。菩薩將要成佛時，三千大千世界中的諸位菩薩以及其他方世界的諸位菩薩，各自拿著供養的器具來圍繞，等待佛成道，放出大光明，共同供養。從佛聽聞佛法，都是不退轉，一生補處（指下一產生佛的菩薩）。沒有魔的怨恨的人。如果菩薩將要成佛時，沒有魔軍能夠來破壞。沒有各種阻礙的人。菩薩將要成佛時，乃至沒有絲毫煩惱進入他的心中。諸大眾（原文如此）的人。如果菩薩將要成佛時，四天王諸天、忉利諸天（三十三天）、夜摩天（須焰摩天）、兜率陀天（知足天）、化樂天（樂變化天）、他化自在天（他化自樂天）、梵天乃至阿迦膩吒天（色界頂天），諸龍神、夜叉（藥叉）、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（人非人）、摩睺羅伽（大蟒神）等一切諸神，十方無量世界，各自拿著第一上妙的供養器具來供養菩薩，稱為大眾。又有聲聞人說，十個世界的諸天都來，稱為諸天大會。希有之行具足的人。如果菩薩成佛時，大地六種震動，十方無量三千大千世界
【English Translation】 English version: Three, quickly attain (Anuttara-samyak-sambodhi). Four, do not seek teachers from outside paths. Five, the conditions of a Bodhisattva are complete. Six, there is no hatred from demons. Seven, there are no obstacles. Eight, a great assembly of gods. Nine, rare events are complete. Ten, the timing is right. Those who are far from various ascetic practices. If a Bodhisattva renounces the household life for Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), he does not engage in various ascetic practices, such as four days, six days, eight days, or half a month, a month, or even eating only one sesame seed, one grain of rice, one fruit, or only drinking water, or only taking in air. He does not seek the path through such ascetic practices, but sits peacefully in the Bodhi-mandala and attains Buddhahood. Those without a mind of aversion or discouragement. If a Bodhisattva slightly generates a mind of aversion, he immediately renounces the household life. Those who quickly attain (Anuttara-samyak-sambodhi). If a Bodhisattva, after renouncing the household life, immediately attains Anuttara-samyak-sambodhi. Those who do not seek teachers from outside paths. If, when a Bodhisattva renounces the household life, there are masters of outside paths, those who are famous, he does not go to consult and ask: 'What Dharma do you speak? What matters do you discuss? What do you take as benefit?' Nor does he seek in the four directions. Those whose conditions as a Bodhisattva are complete. When a Bodhisattva is about to attain Buddhahood, the Bodhisattvas in the three thousand great thousand worlds and the Bodhisattvas from other worlds each hold offerings and come to surround him, waiting for the Buddha to attain enlightenment, emitting great light, and making offerings together. Hearing the Dharma from the Buddha, all are non-retrogressive, destined for Buddhahood in one lifetime (ekajati-pratibaddha). Those without hatred from demons. If a Bodhisattva is about to attain Buddhahood, no demonic army can come to destroy him. Those without obstacles. When a Bodhisattva is about to attain Buddhahood, not even a hair's breadth of affliction enters his mind. Those of great assemblies (as in the original text). If a Bodhisattva is about to attain Buddhahood, the Four Heavenly Kings, the gods of Trayastrimsa (Thirty-three Heavens), the gods of Yama (Suyama Heaven), the gods of Tushita (Contentment Heaven), the gods of Nirmanarati (Heaven of Enjoying Transformations), the gods of Paranirmita-vasavartin (Heaven of Controlling Others' Transformations), Brahma, and even the gods of Akanistha (Highest Form Realm Heaven), all the gods such as dragons (Naga), yakshas (Yaksha), gandharvas (Gandharva), asuras (Asura), garudas (Garuda), kinnaras (Kinnara), mahoragas (Mahoraga), etc., from countless worlds in the ten directions, each holding the finest offerings, come to offer them to the Bodhisattva, which is called a great assembly . Furthermore, the Sravakas say that all the gods from ten worlds come, which is called a great assembly of gods. Those whose rare practices are complete. If a Bodhisattva attains Buddhahood, the earth shakes in six ways, and the countless three thousand great thousand worlds in the ten directions
界諸魔王宮殿。皆變壞無色光不復現。無量須彌山皆悉動搖。無量大海皆悉振盪。一切世界出非時華。雨栴檀末香及諸天名華諸希有事。時具足者。時無疾疫饑饉刀兵流離逃迸。雨澤隨時無諸災橫。諸國王等如法治化。人民安樂壽命延長。無有怨賊諸惡鳥獸毒蟲鬼神惱害眾生。佛功德力者。一切去來今佛威力。功德智慧無量深法。等無差別。但隨諸佛本願因緣。或有壽命無量。或有見者即得必定。聞名者亦得必定。女人見者即成男子身。若聞名者亦轉女身。或有聞名者即得往生。或有無量光明眾生遇者離諸障蓋。或以光明即入必定。或以光明滅一切苦惱。無量壽命者。壽命無量劫過諸算數。一劫百劫千劫萬劫億劫百千萬億那由他阿僧祇劫。如是久住為利益憐愍眾生故。一切諸佛雖力能無量壽。以本願故。有久住世者。有不久住者。見時得入必定者。有眾生見佛即住阿耨多羅三藐三菩提阿惟越致地。何以故。是諸眾生見佛身者。心大歡喜清凈悅樂。其心即攝得如是菩薩三昧。以是三昧力通達諸法實相。能直入阿耨多羅三藐三菩提必定地。是諸眾生長夜深心種見佛入必定善根。以大悲心為首。善妙清凈。為通達一切佛法故。為度一切眾生故。是善根成就時至。是故得值此佛。又以諸佛本願因緣二事和合故此事得成。聞佛名
【現代漢語翻譯】 現代漢語譯本 諸魔王（統治欲界諸天的魔王）的宮殿都變壞，失去光彩不再顯現。無量的須彌山（佛教宇宙觀中的聖山）都震動搖晃。無量的大海都震盪翻騰。一切世界都出現非時之花，降下栴檀（一種香木）末香以及諸天界的名貴花朵等稀有之事。這時，一切都具足美好：沒有疾病瘟疫、饑荒刀兵、流離逃亡。風調雨順，沒有各種災禍橫行。諸國王等以正法治理天下，人民安樂，壽命延長。沒有怨賊、各種惡鳥猛獸、毒蟲鬼神來惱害眾生。 佛的功德力量是：一切過去、現在、未來的佛的威力、功德、智慧、無量深法，都是平等沒有差別的。只是隨著諸佛的本願因緣，有的佛壽命無量，有的眾生見到佛就能得到必定成佛的保證，聽到佛名也能得到必定成佛的保證，女人見到佛就能轉成男子之身，如果聽到佛名也能轉變女身。有的眾生聽到佛名就能往生凈土，有的佛放出無量光明，眾生遇到這光明就能脫離各種障礙遮蓋，或者憑藉這光明就能進入必定成佛的境界，或者憑藉這光明就能滅除一切苦惱。 無量壽命是指：壽命的長度超過一切算數，一劫、百劫、千劫、萬劫、億劫、百千萬億那由他（梵語，數量單位）阿僧祇（梵語，數量單位）劫。這樣長久住世是爲了利益憐憫眾生的緣故。一切諸佛雖然有能力擁有無量壽命，但因為本願的緣故，有的佛長久住世，有的佛不長久住世。 見到佛時就能得到必定成佛保證是指：有的眾生見到佛就能立即安住于阿耨多羅三藐三菩提（無上正等正覺）阿惟越致（不退轉）的境界。為什麼呢？因為這些眾生見到佛身時，內心大歡喜，清凈愉悅，他們的心就能攝取得到這樣的菩薩三昧（禪定）。憑藉這種三昧的力量，通達諸法實相，能夠直接進入阿耨多羅三藐三菩提的必定成佛之地。這些眾生在漫長的黑夜中，內心深處種下了見佛入必定之善根，以大悲心為首，善妙清凈，爲了通達一切佛法，爲了度一切眾生。當這善根成熟的時機到來，所以能夠遇到此佛。又因為諸佛的本願因緣這兩種因素和合，所以此事才能成就。聽到佛名
【English Translation】 English version The palaces of all the Mara Kings (kings of demons who rule the desire realm heavens) are transformed and lose their color, no longer appearing. Countless Mount Sumerus (the sacred mountain in Buddhist cosmology) all shake and tremble. Countless great oceans all surge and churn. All worlds produce out-of-season flowers, raining sandalwood powder incense and precious flowers of the heavens, and other rare events. At this time, everything is complete and auspicious: there are no diseases, plagues, famines, wars, displacement, or fleeing. Rain falls in due season, and there are no disasters. The kings and rulers govern according to the Dharma, the people are peaceful and happy, and their lifespans are extended. There are no enemies, thieves, evil birds, beasts, poisonous insects, or ghosts and spirits to harm sentient beings. The power of the Buddha's merits is: the power, merits, wisdom, and immeasurable profound Dharma of all Buddhas of the past, present, and future are equal and without difference. It is only according to the original vows and conditions of the Buddhas that some Buddhas have immeasurable lifespans, some sentient beings who see the Buddha can obtain the assurance of certain Buddhahood, those who hear the Buddha's name can also obtain the assurance of certain Buddhahood, women who see the Buddha can transform into male bodies, and if they hear the Buddha's name, they can also transform their female bodies. Some sentient beings who hear the Buddha's name can be reborn in the Pure Land, some Buddhas emit immeasurable light, and sentient beings who encounter this light can be freed from all obstacles and coverings, or by relying on this light, they can enter the realm of certain Buddhahood, or by relying on this light, they can extinguish all suffering and affliction. Immeasurable lifespan means: the length of life exceeds all calculations, one kalpa, hundreds of kalpas, thousands of kalpas, tens of thousands of kalpas, hundreds of millions of kalpas, hundreds of thousands of millions of nayutas (Sanskrit, a unit of measurement) asamkhyas (Sanskrit, a unit of measurement) of kalpas. Such a long dwelling in the world is for the sake of benefiting and having compassion for sentient beings. Although all Buddhas have the power to have immeasurable lifespans, due to their original vows, some Buddhas dwell in the world for a long time, and some Buddhas do not dwell for a long time. Seeing the Buddha and obtaining the assurance of certain Buddhahood means: some sentient beings who see the Buddha can immediately abide in the state of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) Avaivartika (non-retrogression). Why? Because when these sentient beings see the Buddha's body, their hearts are filled with great joy, purity, and delight, and their minds can absorb and obtain such a Bodhisattva Samadhi (meditative state). By the power of this Samadhi, they penetrate the true nature of all dharmas and can directly enter the place of certain Buddhahood of Anuttara-samyak-sambodhi. These sentient beings, in the long night, have planted the good roots of seeing the Buddha and entering the state of certainty deep within their hearts, with great compassion as the head, virtuous and pure, for the sake of penetrating all Buddha-dharma, for the sake of liberating all sentient beings. When the time for these good roots to mature arrives, they are able to encounter this Buddha. Furthermore, because of the combination of the two factors of the original vows and conditions of the Buddhas, this matter can be accomplished. Hearing the Buddha's name
入必定者。佛有本願。若聞我名者即入必定。如見佛聞亦如是。女人見得轉女形者。若有一心求轉女形。深自厭患。有信解力誓願男身。如是女人得見佛者即轉女形。若女人無有如是業因緣。又女身業未盡。不得值如是佛。女人聞佛名轉女形者。此事因緣如見佛中說。聞佛名得往生者。若人信解力多。諸善根成就。業障礙已盡。如是之人得聞佛名。又是諸佛本願因緣便得往生。無量光明者。一切佛光明所照。隨意遠近。此說無量者是其常光。常光明不可由旬里數以為限量。遍滿東方若干百千萬億由旬。不可得量。南西北方四維上下亦復如是。但知其無量而莫知邊際。遇光明得除諸蓋者。是諸佛本願力所致。貪慾瞋恚睡眠調悔疑除此障蓋。眾生遇光即能唸佛。唸佛因緣故念法。念法故諸蓋得除。光明觸身苦惱皆滅者。若眾生墮地獄畜生餓鬼非人之中。多諸苦惱。以佛本願神通之力光觸其身即得離苦。法具足者。一切諸佛法悉皆具足。無有具足不具足者。諸佛說法同故法俱具足。但以本願因緣故差別不同。或有久住不久住耳。何謂法具足。法有略說有廣說。有略廣說。有具足聲聞乘。有具足辟支佛乘。有具足大乘。以諸神通力守護。令不為外道所壞。不為諸魔所破。久住於世。略說者。以少言辭包含多義。利根之人聞則開
【現代漢語翻譯】 現代漢語譯本 入必定者（進入必定成佛的境界）。佛有本願（根本誓願），若聞我名者即入必定。如見佛聞亦如是。女人見得轉女形者，若有一心求轉女形，深自厭患（深深地厭惡），有信解力（有信心和理解力），誓願男身。如是女人得見佛者即轉女形。若女人無有如是業因緣（沒有這樣的業力因緣），又女身業未盡，不得值如是佛。女人聞佛名轉女形者，此事因緣如見佛中說。聞佛名得往生者，若人信解力多，諸善根成就，業障礙已盡，如是之人得聞佛名。又是諸佛本願因緣便得往生。 無量光明者，一切佛光明所照，隨意遠近。此說無量者是其常光。常光明不可由旬里數以為量。遍滿東方若干百千萬億由旬，不可得量。南西北方四維上下亦復如是。但知其無量而莫知邊際。遇光明得除諸蓋者，是諸佛本願力之所致。貪慾瞋恚睡眠調悔疑除此障蓋。眾生遇光即能唸佛。唸佛因緣故念法。念法故諸蓋得除。光明觸身苦惱皆滅者，若眾生墮地獄畜生餓鬼非人之中，多諸苦惱。以佛本願神通之力光觸其身即得離苦。法具足者，一切諸佛法悉皆具足。無有具足不具足者。諸佛說法同故法俱具足。但以本願因緣故差別不同。或有久住不久住耳。何謂法具足？法有略說有廣說。有略廣說。有具足聲聞乘（聽聞佛法而修行的乘），有具足辟支佛乘（獨自覺悟的乘），有具足大乘（普度眾生的乘）。以諸神通力守護，令不為外道所壞，不為諸魔所破，久住於世。略說者，以少言辭包含多義，利根之人聞則開悟。
【English Translation】 English version Those who enter the state of certainty (entering the state of being certain to become a Buddha). Buddhas have original vows (fundamental vows), that if those who hear my name will enter the state of certainty. It is the same as seeing and hearing the Buddha. If a woman sees and obtains the transformation from a female form, if she wholeheartedly seeks to transform from a female form, deeply detests it (deeply loathes it), has the power of faith and understanding (has faith and understanding), and vows to have a male body. Such a woman who sees the Buddha will immediately transform from a female form. If a woman does not have such karmic causes and conditions (does not have such karmic causes and conditions), and the karma of her female body is not exhausted, she will not encounter such a Buddha. If a woman hears the Buddha's name and transforms from a female form, the causes and conditions of this matter are as described in the section on seeing the Buddha. If one hears the Buddha's name and attains rebirth in the Pure Land, if a person has much faith and understanding, accomplishes all good roots, and the obstacles of karma are exhausted, such a person will hear the Buddha's name. Moreover, due to the causes and conditions of the original vows of all Buddhas, they will attain rebirth in the Pure Land. The immeasurable light means that all Buddhas' light shines, regardless of distance. This immeasurable light is the constant light. The constant light cannot be measured by yojanas (an ancient Indian unit of distance). It fills countless hundreds of thousands of millions of yojanas in the east, and cannot be measured. The same is true for the south, north, west, four intermediate directions, above and below. Only know that it is immeasurable and without boundaries. Those who encounter the light and have their coverings removed are due to the power of the original vows of all Buddhas. Greed, anger, sleep, regret, and doubt are removed as these coverings. When sentient beings encounter the light, they can immediately be mindful of the Buddha. Because of the causes and conditions of being mindful of the Buddha, they are mindful of the Dharma. Because of being mindful of the Dharma, the coverings are removed. Those whose bodies are touched by the light and whose suffering is extinguished, if sentient beings fall into hells, as animals, hungry ghosts, or non-humans, they have much suffering. By the power of the Buddha's original vows and supernatural abilities, when the light touches their bodies, they will immediately be freed from suffering. Those who have the Dharma complete, all the Dharmas of all Buddhas are completely possessed. There is no completeness or incompleteness. Because the Buddhas' teachings are the same, the Dharmas are all complete. However, due to the causes and conditions of the original vows, there are differences. Some dwell for a long time, and some do not dwell for long. What is meant by the Dharma being complete? The Dharma has a concise explanation, a broad explanation, and a concise and broad explanation. There is the complete Sravaka Vehicle (the vehicle of those who practice by listening to the Buddha's teachings), the complete Pratyekabuddha Vehicle (the vehicle of those who awaken independently), and the complete Mahayana Vehicle (the vehicle of universal salvation). With the power of all supernatural abilities, it is protected so that it is not destroyed by external paths, not broken by all demons, and dwells in the world for a long time. The concise explanation is that with few words, it contains many meanings, and those with sharp faculties will awaken upon hearing it.
悟。廣說者。於一事一義種種因緣。為諸鈍根樂分別者敷演解說。若略廣說者。亦以一言包舉廣義。又亦種種演散一義。有具足聲聞乘具足辟支佛乘具足大乘者。此義后當說。神力護法者。以佛神力護念是法。以諸佛印印之。諸佛印者。所謂四大因離四黑因。不為外道所壞者。一切沙門婆羅門外道論師。所有邪見。說生滅味患出。又覺一切善。說破壞因緣。不為一切魔所壞者。諸佛有無量無邊功德智慧方便神通力故。魔雖有力而不能壞。又諸菩薩力故魔不能壞。法久住者。若一劫若減一劫。若過數百劫千劫萬劫十萬劫百萬劫千萬劫萬萬劫無量千萬億那由他阿僧祇劫乃至無量無邊劫。聲聞具足者。一切諸佛悉皆具足聲聞僧。但諸佛本願因緣故。有少多差別。何謂具足。所謂如來聲聞眾。具足持戒禪定智慧解脫解脫知見。同等清凈悉是利根。益諸菩薩形色嚴凈。具足持戒者。遠離殺生偷盜邪淫妄語兩舌惡口綺語飲酒邪命等諸惡法。又毗尼所制皆悉遠離。又能成就無漏戒故。具足禪定者。四禪四無量心四無色定八解脫八背舍八勝處十一切入等。及得無漏諸禪定故。具足智慧者。成就四種智慧。從多聞生從思惟生。從修集生從先世業因緣果報生。具足解脫者。於一切煩惱得解脫。又於一切障閡得解脫。具足解脫知見者。知名識
【現代漢語翻譯】 現代漢語譯本 悟。廣說：對於一件事、一個義理，用種種因緣，為那些喜歡分別的遲鈍根器的人敷衍解說。如果略說和廣說相結合，就是用一句話概括廣泛的義理，又用種種方式演散一個義理。有具足聲聞乘、具足辟支佛乘、具足大乘的情況，這些義理後面會講到。神力護法：用佛的神力護念這個法，用諸佛的印記來印證它。諸佛的印記，就是所謂的四大因（地、水、火、風）遠離四黑因（貪、嗔、癡、慢），不被外道所破壞。一切沙門（出家修道者）、婆羅門（印度教祭司）、外道論師，所有邪見，都說生滅的滋味、患難和出離。又覺悟一切善，說破壞因緣。不被一切魔所破壞，因為諸佛有無量無邊的功德、智慧、方便、神通力，所以魔雖然有力量也不能破壞。又因為諸菩薩的力量，魔也不能破壞。法久住：如果一劫（極長的時間單位），或者減少一劫，或者超過數百劫、千劫、萬劫、十萬劫、百萬劫、千萬劫、萬萬劫、無量千萬億那由他阿僧祇劫（極其漫長的時間單位），乃至無量無邊劫。聲聞具足：一切諸佛都具足聲聞僧。但因為諸佛本願因緣的緣故，有少許差別。什麼是具足？就是如來的聲聞眾，具足持戒、禪定、智慧、解脫、解脫知見，同樣清凈，都是利根，利益諸菩薩，形色莊嚴清凈。具足持戒：遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、飲酒、邪命（不正當的謀生手段）等各種惡法。又對於毗尼（戒律）所制定的，都遠離。又能成就無漏戒（沒有煩惱的戒），所以稱為具足。具足禪定：四禪、四無量心、四無色定、八解脫、八背舍、八勝處、十一切入等。以及得到無漏的各種禪定，所以稱為具足。具足智慧：成就四種智慧：從多聞生、從思惟生、從修集生、從先世業因緣果報生。具足解脫：對於一切煩惱得到解脫。又對於一切障礙得到解脫。具足解脫知見：明白名和識。
【English Translation】 English version Enlightenment. Extensive explanation: Regarding a single matter or principle, using various causes and conditions to elaborately explain it for those with dull faculties who enjoy differentiation. If brief and extensive explanations are combined, it means using one sentence to encompass broad meanings, and also elaborating on one meaning in various ways. There are those who fully possess the Śrāvakayāna (Vehicle of Disciples), fully possess the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and fully possess the Mahāyāna (Great Vehicle). These meanings will be discussed later. Divine power protecting the Dharma: Using the divine power of the Buddha to protect and uphold this Dharma, and sealing it with the seals of all Buddhas. The seals of all Buddhas are the so-called Four Great Causes (earth, water, fire, wind) being apart from the Four Black Causes (greed, hatred, delusion, arrogance), and not being destroyed by external paths. All Śramaṇas (renunciates), Brahmins (Hindu priests), and teachers of external paths, with all their wrong views, speak of the taste, suffering, and liberation of arising and ceasing. They also awaken to all good and speak of destroying causes and conditions. Not being destroyed by all Māras (demons), because all Buddhas have immeasurable and boundless merit, wisdom, skillful means, and supernatural powers, so even though Māras have power, they cannot destroy it. Also, because of the power of all Bodhisattvas, Māras cannot destroy it. The Dharma abiding long: If one kalpa (an extremely long unit of time), or less than one kalpa, or more than hundreds of kalpas, thousands of kalpas, ten thousands of kalpas, hundred thousands of kalpas, millions of kalpas, ten millions of kalpas, hundred millions of kalpas, immeasurable millions of nayutas (very large numbers) of asaṃkhyeyas (incalculable numbers) of kalpas, even to immeasurable and boundless kalpas. Śrāvakas being complete: All Buddhas are complete with Śrāvaka Saṅgha (community of disciples). But because of the original vows and causes and conditions of the Buddhas, there are slight differences. What is complete? It is the Tathāgata's (Thus-Gone One's) Śrāvaka assembly, complete with morality, meditation, wisdom, liberation, and knowledge and vision of liberation, equally pure, all with sharp faculties, benefiting all Bodhisattvas, with dignified and pure forms and appearances. Complete with morality: Being apart from all evil dharmas such as killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, drinking alcohol, and wrong livelihood. Also, all that is prescribed by the Vinaya (monastic rules) is avoided. And being able to accomplish undefiled morality, therefore it is called complete. Complete with meditation: The four dhyānas (meditative absorptions), four immeasurable minds, four formless attainments, eight liberations, eight abandonments, eight abodes of victory, ten all-pervading spheres, etc. And attaining undefiled meditations, therefore it is called complete. Complete with wisdom: Accomplishing four kinds of wisdom: arising from much learning, arising from contemplation, arising from cultivation, and arising from the karmic causes and conditions and retributions of past lives. Complete with liberation: Attaining liberation from all afflictions. And attaining liberation from all obstacles. Complete with knowledge and vision of liberation: Understanding name and form.
其事。見名明瞭其事。于解脫中了了知見無疑。又知名盡智。見名見四諦。同等者。諸入須陀洹果。悉皆同等。乃至阿羅漢亦如是。清凈者成就三種清凈。身清凈口清凈意清凈。利智者。但聞少語能廣解了通達義趣。略能作廣廣能作略。義理微隱能令易解。利益菩薩者。念諸菩薩乃至初發心者亦不輕慢。深愛敬故。常開示善惡為說佛道方便因緣。形色嚴凈者。身體姝美姿容具足兼有相好。見者歡喜如辟支佛。行來進止坐臥寐寤。飲食澡浴著衣持缽。威儀庠序無所闕少。若人見者心則清凈。菩提樹具足者。所有大樹娑羅樹多羅樹提羅迦樹多摩羅樹婆求羅樹瞻卜樹阿輸迦樹娑呵迦羅樹分那摩樹那摩樹那迦樹尸利沙樹涅劬陀樹阿輸陀樹波勒叉樹憂曇缽羅樹等。於此諸大樹中隨取一樹。在平地者高廣具足根莖枝葉滋潤茂盛。華色鮮明無有傷缺。其樹舉高五十由旬。端直平澤無有盤節。面板細軟色白鮮凈。無有刺閡內不朽腐。又不空中蟲蝎傷嚙。其根深固連編相次。其華嚴飾如鬘瓔珞。枝葉蔚茂猶如圓蓋。次第分佈功殊人造。其葉青鮮猶如寶色。枝無絞戾萎黃枯葉。無有蟲蟻蚊蚋虻蟻。其下清凈布諸金沙。種種光明周匝照耀。栴檀香水以灑其地。平坦柔軟清涼快樂。牛頭栴檀細末布上。諸天常雨曼陀羅華。燒黑沉香芬馨流溢。五
【現代漢語翻譯】 現代漢語譯本：這件事。看見名稱就明白了這件事。在解脫中明明白白地知曉見解，沒有疑惑。又知道知盡智。看見名稱就看見四諦。相同之處在於，所有進入須陀洹果（Sotapanna-phala，預流果）的人，都完全相同。乃至阿羅漢（Arhat，阿羅漢果）也是如此。清凈是指成就三種清凈：身清凈、口清凈、意清凈。利智是指，僅僅聽到少量言語，就能廣泛理解並通達義理。能將簡略的變成廣博的，也能將廣博的變成簡略的。對於深奧隱晦的義理，能使其變得容易理解。利益菩薩是指，對於所有菩薩，乃至初發心的菩薩，也不輕視怠慢。因為深深的愛敬的緣故，常常開示善惡，為他們講述佛道方便的因緣。形色嚴凈是指，身體美好，姿容具足，兼有相好。看見的人會心生歡喜，如同辟支佛（Pratyekabuddha，緣覺）。行走、來去、進退、坐臥、睡眠、醒來、飲食、洗浴、穿衣、持缽，威儀莊嚴有序，沒有缺少。如果有人看見，內心就會清凈。菩提樹具足是指，所有的大樹，娑羅樹（Sala tree），多羅樹（Tala tree），提羅迦樹（Tilaka tree），多摩羅樹（Tamala tree），婆求羅樹（Bakula tree），瞻卜樹（Champaka tree），阿輸迦樹（Ashoka tree），娑呵迦羅樹（Sahakara tree），分那摩樹（Punnaga tree），那摩樹（Naga tree），那迦樹（Naga tree），尸利沙樹（Sirisa tree），涅瞿陀樹（Nygrodha tree），阿輸陀樹（Asvattha tree），波勒叉樹（Palasa tree），憂曇缽羅樹（Udumbara tree）等。在這些大樹中，隨意選取一棵。在平地上，高大寬廣具足，根莖枝葉滋潤茂盛。花色鮮艷明亮，沒有損傷殘缺。這棵樹高五十由旬（Yojana，古印度長度單位），端正筆直平坦，沒有盤結。面板細膩柔軟，顏色潔白鮮凈。沒有刺，內部不腐朽。也沒有空中蟲蝎的傷害啃咬。它的根深固，連線緊密。它的花朵裝飾得像花鬘瓔珞。枝葉茂盛，猶如圓蓋。次第分佈，功用殊勝，非人力所能造。它的葉子青翠鮮亮，猶如寶色。樹枝沒有絞纏彎曲，沒有萎黃枯葉。沒有蟲蟻蚊蚋虻蟻。樹下清凈，鋪滿金沙。種種光明，周匝照耀。用栴檀香水灑在地上。平坦柔軟，清涼快樂。牛頭栴檀細末鋪在上面。諸天常常降下曼陀羅華（Mandala flower）。燃燒黑沉香，芬芳流溢。
【English Translation】 English version: This matter. Seeing the name, one clearly understands the matter. In liberation, one clearly knows and sees without doubt. Also, one knows the knowledge of the end of knowledge. Seeing the name, one sees the Four Noble Truths. Those who are equal are all those who enter the stream-entry fruit (Sotapanna-phala) are all equal. Even Arhats (Arhat-phala) are the same. Purity means accomplishing three kinds of purity: purity of body, purity of speech, and purity of mind. Sharp intellect means that one can broadly understand and penetrate the meaning and purpose by hearing only a few words. One can make the brief extensive, and the extensive brief. One can make the subtle and hidden meanings easy to understand. Benefiting Bodhisattvas means that one does not despise or neglect all Bodhisattvas, even those who have just begun to develop the aspiration for enlightenment. Because of deep love and respect, one always reveals good and evil, and tells them the expedient causes and conditions of the Buddha's path. Beautiful and pure form means that the body is beautiful, the appearance is complete, and one has auspicious marks. Those who see it will be delighted, like a Pratyekabuddha (a solitary Buddha). Walking, coming and going, advancing and retreating, sitting and lying down, sleeping and waking, eating and drinking, bathing, wearing clothes, and holding a bowl, the demeanor is dignified and orderly, without any lack. If someone sees it, their heart will be pure. The Bodhi tree is complete, meaning all the large trees, Sala tree, Tala tree, Tilaka tree, Tamala tree, Bakula tree, Champaka tree, Ashoka tree, Sahakara tree, Punnaga tree, Naga tree, Naga tree, Sirisa tree, Nygrodha tree, Asvattha tree, Palasa tree, Udumbara tree, etc. Among these large trees, choose any one. On the flat ground, it is tall, wide, and complete, with roots, stems, branches, and leaves that are moist and lush. The color of the flowers is bright and clear, without damage or defects. The tree is fifty yojanas (an ancient Indian unit of distance) high, upright, straight, and flat, without knots. The skin is delicate and soft, and the color is white and clean. There are no thorns, and the inside is not decayed. There is no damage from insects or scorpions in the air. Its roots are deep and firm, connected closely. Its flowers are decorated like garlands and necklaces. The branches and leaves are lush, like a round canopy. The distribution is orderly, and the function is superior, not made by human power. Its leaves are green and fresh, like the color of jewels. The branches have no twisted or withered yellow leaves. There are no ants, mosquitoes, or flies. The ground below is clean, covered with golden sand. All kinds of light shine around. The ground is sprinkled with sandalwood-scented water. It is flat, soft, cool, and happy. Fine powder of cow-head sandalwood is spread on top. The gods often rain down Mandala flowers. Burning black incense, the fragrance flows.
色天繒參羅垂列。清風微動猗靡隨順。鳥獸游側寂然無聲。其樹左右天常雨華。眾妙雜色自然間錯垂以為瓔猶如龍身身上往往懸以金色華貫。四面大枝垂寶羅網。眾寶莊嚴猶紫金山。巍巍姝妙如帝釋幢。斯由菩薩百千萬億阿僧祇劫修集善行功德所致。種種妙寶化為師子王。四師子頂上有廣大寶床敷諸天繒。四天王天忉利諸天夜摩天兜率陀天化樂天他化自在天梵天乃至阿迦膩吒天。乘琉璃車𤦲馬瑙大青寶帝青寶金剛頗梨眾寶宮殿。其色無比光明遠照。俱集寶樹圍繞供養。又十方無量世界諸菩薩眾隨本所愿備諸供具。雨眾寶物花香幡蓋種種伎樂等。是名具足菩提樹。世間莊嚴者。菩薩觀察十方清凈國土最上妙者而發大愿。我修集功德所得國土。復勝於此第一無比。眾生善利者。眾生端正無諸疾患無有老病。壽無量阿僧祇劫悉皆化生。身無眾穢具足三十二相。光明無量。煩惱微薄易可化度。可度具足者。一坐說法恒河沙眾生同時得度自有餘佛演說法時度一人二人。是諸眾生宿種善根。結使微薄聞說即悟。大眾集會者。有佛大會滿一由旬。或十由旬。有百千萬億由旬。有滿三千大千世界。此中大集會者。十方恒河沙世界以為大會。又其會中但是福德之人。及諸天八部。初地菩薩乃至十住悉共來會。唯除諸佛。佛力具足者。諸佛
【現代漢語翻譯】 現代漢語譯本 種種色彩的天界絲綢、綾羅懸掛垂列。清風微微吹動，輕柔地隨順擺動。鳥獸在樹旁遊動，寂靜無聲。那樹的左右，天空中經常降下天花。各種美妙的色彩自然交錯，垂下來作為瓔珞，猶如龍身，身上往往懸掛著金色花朵串成的花鬘。四面巨大的樹枝上垂掛著寶羅網。各種寶物莊嚴，猶如紫金山。巍峨美好，猶如帝釋天的幢幡。這是由於菩薩經過百千萬億阿僧祇劫修集善行功德所致。 種種妙寶化為師子王。四師子頂上有廣大的寶床，鋪設著各種天界的絲綢。四天王天、忉利天、夜摩天、兜率陀天、化樂天、他化自在天、梵天乃至阿迦膩吒天（Akanistha-deva，色界頂天的名稱）。乘坐琉璃車，駕著瑪瑙、大青寶、帝青寶、金剛、頗梨等各種寶物裝飾的宮殿。其顏色無比，光明遠照。都聚集在寶樹周圍，圍繞供養。又有十方無量世界的諸菩薩眾，隨各自的本願，準備各種供具。降下各種寶物、花香、幡蓋、種種伎樂等。這叫做具足菩提樹。 世間莊嚴方面，菩薩觀察十方清凈國土中最美好的，而發大愿：『我修集功德所得的國土，要勝過這些第一無比的國土。』 眾生善利方面，眾生端正，沒有各種疾病，沒有衰老和疾病。壽命無量阿僧祇劫，全部都是化生。身體沒有污穢，具足三十二相。光明無量。煩惱輕微，容易教化。 可度具足方面，一坐說法，恒河沙數的眾生同時得度，而其他佛演說法時，只能度一人二人。這些眾生宿世種下善根，煩惱輕微，聽聞說法就能領悟。 大眾會方面，有的佛的大會，充滿一由旬（Yojana，古印度長度單位），或者十由旬，有百千萬億由旬，有充滿三千大千世界。這裡的大眾會，以十方恒河沙世界作為大會。而且在大會中，都是有福德的人，以及諸天八部，初地菩薩乃至十住菩薩，全部都來參加大會。唯獨沒有諸佛。 佛力具足方面，諸佛
【English Translation】 English version Colored celestial silks and fine linens are hung and displayed. A gentle breeze softly stirs them, swaying smoothly. Birds and beasts wander nearby, silent and still. On either side of the tree, celestial flowers constantly rain down. Various exquisite colors naturally intermingle, hanging down as necklaces, resembling the body of a dragon, often adorned with garlands of golden flowers. On the four massive branches hang jeweled nets. Various treasures adorn it, like Mount Sumeru made of purple gold. Majestic and beautiful, like the banner of Indra (帝釋， the ruler of the Devas). This is due to the Bodhisattva's accumulation of virtuous deeds and merits over hundreds of thousands of millions of Asankhya (阿僧祇， countless) kalpas (劫， eons). Various exquisite treasures transform into lion kings. Atop the four lion kings are vast jeweled beds, covered with various celestial silks. The Four Heavenly Kings, the Trayastrimsa Devas (忉利天， the Thirty-three Gods), the Yama Devas (夜摩天， the Gods of Yama), the Tushita Devas (兜率陀天， the Gods of Tushita), the Nirmanarati Devas (化樂天， the Gods of Enjoying Transformations), the Paranirmita-vasavartin Devas (他化自在天， the Gods Who Control the Transformations of Others), the Brahma Devas (梵天， the Gods of Brahma), and even the Akanistha Devas (阿迦膩吒天， the Gods of Akanistha). They ride in crystal carriages, drawn by agate, great blue jewels, imperial blue jewels, diamonds, crystal, and palaces adorned with various treasures. Their colors are unparalleled, their light shining far and wide. They all gather around the jeweled tree, surrounding and making offerings. Furthermore, the Bodhisattvas from countless worlds in the ten directions, according to their original vows, prepare various offerings. They rain down various treasures, flowers, incense, banners, canopies, and various musical instruments. This is called the complete Bodhi tree. Regarding the adornment of the world, the Bodhisattva observes the most exquisite pure lands in the ten directions and makes a great vow: 'The land I obtain through the accumulation of virtuous deeds and merits will surpass these first and unparalleled lands.' Regarding the benefit of sentient beings, sentient beings are upright, without various diseases, without old age and sickness. Their lifespans are immeasurable Asankhya kalpas, and they are all born through transformation. Their bodies are without impurities, possessing the thirty-two marks of greatness. Their light is immeasurable. Their afflictions are slight, and they are easily transformed. Regarding the completeness of those who can be delivered, in one sitting of Dharma teaching, beings as numerous as the sands of the Ganges River are delivered simultaneously, while other Buddhas can only deliver one or two beings when teaching the Dharma. These beings have planted good roots in past lives, their afflictions are slight, and they can awaken upon hearing the Dharma. Regarding the great assembly, some Buddha's great assembly fills one Yojana (由旬， ancient Indian unit of distance), or ten Yojanas, or hundreds of thousands of millions of Yojanas, or fills the three thousand great thousand worlds. This great assembly consists of beings from the ten directions, as numerous as the sands of the Ganges River. Moreover, in the assembly, there are only those with merit, as well as the eight classes of gods and demigods, Bodhisattvas of the first Bhumi (地， stage) up to the tenth Abode (住， stage), all attending the assembly. Only the Buddhas are absent. Regarding the completeness of the Buddha's power, the Buddhas
所行四十不共法。是一一法所行處。一切無量無邊。是第七愿。複次。
俱行於一事 愿無有怨競
若菩薩所作福德。若佈施持戒忍辱精進禪定智慧。若諦舍滅慧四功德處。若因諸大愿。求佛道時應作是愿。若有餘人同我行此六波羅蜜四功德處求佛道者。愿我以此福德因緣。不于餘人而生怨競。何以故。同行一事。諸有智者說有怨相。世間亦復現有此事。除此過故發是大愿。是第八愿。複次。
願行菩薩道 轉不退轉輪 令除諸煩惱 得入信清凈
輪者法輪。不退轉者無人能壞。菩薩應如是發願。我當如說行道。必轉不退法輪。轉此法輪除諸眾生三毒煩惱。轉捨生死入佛法眾。苦集滅道中使得清凈。是第九愿。複次。
愿一切世界 皆示成菩提
隨諸世界應有佛事處。盡于其中示得阿耨多羅三藐三菩提。安樂一切眾生故。滅度一切眾生故。以阿耨多羅三藐三菩提大故獨說。其餘入胎出胎生長在家出家受戒苦行。降伏魔眾梵王勸請及轉法輪。大眾集會廣度眾生。現大神力示大滅度。如此諸事悉皆如是應作。是知有如是無量力。能利無量無邊眾生。不應但於一國示成佛道。有人言。於一佛國所有四天下。諸閻浮提是一佛土。過此已外唯佛能知。而實不爾。是第十愿。複次。
【現代漢語翻譯】 現代漢語譯本 所修行的四十種不共法（catvāri vaiśāradyāni，佛的四種無畏功德）。每一種法所行之處，都是無量無邊的。這是第七愿。再者： 『共同做一件事，愿沒有怨恨競爭。』 如果菩薩所作的福德，無論是佈施（dāna）、持戒（śīla）、忍辱（kṣānti）、精進（vīrya）、禪定（dhyāna）、智慧（prajñā），無論是諦、舍、滅、慧四功德處，如果是因諸大愿，求佛道時應當這樣發願：如果有其他人與我一同修行這六波羅蜜（ṣaṭ pāramitā）和四功德處，求佛道的人，愿我憑藉這福德因緣，不與其他人產生怨恨競爭。為什麼呢？因為一同做一件事，有智慧的人說有怨恨的現象。世間也確實存在這樣的事情。爲了消除這種過失，所以發下這個大愿。這是第八愿。再者： 『願行菩薩道，轉不退轉法輪，令消除諸煩惱，得以進入信清凈。』 輪，指的是法輪（dharma-cakra）。不退轉，指的是無人能夠破壞。菩薩應當這樣發願：我應當如所說的那樣修行，必定能轉動不退轉的法輪。轉動這法輪，消除眾生的三毒煩惱。轉捨生死，進入佛法僧三寶。在苦集滅道四聖諦中，使得清凈。這是第九愿。再者： 『愿一切世界，都示現成菩提（bodhi）。』 隨著各個世界應當有佛事的地方，都在其中示現證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。爲了安樂一切眾生，爲了滅度一切眾生。因為阿耨多羅三藐三菩提的偉大，所以單獨說明。其餘的入胎、出胎、生長、在家、出家、受戒、苦行、降伏魔眾、梵王勸請以及轉法輪，大眾聚集廣度眾生，顯現大神力，示現大滅度。像這樣的事情都應當這樣做。由此可知有如此無量的力量，能夠利益無量無邊的眾生，不應當只在一個國家示現成佛道。有人說，在一個佛國所有四天下（catasro dvīpāḥ），諸閻浮提（Jambudvīpa）是一個佛土。超過這個範圍之外，只有佛才能知道。但實際上不是這樣。這是第十愿。再者：
【English Translation】 English version The forty unshared dharmas (catvāri vaiśāradyāni, the four fearlessnesses of a Buddha) that are practiced. Each and every dharma that is practiced is immeasurable and boundless. This is the seventh vow. Furthermore: 『Acting together in one matter, may there be no resentment or rivalry.』 If a Bodhisattva performs meritorious deeds, whether it be giving (dāna), upholding precepts (śīla), patience (kṣānti), diligence (vīrya), meditation (dhyāna), or wisdom (prajñā), whether it be the four places of merit—truth, relinquishment, cessation, and wisdom—if, because of great vows, one seeks the path to Buddhahood, one should make this vow: If there are others who, together with me, practice these six perfections (ṣaṭ pāramitā) and the four places of merit, seeking the path to Buddhahood, may I, by means of this meritorious cause, not generate resentment or rivalry towards others. Why? Because when acting together in one matter, wise people say that there are signs of resentment. Such things also exist in the world. To eliminate this fault, one makes this great vow. This is the eighth vow. Furthermore: 『May I practice the Bodhisattva path, turn the irreversible Dharma wheel, causing the elimination of all afflictions, and attain entry into pure faith.』 The wheel refers to the Dharma wheel (dharma-cakra). Irreversible means that no one can destroy it. A Bodhisattva should make this vow: I shall practice the path as it is taught, and I will surely turn the irreversible Dharma wheel. Turning this Dharma wheel, I will eliminate the three poisons and afflictions of sentient beings. Turning away from birth and death, I will enter the Triple Gem of Buddha, Dharma, and Sangha. Within the Four Noble Truths—suffering, accumulation, cessation, and path—may purity be attained. This is the ninth vow. Furthermore: 『May all worlds demonstrate the attainment of Bodhi (bodhi).』 Wherever there should be Buddha-activities in various worlds, may I demonstrate the attainment of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment) within them. For the sake of bringing peace and happiness to all sentient beings, for the sake of liberating all sentient beings. Because of the greatness of Anuttarā-samyak-saṃbodhi, it is mentioned separately. The remaining events—entering the womb, emerging from the womb, growing up, being at home, leaving home, receiving precepts, practicing asceticism, subduing the hosts of demons, Brahma's entreaty, and turning the Dharma wheel, the great assembly gathering to extensively liberate sentient beings, manifesting great spiritual powers, demonstrating great extinction—all such things should be done in this way. From this, it is known that there is such immeasurable power that can benefit immeasurable and boundless sentient beings; one should not only demonstrate the attainment of Buddhahood in one country. Some say that in one Buddha-land, all four continents (catasro dvīpāḥ), all Jambudvīpa (Jambudvīpa) is one Buddha-field. Beyond this, only the Buddha knows. But in reality, it is not so. This is the tenth vow. Furthermore:
如是諸菩薩 十大愿為首 廣大如虛空 盡于未來際 及余無量愿 亦各分別說
愿名心所貪樂求欲。必成十者有十種門。廣大如虛空者。愿所緣方如所有虛空處愿亦如是。盡未來際者。愿時所住盡一切眾生未來生死際。有人言。阿耨多羅三藐三菩提。是未來世生死際。若諸佛入無餘涅槃。是生死後際。菩薩志願無盡而實成佛則止。一切十方世界諸大菩薩。皆有是愿。余無量愿者。諸菩薩成就無量希有功德故。諸所有愿不可盡說。複次。
菩薩發如是 十大愿究竟
是十大愿。有十究竟事。何等為十。答曰。
眾生性世性 虛空性法性 涅槃佛生性 諸佛智性竟 一切心所緣 諸佛行處智 世間法智轉 是名十究竟
初眾生性竟。二世間性竟。三虛空性竟。四法性性竟。五涅槃性竟。六佛生性竟。七諸佛智性竟。八一切心所緣竟。九諸佛行處智竟。十世間法智轉竟。是名十究竟。問曰。汝言竟何者為竟。此義應分別。答曰。
眾生性若竟 我願亦復竟 如眾生等竟 如是諸愿竟 竟義名無竟 我善根無竟
眾生性竟者。若眾生都盡滅。我願便應息。隨世間性盡。虛空性盡。諸法性盡。涅槃性盡。諸佛生性盡。諸智性盡。一切眾生心所緣
【現代漢語翻譯】 現代漢語譯本 如是諸菩薩，以十大愿為首，其廣大猶如虛空，延續至未來無盡之時。 以及其餘無量的愿，也各自分別闡述。
愿的含義是內心所貪戀、喜好和追求的慾望。必定成就這十種愿，有十種途徑。廣大如虛空，指的是愿所緣的範圍如同虛空一樣廣闊，愿也與之相同。盡未來際，指的是愿所持續的時間，直至一切眾生的未來生死終結之時。有人說，阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）是未來世生死的終結。如果諸佛進入無餘涅槃（Nirvana，寂滅），那就是生死的最終界限。菩薩的志願是無盡的，實際上成就佛果才會停止。一切十方世界的諸大菩薩，都具有這樣的愿。 其餘無量愿，指的是諸菩薩成就無量稀有功德的緣故，所有愿都無法盡述。再次說明：
菩薩發起如此的十大愿，最終究竟圓滿。
這十大愿，有十種究竟之事。什麼是這十種究竟之事？回答說：
眾生之性究竟，世間之性究竟，虛空之性究竟，法性之性究竟， 涅槃之性究竟，佛生之性究竟，諸佛之智性究竟， 一切心所緣究竟，諸佛行處之智究竟， 世間法智之運轉究竟，這稱為十究竟。
第一是眾生性究竟。第二是世間性究竟。第三是虛空性究竟。第四是法性性究竟。第五是涅槃性究竟。第六是佛生性究竟。第七是諸佛智性究竟。第八是一切心所緣究竟。第九是諸佛行處智究竟。第十是世間法智轉究竟。這稱為十究竟。有人問：你所說的究竟，什麼是究竟？這個意義應該分別解釋。回答說：
如果眾生之性窮盡，我的愿也隨之窮盡。 如同眾生等同於窮盡，如此這些愿也窮盡。 究竟的含義是無有窮盡，我的善根也無有窮盡。
眾生性窮盡，指的是如果眾生全部滅盡，我的愿便應該停止。隨著世間性窮盡，虛空性窮盡，諸法性窮盡，涅槃性窮盡，諸佛生性窮盡，諸智性窮盡，一切眾生心所緣
【English Translation】 English version Thus, these Bodhisattvas, with the Ten Great Vows as their head, are as vast as the void, extending to the endless future. And the remaining immeasurable vows are also described separately.
The meaning of 'vow' is the desire that the mind craves, delights in, and seeks. There are ten ways to ensure the fulfillment of these ten vows. 'Vast as the void' means that the scope of the vow's object is as vast as the void, and the vow is the same. 'Extending to the future' means that the time the vow lasts extends to the end of the future cycle of birth and death for all sentient beings. Some say that Anuttara-samyak-sambodhi (unexcelled complete enlightenment) is the end of birth and death in the future world. If all Buddhas enter Nirvana (complete cessation), that is the ultimate boundary of birth and death. The Bodhisattva's vow is endless and only stops when Buddhahood is actually achieved. All the great Bodhisattvas in the ten directions have such vows. 'The remaining immeasurable vows' refers to the fact that all vows cannot be fully described because the Bodhisattvas achieve immeasurable rare merits. Furthermore:
Bodhisattvas make these Ten Great Vows, ultimately achieving complete fulfillment.
These Ten Great Vows have ten ultimate matters. What are these ten? The answer is:
The ultimate nature of sentient beings, the ultimate nature of the world, the ultimate nature of the void, the ultimate nature of Dharma, the ultimate nature of Nirvana, the ultimate nature of Buddha-birth, the ultimate nature of the wisdom of all Buddhas, the ultimate of all that the mind contemplates, the wisdom of the places where all Buddhas act, the ultimate turning of the wisdom of worldly Dharmas, this is called the Ten Ultimates.
First is the ultimate nature of sentient beings. Second is the ultimate nature of the world. Third is the ultimate nature of the void. Fourth is the ultimate nature of Dharma. Fifth is the ultimate nature of Nirvana. Sixth is the ultimate nature of Buddha-birth. Seventh is the ultimate nature of the wisdom of all Buddhas. Eighth is the ultimate of all that the mind contemplates. Ninth is the wisdom of the places where all Buddhas act. Tenth is the ultimate turning of the wisdom of worldly Dharmas. This is called the Ten Ultimates. Someone asks: What do you mean by 'ultimate'? This meaning should be explained separately. The answer is:
If the nature of sentient beings is exhausted, my vow will also be exhausted. Just as sentient beings are equal to exhaustion, so too these vows are exhausted. The meaning of 'ultimate' is without end, my roots of goodness are without end.
'The nature of sentient beings is exhausted' means that if all sentient beings are completely extinguished, my vow should then cease. Following the exhaustion of the nature of the world, the exhaustion of the nature of the void, the exhaustion of the nature of all Dharmas, the exhaustion of the nature of Nirvana, the exhaustion of the nature of Buddha-birth, the exhaustion of the nature of all wisdom, all that the minds of all sentient beings contemplate.
性盡。入佛法智性盡。世間轉法轉智轉盡。我此十愿爾乃盡息。但是眾生性等十事實不盡。我是福德善根亦不盡不息。不息義者。無量無邊不可思議。過諸算數名為不息。如此三千大千世界。十方無量無邊過諸算數故名為世間無邊。是諸世界中三界六趣眾生無邊故名為眾生性無邊。是一切世界中內外二種虛空性無邊故名為虛空性無邊。是諸世界中。欲色無色無漏性所攝有為法無邊故名為法性無邊。若一切眾生滅度涅槃性不增不減。是故涅槃性無邊。若過去十方諸佛無量無邊。今現在十方諸佛亦無量無邊。未來十方世界諸佛亦無量無邊。是故佛生性無邊。諸佛智無量。不可稱不可量無等無等等無對無比故。諸佛智性亦無量無邊。如佛告阿難。是聲聞人諸佛智無量。是故諸佛智性無量無邊。於過去世一一眾生無量無邊心。是諸心皆有緣生。未來世亦如是。現在世一切眾生心。亦無量無邊皆有緣生。是故心所緣亦無量無邊。諸佛力略說有四十不共法。是四十不共法。一一法行處無量無邊。行處無量無邊故智亦無量無邊。是故說佛行處智無量無邊。世間轉法轉智轉者。轉名以此法有所轉。世間者。世間有二種。國土世間眾生世間。此中說眾生世間。諸佛及諸菩薩。以無量無邊方便力引導眾生。法轉者。以無量無邊善根福德攝取
【現代漢語翻譯】 現代漢語譯本 『性盡』是指斷盡煩惱。『入佛法智性盡』是指證入佛法的智慧而斷盡煩惱。『世間轉法轉智轉盡』是指世間的流轉之法、流轉之智都斷盡。我所發的這十個大愿，要到這些都斷盡時才停止。但是眾生的本性等十種真實存在的事物是不會窮盡的。我的福德和善根也不會窮盡和停止。『不息』的含義是無量無邊、不可思議，超過一切算數，所以稱為『不息』。就像這三千大千世界，十方無量無邊，超過一切算數，所以稱為『世間無邊』。這些世界中，三界六道的眾生無量無邊，所以稱為『眾生性無邊』。在一切世界中，內外兩種虛空的本性無邊無際，所以稱為『虛空性無邊』。在這些世界中，欲界、色界、無色界以及無漏性所包含的有為法無邊無際，所以稱為『法性無邊』。如果一切眾生滅度進入涅槃，其本性不會增加也不會減少，所以說涅槃的本性是無邊的。過去十方諸佛無量無邊，現在十方諸佛也無量無邊，未來十方世界的諸佛也無量無邊，所以說佛的出生之本性是無邊的。諸佛的智慧是無量的，不可稱量，沒有可以比擬的，沒有同等的，沒有對等的，沒有可以相比的，所以諸佛的智慧本性也是無量無邊的。正如佛告訴阿難，聲聞之人認為諸佛的智慧是無量的，所以諸佛的智慧本性是無量無邊的。在過去世，每一個眾生都有無量無邊的心，這些心都是由因緣而生。未來世也是這樣。現在世一切眾生的心，也是無量無邊，都是由因緣而生。所以心所緣的對象也是無量無邊的。諸佛的力量，簡略地說有四十種不共法。這四十種不共法，每一種法的行處都是無量無邊的。行處無量無邊，所以智慧也是無量無邊的。所以說佛的行處和智慧是無量無邊的。『世間轉法轉智轉』的意思是，『轉』是指用此法有所轉變。『世間』有兩種，國土世間和眾生世間。這裡說的是眾生世間。諸佛以及諸菩薩，用無量無邊的方便力來引導眾生。『法轉』是指用無量無邊的善根福德來攝取眾生。
【English Translation】 English version 'Exhaustion of nature' refers to the complete eradication of afflictions. 'Entering the wisdom-nature of the Buddha-dharma and exhausting nature' refers to realizing the wisdom of the Buddha-dharma and completely eradicating afflictions. 'The turning of worldly dharmas, the turning of wisdom, and the turning to exhaustion' refers to the complete cessation of the revolving dharmas and revolving wisdom of the world. These ten great vows that I have made will only cease when these are all exhausted. However, the ten realities such as the nature of sentient beings will not be exhausted. My merits and roots of goodness will also not be exhausted or cease. The meaning of 'non-cessation' is immeasurable, boundless, and inconceivable, surpassing all calculations, hence it is called 'non-cessation'. Like this three-thousand great thousand world, the ten directions are immeasurable and boundless, surpassing all calculations, hence it is called 'the world is boundless'. In these worlds, the sentient beings of the three realms and six paths are immeasurable and boundless, hence it is called 'the nature of sentient beings is boundless'. In all these worlds, the nature of the inner and outer two kinds of space is boundless, hence it is called 'the nature of space is boundless'. In these worlds, the conditioned dharmas contained within the realms of desire, form, formlessness, and the unconditioned nature are boundless, hence it is called 'the nature of dharma is boundless'. If all sentient beings are extinguished and enter Nirvana, its nature neither increases nor decreases, therefore it is said that the nature of Nirvana is boundless. The Buddhas of the past ten directions are immeasurable and boundless, the Buddhas of the present ten directions are also immeasurable and boundless, and the Buddhas of the future ten directions are also immeasurable and boundless, therefore it is said that the nature of the birth of Buddhas is boundless. The wisdom of the Buddhas is immeasurable, incalculable, incomparable, unequaled, without counterpart, and without comparison, therefore the wisdom-nature of the Buddhas is also immeasurable and boundless. As the Buddha told Ananda (a principal disciple of the Buddha), the Shravakas (hearers or disciples) consider the wisdom of the Buddhas to be immeasurable, therefore the wisdom-nature of the Buddhas is immeasurable and boundless. In the past lives, each sentient being has immeasurable and boundless minds, and these minds all arise from conditions. The future lives are also like this. The minds of all sentient beings in the present life are also immeasurable and boundless, and all arise from conditions. Therefore, the objects of the mind are also immeasurable and boundless. The powers of the Buddhas, briefly speaking, have forty unshared dharmas. For each of these forty unshared dharmas, the sphere of activity is immeasurable and boundless. Because the sphere of activity is immeasurable and boundless, the wisdom is also immeasurable and boundless. Therefore, it is said that the sphere of activity and wisdom of the Buddha are immeasurable and boundless. 'The turning of worldly dharmas, the turning of wisdom' means that 'turning' refers to using this dharma to transform something. 'The world' has two kinds: the world of lands and the world of sentient beings. Here, it refers to the world of sentient beings. The Buddhas and Bodhisattvas (enlightenment beings), use immeasurable and boundless skillful means to guide sentient beings. 'The turning of dharma' refers to using immeasurable and boundless roots of goodness and merits to gather sentient beings.
諸佛法。智轉者。無量諸善法六波羅蜜十地等攝取佛智。是故智轉無邊。此三同轉故合為一愿。是菩薩一一愿牢堅故。成是十無盡愿。方如虛空時如未來際。如是以略說廣說。解是十愿究竟。
發菩提心品第六
問曰。初發心是諸愿根本。云何為初發心。答曰。
初發菩提心 或三四因緣
眾生初發菩提心。或以三因緣。或以四因緣。如是和合有七因緣。發阿耨多羅三藐三菩提心。問曰。何等為七。答曰。
一者諸如來 令發菩提心 二見法欲壞 守護故發心 三于眾生中 大悲而發心 四或有菩薩 教發菩提心 五見菩薩行 亦隨而發心 或因佈施已 而發菩提心 或見佛身相 歡喜而發心 以是七因緣 而發菩提心
佛令發心者。佛以佛眼觀眾生。知其善根淳熟堪任能得阿耨多羅三藐三菩提。如是人者。佛教令發心作是言。善男子來。今可發心當度苦惱眾生。或復有人生在惡世。見法欲壞。為守護故。發心作是念。咄哉從無量無邊百千萬億阿僧祇劫來。唯有一人二處行出三界。四聖諦大導師。知五種法藏脫於六道。有七種正法大寶。深行八解脫。以九部經教化。有十大力說十一種功德。善轉十二因緣相續。說十三助聖道法。有十四覺意大寶。
【現代漢語翻譯】 現代漢語譯本 諸佛的法，是智慧運轉的結果。無量的諸善法，如六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）、十地（菩薩修行的十個階段）等，都攝取于佛的智慧中。因此，智慧的運轉是無邊無際的。這三種運轉是相同的，所以合為一個愿。因為菩薩的每一個愿都牢固而堅定，所以成就了這十個無盡的愿。其範圍廣大如虛空，時間長遠如未來際。以上是以簡略的方式說明，也可以用廣闊的方式來解釋這十個愿的究竟意義。
發菩提心品第六
問：最初發菩提心是所有願望的根本，那麼什麼是最初發菩提心呢？ 答：
最初發菩提心，或三四因緣
眾生最初發菩提心，或者因為三種因緣，或者因為四種因緣。這樣結合起來，共有七種因緣，可以發起阿耨多羅三藐三菩提心（無上正等正覺之心）。 問：哪七種因緣呢？ 答：
一者諸如來，令發菩提心 二見法欲壞，守護故發心 三于眾生中，大悲而發心 四或有菩薩，教發菩提心 五見菩薩行，亦隨而發心 或因佈施已，而發菩提心 或見佛身相，歡喜而發心 以是七因緣，而發菩提心
佛令發心的情況是：佛以佛眼觀察眾生，知道他們的善根已經成熟，堪能獲得阿耨多羅三藐三菩提。對於這樣的人，佛會教導他們發心，這樣說：『善男子，來吧，現在可以發心，應當度脫苦惱的眾生。』或者有人生在惡世，看到佛法將要衰敗，爲了守護佛法，發心這樣想：『唉，從無量無邊百千萬億阿僧祇劫（極長的時間單位）以來，只有佛一人在兩處（指出生和涅槃）修行，超出三界（欲界、色界、無色界），是四聖諦（苦、集、滅、道）的大導師，知道五種法藏（律、經、論、佛菩薩的化身、菩薩的修行）可以脫離六道（天、人、阿修羅、地獄、餓鬼、畜生），擁有七種正法大寶（信、戒、慚、愧、聞、施、慧），深入修行八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫），用九部經（契經、應頌、記別、諷頌、自說、因緣、譬喻、本事、本生）教化眾生，擁有十大力（處非處智力、業異熟智力、種種界智力、種種勝解智力、根勝劣智力、遍趣行智力、靜慮解脫等持等至智力、宿命隨念智力、死生智力、漏盡智力），宣說十一種功德，善於運轉十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的相續，宣說十三種助聖道法（正見、正思惟、正語、正業、正命、正精進、正念、正定、正方便、正智、正解脫、正解脫智），擁有十四種覺意大寶（念覺意、擇法覺意、精進覺意、喜覺意、輕安覺意、定覺意、舍覺意）。』
【English Translation】 English version The Dharma of all Buddhas is the result of the turning of wisdom. Limitless good Dharmas, such as the Six Paramitas (the six perfections: generosity, morality, patience, diligence, concentration, and wisdom), the Ten Bhumis (the ten stages of a Bodhisattva's practice), etc., are all encompassed within the wisdom of the Buddha. Therefore, the turning of wisdom is boundless. These three turnings are the same, so they are combined into one vow. Because each vow of the Bodhisattva is firm and steadfast, these ten inexhaustible vows are accomplished. Their scope is as vast as space, and their duration is as long as the future. The above is a brief explanation, and the ultimate meaning of these ten vows can also be explained in a broad way.
Chapter Six: On Arousing the Bodhi Mind
Question: The initial Bodhi mind is the root of all vows. What is the initial Bodhi mind? Answer:
The initial Bodhi mind arises from three or four causes.
The initial Bodhi mind of sentient beings arises either from three causes or from four causes. When combined, there are seven causes for arousing the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Question: What are the seven causes? Answer:
First, the Tathagatas cause the Bodhi mind to arise. Second, seeing the Dharma about to be destroyed, one arouses the mind to protect it. Third, one arouses the mind out of great compassion for sentient beings. Fourth, some Bodhisattvas teach others to arouse the Bodhi mind. Fifth, seeing the conduct of Bodhisattvas, one follows and arouses the mind. Or, having given alms, one arouses the Bodhi mind. Or, seeing the Buddha's form, one joyfully arouses the mind. With these seven causes, the Bodhi mind arises.
The circumstance of the Buddha causing the mind to arise is as follows: The Buddha observes sentient beings with the Buddha-eye, knowing that their roots of goodness are ripe and that they are capable of attaining Anuttara-samyak-sambodhi. For such people, the Buddha teaches them to arouse the mind, saying, 'Good man, come, now you can arouse the mind and liberate suffering sentient beings.' Or, someone is born in an evil age and sees that the Dharma is about to decline. To protect the Dharma, they arouse the mind, thinking, 'Alas, since immeasurable, boundless hundreds of thousands of millions of nayutas of kalpas (extremely long units of time), only the Buddha has practiced in two places (referring to birth and Nirvana), transcending the Three Realms (the desire realm, the form realm, and the formless realm), being the great guide of the Four Noble Truths (suffering, its cause, its cessation, and the path), knowing that the five Dharma treasures (the Vinaya, Sutras, Shastras, the manifestations of Buddhas and Bodhisattvas, and the practice of Bodhisattvas) can liberate from the Six Paths (gods, humans, asuras, hell beings, hungry ghosts, and animals), possessing the seven treasures of the true Dharma (faith, morality, shame, remorse, learning, generosity, and wisdom), deeply practicing the Eight Liberations (liberation through contemplating external forms while having internal forms, liberation through contemplating external forms while having no internal forms, liberation through realizing purity with the body, liberation through the sphere of boundless space, liberation through the sphere of boundless consciousness, liberation through the sphere of nothingness, liberation through the sphere of neither perception nor non-perception, and liberation through the cessation of perception and sensation), teaching with the Nine Divisions of Scripture (Sutras, Geyas, Vyakaranas, Gathas, Udanas, Nidanas, Avadanas, Itivrittakas, and Jatakas), possessing the Ten Powers (the power of knowing what is possible and impossible, the power of knowing the maturation of karma, the power of knowing various realms, the power of knowing various understandings, the power of knowing the superiority or inferiority of faculties, the power of knowing the paths leading everywhere, the power of knowing the defilement, purification, and emergence of dhyana, liberation, concentration, and attainment, the power of knowing past lives, the power of knowing the death and rebirth of beings, and the power of knowing the exhaustion of outflows), proclaiming eleven kinds of merit, skillfully turning the continuity of the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and old age and death), proclaiming thirteen kinds of practices that aid the holy path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right means, right knowledge, right liberation, and right knowledge of liberation), possessing the fourteen great treasures of the Factors of Enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity).'
除十五種貪慾。並得十六心無礙解脫。出十六地獄眾生。及身十七具足十八不共法。善分別十九住果人。善知分別學人阿羅漢辟支佛諸佛二十根是。大悲心者。是大將主大眾主大醫王大導師大船師。久乃得是法。行難行苦行。乃得是法。而今欲壞。我當發阿耨多羅三藐三菩提心。厚種善根得成佛道。令法久住無數阿僧祇劫。又行菩薩道時。護持無量諸佛法故勤行精進。或復有人見眾生苦惱。可愍無救無歸無所依止。流轉生死險難惡道。有大怨賊諸惡蟲獸生死恐怖諸惡鬼等。常有憂悲苦惱刺蕀。恩愛別離怨會深坑。喜樂之水甚為難得。大寒大熱獨行其中。曠絕無蔭難得度脫。眾生於中多諸怖畏。無有救護將導之者。見如是眾生。入此生死險惡道中受諸苦惱。以大悲故發阿耨多羅三藐三菩提心。作是言。我當爲無救作救無歸作歸無依作依。我得度已當度眾生。我得脫已當脫眾生。我得安已當安眾生。復有人但從人聞以信樂心等。發無上道心。作是念。我當修善法不斷絕故。或墮必定得無生法忍。集諸福德善根淳熟故。或值諸佛或值大菩薩。能知眾生諸根利鈍深心本末性慾差別。善知方便為般若波羅蜜所護。能作佛事者知我發願。善根成熟故令住必定。若無生法忍。是諸菩薩。在第七第八第九第十地。如佛善知眾生心力教令
【現代漢語翻譯】 現代漢語譯本 除去十五種貪慾，並且獲得十六種心無礙解脫。救出十六地獄的眾生，以及自身十七種具足和十八種不共法。善於分辨十九種住果的人。善於知曉分辨學人、阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）、辟支佛（Pratyekabuddha，無師自悟的聖者）、諸佛的二十根。具有大悲心的人，是大將主、大眾主、大醫王、大導師、大船師。長久才能獲得這種法，修行難以修行的苦行，才能獲得這種法。而現在想要毀壞它，我應當發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），深厚地種植善根，得以成就佛道，使佛法長久住世無數阿僧祇劫（Asamkhya kalpa，無數大劫）。 又在行菩薩道時，爲了護持無量諸佛的佛法而勤奮精進。或者又有人見到眾生苦惱，可憐、沒有救助、沒有歸宿、沒有依靠，在生死險難的惡道中流轉。有巨大的怨賊、各種惡蟲野獸、生死恐怖、各種惡鬼等，常常有憂愁悲傷苦惱的刺痛。恩愛別離，怨家相會，如同身處深坑，喜樂之水非常難以得到，大寒大熱獨自在其中行走，曠野荒涼沒有樹蔭，難以得到解脫。眾生在其中多有怖畏，沒有救護引導他們的人。見到這樣的眾生，進入這生死險惡的道路中遭受各種苦惱，因為大悲心的緣故，發起阿耨多羅三藐三菩提心，這樣說：『我應當為沒有救助的眾生做救助，為沒有歸宿的眾生做歸宿，為沒有依靠的眾生做依靠。我得到度脫后，應當度脫眾生；我得到解脫后，應當解脫眾生；我得到安穩后，應當安穩眾生。』 又有人只是從人那裡聽聞，以信樂心等，發起無上道心，這樣想：『我應當修習善法不斷絕，或許會墮入必定得到無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的證悟）的境界。』積累各種福德善根純熟的緣故，或許會遇到諸佛，或許會遇到大菩薩，能夠知道眾生各種根器的利鈍、深心本末的差別，善於運用方便法門，被般若波羅蜜（Prajna-paramita，智慧到彼岸）所護佑，能夠做佛事的人知道我發願，善根成熟的緣故，使我安住于必定證悟的境界。如果得到無生法忍，這些菩薩，在第七、第八、第九、第十地。如佛一樣善於知曉眾生的心力，教導他們。
【English Translation】 English version Eliminating the fifteen kinds of greed, and attaining the sixteen kinds of unobstructed liberation of the mind. Rescuing beings from the sixteen hells, as well as possessing the seventeen kinds of perfections and the eighteen unshared qualities of a Buddha. Being skilled in distinguishing the nineteen kinds of individuals who dwell in the fruits of practice. Being skilled in knowing and distinguishing learners, Arhats (those who have extinguished all afflictions and entered Nirvana), Pratyekabuddhas (those who attain enlightenment without a teacher), and the twenty-two roots of all Buddhas. One with great compassion is a great general, a leader of the masses, a great physician, a great guide, and a great boatman. It takes a long time to obtain this Dharma, and it is through practicing difficult and arduous practices that one obtains this Dharma. And now, wanting to destroy it, I should generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), deeply plant roots of goodness, and attain Buddhahood, so that the Dharma may abide for countless Asamkhya kalpas (innumerable great eons). Furthermore, while practicing the Bodhisattva path, diligently striving to uphold the Dharma of immeasurable Buddhas. Or, someone sees beings suffering, pitiable, without help, without refuge, without support, wandering in the perilous and evil paths of Samsara. There are great bandits of resentment, various evil insects and beasts, the terror of birth and death, various evil ghosts, etc., constantly having the piercing thorns of sorrow and suffering. The separation from loved ones and the meeting with enemies are like being in a deep pit, and the water of joy is very difficult to obtain. Walking alone in great cold and great heat, in a desolate wilderness without shade, it is difficult to attain liberation. Beings in this state have many fears, without anyone to rescue or guide them. Seeing such beings entering this perilous and evil path of birth and death, enduring various sufferings, out of great compassion, generating the mind of Anuttara-samyak-sambodhi, saying: 'I shall be a savior for those without salvation, a refuge for those without refuge, a support for those without support. After I have attained liberation, I shall liberate beings; after I have attained release, I shall release beings; after I have attained peace, I shall bring peace to beings.' Furthermore, someone simply hears from others and, with a mind of faith and joy, generates the supreme mind of enlightenment, thinking: 'I shall cultivate good Dharma without ceasing, perhaps falling into the state of certainly attaining Anutpattika-dharma-ksanti (the realization of the non-arising of all dharmas).' Accumulating various merits and good roots that are fully ripened, perhaps encountering Buddhas, perhaps encountering great Bodhisattvas, being able to know the sharpness or dullness of beings' various faculties, the differences in the origin and end of their deep minds, being skilled in using expedient means, being protected by Prajna-paramita (perfection of wisdom), those who can perform the deeds of a Buddha know that I have made this vow, and because my roots of goodness are ripe, they cause me to dwell in the state of certain enlightenment. If one attains Anutpattika-dharma-ksanti, these Bodhisattvas are in the seventh, eighth, ninth, and tenth Bhumis (grounds or levels). Like the Buddha, they are skilled in knowing the mental strength of beings and teaching them.
發心。不以但有信樂力等教令發心。復有人見余菩薩行道修諸善根大悲所護。具足方便教化眾生。不惜身命多所利益。廣博多聞世間奇特人中標勝。疲苦眾生為作蔭覆。安住佈施持戒忍辱精進禪定智慧慚愧質直柔軟調和。其心清凈深樂善法。見如是人而作是念。是人所行我亦應行所修願行我亦應修。我為得是法故當發是愿。作是念已發無上道心。復有人行大布施。施佛及僧或但施佛以飲食衣服等。是人因是佈施。念過去諸菩薩能行施者。韋藍摩韋首多羅薩婆檀尸毗王等。即發菩提心。以此施福迴向阿耨多羅三藐三菩提。復有人若見若聞佛三十二相。足下平．手足輪．指網縵．手足柔軟．七處滿．纖長指．足跟廣．身𦟛直．足趺高平．毛上旋．伊泥𨄔．臂長過膝．陰馬藏．身金色．皮軟薄．一一孔一毛生．眉間白毫．上身如師子．肩圓大．腋下滿．得知妙味．身方如尼拘樓陀樹．頂有肉髻．廣長舌．梵音聲．師子頰．四十齒．齊白密緻．眼睛紺青色．𥇒如牛王等相。心則歡喜作是念。我亦當得如是相。如是相人所得諸法我亦當得。即發阿耨多羅三藐三菩提心。以是七因緣發菩提心。問曰。汝說七因緣發菩薩心。為皆當成有成有不成。答曰。是不必盡成。或有成有不成。問曰。若爾者應解說。答曰。
於七發心中
【現代漢語翻譯】 現代漢語譯本： 發心。不只是因為信樂力等教令而發心。又有人看見其他菩薩修行佛道，修習各種善根，被大悲心所護持，具備方便善巧教化眾生，不吝惜身命，利益眾多，廣博多聞，在世間顯得奇特，在人群中超羣出衆，為疲憊困苦的眾生提供廕庇。安住于佈施、持戒、忍辱、精進、禪定、智慧、慚愧、正直、柔軟、調和，內心清凈，深深喜愛善法。看見這樣的人就想：『這個人所行的，我也應當行；他所修的願行，我也應當修。我爲了得到這些法，應當發這樣的愿。』這樣想了之後，就發無上菩提心。又有人行大布施，佈施佛和僧眾，或者只是佈施佛飲食、衣服等。這個人因為這個佈施，憶念過去能行佈施的諸位菩薩，如韋藍摩（Vessantara，佈施王子）、韋首多羅（Visvantara，佈施王子）、薩婆檀（Sarvadana，一切施）尸毗王（Shibi，尸毗王）等，就發菩提心，把這個佈施的福德迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。又有人如果看見或聽聞佛的三十二相，如足下平、手足有輪相、手指和腳趾間有縵網相、手腳柔軟、七處隆滿、手指纖長、腳跟寬廣、身體端直、腳背高而平、毛髮向上旋、像伊泥延鹿王、手臂長過膝蓋、陰藏如馬陰、身金色、面板柔軟細薄、每個毛孔只生一根毛、眉間有白毫相、上半身像獅子、肩膀圓滿寬大、腋下豐滿、能嚐到最上妙味、身體方正像尼拘樓陀樹、頭頂有肉髻、舌頭廣而長、聲音如梵天、面頰如獅子、有四十顆牙齒、牙齒潔白緊密、眼睛紺青色、睫毛像牛王等相，內心就歡喜，心想：『我也應當得到這樣的相。得到這樣相的人所能得到的諸法，我也應當得到。』就發阿耨多羅三藐三菩提心。通過這七種因緣來發菩提心。有人問：『您說通過七種因緣來發菩薩心，是都會成就，還是有成就的，有不成就的？』回答說：『不一定都會成就，有的會成就，有的不會成就。』有人問：『如果是這樣，那應該解釋一下。』回答說： 在七種發心中
【English Translation】 English version: Generating the Bodhi-mind. It is not only by the teachings of faith, joy, and strength that one generates the Bodhi-mind. Furthermore, some see other Bodhisattvas practicing the path, cultivating various roots of goodness, protected by great compassion, possessing skillful means to teach and transform sentient beings, not sparing their lives, benefiting many, being widely learned, appearing extraordinary in the world, surpassing others among people, providing shade for weary and suffering beings, abiding in generosity, morality, patience, diligence, meditation, wisdom, shame, integrity, gentleness, and harmony, with pure minds, deeply delighting in good Dharma. Seeing such people, they think: 'What this person practices, I should also practice; the vows and practices they cultivate, I should also cultivate. In order to attain these Dharmas, I should make such vows.' Having thought this, they generate the unsurpassed Bodhi-mind. Furthermore, some perform great acts of generosity, giving to the Buddha and the Sangha, or only giving food, clothing, and the like to the Buddha. Because of this generosity, they remember the past Bodhisattvas who were able to practice generosity, such as Vessantara (佈施王子, the giving prince), Visvantara (佈施王子, the giving prince), Sarvadana (一切施, giver of all) , Shibi (尸毗王, King Shibi), and others, and then generate the Bodhi-mind, dedicating the merit of this generosity towards Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). Furthermore, some, upon seeing or hearing of the thirty-two marks of the Buddha, such as flat feet, wheels on the hands and feet, webbed fingers and toes, soft hands and feet, seven full places, slender fingers, broad heels, upright body, high and flat insteps, hair curling upwards, like the Eṇi deer king, arms reaching past the knees, hidden genitals like a horse, golden body, soft and delicate skin, one hair growing from each pore, a white tuft of hair between the eyebrows, upper body like a lion, round and large shoulders, full armpits, able to taste the most exquisite flavors, body square like a banyan tree, a fleshy protuberance on the crown of the head, a broad and long tongue, a voice like Brahma, cheeks like a lion, forty teeth, teeth white and closely set, eyes the color of dark blue, eyelashes like a bull king, and other marks, their hearts rejoice and they think: 'I should also attain such marks. The Dharmas attained by one who has such marks, I should also attain.' They then generate the Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) mind. The Bodhi-mind is generated through these seven causes. Someone asks: 'You say that the Bodhisattva mind is generated through seven causes. Will all of them be successful, or will some be successful and some not?' The answer is: 'Not all of them will necessarily be successful; some will be successful, and some will not.' Someone asks: 'If that is the case, then it should be explained.' The answer is: Among the seven types of Bodhi-mind generation,
佛教令發心 護法故發心 憐愍故發心 如是三心者 必定得成就 其餘四心者 不必皆成就
是七心中佛觀其根本。教令發心必得成。以不空言故。若為尊重佛法為欲守護。若於眾生有大悲心。如是三心必得成就。根本深故。余菩薩教令發心。見菩薩所行發心。因大布施發心。若見若聞佛相發心。是四心多不成。或有成者。根本微弱故。◎
十住毗婆沙論卷第三 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第四
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
◎調伏心品第七
問曰。如上品說。三發心必成。餘四不必成。云何為成。云何不成。答曰。若菩薩發菩提心行。失菩提心法。是則不成。若行不失菩提心法。是則必成。是故偈說。
菩薩應遠離 失菩提心法 應一心修行 不失菩提法
遠離名除滅惡法不令入心。若入疾滅。失名若今世若後世忘菩提心。不復隨順修行。應遠離如是法。若不失菩提法。不忘菩提心。應常一心勤行。問曰。何等法失菩提心。答曰。
一不敬重法 二有憍慢心 三妄語無實 四不敬知識
有是四法者。若於今世死時。若次後世。則忘失菩提心。不能自知我是
【現代漢語翻譯】 現代漢語譯本 佛教令發心
爲了守護佛法而發心，因為憐憫眾生而發心。 像這樣以三種心發心的人，必定能夠成就。 其餘四種心發心的人，不一定都能成就。
這七種發心中，佛觀察其根本原因。教導人們發心必定能夠成就，因為佛所說之言不會落空。如果爲了尊重佛法、想要守護佛法，或者對於眾生有廣大的慈悲心，像這樣以三種心發心必定能夠成就，因為其根本深厚。其餘菩薩教導人們發心，例如見到菩薩所行而發心，因為廣大的佈施而發心，或者因為見到或聽到佛的相好而發心，這四種心大多不能成就，或者有能成就的，因為其根本微弱的緣故。
《十住毗婆沙論》卷第三 《大正藏》第26冊 No. 1521 《十住毗婆沙論》
《十住毗婆沙論》卷第四
聖者龍樹（Nagarjuna）造
後秦龜茲國三藏鳩摩羅什（Kumarajiva）譯
◎調伏心品第七
問：如前面所說，三種發心必定成就，其餘四種不一定成就，什麼是成就？什麼是不成就？
答：如果菩薩發起菩提心（bodhicitta）后，又失去了菩提心的法，這就是不成就。如果修行而不失去菩提心的法，這就是必定成就。所以偈頌說：
菩薩應當遠離，失去菩提心的法； 應當一心修行，不失去菩提法。
遠離，是指除滅惡法，不讓它進入心中。如果進入心中，就要迅速滅除。失去，是指今生或來世忘記菩提心，不再隨順修行。應當遠離這樣的法。如果不失去菩提法，不忘記菩提心，就應當常常一心勤奮修行。
問：什麼法會使人失去菩提心？
答：
一是不敬重佛法，二是有驕慢心， 三是妄語不真實，四是不敬重善知識（kalyanamitra）。
有這四種法的人，如果今生臨死時，或者在來世，就會忘記菩提心，不能自己知道『我是』
【English Translation】 English version Buddhism on Inspiring the Mind of Enlightenment
Inspiring the mind to protect the Dharma (Buddhist teachings), inspiring the mind out of compassion. Those who inspire the mind with these three motivations will surely attain accomplishment. The other four motivations for inspiring the mind do not necessarily lead to accomplishment.
Among these seven motivations, the Buddha observes their fundamental causes. He teaches that inspiring the mind will surely lead to accomplishment because the Buddha's words are never in vain. If one inspires the mind out of respect for the Dharma, wanting to protect the Dharma, or if one has great compassion for sentient beings, inspiring the mind with these three motivations will surely lead to accomplishment because their foundation is deep. Other Bodhisattvas teach people to inspire the mind, such as inspiring the mind upon seeing the conduct of Bodhisattvas, inspiring the mind because of great generosity, or inspiring the mind upon seeing or hearing of the Buddha's excellent qualities. These four motivations mostly do not lead to accomplishment, or some may, because their foundation is weak.
《Treatise on the Stages of Abiding》 Volume 3 T26, No. 1521 《Treatise on the Stages of Abiding》
《Treatise on the Stages of Abiding》 Volume 4
Composed by the Holy Nagarjuna (Nagarjuna)
Translated by Kumarajiva (Kumarajiva) of the Kingdom of Kucha in the Later Qin Dynasty
◎Chapter Seven on Subduing the Mind
Question: As mentioned in the previous section, three motivations for inspiring the mind will surely lead to accomplishment, while the other four may not. What constitutes accomplishment? What constitutes non-accomplishment?
Answer: If a Bodhisattva inspires the mind of enlightenment (bodhicitta) and then loses the Dharma of the mind of enlightenment, this is non-accomplishment. If one practices without losing the Dharma of the mind of enlightenment, this will surely lead to accomplishment. Therefore, the verse says:
A Bodhisattva should stay away from, the Dharma that causes loss of the mind of enlightenment; One should wholeheartedly cultivate, without losing the Dharma of enlightenment.
'Staying away' means eliminating evil Dharmas and not allowing them to enter the mind. If they enter the mind, they should be quickly eliminated. 'Losing' means forgetting the mind of enlightenment in this life or future lives, and no longer practicing in accordance with it. One should stay away from such Dharmas. If one does not lose the Dharma of enlightenment and does not forget the mind of enlightenment, one should always wholeheartedly and diligently cultivate.
Question: What Dharmas cause one to lose the mind of enlightenment?
Answer:
First, not respecting the Dharma; second, having arrogance; Third, speaking falsely and without truth; fourth, not respecting spiritual teachers (kalyanamitra).
A person with these four Dharmas, if they die in this life, or in future lives, will forget the mind of enlightenment and will not be able to know 'I am'
菩薩。不復發願。菩薩行法不復在前。不恭敬法者。法名諸佛所說上中下乘。取要言之。是諸佛如來所用教法。於此法中不恭敬供養尊重讚歎。不生希有想難得想寶物想滿愿想。是法能失菩提心。慢心者。自高其心。未得謂得未證謂證。空無相無愿。若無生忍法。若六波羅蜜。若菩薩十地。如是等及諸餘從修生者。於此法中未得謂得。妄語者。有屬突吉羅。有屬波夜提。有屬偷蘭遮。有屬僧伽婆尸沙。有屬波羅夷。或有人言。有第六妄語。是妄語心生懺悔。上五妄語初輕後重。第六者最輕。屬波羅夷者。自無過人法。若口言若形示。趣以方便現有此德。屬僧伽婆尸沙者。若口言若形示。于彼比丘四事中。以一一有根無根事謗。屬偷蘭遮者。欲以有根無根事謗而說不成。屬波夜提者。以無根僧伽婆尸沙事謗。屬突吉羅者。除入四種罪余妄語是。自心除滅者。若說戒時自知有小罪。不得向他說。即自心悔。問曰。是妄語者。但在比丘不在白衣。而此論通在家出家。答曰。凡知事實爾。而異知說者。此論中說是總相妄語。以有眾生分別故。事分別故。時分別故。五眾罪分別故。住處分別故。則有輕重。雖輕妄語習久則重。能失菩提心。眾生分別者。斷善根邪見者。及余深煩惱者。是則為重。事分別者。若說過人法破僧是。時
【現代漢語翻譯】 現代漢語譯本 菩薩不再發愿。菩薩行法不再領先。不恭敬佛法的人，這裡的『法』指的是諸佛所說的上乘、中乘、下乘佛法。概括來說，就是諸佛如來所使用的教法。對於這些佛法，不恭敬供養、尊重讚歎，不生起稀有想、難得想、寶物想、滿愿想，這樣的行為會喪失菩提心（bodhicitta，覺悟之心）。 『慢心』指的是自我抬高，未得到（的成就）卻說得到了，未證悟（的境界）卻說證悟了，（例如）空、無相、無愿，或者無生法忍（anutpattika-dharma-ksanti，對一切法不生不滅的證悟），或者六波羅蜜（sad-paramita，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧），或者菩薩十地（bodhisattva-bhumi，菩薩修行的十個階段），像這些以及其他從修行中產生的（功德），對於這些佛法，未得到卻說得到了。 『妄語』有屬於突吉羅（duskrta，惡作，輕罪），有屬於波夜提（prayascittika，應懺悔罪），有屬於偷蘭遮（stulatyaya，粗罪），有屬於僧伽婆尸沙（samghavasesa，僧殘罪），有屬於波羅夷（parajika，斷頭罪）。或者有人說，有第六種妄語。對於這種妄語，內心會生起懺悔。以上五種妄語，開始輕微，後來嚴重。第六種妄語最輕。屬於波羅夷罪的妄語，是指自己沒有超人的能力，卻通過言語或行為來假裝擁有這種能力，用方便的手段來顯示自己具有這種功德。 屬於僧伽婆尸沙罪的妄語，是指通過言語或行為，對比丘（bhikkhu，佛教僧侶）在四件事（戒、見、威儀、活命）中，用有根據或無根據的事情進行誹謗。屬於偷蘭遮罪的妄語，是指想要用有根據或無根據的事情進行誹謗，但誹謗沒有成功。屬於波夜提罪的妄語，是指用無根據的僧伽婆尸沙罪的事情進行誹謗。屬於突吉羅罪的妄語，是指除了以上四種罪之外的其餘妄語。 『自心除滅』指的是，如果在說戒的時候，自己知道有小罪，卻不向他人坦白，而是自己內心懺悔。有人問：這種妄語，只存在於比丘中，不存在於白衣（在家信徒）中，而此處的討論是針對在家和出家人的。回答是：通常知道事實是這樣的，但異於常識的說法是，此論中說的是總體的妄語。因為眾生的分別，事情的分別，時間的分別，五種罪行的分別，住處的分別，所以有輕重之分。即使是輕微的妄語，如果長期習慣，也會變得嚴重，能夠喪失菩提心。 『眾生分別』指的是，對於斷善根（kusalamula-ccheda，斷絕善行之根）、持有邪見的人，以及其他具有深重煩惱的人，（妄語）則更為嚴重。『事情分別』指的是，如果說出超過常人的能力，或者破壞僧團（samgha，佛教僧團）的事情，（妄語）則更為嚴重。『時間』（分別）指的是...
【English Translation】 English version A Bodhisattva no longer makes vows. The practice of a Bodhisattva no longer takes the lead. As for those who do not respect the Dharma, the term 'Dharma' here refers to the superior, middle, and inferior vehicles of the Dharma spoken by all Buddhas. To put it briefly, it is the teaching used by all Buddhas and Tathagatas. Towards this Dharma, they do not respectfully make offerings, honor, praise, or admire it. They do not generate thoughts of rarity, difficulty to obtain, preciousness, or wish-fulfillment. This Dharma can cause the loss of bodhicitta (the mind of enlightenment). 'Arrogance' refers to elevating oneself, claiming to have attained what has not been attained, claiming to have realized what has not been realized, (such as) emptiness, signlessness, wishlessness, or the patience with the unoriginated Dharma (anutpattika-dharma-ksanti, the realization that all dharmas are neither created nor destroyed), or the six paramitas (sad-paramita, the six perfections: generosity, morality, patience, diligence, concentration, and wisdom), or the ten bhumis of a Bodhisattva (bodhisattva-bhumi, the ten stages of a Bodhisattva's practice). Like these and other (merits) arising from practice, they claim to have attained what has not been attained. 'False speech' can belong to duskrta (a minor offense), prayascittika (an offense requiring confession), stulatyaya (a grave offense), samghavasesa (an offense requiring initial and subsequent meetings of the Sangha), or parajika (an offense resulting in expulsion). Or some say there is a sixth type of false speech. For this type of false speech, remorse arises in the mind. The above five types of false speech start lightly and become serious later. The sixth type is the lightest. False speech that belongs to parajika is when one does not have superhuman abilities but pretends to have them through speech or behavior, using expedient means to show that one possesses such merits. False speech that belongs to samghavasesa is when, through speech or behavior, one slanders a bhikkhu (Buddhist monk) in the four matters (precepts, views, demeanor, livelihood) with matters that are either grounded or groundless. False speech that belongs to stulatyaya is when one intends to slander with matters that are either grounded or groundless, but the slander is unsuccessful. False speech that belongs to prayascittika is when one slanders with groundless matters of samghavasesa. False speech that belongs to duskrta is all other false speech except for the above four types of offenses. 'Self-extinguishing the mind' refers to when, during the recitation of precepts, one knows that one has a minor offense but does not confess it to others, instead repenting in one's own mind. Someone asks: This false speech only exists among bhikkhus and not among laypeople (householders), but the discussion here is for both householders and renunciants. The answer is: Usually, knowing the facts is like this, but the statement that differs from common sense is that this discourse speaks of general false speech. Because of the distinctions of beings, the distinctions of matters, the distinctions of time, the distinctions of the five types of offenses, and the distinctions of dwelling places, there are degrees of lightness and heaviness. Even light false speech, if habitually practiced for a long time, will become serious and can cause the loss of bodhicitta. 'Distinctions of beings' refers to those who have severed the roots of goodness (kusalamula-ccheda, cutting off the roots of wholesome actions), those who hold wrong views, and others who have deep afflictions, (false speech) is more serious. 'Distinctions of matters' refers to if one speaks of abilities beyond ordinary people or destroys the Sangha (Buddhist monastic community), (false speech) is more serious. 'Time' (distinctions) refers to...
分別者。出家人妄語則重。五眾罪分別者。如波羅夷僧伽婆尸沙罪則重。住處分別者。僧中妄語若證時則重。不恭敬善知識者。不生恭敬畏難想。多行此四法。則失菩提心。問曰。但是四法能失菩提心。更有餘法。答曰。
吝惜最要法 貪樂於小乘 謗毀諸菩薩 輕賤坐禪者
吝惜要法者。師所知甚深難得之義。多所利者。貪著利養恐與己等故。秘惜不說。貪樂小乘者。不得大乘滋味故。貪樂二乘。謗諸菩薩者。無罪而言有罪名為謗。菩薩義先已說。此人無過而妄加其罪。若實有罪而論說者。此雖有罪比前為輕。何以故。經說。諸菩薩若實有罪若無有罪。皆不應說。輕賤坐禪者。若在家出家為斷諸煩惱故勤行精進。為遮一切煩惱集助佛道法。此人或不善論議。或無才辯。或無重威德。無智之人而輕賤之。則得重罪。複次若於善知識其心懷結恨。亦有諂曲心。貪諸利養等。善知識義先已說。於此教化說法者生嫌恨心。如嫌父母得重罪。諂者心佞媚。曲者身口業現有所作。貪利養等者。貪著利樂稱譽。以此法壞質直心故。不能深起善根。如惡色染衣更不受好色。複次。
不覺諸魔事 菩提心劣弱 業障及法障 亦失菩提心
不覺魔事者。若不知諸魔事。則不能制伏。若不制伏則失菩提心
【現代漢語翻譯】 現代漢語譯本 分別在於：出家人妄語罪過更重。五眾（指出家五眾：比丘、比丘尼、沙彌、沙彌尼、式叉摩那）的罪過分別在於：如犯波羅夷（斷頭罪）、僧伽婆尸沙（僧殘罪）等重罪，罪過更重。住處分別在於：在僧團中妄語，如果被證實，罪過更重。不恭敬善知識（指能引導人向善的師長）的人，不生恭敬畏懼之心，經常做這四件事，就會失去菩提心（求證悟的心）。 問：只有這四種行為會失去菩提心嗎？還有其他行為嗎？ 答： 吝惜最要法，貪樂於小乘，謗毀諸菩薩，輕賤坐禪者。 吝惜要法是指：師長所知的甚深難得的教義，能利益很多人的，因為貪著利養，害怕別人與自己相等，所以秘藏而不說。貪樂小乘是指：因為沒有得到大乘佛法的滋味，所以貪樂於二乘（聲聞乘和緣覺乘）。謗毀諸菩薩是指：沒有罪過卻說有罪過，這叫做誹謗。菩薩的含義前面已經說過。這個人沒有過錯卻胡亂加罪於他。如果確實有罪而議論述說，這雖然有罪，但比起前者要輕。為什麼呢？經書上說：諸位菩薩如果確實有罪，或者沒有罪，都不應該說。 輕賤坐禪者是指：無論是在家還是出家，爲了斷除各種煩惱而勤奮精進修行，爲了遮止一切煩惱，積聚輔助佛道的法。這個人或許不善於論議，或許沒有才華辯論，或許沒有很重的威望德行，沒有智慧的人就輕賤他，就會得到很重的罪過。再次，如果對於善知識，心中懷有怨恨，也有諂媚的心，貪圖各種利養等等。善知識的含義前面已經說過。對於教化說法的人產生嫌棄怨恨之心，如同嫌棄父母一樣，會得到重罪。諂媚是指內心虛偽奉承。曲是指身口行為表現出來的虛假。貪圖利養等等是指：貪著利益、快樂、稱讚，因為這種行為會破壞正直的心，所以不能深深地生起善根，如同不好的顏色染了衣服，就不能再接受好的顏色。再次： 不覺諸魔事，菩提心劣弱，業障及法障，亦失菩提心。 不覺魔事是指：如果不知道各種魔事，就不能制伏。如果不能制伏，就會失去菩提心。
【English Translation】 English version Distinctions lie in this: a monk's false speech carries a heavier consequence. The distinctions in offenses among the five assemblies (referring to the five groups of ordained individuals: Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, and Shikshamanas) are such that offenses like Parajika (defeat, expulsion) and Sanghavasesa (formal meeting) are considered more severe. The distinction in dwelling places is that false speech within the Sangha, if proven, carries a heavier consequence. Those who do not respect virtuous teachers (those who guide people towards goodness), who do not generate respectful awe, and who frequently engage in these four practices, will lose Bodhicitta (the mind of enlightenment). Question: Are these the only four practices that can lead to the loss of Bodhicitta? Are there other practices? Answer: 'Stinginess with essential teachings, delighting in the Small Vehicle, slandering Bodhisattvas, and belittling those who meditate.' Stinginess with essential teachings refers to: a teacher knowing profound and rare doctrines that can benefit many, but due to attachment to gain and fear of others becoming equal, they hoard and do not share them. Delighting in the Small Vehicle refers to: not having tasted the flavor of the Great Vehicle (Mahayana), thus delighting in the Two Vehicles (Shravakayana and Pratyekabuddhayana). Slandering Bodhisattvas refers to: falsely accusing someone of a crime they did not commit. The meaning of Bodhisattva has been explained earlier. This person is innocent, yet they are falsely accused. If there is indeed a crime and it is discussed, although there is a fault, it is lighter than the former. Why? The scriptures say: Whether Bodhisattvas have committed a crime or not, it should not be spoken of. Belittling those who meditate refers to: whether one is a layperson or ordained, diligently practicing to eliminate various afflictions, to prevent all afflictions, and to accumulate practices that aid the path to Buddhahood. This person may not be skilled in debate, may not have talent in argumentation, or may not have great prestige and virtue. Those without wisdom belittle them, and thus incur a heavy offense. Furthermore, if one harbors resentment towards virtuous teachers, or has a flattering heart, or is greedy for various gains, etc. The meaning of virtuous teachers has been explained earlier. Generating aversion and resentment towards those who teach and expound the Dharma is like disliking one's parents, which incurs a heavy offense. Flattery refers to a deceitful and ingratiating heart. Deceit refers to the falseness manifested in body, speech, and actions. Greed for gains, etc., refers to: being attached to benefits, pleasure, and praise. Because this behavior destroys the upright mind, one cannot deeply generate good roots, just as a bad color stains clothing, making it unable to receive a good color. Furthermore: 'Not being aware of demonic affairs, Bodhicitta becomes weak, karmic obstacles and Dharma obstacles also lead to the loss of Bodhicitta.' Not being aware of demonic affairs refers to: if one does not know the various demonic affairs, one cannot subdue them. If one cannot subdue them, one will lose Bodhicitta.
。問曰。何等是諸魔事。答曰。說應佈施持戒忍辱精進禪定智慧波羅蜜時。及說大乘所攝深義時。不疾樂說。若樂說于其中間余緣散亂。若書讀解說論議聽受等。慠慢自大其心散亂。緣想餘事妄念戲笑。互相譏論兩不和合。不能通達實義。從座而去作是念。我於此中無有受記心不清凈。亦不說我城邑聚落居家生處。是故不欲聞法不得滋味從座而去。舍大乘所說諸波羅蜜。及於聲聞辟支佛自排程經中求薩婆若。若書讀解說聽受等時。欲樂說餘種種事。破散般若波羅蜜。所謂說方國聚落城邑園林帥事賊事。兵甲器仗憎愛苦樂父母兄弟男女妻子衣服飲食臥具醫藥資生之物。心則散亂失般若波羅蜜。又說貪恚癡怨家親屬好時惡時歌舞伎樂憂愁戲笑經書文頌往世古事國主帝王地水火風五欲富貴及利養等世間諸事。令心喜悅。若魔化作比丘比丘尼形。以聲聞辟支佛經因緣令得而作是言。汝應習學是經捨本所習。聽法之人不樂聽受。說法者其心懈怠各有餘緣。聽者須法而說者欲至余方。說者樂說而聽者欲至余方。說者多欲貪諸利養。聽者無有與心。聽者信心樂欲聞法。而說者不樂為說。說者樂說聽者不樂。或時有說地獄諸苦。不如此身盡苦早取涅槃是最為利。說畜生無量苦惱餓鬼阿修羅種種過惡。說諸生死多有憂患汝於此身早取涅槃
【現代漢語翻譯】 現代漢語譯本 問：什麼是各種魔事？ 答：當宣講應佈施、持戒、忍辱、精進、禪定、智慧波羅蜜（到達彼岸的方法）時，以及宣講大乘（Mahayana，佛教的一個主要分支，旨在普度眾生）所包含的深刻含義時，不迅速、不樂意宣說。如果樂意宣說，卻在其中被其他因緣分散注意力。如果書寫、讀誦、理解、解說、討論、聽受等，卻傲慢自大，內心散亂，緣想其他事情，妄念戲笑，互相譏諷議論，兩方不和合，不能通達真實的意義，就從座位離開，並且這樣想：『我在這裡沒有得到授記（預言未來成佛），內心不清凈。』也不說我的城邑、村落、居家、出生地。所以不想聽法，得不到法味，就從座位離開，捨棄大乘所說的各種波羅蜜，而在聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，獨自證悟的修行者）的自排程經典中尋求薩婆若（Sarvajna，一切智，佛的智慧）。 如果書寫、讀誦、理解、解說、聽受等時，想要樂意宣說其他種種事情，破壞散失般若波羅蜜（Prajnaparamita，智慧的完美）。所謂宣說方國、村落、城邑、園林、將帥之事、盜賊之事、兵甲器仗、憎愛苦樂、父母兄弟男女妻子、衣服飲食臥具醫藥資生之物，內心就散亂，失去般若波羅蜜。又宣說貪婪、嗔恚、愚癡、怨家親屬、好時惡時、歌舞伎樂、憂愁戲笑、經書文頌、往世古事、國主帝王、地水火風、五欲富貴以及利養等世間諸事，使內心喜悅。如果魔變化作比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）的形象，以聲聞、辟支佛的經典因緣來引誘，並且這樣說：『你應該學習這些經典，捨棄原本所學習的。』聽法的人不樂意聽受，說法的人內心懈怠，各自有其他因緣。聽者需要佛法，而說者想要去其他地方。說者樂意宣說，而聽者想要去其他地方。說者貪慾很多，貪圖各種利養。聽者沒有給予的心。聽者有信心，樂意想要聽聞佛法，而說者不樂意為他們宣說。說者樂意宣說，聽者不樂意。 或者有時宣說地獄的各種痛苦，不如趁此身結束痛苦，早日證取涅槃（Nirvana，解脫）是最為有利的。宣說畜生無量苦惱，餓鬼、阿修羅（Asura，一種神道生物）種種過惡，宣說各種生死輪迴多有憂患，你們應該在此身早日證取涅槃。
【English Translation】 English version Question: What are the various deeds of Mara (demon, tempter)? Answer: When expounding on the Paramitas (perfections) of giving, morality, patience, diligence, meditation, and wisdom, and when expounding on the profound meanings contained within the Mahayana (Great Vehicle, a major branch of Buddhism aiming for universal salvation), they are not quick or willing to speak. If they are willing to speak, they are distracted by other causes in between. If they are writing, reading, understanding, explaining, discussing, listening, etc., they are arrogant and conceited, their minds are scattered, they think of other things, have deluded thoughts, joke and laugh, criticize each other, are not in harmony, and cannot understand the true meaning. They leave their seats and think: 'I have not received a prediction (of future Buddhahood) here, and my mind is not pure.' Nor do they speak of my cities, villages, homes, or places of birth. Therefore, they do not want to hear the Dharma (Buddhist teachings), do not receive its flavor, and leave their seats, abandoning the various Paramitas spoken of in the Mahayana, and seeking Sarvajna (all-knowing wisdom, the wisdom of a Buddha) in the self-liberation scriptures of the Sravakas (listeners, disciples who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (solitary Buddhas, those who attain enlightenment on their own). If they are writing, reading, understanding, explaining, listening, etc., they want to speak of various other things, destroying and scattering Prajnaparamita (perfection of wisdom). That is, speaking of countries, villages, cities, gardens, the affairs of generals, the affairs of thieves, armor and weapons, love and hate, suffering and joy, parents, brothers, sons, daughters, wives, clothing, food, bedding, medicine, and necessities of life, their minds become scattered and they lose Prajnaparamita. They also speak of greed, hatred, delusion, enemies, relatives, good times and bad times, singing and dancing, sorrow and laughter, scriptures and literary works, ancient stories of the past, rulers and emperors, earth, water, fire, wind, the five desires, wealth and honor, and worldly affairs such as gain and offerings, causing their hearts to rejoice. If Mara transforms into the form of a Bhikkhu (Buddhist monk) or Bhikkhuni (Buddhist nun), using the causes and conditions of the scriptures of the Sravakas and Pratyekabuddhas to entice them, and says: 'You should study these scriptures and abandon what you have been studying.' Those who listen to the Dharma are not willing to listen, and those who speak the Dharma are lazy in their minds, each having other causes. The listeners need the Dharma, but the speakers want to go to other places. The speakers are willing to speak, but the listeners want to go to other places. The speakers have many desires and are greedy for various offerings. The listeners have no giving heart. The listeners have faith and are willing to hear the Dharma, but the speakers are not willing to speak for them. The speakers are willing to speak, but the listeners are not willing to listen. Or sometimes they speak of the various sufferings of hell, saying that it is most beneficial to end suffering in this body and attain Nirvana (liberation) early. They speak of the immeasurable suffering of animals, the various faults of hungry ghosts and Asuras (demi-gods), and say that the various cycles of birth and death have much sorrow and suffering, and that you should attain Nirvana early in this body.
是最為利。又稱讚世間尊貴富樂。稱讚色無色界功德快善。生此中者是為大利。稱讚須陀洹乃至阿羅漢果功德之利。汝於此身證此諸果。是汝大利。又說法者樂於眷屬。聽法者不欲隨從。說法者欲至饑亂不安隱國土。語聽者言。汝今何用隨我至此諸國。即生厭懈而不隨逐。說法者貴敬檀越數行問訊。使聽法者不得聽受。于深法中令生疑惑。此非諸佛所說經法。我所說者是佛經法。若菩薩能行是法得證實際。如是等種種因緣兩不和合。當知是等悉是魔事。取要言之於一切善法有障閡者皆是魔事。菩提心劣弱者。諸煩惱有力故。道心劣弱無有勢力。于阿耨多羅三藐三菩提志願永絕。業障者誰有種種業障。此中說能令求大乘人退轉者。是法障者樂行不善法。惡空無相無愿及諸波羅蜜等諸深妙法。如是四法能失菩提心。複次。
許施師而誑 其罪甚深重 人無有疑悔 強令生疑悔 信樂大乘者 深加重瞋恚 呵罵說惡名 處處廣流佈 于諸共事中 心多行諂曲 如此四黑法 則失菩提心
施師不與者。應施師物若許若未許而後不與。若與非時與非處與不如法與。此是世間外道法。佛法中從師得經法。若有財物供養法故則以與師。若無無咎無有疑悔。令生疑悔者。此人實不破戒。有少罪相而言
【現代漢語翻譯】 現代漢語譯本： 這是最大的利益。他們還讚美世間的尊貴和富樂，稱讚色界沒有功德，只有快樂和美好。能生於色界是最大的利益。他們還稱讚須陀洹（Sotapanna，入流果）乃至阿羅漢（Arhat，無學果）的功德利益，說『你在此身證得這些果位，就是你最大的利益』。此外，說法的人喜歡和眷屬在一起，聽法的人卻不想跟隨。說法的人想去饑荒動亂、不安穩的國家，就對聽法的人說：『你現在何必跟隨我到這些國家去呢？』使聽法的人產生厭倦和懈怠，而不跟隨。說法的人看重供養者，頻繁地進行問候，使聽法的人無法聽受佛法，在深奧的佛法中使他們產生疑惑，說：『這不是諸佛所說的經法，我所說的才是佛經法。』如果菩薩這樣做，就不能證得實際。像這樣種種因緣導致兩方不和合，應當知道這些都是魔事。總而言之，對於一切善法有障礙的，都是魔事。菩提心（Bodhi-citta，覺悟之心）弱小，是因為煩惱的力量強大。道心（Dharma-citta，正道之心）弱小，就沒有力量。對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的志願永遠斷絕。誰有業障呢？這裡說的是能讓求大乘（Mahayana，大乘）的人退轉的種種業障。什麼是法障呢？就是喜歡行不善法，誹謗空、無相、無愿等以及諸波羅蜜（Paramita，到彼岸）等深妙的法。這四種法能使人失去菩提心。再說： 許諾供養師父卻欺騙，這種罪過非常深重。 人們本來沒有懷疑和後悔，卻強行使他們產生懷疑和後悔。 對於信樂大乘佛法的人，深深地增加他們的嗔恨。 呵斥謾罵，說他們的壞名聲，到處廣泛地流傳。 在各種共同事務中，心中多行諂媚和虛偽。 像這樣的四種黑法，就會失去菩提心。 答應供養師父卻不給，應該供養師父的物品，無論是已經答應還是沒有答應，之後又不給。或者給予的時間不對，給予的地點不對，給予的方式不如法。這是世間外道法。在佛法中，從師父那裡得到經法，如果有財物，爲了供養佛法，就應該用來供養師父。如果沒有，也沒有罪過，不應該使人產生懷疑和後悔。使人產生懷疑和後悔，這個人實際上並沒有破戒，只是有一些小的過失，卻說他破戒了。
【English Translation】 English version: This is the greatest benefit. They also praise the nobility and wealth of the world, praising the realm of form (rupa-dhatu) as having no merit, only joy and goodness. Being born in this realm is the greatest benefit. They also praise the merits and benefits of a Stream-enterer (Sotapanna) up to an Arhat, saying, 'Attaining these fruits in this life is your greatest benefit.' Furthermore, the one who preaches the Dharma enjoys being with their retinue, but the listeners do not want to follow. The preacher wants to go to famine-stricken, turbulent, and unsafe countries, and says to the listeners, 'Why should you follow me to these countries now?' Causing the listeners to become weary and lazy, and they do not follow. The preacher values and respects donors, frequently making inquiries, preventing the listeners from hearing and receiving the Dharma, causing them to have doubts about the profound Dharma, saying, 'This is not the Dharma spoken by the Buddhas; what I speak is the Buddha's Dharma.' If a Bodhisattva does this, they cannot attain reality. Such causes and conditions lead to discord between the two parties, and it should be known that these are all the deeds of Mara (demon). In short, anything that obstructs all good Dharmas is the deed of Mara. The Bodhi-citta (mind of enlightenment) is weak because the afflictions are strong. The Dharma-citta (mind of the path) is weak and has no power. The aspiration for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) is forever cut off. Who has karmic obstacles? Here it refers to the various karmic obstacles that can cause those seeking the Mahayana (Great Vehicle) to regress. What is Dharma-obstacle? It is the delight in practicing unwholesome Dharmas, slandering emptiness, signlessness, wishlessness, and the profound Dharmas such as the Paramitas (perfections). These four Dharmas can cause one to lose the Bodhi-citta. Furthermore: Deceiving a teacher after promising offerings, the sin is very deep and heavy. Forcing people to have doubts and regrets when they had none. Deeply increasing the hatred of those who believe in and delight in the Mahayana Dharma. Scolding and cursing, spreading their bad names everywhere. In all common affairs, the mind engages in flattery and deceit. Such four dark Dharmas will cause one to lose the Bodhi-citta. Not giving to the teacher after promising to do so. Whether the items that should be given to the teacher were promised or not, and then not given. Or giving at the wrong time, in the wrong place, or in an improper manner. This is the Dharma of worldly heretics. In the Buddha-dharma, one obtains the scriptures from the teacher. If there are material possessions, they should be used to support the teacher for the sake of supporting the Dharma. If there are none, there is no fault, and one should not cause others to have doubts and regrets. Causing people to have doubts and regrets, this person has not actually broken the precepts, but only has some minor faults, yet it is said that they have broken the precepts.
大罪。若破正命威儀若破正見皆令生疑悔。瞋大乘人者。有人乘大乘無上乘如來乘大人乘一切智人乘。乃至初發心者於此人中深生瞋恚呵罵譏論。說其惡名令廣流佈。共事諂曲心者。于和上阿阇梨諸善知識所。不以直心親近。習行曲心故。乃至未曾所識亦行諂曲。四黑法者。黑名垢穢不凈。能失菩提心。如說。
轉此五四法 世世修善行 如是則不失 無上菩提心
五四合為二十法。是失菩提心。轉此法修習行。世世不忘阿耨多羅三藐三菩提心。轉者轉上五四法。所謂恭敬法破慢心遠離妄語。深尊重善知識。余應如是知。問曰。以何等法世世增長菩提愿。又后復能更發大愿。答曰。
乃至失身命 轉輪聖王位 於此尚不應 妄語行諂曲 能令諸世間 一切眾生類 于諸菩薩眾 而生恭敬心 若有人能行 如是之善法 世世得增長 無上菩提愿
菩薩以是法世世增長菩提愿。又復能生清凈大愿。若以實語故。死失轉輪王位。及失天王位。猶應實說不應妄語。況小因緣而不實語。又于眷屬及諸外人離於諂曲。又從初發心已來。一切菩薩生恭敬心。尊重稱讚如佛無異。又當隨力令住大乘。◎
◎阿惟越致相品第八
問曰。是諸菩薩有二種。一惟越致。二阿惟
【現代漢語翻譯】 現代漢語譯本： 大罪：如果破壞了正命（正確的謀生方式）的威儀，或者破壞了正見，都會使人生起懷疑和後悔。瞋恨大乘人：如果有人信奉大乘（Mahayana），包括無上乘（unsurpassed vehicle）、如來乘（Tathagata vehicle）、大人乘（great person vehicle）、一切智人乘（vehicle of the all-knowing person），乃至初發心者，對這些人深深地生起瞋恨，呵斥、謾罵、譏諷議論，宣揚他們的惡名使之廣泛流傳。與心懷諂曲的人共事：對於和上（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）以及各位善知識，不以正直的心親近，習慣於行諂媚之心，乃至對於從未認識的人也行諂媚。四黑法：黑代表垢穢不凈，能夠失去菩提心。如經中所說： 『轉變這五四法，世世代代修行善行，這樣就不會失去無上菩提心。』 五四合起來是二十法，是失去菩提心的原因。轉變這些法並加以修行，世世代代都不會忘記阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。轉變是指轉變以上五種四法，即恭敬法、破除慢心、遠離妄語、深深尊重善知識。其餘的應該像這樣理解。問：用什麼方法可以世世代代增長菩提愿，並且以後還能再次發起大愿？答： 『乃至失去生命，失去轉輪聖王（Chakravartin，統治世界的理想君主）的地位，對於這些尚且不應該妄語和行諂曲，能夠使世間一切眾生，對於諸位菩薩眾，而生起恭敬心。如果有人能夠奉行這樣的善法，世世代代都能增長無上菩提愿。』 菩薩用這些方法世世代代增長菩提愿，並且能夠生起清凈的大愿。如果因為說實話而死，失去轉輪王位，以及失去天王位，也應該說實話而不應該妄語，更何況是小的因緣而不說實話。又對於眷屬以及各位外人遠離諂曲。又從初發心以來，對於一切菩薩生起恭敬心，尊重稱讚如同佛一樣沒有差別。又應當隨自己的能力令他人安住于大乘。 阿惟越致相品第八 問：這些菩薩有兩種，一種是惟越致（Avaivartika，不退轉），一種是阿惟越致（不退轉）。
【English Translation】 English version: Grave offenses: If one violates the dignity of right livelihood or undermines right view, it will cause doubt and regret. To be angry with those of the Mahayana: If someone believes in the Mahayana (great vehicle), including the unsurpassed vehicle, the Tathagata vehicle, the great person vehicle, the vehicle of the all-knowing person, even those who have just begun to aspire to enlightenment, and one deeply harbors anger towards these people, scolding, cursing, ridiculing, and spreading their bad names widely. Associating with those who are deceitful: Towards the Upadhyaya (preceptor), Acharya (teacher), and all good spiritual friends, not approaching them with a sincere heart, habitually practicing deceit, even towards those never met before, one practices deceit. The four dark dharmas: Dark represents defilement and impurity, which can cause the loss of Bodhicitta (the mind of enlightenment). As it is said: 'Transform these five sets of four dharmas, cultivate good deeds lifetime after lifetime, in this way, one will not lose the unsurpassed Bodhicitta.' The five sets of four dharmas combined are twenty dharmas, which are the causes of losing Bodhicitta. Transform these dharmas and cultivate them, and one will not forget the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment) lifetime after lifetime. Transformation refers to transforming the above five sets of four dharmas, namely, the dharma of reverence, breaking down arrogance, abstaining from false speech, and deeply respecting good spiritual friends. The rest should be understood in this way. Question: By what means can one increase the Bodhi aspiration lifetime after lifetime, and also be able to generate great vows again in the future? Answer: 'Even if it means losing one's life, losing the position of a Chakravartin (wheel-turning king, the ideal monarch who rules the world), one should not engage in false speech and deceit, which can cause all beings in the world to generate reverence towards all Bodhisattvas. If someone can practice such good dharmas, they will increase their unsurpassed Bodhi aspiration lifetime after lifetime.' Bodhisattvas use these methods to increase their Bodhi aspiration lifetime after lifetime, and they can generate pure great vows. If one dies for telling the truth, losing the position of a Chakravartin, and losing the position of a Deva king, one should still tell the truth and not engage in false speech, let alone not telling the truth for small reasons. Also, one should stay away from deceit towards relatives and outsiders. Furthermore, from the initial aspiration, one should generate reverence towards all Bodhisattvas, respecting and praising them as if they were no different from the Buddha. One should also, to the best of one's ability, encourage others to abide in the Mahayana. Chapter Eight on the Characteristics of Avaivartika Question: These Bodhisattvas are of two kinds, one is Avaivartika (non-regressing), and the other is Avaivartika (non-regressing).
越致應說其相。是惟越致是阿惟越致。答曰。
等心於眾生 不嫉他利養 乃至失身命 不說法師過 信樂深妙法 不貪于恭敬 具足此五法 是阿惟越致
等心眾生者。眾生六道所攝。于上中下心無差別。是名阿惟越致。問曰。如說于諸佛菩薩應生第一敬心。余則不爾。又言親近諸佛菩薩恭敬供養。余亦不爾。云何言於一切眾生等心無二。答曰。說各有義不應疑難。于眾生等心者。若有眾生視菩薩如怨賊。有視如父母。有視如中人。於此三種眾生中。等心利益欲度脫故無有差別。是故汝不應致難。不嫉他利養者。若他得衣服飲食臥具醫藥房舍產業金銀珍寶村邑聚落國城男女等。於此施中不生嫉妒。又不懷恨而心欣悅。不說法師過者。若有人說應大乘空無相無作法若六波羅蜜若四功德處若菩薩十地等諸大乘法。乃至失命因緣。尚不出其過惡。何況加諸惡事。信樂深妙法者。深法名空無相無愿及諸深經。如般若波羅蜜菩薩藏等。於此法一心信樂無所疑惑。于餘事中無如是樂。于深經中得滋味故。不貪恭敬者。通達諸法實相故。于名譽毀辱利與不利等無有異。具此五法者。如上所說。于阿耨多羅三藐三菩提不退轉不懈廢。是名阿惟越致。與此相違名惟越致。是惟越致菩薩有二種。或敗壞者。或漸
【現代漢語翻譯】 現代漢語譯本： 越致（Awei Yuezhi，不退轉）的相是什麼？是否只有越致才是阿惟越致（Awei Yuezhi，不退轉）？回答是： 『以平等心對待眾生，不嫉妒他人的利益供養，乃至失去生命，也不說說法之師的過失，信樂甚深微妙之法，不貪求恭敬。』 『具足這五種法，就是阿惟越致（Awei Yuezhi，不退轉）。』 『以平等心對待眾生』，是指眾生包含六道。對於上等、中等、下等的眾生，內心沒有差別。這叫做阿惟越致（Awei Yuezhi，不退轉）。有人問：『如經中所說，對於諸佛菩薩應該生起第一等的恭敬心，對其餘眾生則不必如此。又說親近諸佛菩薩，恭敬供養，對其餘眾生也不必如此。』 那麼，怎麼說對於一切眾生都以平等心對待，沒有差別呢？回答是：所說的各有其意義，不應該疑惑。對於眾生平等心，是指如果有的眾生視菩薩如怨賊，有的視如父母，有的視如普通人。對於這三種眾生，菩薩都以平等心利益他們，想要度脫他們，沒有差別。所以你不應該提出疑問。 『不嫉妒他人的利益供養』，是指如果他人得到衣服、飲食、臥具、醫藥、房舍、產業、金銀珍寶、村邑聚落、國城男女等，對於這些佈施不生嫉妒。又不懷恨，內心欣悅。 『不說法師的過失』，是指如果有人宣說應以大乘空、無相、無作之法，或者六波羅蜜（Liu Boluomi，六度）、或者四功德處（Si Gongde Chu，四種功德的處所）、或者菩薩十地（Pusa Shidi，菩薩修行的十個階段）等諸大乘法，乃至面臨失去生命的因緣，尚且不說出他們的過惡，何況是加以惡事。 『信樂甚深微妙之法』，是指甚深之法，名為空、無相、無愿以及諸深奧的經典，如般若波羅蜜（Bore Boluomi，智慧到彼岸）、菩薩藏等。對於這些法，一心信樂，沒有疑惑。對於其他事情沒有這樣的樂趣。因為在深奧的經典中得到滋味。 『不貪求恭敬』，是指通達諸法實相的緣故，對於名譽、毀辱、利益與不利等，沒有分別。 『具足這五種法』，如上面所說，對於阿耨多羅三藐三菩提（Anuoduoluo Sanmiaosanputi，無上正等正覺）不退轉，不懈怠廢止。這叫做阿惟越致（Awei Yuezhi，不退轉）。與此相反，叫做惟越致（Wei Yuezhi，退轉）。這惟越致（Wei Yuezhi，退轉）菩薩有兩種，或者會敗壞，或者漸……
【English Translation】 English version: What is the characteristic of Awei Yuezhi (越致, non-retrogression)? Is it only Yuezhi that is Awei Yuezhi (阿惟越致, non-retrogression)? The answer is: 'Treating all beings with an equal mind, not being jealous of others' benefits and offerings, even to the point of losing one's life, not speaking of the faults of the Dharma teacher, believing in and delighting in the profound and subtle Dharma, not being greedy for reverence.' 'Possessing these five qualities is Awei Yuezhi (阿惟越致, non-retrogression).' 'Treating all beings with an equal mind' refers to beings encompassed within the six realms. There is no difference in mind towards beings of superior, middling, or inferior status. This is called Awei Yuezhi (阿惟越致, non-retrogression). Someone asks: 'As it is said in the scriptures, one should generate the utmost reverence towards all Buddhas and Bodhisattvas, but not necessarily towards other beings. It is also said to draw near to Buddhas and Bodhisattvas, reverently making offerings, but not necessarily to others.' Then, how can it be said that one treats all beings with an equal mind, without discrimination? The answer is: What is said has its own meaning, and one should not doubt. Having an equal mind towards beings means that if some beings regard the Bodhisattva as an enemy thief, some regard them as parents, and some regard them as ordinary people. Towards these three types of beings, the Bodhisattva benefits them with an equal mind, desiring to liberate them, without discrimination. Therefore, you should not raise doubts. 'Not being jealous of others' benefits and offerings' means that if others receive clothing, food, bedding, medicine, housing, property, gold, silver, treasures, villages, settlements, cities, towns, men, women, etc., one does not feel jealous of these offerings. Furthermore, one does not harbor resentment but rejoices in one's heart. 'Not speaking of the faults of the Dharma teacher' means that if someone expounds the Dharma of the Great Vehicle, such as emptiness, signlessness, non-action, or the Six Paramitas (六波羅蜜, Six Perfections), or the Four Foundations of Merit (四功德處, Four Meritorious Abodes), or the Ten Stages of a Bodhisattva (菩薩十地, Ten Bhumi of Bodhisattva), etc., even if it means losing one's life, one would not reveal their faults, let alone add evil deeds. 'Believing in and delighting in the profound and subtle Dharma' refers to the profound Dharma, named emptiness, signlessness, wishlessness, and the profound sutras, such as the Prajna Paramita (般若波羅蜜, Perfection of Wisdom), the Bodhisattva Treasury, etc. Towards these Dharmas, one believes wholeheartedly, without doubt. There is no such joy in other matters because one obtains flavor in the profound sutras. 'Not being greedy for reverence' means that because one understands the true nature of all Dharmas, there is no difference between fame and disgrace, benefit and harm. 'Possessing these five qualities,' as mentioned above, one does not regress from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and does not become lazy or abandon it. This is called Awei Yuezhi (阿惟越致, non-retrogression). The opposite of this is called Wei Yuezhi (惟越致, retrogression). There are two types of Wei Yuezhi (惟越致, retrogression) Bodhisattvas: some may be corrupted, or gradually...
漸轉進得阿惟越致。問曰。所說敗壞者其相云何。答曰。
若無有志干 好樂下劣法 深著名利養 其心不端直 吝護於他家 不信樂空法 但貴諸言說 是名敗壞相
無有志干者。顏貌無色威德淺薄。問曰。非以身相威德是阿惟越致相。而作此說是何謂耶。答曰。斯言有謂不應致疑。我說內有功德故身有威德。不但說身色顏貌端正而已。志干者所謂威德勢力。若有人能修集善法除滅惡法。於此事中有力名為志干。雖復身若天王光如日月。若不能修集善法除滅惡法者。名為無志干也。雖復身色醜陋形如餓鬼。能修善除惡乃名為志干耳。是故汝難非也。好樂下劣法者。除佛乘已餘乘比于佛乘。小劣不如故名為下。非以惡也。其餘惡事亦名為下。二乘所得於佛為下耳。俱出世間入無餘涅槃故不名為惡。是故若人遠離佛乘信樂二乘。是為樂下法。是人雖樂上事。以信樂二乘遠離大乘故亦名樂下法。複次下名惡事。所謂五欲又斷常等六十二見一切外道論議。一切增長生死。是為下法。行此法故名為樂下法。深著名利者。于佈施財利供養稱讚事中。深心繫念善為方便。不得清凈法味故貪樂此事。心不端直者。其性諂曲喜行欺誑。吝護他家者。是人隨所入家。見有餘人得利養恭敬讚歎。即生嫉妒憂愁不悅
【現代漢語翻譯】 現代漢語譯本 逐漸轉進，證得阿惟越致（Avaivartika，不退轉）。問：所說的敗壞之相是怎樣的？答：
若無有志干，好樂下劣法， 深著名利養，其心不端直， 吝護於他家，不信樂空法， 但貴諸言說，是名敗壞相。
無有志干者，顏貌無色，威德淺薄。問：並非以身相威德作為阿惟越致之相，而這樣說是何意呢？答：這話的意思是，不應懷疑。我說內在有功德，所以身體才有威德，不只是說身色顏貌端正而已。志干，就是指威德勢力。如果有人能夠修集善法，除滅惡法，對於這件事有力量，就叫做志干。即使身體像天王一樣，光芒如日月，如果不能修集善法，除滅惡法，也叫做沒有志干。即使身色醜陋，形如餓鬼，能夠修善除惡，就叫做有志干。所以你的提問是不對的。好樂下劣法者，除了佛乘以外，其餘的乘比于佛乘，小而不如，所以叫做下。不是指惡。其餘的惡事也叫做下。二乘（聲聞乘和緣覺乘）所得的果位對於佛來說是下。因為二乘和佛乘都出世間，入無餘涅槃，所以不叫做惡。因此，如果有人遠離佛乘，信樂二乘，這就是愛好下劣法。這個人即使愛好上等的事，因為信樂二乘，遠離大乘，所以也叫做愛好下劣法。再次，下也指惡事，就是指五欲，以及斷常等六十二見，一切外道論議，一切增長生死之事，這些是下劣法。行持這些法，就叫做愛好下劣法。深著名利者，對於佈施財利供養稱讚的事情，深深地繫念，善於使用方便，不能得到清凈的法味，所以貪樂這些事。心不端直者，他的性情諂媚彎曲，喜歡行欺騙之事。吝護他家者，這個人無論進入哪家，見到其他人得到利養恭敬讚歎，就生起嫉妒憂愁不悅的心情。
【English Translation】 English version Gradually progressing, one attains Avaivartika (non-retrogression). Question: What are the characteristics of what is called 'corruption'? Answer:
If one has no aspiration, delights in inferior dharmas, Is deeply attached to fame and gain, their heart is not upright, Is stingy and protective of other's households, does not believe in and delight in the Dharma of emptiness, But values mere words, this is called the characteristic of corruption.
One who has no aspiration means their appearance lacks color, and their majesty and virtue are shallow. Question: Is it not the case that bodily appearance and majesty are not the characteristics of Avaivartika? What is the meaning of saying this? Answer: This statement means that one should not doubt. I say that because one has inner merit, one's body has majesty and virtue. It is not merely saying that one's bodily color and appearance are upright and proper. Aspiration refers to majesty, virtue, and power. If someone can cultivate good dharmas and eliminate evil dharmas, and has the power to do so, this is called aspiration. Even if one's body is like a Deva King, and one's light is like the sun and moon, if one cannot cultivate good dharmas and eliminate evil dharmas, one is called without aspiration. Even if one's bodily color is ugly and one's form is like a hungry ghost, if one can cultivate good and eliminate evil, one is called having aspiration. Therefore, your question is not valid. One who delights in inferior dharmas means that, apart from the Buddha Vehicle, other vehicles are smaller and inferior compared to the Buddha Vehicle, so they are called inferior. This does not mean evil. Other evil deeds are also called inferior. The attainments of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are inferior to the Buddha. Because both the Two Vehicles and the Buddha Vehicle leave the world and enter Nirvāṇa without remainder, they are not called evil. Therefore, if someone distances themselves from the Buddha Vehicle and believes in and delights in the Two Vehicles, this is called delighting in inferior dharmas. Even if this person delights in superior matters, because they believe in and delight in the Two Vehicles and distance themselves from the Mahāyāna, they are also called delighting in inferior dharmas. Furthermore, 'inferior' also refers to evil deeds, namely the five desires, as well as the sixty-two views such as permanence and annihilation, all non-Buddhist doctrines, and all things that increase birth and death. These are inferior dharmas. Practicing these dharmas is called delighting in inferior dharmas. One who is deeply attached to fame and gain is deeply mindful of matters such as giving, wealth, offerings, and praise, and is skilled in using expedient means, but cannot obtain the pure taste of the Dharma, so they greedily delight in these things. One whose heart is not upright means their nature is flattering and deceitful, and they like to practice deception. One who is stingy and protective of other's households means that whenever this person enters a household and sees others receiving benefits, offerings, respect, and praise, they immediately become jealous, worried, and displeased.
。心不清凈計我深故。貪著利養生嫉妒心嫌恨檀越。不信樂空法者。諸佛三種說空法。所謂三解脫門。於此空法不信不樂不以為貴。心不通達故。但貴言說者。但樂言辭不能如說修行。但有口說不能信解諸法得其趣味。是名敗壞相。若人發菩提心。有如是相者。當知是敗壞菩薩。敗壞名不調順。譬如最弊惡馬名為敗壞。但有馬名無有馬用。敗壞菩薩亦如是。但有空名無有實行。若人不欲作敗壞菩薩者。當除惡法隨法受名。問曰。汝說在惟越致地中。有二種菩薩。一者敗壞菩薩。二者漸漸精進后得阿惟越致。敗壞菩薩已解說。漸漸精進后得阿惟越致者。今可解說。答曰。
菩薩不得我 亦不得眾生 不分別說法 亦不得菩提 不以相見佛 以此五功德 得名大菩薩 成阿惟越致
菩薩行此五功德。直至阿惟越致。不得我者。離我著故。是菩薩于內外五陰十二入十八界中求我不可得。作是念。
若陰是我者 我即生滅相 云何當以受 而即作受者 若離陰有我 陰外應可得 云何當以受 而異於受者 若我有五陰 我即離五陰 如世間常言 牛異於牛主 異物共合故 此事名為有 是故我有陰 我即異於陰 若陰中有我 如房中有人 如床上聽者
【現代漢語翻譯】 現代漢語譯本：心不清凈，執著于『我』的觀念很深，貪戀名利供養，產生嫉妒心，嫌棄憎恨佈施者（檀越）。不相信和喜愛空性的佛法。諸佛以三種方式宣說空法，即所謂的三解脫門。對於這種空性之法，不相信、不喜愛、不認為是珍貴的，內心不能通達，只重視言語上的表達，只喜歡辭藻，不能按照佛法所說的去修行，只有口頭上的說法，不能信解諸法的真諦，獲得其中的法味。這叫做敗壞之相。如果有人發了菩提心，卻有這樣的表現，應當知道這是敗壞的菩薩。敗壞的意思是不調順。譬如最差的惡馬被稱為敗壞，只有馬的名字，卻沒有馬的用處。敗壞的菩薩也是這樣，只有空洞的名號，卻沒有實際的修行。如果不想成為敗壞的菩薩，應當去除惡法，遵循佛法，名副其實。有人問：您說在阿惟越致地（Avivecacati-bhumi，不退轉地）中，有兩種菩薩，一種是敗壞菩薩，一種是漸漸精進最終獲得阿惟越致（Avivecacati，不退轉）。敗壞菩薩已經解釋過了，現在可以解釋一下漸漸精進最終獲得阿惟越致的菩薩嗎？回答是： 菩薩不得我，亦不得眾生，不分別說法，亦不得菩提，不以相見佛，以此五功德，得名大菩薩，成阿惟越致。 菩薩修行這五種功德，直至達到阿惟越致的境界。『不得我』，是因為遠離了我執。這樣的菩薩在內外五陰（Panca-skandha，色、受、想、行、識）、十二入（Dvadasayatana，眼、耳、鼻、舌、身、意六根及其對應的六境）、十八界（Astadasadhatu，六根、六境、六識）中尋求『我』，卻不可得。因此這樣想： 如果五陰是『我』，那麼『我』就應該是生滅變化的。怎麼能以『受』（Vedana，感受）而成為感受者呢？如果離開五陰而有『我』，那麼『我』應該在五陰之外可以找到。怎麼能以『受』而不同於感受者呢？如果『我』擁有五陰，那麼『我』就應該離開五陰，就像世間常說的那樣，牛不同於牛的主人。不同的事物共同結合在一起，這件事才被稱為『有』。所以如果說『我』擁有五陰，那麼『我』就不同於五陰。如果『我』在五陰之中，就像房間里有人，就像床上聽東西的人。
【English Translation】 English version: Because the mind is not pure, they deeply cling to the idea of 'self'. They are greedy for profit and offerings, generating jealousy and resentment towards donors (Danapati). They do not believe in or delight in the Dharma of emptiness. The Buddhas teach the Dharma of emptiness in three ways, namely the three doors of liberation. They do not believe in, delight in, or value this Dharma of emptiness, and their minds cannot comprehend it. They only value verbal expression, delight in rhetoric, and cannot practice according to the Dharma. They only have verbal statements and cannot believe and understand the true meaning of all Dharmas, nor obtain the taste of Dharma. This is called the characteristic of corruption. If someone has aroused the Bodhi mind but exhibits such characteristics, know that they are a corrupt Bodhisattva. Corruption means being unsubmissive. For example, the worst and most wicked horse is called corrupt, having only the name of a horse but none of its usefulness. A corrupt Bodhisattva is also like this, having only an empty name but no actual practice. If one does not want to become a corrupt Bodhisattva, one should remove evil Dharmas and follow the Dharma, living up to the name. Someone asks: You said that in the Avivecacati-bhumi (stage of non-retrogression), there are two kinds of Bodhisattvas, one is the corrupt Bodhisattva, and the other is the Bodhisattva who gradually progresses and eventually attains Avivecacati (non-retrogression). The corrupt Bodhisattva has already been explained. Now, can you explain the Bodhisattva who gradually progresses and eventually attains Avivecacati? The answer is: The Bodhisattva does not obtain 'self', nor does he obtain sentient beings. He does not discriminate in teaching the Dharma, nor does he obtain Bodhi. He does not see the Buddha through characteristics. With these five merits, he is named a great Bodhisattva and attains Avivecacati. The Bodhisattva practices these five merits until reaching the state of Avivecacati. 'Does not obtain self' means being free from attachment to self. This Bodhisattva seeks 'self' within the internal and external five skandhas (Panca-skandha, form, feeling, perception, mental formations, consciousness), twelve ayatanas (Dvadasayatana, the six sense organs and their corresponding six objects), and eighteen dhatus (Astadasadhatu, the six sense organs, six objects, and six consciousnesses), but cannot find it. Therefore, he thinks: If the five skandhas are 'self', then 'self' should be subject to birth and death. How can one use 'feeling' (Vedana, sensation) and become the one who feels? If there is 'self' apart from the five skandhas, then 'self' should be found outside the five skandhas. How can one use 'feeling' and be different from the one who feels? If 'self' possesses the five skandhas, then 'self' should be separate from the five skandhas, just as it is commonly said in the world that the cow is different from the owner of the cow. Different things are combined together, and this event is called 'existence'. Therefore, if it is said that 'self' possesses the five skandhas, then 'self' is different from the five skandhas. If 'self' is within the five skandhas, it is like a person in a room, like a listener on a bed.
我應異於陰 若我中有陰 如器中有果 如乳中有蠅 陰則異於我 如可然非然 不離可然然 然無有可然 然可然中無 我非陰離陰 我亦無有陰 五陰中無我 我中無五陰 如是染染者 煩惱煩惱者 一切瓶衣等 皆當如是知 若說我有定 及諸法異相 當知如是人 不得佛法味
菩薩如是思惟即離我見。遠離我見故則不得我。不得眾生者。眾生名異於菩薩者。離貪我見故作是念。若他人實有我者。彼可為他因有我故以彼為他。而實求我不可得。彼亦不可得故無彼亦無我。是故菩薩亦不得彼。不分別說法者。是菩薩信解一切法不二故無差別故一相故作是念。一切法皆從邪憶想分別生虛妄欺誑。是菩薩滅諸分別無諸衰惱。即入無上第一義因緣法不隨他慧。
實性則非有 亦復非是無 非亦有亦無 非非有非無 亦非有文字 亦不離文字 如是實義者 終不可得說 言者可言言 是皆寂滅相 若性寂滅者 非有亦非無 為欲說何事 為以何言說 云何有智人 而與言者言 若諸法性空 諸法即無性 隨以何法空 是法不可說 不得不有言 假言以說空 實義亦非空 亦復非不空 亦非空不空 非非空不空
【現代漢語翻譯】 現代漢語譯本 我應當與五陰（skandha，構成個體經驗的五種要素：色、受、想、行、識）不同。 如果我存在於五陰之中，就像容器里裝著水果，或者牛奶里有蒼蠅一樣，那麼五陰就與我不同。 就像可以燃燒的東西並非一直在燃燒，但燃燒的狀態不離開可以燃燒的本質。然而，燃燒的狀態並沒有可以燃燒的本質，燃燒的狀態中也沒有可以燃燒的本質。 我不是五陰，也不是脫離五陰而存在，我也沒有五陰。五陰之中沒有我，我之中也沒有五陰。 像這樣，染污和被染污者，煩惱和被煩惱者，一切瓶子、衣服等等，都應當這樣理解。 如果有人說我具有固定的自性，以及諸法（dharma，宇宙間一切事物和現象）具有不同的相狀，應當知道這樣的人無法領悟佛法的真味。
菩薩（bodhisattva，為救度眾生而發願成佛的人）像這樣思惟，就能遠離我見（ātma-dṛṣṭi，認為存在永恒不變的『我』的錯誤見解）。遠離我見，就不會執著于『我』。不執著于眾生，因為眾生這個名稱不同於菩薩。遠離貪戀我見的緣故，菩薩這樣思考：如果其他人確實有『我』存在，那麼他們可以因為其他原因而有『我』，因此以他們為『他』。然而，實際上尋求『我』是不可得的。他們也是不可得的，所以沒有『彼』，也沒有『我』。因此，菩薩也不會執著于『彼』。不分別說法者，是因為菩薩相信並理解一切法不二（advaita，非二元對立），沒有差別，具有同一相狀，因此這樣思考：一切法都是從邪惡的憶想和分別中產生，是虛妄和欺騙的。 這位菩薩滅除各種分別，沒有各種衰惱，就能進入無上第一義因緣法（paramārtha-hetu-dharma，最高真理的因緣法則），不隨從他人的智慧。
實性（tattva，事物的真實本性）不是有，也不是無，不是既有又無，也不是非有非無。 也不是可以用文字表達的，也不是脫離文字而存在的。像這樣的真實意義，終究是無法用言語表達的。 言語所能表達的，都是寂滅（nirvana，涅槃，一種超越生死輪迴的境界）的相狀。如果自性是寂滅的，那麼就不是有，也不是無。 想要說什麼呢？用什麼言語來說呢？有智慧的人，怎麼會與言語爭論呢？ 如果諸法的自性是空（śūnyatā，空性，指事物沒有獨立不變的自性），那麼諸法就是無自性的。 無論用什麼法來解釋空性，這個法都是不可說的。 不得不使用言語，只是假借言語來說明空性。但真實的意義並非空性，也並非非空性，也並非既是空性又非空性，也並非非空性非非空性。
【English Translation】 English version I should be different from the skandhas (the five aggregates of existence: form, feeling, perception, mental formations, and consciousness). If I were in the skandhas, like fruit in a container, or a fly in milk, then the skandhas would be different from me. It is like something that can be burned is not always burning, but the state of burning does not leave the essence of what can be burned. However, the state of burning does not have the essence of what can be burned, and there is no essence of what can be burned in the state of burning. I am not the skandhas, nor do I exist apart from the skandhas, nor do I have the skandhas. There is no 'I' in the five skandhas, and there are no five skandhas in 'I'. Like this, defilement and the defiled, affliction and the afflicted, all things like bottles and clothes should be understood in this way. If someone says that I have a fixed nature, and that all dharmas (phenomena) have different characteristics, know that such a person cannot taste the flavor of the Buddha's teachings.
A Bodhisattva (one who aspires to achieve Buddhahood for the benefit of all beings), thinking in this way, will be free from the view of self (ātma-dṛṣṭi, the false belief in a permanent, unchanging 'self'). Being free from the view of self, they will not be attached to 'self'. Not being attached to sentient beings, because the name 'sentient being' is different from Bodhisattva. Because of being free from the greed of self-view, the Bodhisattva thinks like this: If others truly have a 'self', then they can have a 'self' for other reasons, therefore taking them as 'other'. However, in reality, seeking the 'self' is unattainable. They are also unattainable, so there is no 'that', and no 'I'. Therefore, the Bodhisattva will also not be attached to 'that'. Not distinguishing the speaker of the Dharma, because the Bodhisattva believes and understands that all dharmas are non-dual (advaita, not dualistic), without difference, having the same characteristic, therefore thinking like this: All dharmas arise from evil recollection and discrimination, which are false and deceptive. This Bodhisattva, extinguishing all discriminations and being free from all afflictions, will enter the unsurpassed first principle of causal Dharma (paramārtha-hetu-dharma, the causal law of the highest truth), not following the wisdom of others.
Reality (tattva, the true nature of things) is not existence, nor is it non-existence, nor is it both existence and non-existence, nor is it neither existence nor non-existence. It is also not expressible in words, nor does it exist apart from words. Such a true meaning is ultimately impossible to express in words. What can be expressed by words are all aspects of quiescence (nirvana, a state beyond the cycle of birth and death). If nature is quiescent, then it is neither existence nor non-existence. What is there to say? With what words to say it? How can a wise person argue with words? If the nature of all dharmas is emptiness (śūnyatā, the absence of inherent existence), then all dharmas are without nature. No matter what dharma is used to explain emptiness, that dharma is unspeakable. One has to use words, only borrowing words to explain emptiness. But the true meaning is not emptiness, nor is it non-emptiness, nor is it both emptiness and non-emptiness, nor is it neither emptiness nor non-emptiness.
非虛亦非實 非說非不說 而實無所有 亦非無所有 是為悉舍離 諸所有分別 因及從因生 如是一切法 皆是寂滅相 無取亦無舍 無灰衣不凈 灰亦還污衣 非言不宣實 言說則有過
菩薩如是觀信解通達于說法中。無所分別。不得菩提者。是菩薩信解空法故。如凡夫所得菩提。不如是得作是念。
佛不得菩提 非佛亦不得 諸果及余法 皆亦復如是 有佛有菩提 佛得即為常 無佛無菩提 不得即斷滅 離佛無菩提 離菩提無佛 若一異不成 云何有和合 凡諸一切法 以異故有合 菩提不異佛 是故二無合 佛及與菩提 異共俱不成 離二更無三 云何而得成 是故佛寂滅 菩提亦寂滅 是二寂滅故 一切皆寂滅
不以相見佛者。是菩薩信解通達無相法。作是念。
一切若無相 一切即有相 寂滅是無相 即為是有相 若觀無相法 無相即為相 若言修無相 即非修無相 若舍諸貪著 名之為無相 取是舍貪相 則為無解脫 凡以有取故 因取而有舍 誰取取何事 名之以為舍 取者所用取 及以可取法 共離俱不有 是皆名寂滅 若法相因成 是即為無
【現代漢語翻譯】 現代漢語譯本： 既非虛幻也非真實，既不能說也不能不說。 實際上什麼都沒有，也不是什麼都沒有。 這就是爲了捨棄一切，對所有事物的分別。 因以及從因所生的，像這樣的一切法（dharma）， 都是寂滅的相狀，沒有獲取也沒有捨棄。 沒有沾染灰塵的衣服是不乾淨的，灰塵也會弄髒衣服。 不用言語不能宣說真實，用言語宣說就會有過失。
菩薩像這樣觀察、相信、理解、通達于說法之中，沒有分別。不能得到菩提（bodhi，覺悟）的人，是因為菩薩相信和理解空法的緣故。像凡夫那樣得到菩提，不是這樣想的。
佛（Buddha）不能得到菩提，非佛也不能得到。 各種果以及其他的法，也都是這樣。 有佛有菩提，佛得到菩提就成了常。 沒有佛沒有菩提，不能得到就成了斷滅。 離開佛就沒有菩提，離開菩提就沒有佛。 如果一和異不能成立，怎麼會有和合？ 凡是所有一切法，因為有差異所以有和合。 菩提不異於佛，所以二者沒有和合。 佛以及菩提，異、共、俱都不能成立。 離開二者就沒有第三者，怎麼能夠成立？ 所以佛是寂滅的，菩提也是寂滅的。 因為這二者寂滅的緣故，一切都是寂滅的。
不以相見佛的人，是菩薩相信、理解、通達無相法。這樣想：
一切如果無相，一切就是有相。 寂滅是無相，也就是有相。 如果觀察無相法，無相就成了相。 如果說修無相，就不是修無相。 如果捨棄各種貪著，就叫做無相。 取捨棄貪的相，就是沒有解脫。 凡是因為有獲取，因為獲取而有捨棄。 誰獲取，獲取什麼事，稱之為捨棄？ 獲取者所用的獲取，以及可以獲取的法。 共、離、俱都沒有，這些都叫做寂滅。 如果法相因緣而成，這就是無。
【English Translation】 English version: Neither unreal nor real, neither speakable nor unspeakable. In reality, there is nothing, yet it is not nothing. This is to abandon all, the distinctions of all things. The cause and what arises from the cause, all such dharmas (dharma, teachings or laws) are of the nature of quiescence, without taking or relinquishing. Unsoiled by ash, the garment is impure; ash, too, defiles the garment. Without words, reality cannot be declared; with words, there is fault.
The Bodhisattva thus observes, believes, understands, and penetrates the teachings, without discrimination. One who cannot attain Bodhi (bodhi, enlightenment) does so because the Bodhisattva believes and understands the emptiness of dharmas. To attain Bodhi like ordinary people is not the way to think.
The Buddha (Buddha) does not attain Bodhi, nor does the non-Buddha. All fruits and other dharmas are likewise. With Buddha and Bodhi, the Buddha's attainment becomes eternal. Without Buddha and Bodhi, non-attainment becomes annihilation. Apart from Buddha, there is no Bodhi; apart from Bodhi, there is no Buddha. If one and different cannot be established, how can there be union? All dharmas exist in union because of difference. Bodhi is not different from Buddha; therefore, the two have no union. Buddha and Bodhi, different, together, and both, cannot be established. Apart from the two, there is no third; how can it be established? Therefore, the Buddha is quiescent, and Bodhi is also quiescent. Because these two are quiescent, all is quiescent.
One who does not see the Buddha through form is a Bodhisattva who believes, understands, and penetrates the formless dharma. Thinking thus:
If all is formless, then all is with form. Quiescence is formless, which is to say it has form. If one observes the formless dharma, the formless becomes form. If one speaks of cultivating the formless, then it is not cultivating the formless. If one abandons all attachments, it is called formless. To grasp the abandonment of attachment is to have no liberation. All because of grasping, there is relinquishing because of grasping. Who grasps, what is grasped, that is called relinquishing? The grasping used by the grasper, and the dharma that can be grasped, together, apart, and both, do not exist; all these are called quiescence. If the characteristics of dharmas arise from conditions, then it is nothing.
性 若無有性者 此即無有相 若法無有性 此即無相者 云何言無性 即為是無相 若用有與無 亦遮亦應聽 雖言心不著 是則無有過 何處先有法 而後不滅者 何處先有然 而後有滅者 是有相寂滅 同無相寂滅 是故寂滅語 及寂滅語者 先亦非寂滅 亦非不寂滅 亦非寂不寂 非非寂不寂
是菩薩如是通達無相慧故無有疑悔。不以色相見佛。不以受想行識相見佛。問曰。云何不以色相見佛。不以受想行識相見佛。答曰。非色是佛。非受想行識是佛。非離色有佛。非離受想行識有佛。非佛有色。非佛有受想行識。非色中有佛。非受想行識中有佛。非佛中有色。非佛中有受想行識。菩薩於此五種中不取相。得至阿惟越致地。問曰。已知得此法是阿惟越致。阿惟越致有何相貌。答曰。
般若已廣說 阿惟越致相
若菩薩觀凡夫地聲聞地辟支佛地佛地。不二不分別無有疑悔。當知是阿惟越致。阿惟越致。有所言說皆有利益。不觀他人長短好醜。不悕望外道沙門有所言說。應知即知應見便見。不禮事余天。不以華香幡蓋供養。不宗事余師。不墮惡道不受女身。常自修十善道。亦教他令行。常以善法示教利喜。乃至夢中不捨十善道。不行十不善道。
【現代漢語翻譯】 現代漢語譯本 性 如果不存在自性（Sva-bhāva），那麼就不會有相（Lakshana）。 如果法（Dharma）沒有自性，那麼它就是無相的。 怎麼能說無自性就是無相呢？ 如果使用『有』和『無』的概念，那麼既可以遮止，也可以聽任。 雖然說心不執著，這樣就沒有過失。 哪裡先有法，然後不滅呢？ 哪裡先有生起，然後有滅去呢？ 有相的寂滅（Nirodha）和無相的寂滅是相同的。 因此，寂滅的語言，以及說寂滅的人， 先前也不是寂滅，也不是不寂滅， 也不是寂滅非寂滅，也不是非寂滅非不寂滅。
這位菩薩因為這樣通達無相的智慧，所以沒有疑惑和後悔。不以色相（Rūpa）見佛（Buddha），不以受（Vedanā）、想（Samjñā）、行（Samskāra）、識（Vijñāna）相見佛。問：為什麼不以色相見佛，不以受想行識相見佛？答：不是色是佛，不是受想行識是佛，不是離開色有佛，不是離開受想行識有佛，不是佛有色，不是佛有受想行識，不是色中有佛，不是受想行識中有佛，不是佛中有色，不是佛中有受想行識。菩薩對於這五種（五蘊，Pañca-skandha）不取相，就能到達阿惟越致（Avaivartika）地。 問：已經知道得到此法是阿惟越致，阿惟越致有什麼相貌？答：
般若（Prajñā）已經廣泛地說過，阿惟越致的相貌。
如果菩薩觀察凡夫地、聲聞（Śrāvaka）地、辟支佛（Pratyekabuddha）地、佛地，不二不分別，沒有疑惑和後悔，應當知道這就是阿惟越致。阿惟越致，所說的話都有利益。不觀察他人長短好醜，不希望外道沙門（Śrāmana）有所言說。應該知道的立刻知道，應該見到的立刻見到。不禮拜侍奉其他天神，不以華香幡蓋供養，不宗奉其他老師，不墮入惡道，不接受女身。常常自己修習十善道，也教導他人令其修行。常常用善法開示教導，使人歡喜。乃至在夢中也不捨棄十善道，不行十不善道。
【English Translation】 English version Nature If there is no self-nature (Sva-bhāva), then there will be no characteristics (Lakshana). If a dharma (Dharma) has no self-nature, then it is without characteristics. How can it be said that no self-nature is the same as no characteristics? If the concepts of 'existence' and 'non-existence' are used, then both rejection and acceptance are permissible. Although it is said that the mind is not attached, there is no fault in this. Where does a dharma first exist, and then not perish? Where does something first arise, and then cease? The extinction (Nirodha) of that which has characteristics is the same as the extinction of that which has no characteristics. Therefore, the language of extinction, and the speaker of extinction, Was neither extinct before, nor not extinct, Neither extinct nor not extinct, neither not extinct nor not not extinct.
This Bodhisattva, because of thus understanding the wisdom of no-characteristics, has no doubt or regret. He does not see the Buddha (Buddha) by means of form (Rūpa), nor does he see the Buddha by means of sensation (Vedanā), conception (Samjñā), volition (Samskāra), or consciousness (Vijñāna). Question: Why not see the Buddha by means of form, nor by means of sensation, conception, volition, or consciousness? Answer: Form is not the Buddha, sensation, conception, volition, or consciousness are not the Buddha, there is no Buddha apart from form, there is no Buddha apart from sensation, conception, volition, or consciousness, the Buddha does not have form, the Buddha does not have sensation, conception, volition, or consciousness, there is no Buddha in form, there is no Buddha in sensation, conception, volition, or consciousness, there is no form in the Buddha, there is no sensation, conception, volition, or consciousness in the Buddha. The Bodhisattva does not grasp at characteristics in these five (five aggregates, Pañca-skandha), and is able to reach the stage of Avaivartika (Avaivartika). Question: Having already known that obtaining this dharma is Avaivartika, what are the characteristics of Avaivartika? Answer:
Prajñā (Prajñā) has already extensively spoken of the characteristics of Avaivartika.
If a Bodhisattva observes the stage of ordinary beings, the stage of Śrāvakas (Śrāvaka), the stage of Pratyekabuddhas (Pratyekabuddha), and the stage of Buddhas, without duality, without discrimination, and without doubt or regret, it should be known that this is Avaivartika. The words spoken by Avaivartika are all beneficial. He does not observe the strengths and weaknesses, good and bad of others, and does not hope that heretical Śrāmanas (Śrāmana) will say anything. What should be known is immediately known, what should be seen is immediately seen. He does not worship other gods, does not make offerings of flowers, incense, banners, or canopies, does not follow other teachers, does not fall into evil paths, and does not receive a female body. He constantly cultivates the ten wholesome paths himself, and also teaches others to practice them. He constantly uses wholesome dharmas to instruct and teach, causing joy. Even in dreams, he does not abandon the ten wholesome paths, and does not practice the ten unwholesome paths.
身口意業所種善根。皆為安樂度脫眾生。所得果報與眾生共。若聞深法不生疑悔。少於語言利安語和悅語柔軟語。少於眠睡行來進止心不散亂。威儀庠雅憶念堅固。身無諸蟲。衣服臥具凈潔無垢。身心清凈閑靜少事。心不諂曲不懷慳嫉。不貴利養衣服飲食臥具醫藥資生之物。于深法中無所諍競。一心聽法常欲在前。以此福德具足諸波羅蜜。於世技術與眾殊絕。觀一切法皆順法性。乃至惡魔變現八大地獄化作菩薩而語之言。汝若不捨菩提心者當生此中。見是怖畏而心不捨。惡魔復言。摩訶衍經非佛所說。聞是語時心無有異。常依法相不隨於他。于生死苦惱而無驚畏。聞菩薩于阿僧祇劫修集善根而退轉者。其心不沒。又聞菩薩退為阿羅漢得諸禪定說法度人心亦不退。常能覺知一切魔事。若聞薩波若空大乘十地亦空可度眾生亦空諸法無所有亦如虛空。若聞如是惑亂其心欲令退轉疲厭懈廢。而是菩薩倍加精進深行慈悲。意若欲入初禪第二第三第四禪而不隨禪生還起欲界法。除破憍慢不貴稱讚心無瞋礙。若在居家不染著五欲。以厭離心受如病服藥。不以邪命自活。不以自活因緣惱亂於他。但為眾生得安樂故處在居家。密跡金剛常隨侍衛人及非人不能壞亂。諸根具足無所缺少。不為咒術惡藥伏人害物。不好鬥諍不自高身不卑他人。
【現代漢語翻譯】 現代漢語譯本 以身、口、意三業所種下的所有善根，都爲了能讓眾生得到安樂並脫離苦難。所獲得的果報與眾生共同享有。如果聽聞到甚深佛法，不會產生懷疑和後悔。很少說話，多說利益安樂的語言、和悅的語言、柔軟的語言。減少睡眠，行走坐臥時心不散亂。儀態莊重文雅，憶念堅定牢固。身上沒有各種蟲類。衣服和臥具乾淨整潔沒有污垢。身心清凈，安閑寧靜，少有俗事。內心不虛偽諂媚，不懷有吝嗇和嫉妒。不看重名利供養、衣服飲食、臥具醫藥等生活物資。對於甚深佛法，沒有爭論和競爭。一心聽法，總是希望在最前面。憑藉這些福德，具足各種波羅蜜（Paramita，到彼岸）。在世俗技藝上，與眾人相比非常傑出。觀察一切法都順應法性（Dharmata）。乃至惡魔變現出八大地獄，化作菩薩來對他說：『你如果不捨棄菩提心（Bodhi-citta，覺悟之心），就會墮落到這裡面。』見到這種恐怖景象，內心也不會捨棄菩提心。惡魔又說：『摩訶衍經（Mahayana Sutra，大乘經典）不是佛陀所說。』聽到這些話時，內心也不會動搖。常常依據佛法真理，不隨從他人。對於生死苦惱，沒有驚慌和畏懼。聽到有菩薩在阿僧祇劫（Asankhya kalpa，無數大劫）中修集善根卻退轉的說法，他的心也不會沮喪。又聽到有菩薩退轉為阿羅漢（Arhat，聲聞乘最高果位），得到各種禪定，說法度人，他的心也不會退轉。常常能夠覺察到一切魔事。如果聽到薩波若（Sarvajna，一切智）是空、大乘十地（Bodhisattva Bhumis，菩薩十地）也是空、可以度化的眾生也是空、一切法都沒有實體也如同虛空這樣的說法，如果聽到這些迷惑擾亂他的心，想要讓他退轉、疲憊、懈怠、荒廢，這位菩薩反而會更加精進，深入修行慈悲。如果想要進入初禪、第二禪、第三禪、第四禪，也不會隨著禪定而生到相應的色界天，還會回到欲界來利益眾生。斷除驕慢，不看重稱讚，內心沒有嗔恨和障礙。即使身在家中，也不會染著於五欲（五種慾望）。以厭離之心來接受五欲，就像生病了服藥一樣。不以不正當的手段來維持生計。不因為自己生活的緣故而惱亂他人。只是爲了眾生能夠得到安樂，才處在家中。密跡金剛（Vajrapani，執金剛神）常常隨侍衛護，人和非人（包括天龍八部等）都不能破壞擾亂他。諸根完具，沒有缺少。不使用咒術和惡藥來控制人或傷害生物。不喜歡爭鬥，不抬高自己，不貶低他人。
【English Translation】 English version All the roots of goodness planted by body, speech, and mind are for the sake of delivering all beings to peace and happiness. The resulting rewards are shared with all beings. If one hears profound Dharma, one does not give rise to doubt or regret. One speaks little, and speaks beneficial, pleasant, agreeable, and gentle words. One reduces sleep, and in walking, coming, going, and stopping, one's mind is not scattered. One's demeanor is dignified and elegant, and one's memory is firm and strong. One's body is free from all insects. One's clothes and bedding are clean and without defilement. One's body and mind are pure, tranquil, and with few affairs. One's mind is not deceitful or crooked, and one does not harbor stinginess or jealousy. One does not value profit and offerings, clothes, food, bedding, medicine, or other necessities of life. In profound Dharma, one has no contention or competition. One listens to the Dharma with a single mind, always wanting to be in the forefront. With these merits, one fully possesses all the Paramitas (to the other shore). In worldly skills, one is exceptionally outstanding compared to others. One observes all dharmas as being in accordance with Dharma-nature (Dharmata). Even if an evil demon transforms into the eight great hells, and transforms into a Bodhisattva (enlightenment being) and says to him, 'If you do not abandon your Bodhi-citta (mind of enlightenment), you will be born here,' seeing this fear, one's mind does not abandon Bodhi-citta. The evil demon further says, 'The Mahayana Sutras (Great Vehicle Sutras) are not spoken by the Buddha.' Hearing these words, one's mind has no difference. One always relies on the Dharma-aspect, and does not follow others. One has no fear or dread of the suffering of birth and death. Hearing that a Bodhisattva cultivates roots of goodness for Asankhya kalpas (countless eons) and then regresses, one's mind does not sink. Also, hearing that a Bodhisattva regresses to become an Arhat (one who is worthy) and attains various samadhis (meditative states), and teaches the Dharma to liberate people, one does not regress. One is always able to perceive all demonic affairs. If one hears that Sarvajna (all knowing wisdom) is empty, the ten Bodhisattva Bhumis (ten stages of a Bodhisattva) of the Mahayana are also empty, the beings that can be delivered are also empty, all dharmas are without substance and like empty space, if one hears such things that confuse one's mind, wanting to cause one to regress, become weary, lax, and abandoned, then this Bodhisattva redoubles his diligence and deeply practices compassion. If one wants to enter the first dhyana (meditative state), the second, third, or fourth dhyana, one does not follow the dhyana and be born in the corresponding form realm heaven, but returns to the desire realm to benefit beings. One eradicates arrogance, does not value praise, and one's mind has no anger or obstruction. If one is at home, one is not attached to the five desires. With a mind of aversion, one accepts the five desires as if taking medicine for an illness. One does not make a living by improper means. One does not trouble others for the sake of one's own livelihood. But for the sake of all beings attaining peace and happiness, one dwells at home. The Vajrapani (protector deity) constantly attends and protects, and humans and non-humans cannot destroy or disturb him. One's faculties are complete and without lack. One does not use spells or evil medicine to subdue people or harm beings. One does not like to fight or contend, does not exalt oneself, and does not belittle others.
不佔相吉兇不樂說眾事。所謂帝王臣民國土疆界。戰鬥器仗衣物酒食。女人事古昔事大海中事。如是等事悉不樂說。不往觀聽歌舞伎樂。但樂說應諸波羅蜜義。樂說應諸波羅蜜法令得增益。離諸斗訟常愿見佛。聞他方現在有佛愿欲往生。常生中國終不自疑我是阿惟越致非阿惟越致。決定自知是阿惟越致。種種魔事覺而不隨。乃至轉身不生聲聞辟支佛心。乃至惡魔現作佛身。語言汝應證阿羅漢。我今為汝說法。即於此中成阿羅漢。亦不信受。為護法故不惜身命常行精進。若說法時無有疑難。無有闕失。如是等事名阿惟越致相。能成就此相者。當知是阿惟越致。或有未具足者。何者是未久入阿惟越致地者。隨後諸地修集善根。隨善根轉深故。得是阿惟越致相。◎
十住毗婆沙論卷第四 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第五
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
◎易行品第九
問曰。是阿惟越致菩薩初事如先說。至阿惟越致地者。行諸難行久乃可得。或墮聲聞辟支佛地。若爾者是大衰患。如助道法中說。
若墮聲聞地 及辟支佛地 是名菩薩死 則失一切利 若墮于地獄 不生如是畏 若墮二乘地 則為大怖畏
【現代漢語翻譯】 現代漢語譯本 不執著于占卜吉兇，不喜歡談論世俗之事。例如帝王、臣民、國土疆界、戰鬥器械、衣物酒食、男女之事、古老傳說、大海中的事情等等，這些都不喜歡談論。不去觀看聽取歌舞伎樂，只喜歡談論符合諸波羅蜜（Paramita，六度或十度，意為到達彼岸）的義理，喜歡談論符合諸波羅蜜的法，從而使之增長。遠離各種爭鬥訴訟，常常希望見到佛，聽到其他地方現在有佛，就希望往生到那裡。常常生於中國（指佛法興盛之地），始終不懷疑自己是阿惟越致（Avaivartika，不退轉）菩薩，還是非阿惟越致菩薩，能夠確定地知道自己是不退轉菩薩。對於各種魔事，能夠覺察而不隨從。乃至即使轉身也不生起聲聞（Śrāvaka，小乘弟子）或辟支佛（Pratyekabuddha，緣覺）之心。乃至惡魔化現為佛身，對他說：『你應該證得阿羅漢（Arhat，斷盡煩惱的聖者），我現在為你說法，你就在這裡成就阿羅漢。』 也不相信接受。爲了守護佛法，不惜身命，常常精進修行。說法的時候，沒有疑問和困難，沒有缺失和錯誤。像這些事情，就叫做阿惟越致的相。能夠成就這些相的人，應當知道他就是阿惟越致菩薩。或者有人還不完全具備這些相，這是因為他進入阿惟越致地的時間還不長。隨後在各個階段修集善根，隨著善根的逐漸加深，就能得到這些阿惟越致的相。
《十住毗婆沙論》卷第四 大正藏第26冊 No. 1521 《十住毗婆沙論》
《十住毗婆沙論》卷第五
聖者 龍樹（Nāgārjuna）造
後秦 龜茲國 三藏 鳩摩羅什（Kumārajīva）譯
《易行品》第九
問：這位阿惟越致菩薩最初的修行如先前所說。到達阿惟越致地的人，要經歷種種難行才能得到，或者會墮入聲聞或辟支佛地。如果是這樣，那就是大衰患，就像助道法中所說：
如果墮入聲聞地，以及辟支佛地，這叫做菩薩的死亡，就會失去一切利益。如果墮入地獄，還不產生這樣的畏懼。如果墮入二乘地，那就是最大的恐怖畏懼。
【English Translation】 English version He does not cling to divination for good or ill fortune, and he does not delight in discussing worldly affairs. Such as matters concerning emperors, ministers, countries, borders, battle weapons, clothing, food and drink, affairs of men and women, ancient stories, and matters in the great ocean. He does not delight in discussing such things. He does not go to watch or listen to singing, dancing, and musical performances. He only delights in discussing the meanings that accord with the various Paramitas (Paramita, perfections, meaning 'to the other shore'), and he delights in discussing the Dharma that accords with the various Paramitas, thereby increasing them. He stays away from all disputes and lawsuits, and he constantly wishes to see the Buddha. When he hears that there are Buddhas in other places, he wishes to be reborn there. He is always born in China (referring to a place where Buddhism flourishes), and he never doubts whether he is an Avaivartika (Avaivartika, non-regressing) Bodhisattva or not. He can definitively know that he is a non-regressing Bodhisattva. He is aware of all kinds of demonic events and does not follow them. Even if he turns around, he does not give rise to the mind of a Śrāvaka (Śrāvaka, Hearer, a disciple of the Small Vehicle) or a Pratyekabuddha (Pratyekabuddha, Solitary Buddha). Even if a demon manifests as a Buddha and says to him, 'You should attain Arhatship (Arhat, a perfected being who has extinguished all afflictions). I will now teach you the Dharma, and you will attain Arhatship right here,' he will not believe or accept it. For the sake of protecting the Dharma, he does not spare his life and constantly practices diligently. When he teaches the Dharma, there are no doubts or difficulties, and there are no omissions or errors. Such things are called the characteristics of Avaivartika. One who can accomplish these characteristics should know that he is an Avaivartika Bodhisattva. Or, if someone does not fully possess these characteristics, it is because he has not entered the Avaivartika stage for long. Subsequently, he cultivates good roots in various stages, and as the good roots gradually deepen, he can obtain these characteristics of Avaivartika.
Treatise on the Ten Abodes (Daśabhūmika-vibhāṣā) Volume 4 Taisho Tripitaka Volume 26, No. 1521, Treatise on the Ten Abodes
Treatise on the Ten Abodes Volume 5
Composed by the Holy Nāgārjuna (Nāgārjuna)
Translated by Tripiṭaka Kumārajīva (Kumārajīva) of the Kingdom of Kucha in the Later Qin Dynasty
Chapter 9: The Easy Practice
Question: The initial practice of this Avaivartika Bodhisattva is as previously stated. To reach the stage of Avaivartika, one must undergo various difficult practices for a long time, or one may fall into the stage of a Śrāvaka or Pratyekabuddha. If this is the case, it is a great calamity, as stated in the auxiliary Dharma:
If one falls into the stage of a Śrāvaka, and the stage of a Pratyekabuddha, this is called the death of a Bodhisattva, and one will lose all benefits. If one falls into hell, one does not generate such fear. If one falls into the Two Vehicles, then it is the greatest terror and fear.
墮于地獄中 畢竟得至佛 若墮二乘地 畢竟遮佛道 佛自於經中 解說如是事 如人貪壽者 斬首則大畏 菩薩亦如是 若於聲聞地 及辟支佛地 應生大怖畏
是故若諸佛所說有易行道疾得至阿惟越致地方便者。愿為說之。答曰。如汝所說是儜弱怯劣無有大心。非是丈夫志干之言也。何以故。若人發願欲求阿耨多羅三藐三菩提。未得阿惟越致。于其中間應不惜身命。晝夜精進如救頭燃。如助道中說。
菩薩未得至 阿惟越致地 應常勤精進 猶如救頭燃 荷負于重擔 為求菩提故 常應勤精進 不生懈怠心 若求聲聞乘 辟支佛乘者 但為成己利 常應勤精進 何況于菩薩 自度亦度彼 於此二乘人 億倍應精進
行大乘者佛如是說。發願求佛道。重於舉三千大千世界。汝言阿惟越致地是法甚難久乃可得。若有易行道疾得至阿惟越致地者。是乃怯弱下劣之言。非是大人志干之說。汝若必欲聞此方便今當說之。佛法有無量門。如世間道有難有易。陸道步行則苦。水道乘船則樂。菩薩道亦如是。或有勤行精進。或有以信方便易行疾至阿惟越致者。如偈說。
東方善德佛 南栴檀德佛 西無量明佛 北方相德佛 東南無憂德
【現代漢語翻譯】 現代漢語譯本： 墮入地獄之中，最終也能證得佛果；如果墮入二乘（聲聞乘和緣覺乘）的境界，那就會徹底阻礙成佛之道。 佛陀自己在經典中，已經解釋過這樣的道理。如同一個人貪戀壽命，被斬首時會非常恐懼一樣。 菩薩也是如此，如果安於聲聞地和辟支佛地，就應該生起極大的怖畏。
因此，如果諸佛所說有容易修行，迅速證得阿惟越致（不退轉地）的方法，希望您能為我們解說。回答說：你所說的這些話，是懦弱膽怯，沒有大志的表現，不是大丈夫的豪言壯語。為什麼呢？如果有人發願想要證得阿耨多羅三藐三菩提（無上正等正覺），在未證得阿惟越致之前，就應該不惜身命，日夜精進，如同撲滅頭上的火焰一般。正如《助道》中所說：
菩薩未證得阿惟越致地，應當常常勤奮精進，就像撲滅頭上的火焰一樣。肩負著沉重的擔子，爲了求得菩提的緣故，應當常常勤奮精進，不生懈怠之心。如果求聲聞乘和辟支佛乘的人，只是爲了成就自己的利益，尚且應當常常勤奮精進。 更何況是菩薩，既要自我救度，也要救度他人，對於二乘人來說，更應該以億萬倍的精進。
修行大乘的人，佛陀是這樣說的：發願求佛道，比舉起三千大千世界還要沉重。你說阿惟越致地這個法很難得到，需要很久才能證得，如果有容易修行，迅速證得阿惟越致地的方法，這是怯弱下劣的言論，不是大丈夫的志向。你如果一定要聽聞這個方便法門，現在就為你解說。佛法有無量的法門，如同世間的道路有難有易，陸路步行就很辛苦，水路乘船就很快樂。菩薩道也是這樣，有的人勤奮修行精進，有的人以信心的方便法門，容易修行，迅速證得阿惟越致。如偈頌所說：
東方善德佛（東方具有善良功德的佛），南方栴檀德佛（南方具有旃檀功德的佛），西方無量明佛（西方具有無量光明的佛），北方相德佛（北方具有妙相功德的佛），東南方無憂德（東南方沒有憂愁功德的佛）。 English version: Falling into hell, one can eventually attain Buddhahood; but if one falls into the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), one will completely obstruct the path to Buddhahood. The Buddha himself has explained such matters in the scriptures. It is like a person who cherishes life and is greatly afraid of being beheaded. Bodhisattvas are also like this; if they are content with the Śrāvakabhumi and Pratyekabuddhabhumi, they should generate great fear.
Therefore, if the Buddhas have spoken of an easy path that quickly leads to Avinivartanīya (the stage of non-retrogression), I hope you will explain it to us. The answer is: What you have said is a sign of weakness, cowardice, and lack of great aspiration; it is not the language of a great person with determination. Why? If someone makes a vow to attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), before attaining Avinivartanīya, they should not spare their life, and should be diligent day and night, as if putting out a fire on their head. As it is said in 'Aiding the Path':
Before a Bodhisattva attains the stage of Avinivartanīya, they should always be diligent and energetic, like putting out a fire on their head. Bearing a heavy burden, for the sake of seeking Bodhi, they should always be diligent and energetic, without generating a mind of laziness. If those who seek the Śrāvakayāna and Pratyekabuddhayāna, only for the sake of achieving their own benefit, should still be diligent and energetic. How much more so should a Bodhisattva, who both saves themselves and saves others, be a hundred million times more diligent than those of the Two Vehicles.
For those who practice the Mahāyāna, the Buddha said this: Making a vow to seek the Buddha's path is heavier than lifting three thousand great thousand worlds. You say that the Dharma of Avinivartanīya is difficult to attain and takes a long time. If there is an easy path that quickly leads to Avinivartanīya, this is the speech of the weak and inferior, not the aspiration of a great person. If you must hear this expedient method, I will now explain it to you. The Buddha-dharma has countless gates, just as the paths in the world have difficult and easy routes. Walking on land is difficult, while traveling by boat on water is pleasant. The Bodhisattva path is also like this; some diligently practice with vigor, while others use the expedient method of faith to easily and quickly reach Avinivartanīya. As the verse says:
Eastern Śubhakīrti Buddha (Buddha of Good Virtue in the East), Southern Candanakīrti Buddha (Buddha of Sandalwood Virtue in the South), Western Amitābhakīrti Buddha (Buddha of Immeasurable Light in the West), Northern Saṃbhogakīrti Buddha (Buddha of Auspicious Marks in the North), Southeastern Aśokakīrti (Buddha of Sorrowless Virtue in the Southeast).
【English Translation】 Falling into hell, one can eventually attain Buddhahood; but if one falls into the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), one will completely obstruct the path to Buddhahood. The Buddha himself has explained such matters in the scriptures. It is like a person who cherishes life and is greatly afraid of being beheaded. Bodhisattvas are also like this; if they are content with the Śrāvakabhumi and Pratyekabuddhabhumi, they should generate great fear.
Therefore, if the Buddhas have spoken of an easy path that quickly leads to 'Avinivartanīya' (不退轉地, the stage of non-retrogression), I hope you will explain it to us. The answer is: What you have said is a sign of weakness, cowardice, and lack of great aspiration; it is not the language of a great person with determination. Why? If someone makes a vow to attain 'Anuttarā-samyak-saṃbodhi' (阿耨多羅三藐三菩提, Unsurpassed Perfect Enlightenment), before attaining Avinivartanīya, they should not spare their life, and should be diligent day and night, as if putting out a fire on their head. As it is said in 'Aiding the Path':
Before a Bodhisattva attains the stage of Avinivartanīya, they should always be diligent and energetic, like putting out a fire on their head. Bearing a heavy burden, for the sake of seeking Bodhi, they should always be diligent and energetic, without generating a mind of laziness. If those who seek the Śrāvakayāna and Pratyekabuddhayāna, only for the sake of achieving their own benefit, should still be diligent and energetic. How much more so should a Bodhisattva, who both saves themselves and saves others, be a hundred million times more diligent than those of the Two Vehicles.
For those who practice the Mahāyāna, the Buddha said this: Making a vow to seek the Buddha's path is heavier than lifting three thousand great thousand worlds. You say that the Dharma of Avinivartanīya is difficult to attain and takes a long time. If there is an easy path that quickly leads to Avinivartanīya, this is the speech of the weak and inferior, not the aspiration of a great person. If you must hear this expedient method, I will now explain it to you. The Buddha-dharma has countless gates, just as the paths in the world have difficult and easy routes. Walking on land is difficult, while traveling by boat on water is pleasant. The Bodhisattva path is also like this; some diligently practice with vigor, while others use the expedient method of faith to easily and quickly reach Avinivartanīya. As the verse says:
Eastern 'Śubhakīrti Buddha' (東方善德佛, Buddha of Good Virtue in the East), Southern 'Candanakīrti Buddha' (南方栴檀德佛, Buddha of Sandalwood Virtue in the South), Western 'Amitābhakīrti Buddha' (西方無量明佛, Buddha of Immeasurable Light in the West), Northern 'Saṃbhogakīrti Buddha' (北方相德佛, Buddha of Auspicious Marks in the North), Southeastern 'Aśokakīrti' (東南無憂德, Buddha of Sorrowless Virtue in the Southeast).
西南寶施佛 西北華德佛 東北三行佛 下方明德佛 上方廣眾德 如是諸世尊 今現在十方 若人疾欲至 不退轉地者 應以恭敬心 執持稱名號
若菩薩欲於此身得至阿惟越致地成就阿耨多羅三藐三菩提者。應當念是十方諸佛稱其名號。如寶月童子所問經阿惟越致品中說。佛告寶月。東方去此過無量無邊不可思議恒河沙等佛土有世界名無憂。其地平坦七寶合成。紫磨金縷交絡其界。寶樹羅列以為莊嚴。無有地獄畜生餓鬼阿修羅道及諸難處。清凈無穢無有沙礫瓦石山陵堆阜深坑幽壑。天常雨華以布其地。時世有佛號曰善德如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。大菩薩眾恭敬圍繞。身相光色如燃大金山如大珍寶聚。為諸大眾廣說正法。初中后善有辭有義。所說不雜具足清凈如實不失。何謂不失不失地水火風。不失欲界色界無色界。不失色受想行識。寶月。是佛成道已來過六十億劫。又其佛國晝夜無異。但以此間閻浮提日月歲數說彼劫壽。其佛光明常照世界。於一說法令無量無邊千萬億阿僧祇眾生住無生法忍。倍此人數得住初忍第二第三忍。寶月。其佛本願力故。若有他方眾生。于先佛所種諸善根。是佛但以光明觸身。即得無生法忍。寶月。若善男子善女人聞是佛
名能信受者。即不退阿耨多羅三藐三菩提。餘九佛事皆亦如是。今當解說諸佛名號及國土名號。善德者。其德淳善但有安樂。非如諸天龍神福德惑惱眾生。栴檀德者。南方去此無量無邊恒河沙等佛土有世界名歡喜。佛號栴檀德。今現在說法。譬如栴檀香而清涼。彼佛名稱遠聞如香流佈。滅除眾生三毒火熱令得清涼。無量明佛者。西方去此無量無邊恒河沙等佛土有世界名善。佛號無量明。今現在說法。其佛身光及智慧明照無量無邊。相德佛者。北方去此無量無邊恒河沙等佛土有世界名不可動。佛名相德。今現在說法。其佛福德高顯猶如幢相。無憂德者。東南方去此無量無邊恒河沙等佛土有世界名月明。佛號無憂德。今現在說法。其佛神德令諸天人無有憂愁。寶施佛者。西南方去此無量無邊恒河沙等佛土有世界名眾相。佛號寶施。今現在說法。其佛以諸無漏根力覺道等寶常施眾生。華德佛者。西北方去此無量無邊恒河沙等佛土有世界名眾音。佛號華德。今現在說法。其佛色身猶如妙華其德無量。三乘行佛者。東北方去此無量無邊恒河沙等佛土有世界名安隱。佛號三乘行。今現在說法。其佛常說聲聞行辟支佛行諸菩薩行。有人言。說上中下精進故。號為三乘行。明德佛者。下方去此無量無邊恒河沙等佛土有世界名廣大。佛號
【現代漢語翻譯】 現代漢語譯本 能信受這些佛名的人，就不會退轉于阿耨多羅三藐三菩提（無上正等正覺）。其餘九種佛事也是如此。現在應當解說諸佛的名號以及國土的名號。善德佛（具有純善功德的佛）的功德淳厚善良，只有安樂，不像諸天龍神那樣，其福德會迷惑擾亂眾生。栴檀德佛（具有栴檀般功德的佛），在南方距離此地無量無邊恒河沙數那麼多的佛土之外，有一個世界名叫歡喜，佛號栴檀德，現在正在說法。譬如栴檀香那樣清涼，這位佛的名稱遠播，如同香氣流佈，滅除眾生的貪嗔癡三毒之火，使他們得到清涼。無量明佛（具有無量光明的佛），在西方距離此地無量無邊恒河沙數那麼多的佛土之外，有一個世界名叫善，佛號無量明，現在正在說法。這位佛的身光以及智慧光明照耀無量無邊。相德佛（具有殊勝相好的佛），在北方距離此地無量無邊恒河沙數那麼多的佛土之外，有一個世界名叫不可動，佛名相德，現在正在說法。這位佛的福德高顯，猶如幢幡的相狀。無憂德佛（具有無憂功德的佛），在東南方距離此地無量無邊恒河沙數那麼多的佛土之外，有一個世界名叫月明，佛號無憂德，現在正在說法。這位佛的神德使諸天人和眾生沒有憂愁。寶施佛（以珍寶佈施的佛），在西南方距離此地無量無邊恒河沙數那麼多的佛土之外，有一個世界名叫眾相，佛號寶施，現在正在說法。這位佛以諸無漏的根、力、覺、道等珍寶，常常佈施給眾生。華德佛（具有如花功德的佛），在西北方距離此地無量無邊恒河沙數那麼多的佛土之外，有一個世界名叫眾音，佛號華德，現在正在說法。這位佛的色身猶如美妙的蓮花，其功德無量。三乘行佛（修持三乘之行的佛），在東北方距離此地無量無邊恒河沙數那麼多的佛土之外，有一個世界名叫安隱，佛號三乘行，現在正在說法。這位佛常常宣說聲聞乘、辟支佛乘、諸菩薩乘的修行方法。有人說，因為宣說上等、中等、下等精進的修行方法，所以號為三乘行。明德佛（具有光明功德的佛），在下方距離此地無量無邊恒河沙數那麼多的佛土之外，有一個世界名叫廣大，佛號
【English Translation】 English version Those who can faithfully accept these names will not regress from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). The other nine Buddha-activities are also like this. Now, I shall explain the names of the Buddhas and the names of their lands. Shande Buddha (Buddha of Pure Virtue) has pure and virtuous merits, possessing only happiness, unlike the gods and dragons whose merits can delude and trouble sentient beings. Chandanade Buddha (Buddha of Sandalwood Virtue) is in the south, beyond countless Ganges-sand-like Buddha-lands from here, in a world called Joyful. The Buddha is named Chandanade, and he is now teaching the Dharma. Like the coolness of sandalwood fragrance, the name of this Buddha is widely known, spreading like fragrance, extinguishing the fire of the three poisons (greed, hatred, and delusion) in sentient beings, and bringing them coolness. Immeasurable Light Buddha is in the west, beyond countless Ganges-sand-like Buddha-lands from here, in a world called Good. The Buddha is named Immeasurable Light, and he is now teaching the Dharma. The light of this Buddha's body and the light of his wisdom illuminate immeasurably. Appearance Virtue Buddha is in the north, beyond countless Ganges-sand-like Buddha-lands from here, in a world called Immovable. The Buddha is named Appearance Virtue, and he is now teaching the Dharma. This Buddha's merits are lofty and prominent, like the appearance of a banner. Worry-Free Virtue Buddha is in the southeast, beyond countless Ganges-sand-like Buddha-lands from here, in a world called Moon Light. The Buddha is named Worry-Free Virtue, and he is now teaching the Dharma. This Buddha's divine virtue brings freedom from worry to gods and humans. Treasure Giving Buddha is in the southwest, beyond countless Ganges-sand-like Buddha-lands from here, in a world called Numerous Appearances. The Buddha is named Treasure Giving, and he is now teaching the Dharma. This Buddha constantly bestows upon sentient beings the treasures of the undefiled roots, powers, enlightenments, and paths. Flower Virtue Buddha is in the northwest, beyond countless Ganges-sand-like Buddha-lands from here, in a world called Numerous Sounds. The Buddha is named Flower Virtue, and he is now teaching the Dharma. This Buddha's physical form is like a wonderful lotus flower, and his merits are immeasurable. Three Vehicle Practice Buddha is in the northeast, beyond countless Ganges-sand-like Buddha-lands from here, in a world called Peaceful Abode. The Buddha is named Three Vehicle Practice, and he is now teaching the Dharma. This Buddha constantly speaks of the practices of the Hearer Vehicle (Śrāvakayāna), the Solitary Buddha Vehicle (Pratyekabuddhayāna), and the Bodhisattva Vehicle (Bodhisattvayāna). Some say that because he speaks of superior, intermediate, and inferior diligent practices, he is called Three Vehicle Practice. Bright Virtue Buddha is below, beyond countless Ganges-sand-like Buddha-lands from here, in a world called Vast. The Buddha is named
明德。今現在說法。明名身明智慧明寶樹光明。是三種明常照世間。廣眾德者。上方去此無量無邊恒河沙等佛土有世界名眾月。佛號廣眾德。今現在說法。其佛弟子福德廣大故號廣眾德。今是十方佛善德為初。廣眾德為后。若人一心稱其名號。即得不退于阿耨多羅三藐三菩提。如偈說。
若有人得聞 說是諸佛名 即得無量德 如為寶月說 我禮是諸佛 今現在十方 其有稱名者 即得不退轉 東方無憂界 其佛號善德 色相如金山 名聞無邊際 若人聞名者 即得不退轉 我今合掌禮 愿悉除憂惱 南方歡喜界 佛號栴檀德 面凈如滿月 光明無有量 能滅諸眾生 三毒之熱惱 聞名得不退 是故稽首禮 西方善世界 佛號無量明 身光智慧明 所照無邊際 其有聞名者 即得不退轉 我今稽首禮 愿盡生死際 北方無動界 佛號為相德 身具眾相好 而以自莊嚴 摧破魔怨眾 善化諸人天 聞名得不退 是故稽首禮 東南月明界 有佛號無憂 光明逾日月 遇者滅煩惱 常為眾說法 除諸內外苦 十方佛稱讚 是故稽首禮 西南眾相界 佛號為寶施 常以諸法寶 廣施於一切 諸天頭面禮
【現代漢語翻譯】 現代漢語譯本： 明德（Ming De）。現在正在說法。明名身明智慧明寶樹光明。這三種光明常照世間。廣眾德者（Guang Zhong De），上方去此無量無邊恒河沙等佛土，有一個世界名叫眾月（Zhong Yue）。佛號廣眾德。現在正在說法。那位佛的弟子福德廣大，所以號為廣眾德。現在是十方佛以善德（Shan De）為開始，廣眾德為最後。如果有人一心稱念他們的名號，就能得到不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如偈頌所說： 『如果有人能夠聽聞，說是諸佛的名號，就能得到無量的功德，如為寶月（Bao Yue）所說。我禮敬這些佛，現在於十方世界。其中有稱念名號的人，就能得到不退轉。』 東方無憂界（Wu You Jie），那裡的佛號為善德。色相如金山，名聞無邊際。如果有人聽聞他的名號，就能得到不退轉。我現在合掌禮敬，愿能全部消除憂愁煩惱。 南方歡喜界（Huan Xi Jie），佛號栴檀德（Zhan Tan De）。面容清凈如滿月，光明沒有限量。能夠滅除諸眾生的三毒（貪嗔癡）之熱惱。聽聞他的名號就能得到不退轉，因此我稽首禮敬。 西方善世界（Shan Shi Jie），佛號無量明（Wu Liang Ming）。身光智慧明，所照沒有邊際。其中有聽聞他的名號的人，就能得到不退轉。我現在稽首禮敬，愿能盡生死之邊際。 北方無動界（Wu Dong Jie），佛號為相德（Xiang De）。身具眾多的相好，而以此來莊嚴自己。摧破魔怨之眾，善於教化諸人天。聽聞他的名號就能得到不退轉，因此我稽首禮敬。 東南月明界（Yue Ming Jie），有佛號無憂（Wu You）。光明超過日月，遇到他就能滅除煩惱。常常為大眾說法，去除各種內外之苦。十方佛都稱讚他，因此我稽首禮敬。 西南眾相界（Zhong Xiang Jie），佛號為寶施（Bao Shi）。常常以諸法寶，廣泛地佈施給一切眾生。諸天都頭面禮敬。
【English Translation】 English version: Ming De (Brightness Virtue). Now presently expounding the Dharma. Brightness of Name-Body, Brightness of Wisdom, Brightness of Jeweled Tree Light. These three kinds of brightness constantly illuminate the world. Guang Zhong De (Vast Multitude Virtue), above this, going beyond immeasurable, boundless, Ganges-river-sands-like Buddha lands, there is a world named Zhong Yue (Multitude Moon). The Buddha's name is Guang Zhong De. Now presently expounding the Dharma. That Buddha's disciples have vast and great blessings, therefore he is named Guang Zhong De. Now, the Buddhas of the ten directions begin with Shan De (Good Virtue) and end with Guang Zhong De. If people single-mindedly recite their names, they will attain non-retrogression from Anuttara-samyak-sambodhi (Unsurpassed Right and Perfect Enlightenment). As the verse says: 'If someone can hear, and speak of the names of these Buddhas, they will attain immeasurable merit, as spoken by Bao Yue (Jewel Moon). I bow in reverence to these Buddhas, now present in the ten directions. Those who recite their names will attain non-retrogression.' In the Eastern World of No Sorrow (Wu You Jie), the Buddha there is named Shan De (Good Virtue). His physical appearance is like a golden mountain, his fame is boundless. If someone hears his name, they will attain non-retrogression. Now I join my palms in reverence, wishing to completely eliminate sorrow and affliction. In the Southern World of Joy (Huan Xi Jie), the Buddha is named Zhan Tan De (Sandalwood Virtue). His face is pure like the full moon, his light is immeasurable. He can extinguish the burning afflictions of the three poisons (greed, hatred, and delusion) of all living beings. Hearing his name brings non-retrogression, therefore I bow my head in reverence. In the Western World of Goodness (Shan Shi Jie), the Buddha is named Wu Liang Ming (Immeasurable Brightness). His body's light is the brightness of wisdom, illuminating without boundaries. Those who hear his name will attain non-retrogression. Now I bow my head in reverence, wishing to exhaust the boundaries of birth and death. In the Northern World of Immovability (Wu Dong Jie), the Buddha is named Xiang De (Form Virtue). His body possesses numerous excellent marks, with which he adorns himself. He destroys the hordes of demonic enemies, skillfully transforming humans and devas. Hearing his name brings non-retrogression, therefore I bow my head in reverence. In the Southeastern World of Moon Brightness (Yue Ming Jie), there is a Buddha named Wu You (No Sorrow). His light surpasses the sun and moon, encountering him extinguishes afflictions. He constantly expounds the Dharma for the masses, removing all internal and external suffering. The Buddhas of the ten directions praise him, therefore I bow my head in reverence. In the Southwestern World of Multitude Forms (Zhong Xiang Jie), the Buddha is named Bao Shi (Jewel Giving). He constantly uses the Dharma jewels to extensively bestow upon all beings. All the devas bow their heads in reverence.
寶冠在足下 我今以五體 歸命寶施尊 西北眾音界 佛號為華德 世界眾寶樹 演出妙法音 常以七覺華 莊嚴于眾生 白毫相如月 我今頭面禮 東北安隱界 諸寶所合成 佛號三乘行 無量相嚴身 智慧光無量 能破無明闇 眾生無憂惱 是故稽首禮 上方眾月界 眾寶所莊嚴 大德聲聞眾 菩薩無有量 諸聖中師子 號曰廣眾德 諸魔所怖畏 是故稽首禮 下方廣世界 佛號為明德 身相妙超絕 閻浮檀金山 常以智慧日 開諸善根華 寶土甚廣大 我遙稽首禮 過去無數劫 有佛號海德 是諸現在佛 皆從彼發願 壽命無有量 光明照無極 國土甚清凈 聞名定作佛 今現在十方 具足成十力 是故稽首禮 人天中最尊
問曰。但聞是十佛名號執持在心。便得不退阿耨多羅三藐三菩提。為更有餘佛余菩薩名得至阿惟越致耶。答曰。
阿彌陀等佛 及諸大菩薩 稱名一心念 亦得不退轉
更有阿彌陀等諸佛。亦應恭敬禮拜稱其名號。今當具說。無量壽佛。世自在王佛。師子意佛。法意佛。梵相佛。世相佛。世妙佛。慈悲佛。世王佛。人王佛。月德佛。寶德佛。相德佛。大相佛。珠蓋
佛。師子鬘佛。破無明佛。智華佛。多摩羅跋栴檀香佛。持大功德佛。雨七寶佛。超勇佛。離瞋恨佛。大莊嚴佛。無相佛。寶藏佛。德頂佛。多伽羅香佛。栴檀香佛。蓮華香佛。莊嚴道路佛。龍蓋佛。雨華佛。散華佛。華光明佛。日音聲佛。蔽日月佛。琉璃藏佛。梵音佛。凈明佛。金藏佛。須彌頂佛。山王佛。音聲自在佛。凈眼佛。月明佛。如須彌山佛。日月佛。得眾佛。華生佛。梵音說佛。世主佛。師子行佛。妙法意師子吼佛。珠寶蓋珊瑚色佛。破癡愛闇佛。水月佛。眾華佛。開智慧佛。持雜寶佛。菩提佛。華超出佛。真琉璃明佛。蔽日明佛。持大功德佛。得正慧佛。勇健佛。離諂曲佛。除惡根栽佛。大香佛。道映佛。水光佛。海云慧游佛。德頂華佛。華莊嚴佛。日音聲佛。月勝佛。琉璃佛。梵聲佛。光明佛。金藏佛。山頂佛。山王佛。音王佛。龍勝佛。無染佛。凈面佛。月面佛。如須彌佛。栴檀香佛。威勢佛。燃燈佛。難勝佛。寶德佛。喜音佛。光明佛。龍勝佛。離垢明佛。師子佛。王王佛。力勝佛。華齒佛。無畏明佛。香頂佛。普賢佛。普華佛。寶相佛。是諸佛世尊現在十方清凈世界。皆稱名憶念。阿彌陀佛本願如是。若人念我稱名自歸。即入必定得阿耨多羅三藐三菩提。是故常應憶念以偈稱讚。
無量光
【現代漢語翻譯】 現代漢語譯本 佛（Buddha）。師子鬘佛（Śiṃha-mālā-buddha）。破無明佛（destroyer of ignorance Buddha）。智華佛（wisdom flower Buddha）。多摩羅跋栴檀香佛（Tamālabhadra-candana-gandha Buddha）。持大功德佛（possessor of great merit Buddha）。雨七寶佛（rain of seven treasures Buddha）。超勇佛（surpassing courage Buddha）。離瞋恨佛（free from hatred Buddha）。大莊嚴佛（great adornment Buddha）。無相佛（formless Buddha）。寶藏佛（treasure store Buddha）。德頂佛（virtue peak Buddha）。多伽羅香佛（Tagara fragrance Buddha）。栴檀香佛（Sandalwood fragrance Buddha）。蓮華香佛（Lotus fragrance Buddha）。莊嚴道路佛（adorned path Buddha）。龍蓋佛（dragon canopy Buddha）。雨華佛（rain of flowers Buddha）。散華佛（scattering flowers Buddha）。華光明佛（flower light Buddha）。日音聲佛（sun sound Buddha）。蔽日月佛（obscuring sun and moon Buddha）。琉璃藏佛（lapis lazuli store Buddha）。梵音佛（Brahma sound Buddha）。凈明佛（pure light Buddha）。金藏佛（gold store Buddha）。須彌頂佛（Sumeru peak Buddha）。山王佛（mountain king Buddha）。音聲自在佛（free sound Buddha）。凈眼佛（pure eye Buddha）。月明佛（moon light Buddha）。如須彌山佛（like Mount Sumeru Buddha）。日月佛（sun and moon Buddha）。得眾佛（attaining multitude Buddha）。華生佛（flower born Buddha）。梵音說佛（Brahma sound speaker Buddha）。世主佛（world lord Buddha）。師子行佛（lion walk Buddha）。妙法意師子吼佛（wonderful Dharma meaning lion's roar Buddha）。珠寶蓋珊瑚色佛（jewel canopy coral color Buddha）。破癡愛闇佛（destroyer of ignorance and love darkness Buddha）。水月佛（water moon Buddha）。眾華佛（multitude of flowers Buddha）。開智慧佛（opening wisdom Buddha）。持雜寶佛（possessor of various treasures Buddha）。菩提佛（Bodhi Buddha）。華超出佛（flower surpassing Buddha）。真琉璃明佛（true lapis lazuli light Buddha）。蔽日明佛（obscuring sun light Buddha）。持大功德佛（possessor of great merit Buddha）。得正慧佛（attaining right wisdom Buddha）。勇健佛（courageous and strong Buddha）。離諂曲佛（free from flattery Buddha）。除惡根栽佛（uprooting evil roots Buddha）。大香佛（great fragrance Buddha）。道映佛（path reflecting Buddha）。水光佛（water light Buddha）。海云慧游佛（ocean cloud wisdom wandering Buddha）。德頂華佛（virtue peak flower Buddha）。華莊嚴佛（flower adorned Buddha）。日音聲佛（sun sound Buddha）。月勝佛（moon victorious Buddha）。琉璃佛（lapis lazuli Buddha）。梵聲佛（Brahma sound Buddha）。光明佛（light Buddha）。金藏佛（gold store Buddha）。山頂佛（mountain peak Buddha）。山王佛（mountain king Buddha）。音王佛（sound king Buddha）。龍勝佛（dragon victorious Buddha）。無染佛（unstained Buddha）。凈面佛（pure face Buddha）。月面佛（moon face Buddha）。如須彌佛（like Sumeru Buddha）。栴檀香佛（Sandalwood fragrance Buddha）。威勢佛（powerful Buddha）。燃燈佛（Dipamkara Buddha）。難勝佛（difficult to overcome Buddha）。寶德佛（treasure virtue Buddha）。喜音佛（joyful sound Buddha）。光明佛（light Buddha）。龍勝佛（dragon victorious Buddha）。離垢明佛（free from defilement light Buddha）。師子佛（lion Buddha）。王王佛（king of kings Buddha）。力勝佛（strength victorious Buddha）。華齒佛（flower teeth Buddha）。無畏明佛（fearless light Buddha）。香頂佛（fragrance peak Buddha）。普賢佛（Samantabhadra Buddha）。普華佛（universal flower Buddha）。寶相佛（treasure appearance Buddha）。是諸佛世尊現在十方清凈世界。皆稱名憶念。阿彌陀佛（Amitābha Buddha）本願如是。若人念我稱名自歸。即入必定得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。是故常應憶念以偈稱讚。 無量光
【English Translation】 English version Buddha. Śiṃha-mālā-buddha (Lion Garland Buddha). Destroyer of ignorance Buddha. Wisdom flower Buddha. Tamālabhadra-candana-gandha Buddha (Tamālabhadra Sandalwood Fragrance Buddha). Possessor of great merit Buddha. Rain of seven treasures Buddha. Surpassing courage Buddha. Free from hatred Buddha. Great adornment Buddha. Formless Buddha. Treasure store Buddha. Virtue peak Buddha. Tagara fragrance Buddha. Sandalwood fragrance Buddha. Lotus fragrance Buddha. Adorned path Buddha. Dragon canopy Buddha. Rain of flowers Buddha. Scattering flowers Buddha. Flower light Buddha. Sun sound Buddha. Obscuring sun and moon Buddha. Lapis lazuli store Buddha. Brahma sound Buddha. Pure light Buddha. Gold store Buddha. Sumeru peak Buddha. Mountain king Buddha. Free sound Buddha. Pure eye Buddha. Moon light Buddha. Like Mount Sumeru Buddha. Sun and moon Buddha. Attaining multitude Buddha. Flower born Buddha. Brahma sound speaker Buddha. World lord Buddha. Lion walk Buddha. Wonderful Dharma meaning lion's roar Buddha. Jewel canopy coral color Buddha. Destroyer of ignorance and love darkness Buddha. Water moon Buddha. Multitude of flowers Buddha. Opening wisdom Buddha. Possessor of various treasures Buddha. Bodhi Buddha. Flower surpassing Buddha. True lapis lazuli light Buddha. Obscuring sun light Buddha. Possessor of great merit Buddha. Attaining right wisdom Buddha. Courageous and strong Buddha. Free from flattery Buddha. Uprooting evil roots Buddha. Great fragrance Buddha. Path reflecting Buddha. Water light Buddha. Ocean cloud wisdom wandering Buddha. Virtue peak flower Buddha. Flower adorned Buddha. Sun sound Buddha. Moon victorious Buddha. Lapis lazuli Buddha. Brahma sound Buddha. Light Buddha. Gold store Buddha. Mountain peak Buddha. Mountain king Buddha. Sound king Buddha. Dragon victorious Buddha. Unstained Buddha. Pure face Buddha. Moon face Buddha. Like Sumeru Buddha. Sandalwood fragrance Buddha. Powerful Buddha. Dipamkara Buddha (Lamp Lighting Buddha). Difficult to overcome Buddha. Treasure virtue Buddha. Joyful sound Buddha. Light Buddha. Dragon victorious Buddha. Free from defilement light Buddha. Lion Buddha. King of kings Buddha. Strength victorious Buddha. Flower teeth Buddha. Fearless light Buddha. Fragrance peak Buddha. Samantabhadra Buddha (Universal Worthy Buddha). Universal flower Buddha. Treasure appearance Buddha. These Buddhas, World Honored Ones, are now in the pure worlds of the ten directions. All call upon and remember their names. Amitābha Buddha's (Infinite Light Buddha) original vow is thus: If people remember me, call upon my name, and take refuge in me, they will certainly enter into anuttarā-samyak-saṃbodhi (unexcelled, complete enlightenment). Therefore, one should always remember and praise with verses. Infinite Light
明慧 身如真金山 我今身口意 合掌稽首禮 金色妙光明 普流諸世界 隨物增其色 是故稽首禮 若人命終時 得生彼國者 即具無量德 是故我歸命 人能念是佛 無量力威德 即時入必定 是故我常念 彼國人命終 設應受諸苦 不墮惡地獄 是故歸命禮 若人生彼國 終不墮三趣 及與阿修羅 我今歸命禮 人天身相同 猶如金山頂 諸勝所歸處 是故頭面禮 其有生彼國 具天眼耳通 十方普無礙 稽首聖中尊 其國諸眾生 神變及心通 亦具宿命智 是故歸命禮 生彼國土者 無我無我所 不生彼此心 是故稽首禮 超出三界獄 目如蓮華葉 聲聞眾無量 是故稽首禮 彼國諸眾生 其性皆柔和 自然行十善 稽首眾聖王 從善生凈明 無量無邊數 二足中第一 是故我歸命 若人愿作佛 心念阿彌陀 應時為現身 是故我歸命 彼佛本願力 十方諸菩薩 來供養聽法 是故我稽首 彼土諸菩薩 具足諸相好 以自莊嚴身 我今歸命禮 彼諸大菩薩 日日於三時 供養十方佛 是故稽首禮 若人種善根 疑則華不開 信心清凈者 華開則見佛
【現代漢語翻譯】 現代漢語譯本 明慧，您的身軀如同真正的金山一般。 我如今以身、口、意，合掌向您稽首致禮。 您金色的美妙光明，普遍流佈于各個世界。 隨著所照之物而增添其色彩，因此我向您稽首致禮。 如果有人在臨命終時，能夠往生到那個國度（指西方極樂世界）， 立即具備無量的功德，因此我歸命于您。 如果有人能夠唸誦這位佛（指阿彌陀佛），他具有無量的力量和威德， 即時進入必定不退轉的境界，因此我常常唸誦您。 那個國度（指西方極樂世界）的人民在臨命終時，即使應該承受各種痛苦， 也不會墮入惡劣的地獄道，因此我歸命並向您致禮。 如果有人往生到那個國度（指西方極樂世界），最終也不會墮入三惡道， 以及阿修羅道，我如今歸命並向您致禮。 那裡的人和天人的身形相同，如同在金山的頂端一般。 是各種殊勝功德所歸向之處，因此我以頭面頂禮您。 那些往生到那個國度（指西方極樂世界）的人，都具備天眼和天耳通， 在十方世界普遍沒有障礙，我向聖者中的至尊稽首致禮。 那個國度（指西方極樂世界）的眾生，都具有神通變化和心通， 也具備宿命智，因此我歸命並向您致禮。 往生到那個國土（指西方極樂世界）的人，沒有我，也沒有我所擁有的東西（無我所）。 不生起彼此的分別心，因此我向您稽首致禮。 超越了三界牢獄，您的眼睛如同蓮花瓣一樣清澈。 聲聞弟子的數量無量無邊，因此我向您稽首致禮。 那個國度（指西方極樂世界）的眾生，他們的性情都非常柔和， 自然而然地奉行十善業，我向眾聖之王稽首致禮。 從善行中產生清凈光明，無量無邊。 您是兩足（指佛）中最尊第一的，因此我歸命于您。 如果有人發願成佛，心中唸誦阿彌陀佛（Amitabha）， 阿彌陀佛應時為他顯現身形，因此我歸命于您。 仰仗阿彌陀佛（Amitabha）的本願力，十方世界的諸位菩薩， 都前來供養並聽聞佛法，因此我向您稽首致禮。 那個國土（指西方極樂世界）的諸位菩薩，都具足各種殊勝的相好， 用以莊嚴自身，我如今歸命並向您致禮。 那些大菩薩們，每天在三個時辰， 供養十方諸佛，因此我向您稽首致禮。 如果有人種植善根，心懷疑惑則蓮花不會開放； 如果具有信心且心清凈的人，蓮花開放就能見到佛。
【English Translation】 English version O, Wise and Bright One, your body is like a mountain of true gold. Now, with body, speech, and mind, I join my palms and bow my head in reverence. Your golden, wondrous light flows universally through all worlds. Increasing its color according to the object it illuminates, therefore I bow my head in reverence. If a person, at the end of their life, is able to be reborn in that land (referring to the Western Pure Land), They will immediately possess immeasurable virtues, therefore I take refuge in you. If a person can recite the name of this Buddha (referring to Amitabha), who possesses immeasurable power and majesty, They will instantly enter the state of non-retrogression, therefore I constantly remember you. The people of that land (referring to the Western Pure Land), even if they should experience suffering at the end of their lives, Will not fall into the evil hell realms, therefore I take refuge and pay homage to you. If a person is born in that land (referring to the Western Pure Land), they will never fall into the three evil paths, As well as the Asura realm, I now take refuge and pay homage to you. The bodies of humans and devas there are the same, like being on the summit of a golden mountain. It is the place where all virtues converge, therefore I prostrate myself before you. Those who are born in that land (referring to the Western Pure Land) possess the divine eye and divine ear, With unobstructed vision throughout the ten directions, I bow my head to the most honored among the saints. The beings in that land (referring to the Western Pure Land) possess supernatural powers and telepathy, And also possess the wisdom of knowing past lives, therefore I take refuge and pay homage to you. Those who are born in that land (referring to the Western Pure Land) have no 'I' and nothing that 'I' possess (no self). They do not give rise to thoughts of 'this' and 'that', therefore I bow my head in reverence. Having transcended the prison of the three realms, your eyes are like lotus petals. The number of Shravaka disciples is immeasurable, therefore I bow my head in reverence. The beings in that land (referring to the Western Pure Land) are all gentle in nature, Naturally practicing the ten virtuous deeds, I bow my head to the king of all saints. From virtuous deeds arises pure light, immeasurable and boundless. You are the foremost among the two-legged (referring to the Buddha), therefore I take refuge in you. If a person aspires to become a Buddha, and recites the name of Amitabha (Amitabha), Amitabha will appear before them in that very moment, therefore I take refuge in you. Relying on the power of Amitabha's (Amitabha) original vows, the Bodhisattvas of the ten directions, Come to make offerings and listen to the Dharma, therefore I bow my head in reverence. The Bodhisattvas in that land (referring to the Western Pure Land) are adorned with all kinds of excellent marks, Using them to adorn their bodies, I now take refuge and pay homage to you. Those great Bodhisattvas, every day at three times, Make offerings to the Buddhas of the ten directions, therefore I bow my head in reverence. If a person plants good roots, doubt will prevent the lotus from blooming; If a person has faith and a pure mind, the lotus will bloom and they will see the Buddha.
十方現在佛 以種種因緣 嘆彼佛功德 我今歸命禮 其土甚嚴飾 殊彼諸天宮 功德甚深厚 是故禮佛足 佛足千輻輪 柔軟蓮華色 見者皆歡喜 頭面禮佛足 眉間白毫光 猶如清凈月 增益面光色 頭面禮佛足 本求佛道時 行諸奇妙事 如諸經所說 頭面稽首禮 彼佛所言說 破除諸罪根 美言多所益 我今稽首禮 以此美言說 救諸著樂病 已度今猶度 是故稽首禮 人天中最尊 諸天頭面禮 七寶冠摩足 是故我歸命 一切賢聖眾 及諸人天眾 咸皆共歸命 是故我亦禮 乘彼八道船 能度難度海 自度亦度彼 我禮自在者 諸佛無量劫 讚揚其功德 猶尚不能盡 歸命清凈人 我今亦如是 稱讚無量德 以是福因緣 愿佛常念我 我於今先世 福德若大小 愿我于佛所 心常得清凈 以此福因緣 所獲上妙德 愿諸眾生類 皆亦悉當得
又亦應念毗婆尸佛。尸棄佛。毗首婆伏佛。拘樓珊提佛。迦那迦牟尼佛。迦葉佛。釋迦牟尼佛。及未來世彌勒佛。皆應憶念禮拜以偈稱讚。
毗婆尸世尊 無憂道樹下 成就一切智 微妙諸功德 正觀於世間 其心得解脫
【現代漢語翻譯】 現代漢語譯本 十方現在的佛，以種種因緣，讚歎阿彌陀佛的功德，我現在歸命禮敬。 那個佛國凈土非常莊嚴，勝過諸天宮殿。阿彌陀佛的功德非常深厚，所以我禮拜佛足。 佛足有千輻輪相，顏色柔軟如蓮花。見到的人都歡喜，我以頭面禮拜佛足。 眉間白毫放光，猶如清凈的月亮，增益面容的光彩，我以頭面禮拜佛足。 阿彌陀佛往昔求佛道時，行持種種奇妙之事，如諸經所說，我以頭面稽首禮敬。 阿彌陀佛所說之法，能破除一切罪惡的根源，美好的言語能帶來許多利益，我現在稽首禮敬。 用這美好的言語，救度那些執著于快樂的眾生，已經度脫的，現在仍然在度脫，所以我稽首禮敬。 阿彌陀佛是人天之中最尊貴的，諸天都以頭面禮敬，用七寶冠來摩擦佛足，所以我歸命。 一切賢聖眾，以及諸人天眾，都共同歸命阿彌陀佛，所以我也禮敬。 乘坐那八正道的船，能渡過難以渡過的生死苦海，自己度脫，也度脫他人，我禮敬這位自在者。 諸佛經過無量劫的時間，讚揚阿彌陀佛的功德，尚且不能窮盡，我歸命于這位清凈之人。 我現在也這樣，稱讚阿彌陀佛無量的功德，以這個福德因緣，愿阿彌陀佛常常憶念我。 我於今生和前世，所積的福德無論大小，愿我在阿彌陀佛那裡，心常常得到清凈。 以這個福德因緣，所獲得的殊勝妙德，愿一切眾生，都能得到。
又應當憶念毗婆尸佛（Vipasyin，過去七佛之一），尸棄佛（Sikhin，過去七佛之一），毗首婆伏佛（Visvabhu，過去七佛之一），拘樓孫佛（Krakucchanda，過去七佛之一），迦那迦牟尼佛（Kanakamuni，過去七佛之一），迦葉佛（Kasyapa，過去七佛之一），釋迦牟尼佛（Sakyamuni，現世佛），以及未來世的彌勒佛（Maitreya，未來佛），都應當憶念禮拜，用偈頌稱讚：
毗婆尸世尊，在無憂樹下，成就一切智慧，具足微妙的功德。 以正見觀察世間，他的心得到解脫。
【English Translation】 English version The Buddhas of the ten directions in the present, through various causes and conditions, praise the merits and virtues of that Buddha. I now take refuge and pay homage. That Buddha-land is extremely adorned, surpassing the palaces of the heavens. The merits and virtues of that Buddha are very profound, therefore I bow at the Buddha's feet. The Buddha's feet have the thousand-spoked wheel mark, and their color is as soft as a lotus flower. Those who see them all rejoice, and I bow at the Buddha's feet with my head and face. The white hair between the eyebrows emits light, like a pure moon, increasing the radiance of the face. I bow at the Buddha's feet with my head and face. When that Buddha sought the path of Buddhahood in the past, he performed various wonderful deeds, as described in the scriptures. I bow with my head and face in reverence. The Dharma spoken by that Buddha can eradicate the roots of all sins. Beautiful words bring many benefits, and I now bow in reverence. Using these beautiful words, he saves those beings who are attached to pleasure. Those who have already been liberated, he continues to liberate, therefore I bow in reverence. That Buddha is the most honored among humans and gods. The gods bow with their heads and faces, and rub his feet with jeweled crowns, therefore I take refuge. All the virtuous and holy beings, as well as the humans and gods, all together take refuge in that Buddha, therefore I also pay homage. Riding on the boat of the Eightfold Path, one can cross the difficult-to-cross sea of birth and death. He liberates himself and also liberates others, I pay homage to this liberated one. The Buddhas, through countless kalpas, praise the merits and virtues of that Buddha, yet they still cannot exhaust them. I take refuge in this pure one. I now also, in this way, praise the immeasurable merits and virtues of that Buddha. With this meritorious cause and condition, may that Buddha always remember me. The merits and virtues that I have accumulated in this life and in past lives, whether great or small, may my mind always be pure in the presence of that Buddha. With this meritorious cause and condition, may all sentient beings also attain the supreme and wonderful virtues that are obtained.
Furthermore, one should also remember Vipasyin Buddha (Vipasyin, one of the past seven Buddhas), Sikhin Buddha (Sikhin, one of the past seven Buddhas), Visvabhu Buddha (Visvabhu, one of the past seven Buddhas), Krakucchanda Buddha (Krakucchanda, one of the past seven Buddhas), Kanakamuni Buddha (Kanakamuni, one of the past seven Buddhas), Kasyapa Buddha (Kasyapa, one of the past seven Buddhas), Sakyamuni Buddha (Sakyamuni, the present Buddha), and Maitreya Buddha (Maitreya, the future Buddha) of the future world. All should be remembered and worshiped, and praised with verses:
Vipasyin, the World Honored One, under the sorrowless tree, accomplished all wisdom, possessing subtle merits and virtues. With right view, he observes the world, and his mind attains liberation.
我今以五體 歸命無上尊 尸棄佛世尊 在於邠他利 道場樹下坐 成就於菩提 身色無有比 如然紫金山 我今自歸命 三界無上尊 毗首婆世尊 坐娑羅樹下 自然得通達 一切妙智慧 于諸人天中 第一無有比 是故我歸命 一切最勝尊 迦求村大佛 得阿耨多羅 三藐三菩提 尸利沙樹下 成就大智慧 永脫于生死 我今歸命禮 第一無比尊 迦那含牟尼 大聖無上尊 優曇缽樹下 成就得佛道 通達一切法 無量無有邊 是故我歸命 第一無上尊 迦葉佛世尊 眼如雙蓮華 弱拘樓陀樹 于下成佛道 三界無所畏 行步如象王 我今自歸命 稽首無極尊 釋迦牟尼佛 阿輸陀樹下 降伏魔怨敵 成就無上道 面貌如滿月 清凈無瑕塵 我今稽首禮 勇猛第一尊 當來彌勒佛 那伽樹下坐 成就廣大心 自然得佛道 功德甚堅牢 莫能有勝者 是故我自歸 無比妙法王
復有德勝佛。普明佛。勝敵佛。王相佛。相王佛。無量功德明自在王佛。藥王無閡佛。寶遊行佛。寶華佛。安住佛。山王佛。亦應憶念恭敬禮拜以偈稱讚。
無勝世界中 有佛號德勝 我今稽首禮
【現代漢語翻譯】 現代漢語譯本 我今以五體投地，歸命于無上的至尊。 尸棄佛（Śikhī Buddha）世尊，在邠他利（Bhinthali）的道場樹下端坐，成就了菩提（bodhi，覺悟）。 他的身色無比殊勝，如同燃燒的紫金山一般。 我今至心歸命，於三界中無上的至尊。 毗首婆佛（Viśvabhū Buddha）世尊，坐在娑羅樹下，自然而然地通達了一切微妙的智慧。 在所有的人天之中，他是第一，無可比擬。 因此我歸命於一切最殊勝的至尊。 迦求村佛（Krakucchanda Buddha）大佛，在尸利沙樹下，證得了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。 成就了大智慧，永遠脫離了生死輪迴。 我今歸命頂禮，第一無比的至尊。 迦那含牟尼佛（Kanakamuni Buddha），大聖無上的至尊。 在優曇缽樹下，成就了佛道。 通達了一切法，無量無邊。 因此我歸命于第一無上的至尊。 迦葉佛（Kāśyapa Buddha）世尊，眼睛如同雙蓮花一般。 在弱拘樓陀樹下，成就了佛道。 於三界之中無所畏懼，行走如象王一般。 我今至心歸命，稽首無極的至尊。 釋迦牟尼佛（Śākyamuni Buddha），在阿輸陀樹下。 降伏了魔怨敵，成就了無上道。 面容如滿月一般，清凈無瑕。 我今稽首頂禮，勇猛第一的至尊。 當來下生的彌勒佛（Maitreya Buddha），在那伽樹下端坐。 成就廣大的心，自然而然地證得佛道。 功德非常堅牢，沒有人能夠勝過他。 因此我至心歸命于無比的妙法王。 還有德勝佛、普明佛、勝敵佛、王相佛、相王佛、無量功德明自在王佛、藥王無閡佛、寶**佛、寶華佛、安住佛、山王佛，也應當憶念、恭敬、禮拜，以偈頌稱讚。 在無勝世界中，有一尊佛名為德勝佛。 我今稽首頂禮。
【English Translation】 English version I now prostrate with my five limbs, taking refuge in the unsurpassed Supreme One. Śikhī Buddha, the World Honored One, sat under the Bodhi tree in Bhinthali, attaining Bodhi (enlightenment). His body's radiance is unparalleled, like a burning mountain of purple gold. I now sincerely take refuge in the unsurpassed Supreme One in the three realms. Viśvabhū Buddha, the World Honored One, sat under the Sal tree, naturally comprehending all subtle wisdom. Among all humans and devas, he is the first, without comparison. Therefore, I take refuge in the most supreme and venerable one. Krakucchanda Buddha, the Great Buddha of Kakku Village, attained Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) under the Śirīṣa tree. He achieved great wisdom, forever liberated from the cycle of birth and death. I now prostrate and pay homage to the first and incomparable Supreme One. Kanakamuni Buddha, the Great Sage, the unsurpassed Supreme One. Under the Udumbara tree, he attained Buddhahood. Comprehending all dharmas, boundless and limitless. Therefore, I take refuge in the first and unsurpassed Supreme One. Kāśyapa Buddha, the World Honored One, with eyes like twin lotus flowers. Under the Nigrodha tree, he attained Buddhahood. Fearless in the three realms, walking like an elephant king. I now sincerely take refuge, bowing to the limitless Supreme One. Śākyamuni Buddha, under the Ashoka tree. Subduing the demonic enemies, attaining the unsurpassed path. His face is like the full moon, pure and without blemish. I now bow and pay homage to the courageous and foremost Supreme One. Maitreya Buddha, who will come in the future, will sit under the Nāga tree. Attaining a vast mind, naturally attaining Buddhahood. His merits are extremely firm, and no one can surpass him. Therefore, I sincerely take refuge in the incomparable King of the Wonderful Dharma. There are also Devasura Buddha, Puming Buddha, Shengdi Buddha, Wangxiang Buddha, Xiangwang Buddha, Wuliang Gongde Mingzizai Wang Buddha, Yaowang Wuai Buddha, Bao** Buddha, Baohua Buddha, Anzhu Buddha, Shanwang Buddha, one should also remember, respect, and worship, praising with verses. In the world of No Victory, there is a Buddha named Devasura Buddha. I now bow and pay homage.
及法寶僧寶 隨意喜世界 有佛號普明 我今自歸命 及法寶僧寶 普賢世界中 有佛號勝敵 我今歸命禮 及法寶僧寶 善凈集世界 佛號王幢相 我今稽首禮 及法寶僧寶 離垢集世界 無量功德明 自在於十方 是故稽首禮 不誑世界中 無礙藥王佛 我今頭面禮 及法寶僧寶 今集世界中 佛號寶遊行 我今頭面禮 及法寶僧寶 美音界寶花 安立山王佛 我今頭面禮 及法寶僧寶 今是諸如來 住在東方界 我以恭敬心 稱揚歸命禮 唯愿諸如來 深加以慈愍 現身在我前 皆令目得見
複次過去未來現在諸佛。盡應總念恭敬禮拜以偈稱讚。
過去世諸佛 降伏眾魔怨 以大智慧力 廣利於眾生 彼時諸眾生 盡心皆供養 恭敬而稱揚 是故頭面禮 現在十方界 不可計諸佛 其數過恒沙 無量無有邊 慈愍諸眾生 常轉妙法輪 是故我恭敬 歸命稽首禮 未來世諸佛 身色如金山 光明無有量 眾相自莊嚴 出世度眾生 當入于涅槃 如是諸世尊 我今頭面禮
復應憶念諸大菩薩。善意菩薩。善眼菩薩。聞月菩薩。尸毗王菩薩。一切勝菩薩。知大地菩薩
【現代漢語翻譯】 現代漢語譯本 以及法寶僧寶。 在隨意喜世界（Suisixi World）中，有一尊佛名為普明（Puming）。 我現在歸依並獻上我的生命，以及法寶僧寶。 在普賢世界（Puxian World）中，有一尊佛名為勝敵（Shengdi）。 我現在歸依並獻上敬禮，以及法寶僧寶。 在善凈集世界（Shanshanjingji World）中，佛名為王幢相（Wangchuangxiang）。 我現在稽首敬禮，以及法寶僧寶。 在離垢集世界（Ligouji World）中，佛有無量功德明（Wulianggongdeming）。 自在地存在於十方，因此我稽首敬禮。 在不誑世界（Bukuang World）中，有無礙藥王佛（Wuai Yaowang Fo）。 我現在以頭面禮敬，以及法寶僧寶。 在今集世界（Jinji World）中，佛名為寶（Bao）。 我現在以頭面禮敬，以及法寶僧寶。 在美音界寶花（Meiyinjie Baohua）中，有安立山王佛（Anlishan Wang Fo）。 我現在以頭面禮敬，以及法寶僧寶。 現在這些如來，住在東方世界。 我以恭敬心，稱揚歸命敬禮。 唯愿諸位如來，深深地加以慈悲憐憫。 請現身在我面前，讓我都能親眼得見。
再次，對於過去、未來、現在的所有諸佛，都應當總括憶念，恭敬禮拜，並以偈頌稱讚。
過去世的諸佛，降伏了所有的魔怨。 以大智慧力，廣泛利益眾生。 那時的眾生，都盡心盡力地供養。 恭敬地稱揚讚頌，因此我以頭面禮敬。 現在十方世界，有不可計數的諸佛。 其數量超過恒河沙數，無量無邊。 慈悲憐憫眾生，常轉微妙法輪。 因此我恭敬地歸命，稽首敬禮。 未來世的諸佛，身色如同金山。 光明沒有限量，眾相自然莊嚴。 出世度化眾生，當入于涅槃。 像這樣的諸位世尊，我現在以頭面禮敬。
再次，應當憶念諸位大菩薩：善意菩薩（Shanyi Pusa），善眼菩薩（Shanyan Pusa），聞月菩薩（Wenyue Pusa），尸毗王菩薩（Shiwang Pusa），一切勝菩薩（Yiqiesheng Pusa），知大地菩薩（Zhi Dadi Pusa）。
【English Translation】 English version And to the Dharma Jewel and Sangha Jewel. In the Suisixi World (World of Spontaneous Joy), there is a Buddha named Puming (Universal Light). I now take refuge and offer my life to the Dharma Jewel and Sangha Jewel. In the Puxian World (Samantabhadra's World), there is a Buddha named Shengdi (Victor over Enemies). I now take refuge and offer my homage to the Dharma Jewel and Sangha Jewel. In the Shanshanjingji World (World of Good and Pure Assembly), the Buddha is named Wangchuangxiang (King Banner Appearance). I now bow my head in reverence to the Dharma Jewel and Sangha Jewel. In the Ligouji World (World of Detachment from Impurities), the Buddha is Wulianggongdeming (Infinite Merit and Brightness). Freely existing in the ten directions, therefore I bow my head in reverence. In the Bukuang World (World of Non-Deception), there is the Unimpeded Medicine King Buddha (Wuai Yaowang Fo). I now bow my head and face in reverence to the Dharma Jewel and Sangha Jewel. In the Jinji World (World of Present Assembly), the Buddha is named Bao (Treasure). I now bow my head and face in reverence to the Dharma Jewel and Sangha Jewel. In the Meiyinjie Baohua (Beautiful Sound Realm Treasure Flower), there is the Anlishan Wang Fo (Established Mountain King Buddha). I now bow my head and face in reverence to the Dharma Jewel and Sangha Jewel. Now these Tathagatas dwell in the Eastern realms. With a respectful heart, I praise and take refuge, offering my homage. May all the Tathagatas deeply add their compassion and mercy. Appear before me, so that all may see with their own eyes.
Furthermore, all Buddhas of the past, future, and present should be collectively remembered, respectfully worshiped, and praised with verses.
The Buddhas of the past world subdued all demonic enemies. With the power of great wisdom, they broadly benefited sentient beings. The sentient beings of that time all wholeheartedly made offerings. Respectfully praising and extolling them, therefore I bow my head and face in reverence. In the present ten directions, there are countless Buddhas. Their number exceeds the sands of the Ganges River, immeasurable and without end. With compassion and mercy for sentient beings, they constantly turn the wonderful Dharma wheel. Therefore, I respectfully take refuge, bowing my head in reverence. The Buddhas of the future world, their bodies are like golden mountains. Their light is without measure, their forms naturally adorned. They will appear in the world to liberate sentient beings and will enter Nirvana. Such World Honored Ones, I now bow my head and face in reverence.
Furthermore, one should remember the great Bodhisattvas: Shanyi Pusa (Good Intention Bodhisattva), Shanyan Pusa (Good Eye Bodhisattva), Wenyue Pusa (Hearing Moon Bodhisattva), Shiwang Pusa (King Sibi Bodhisattva), Yiqiesheng Pusa (All Victory Bodhisattva), Zhi Dadi Pusa (Knowing Great Earth Bodhisattva).
。大藥菩薩。鳩舍菩薩。阿離念彌菩薩。頂生王菩薩。喜見菩薩。郁多羅菩薩。薩和檀菩薩。長壽王菩薩。羼提菩薩。韋藍菩薩。睒菩薩。月蓋菩薩。明首菩薩。法首菩薩。成利菩薩。彌勒菩薩。復有金剛藏菩薩。金剛首菩薩。無垢藏菩薩。無垢稱菩薩。除疑菩薩。無垢德菩薩。網明菩薩。無量明菩薩。大明菩薩。無盡意菩薩。意王菩薩。無邊意菩薩。日音菩薩。月音菩薩。美音菩薩。美音聲菩薩。大音聲菩薩。堅精進菩薩。常堅菩薩。堅發菩薩。莊嚴王菩薩。常悲菩薩。常不輕菩薩。法上菩薩。法意菩薩。法喜菩薩。法首菩薩。法積菩薩。發精進菩薩。智慧菩薩。凈威德菩薩。那羅延菩薩。善思惟菩薩。法思惟菩薩。跋陀婆羅菩薩。法益菩薩。高德菩薩。師子游行菩薩。喜根菩薩。上寶月菩薩。不虛德菩薩。龍德菩薩。文殊師利菩薩。妙音菩薩。云音菩薩。勝意菩薩。照明菩薩。勇眾菩薩。勝眾菩薩。威儀菩薩。師子意菩薩。上意菩薩。益意菩薩。增意菩薩。寶明菩薩。慧頂菩薩。樂說頂菩薩。有德菩薩。觀世自在王菩薩。陀羅尼自在王菩薩。大自在王菩薩。無憂德菩薩。不虛見菩薩。離惡道菩薩。一切勇健菩薩。破闇菩薩。功德寶菩薩。花威德菩薩。金瓔珞明德菩薩。離諸陰蓋菩薩。心無閡菩薩。一切行凈菩薩。
【現代漢語翻譯】 現代漢語譯本： 大藥菩薩（Mahausadha Bodhisattva）。鳩舍菩薩（Kusa Bodhisattva）。阿離念彌菩薩（Arinemi Bodhisattva）。頂生王菩薩（Mandhata Bodhisattva）。喜見菩薩（Harsa-darsana Bodhisattva）。郁多羅菩薩（Uttara Bodhisattva）。薩和檀菩薩（Sarvadatta Bodhisattva）。長壽王菩薩（Dirghayu-raja Bodhisattva）。羼提菩薩（Ksanti Bodhisattva）。韋藍菩薩（Veram Bodhisattva）。睒菩薩（Syama Bodhisattva）。月蓋菩薩（Candra-cchattra Bodhisattva）。明首菩薩（Jyotirmukha Bodhisattva）。法首菩薩（Dharma-mukha Bodhisattva）。成利菩薩（Siddhartha Bodhisattva）。彌勒菩薩（Maitreya Bodhisattva）。 復有金剛藏菩薩（Vajragarbha Bodhisattva）。金剛首菩薩（Vajramukha Bodhisattva）。無垢藏菩薩（Vimalagarbha Bodhisattva）。無垢稱菩薩（Vimala-kirti Bodhisattva）。除疑菩薩（Sarvasamsaya-ccheda Bodhisattva）。無垢德菩薩（Vimala-guna Bodhisattva）。網明菩薩（Jalina-prabha Bodhisattva）。無量明菩薩（Apramana-prabha Bodhisattva）。大明菩薩（Mahaprabha Bodhisattva）。無盡意菩薩（Aksayamati Bodhisattva）。意王菩薩（Matiraja Bodhisattva）。無邊意菩薩（Anantamati Bodhisattva）。日音菩薩（Surya-ghosa Bodhisattva）。月音菩薩（Candra-ghosa Bodhisattva）。美音菩薩（Madhura-ghosa Bodhisattva）。美音聲菩薩（Madhura-svara Bodhisattva）。大音聲菩薩（Mahasvara Bodhisattva）。堅精進菩薩（Drda-virya Bodhisattva）。常堅菩薩（Nitya-drda Bodhisattva）。堅發菩薩（Drda-utpada Bodhisattva）。莊嚴王菩薩（Alankara-raja Bodhisattva）。常悲菩薩（Nitya-karuna Bodhisattva）。常不輕菩薩（Sadaparibhuta Bodhisattva）。法上菩薩（Dharmottara Bodhisattva）。法意菩薩（Dharmamati Bodhisattva）。法喜菩薩（Dharma-pramudita Bodhisattva）。法首菩薩（Dharmamukha Bodhisattva）。法積菩薩（Dharma-samcaya Bodhisattva）。發精進菩薩（Utpadita-virya Bodhisattva）。智慧菩薩（Prajna Bodhisattva）。凈威德菩薩（Visuddha-tejas Bodhisattva）。那羅延菩薩（Narayana Bodhisattva）。善思惟菩薩（Sus চিন্তা Bodhisattva）。法思惟菩薩（Dharma চিন্তা Bodhisattva）。跋陀婆羅菩薩（Bhadrapala Bodhisattva）。法益菩薩（Dharma-labdha Bodhisattva）。高德菩薩（Ucca-guna Bodhisattva）。師子吼菩薩（Simha-nada Bodhisattva）。喜根菩薩（Harsa-mula Bodhisattva）。上寶月菩薩（Uttama-ratna-candra Bodhisattva）。不虛德菩薩（Amogha-guna Bodhisattva）。龍德菩薩（Naga-guna Bodhisattva）。文殊師利菩薩（Manjusri Bodhisattva）。妙音菩薩（Madhura-ghosa Bodhisattva）。云音菩薩（Megha-ghosa Bodhisattva）。勝意菩薩（Sresthamati Bodhisattva）。照明菩薩（Aloka-kara Bodhisattva）。勇眾菩薩（Sura-gana Bodhisattva）。勝眾菩薩（Vijaya-gana Bodhisattva）。威儀菩薩（Vinaya Bodhisattva）。師子意菩薩（Simhamati Bodhisattva）。上意菩薩（Uttaramati Bodhisattva）。益意菩薩（Labdhamati Bodhisattva）。增意菩薩（Vrddhimati Bodhisattva）。寶明菩薩（Ratna-prabha Bodhisattva）。慧頂菩薩（Prajna-kuta Bodhisattva）。樂說頂菩薩（Pratibhana-kuta Bodhisattva）。有德菩薩（Gunavan Bodhisattva）。觀世自在王菩薩（Avalokitesvara-raja Bodhisattva）。陀羅尼自在王菩薩（Dharani-svara-raja Bodhisattva）。大自在王菩薩（Mahasvara-raja Bodhisattva）。無憂德菩薩（Asoka-guna Bodhisattva）。不虛見菩薩（Amogha-darsana Bodhisattva）。離惡道菩薩（Apaya-gata Bodhisattva）。一切勇健菩薩（Sarva-sura-vikrama Bodhisattva）。破闇菩薩（Andhakara-vidhvamsa Bodhisattva）。功德寶菩薩（Guna-ratna Bodhisattva）。花威德菩薩（Puspa-tejas Bodhisattva）。金瓔珞明德菩薩（Suvarna-keyura-prabha-guna Bodhisattva）。離諸陰蓋菩薩（Sarva-avarana-vigata Bodhisattva）。心無閡菩薩（Asakta-citta Bodhisattva）。一切行凈菩薩（Sarva-carya-parisuddha Bodhisattva）。
【English Translation】 English version: Mahausadha Bodhisattva (Great Medicine Bodhisattva). Kusa Bodhisattva (Kusa Bodhisattva). Arinemi Bodhisattva (Arinemi Bodhisattva). Mandhata Bodhisattva (Mandhata Bodhisattva). Harsa-darsana Bodhisattva (Joyful Vision Bodhisattva). Uttara Bodhisattva (Uttara Bodhisattva). Sarvadatta Bodhisattva (All-Giving Bodhisattva). Dirghayu-raja Bodhisattva (Long-Life King Bodhisattva). Ksanti Bodhisattva (Patience Bodhisattva). Veram Bodhisattva (Veram Bodhisattva). Syama Bodhisattva (Syama Bodhisattva). Candra-cchattra Bodhisattva (Moon-Cover Bodhisattva). Jyotirmukha Bodhisattva (Light-Faced Bodhisattva). Dharma-mukha Bodhisattva (Dharma-Faced Bodhisattva). Siddhartha Bodhisattva (Accomplished Purpose Bodhisattva). Maitreya Bodhisattva (Loving-Kindness Bodhisattva). Furthermore, there are Vajragarbha Bodhisattva (Vajra Essence Bodhisattva). Vajramukha Bodhisattva (Vajra-Faced Bodhisattva). Vimalagarbha Bodhisattva (Immaculate Essence Bodhisattva). Vimala-kirti Bodhisattva (Immaculate Fame Bodhisattva). Sarvasamsaya-ccheda Bodhisattva (Cutter of All Doubts Bodhisattva). Vimala-guna Bodhisattva (Immaculate Virtue Bodhisattva). Jalina-prabha Bodhisattva (Net-Light Bodhisattva). Apramana-prabha Bodhisattva (Immeasurable Light Bodhisattva). Mahaprabha Bodhisattva (Great Light Bodhisattva). Aksayamati Bodhisattva (Inexhaustible Intellect Bodhisattva). Matiraja Bodhisattva (Intellect King Bodhisattva). Anantamati Bodhisattva (Boundless Intellect Bodhisattva). Surya-ghosa Bodhisattva (Sun Sound Bodhisattva). Candra-ghosa Bodhisattva (Moon Sound Bodhisattva). Madhura-ghosa Bodhisattva (Sweet Sound Bodhisattva). Madhura-svara Bodhisattva (Sweet Voice Bodhisattva). Mahasvara Bodhisattva (Great Voice Bodhisattva). Drda-virya Bodhisattva (Firm Energy Bodhisattva). Nitya-drda Bodhisattva (Constantly Firm Bodhisattva). Drda-utpada Bodhisattva (Firm Arising Bodhisattva). Alankara-raja Bodhisattva (Ornament King Bodhisattva). Nitya-karuna Bodhisattva (Constant Compassion Bodhisattva). Sadaparibhuta Bodhisattva (Never Disparaging Bodhisattva). Dharmottara Bodhisattva (Supreme Dharma Bodhisattva). Dharmamati Bodhisattva (Dharma Intellect Bodhisattva). Dharma-pramudita Bodhisattva (Dharma Joy Bodhisattva). Dharmamukha Bodhisattva (Dharma-Faced Bodhisattva). Dharma-samcaya Bodhisattva (Dharma Accumulation Bodhisattva). Utpadita-virya Bodhisattva (Aroused Energy Bodhisattva). Prajna Bodhisattva (Wisdom Bodhisattva). Visuddha-tejas Bodhisattva (Pure Radiance Bodhisattva). Narayana Bodhisattva (Narayana Bodhisattva). Sus চিন্তা Bodhisattva (Good Thinker Bodhisattva). Dharma চিন্তা Bodhisattva (Dharma Thinker Bodhisattva). Bhadrapala Bodhisattva (Bhadrapala Bodhisattva). Dharma-labdha Bodhisattva (Dharma Attainment Bodhisattva). Ucca-guna Bodhisattva (High Virtue Bodhisattva). Simha-nada Bodhisattva (Lion's Roar Bodhisattva). Harsa-mula Bodhisattva (Joy Root Bodhisattva). Uttama-ratna-candra Bodhisattva (Supreme Jewel Moon Bodhisattva). Amogha-guna Bodhisattva (Infallible Virtue Bodhisattva). Naga-guna Bodhisattva (Dragon Virtue Bodhisattva). Manjusri Bodhisattva (Manjusri Bodhisattva). Madhura-ghosa Bodhisattva (Sweet Sound Bodhisattva). Megha-ghosa Bodhisattva (Cloud Sound Bodhisattva). Sresthamati Bodhisattva (Excellent Intellect Bodhisattva). Aloka-kara Bodhisattva (Light Maker Bodhisattva). Sura-gana Bodhisattva (Courageous Host Bodhisattva). Vijaya-gana Bodhisattva (Victory Host Bodhisattva). Vinaya Bodhisattva (Discipline Bodhisattva). Simhamati Bodhisattva (Lion Intellect Bodhisattva). Uttaramati Bodhisattva (Supreme Intellect Bodhisattva). Labdhamati Bodhisattva (Attained Intellect Bodhisattva). Vrddhimati Bodhisattva (Increasing Intellect Bodhisattva). Ratna-prabha Bodhisattva (Jewel Light Bodhisattva). Prajna-kuta Bodhisattva (Wisdom Peak Bodhisattva). Pratibhana-kuta Bodhisattva (Eloquence Peak Bodhisattva). Gunavan Bodhisattva (Virtuous Bodhisattva). Avalokitesvara-raja Bodhisattva (Avalokitesvara King Bodhisattva). Dharani-svara-raja Bodhisattva (Dharani Sound King Bodhisattva). Mahasvara-raja Bodhisattva (Great Sound King Bodhisattva). Asoka-guna Bodhisattva (Sorrowless Virtue Bodhisattva). Amogha-darsana Bodhisattva (Infallible Vision Bodhisattva). Apaya-gata Bodhisattva (Gone Beyond Evil Paths Bodhisattva). Sarva-sura-vikrama Bodhisattva (All Courageous Power Bodhisattva). Andhakara-vidhvamsa Bodhisattva (Darkness Destroyer Bodhisattva). Guna-ratna Bodhisattva (Virtue Jewel Bodhisattva). Puspa-tejas Bodhisattva (Flower Radiance Bodhisattva). Suvarna-keyura-prabha-guna Bodhisattva (Golden Armlet Light Virtue Bodhisattva). Sarva-avarana-vigata Bodhisattva (All Obstructions Removed Bodhisattva). Asakta-citta Bodhisattva (Unattached Mind Bodhisattva). Sarva-carya-parisuddha Bodhisattva (All Conduct Pure Bodhisattva).
等見菩薩。不等見菩薩。三昧遊戲菩薩。法自在菩薩。法相菩薩。明莊嚴菩薩。大莊嚴菩薩。寶頂菩薩。寶印手菩薩。常舉手菩薩。常下手菩薩。常慘菩薩。常喜菩薩。喜王菩薩。得辯才音聲菩薩。虛空雷音菩薩。持寶炬菩薩。勇施菩薩。帝網菩薩。馬光菩薩。空無閡菩薩。寶勝菩薩。天王菩薩。破魔菩薩。電德菩薩。自在菩薩。頂相菩薩。出過菩薩。師子吼菩薩。云蔭菩薩。能勝菩薩。山相幢王菩薩。香象菩薩。大香象菩薩。白香象菩薩。常精進菩薩。不休息菩薩。妙生菩薩。華莊嚴菩薩。觀世音菩薩。得大勢菩薩。水王菩薩。山王菩薩。帝網菩薩。寶施菩薩。破魔菩薩。莊嚴國土菩薩。金髻菩薩。珠髻菩薩。如是等諸大菩薩。皆應憶念恭敬禮拜求阿惟越致地。◎
◎除業品第十
問曰。但憶念阿彌陀等諸佛及念余菩薩得阿惟越致。更有餘方便耶。答曰。求阿惟越致地者。非但憶念稱名禮敬而已。復應于諸佛所懺悔勸請隨喜迴向。問曰。是事何謂。答曰。
十方無量佛 所知無不盡 我今悉於前 發露諸黑惡 三三合九種 從三煩惱起 今身若先身 是罪盡懺悔 於三惡道中 若應受業報 愿於今身償 不入惡道受
十方諸佛者。現在一切諸佛。命根成就未入涅槃。
【現代漢語翻譯】 現代漢語譯本 等見菩薩（等待顯現的菩薩）。不等見菩薩（不等待顯現的菩薩）。三昧遊戲菩薩（處於三昧境界，自在遊戲的菩薩）。法自在菩薩（於法自在的菩薩）。法相菩薩（通達法相的菩薩）。明莊嚴菩薩（以光明莊嚴的菩薩）。大莊嚴菩薩（以殊勝莊嚴的菩薩）。寶頂菩薩（以寶為頂飾的菩薩）。寶印手菩薩（手持寶印的菩薩）。常舉手菩薩（經常舉手的菩薩）。常下手菩薩（經常放手的菩薩）。常慘菩薩（經常慈悲的菩薩）。常喜菩薩（經常歡喜的菩薩）。喜王菩薩（歡喜之王）。得辯才音聲菩薩（獲得辯才無礙音聲的菩薩）。虛空雷音菩薩（聲音如虛空雷鳴般的菩薩）。持寶炬菩薩（手持寶炬的菩薩）。勇施菩薩（勇於佈施的菩薩）。帝網菩薩（如帝釋天之網般的菩薩）。馬光菩薩（具有馬匹般光明的菩薩）。空無閡菩薩（證悟空性，沒有障礙的菩薩）。寶勝菩薩（以寶為勝的菩薩）。天王菩薩（如天王般的菩薩）。破魔菩薩（能破除魔障的菩薩）。電德菩薩（具有閃電般功德的菩薩）。自在菩薩（得大自在的菩薩）。頂相菩薩（具有殊勝頂相的菩薩）。出過菩薩（超越一切的菩薩）。師子吼菩薩（如獅子吼般威猛的菩薩）。云蔭菩薩（如雲朵般廕庇眾生的菩薩）。能勝菩薩（能夠戰勝一切的菩薩）。山相幢王菩薩（具有山相，如幢幡之王的菩薩）。香象菩薩（如香象般的菩薩）。大香象菩薩（如大香象般的菩薩）。白香象菩薩（如白色香象般的菩薩）。常精進菩薩（經常精進的菩薩）。不休息菩薩（永不休息的菩薩）。妙生菩薩（以妙法而生的菩薩）。華莊嚴菩薩（以華美莊嚴的菩薩）。觀世音菩薩（觀聽世間聲音以救苦救難的菩薩）。得大勢菩薩（獲得大勢力的菩薩）。水王菩薩（如水王般的菩薩）。山王菩薩（如山王般的菩薩）。帝網菩薩（如帝釋天之網般的菩薩）。寶施菩薩（以珍寶佈施的菩薩）。破魔菩薩（能破除魔障的菩薩）。莊嚴國土菩薩（莊嚴國土的菩薩）。金髻菩薩（以金色髮髻為飾的菩薩）。珠髻菩薩（以珍珠髮髻為飾的菩薩）。如是等等諸大菩薩，都應當憶念、恭敬、禮拜，祈求證得阿惟越致地（不退轉地）。 ◎除業品第十 問：僅僅憶念阿彌陀佛等諸佛以及憶念其他菩薩，就能得到阿惟越致（不退轉）嗎？還有其他方便嗎？ 答：求證阿惟越致地（不退轉地）的人，不僅僅是憶念、稱名、禮敬而已，還應當在諸佛面前懺悔、勸請、隨喜、迴向。 問：這些事情是什麼意思呢？ 答： 十方無量佛，所知無不盡， 我今悉於前，發露諸黑惡， 三三合九種，從三煩惱起， 今身若先身，是罪盡懺悔， 於三惡道中，若應受業報， 愿於今身償，不入惡道受。 十方諸佛，指的是現在一切諸佛，他們的壽命還未終結，尚未進入涅槃。
【English Translation】 English version 'Waiting to See' Bodhisattva. 'Not Waiting to See' Bodhisattva. Samadhi Play Bodhisattva. Dharma Self-Mastery Bodhisattva. Dharma Characteristics Bodhisattva. Bright Adornment Bodhisattva. Great Adornment Bodhisattva. Jewel Crown Bodhisattva. Jewel Seal Hand Bodhisattva. Constantly Raising Hand Bodhisattva. Constantly Lowering Hand Bodhisattva. Constantly Compassionate Bodhisattva. Constantly Joyful Bodhisattva. Joy King Bodhisattva. Eloquent Sound Bodhisattva. Empty Space Thunder Sound Bodhisattva. Holding Jewel Torch Bodhisattva. Courageous Giving Bodhisattva. Indra's Net Bodhisattva. Horse Light Bodhisattva. Empty Non-Obstruction Bodhisattva. Jewel Victory Bodhisattva. Heavenly King Bodhisattva. Demon Subduing Bodhisattva. Electric Virtue Bodhisattva. Self-Mastery Bodhisattva. Crown Mark Bodhisattva. Surpassing Bodhisattva. Lion's Roar Bodhisattva. Cloud Shade Bodhisattva. Able to Conquer Bodhisattva. Mountain Appearance Banner King Bodhisattva. Fragrant Elephant Bodhisattva. Great Fragrant Elephant Bodhisattva. White Fragrant Elephant Bodhisattva. Constantly Diligent Bodhisattva. Non-Resting Bodhisattva. Wonderful Birth Bodhisattva. Flower Adornment Bodhisattva. Avalokiteshvara Bodhisattva (The Bodhisattva Who Observes the Sounds of the World). Mahasthamaprapta Bodhisattva (The Bodhisattva of Great Power). Water King Bodhisattva. Mountain King Bodhisattva. Indra's Net Bodhisattva. Jewel Giving Bodhisattva. Demon Subduing Bodhisattva. Adorned Land Bodhisattva. Golden Topknot Bodhisattva. Pearl Topknot Bodhisattva. All these great Bodhisattvas should be remembered, respected, venerated, and prayed to for attaining the state of Avaivartika (non-retrogression). ◎ Chapter Ten: Eliminating Karma Question: Can one attain Avaivartika (non-retrogression) merely by remembering Buddhas such as Amitabha and other Bodhisattvas? Are there any other expedient means? Answer: Those who seek to attain the state of Avaivartika (non-retrogression) should not only remember, recite the names of, and venerate the Buddhas, but also repent, request, rejoice, and dedicate merit in the presence of all Buddhas. Question: What do these things mean? Answer: The countless Buddhas of the ten directions, know everything without exception, I now, in their presence, reveal all my dark and evil deeds, Three combined with three, making nine kinds, arising from the three poisons, Whether in this life or previous lives, I repent of all these sins, If I am to receive karmic retribution in the three evil realms, I vow to repay it in this life, and not enter the evil realms to suffer. The Buddhas of the ten directions refer to all present Buddhas whose life force is still active and have not yet entered Nirvana.
十方名四方四維上下。佛名所應知事悉知無餘。發露者。于諸佛所發露一切罪無所覆藏。后不復作如堤防水。黑惡者。無智慧明故多犯眾惡若不善法若隱沒無記。三三種者。身口意生惡現報生報后報。自作教他作隨喜作。從三種煩惱起三種煩惱。謂欲界系色界系無色界系。若助貪慾煩惱。若助瞋恚煩惱。若助愚癡煩惱。若上煩惱若中煩惱若下煩惱。今身先身盡懺悔者。今世先世所作眾惡盡悔無餘。地獄者。八種熱地獄。十種寒冰地獄。畜生者。若地生若水生若無足若二足若多足。餓鬼者。食唾食吐食盪滌汁。食膿血屎尿等。若我行業應於此三惡道受者。愿令是罪此身現受。若後身受莫于地獄餓鬼畜生中受。
複次佛自說懺悔法。若菩薩欲懺悔罪。應作是言。我於今現在十方世界中諸佛得阿耨多羅三藐三菩提。轉法輪雨法雨。擊法鼓吹法䗍建法幢。以法佈施滿足眾生。多所利益多所安隱。憐愍世間饒益天人。我今以身口意。頭面禮現在諸佛足。諸佛知者見者世間眼世間燈。我于無始生死已來所起罪業。為貪慾瞋恚愚癡所逼故。或不識佛不識法不識僧。或不識罪福。或身口意多作眾罪。或以噁心出佛身血。或毀滅正法。破壞眾僧。殺真人阿羅漢。或自行十不善道。或教他令行。或復隨喜。若於眾生有不愛語。若以斗
【現代漢語翻譯】 現代漢語譯本： 『十方』指四方、四維、上方和下方。『佛』指完全知曉一切應知之事，沒有遺漏。『發露』指在諸佛面前坦白一切罪行，不加以掩蓋，並且發誓以後不再犯，就像築堤防水一樣。『黑惡』指因為沒有智慧光明，所以常常犯下各種罪惡，包括不善法、隱瞞和無記。『三三種』指身、口、意所生的惡業，以及現世報、來世報和後世報。也指自己做、教他人做、隨喜他人做。從三種煩惱生起的三種煩惱，指欲界系、色界系、無色界系。也指助長貪慾的煩惱、助長瞋恚的煩惱、助長愚癡的煩惱。還指上等煩惱、中等煩惱和下等煩惱。『今身先身盡懺悔』指今生和前世所造的各種罪惡，全部懺悔乾淨，沒有遺漏。『地獄』指八種熱地獄和十種寒冰地獄。『畜生』指地上生的、水裡生的、沒有腳的、兩條腿的、多條腿的。『餓鬼』指吃唾液、吃嘔吐物、吃洗滌污水，吃膿血、屎尿等的鬼。如果我的業力應該在這三惡道中受報，愿這些罪業今生就受報，如果後世受報，愿不要在地獄、餓鬼、畜生中受報。
其次，佛陀親自宣說了懺悔的方法。如果菩薩想要懺悔罪業，應該這樣說：『我于現在十方世界中，在諸佛證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，轉法輪，降法雨，擊法鼓，吹法螺，建法幢，以佛法佈施，滿足眾生，多多利益，多多安穩，憐憫世間，饒益天人。我今天以身、口、意，頭面頂禮現在諸佛的足。諸佛是知者、見者、世間的眼、世間的燈。我從無始生死以來所起的罪業，因為貪慾、瞋恚、愚癡所逼迫的緣故，或者不認識佛，不認識法，不認識僧，或者不認識罪和福。或者身、口、意做了很多罪惡，或者以噁心出佛身血，或者毀滅正法，破壞眾僧，殺害真人阿羅漢（Arhat）。或者自己奉行十不善道，或者教他人奉行，或者隨喜他人奉行。如果對眾生有不友善的語言，或者以爭鬥
【English Translation】 English version: 'Ten directions' means the four cardinal directions, the four intermediate directions, above, and below. 'Buddha' means knowing all things that should be known completely, without any remainder. 'Confession' means confessing all sins before all the Buddhas, without covering them up, and vowing not to commit them again, like building a dam to prevent water. 'Dark evil' means often committing various sins because of the lack of wisdom and light, including unwholesome dharmas, concealment, and neutral actions. 'Three types of three' refers to the evil deeds arising from body, speech, and mind, as well as the retribution in the present life, the next life, and subsequent lives. It also refers to doing it oneself, teaching others to do it, and rejoicing in others doing it. The three types of afflictions arising from the three kinds of defilements refer to those related to the desire realm, the form realm, and the formless realm. It also refers to afflictions that promote greed, afflictions that promote anger, and afflictions that promote ignorance. It also refers to superior afflictions, intermediate afflictions, and inferior afflictions. 'Confessing all sins from this life and previous lives' means completely repenting for all the sins committed in this life and previous lives, without any remainder. 'Hell' refers to the eight hot hells and the ten cold hells. 'Animals' refers to those born on land, born in water, without feet, with two feet, and with many feet. 'Hungry ghosts' refers to ghosts that eat saliva, eat vomit, eat washing wastewater, and eat pus, blood, feces, urine, etc. If my karma should lead me to receive retribution in these three evil paths, I wish that these sins would be received in this life. If they are to be received in a future life, I wish that they would not be received in hell, as a hungry ghost, or as an animal.
Furthermore, the Buddha personally explained the method of repentance. If a Bodhisattva wants to repent of sins, they should say: 'I, in the present ten directions of the world, when all the Buddhas attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), turn the Dharma wheel, rain the Dharma rain, beat the Dharma drum, blow the Dharma conch, erect the Dharma banner, and give the Dharma as alms, satisfying sentient beings, greatly benefiting them, greatly bringing them peace, having compassion for the world, and benefiting gods and humans. Today, with my body, speech, and mind, I bow my head and face to the feet of all the Buddhas present. The Buddhas are knowers, seers, the eyes of the world, and the lamps of the world. The sins that I have committed since beginningless samsara, because of being compelled by greed, anger, and ignorance, or not recognizing the Buddha, not recognizing the Dharma, not recognizing the Sangha, or not recognizing sin and merit. Or my body, speech, and mind have committed many sins, or with an evil mind, I have drawn blood from the Buddha's body, or destroyed the true Dharma, destroyed the Sangha, killed a true Arhat (Arhat). Or I myself have practiced the ten unwholesome paths, or taught others to practice them, or rejoiced in others practicing them. If I have unkind words towards sentient beings, or with strife
秤欺誑侵人。以諸邪行惱亂眾生。或不孝父母。或盜塔物及四方僧物。佛所說經戒或有毀破。違逆和尚阿阇梨。若人發聲聞乘辟支佛乘。發大乘者。惡言毀辱輕賤嫌恨慳嫉覆心故。于諸佛所或起惡口。或說是法非法。說非法是法。今以是罪于現在諸佛知者見者證者所。盡皆發露不敢覆藏。從今已后不敢復作。若我有罪應墮地獄畜生餓鬼阿修羅中。不值三尊生在諸難。愿以此罪今世現受。如過去諸菩薩求佛道者。懺悔惡業罪。我亦如是發露懺悔不敢覆藏后不復作。若今諸菩薩求佛道者。懺悔惡業罪。我亦如是發露懺悔不敢覆藏后不復作。如未來諸菩薩求佛道者。懺悔惡業罪。我亦如是發露懺悔不敢覆藏后不復作。
如過去未來現在諸菩薩求佛道者。懺悔惡業罪。已懺悔今懺悔當懺悔。我亦如是懺悔惡業罪不敢覆藏后不復作。
問曰。汝已說懺悔法。云何為勸請。答曰。
十方一切佛 現在成道者 我請轉法輪 安樂諸眾生 十方一切佛 若欲舍壽命 我今頭面禮 勸請令久住
轉法輪者。說四聖諦義三轉十二相是苦諦是苦集是苦滅是至苦滅道。是名一轉四相。是苦諦應知。是苦集應斷。是苦滅應證。是至苦滅道應修。是名第二轉四相。是苦諦知已。是苦集斷已。是苦滅證已。是至
【現代漢語翻譯】 現代漢語譯本： 以不公正的秤來欺騙、侵佔他人財物，用各種不正當的行為擾亂眾生。或者不孝順父母，或者盜取寺廟的財物以及十方僧眾的財物。對於佛所說的經典和戒律，或者加以毀壞。違背和尚（he shang，指僧侶）和阿阇梨（a she li，指導師）。如果有人發起聲聞乘（sheng wen cheng，指小乘佛教）、辟支佛乘（pi zhi fo cheng，指緣覺乘）或者發起大乘（da cheng，指大乘佛教）之心，就用惡毒的言語譭謗、侮辱、輕賤、嫌棄、憎恨、嫉妒，心懷惡意。對於諸佛，或者口出惡言，或者說正法為非法，說非法為正法。現在我將這些罪過，在現在諸佛知者、見者、證者面前，全部發露懺悔，不敢隱瞞。從今以後，不敢再犯。如果我因此有罪，應該墮入地獄、畜生、餓鬼、阿修羅（a xiu luo，指一種惡神）道中，不能遇到佛法僧三寶，生在各種苦難之中，我願意這些罪過在今生就受到報應。如同過去諸位菩薩求佛道時，懺悔惡業罪一樣，我也這樣發露懺悔，不敢隱瞞，以後不再犯。如果現在諸位菩薩求佛道時，懺悔惡業罪，我也這樣發露懺悔，不敢隱瞞，以後不再犯。如果未來諸位菩薩求佛道時，懺悔惡業罪，我也這樣發露懺悔，不敢隱瞞，以後不再犯。 如同過去、未來、現在諸位菩薩求佛道時，懺悔惡業罪，已經懺悔、現在懺悔、將來懺悔，我也這樣懺悔惡業罪，不敢隱瞞，以後不再犯。 問：你已經說了懺悔的方法，什麼是勸請呢？答： 十方一切佛，現在成道者， 我請轉法輪，安樂諸眾生。 十方一切佛，若欲舍壽命， 我今頭面禮，勸請令久住。 轉法輪（zhuan fa lun，指宣講佛法）的意思是，宣說四聖諦（si sheng di，指佛教的基本教義）的道理，三轉十二相，即是苦諦（ku di，指人生是苦的真理），是苦集（ku ji，指苦產生的原因），是苦滅（ku mie，指消滅苦的方法），是至苦滅道（zhi ku mie dao，指達到滅苦的道路）。這叫做一轉四相。是苦諦應該知曉，是苦集應該斷除，是苦滅應該證得，是至苦滅道應該修習。這叫做第二轉四相。是苦諦已經知曉，是苦集已經斷除，是苦滅已經證得，是至
【English Translation】 English version: Deceiving and encroaching upon others with dishonest scales, and disturbing sentient beings with various evil practices. Or being unfilial to parents, or stealing property of pagodas and the Sangha (seng qie, monastic community) of the four directions. Or destroying the Sutras and precepts spoken by the Buddha. Disobeying the Upadhyaya (he shang, monk) and Acharya (a she li, teacher). If someone develops the Hearer Vehicle (sheng wen cheng, Shravakayana), Pratyekabuddha Vehicle (pi zhi fo cheng, Pratyekabuddhayana), or the Great Vehicle (da cheng, Mahayana), using malicious words to slander, insult, despise, dislike, hate, and be jealous, with a malicious mind. Towards all the Buddhas, either uttering evil words, or saying that the Dharma is not Dharma, and that what is not Dharma is Dharma. Now, I confess and repent all these sins before the Buddhas who know, see, and witness, without concealing anything. From now on, I dare not commit them again. If I have sins that should cause me to fall into hell, the realm of animals, hungry ghosts, or Asuras (a xiu luo, demigods), and prevent me from encountering the Three Jewels, and cause me to be born in various difficulties, I wish that these sins may be received in this life. Just as the Bodhisattvas of the past who sought the Buddha path repented of their evil karmas, so do I confess and repent, without concealing anything, and will not commit them again. If the Bodhisattvas of the present who seek the Buddha path repent of their evil karmas, so do I confess and repent, without concealing anything, and will not commit them again. If the Bodhisattvas of the future who seek the Buddha path repent of their evil karmas, so do I confess and repent, without concealing anything, and will not commit them again. Just as the Bodhisattvas of the past, future, and present who seek the Buddha path repent of their evil karmas, having repented, now repenting, and will repent, so do I repent of my evil karmas, without concealing anything, and will not commit them again. Question: You have already spoken of the method of repentance. What is encouragement and invitation? Answer: All Buddhas of the ten directions, Those who have attained enlightenment in the present, I invite you to turn the Dharma wheel, To bring peace and happiness to all beings. All Buddhas of the ten directions, If you wish to relinquish your life, I now bow my head in reverence, And urge you to remain for a long time. Turning the Dharma wheel (zhuan fa lun, teaching the Dharma) means explaining the meaning of the Four Noble Truths (si sheng di, the fundamental teachings of Buddhism), the three turnings and twelve aspects, which are the Truth of Suffering (ku di, the truth that life is suffering), the Arising of Suffering (ku ji, the cause of suffering), the Cessation of Suffering (ku mie, the end of suffering), and the Path to the Cessation of Suffering (zhi ku mie dao, the way to end suffering). This is called one turning and four aspects. The Truth of Suffering should be known, the Arising of Suffering should be abandoned, the Cessation of Suffering should be realized, and the Path to the Cessation of Suffering should be cultivated. This is called the second turning and four aspects. The Truth of Suffering has been known, the Arising of Suffering has been abandoned, the Cessation of Suffering has been realized, and the
苦滅道修已。是名第三轉四相。四相者。四諦中生眼智明覺。有人言聲聞乘辟支佛乘大乘。是名法輪解說。是三乘義名為轉法輪。安樂諸眾生者。五欲樂不名為安樂。為今世後世。得清凈安樂入於三乘。是名安樂。是人勸請諸佛轉法輪。令諸眾生受涅槃樂。若未得涅槃令受世間樂。是故說安樂。壽者。受業報因緣故。命根相續得住。如變化所作隨心業而住。心業止則滅。勸請名至誠求愿。諸佛觀諸眾生鉅細無異。是故求請望得從愿。莫舍壽命住無量阿僧祇劫度脫眾生。
複次佛自說勸請法。菩薩應作是言。我禮現在十方諸佛。始得阿耨多羅三藐三菩提未轉法輪我今求請。愿轉法輪擊法鼓吹法䗍建法幢。設大法祠然大法炬。以是法施滿足眾生。多所利益多所安樂。憐愍世間饒益天人。是故我今勸請。是名勸請。諸佛轉法輪久住者。亦應言現在十方諸佛。是諸佛欲舍壽命我請久住。多所利益多所安樂。憐愍世間饒益天人。問曰。汝已說懺悔勸請。云何名為隨喜。答曰。
所有佈施福 持戒修禪行 從身口意生 去來今所有 習行三乘人 具足三乘者 一切凡夫福 皆隨而歡喜
佈施福者。從舍慳法生。持戒福者。能伏身口業生。禪行者諸禪定是。從身口生者。因身口布施持戒迎來送去等。
【現代漢語翻譯】 現代漢語譯本 苦滅道修已。這叫做第三次轉四相（catuh-ākāra）。四相是指，在四諦（catvāri ārya satyāni）中生起眼、智、明、覺。有人說聲聞乘（Śrāvakayāna）、辟支佛乘（Pratyekabuddhayāna）、大乘（Mahāyāna），這叫做法輪的解說。這三乘的意義叫做轉法輪（Dharmacakra）。安樂諸眾生，五欲之樂不叫做安樂，爲了今世後世，得到清凈安樂而進入三乘，這叫做安樂。這個人勸請諸佛轉法輪，令諸眾生接受涅槃（Nirvāṇa）之樂。如果還沒得到涅槃，就讓他們享受世間之樂，所以說安樂。壽，是因為接受業報的因緣，命根相續得以住留，如同變化所作，隨心業而住。心業停止則滅。勸請，叫做至誠求愿。諸佛觀察諸眾生，無論大小都沒有差別，所以求請希望能夠如願。不要捨棄壽命，住留無量阿僧祇劫（asaṃkhya kalpa），度脫眾生。 再次，佛親自說勸請法。菩薩應該這樣說：我禮敬現在十方諸佛，剛剛證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），還沒有轉法輪，我現在祈求轉法輪，擊法鼓，吹法螺，建法幢，設大法會，燃大法炬，用這法施來滿足眾生，多多利益，多多安樂，憐憫世間，饒益天人。因此我現在勸請。這叫做勸請。諸佛轉法輪久住，也應該說現在十方諸佛，這些佛想要捨棄壽命，我請佛久住，多多利益，多多安樂，憐憫世間，饒益天人。問：你已經說了懺悔、勸請，什麼叫做隨喜？答： 所有佈施的福德，持戒修禪的修行，從身口意所生，過去現在未來所有，修習三乘的人，具足三乘的人，一切凡夫的福德，我都隨喜而歡喜。 佈施的福德，是從捨棄慳吝的法而生。持戒的福德，能夠降伏身口業而生。禪行，是指各種禪定。從身口所生，是因為身口布施持戒，迎來送去等等。
【English Translation】 English version The practice of the path of suffering cessation. This is called the third turning of the four aspects (catuh-ākāra). The four aspects refer to the arising of the eye, wisdom, clarity, and awareness within the Four Noble Truths (catvāri ārya satyāni). Some say the Śrāvakayāna (Śrāvakayāna), the Pratyekabuddhayāna (Pratyekabuddhayāna), and the Mahāyāna (Mahāyāna). This is called the explanation of the Dharma wheel. The meaning of these three vehicles is called turning the Dharma wheel (Dharmacakra). To bring peace and happiness to all beings, the pleasure of the five desires is not called peace and happiness. For the sake of this life and future lives, to attain pure peace and happiness and enter the three vehicles, this is called peace and happiness. This person entreats all Buddhas to turn the Dharma wheel, causing all beings to receive the bliss of Nirvāṇa (Nirvāṇa). If they have not yet attained Nirvāṇa, then let them enjoy the pleasures of the world. Therefore, it is said to bring peace and happiness. Life span is because of receiving the karmic retribution, the continuity of the life force is able to abide, like something created by transformation, abiding according to the karma of the mind. When the karma of the mind ceases, it is extinguished. Entreaty is called sincerely seeking and wishing. The Buddhas observe all beings, without difference between large and small. Therefore, seeking and requesting is hoping to have one's wishes fulfilled. Do not abandon your life span, abide for immeasurable asaṃkhya kalpas (asaṃkhya kalpa), delivering beings. Furthermore, the Buddha himself speaks of the method of entreaty. A Bodhisattva should say: I prostrate to all the Buddhas of the ten directions in the present, who have just attained Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi) and have not yet turned the Dharma wheel. I now request the turning of the Dharma wheel, striking the Dharma drum, blowing the Dharma conch, erecting the Dharma banner, establishing the great Dharma assembly, lighting the great Dharma torch, using this Dharma giving to satisfy beings, bringing much benefit, much peace and happiness, having compassion for the world, benefiting gods and humans. Therefore, I now entreat. This is called entreaty. For the Buddhas to turn the Dharma wheel and abide long, one should also say: the Buddhas of the ten directions in the present, these Buddhas wish to relinquish their life spans, I request the Buddhas to abide long, bringing much benefit, much peace and happiness, having compassion for the world, benefiting gods and humans. Question: You have already spoken of repentance and entreaty, what is called rejoicing? Answer: All the merit of giving, the practice of upholding precepts and cultivating meditation, arising from body, speech, and mind, all that exists in the past, present, and future, those who practice the three vehicles, those who are complete in the three vehicles, all the merit of ordinary beings, I rejoice in all of it. The merit of giving arises from abandoning the Dharma of stinginess. The merit of upholding precepts arises from being able to subdue the karma of body and speech. The practice of meditation refers to the various meditations. That which arises from body and speech is because of giving and upholding precepts with body and speech, welcoming and sending off, and so on.
因意生者禪定慈悲等。去來今所有者。一切眾生三世福德。行三乘者。求聲聞乘辟支佛乘大乘。具足三乘者。成就阿羅漢乘辟支佛乘佛乘。一切者皆盡無餘。凡夫者未得四諦者是。福德者有二種業。善及不隱沒無記業是。隨喜者。他人作福心生歡喜稱以為善。
問曰。汝以說懺悔勸請隨喜。云何為迴向。答曰。
我所有福德 一切皆和合 為諸眾生故 正迴向佛道
我者己身。所有福德者。若從身生。若從口生。若從意生。若因佈施生。若因持戒生。若因修禪生。若因隨喜生。若因勸請生。如是等及余所有善。皆名所有福德。一切皆和合者。心念諸福德合集稱量知其廣大。諸眾生者三界眾生。正者如諸佛迴向。如真實迴向。迴向菩提。迴向菩提者。回諸福德向阿耨多羅三藐三菩提。又隨喜迴向。此二事佛亦自說。有菩薩摩訶薩。欲隨喜迴向應念諸佛。斷三界相續道滅諸戲論。干煩惱淤泥。滅諸刺棘除諸重擔逮得己利。正智解脫心得自在盡諸有結。無量無邊不可思議阿僧祇十方世界。一一世界中。亦無量無邊不可思議阿僧祇諸佛出已滅度。從初發心乃至得佛入無餘涅槃。至遺法未盡于其中間是諸佛所有善根福德。應六波羅蜜及所受辟支佛記所有善根。又聲聞人善根。若佈施持戒修禪。及學無學無
【現代漢語翻譯】 現代漢語譯本： 因意念而生的禪定、慈悲等等。過去、現在、未來所擁有的一切眾生三世的福德。修行三乘（sāmyāna）的人。求聲聞乘（Śrāvakayāna）、辟支佛乘（Pratyekabuddhayāna）、大乘（Mahāyāna）的人。具足三乘的人。成就阿羅漢乘（Arhatyāna）、辟支佛乘、佛乘（Buddhayāna）。一切眾生都完全沒有剩餘。凡夫是指未證得四諦（catvāri āryasatyāni）的人。福德有兩種業：善業以及不隱沒的無記業。隨喜是指：他人作福，內心生起歡喜，稱讚認為是善事。 問：你已經說了懺悔、勸請、隨喜，什麼是迴向呢？答： 我所有福德 一切皆和合 為諸眾生故 正迴向佛道 我，指的是自身。所有福德，指的是若從身生，若從口生，若從意生，若因佈施生，若因持戒生，若因修禪生，若因隨喜生，若因勸請生，像這些以及其餘所有的善，都叫做所有福德。一切皆和合，指的是心念將諸福德合集起來，稱量知道其廣大。諸眾生，指的是三界（trayo dhātavaḥ）眾生。正，指的是如諸佛的迴向，如真實的迴向，迴向菩提（bodhi）。迴向菩提，指的是回諸福德向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。又隨喜迴向，這兩件事佛也親自說過。有菩薩摩訶薩（bodhisattva-mahāsattva），想要隨喜迴向，應當憶念諸佛，斷三界相續之道，滅諸戲論，干煩惱的淤泥，滅諸刺棘，除去諸重擔，獲得自己的利益，正智解脫，心得自在，盡諸有結。無量無邊不可思議阿僧祇（asaṃkhya）十方世界，每一個世界中，也有無量無邊不可思議阿僧祇諸佛出世后滅度。從最初發心乃至得佛入無餘涅槃（anupadhisesa-nirvana），到遺法未盡的這段時間，這些佛所有善根福德，應六波羅蜜（ṣaṭ pāramitā）及所受辟支佛記的所有善根。又聲聞人（Śrāvaka）的善根，若佈施、持戒、修禪，以及學、無學...
【English Translation】 English version: 'Dhyana' (meditation), compassion, etc., which arise from intention. All beings' merits of the three times, past, present, and future. Those who practice the Three Vehicles (sāmyāna). Those who seek the 'Śrāvakayāna' (Voice-Hearer Vehicle), 'Pratyekabuddhayāna' (Solitary Buddha Vehicle), and 'Mahāyāna' (Great Vehicle). Those who are complete in the Three Vehicles. Those who achieve the 'Arhatyāna' (Arhat Vehicle), 'Pratyekabuddhayāna', and 'Buddhayāna' (Buddha Vehicle). All beings are completely without remainder. Ordinary people are those who have not attained the Four Noble Truths (catvāri āryasatyāni). Merit consists of two kinds of karma: good karma and un-concealed neutral karma. Rejoicing means: when others perform meritorious deeds, joy arises in the heart, and one praises it as good. Question: You have spoken of repentance, exhortation, and rejoicing. What is dedication (of merit)? Answer: All the merit I possess, I gather and combine, For the sake of all beings, I dedicate it rightly to the Buddha path. 'I' refers to oneself. 'All merit' refers to that which arises from the body, from the mouth, from the mind, from giving, from upholding precepts, from practicing meditation, from rejoicing, from exhortation, and so on, and all other good deeds are called 'all merit'. 'Gather and combine all' means that the mind gathers together all merits, weighs them, and knows their vastness. 'All beings' refers to the beings of the Three Realms (trayo dhātavaḥ). 'Rightly' means like the dedication of all Buddhas, like the true dedication, dedicating to 'bodhi' (enlightenment). Dedicating to 'bodhi' means dedicating all merits to 'anuttarā-samyak-saṃbodhi' (unexcelled perfect enlightenment). Furthermore, rejoicing and dedication, these two things the Buddha also spoke of himself. There are 'bodhisattva-mahāsattvas' (great bodhisattvas) who, wishing to rejoice and dedicate, should remember all Buddhas, cut off the continuous path of the Three Realms, extinguish all frivolous discussions, dry up the mud of afflictions, extinguish all thorns, remove all heavy burdens, attain their own benefit, right wisdom and liberation, the mind attains freedom, exhaust all bonds. In immeasurable, boundless, inconceivable 'asaṃkhya' (innumerable) ten directions of worlds, in each world, there are also immeasurable, boundless, inconceivable 'asaṃkhya' Buddhas who have appeared and passed into extinction. From the initial aspiration until attaining Buddhahood and entering 'anupadhisesa-nirvana' (nirvana without remainder), until the end of the remaining Dharma, during this time, all the roots of goodness and merit of these Buddhas, corresponding to the Six Perfections (ṣaṭ pāramitā) and all the roots of goodness of the predictions received by the 'Pratyekabuddhas'. Also, the roots of goodness of the 'Śrāvakas' (Voice-Hearers), whether giving, upholding precepts, practicing meditation, and learning, non-learning...
漏善根。及諸佛戒品定品慧品解脫知見品。大慈大悲等無量功德。及諸佛有所說法。於此法中有人信解受學得此法利。是諸人等所有善根。於此法中及凡夫所種善根及諸天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽。得聞法已生諸善心。乃至畜生聞法生諸善心。及諸佛欲入涅槃時。眾生所種善根。是諸善根福德一切和合稱量使無遺余。以最上最妙最勝無上無等無等等隨喜。隨喜已。以是隨喜所生福德。迴向阿耨多羅三藐三菩提。未來現在諸佛亦如是。是三世諸佛福德及因諸佛所生福德心皆隨喜。迴向阿耨多羅三藐三菩提。是故偈說。
罪應如是懺 勸請隨喜福 迴向無上道 皆亦應如是 如諸佛所說 我悔罪勸請 隨喜及迴向 皆亦復如是
無始世界來。有無量遮佛道罪。應於十方諸佛前懺悔。勸請諸佛隨喜迴向亦應如是。如佛所知所見所許懺悔。我亦如是懺悔勸請諸佛。隨喜迴向亦復如是。若如是懺悔勸請隨喜迴向。是名正迴向。問曰。云何名為諸佛所知所見所許懺悔勸請隨喜迴向。答曰。懺悔勸請如先說。隨喜迴向。如大品經中。須菩提白佛言。世尊。所說菩薩於過去未來現在一切諸佛及諸弟子一切眾生所有福德善根盡和合稱量。以最上隨喜。世尊。云何名為最上隨喜。佛告須菩提。若
【現代漢語翻譯】 現代漢語譯本 漏失的善根，以及諸佛的戒品、定品、慧品、解脫知見品，大慈大悲等無量功德，以及諸佛所說的一切法。於此法中，有人信解受學，得到此法利益。這些人的所有善根，於此法中以及凡夫所種的善根，以及諸天、龍、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，一種天神，負責奏樂）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種大鵬金翅鳥）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神），聽聞佛法後生起的各種善心，乃至畜生聽聞佛法生起的各種善心，以及諸佛將要進入涅槃（Nirvana，佛教的最高境界）時，眾生所種的善根。這些善根福德全部和合稱量，使沒有遺漏剩餘，以最上、最妙、最勝、無上、無等、無等等的隨喜心來隨喜。隨喜之後，以這隨喜所生的福德，迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。未來、現在諸佛也是這樣做的。這是三世諸佛的福德，以及因為諸佛所生的福德心，我都隨喜，迴向阿耨多羅三藐三菩提。所以偈頌說： 『罪業應當這樣懺悔，勸請和隨喜的福德，迴向于無上菩提之道，都應當像這樣去做。 如諸佛所說的那樣，我懺悔罪業，勸請諸佛，隨喜和迴向，也都像這樣去做。』 從無始劫以來，有無量遮蔽佛道的罪業，應當在十方諸佛面前懺悔。勸請諸佛，隨喜迴向，也應當像這樣去做。如佛所知、所見、所允許的懺悔，我也像這樣懺悔，勸請諸佛，隨喜迴向，也像這樣去做。如果這樣懺悔、勸請、隨喜、迴向，這叫做正迴向。問：什麼叫做諸佛所知、所見、所允許的懺悔、勸請、隨喜、迴向？答：懺悔和勸請如先前所說。隨喜和迴向，如《大品經》中所說。須菩提（Subhuti，佛陀的弟子）對佛說：世尊，所說的菩薩對於過去、未來、現在一切諸佛以及諸弟子、一切眾生所有的福德善根，全部和合稱量，以最上的隨喜。世尊，什麼叫做最上的隨喜？佛告訴須菩提：如果……
【English Translation】 English version Lost good roots, and the precepts, samadhi (Samadhi, a state of meditative consciousness), wisdom, liberation, and knowledge of liberation of all Buddhas, immeasurable merits such as great compassion and great mercy, and all the Dharma (Dharma, the teachings of Buddha) spoken by all Buddhas. Within this Dharma, if someone believes, understands, receives, studies, and benefits from this Dharma, all the good roots of these people, the good roots planted within this Dharma and by ordinary people, and the various good minds arising in devas (Deva, a type of deity), nagas (Naga, a serpent deity), yakshas (Yaksa, a type of spirit), gandharvas (Gandharva, a celestial musician), asuras (Asura, a demigod), garudas (Garuda, a mythical bird), kinnaras (Kinnara, a mythical being, half-human and half-bird), and mahoragas (Mahoraga, a great serpent deity) after hearing the Dharma, even the good minds arising in animals after hearing the Dharma, and the good roots planted by sentient beings when all Buddhas are about to enter Nirvana (Nirvana, the ultimate state of enlightenment). All these good roots and merits are combined and measured without any omission, and rejoiced with the utmost, most wonderful, most supreme, unsurpassed, unequaled, and unequaled rejoicing. After rejoicing, the merits arising from this rejoicing are dedicated to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). The Buddhas of the future and present also do the same. These are the merits of the Buddhas of the three times, and the minds of merit arising from the Buddhas, I rejoice in all of them, and dedicate them to Anuttara-samyak-sambodhi. Therefore, the verse says: 『Sins should be repented in this way, the merits of exhortation and rejoicing, dedicated to the unsurpassed path, should all be done in this way. As the Buddhas have said, I repent of sins, exhort the Buddhas, rejoice and dedicate, all should be done in this way.』 From beginningless time, there have been immeasurable sins that obscure the path to Buddhahood, which should be repented before the Buddhas of the ten directions. Exhorting the Buddhas, rejoicing and dedicating, should also be done in this way. As the repentance known, seen, and permitted by the Buddhas, I also repent in this way, exhort the Buddhas, rejoice and dedicate, also do it in this way. If one repents, exhorts, rejoices, and dedicates in this way, it is called correct dedication. Question: What is called the repentance, exhortation, rejoicing, and dedication known, seen, and permitted by the Buddhas? Answer: Repentance and exhortation are as previously stated. Rejoicing and dedication are as stated in the 《Mahaprajnaparamita Sutra》. Subhuti (Subhuti, a disciple of the Buddha) said to the Buddha: World Honored One, the Bodhisattva (Bodhisattva, a being on the path to Buddhahood) mentioned combines and measures all the merits and good roots of all Buddhas, disciples, and sentient beings in the past, future, and present, with the utmost rejoicing. World Honored One, what is called the utmost rejoicing? The Buddha told Subhuti: If...
菩薩於過去未來現在諸法。不取不念不見不得不分別而能如是思惟。是諸法皆從憶想分別眾緣和合有一切法實不生無所從來。是中乃至無有一法已生今生當生。亦無已滅今滅當滅。諸法相如是。我順諸法相隨喜。隨喜已亦隨諸法實相迴向阿耨多羅三藐三菩提。是名最上隨喜迴向。
複次須菩提。求佛道善男子善女人。不欲謗佛者。應以善根如是迴向。應作是念。如諸佛心佛智佛眼。知見是善根福德本末體相從何而有。我亦如是隨諸佛知見隨喜。如諸佛所許我亦如是以善根迴向。若菩薩如是迴向。則不謗諸佛亦無過咎。深心信解如實迴向。是名大回向具足迴向。複次須菩提。善男子善女人以諸善根福德應如是迴向。如諸賢聖。戒品定品慧品解脫品解脫知見品。不繫欲界不繫色界不繫無色界。不在過去不在未來不在現在。以不繫三界故。是迴向亦如是不繫。所迴向處亦不繫。若菩薩能如是得心信解如實。是名不失迴向無毒迴向法性迴向。若菩薩於此迴向取相貪著是名邪迴向。是故諸菩薩摩訶薩。應如諸佛所知法相。以是法相迴向。能至阿耨多羅三藐三菩提。是名正迴向。◎
十住毗婆沙論卷第五 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第六
聖者龍樹造
【現代漢語翻譯】 現代漢語譯本：菩薩對於過去、未來、現在的一切法，不執取、不思念、不看見、不認為可以分別，但能夠這樣思維：這些法都是從憶想、分別以及各種因緣聚合而有，一切法的實相是不生不滅，沒有從哪裡來。其中甚至沒有一個法是已經生、現在生、將要生的，也沒有已經滅、現在滅、將要滅的。諸法的實相就是這樣。我順應諸法的實相而隨喜。隨喜之後，也順應諸法的實相迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這叫做最上隨喜迴向。
再者，須菩提（Subhuti）。求佛道的善男子、善女人，如果不希望誹謗佛，應當用善根這樣迴向。應當這樣想：諸佛的心、佛的智慧、佛的眼睛，知道並看見這些善根福德的根本、末端、體相是從哪裡而有的。我也像諸佛一樣，隨順諸佛的知見而隨喜。像諸佛所允許的那樣，我也用善根這樣迴向。如果菩薩這樣迴向，就不會誹謗諸佛，也沒有過失。以深切的心信解，如實地迴向。這叫做大回向、具足迴向。再者，須菩提。善男子、善女人應當用各種善根福德這樣迴向：像諸位賢聖的戒品、定品、慧品、解脫品、解脫知見品一樣，不被欲界束縛，不被色界（Rupa-dhatu）束縛，不被無色界（Arupa-dhatu）束縛，不在過去，不在未來，不在現在。因為不被三界束縛的緣故，這種迴向也像這樣不被束縛。所迴向之處也不被束縛。如果菩薩能夠這樣得到內心的信解，如實地迴向，這叫做不失迴向、無毒迴向、法性迴向。如果菩薩對於這種迴向取相貪著，這叫做邪迴向。所以諸位菩薩摩訶薩（Bodhisattva-Mahasattva），應當像諸佛所知道的法相一樣，用這種法相迴向，能夠到達阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這叫做正迴向。
《十住毗婆沙論》卷第五 大正藏第26冊 No. 1521 《十住毗婆沙論》
《十住毗婆沙論》卷第六
聖者龍樹造
【English Translation】 English version: A Bodhisattva, with regard to all dharmas of the past, future, and present, does not grasp, does not contemplate, does not see, does not deem them to be distinguishable, yet is able to contemplate in this way: 'These dharmas all arise from recollection, conceptualization, and the aggregation of various conditions; all dharmas in reality do not arise and have nowhere to come from. Within them, there is not even a single dharma that has already arisen, is now arising, or will arise; nor is there one that has already ceased, is now ceasing, or will cease. The characteristics of dharmas are thus. I accord with the characteristics of dharmas and rejoice accordingly. Having rejoiced, I also accord with the real characteristics of dharmas and dedicate this merit towards Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). This is called the supreme dedication of rejoicing.'
Furthermore, Subhuti (one of the principal disciples of the Buddha). A virtuous man or virtuous woman who seeks the path of the Buddha, and does not wish to slander the Buddha, should dedicate their roots of goodness in this way. They should contemplate thus: 'The minds of all Buddhas, the wisdom of the Buddhas, the eyes of the Buddhas, know and see from where the roots, ends, essence, and characteristics of these roots of goodness and merit arise. I, too, like all the Buddhas, follow the knowledge and vision of the Buddhas and rejoice accordingly. As the Buddhas have permitted, I also dedicate my roots of goodness in this way.' If a Bodhisattva dedicates in this way, they will not slander the Buddhas, nor will they have any faults. With a profound mind of faith and understanding, they dedicate truthfully. This is called the great dedication, the complete dedication. Furthermore, Subhuti. A virtuous man or virtuous woman should dedicate all roots of goodness and merit in this way: like the virtuous and noble ones, the qualities of morality, the qualities of concentration, the qualities of wisdom, the qualities of liberation, the qualities of the knowledge and vision of liberation, are not bound by the desire realm, not bound by the form realm (Rupa-dhatu), not bound by the formless realm (Arupa-dhatu), not in the past, not in the future, not in the present. Because they are not bound by the three realms, this dedication is also unbound in this way. The place to which the merit is dedicated is also unbound. If a Bodhisattva can thus attain faith and understanding in their mind, and dedicate truthfully, this is called the undiminished dedication, the non-toxic dedication, the dharma-nature dedication. If a Bodhisattva grasps at characteristics and becomes attached to this dedication, this is called the perverse dedication. Therefore, all Bodhisattva-Mahasattvas (great beings), should, like the Buddhas know the characteristics of dharmas, dedicate with these characteristics of dharmas, and be able to reach Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). This is called the right dedication.
Chapter Five of the Ten Stages Vibhasa Treatise Taisho Tripitaka Volume 26, No. 1521, Ten Stages Vibhasa Treatise
Chapter Six of the Ten Stages Vibhasa Treatise
Composed by the Venerable Nagarjuna
後秦龜茲國三藏鳩摩羅什譯
◎分別功德品第十一
問曰。懺悔勸請隨喜迴向。應云何作于晝夜中幾時行。答曰。
以右膝著地 偏袒于右肩 合掌恭敬心 晝夜各三時
以恭敬相故。右膝著地偏袒右肩合掌。是事應初夜一時禮一切佛。懺悔勸請隨喜迴向。中夜后夜皆亦如是。于日初分日中分日後分亦如是。一日一夜合為六時。一心念諸佛如現在前。問曰。作是行已得何果報。答曰。
若於一時行 福德有形者 恒河沙世界 乃自不容受
若於一時中。行此事者。所得福德若有形者。恒河沙等無量無邊不可思議三千大千世界所不容受。如三支經除罪業品中說。佛告舍利弗。若善男子善女人。以滿恒河沙等三千大千世界七寶佈施諸佛。若復有人勸請諸佛轉法輪此福為勝。又佛于般若波羅蜜隨喜迴向品中說。善哉善哉須菩提。汝能作佛事。與諸菩薩說迴向法。若菩薩作是念。如諸佛知見是善根福德本末體相。何因緣故有。我亦如是隨佛所知所見迴向。是人得福多。譬如恒河沙等三千大千世界中眾生皆成就十善道。菩薩迴向福德最上最妙最勝無比無等無等等。須菩提。置是恒河沙等三千大千世界眾生。成就十善道。若恒河沙等三千大千世界眾生皆得四禪。其福比此。亦復
【現代漢語翻譯】 現代漢語譯本 後秦龜茲國三藏鳩摩羅什（Kumārajīva，人名，後秦時代來自龜茲的佛經翻譯家）譯 ◎分別功德品第十一 問：懺悔、勸請、隨喜、迴向，應當如何做？在晝夜中什麼時辰進行？ 答： 右膝著地，偏袒右肩，合掌恭敬，晝夜各三次。 以恭敬的姿態，右膝著地，袒露右肩，合掌。這件事應當在初夜時進行一次，禮敬一切佛，懺悔、勸請、隨喜、迴向。中夜和后夜也同樣如此。在日出時分、正午時分、日落時分也同樣如此。一日一夜合起來共有六個時辰。一心念誦諸佛，如同諸佛現在眼前。 問：做了這些修行后，能得到什麼果報？ 答： 若於一時行，福德有形者，恒河沙世界，乃自不容受。 如果在一個時辰中，進行這些修行，所得到的福德如果有形體的話，即使是像恒河沙一樣無量無邊、不可思議的三千大千世界（trichiliocosm，佛教宇宙觀中的一個宇宙）也容納不下。如同《三支經》的《除罪業品》中所說：佛告訴舍利弗（Śāriputra，佛陀的十大弟子之一）：如果善男子、善女人，用充滿恒河沙數的三千大千世界的七寶（seven treasures，佛教中的七種珍寶）來佈施諸佛，如果又有人勸請諸佛轉法輪（Dharmacakra，佛法之輪，象徵佛法的傳播），後者的福德更為殊勝。而且佛在《般若波羅蜜》（Prajñāpāramitā，智慧的完成）的《隨喜迴向品》中說：『善哉善哉，須菩提（Subhuti，佛陀的十大弟子之一）！你能夠做佛事，為諸菩薩說迴向法。』如果菩薩這樣想：『如諸佛所知所見，這些善根福德的本末體相，是因為什麼因緣而有的？我也要像諸佛所知所見那樣迴向。』這個人得到的福德很多。譬如恒河沙數的三千大千世界中的眾生都成就十善道（ten wholesome actions，佛教中的十種善行），菩薩的迴向福德是最上、最妙、最勝、無比、無等、無等等的。須菩提，放下恒河沙數的三千大千世界眾產生就十善道這件事，如果恒河沙數的三千大千世界眾生都得到四禪（four Dhyanas，佛教中的四種禪定境界），其福德相比之下，也還是……
【English Translation】 English version Translated by Tripiṭaka Kumārajīva (Kumārajīva, a Buddhist translator from Kuchean during the Later Qin Dynasty) from the country of Kuchean ◎ Chapter Eleven on Distinguishing Merits Question: How should repentance, exhortation, rejoicing, and dedication be performed? At what times during the day and night should they be practiced? Answer: Kneel on the right knee, expose the right shoulder, join palms with a respectful heart, three times each during the day and night. With a respectful demeanor, kneeling on the right knee, exposing the right shoulder, and joining palms. This should be done once during the first part of the night, paying homage to all Buddhas, repenting, exhorting, rejoicing, and dedicating. The middle and last parts of the night should be done in the same way. The same should be done during the early part of the day, midday, and the later part of the day. One day and night together make six times. Single-mindedly contemplate all Buddhas as if they are present before you. Question: What are the karmic rewards for performing these practices? Answer: If practiced even for one time, the merit, if it had form, even worlds as numerous as the sands of the Ganges would not be able to contain it. If one performs these practices for one time, the merit obtained, if it had form, would not be contained even by the immeasurable, boundless, and inconceivable trichiliocosm (trichiliocosm, a Buddhist cosmological term for a universe) as numerous as the sands of the Ganges. As it is said in the Chapter on Eliminating Sins in the Three Branches Sutra: The Buddha told Śāriputra (Śāriputra, one of the Buddha's ten great disciples): 'If good men and good women were to give as alms the seven treasures (seven treasures, the seven precious substances in Buddhism) filling trichiliocosms as numerous as the sands of the Ganges to all Buddhas, if someone were to exhort the Buddhas to turn the Dharma wheel (Dharmacakra, the wheel of Dharma, symbolizing the propagation of Buddhist teachings), the latter's merit would be even more supreme.' Moreover, the Buddha said in the Chapter on Rejoicing and Dedication in the Prajñāpāramitā (Prajñāpāramitā, the perfection of wisdom): 'Excellent, excellent, Subhuti (Subhuti, one of the Buddha's ten great disciples)! You are able to do the work of the Buddha, explaining the method of dedication to all Bodhisattvas.' If a Bodhisattva thinks: 'As the Buddhas know and see, what are the causes and conditions for the origin, development, essence, and characteristics of these roots of goodness and merit? I will also dedicate them as the Buddhas know and see.' This person will obtain much merit. For example, if all beings in trichiliocosms as numerous as the sands of the Ganges were to achieve the ten wholesome actions (ten wholesome actions, the ten virtuous deeds in Buddhism), the Bodhisattva's merit of dedication would be the most supreme, most wonderful, most victorious, incomparable, unequaled, and unequaled. Subhuti, put aside the matter of beings in trichiliocosms as numerous as the sands of the Ganges achieving the ten wholesome actions, if beings in trichiliocosms as numerous as the sands of the Ganges were to attain the four Dhyanas (four Dhyanas, the four meditative states in Buddhism), the merit compared to this would still be...
最上最妙最勝。四無量心四無色定五神通。得須陀洹果斯陀含果阿那含果阿羅漢果辟支佛道亦如是。如法迴向福德最上最妙最勝。須菩提。置此恒河沙等三千大千世界眾生皆作辟支佛。若有恒河沙等三千大千世界眾生。皆發阿耨多羅三藐三菩提心。復有恒河沙等三千大千世界眾生。其一菩薩以取相心。供養是諸眾生衣服飲食臥具醫藥。于恒河沙等劫。以一切樂具供養恭敬尊重讚歎。一一菩薩皆亦如是。須菩提。于意云何。是諸菩薩以此因緣。得福多不。甚多世尊。如是福德算數譬喻所不能及。若是福德有形。恒河沙等世界所不能受。佛告須菩提。善哉善哉須菩提。是菩薩為般若波羅蜜守護。以善根隨法性迴向所得福德。先諸菩薩取相佈施福德。百分不及一。千分萬分百千萬億分。乃至算數譬喻所不能及。何以故。先諸菩薩取相分別佈施。皆是有量有數。又般若波羅蜜迴向品中說。佛告凈居天子。置此恒河沙等三千大千世界眾生皆發阿耨多羅三藐三菩提心。余恒河沙等三千大千世界眾生。一一菩薩以取相心供養是諸眾生衣服飲食臥具醫藥資生之物。隨意供養于恒河沙等劫。諸天子。若是恒河沙等三千大千世界眾生髮阿耨多羅三藐三菩提心。余恒河沙等三千大千世界中眾生皆亦發阿耨多羅三藐三菩提心。其一菩薩供養是諸
【現代漢語翻譯】 現代漢語譯本 最上、最妙、最勝的功德，以及四無量心（慈、悲、喜、舍）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、五神通（天眼通、天耳通、他心通、宿命通、神足通）的功德，乃至證得須陀洹果（入流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）以及辟支佛道也是如此。如法迴向這些福德，是最上、最妙、最勝的。 『須菩提，假設把像恒河沙一樣多的三千大千世界中的眾生，都變成辟支佛。如果又有像恒河沙一樣多的三千大千世界中的眾生，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。另外又有像恒河沙一樣多的三千大千世界中的眾生，其中的一位菩薩以執著于外相的心，供養這些發心的眾生衣服、飲食、臥具、醫藥，在像恒河沙一樣多的劫數中，用一切快樂的器具供養、恭敬、尊重、讚歎他們，每一位菩薩都這樣做。』 『須菩提，你認為怎麼樣？這些菩薩因為這樣的因緣，得到的福德多不多？』『非常多，世尊。』這樣的福德，用算術和比喻都無法形容。如果這種福德有形體，像恒河沙一樣多的世界都容納不下。 佛告訴須菩提：『好啊，好啊，須菩提。這些菩薩因為般若波羅蜜（智慧到彼岸）的守護，以善根隨順法性迴向所得的福德，比先前那些菩薩執著于外相佈施的福德，百分之一都比不上，千分之一、萬分之一、百千萬億分之一，乃至用算術和比喻都無法形容。為什麼呢？因為先前那些菩薩執著于外相，分別佈施，都是有數量、有限度的。』 又在《般若波羅蜜迴向品》中說：佛告訴凈居天子（色界天眾）：『假設把像恒河沙一樣多的三千大千世界中的眾生，都發起阿耨多羅三藐三菩提心。另外有像恒河沙一樣多的三千大千世界中的眾生，每一位菩薩以執著于外相的心，供養這些發心的眾生衣服、飲食、臥具、醫藥等生活必需品，隨意供養像恒河沙一樣多的劫數。』 『諸天子，如果這些像恒河沙一樣多的三千大千世界中的眾生都發起了阿耨多羅三藐三菩提心，另外像恒河沙一樣多的三千大千世界中的眾生也都發起了阿耨多羅三藐三菩提心，其中的一位菩薩供養這些發心的眾生』
【English Translation】 English version The most supreme, most wonderful, and most victorious merit, as well as the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), the Four Formless Absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), and the Five Supernormal Powers (divine eye, divine ear, knowing others' minds, remembering past lives, and supernatural powers), and likewise the attainment of the Sotapanna Fruit (stream-enterer), the Sakadagami Fruit (once-returner), the Anagami Fruit (non-returner), the Arhat Fruit (no more rebirth), and the Pratyekabuddha path. Rightly dedicating these merits is the most supreme, most wonderful, and most victorious. 『Subhuti, suppose that all beings in three thousand great thousand worlds, as many as the sands of the Ganges River, all become Pratyekabuddhas. If there are also beings in three thousand great thousand worlds, as many as the sands of the Ganges River, who all generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Furthermore, if there are beings in three thousand great thousand worlds, as many as the sands of the Ganges River, and one of the Bodhisattvas among them, with a mind attached to appearances, offers these beings clothing, food, bedding, and medicine, for kalpas as many as the sands of the Ganges River, offering, revering, respecting, and praising them with all kinds of joyful things, and each Bodhisattva does the same.』 『Subhuti, what do you think? Do these Bodhisattvas gain much merit from this cause?』 『Very much, World Honored One.』 Such merit cannot be described by calculation or analogy. If this merit had form, worlds as many as the sands of the Ganges River could not contain it. The Buddha told Subhuti: 『Excellent, excellent, Subhuti. These Bodhisattvas, protected by Prajna-paramita (perfection of wisdom), dedicate the merit obtained by good roots in accordance with the nature of Dharma, which is incomparable to the merit of those Bodhisattvas who previously gave alms with attachment to appearances, not even one percent, one thousandth, one ten-thousandth, one hundred-thousand-millionth, or even describable by calculation or analogy. Why? Because those Bodhisattvas who previously gave alms with attachment to appearances and discrimination were all limited in quantity and scope.』 Moreover, it is said in the chapter on Dedication of Prajna-paramita: The Buddha told the Pure Abode Devas (devas of the Form Realm): 『Suppose that all beings in three thousand great thousand worlds, as many as the sands of the Ganges River, generate the mind of Anuttara-samyak-sambodhi. Furthermore, if there are beings in three thousand great thousand worlds, as many as the sands of the Ganges River, and each Bodhisattva among them, with a mind attached to appearances, offers these beings clothing, food, bedding, medicine, and other necessities of life, offering them at will for kalpas as many as the sands of the Ganges River.』 『Devas, if these beings in three thousand great thousand worlds, as many as the sands of the Ganges River, all generate the mind of Anuttara-samyak-sambodhi, and also if beings in other three thousand great thousand worlds, as many as the sands of the Ganges River, all generate the mind of Anuttara-samyak-sambodhi, and one of the Bodhisattvas offers these beings』
菩薩衣服飲食臥具醫藥資生之物于恒河沙等劫。是佈施取相分別。如是諸菩薩各于恒河沙等劫。供養是諸菩薩衣服飲食臥具醫藥資生之物。隨意供養恭敬尊重讚歎。皆是取相佈施。若菩薩為般若波羅蜜所護。過去未來現在諸佛戒品定品慧品解脫品解脫知見品。及聲聞五品。及諸凡夫人于中種善根。已種今種當種。盡和合稱量使無遺余。最上最妙最勝無等無等等不可思議隨喜福德。迴向阿耨多羅三藐三菩提。作是念。我是福德能至佛道。是福德于先取相福德百分不及一。千分萬分億分乃至算數譬喻所不能及。何以故。是諸菩薩取相分別佈施故。復有恒河沙等三千大千世界眾生。皆發阿耨多羅三藐三菩提心。身行善業口行善業意行善業。復有恒河沙等三千大千世界眾生。皆發阿耨多羅三藐三菩提心。若人于恒河沙等劫惡口罵詈皆能忍受。于恒河沙等劫。身心精進除諸懈怠。攝心禪定無諸亂想。而皆取相不如菩薩如法性迴向其福為勝。是故如汝先說。作如是事得何等利者。得如是大福德聚。是故若人慾得如是無量無邊不可思議福德聚者。應行是懺悔勸請隨喜迴向。不惜身命利養名聞。于晝夜中常應勤行。問曰。汝但說勸請隨喜迴向中福德。何故不說懺悔中福德耶。答曰。于諸福德中。懺悔福德最大。除業障罪故。得善行菩薩
【現代漢語翻譯】 現代漢語譯本：菩薩以衣服、飲食、臥具、醫藥和生活必需品佈施，歷經恒河沙數般的劫數，這種佈施是執著于外相和分別的。像這樣的菩薩，各自在恒河沙數般的劫數中，供養那些菩薩衣服、飲食、臥具、醫藥和生活必需品，隨意供養，恭敬尊重，讚歎，這些都是執著于外相的佈施。如果菩薩受到般若波羅蜜（prajnaparamita，智慧到彼岸）的護佑，將過去、未來、現在諸佛的戒品（sila-skandha，戒律之蘊）、定品（samadhi-skandha，禪定之蘊）、慧品（prajna-skandha，智慧之蘊）、解脫品（vimukti-skandha，解脫之蘊）、解脫知見品（vimukti-jnana-darsana-skandha，解脫知見之蘊），以及聲聞（sravaka，聽聞佛法者）的五品，以及所有凡夫俗子在其中種下的善根，已經種下、現在種下、將來種下的，全部和合起來，稱量計算，務必沒有遺漏，以最上、最妙、最勝、無等、無等等、不可思議的隨喜福德，迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。並且這樣想：『我是因為這些福德才能到達成佛之道。』這樣的福德，比先前執著于外相的福德，百分之一都比不上，千分之一、萬分之一、億分之一，乃至用算術和比喻都無法企及。為什麼呢？因為那些菩薩執著于外相，分別佈施的緣故。又有恒河沙數般的三千大千世界（tri-sahasra-maha-sahasra-lokadhatu，一個包含無數世界的宇宙結構）的眾生，都發起了阿耨多羅三藐三菩提心。他們身行善業，口行善業，意行善業。又有恒河沙數般的三千大千世界的眾生，都發起了阿耨多羅三藐三菩提心。如果有人在恒河沙數般的劫數中，用惡語謾罵，他們都能忍受。在恒河沙數般的劫數中，他們身心精進，去除各種懈怠，攝心禪定，沒有各種散亂的念頭，但這些都是執著于外相的，不如菩薩如法性地迴向其福德更為殊勝。所以像你先前所說，做這樣的事情能得到什麼利益呢？能得到如此巨大的福德聚集。因此，如果有人想要得到如此無量無邊不可思議的福德聚集，就應當行懺悔、勸請、隨喜、迴向，不吝惜身命、利益、名聞，在白天和夜晚都應當勤奮地修行。問：你只說了勸請、隨喜、迴向中的福德，為什麼不說懺悔中的福德呢？答：在各種福德中，懺悔的福德最大，因為它能消除業障罪，從而得到善行菩薩的果報。
【English Translation】 English version: Bodhisattvas giving alms of clothing, food, bedding, medicine, and necessities for countless kalpas (aeons) like the sands of the Ganges, is giving with attachment to form and discrimination. Such Bodhisattvas, each for kalpas like the sands of the Ganges, make offerings of clothing, food, bedding, medicine, and necessities to those Bodhisattvas, offering at will, with respect, reverence, and praise; all of this is giving with attachment to form. If a Bodhisattva is protected by Prajnaparamita (perfection of wisdom), they gather all the precepts (sila-skandha), samadhi (concentration) , wisdom (prajna), liberation (vimukti), and knowledge and vision of liberation (vimukti-jnana-darsana) of the Buddhas of the past, future, and present, as well as the five qualities of Sravakas (listeners), and the roots of goodness planted by all ordinary beings, those already planted, those being planted now, and those to be planted in the future, combining them all, measuring them without any remainder, and with the utmost, most wonderful, most supreme, unequaled, and inconceivable joy, dedicate the merit to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), thinking, 'It is because of this merit that I can reach the path to Buddhahood.' This merit is not even one percent comparable to the merit of previously giving with attachment to form, not even one thousandth, one ten-thousandth, one hundred-millionth, or even comparable by calculation or analogy. Why? Because those Bodhisattvas give with attachment to form and discrimination. Furthermore, there are beings in three thousand great thousand worlds (tri-sahasra-maha-sahasra-lokadhatu) as numerous as the sands of the Ganges, all of whom have generated the mind of Anuttara-samyak-sambodhi. They perform good deeds with their bodies, good deeds with their mouths, and good deeds with their minds. Furthermore, there are beings in three thousand great thousand worlds as numerous as the sands of the Ganges, all of whom have generated the mind of Anuttara-samyak-sambodhi. If someone were to revile them with harsh words for kalpas as numerous as the sands of the Ganges, they would be able to endure it. For kalpas as numerous as the sands of the Ganges, they are diligent in body and mind, eliminating all laziness, focusing their minds in meditation without any distracting thoughts, but all of this is with attachment to form, and is not as superior as a Bodhisattva who dedicates their merit in accordance with the Dharma-nature. Therefore, as you said earlier, what benefit is obtained from doing such things? Such a great accumulation of merit is obtained. Therefore, if someone wishes to obtain such immeasurable, boundless, and inconceivable accumulation of merit, they should practice repentance, exhortation, rejoicing, and dedication, not being stingy with their life, benefits, fame, or reputation, and should diligently practice day and night. Question: You only spoke of the merit in exhortation, rejoicing, and dedication, why did you not speak of the merit in repentance? Answer: Among all merits, the merit of repentance is the greatest, because it eliminates karmic obstacles and sins, thereby obtaining the reward of a Bodhisattva with good conduct.
道行勸請隨喜迴向與空無相無愿和合無異。複次懺悔。如如意珠隨愿皆得。如佛說。若人慾于婆羅門大姓中生。剎利大姓中生。居士大家中生。應如是懺悔罪業無所覆藏后不更作。若有人慾生四天王天上忉利天上夜摩天上兜率陀天上化樂天上他化自在天上。亦應如是懺悔罪業無所覆藏后不更作。若人慾生梵世乃至非想非非想處。是人亦應如是懺悔罪業無所覆藏后不更作。若人慾得須陀洹果斯陀含果阿那含果阿羅漢果。亦應如是懺悔罪業。若人慾得三明六神通聲聞道中自在力盡聲聞功德彼岸。亦應如是懺悔罪業。若人慾得辟支佛道。亦應如是懺悔罪業。若人慾得一切智慧不可思議智慧無礙智慧無上智慧。亦應如是懺悔罪業無所覆藏后不更作。是故當知懺悔有大果報。問曰。汝言懺悔除業障罪。余經中說。佛告阿難故作業必當受報。又阿毗曇中說。諸業因緣不空。果報不失不滅。又經說眾生皆屬業。皆從業有依止於業。眾生隨業各自受報。若現報若生報若后報。又業報經中閻羅王為眾生說言。咄眾生。汝此罪非父母作天作沙門婆羅門作。汝自作自應受報。又賢聖偈中說。
實法如金剛 業力將無勝 今我已得道 而受惡業報
又佛自說。
大海諸名山 丘陵樹林木 地水火風等 日月諸星宿
【現代漢語翻譯】 現代漢語譯本： 道行勸請、隨喜、迴向與空、無相、無愿和合無異。複次懺悔。如如意珠，隨愿皆得。如佛所說：『若有人希望在婆羅門（Brahman，印度教祭司）大姓中出生，剎利（Kshatriya，古印度第二等級，武士）大姓中出生，居士大家中出生，應當這樣懺悔罪業，不加以掩蓋，以後不再犯。若有人希望生在四天王天、忉利天、夜摩天、兜率陀天、化樂天、他化自在天，也應當這樣懺悔罪業，不加以掩蓋，以後不再犯。若有人希望生在梵世，乃至非想非非想處，這個人也應當這樣懺悔罪業，不加以掩蓋，以後不再犯。若有人希望得到須陀洹果（Sotapanna，入流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果）、阿羅漢果（Arhat，無學果），也應當這樣懺悔罪業。若有人希望得到三明（Trividya，宿命明、天眼明、漏盡明）、六神通（Sadabhijna，天眼通、天耳通、他心通、宿命通、神足通、漏盡通），在聲聞道中自在，力量達到聲聞功德的彼岸，也應當這樣懺悔罪業。若有人希望得到辟支佛道（Pratyekabuddha，緣覺），也應當這樣懺悔罪業。若有人希望得到一切智慧、不可思議智慧、無礙智慧、無上智慧，也應當這樣懺悔罪業，不加以掩蓋，以後不再犯。』因此應當知道，懺悔有大的果報。
問：『你說懺悔可以消除業障罪，但其他經典中說，佛告訴阿難（Ananda，佛陀的十大弟子之一）說，故意的造作的業必定會受到報應。而且阿毗曇（Abhidhamma，論藏）中說，諸業的因緣不會落空，果報不會消失或滅亡。又有經典說，眾生都屬於業，都依賴於業，依止於業。眾生隨著業各自受到報應，或是現報，或是生報，或是后報。』又有業報經中，閻羅王（Yama，地獄之王）為眾生說：『咄，眾生！你們的罪不是父母所作，不是天所作，不是沙門（Sramana，出家修行者）婆羅門（Brahman，印度教祭司）所作，是你們自己作的，自己應當受報。』又有賢聖偈中說：
『實法如金剛，業力將無勝，今我已得道，而受惡業報。』
又佛自己說：
『大海諸名山，丘陵樹林木，地水火風等，日月諸星宿，』
【English Translation】 English version: 'The practice of the path, exhortation, rejoicing, dedication, and being in harmony and non-differentiation with emptiness, signlessness, and wishlessness. Furthermore, repentance is like a wish-fulfilling jewel, granting all desires. As the Buddha said: 『If someone wishes to be born into a high-ranking Brahman (Brahman, a member of the highest Hindu caste) family, a high-ranking Kshatriya (Kshatriya, the warrior or ruling class in ancient India) family, or a wealthy householder's family, they should repent their sins in this way, without concealing them, and not commit them again. If someone wishes to be born in the Heaven of the Four Heavenly Kings, the Trayastrimsa Heaven, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, or the Paranirmita-vasavartin Heaven, they should also repent their sins in this way, without concealing them, and not commit them again. If someone wishes to be born in the Brahma World, or even the Realm of Neither Perception nor Non-Perception, they should also repent their sins in this way, without concealing them, and not commit them again. If someone wishes to attain the fruit of Sotapanna (Sotapanna, Stream-enterer), Sakadagami (Sakadagami, Once-returner), Anagami (Anagami, Non-returner), or Arhat (Arhat, Worthy One), they should also repent their sins. If someone wishes to attain the Three Clear Knowledges (Trividya, knowledge of past lives, divine eye, and extinction of outflows), the Six Supernormal Powers (Sadabhijna, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows), to be free in the Sravaka path, and to reach the other shore of Sravaka merits with full power, they should also repent their sins. If someone wishes to attain the Pratyekabuddha path (Pratyekabuddha, Solitary Buddha), they should also repent their sins. If someone wishes to attain all wisdom, inconceivable wisdom, unobstructed wisdom, and supreme wisdom, they should also repent their sins, without concealing them, and not commit them again.』 Therefore, you should know that repentance has great karmic rewards.'
Question: 『You say that repentance can eliminate karmic obstacles and sins, but other scriptures say that the Buddha told Ananda (Ananda, one of the Buddha's ten principal disciples) that intentional actions will inevitably receive retribution. Moreover, the Abhidhamma (Abhidhamma, the philosophical teachings of Buddhism) says that the causes and conditions of all karmas will not be in vain, and the karmic results will not be lost or destroyed. Also, scriptures say that all beings belong to karma, rely on karma, and depend on karma. Beings receive retribution according to their karma, whether it is in the present life, the next life, or a later life.』 Furthermore, in the Karma Retribution Sutra, Yama (Yama, the lord of death) said to beings: 『Hey, beings! These sins of yours were not committed by your parents, not by the heavens, not by Sramanas (Sramana, wandering ascetics) or Brahmans (Brahman, a member of the highest Hindu caste), but by yourselves, and you should receive the retribution yourselves.』 Also, the verse of the wise and holy says:
『True Dharma is like diamond, the power of karma is unsurpassed, now that I have attained the path, I still receive evil karmic retribution.』
Also, the Buddha himself said:
『The great ocean, famous mountains, hills, forests, trees, earth, water, fire, wind, sun, moon, and stars,』
若至劫燒時 皆盡無有餘 業于無量劫 常在而不失 汝遇具相者 一切智人師 先所造罪業 已償其果報 今雖得值佛 垢盡證聖果 以余因緣故 木刺猶在身
是故不應言懺悔除業罪。答曰。我不言懺悔則罪業滅盡無有報果。我言懺悔罪則輕薄于少時受。是故懺悔。偈中說。若應墮三惡道愿人身中受。又如來智印經中說。佛告彌勒。諸菩薩深心愛樂阿耨多羅三藐三菩提者。有罪應在惡道受報是罪輕微。後世受惡形。或多疾病無有威德生下賤家貧窮家邪見家邪業自活家。生違意處多憂愁處。國土破壞聚落破壞。居家破壞所愛破壞。不遇善知識常不聞法不得利養。若得粗弊常不自供。能令下賤之所信敬于諸大人不得信敬。修集諸福時。多有障礙不得成就。諸根闇鈍習禪意亂。不得無漏覺意功德。不知經法隨宜所趣乃至惡夢償惡道報。又佛說人有小罪。今世可受報。是罪轉多便墮地獄。云何是人今世小罪轉多而墮地獄。有人不修身不修戒不修心不修慧無有大意。是人小罪便墮地獄。云何是人有罪今世應受報。罪不增長不入地獄。有人修身修戒修心修慧。有大志意心無拘閡。如是人有罪不復增長今世現受。譬如人以小器盛水。著一升鹽則不可飲。若復有人。以一升鹽投于大池尚不覺鹽味。
【現代漢語翻譯】 現代漢語譯本 若到了世界毀滅的時候，一切都將消失殆盡，沒有剩餘。 業力在無量劫的時間裡，始終存在而不會消失。 你遇到了具足各種殊勝相的覺者（具相者，指佛陀），是無所不知的導師（一切智人師，指佛陀）。 先前所造的罪業，已經償還了它的果報。 現在雖然有幸值遇佛陀，清除了污垢，證得了聖果。 但因為還有剩餘的因緣，就像木刺仍然留在身上一樣。
因此不應該說懺悔可以完全消除業障罪過。回答說：我不是說懺悔就能使罪業完全滅盡，沒有報應。我說的是懺悔可以使罪業減輕，在較短的時間內承受。所以要懺悔。偈頌中說：『如果應該墮入三惡道，愿在人身中承受。』 又如《如來智印經》（經名）中說：佛告訴彌勒（Maitreya，菩薩名）：那些深深喜愛阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的菩薩，如果有罪業應該在惡道中受報，這個罪業就會變得輕微，在來世承受惡劣的形貌，或者多病，沒有威德，出生在家、貧窮家、邪見家、以邪惡行業為生的家庭，出生在不如意的地方，多憂愁的地方，國土破壞、聚落破壞，居家破壞，所愛的人或事物被破壞，遇不到善知識，常常聽不到佛法，得不到利益供養，即使得到也是粗劣的，常常不能自給自足，能使所信賴敬重的人，在那些大人那裡得不到信賴敬重，修集各種福報的時候，多有障礙，不能成就，諸根遲鈍，修習禪定時心意散亂，得不到無漏的覺悟和意念功德，不知道經法所適合的去處，乃至做惡夢來償還惡道的報應。 又佛說，人有小罪，今生就可以受報，如果罪業轉多，就會墮入地獄。什麼樣的人今生的小罪轉多而墮入地獄呢？有人不修身、不修戒、不修心、不修慧，沒有遠大的志向，這樣的人小罪就會導致墮入地獄。什麼樣的人有罪今生應該受報，罪業卻不增長，不墮入地獄呢？有人修身、修戒、修心、修慧，有遠大的志向，心無掛礙，這樣的人有罪不再增長，今生就承受果報。譬如有人用小容器盛水，放入一升鹽就不能飲用；如果有人把一升鹽投入大池塘，就感覺不到鹹味了。
【English Translation】 English version If it comes to the time of cosmic conflagration, everything will be completely destroyed, with nothing remaining. Karma, throughout immeasurable kalpas (kalpa, an aeon in Buddhist cosmology), always exists and is never lost. You have encountered the one with perfect characteristics (具相者, refers to the Buddha), the teacher who knows everything (一切智人師, refers to the Buddha). The sinful deeds previously committed have already been repaid with their consequences. Now, although fortunate enough to meet the Buddha, having cleared away defilements and attained the holy fruit. Yet, because of remaining causes and conditions, it is like a splinter still lodged in the body.
Therefore, one should not say that repentance can completely eliminate karmic sins. The answer is: I do not say that repentance will completely extinguish sins, leaving no retribution. I say that repentance can lighten sins, allowing them to be endured in a shorter time. Therefore, one should repent. The verse says: 'If one should fall into the three evil realms, may one endure it in human form.' Furthermore, as stated in the Tathāgata-jñāna-mudrā-sūtra (如來智印經, Name of a Sutra): The Buddha told Maitreya (彌勒, Name of a Bodhisattva): Those Bodhisattvas who deeply cherish Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Supreme Perfect Enlightenment), if they have sins that should be repaid in evil realms, these sins will become lighter, and in future lives, they will endure evil forms, or be often sick, without dignity, born into ** families, poor families, families with wrong views, families that make a living through evil deeds, born in undesirable places, places of much sorrow, countries destroyed, villages destroyed, homes destroyed, loved ones or things destroyed, unable to meet good teachers, often unable to hear the Dharma, unable to obtain benefits and offerings, and even if they do, they are coarse and often unable to provide for themselves, able to make those whom ** trust and respect, unable to gain trust and respect from those great people, when cultivating various blessings, there are many obstacles, unable to achieve them, the senses are dull, the mind is scattered when practicing meditation, unable to obtain the unconditioned enlightenment and the merits of the mind, unaware of where the sutras are suitable to go, and even have nightmares to repay the retribution of evil realms. Moreover, the Buddha said that people have small sins that can be repaid in this life, but if the sins increase, they will fall into hell. What kind of person's small sins increase in this life and lead to falling into hell? Someone who does not cultivate the body, does not cultivate precepts, does not cultivate the mind, does not cultivate wisdom, and has no great aspirations; such a person's small sins will lead to falling into hell. What kind of person has sins that should be repaid in this life, but the sins do not increase and do not fall into hell? Someone who cultivates the body, cultivates precepts, cultivates the mind, cultivates wisdom, has great aspirations, and whose mind is unhindered; such a person's sins no longer increase and are endured in this life. For example, if someone uses a small container to hold water and puts in a liter of salt, it will be undrinkable; if someone puts a liter of salt into a large pond, the salty taste will not be noticeable.
何況叵飲。何以故。水多鹽少故。罪亦如是。偈說。
升鹽投大海 其味無有異 若投小器水 咸苦不可飲 如人大積福 而有少罪惡 不墮于惡道 余緣而輕受 又人薄福德 而有少罪惡 心志狹小故 罪令墮惡道 若人火勢弱 食少難消食 此人雖不死 其身受大苦 若人身勢強 食少難消食 此人終不死 但受輕微苦 善福慧火弱 而有少惡罪 是罪無救者 能令墮地獄 有大福德者 雖有罪惡事 不令墮地獄 現身而輕受 譬如鴦崛魔 多殺於人眾 又欲害母佛 得阿羅漢道
今世輕受又如阿阇世害得道父王。以佛及文殊師利因緣故重罪輕受。又如人毒蛇生時雨血。后漸長大意欲殺人眼看即死。若以氣噓亦死。是故時人號為氣噓。是人命終時。舍利弗往至其所。心中瞋恚眼看不死噓亦不死。舍利弗身色方更光顯。心即清凈上下七觀。以是因緣命終之後七反生天上七反生人中。於後人壽四萬歲時。當得辟支佛道。身黃金色。時人謂是金聚來。欲斫取即命終涅槃。又如阿輸伽王。以兵伏閻浮提。殺萬八千宮人。先世施佛土故。起八萬塔。常于大阿羅漢所聽受經法。后得須陀洹道。即人身輕償。如是等罪多行福德志意曠大。集諸功德故
【現代漢語翻譯】 現代漢語譯本：更何況是少量罪惡呢？這是因為，就像水多鹽少，嚐起來不會覺得咸一樣。罪惡也是如此。偈語說：
『一升鹽投入大海，它的味道沒有什麼不同；如果投入小器皿的水中，就會咸苦得無法飲用。 就像一個人積累了大量的福德，即使有一些小的罪惡，也不會墮入惡道，只是在現世因其他緣分而輕輕地承受。 又如一個人福德淺薄，即使只有少量的罪惡，因為心志狹小，罪惡也會導致他墮入惡道。 如果一個人的火勢微弱，吃一點難消化的食物，這個人雖然不會死，但身體會遭受巨大的痛苦。 如果一個人身體強壯，吃一點難消化的食物，這個人最終不會死，只會受到輕微的痛苦。 善、福、慧之火微弱，卻有一些小的罪惡，這種罪惡是無法挽救的，能使人墮入地獄。 有大福德的人，即使有罪惡之事，也不會讓他墮入地獄，而是在現世輕輕地承受。 譬如鴦崛魔（Angulimala，以殺人著稱的佛教人物），殺害了很多人，甚至想要加害他的母親和佛陀，最終卻證得了阿羅漢道（Arhat，佛教修行者所能達到的最高境界）。』
今世輕輕地承受，又如阿阇世（Ajatasattu，古印度摩揭陀國國王）殺害了已經得道的父王。因為佛陀和文殊師利（Manjusri，佛教菩薩，象徵智慧）的因緣，重罪得以減輕。又如有一種毒蛇，出生時會下血雨，後來漸漸長大，想要殺人，只要眼睛看到就會死，如果用氣吹也會死。因此當時的人稱它為『氣噓』。這個人臨命終時，舍利弗（Sariputta，佛陀的十大弟子之一，以智慧著稱）前往他的住所。他心中嗔恚，眼睛看他，『氣噓』沒有死，用氣吹他，『氣噓』也沒有死。舍利弗的身體顏色反而更加光亮，他的心立刻清凈，進行上下七觀。因為這個因緣，他命終之後，七次生到天上，七次生到人間。在之後人的壽命有四萬歲時，他將會證得辟支佛道（Paccekabuddha，不依賴他人教導而獨自悟道的修行者），身體呈現黃金色。當時的人認為這是金子堆積而來，想要砍取，他立刻命終涅槃（Nirvana，佛教中的解脫境界）。又如阿輸伽王（Asoka，孔雀王朝的國王，后皈依佛教），用武力征服閻浮提（Jambudvipa，古印度），殺害了一萬八千名宮人。因為前世佈施佛土的緣故，建造了八萬座塔，經常在大阿羅漢那裡聽受經法，後來證得了須陀洹道（Srotapanna，佛教四果中的初果）。這就是在人身中輕輕地償還罪業。像這樣，罪業深重的人，如果多行福德，心志曠大，積累各種功德，就能減輕罪業。
【English Translation】 English version: How much less so with minor offenses? Why is that? It's like a lot of water with little salt, so it doesn't taste salty. Offenses are similar. A verse says:
'A pint of salt thrown into the great ocean, its taste is no different; if thrown into a small vessel of water, it will be salty and bitter, undrinkable. Like a person who accumulates great merit, even if they have minor offenses, they will not fall into evil destinies, but will lightly bear the consequences in this life due to other conditions. Or like a person with little merit, even if they have minor offenses, because their mind is narrow, the offenses will cause them to fall into evil destinies. If a person's fire is weak, and they eat a little indigestible food, this person will not die, but their body will suffer great pain. If a person's body is strong, and they eat a little indigestible food, this person will ultimately not die, but will only suffer slight pain. The fire of goodness, merit, and wisdom is weak, and there are some minor evil offenses; these offenses are beyond salvation and can cause one to fall into hell. A person with great merit, even if they have sinful deeds, will not be caused to fall into hell, but will lightly bear the consequences in their present life. For example, Angulimala (a Buddhist figure known for killing people), killed many people and even wanted to harm his mother and the Buddha, but ultimately attained the path of Arhat (the highest state attainable by a Buddhist practitioner).'
In this life, he lightly bore the consequences. Also, like Ajatasattu (king of Magadha in ancient India) who killed his father, who had already attained the path. Because of the conditions of the Buddha and Manjusri (a Buddhist bodhisattva symbolizing wisdom), the heavy offense was lightened. Also, like a poisonous snake that, when born, causes blood rain; later, it gradually grows up and wants to kill people; if it just looks at them, they die; if it breathes on them, they also die. Therefore, people at that time called it 'Breath-Hisser'. When this person was about to die, Sariputta (one of the Buddha's ten great disciples, known for his wisdom) went to his place. He was angry in his heart, but when he looked at 'Breath-Hisser', it did not die; when he breathed on it, it did not die. Sariputta's body color became even brighter, and his mind immediately became pure, observing the seven upper and lower realms. Because of this condition, after he died, he was born in the heavens seven times and born among humans seven times. Later, when people's lifespan is 40,000 years, he will attain the path of Paccekabuddha (a practitioner who attains enlightenment independently without relying on the teachings of others), his body will be golden in color. People at that time will think it is a pile of gold and want to cut it off, but he will immediately die and enter Nirvana (the state of liberation in Buddhism). Also, like King Asoka (king of the Mauryan dynasty, later converted to Buddhism), who conquered Jambudvipa (ancient India) with force and killed 18,000 palace women. Because of his past life's offering to the Buddha-land, he built 80,000 pagodas and often listened to the scriptures from great Arhats; later, he attained the path of Srotapanna (the first stage of the four stages of enlightenment in Buddhism). This is lightly repaying the karmic debt in human form. Like this, a person with heavy offenses, if they perform many meritorious deeds, have a broad mind, and accumulate various merits, can lighten their offenses.
不墮惡道。是故汝先難若懺悔罪業。則滅盡無有果報者是語不然。複次若言罪不可滅者。毗尼中佛說懺悔除罪則不可信。是事不然。是故業障罪應懺悔。
分別佈施品第十二
菩薩能行如是懺悔勸請隨喜迴向。
福德力轉增 心亦益柔軟 即信佛功德 及菩薩大行
是菩薩以懺悔勸請隨喜迴向故。福力轉增心調柔軟。于諸佛無量功德清凈第一凡夫所不信而能信受。及諸大菩薩清凈大行。希有難事亦能信受。複次。
苦惱諸眾生 無是深凈法 於此生愍傷 而發深悲心
菩薩信諸佛菩薩無量甚深清凈第一功德已愍傷諸眾生。無此功德但以諸邪見受種種苦惱故。深生悲心。
念是諸眾生 沒在苦惱泥 我當救拔之 令在安隱處
是菩薩得悲心已作是念。是諸眾生常為貪恚癡所病。以身心受諸苦惱。我當拔濟使離身心苦惱深泥。畢竟無生老病死患。得住安隱涅槃樂處。是故於此苦惱眾生生深悲心。以悲心故為求隨意使得安樂。則名慈心。
若菩薩如是 深隨慈悲心 斷所有貪惜 為施勤精進
菩薩是求佛道。度苦惱眾生。念者隨名隨順慈悲不隨余心。深慈名遍。諸眾生念徹骨髓。所有名一切內外。所有金銀珍寶國城妻子等。貪名欲得無厭惜
【現代漢語翻譯】 現代漢語譯本：
不墮入惡道。因此，你說如果懺悔罪業，就能滅盡而沒有果報，這種說法是不對的。再者，如果說罪業不可滅除，那麼《毗尼》（Vinaya，戒律）中佛陀所說的懺悔可以消除罪業就不可信了，這種說法也是不對的。所以，業障罪應該懺悔。
分別佈施品第十二
菩薩能夠實行這樣的懺悔、勸請、隨喜、迴向。
福德力量轉增益，
心也更加柔軟，
即刻相信佛的功德，
以及菩薩的大行。
這位菩薩因為懺悔、勸請、隨喜、迴向的緣故，福德力量更加增長，心也調伏柔軟。對於諸佛無量的功德，清凈第一，凡夫所不相信的，他卻能夠信受。以及諸大菩薩清凈的大行，稀有難做的事情，也能夠信受。再者，
苦惱的眾生，
沒有這種甚深清凈的法，
因此對他們生起憐憫，
而發出深切的悲心。
菩薩相信諸佛菩薩無量甚深清凈第一的功德之後，憐憫那些眾生，因為他們沒有這種功德，只是以各種邪見承受種種苦惱，所以深深地生起悲心。
想到這些眾生，
沉沒在苦惱的泥沼中，
我應當救拔他們，
讓他們處在安穩的地方。
這位菩薩得到悲心之後，這樣想：這些眾生常常被貪、嗔、癡所困擾，以身心承受各種苦惱。我應當救拔他們，使他們脫離身心苦惱的深泥，最終沒有生、老、病、死的憂患，得以安住在安穩的涅槃（Nirvana）快樂之處。因此，對於這些苦惱的眾生生起深切的悲心。因為悲心的緣故，爲了求得他們隨意獲得安樂，這就叫做慈心。
如果菩薩這樣，
深深地隨順慈悲心，
斷除所有貪婪吝惜，
爲了佈施勤奮精進。
菩薩是求佛道，度脫苦惱眾生的人。『念』是指隨順慈悲，不隨順其他的心。深慈是指普遍的，對所有眾生的念想深入骨髓。『所有』是指一切內外之物，包括金銀珍寶、國城妻子等。『貪』是指想要得到而沒有厭足。
【English Translation】 English version:
Not falling into evil paths. Therefore, your statement that if one repents of sinful karma, it will be completely extinguished without any karmic consequences is incorrect. Furthermore, if you say that sins cannot be eradicated, then the Buddha's words in the Vinaya (Vinaya, monastic code) about repentance removing sins would be untrustworthy, which is also incorrect. Therefore, karmic obstacles and sins should be repented.
Chapter Twelve: Distinguishing Giving
A Bodhisattva is able to practice such repentance, exhortation, rejoicing, and dedication.
The power of merit increases further,
the mind also becomes more gentle,
instantly believing in the Buddha's merits,
and the great practices of the Bodhisattvas.
This Bodhisattva, through repentance, exhortation, rejoicing, and dedication, has his power of merit increased and his mind tamed and softened. He is able to believe in the immeasurable merits of all Buddhas, which are pure and supreme, and not believed by ordinary people. He is also able to believe in the pure and great practices of the great Bodhisattvas, which are rare and difficult to accomplish. Furthermore,
Suffering beings,
lack this profound and pure Dharma,
therefore, feeling compassion for them,
and generating deep compassion.
After believing in the immeasurable, profound, pure, and supreme merits of all Buddhas and Bodhisattvas, the Bodhisattva feels compassion for those beings who, lacking these merits, suffer various afflictions due to various wrong views, and thus deeply generates compassion.
Thinking of these beings,
sunk in the mud of suffering,
I shall rescue them,
leading them to a place of peace.
Having obtained compassion, this Bodhisattva thinks: These beings are constantly afflicted by greed, hatred, and delusion, and suffer various afflictions in body and mind. I shall rescue them, enabling them to escape the deep mud of bodily and mental suffering, ultimately free from the worries of birth, old age, sickness, and death, and able to dwell in the peaceful and joyful place of Nirvana (Nirvana). Therefore, he generates deep compassion for these suffering beings. Because of compassion, seeking to enable them to obtain ease and happiness as they wish, this is called loving-kindness.
If a Bodhisattva thus,
deeply follows the mind of loving-kindness and compassion,
cuts off all greed and miserliness,
and diligently strives for giving.
A Bodhisattva is one who seeks the Buddha's path and liberates suffering beings. 'Thinking' refers to following loving-kindness and compassion, not following other minds. Deep loving-kindness refers to being universal, with thoughts of all beings penetrating to the bone marrow. 'All possessions' refers to all internal and external things, including gold, silver, jewels, countries, cities, wives, etc. 'Greed' refers to wanting to obtain without satisfaction.
名。愛著不欲與他斷名。離此三惡如是則開檀波羅蜜門。是故常應一心勤行無令放逸。何以故。菩薩作是念。我今隨所能作利益眾生。發堅固施心。
所有一切物 有命若無命 轉輪天王位 無求而不與 乃至於男女 族姓好妻妾 年少甚端嚴 巧便能事人 恭順心柔和 愛念情甚至 惜之過壽命 求者皆能與 乃至身血肉 骨髓及手足 頭目耳鼻等 及身皆能與
是菩薩定心佈施。凡所有外物。若有命若無命。無有乞而不與。無命物者金銀珍寶。乃至轉輪聖王位天王位。有命物者男女貴族好家年少妻妾。端嚴柔和恭敬善順。愛惜之至過於身命而能施人。如一切施菩薩所有外物及妻子等皆能施與。是菩薩乃至自身肉血頭目手足耳鼻。割肉出骨破骨出髓。如薩陀波侖。或舉身施與。一切所愛無過身者。亦能施與如薩和檀。如菩薩為兔以身施與仙人。如尸毗王以身代鴿。問曰。是菩薩為分別知佈施及佈施果報故。能以難事施。為但以慈悲心所發故施。答曰。
如是佈施者 則得如是報 內以支節等 並及諸外物
內物名頭目手足等。外物名妻子金銀寶物等。是菩薩如實知施。是得是報各各分別。又信諸經所說。或以天眼得知。問曰。汝先說知以身支節佈施及外
【現代漢語翻譯】 現代漢語譯本：名。愛著而不願與它斷絕關係。遠離這三種惡行，這樣就開啟了檀波羅蜜（Dān-bōluómì，佈施的完美）之門。因此，應該常常一心勤奮修行，不要放逸。為什麼呢？菩薩這樣想：我現在盡我所能利益眾生，發起堅固的佈施之心。
所有一切物，有命若無命，轉輪天王位，無求而不與，乃至於男女，族姓好妻妾，年少甚端嚴，巧便能事人，恭順心柔和，愛念情甚至，惜之過壽命，求者皆能與，乃至身血肉，骨髓及手足，頭目耳鼻等，及身皆能與。
這是菩薩以堅定的心佈施。凡是所有的外物，無論有命還是無命，沒有求取而不給予的。無命物指的是金銀珍寶，乃至轉輪聖王（zhuǎnlún shèngwáng，轉輪王的聖者）的地位、天王的地位。有命物指的是男女、貴族、美好的家庭、年輕的妻妾，端莊柔和，恭敬順從，愛惜他們勝過自己的生命，卻也能施捨給別人。像這樣一切的佈施，菩薩所有的外物以及妻子等等，都能施捨給予。這位菩薩甚至自身的肉、血、頭、眼睛、手、腳、耳朵、鼻子，割肉、出骨、破骨、出髓，就像薩陀波侖（Sàtuó bōlún）一樣。或者將整個身體施捨給予。一切所愛沒有超過身體的，也能施捨給予，就像薩和檀（Sà hé tán）一樣。例如菩薩爲了救兔而以身施捨給仙人。例如尸毗王（Shīpíwáng）以自身代替鴿子。問：這位菩薩是因為分別知道佈施以及佈施的果報，所以才能以難捨之物佈施嗎？還是僅僅因為慈悲心所引發而佈施呢？答：
如是佈施者，則得如是報，內以支節等，並及諸外物。
內物指的是頭、眼睛、手、腳等。外物指的是妻子、金銀寶物等。這位菩薩如實地知道佈施，知道這樣佈施會得到這樣的果報，各自都分別清楚。又相信諸經所說，或者以天眼得知。問：你先前說知道以身體支節佈施以及外物佈施。
【English Translation】 English version: Name. Loving and not wanting to sever the relationship with it. By distancing oneself from these three evils, one opens the door to Dān-bōluómì (檀波羅蜜, Perfection of Giving). Therefore, one should always diligently practice with a focused mind, without being lax. Why? Because the Bodhisattva thinks: 'Now I will do what I can to benefit sentient beings, and generate a firm mind of giving.'
All things, whether animate or inanimate, even the position of a Chakravartin King, are given without refusal. Even men and women, noble families, good wives and concubines, young and extremely handsome, skillful and able to serve others, respectful, gentle, loving, and cherished even more than life itself, are given to those who ask. Even one's own flesh and blood, bones and marrow, hands and feet, head, eyes, ears, nose, and the body itself, are all given.
This is the Bodhisattva giving with a steadfast mind. All external things, whether animate or inanimate, are given without refusal. Inanimate things refer to gold, silver, and precious jewels, even the position of a Chakravartin King (zhuǎnlún shèngwáng, Wheel-Turning Sage King) or a Deva King. Animate things refer to men and women, noble families, good families, young wives and concubines, who are dignified, gentle, respectful, obedient, and cherished even more than one's own life, yet are given to others. Like this, all kinds of giving, all external things of the Bodhisattva, as well as wives, etc., can be given away. This Bodhisattva even gives away his own flesh, blood, head, eyes, hands, feet, ears, and nose, cutting flesh, extracting bones, breaking bones, and extracting marrow, like Sàtuó bōlún (薩陀波侖). Or he gives away his entire body. Everything loved, nothing is more cherished than the body, yet it can also be given away, like Sà hé tán (薩和檀). For example, the Bodhisattva gave his body to a hermit to save a rabbit. For example, King Shīpíwáng (尸毗王, Śibi) used his own body to replace a dove. Question: Is it because this Bodhisattva knows the distinction between giving and the results of giving that he is able to give away things that are difficult to part with? Or is it simply because of the compassion that arises in his heart that he gives? Answer:
Those who give in this way will receive such rewards. Internal things like limbs, and all external things.
Internal things refer to the head, eyes, hands, feet, etc. External things refer to wives, gold, silver, and precious jewels, etc. This Bodhisattva truly knows giving, knows that giving in this way will result in such rewards, and distinguishes each clearly. He also believes in what is said in the scriptures, or knows through divine vision. Question: You said earlier that you know about giving with body parts and external things.
物佈施所得果報。今可說所得果報。答曰。寶頂經中無盡意菩薩第三十品檀波羅蜜義中說。菩薩立愿須食者施食。令我得五事報。一者得壽命。二者得膽。三者得樂。四者得力。五者得色。須漿與漿者。先於人中得香美飲。后得除諸煩惱渴愛。須乘與乘則得隨意樂報。成就四如意足。后得三乘道。須衣與衣則得慚愧衣報。須燈明與燈明。則得佛眼光明。須伎樂與伎樂。則得具足天耳。須末香涂香與末香涂香。則得身無臭穢。須汁與汁則得味味相報。須房舍與房舍。則得與一切眾生作歸依救護。施資生之具者。則得助菩提功德。施醫藥者則得無老病死常樂安隱。施奴婢者。則得自在隨意具足智慧。施金銀珊瑚車𤦲馬腦者。則得具足三十二相。施種種雜物莊嚴具。則得八十隨形好。施象馬車者。則得具足大乘。施園林者則得具足禪定樂。施男女者。得所愛阿耨多羅三藐三菩提。施倉谷寶藏者。則得具足法藏。施以一國土一閻浮提四天下王位者。則得道場自在法王。施諸戲樂具者。則得法樂。以足施者。則得法足能到道場。以手施者。則得寶手。能施一切以耳鼻施者。則得具足身體。以眼施者。則得具足無閡法眼。以頭施者。則得三界特尊一切智慧。以血肉施者。令諸眾生得堅固行。以髓施者得金剛身無能壞者。如是開施門
【現代漢語翻譯】 現代漢語譯本 關於佈施財物所得的果報。現在可以談談佈施所得的果報。回答是：在《寶頂經》中，無盡意菩薩在第三十品《檀波羅蜜義》中說，菩薩發願，如果有人需要食物就佈施食物，這樣可以得到五種果報：第一，得到壽命；第二，得到膽量；第三，得到快樂；第四，得到力量；第五，得到好的容貌。如果有人需要飲料就佈施飲料，那麼首先在人群中得到香甜美味的飲料，之後可以消除各種煩惱和渴愛。如果有人需要乘坐的交通工具就佈施交通工具，那麼可以得到隨心所欲的快樂果報，成就四如意足（指欲如意足、精進如意足、意如意足、觀如意足），之後可以得到三乘（聲聞乘、緣覺乘、菩薩乘）之道。如果有人需要衣服就佈施衣服，那麼可以得到慚愧衣（指能生慚愧心，遮蓋羞恥的衣服）的果報。如果有人需要燈明就佈施燈明，那麼可以得到佛眼的光明。如果有人需要伎樂（指音樂歌舞）就佈施伎樂，那麼可以得到具足的天耳。如果有人需要末香（指香末）涂香（指涂身之香）就佈施末香涂香，那麼可以得到身體沒有臭穢的果報。如果有人需要汁液就佈施汁液，那麼可以得到各種美味的果報。如果有人需要房舍就佈施房舍，那麼可以得到為一切眾生作歸依和救護的果報。佈施資生之具（指生活所需的物品），那麼可以得到幫助菩提（覺悟）功德的果報。佈施醫藥，那麼可以得到沒有衰老、疾病和死亡，常樂安穩的果報。佈施奴婢，那麼可以得到自在隨意，具足智慧的果報。佈施金、銀、珊瑚、車渠（硨磲）、瑪瑙，那麼可以得到具足三十二相（佛的三十二種殊勝的身體特徵）。佈施各種雜物和莊嚴具，那麼可以得到八十隨形好（佛的八十種較小的身體特徵）。佈施象和馬車，那麼可以得到具足大乘（菩薩乘）的果報。佈施園林，那麼可以得到具足禪定之樂的果報。佈施男女，可以得到所愛樂的阿耨多羅三藐三菩提（無上正等正覺）。佈施倉谷寶藏，那麼可以得到具足法藏（佛法的寶藏）。如果有人以一個國土、一個閻浮提（指我們所居住的這個世界）、四天下（指包括四大洲的世界）的王位來佈施，那麼可以得到道場自在的法王（佛）的果報。佈施各種戲樂用具，那麼可以得到法樂（佛法的快樂）。用腳佈施，那麼可以得到法足，能夠到達道場。用手佈施，那麼可以得到寶手，能夠佈施一切。用耳朵和鼻子佈施，那麼可以得到具足的身體。用眼睛佈施，那麼可以得到具足無礙的法眼。用頭佈施，那麼可以得到三界（欲界、色界、無色界）中最尊貴的一切智慧。用血肉佈施，可以使眾生得到堅固的修行。用骨髓佈施，可以得到金剛身，沒有能夠破壞的。像這樣開啟佈施之門。
【English Translation】 English version The karmic rewards of giving material possessions. Now, let's talk about the karmic rewards of giving. The answer is: In the 'Bao Ding Sutra' (寶頂經), in the thirtieth chapter 'Meaning of Dana Paramita' by Bodhisattva Wujinyi (無盡意菩薩, Inexhaustible Intent Bodhisattva), it is said that a Bodhisattva makes a vow that if someone needs food, they will give food, and in this way, they can receive five rewards: First, they will gain longevity; second, they will gain courage; third, they will gain happiness; fourth, they will gain strength; fifth, they will gain a good appearance. If someone needs a drink, they will give a drink, then first they will receive fragrant and delicious drinks among people, and later they can eliminate all kinds of afflictions and thirst for love. If someone needs a vehicle, they will give a vehicle, then they can receive the karmic reward of happiness at will, accomplish the Four Bases of Supernatural Power (四如意足, four foundations of mindfulness: chanda-riddhipada (desire), viriya-riddhipada (effort), citta-riddhipada (consciousness), and vimamsa-riddhipada (investigation)), and later they can attain the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). If someone needs clothes, they will give clothes, then they can receive the karmic reward of shame clothes (慚愧衣, clothes that generate a sense of shame and cover up shame). If someone needs a lamp, they will give a lamp, then they can receive the light of the Buddha's eye. If someone needs music and dance (伎樂), they will give music and dance, then they can receive complete heavenly ears. If someone needs powdered incense (末香) and perfume (涂香), they will give powdered incense and perfume, then they can receive the karmic reward of having a body without foul odors. If someone needs juice, they will give juice, then they can receive the karmic reward of various delicious flavors. If someone needs a house, they will give a house, then they can receive the karmic reward of being a refuge and protector for all beings. Giving the necessities of life (資生之具), then one can receive the karmic reward of helping the merits of Bodhi (菩提, enlightenment). Giving medicine, then one can receive the karmic reward of being free from old age, sickness, and death, and always being happy and peaceful. Giving slaves, then one can receive the karmic reward of being free and at ease, and possessing complete wisdom. Giving gold, silver, coral, tridacna (車渠), and agate (瑪瑙), then one can receive the karmic reward of possessing the Thirty-Two Marks (三十二相, thirty-two major marks of a Buddha). Giving various miscellaneous items and ornaments, then one can receive the Eighty Minor Marks (八十隨形好, eighty minor marks of a Buddha). Giving elephants and chariots, then one can receive the karmic reward of possessing the Great Vehicle (大乘, Mahayana). Giving gardens and forests, then one can receive the karmic reward of possessing the joy of Samadhi (禪定, meditative absorption). Giving men and women, one can attain the beloved Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Giving granaries and treasures, then one can receive the karmic reward of possessing the Dharma Treasury (法藏, treasure of the Dharma). If someone gives a kingdom, a Jambudvipa (閻浮提, the continent where we live), the throne of the Four Worlds (四天下, the world including the four continents), then one can receive the karmic reward of the Dharma King (法王, Buddha) who is free in the Bodhimanda (道場, place of enlightenment). Giving various playthings, then one can receive the joy of the Dharma (法樂). Giving with the feet, then one can receive the Dharma feet, able to reach the Bodhimanda. Giving with the hands, then one can receive the precious hands, able to give everything. Giving with the ears and nose, then one can receive a complete body. Giving with the eyes, then one can receive the unobstructed Dharma eye. Giving with the head, then one can receive the supreme wisdom of the Three Realms (三界, desire realm, form realm, formless realm). Giving with blood and flesh, one can enable beings to attain steadfast practice. Giving with marrow, one can attain the Vajra body, which cannot be destroyed. Thus, opening the door of giving.
果報。余施果報亦應知。以臥具施者。得三乘安隱解脫。床以坐處施者。則得菩提樹下道場不可壞處。以妻施者。為得法喜娛樂故。以道施者。為生死失道眾生得入正道故。以筏施者為得度欲流有流見流無明流故。以骨施者。為得戒堅定堅解脫堅解脫知見堅眾生堅故。以眷屬施者。為得成就無量無邊阿僧祇福德天人眷屬同心清凈不可沮壞故。以善哉施者。為得說法時天龍夜叉乾闥婆沙門婆羅門歡喜稱讚故。以經卷施者。為得九部經久住無量時故。以法施者。為得通達一切法故。集一切功德故。是菩薩如是樂行佈施。知佈施清凈。知佈施果報所得多少。是故。
非法財施等 乃至智呵施 無有如是施 但合空等施
非法者。惡行所得財。財名資生之物。取要言之。以惡業得財物施。菩薩知是佈施不清凈故。如是等諸餘非法施乃至智所呵施不為此事。菩薩行佈施。唯與空智慧等種種功德和合。問曰。所說非法得財施等。及空智慧等和合施。此二施應廣分別。答曰。是二施。無盡意菩薩會品中檀波羅蜜中說。初分別佈施功德。所謂諸菩薩無非法求財施。無熱惱眾生施。無恐畏施。無著故施。無請而不施。無不如所許施。無吝好以不好施。無不深心施。無諂曲施。無假偽施。無損果施。無邪心施。無癡心施。
【現代漢語翻譯】 現代漢語譯本 果報。其餘佈施的果報也應當知曉。用臥具佈施，能獲得聲聞乘、緣覺乘、菩薩乘的安穩解脫。用床作為座位佈施，能獲得菩提樹下的道場，得到不可破壞的處所。用妻子佈施，是爲了獲得佛法的喜悅和娛樂。用道路佈施，是爲了讓在生死中迷失道路的眾生得以進入正道。用筏佈施，是爲了得以度脫欲流、有流、見流、無明流。用骨頭佈施，是爲了獲得戒律堅定、解脫堅定、解脫知見堅定、眾生堅定。用眷屬佈施，是爲了獲得成就無量無邊阿僧祇的福德，天人和眷屬同心清凈，不可沮壞。用『善哉』（讚歎語）佈施，是爲了在說法時，天龍、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，一種天神）、沙門（Sramana，出家修道者）、婆羅門（Brahman，古印度祭司）歡喜稱讚。用經卷佈施，是爲了九部經能夠長久住世，利益無量的時間。用法佈施，是爲了通達一切法，聚集一切功德。這樣的菩薩樂於實行佈施，知曉佈施的清凈，知曉佈施的果報所得的多少。因此： 以非法之財佈施等，乃至以智慧呵斥的佈施，都沒有像空性等功德和合的佈施那樣殊勝，只能說是空洞的佈施。 所謂的『非法』，是指通過惡行所得的錢財。『財』指的是資養生命之物。總而言之，用通過惡業得到的財物進行佈施，菩薩知道這種佈施不清凈，所以不會做。像這樣其他的非法佈施，乃至被智慧所呵斥的佈施，菩薩都不會去做。菩薩實行佈施，只會與空性智慧等種種功德相結合。有人問：所說的用非法獲得的錢財佈施，以及與空性智慧等相結合的佈施，這兩種佈施應該詳細地加以區分。回答說：這兩種佈施，在《無盡意菩薩會品》中的《檀波羅蜜》中有說明。首先分別佈施的功德，也就是諸位菩薩不會用非法手段求取錢財來佈施，不會用使眾生感到熱惱的方式佈施，不會用使眾生感到恐懼的方式佈施，不會因為貪著而佈施，不會在被請求后不佈施，不會不如所承諾的那樣佈施，不會吝惜好的東西而用不好的東西佈施，不會不用深心來佈施，不會用諂媚虛偽的心來佈施，不會用損害果報的方式佈施，不會用邪惡的心來佈施，不會用愚癡的心來佈施。
【English Translation】 English version The retribution. The remaining retributions of giving should also be known. By giving bedding, one obtains the peaceful liberation of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle. By giving a bed as a seat, one obtains the Bodhi tree's seat of enlightenment, an indestructible place. By giving a wife, it is to obtain the joy and entertainment of the Dharma. By giving a path, it is so that sentient beings lost in the cycle of birth and death may enter the right path. By giving a raft, it is to cross the streams of desire, existence, views, and ignorance. By giving bones, it is to obtain the firmness of precepts, the firmness of liberation, the firmness of the knowledge and vision of liberation, and the firmness of sentient beings. By giving family members, it is to achieve immeasurable and boundless asamkhya (asamkhya, countless) of merits and virtues, with heavenly beings and family members being of one mind, pure, and indestructible. By giving 'Sadhu' (Sadhu, well done), it is so that when preaching the Dharma, the devas, nagas (Naga, serpent deities), yakshas (Yaksa, a type of spirit), gandharvas (Gandharva, celestial musicians), sramanas (Sramana, wandering ascetics), and brahmins (Brahman, priests) rejoice and praise. By giving sutras, it is so that the nine divisions of scriptures may long abide in the world, benefiting immeasurable time. By giving the Dharma, it is to understand all dharmas and gather all merits and virtues. Such a Bodhisattva delights in practicing giving, knowing the purity of giving, and knowing how much retribution is obtained from giving. Therefore: Giving with illegally obtained wealth, and even giving with wisdom-reproached actions, are not as excellent as giving combined with emptiness and other virtues; they can only be said to be empty giving. The so-called 'illegal' refers to wealth obtained through evil deeds. 'Wealth' refers to things that nourish life. In short, if one gives wealth obtained through evil karma, the Bodhisattva knows that such giving is not pure and will not do it. Like other illegal giving, and even giving that is reproached by wisdom, the Bodhisattva will not do. The Bodhisattva practices giving only in combination with emptiness, wisdom, and other virtues. Someone asks: The giving of wealth obtained illegally, and the giving combined with emptiness and wisdom, these two types of giving should be distinguished in detail. The answer is: These two types of giving are explained in the 'Akshayamati Bodhisattva Assembly Chapter' in the 'Dana Paramita'. First, distinguish the merits of giving, that is, the Bodhisattvas do not seek wealth through illegal means to give, do not give in a way that causes sentient beings to feel distressed, do not give in a way that causes sentient beings to feel fear, do not give out of attachment, do not refuse to give when asked, do not give in a way that does not fulfill their promises, do not begrudge good things and give bad things, do not give without a deep heart, do not give with a flattering and false heart, do not give in a way that harms the retribution, do not give with an evil heart, do not give with a foolish heart.
無雜心施。無不信解脫施。無疲厭施。無親附施。無以承望己施。無求福田者施。無輕一切眾生非福田者施。無持戒毀戒高下心施。無求名聞施。無自高心施。無卑他施。無懊惜施。無悔心施。無急喚故施。無惡賤施。無自然法施。無求果報施。無瞋恚施。無令人渴乏施。無惱求者施。無輕弄彼施。無欺誑施。無俾面施。無擲與施。無不一心施。無不自手施。無不常施。無休息施。無斷絕施。無競勝施。無輕少物施。無請隨自恣而以輕物施。無不稱力施。無非福田施。無于少物劣弱心施。無恃多物憍心施。無邪行施。無樂受生施。無恃色族富貴施。無求生四王釋梵天上施。無求聲聞辟支佛乘施。無求國王王子施。無限一世施。無厭足施。無不迴向薩婆若施。無不凈施。無非時施。無刀毒施。無惱弄眾生施。無智者所呵施。如是開示施門余不凈施亦應當知。所謂諸菩薩無應棄物施。無憎惡涅槃施。無豐饒易得物施。無量恩施。無報恩施。無求反報施。無求守護施。無求吉施。無慢心施。無家法施。無因得即施。無不終身施。無垢心施。無遊戲施。無以善知識故施。無輕施。無游逸施。無因失施。無以贊己故施。無以呵罵故施。無以祝願故施。無以稱希有事故施。無以明己信故施。無以畏故施。無誑施。無求眷屬施。無不
【現代漢語翻譯】 現代漢語譯本： 無雜染之心的佈施。沒有不相信解脫的佈施。沒有疲憊厭倦的佈施。沒有親近依附的佈施。沒有爲了希望別人承事奉望自己的佈施。沒有向不好的福田求福的佈施。沒有輕視一切眾生而非福田的佈施。沒有以持戒和毀戒來區分高下的佈施。沒有爲了求取名聞利養的佈施。沒有自我抬高的佈施。沒有貶低他人的佈施。沒有懊惱後悔的佈施。沒有心懷悔意的佈施。沒有因為緊急呼喚才施捨的佈施。沒有厭惡輕賤的佈施。沒有違背自然法則的佈施。沒有爲了求取果報的佈施。沒有懷著嗔恚心的佈施。沒有使人感到口渴乏力的佈施。沒有惱亂乞求者的佈施。沒有輕視戲弄他們的佈施。沒有欺騙誆騙的佈施。沒有施捨時勉強給面子的佈施。沒有像丟東西一樣施捨的佈施。沒有不一心一意的佈施。沒有不親手佈施的佈施。沒有不經常佈施的佈施。沒有間斷休息的佈施。沒有斷絕的佈施。沒有爭強好勝的佈施。沒有輕視少量財物的佈施。沒有聽從他人隨意佈施少量財物的佈施。沒有不衡量自己能力大小的佈施。沒有向非福田佈施的佈施。沒有因為財物少而心生吝嗇的佈施。沒有依仗財物多而心生驕傲的佈施。沒有邪淫的佈施。沒有爲了貪圖來世享樂的佈施。沒有依仗自己的美貌、家族、財富和地位而產生的佈施。沒有爲了求生四天王天（Catummaharajika），帝釋天（Sakka），梵天（Brahma）的佈施。沒有爲了求證聲聞乘（Sravakayana）和辟支佛乘（Pratyekabuddhayana）的佈施。沒有爲了求得國王或王子之位的佈施。沒有隻侷限於一世的佈施。沒有不知滿足的佈施。沒有不迴向一切智智（Sarvajna）的佈施。沒有不清凈的佈施。沒有不在適當的時候佈施的佈施。沒有用刀或毒藥來佈施的佈施。沒有惱亂眾生的佈施。沒有被智者所呵斥的佈施。像這樣開示了佈施的種種門徑，其餘不清凈的佈施也應當知曉。 所謂諸菩薩不應該捨棄一切物品的佈施。沒有憎惡涅槃（Nirvana）的佈施。沒有因為物品豐饒容易得到而施捨的佈施。沒有無量的恩德的佈施。沒有爲了報恩的佈施。沒有爲了求取回報的佈施。沒有爲了求取守護的佈施。沒有爲了求取吉祥的佈施。沒有傲慢心的佈施。沒有因為是家法而施捨的佈施。沒有因為偶然得到才施捨的佈施。沒有不終身奉行的佈施。沒有清凈心的佈施。沒有遊戲心態的佈施。沒有因為善知識（Kalyanamitra）的緣故而施捨的佈施。沒有輕視的佈施。沒有遊蕩放逸的佈施。沒有因為失去才施捨的佈施。沒有爲了讚揚自己而施捨的佈施。沒有爲了呵斥謾罵而施捨的佈施。沒有爲了祝願而施捨的佈施。沒有爲了稱讚稀有事物而施捨的佈施。沒有爲了表明自己有信心而施捨的佈施。沒有因為畏懼而施捨的佈施。沒有欺騙的佈施。沒有爲了求取眷屬而施捨的佈施。沒有不...
【English Translation】 English version: Giving without a defiled mind. Giving without disbelief in liberation. Giving without weariness. Giving without attachment. Giving without expecting service in return. Giving without seeking merit from unworthy recipients. Giving without despising beings who are not fields of merit. Giving without judging based on adherence to or violation of precepts. Giving without seeking fame. Giving without self-exaltation. Giving without belittling others. Giving without regret. Giving without a remorseful mind. Giving not just because of an urgent call. Giving without contempt. Giving not against natural law. Giving without seeking reward. Giving without anger. Giving without causing thirst or deprivation. Giving without troubling those who ask. Giving without mocking them. Giving without deceit. Giving without giving only to save face. Giving without throwing things away. Giving without a single-minded intention. Giving without using one's own hands. Giving without consistency. Giving without interruption. Giving without competition. Giving without despising small gifts. Giving without giving small gifts just to comply with requests. Giving without considering one's ability. Giving without giving to unworthy recipients. Giving without stinginess due to smallness of the gift. Giving without arrogance due to abundance of possessions. Giving without immoral conduct. Giving without seeking pleasurable rebirths. Giving without relying on beauty, family, wealth, or status. Giving without seeking rebirth in the Heaven of the Four Kings (Catummaharajika), Sakka's heaven, or Brahma's heaven. Giving without seeking the Sravakayana (Vehicle of Hearers) or Pratyekabuddhayana (Vehicle of Solitary Buddhas). Giving without seeking kingship or princedom. Giving without limiting to one lifetime. Giving without being insatiable. Giving without dedicating to Sarvajna (All-knowing wisdom). Giving without impurity. Giving without giving at the wrong time. Giving without giving with knives or poison. Giving without troubling beings. Giving without giving what is condemned by the wise. Thus, the doors of giving are shown, and other impure givings should also be known. That is to say, Bodhisattvas should not give by abandoning all possessions. Giving without hating Nirvana. Giving not because things are abundant and easily obtained. Giving without measureless kindness. Giving not for repayment. Giving not seeking reciprocation. Giving not seeking protection. Giving not seeking auspiciousness. Giving without arrogance. Giving not because it is a family custom. Giving not just because one happens to have something. Giving without lifelong commitment. Giving without a pure mind. Giving without playfulness. Giving not because of a Kalyanamitra (spiritual friend). Giving without contempt. Giving without indulgence. Giving not because of loss. Giving not to praise oneself. Giving not to scold or curse. Giving not to offer blessings. Giving not to praise rare things. Giving not to show one's faith. Giving not out of fear. Giving without deception. Giving not to seek retinue. Giving without...
唱導施。無引眾施。無不信施。無無因緣施。無隨意施。無現奇特施。無自稱讚施。無不隨所求施。無為伏彼施施。無不愛施。無不任用物施。無不恭敬施。無下施。無以怪相故施。無抑挫施。無挾勢得物施。無不清凈心施。無疑心施。無破求者心施。無禁忌物施。無分別施。無以酒施。無以兵杖施。無奪彼物施。無令人生疑心施。無以親近故施。無說彼過咎施。無隨所愛施。無瞋施。無癡施。無戲論施。無不為菩提施。問曰。非法求財施。乃至不為菩提施。菩薩為有為無。若盡無者則有過咎不求福田。于眾生無差別心。亦無知恩報恩。亦無家法國法施。若有者何以皆言無。答曰。是非法得財施。乃至不為菩提施。菩薩不必盡無。或時有。是佈施。檀波羅蜜所不攝。不能具足檀波羅蜜故言無。空等功德和合施者。如無盡意菩薩經檀波羅蜜品中說。菩薩佈施。與空心合故不盡。是施無相修故不盡。是施無愿守護故不盡。是施善根所攝故不盡。是施隨解脫相故不盡。是施能破一切魔故不盡。是施不雜煩惱故不盡。是施得轉勝利故不盡。是施決定心故不盡。是施集助菩提法故不盡。是施正迴向故不盡。是施得道場解脫果故不盡。是施無邊故不盡。是施不可盡故不盡。是施不斷故不盡。是施廣大故不盡。是施不可壞故不盡。是
【現代漢語翻譯】 現代漢語譯本 不唱導的佈施。不引導眾人的佈施。不以不信任的心佈施。沒有因緣的佈施。不隨意的佈施。不以展現奇特為目的的佈施。不自我稱讚的佈施。不隨他人所求的佈施。不爲了壓制他人的佈施。不以不喜愛的心佈施。不以不適用的物品佈施。不恭敬的佈施。低劣的佈施。不以奇怪的現象為緣由的佈施。不壓制他人的佈施。不憑藉權勢獲取財物而佈施。不以不清凈的心佈施。不以懷疑的心佈施。不破壞求施者信心的佈施。不以禁忌之物佈施。不分別對象的佈施。不以酒佈施。不以兵器佈施。不奪取他人財物的佈施。不令人產生疑心的佈施。不因為親近的關係而佈施。不說他人過錯的佈施。不隨自己喜好的佈施。不以嗔恨心佈施。不以愚癡心佈施。不以戲論心佈施。不爲了菩提而佈施。 問：以非法手段獲得的錢財所做的佈施，乃至不爲了菩提所做的佈施，菩薩是有還是沒有？如果完全沒有，那麼就會有過失，因為不尋求福田，對眾生沒有差別心，也沒有知恩圖報之心，也沒有家法和國法的佈施。如果有，為什麼都說沒有呢？ 答：以非法手段獲得的錢財所做的佈施，乃至不爲了菩提所做的佈施，菩薩不一定完全沒有，有時也會有。但這種佈施，不被檀波羅蜜（Dān bō luó mì，佈施的完美）所包含，不能圓滿檀波羅蜜，所以說沒有。空等功德和合的佈施，就像《無盡意菩薩經》（Wújìn yì Púsà jīng）檀波羅蜜品中所說的那樣，菩薩的佈施，與空性之心相結合，所以不會窮盡。這種佈施因為無相的修持而不窮盡。這種佈施因為無愿的守護而不窮盡。這種佈施因為被善根所攝持而不窮盡。這種佈施因為隨解脫之相而不窮盡。這種佈施因為能破除一切魔障而不窮盡。這種佈施因為不雜染煩惱而不窮盡。這種佈施因為獲得殊勝的利益而不窮盡。這種佈施因為有決定的心而不窮盡。這種佈施因為積聚輔助菩提的法而不窮盡。這種佈施因為正確的迴向而不窮盡。這種佈施因為獲得道場解脫的果報而不窮盡。這種佈施因為無邊無際而不窮盡。這種佈施因為不可窮盡而不窮盡。這種佈施因為不斷絕而不窮盡。這種佈施因為廣大而不窮盡。這種佈施因為不可破壞而不窮盡。
【English Translation】 English version Giving without guidance. Giving without leading the assembly. Giving without faith. Giving without a cause. Giving without deliberation. Giving without displaying miracles. Giving without self-praise. Giving without fulfilling requests. Giving to subdue others. Giving without love. Giving with unsuitable items. Giving without respect. Giving inferiorly. Giving based on strange phenomena. Giving to suppress others. Giving by extorting wealth through power. Giving without a pure mind. Giving with doubt. Giving to discourage seekers. Giving with forbidden items. Giving with discrimination. Giving with alcohol. Giving with weapons. Giving by seizing others' possessions. Giving to cause suspicion. Giving due to personal connections. Giving by speaking of others' faults. Giving according to personal preferences. Giving with anger. Giving with ignorance. Giving with frivolous talk. Giving without the intention of Bodhi (Bōtí, enlightenment). Question: Is giving with wealth obtained unlawfully, or even giving without the intention of Bodhi (Bōtí, enlightenment), something a Bodhisattva (Púsà, enlightened being) does or does not do? If it is entirely absent, then there is a fault, because one does not seek fields of merit, one has no impartiality towards beings, no gratitude, and no giving according to family or national laws. Answer: Giving with wealth obtained unlawfully, or even giving without the intention of Bodhi (Bōtí, enlightenment), is not necessarily entirely absent in a Bodhisattva (Púsà, enlightened being); it may occur sometimes. However, such giving is not included in Dānapāramitā (檀波羅蜜, perfection of giving) and cannot fulfill Dānapāramitā (檀波羅蜜, perfection of giving), so it is said to be absent. Giving combined with the merits of emptiness and other qualities, as described in the Dānapāramitā (檀波羅蜜, perfection of giving) chapter of the Wujin Yi Pusa Jing (無盡意菩薩經, Sutra of Inexhaustible Intent Bodhisattva), is like this: the Bodhisattva's (Púsà, enlightened being) giving, combined with the mind of emptiness, is inexhaustible. This giving is inexhaustible because of its practice of non-appearance. This giving is inexhaustible because of its protection without desire. This giving is inexhaustible because it is embraced by the roots of goodness. This giving is inexhaustible because it follows the aspect of liberation. This giving is inexhaustible because it can destroy all demons. This giving is inexhaustible because it is not mixed with afflictions. This giving is inexhaustible because it obtains victorious benefits. This giving is inexhaustible because it has a determined mind. This giving is inexhaustible because it accumulates practices that aid Bodhi (Bōtí, enlightenment). This giving is inexhaustible because of its correct dedication. This giving is inexhaustible because it obtains the fruit of liberation in the Bodhimanda (道場, place of enlightenment). This giving is inexhaustible because it is boundless. This giving is inexhaustible because it is inexhaustible. This giving is inexhaustible because it is continuous. This giving is inexhaustible because it is vast. This giving is inexhaustible because it is indestructible.
施不可勝故不盡。是施至一切智慧故不盡。是施斷非法求財施等垢成就空等諸功德故不盡。非法求財施等是施垢施。與垢合是不凈施。與空等功德合是凈。複次是施凈不凈今當更說。經說施有四種。有施於施者是凈不于受者凈。有施於受者是凈不于施者凈。有施於施者凈亦于受者凈。有施不于施者凈亦不于受者凈。若施者成就善身口意業受者成就惡身口意業。是名于施者凈不于受者凈。若施者成就惡身口意業受者成就善身口意業。是名于受者凈不于施者凈。若施者成就善身口意業受者亦成就善身口意業。是名于施者凈于受者亦凈。若施者成就不善身口意業受者亦成就不善身口意業。是名不于施者凈亦不于受者凈。貪慾瞋恚愚癡。若斷若不斷。亦應如是分別。複次四種佈施中。有凈不凈。一從施者凈。二從受者凈。三共凈是名凈。一不從施者凈。二不從受者凈。三不共凈。是名不凈。是中施者有功德故從施者施得凈。以受者有功德故從受者施得凈。以施者受者有功德故從施者受者施得凈。施者有罪故從施者施不凈。受者有罪故從受者施不凈。施者受者有罪故從施者受者施不凈。施者功德受者功德。施者罪受者罪。先已說。問曰。汝說此四種施中。菩薩應行何施。答曰。
四種佈施中 行二種凈施 不求于名利
【現代漢語翻譯】 現代漢語譯本 佈施之所以不可窮盡，是因為佈施能戰勝一切。佈施之所以不可窮盡，是因為佈施能達到一切智慧（sarva-jñāna）。佈施之所以不可窮盡，是因為佈施能斷除以非法手段求財的佈施等污垢，成就空性（śūnyatā）等諸功德。以非法手段求財的佈施等是佈施的污垢，與污垢結合是不凈的佈施，與空性等功德結合是清凈的佈施。其次，佈施的清凈與不清凈，現在應當進一步說明。《經》中說佈施有四種：有佈施對於施者是清凈的，但對於受者是不清凈的；有佈施對於受者是清凈的，但對於施者是不清凈的；有佈施對於施者是清凈的，對於受者也是清凈的；有佈施對於施者是不清凈的，對於受者也是不清凈的。如果施者成就善良的身口意業，受者成就惡劣的身口意業，這稱為對於施者是清凈的，但對於受者是不清凈的。如果施者成就惡劣的身口意業，受者成就善良的身口意業，這稱為對於受者是清凈的，但對於施者是不清凈的。如果施者成就善良的身口意業，受者也成就善良的身口意業，這稱為對於施者是清凈的，對於受者也是清凈的。如果施者成就不善良的身口意業，受者也成就不善良的身口意業，這稱為對於施者是不清凈的，對於受者也是不清凈的。貪慾（rāga）、瞋恚（dveṣa）、愚癡（moha），無論是斷除還是未斷除，也應當如此分別。 其次，四種佈施中，有清凈與不清凈。一是來自施者的清凈，二是來自受者的清凈，三是共同的清凈，這稱為清凈。一是不來自施者的清凈，二是不來自受者的清凈，三是不共同的清凈，這稱為不清凈。這裡，因為施者有功德，所以從施者佈施而得清凈。因為受者有功德，所以從受者佈施而得清凈。因為施者和受者都有功德，所以從施者和受者佈施而得清凈。施者有罪過，所以從施者佈施不清凈。受者有罪過，所以從受者佈施不清凈。施者和受者都有罪過，所以從施者和受者佈施不清凈。施者的功德、受者的功德，施者的罪過、受者的罪過，先前已經說過。問：你說這四種佈施中，菩薩（bodhisattva）應當實行哪種佈施？答： 四種佈施中，行二種凈施，不求于名利。
【English Translation】 English version Giving is inexhaustible because it is invincible. Giving is inexhaustible because it leads to all wisdom (sarva-jñāna). Giving is inexhaustible because it cuts off defilements such as giving obtained through unlawful means, and accomplishes virtues such as emptiness (śūnyatā). Giving obtained through unlawful means is a defilement of giving. Association with defilement is impure giving. Association with virtues such as emptiness is pure giving. Furthermore, the purity and impurity of giving will now be further explained. The Sutra says that there are four types of giving: There is giving that is pure for the giver but not pure for the receiver; there is giving that is pure for the receiver but not pure for the giver; there is giving that is pure for both the giver and the receiver; and there is giving that is not pure for either the giver or the receiver. If the giver accomplishes good deeds of body, speech, and mind, and the receiver accomplishes evil deeds of body, speech, and mind, this is called pure for the giver but not pure for the receiver. If the giver accomplishes evil deeds of body, speech, and mind, and the receiver accomplishes good deeds of body, speech, and mind, this is called pure for the receiver but not pure for the giver. If both the giver and the receiver accomplish good deeds of body, speech, and mind, this is called pure for both the giver and the receiver. If both the giver and the receiver accomplish evil deeds of body, speech, and mind, this is called not pure for either the giver or the receiver. Greed (rāga), hatred (dveṣa), and delusion (moha), whether they are cut off or not, should also be distinguished in this way. Furthermore, among the four types of giving, there are pure and impure ones. First, purity from the giver; second, purity from the receiver; third, shared purity—these are called pure. First, not purity from the giver; second, not purity from the receiver; third, not shared purity—these are called impure. Here, because the giver has merit, giving from the giver is pure. Because the receiver has merit, giving from the receiver is pure. Because both the giver and the receiver have merit, giving from both the giver and the receiver is pure. Because the giver has faults, giving from the giver is impure. Because the receiver has faults, giving from the receiver is impure. Because both the giver and the receiver have faults, giving from both the giver and the receiver is impure. The giver's merit, the receiver's merit, the giver's faults, and the receiver's faults have already been discussed. Question: Among these four types of giving, which should a Bodhisattva (bodhisattva) practice? Answer: Among the four types of giving, practice the two types of pure giving, without seeking fame or profit.
及以求果報
是佈施有四種三凈三不凈。不淨盡不行。凈中行二凈。一者施者凈不于受者凈。二者共凈。於此二凈施中應常精進。何以故。是菩薩不期果報故。若期果報者。則求受者清凈。凈名施者受者功德莊嚴其心清凈。不凈名施者有慳惜心。如佛說慳為施垢。余煩惱雖為不凈慳最為重。問曰。若菩薩于施者凈及共凈。應勤行此二施。慳為施者垢。亦是施大垢。若菩薩未離欲未能斷慳。云何能行此二凈施。答曰。
若物能起慳 則不畜此物
菩薩若於有命無命物知生慳心者則不畜此物。是故有所施皆無吝惜。問曰。外物可不畜身當云何。答曰。
常為利眾生 解身如藥樹
為利益眾生故。信解身如藥樹。如藥樹眾生有用根莖枝葉華實等各得差病。隨意而取無有遮護。菩薩亦如是。為利眾生故能自捨身。作是念。若眾生取我頭目手足肢節脊腹髀膊耳鼻齒舌血肉骨髓等。隨其所須皆能與之。或舉身盡施。如是降伏其心修集善根。為方便所護。行檀波羅蜜。◎
◎總相別相施 皆悉能迴向
是菩薩能以二種凈施能知二種迴向。一為總相。二為別相。總相迴向者。有所施皆迴向阿耨多羅三藐三菩提。別相施者。如佈施果報中說。複次總相迴向者。為安樂利益一切眾生。別相回
【現代漢語翻譯】 現代漢語譯本：以及爲了追求果報。
這種佈施有四種，其中三種是清凈的，三種是不清凈的。不凈的佈施完全不行。清凈的佈施中，有兩種可以實行。第一種是施者清凈，但受者不清凈。第二種是施者和受者都清凈。對於這兩種清凈的佈施，應該經常精進修行。為什麼呢？因為菩薩不期望果報。如果期望果報，就會追求受者的清凈。清凈指的是施者和受者的功德莊嚴，使他們的心清凈。不清凈指的是施者有慳吝之心。正如佛所說，慳吝是佈施的污垢。雖然其他的煩惱也是不清凈的，但慳吝是最嚴重的。有人問：如果菩薩對於施者清凈和共同清凈的佈施，應該勤奮修行這兩種佈施，而慳吝是施者的污垢，也是佈施的大污垢。如果菩薩還沒有脫離慾望，未能斷除慳吝，怎麼能夠實行這兩種清凈的佈施呢？回答是：
如果某物能引起慳吝，就不持有此物。
菩薩如果對於有生命的或無生命的物體，知道會產生慳吝之心，就不持有此物。因此，凡是施捨的東西，都沒有吝惜。有人問：外物可以不持有，那麼身體該怎麼辦呢？回答是：
經常爲了利益眾生，理解身體如同藥樹。
爲了利益眾生，要相信並理解身體如同藥樹。就像藥樹一樣，眾生可以利用它的根、莖、枝、葉、花、果實等，各自得到醫治疾病的效果。可以隨意取用，沒有遮攔和保護。菩薩也像這樣，爲了利益眾生，能夠捨棄自己的身體。這樣想：如果眾生需要我的頭、眼睛、手、腳、肢體、脊背、腹部、大腿、肩膀、耳朵、鼻子、牙齒、舌頭、血液、肉、骨頭、骨髓等，無論他們需要什麼，我都能夠給予他們。或者將整個身體都施捨出去。這樣降伏自己的心，修集善根，在方便的保護下，修行檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。
總相和別相的佈施，都能夠迴向。
這位菩薩能夠以兩種清凈的佈施，知道兩種迴向。一種是總相，一種是別相。總相迴向指的是，凡是施捨的，都回向于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。別相佈施指的是，如佈施的果報中所說。進一步說，總相迴向指的是，爲了安樂和利益一切眾生。別相迴向
【English Translation】 English version: And also to seek for karmic rewards.
This dāna (佈施, giving) has four types, of which three are pure and three are impure. Impure giving should not be practiced at all. Among pure giving, two types can be practiced. The first is where the giver is pure but the receiver is not. The second is where both are pure. One should always be diligent in these two types of pure giving. Why? Because the Bodhisattva does not expect karmic rewards. If one expects karmic rewards, then one seeks purity in the receiver. 'Pure' means that the giver's and receiver's merits adorn and purify their minds. 'Impure' means that the giver has a miserly heart. As the Buddha said, miserliness is the stain of giving. Although other afflictions are also impure, miserliness is the most serious. Someone asks: If a Bodhisattva should diligently practice the two types of giving where the giver is pure and where both are pure, and miserliness is the stain of the giver and also a great stain on giving, how can a Bodhisattva who has not yet detached from desire and has not yet severed miserliness practice these two types of pure giving? The answer is:
If an object can arouse miserliness, then do not possess this object.
If a Bodhisattva knows that a sentient or non-sentient object will give rise to a miserly heart, then he does not possess this object. Therefore, whatever is given is without any miserliness. Someone asks: External objects can be not possessed, but what about the body? The answer is:
Always for the benefit of sentient beings, understand the body as a medicinal tree.
For the benefit of sentient beings, one should believe and understand the body as a medicinal tree. Just like a medicinal tree, sentient beings can use its roots, stems, branches, leaves, flowers, fruits, etc., each obtaining the effect of curing diseases. They can take them at will, without obstruction or protection. The Bodhisattva is also like this. For the benefit of sentient beings, he can give up his own body. He thinks like this: If sentient beings need my head, eyes, hands, feet, limbs, back, abdomen, thighs, shoulders, ears, nose, teeth, tongue, blood, flesh, bones, marrow, etc., whatever they need, I can give it to them. Or give away the entire body. In this way, subdue one's mind, cultivate good roots, and under the protection of skillful means, practice Dāna-pāramitā (檀波羅蜜, Perfection of Giving).
Giving in general and specific aspects, all can be dedicated.
This Bodhisattva can, with two types of pure giving, know two types of dedication. One is general, and the other is specific. General dedication means that whatever is given is dedicated to Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Specific giving refers to what is said in the karmic rewards of giving. Furthermore, general dedication means for the happiness and benefit of all sentient beings. Specific dedication
曏者。無信眾生令得信故。破戒者得持戒故。少聞者得多聞故。懈怠者得精進故。散亂心者得禪定故。愚癡眾生得智慧故。慳者得舍心故。如是等種種別相。複次總相迴向者。以六波羅蜜。迴向阿耨多羅三藐三菩提。別相迴向者。施外物時愿諸眾生得大最樂。支節佈施時愿諸眾生具足佛身。問曰。佈施有幾種迴向幾種不迴向。答曰。一為凈四迴向三種不迴向。一菩薩佈施為清凈四事故迴向。三種不迴向。不為得王故迴向。不為得欲樂故迴向。不為得聲聞辟支佛地故迴向。不為得王故迴向者。遮王則並遮一切貴人力勢自在者。不為得欲樂迴向者。除上貴人余受富樂五欲自娛者。不為得聲聞辟支佛迴向者。遮因小乘入無餘涅槃。令得安住大乘。久后乃入無餘涅槃。為四凈迴向者。菩薩所施為清凈佛土故迴向。為清凈菩薩故迴向。為清凈教化眾生故迴向。為凈薩婆若故迴向。菩薩應如是方便迴向無令佈施損減使得勢力。問曰。以何法令佈施損減。以何法令佈施增益。答曰。
若施不迴向 亦無有方便 求生於下處 親近惡知識 如是佈施者 是則為損減
若佈施不迴向阿耨多羅三藐三菩提。隨逐世間樂故。求生下處無有方便。能出佈施禪定果報自在所生。親近障閡大乘知識。以是四法則佈施損減。
【現代漢語翻譯】 現代漢語譯本 先前，爲了使不信的眾生能夠生起信心，使毀犯戒律的人能夠持守戒律，使少聞寡見的人能夠廣聞博學，使懈怠的人能夠精進修行，使散亂心的人能夠獲得禪定，使愚癡的眾生能夠得到智慧，使慳吝的人能夠生起佈施之心，像這樣有種種不同的情況。其次，總相迴向是指以六波羅蜜（Loka-samanya，佈施、持戒、忍辱、精進、禪定、智慧）迴向于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。別相迴向是指，佈施外物時，愿一切眾生得到最大的快樂；佈施身體肢節時，愿一切眾生具足佛身。 問：佈施有幾種迴向，幾種不迴向？ 答：一種爲了清凈而回向，三種不迴向。菩薩佈施是爲了四種清凈的緣故而回向，三種不迴向。不爲了得到國王的地位而回向，不爲了得到欲樂而回向，不爲了得到聲聞（Śrāvaka，聽聞佛法而悟道的修行者）或辟支佛（Pratyekabuddha，無師自悟的修行者）的果位而回向。不爲了得到國王的地位而回向，也包含了不爲了得到一切尊貴的人的權勢和自在而回向。不爲了得到欲樂而回向，排除了上述尊貴的人，其餘享受富裕快樂、以五欲自娛的人。不爲了得到聲聞或辟支佛的果位而回向，是爲了阻止因為小乘（Hinayana）而進入無餘涅槃（nirvāṇa，寂滅），使他們能夠安住于大乘（Mahāyāna），很久以後才進入無餘涅槃。爲了四種清凈而回向是指，菩薩的佈施是爲了清凈佛土的緣故而回向，爲了清凈菩薩的緣故而回向，爲了清凈教化眾生的緣故而回向，爲了清凈一切智慧（sarvajña）的緣故而回向。菩薩應當這樣方便地迴向，不要讓佈施減損，而要使其得到力量。 問：通過什麼法則會讓佈施減損？通過什麼法則會讓佈施增益？ 答： 若施不迴向，亦無有方便，求生於下處，親近惡知識，如是佈施者，是則為損減。 如果佈施不迴向于阿耨多羅三藐三菩提，而是隨逐世間的快樂，求生於低下的地方，沒有方便能夠脫離佈施禪定果報自在所生之處，親近障礙大乘的知識。因為這四種法則，佈施就會減損。
【English Translation】 English version Previously, in order to enable unbelieving beings to develop faith, to enable those who have broken precepts to uphold them, to enable those who have heard little to hear and learn widely, to enable the lazy to be diligent in practice, to enable those with scattered minds to attain samadhi (concentration), to enable ignorant beings to gain wisdom, and to enable the stingy to develop a giving heart, there are various different situations like these. Secondly, general dedication refers to dedicating the six paramitas (Loka-samanya, giving, morality, patience, diligence, meditation, and wisdom) to anuttara-samyak-sambodhi (supreme perfect enlightenment). Specific dedication refers to, when giving external objects, wishing all beings to attain the greatest happiness; when giving limbs of the body, wishing all beings to be endowed with the Buddha's body. Question: How many kinds of dedication are there for giving, and how many kinds of non-dedication? Answer: One is dedicated for the sake of purity, and three are not dedicated. A Bodhisattva's giving is dedicated for the sake of four kinds of purity, and three are not dedicated. It is not dedicated for the sake of obtaining the position of a king, not dedicated for the sake of obtaining sensual pleasures, and not dedicated for the sake of obtaining the fruit of a Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings) or a Pratyekabuddha (a solitary Buddha who attains enlightenment without a teacher). Not dedicating for the sake of obtaining the position of a king also includes not dedicating for the sake of obtaining the power and freedom of all noble people. Not dedicating for the sake of obtaining sensual pleasures excludes the aforementioned noble people, and includes others who enjoy wealth and pleasure and indulge in the five desires. Not dedicating for the sake of obtaining the fruit of a Śrāvaka or a Pratyekabuddha is to prevent entering nirvana (extinction) through the Hinayana (Small Vehicle), so that they can abide in the Mahāyāna (Great Vehicle) and enter nirvana after a long time. Dedicating for the sake of four kinds of purity means that a Bodhisattva's giving is dedicated for the sake of purifying the Buddha-land, for the sake of purifying Bodhisattvas, for the sake of purifying the teaching and transformation of beings, and for the sake of purifying all wisdom (sarvajña). Bodhisattvas should dedicate in this expedient way, so as not to diminish giving, but to make it powerful. Question: By what laws will giving be diminished? By what laws will giving be increased? Answer: If giving is not dedicated, and there is no expedient means, seeking to be born in a lower place, associating with evil teachers, such giving is diminished. If giving is not dedicated to anuttara-samyak-sambodhi, but follows worldly pleasures, seeking to be born in a lower place, there is no expedient means to escape from the place of birth resulting from the freedom of giving and meditation, associating with knowledge that hinders the Mahāyāna. Because of these four laws, giving will be diminished.
離四施得增 又應三心施 菩薩順佛語 亦不求果報
離此四法佈施則得增益。一回向阿耨多羅三藐三菩提。二有方便迴向。三求法王處。四親近善知識。又應以三法心而行佈施。一者憐愍一切眾生故以菩提心行施。二者不遠佛法而行佈施。三者不求果報而行佈施。複次。
為得三法故 而行於佈施 為欲求二法 應當行佈施
菩薩為得三法故行佈施。一者佛法。二者說法。三者令諸眾生住無上樂。又欲求二法行佈施者。一者大富。二者具足檀波羅蜜。何以故。若菩薩大富。則離貧苦不取他財不求息利。無有債主不憂償債。多財富足能自衣食。有能惠施利益親族及善知識。眷屬安樂其家豐饒。常如節會心常歡悅能大施與。眷屬不輕人所敬仰。言皆信受眾所依附人來師仰入眾無畏。常好洗浴名香涂身。著好新衣具足莊嚴。見諸好色聽好音聲聞諸妙香。常食最上美味。細觸怨賊難壞。善知識歡喜。是於人身得善果報。人所欽慕常稱吉善。忘其醜惡。雖生下賤有大人相。雖無巧言成巧言者。雖不多聞成多聞者。雖少智慧成智慧者。若先端正倍復殊勝。若先大家倍復尊貴。若先巧言倍復巧言。若先多聞倍復多聞。若先智慧倍復有智。所可坐臥貴價寶床寤寐安隱侍衛具足。眾寶為舍極意遊戲
【現代漢語翻譯】 現代漢語譯本： 遠離四種情況的佈施可以獲得增益，又應當以三種心來行佈施。 菩薩順從佛的教誨，也不追求果報。
遠離以下四種情況的佈施就能得到增益：一、迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。二、有方便的迴向。三、求生於法王之處。四、親近善知識（kalyana-mitra，良師益友）。又應當以三種心來行佈施：一是以憐憫一切眾生的緣故，以菩提心（bodhi-citta，覺悟之心）行佈施。二是不遠離佛法而行佈施。三是不求果報而行佈施。再者。
爲了獲得三種法，才去實行佈施； 爲了想要追求兩種法，應當實行佈施。
菩薩爲了獲得三種法而行佈施：一是佛法（Buddha-dharma，佛陀的教法），二是說法（dharma-desana，宣講佛法），三是令一切眾生安住于無上的快樂之中。又想要追求兩種法而行佈施的人，一是獲得大富，二是具足檀波羅蜜（dana-paramita，佈施波羅蜜）。為什麼呢？如果菩薩大富，就能遠離貧窮困苦，不拿取他人的財物，不追求利息，沒有債主，不憂愁償還債務。多有財富充足，能夠自己衣食無憂，有能力惠施利益親族以及善知識，眷屬安樂，家庭豐饒，常常像過節一樣，內心常常歡悅，能夠廣行佈施。眷屬不被輕視，受人敬仰，說的話都被人相信接受，眾人所依靠依附，人們前來師法仰慕，進入人群中沒有畏懼。常常喜歡洗浴，用名貴的香料涂身，穿著美好嶄新的衣服，具足莊嚴。見到美好的顏色，聽到美好的聲音，聞到美妙的香氣，常常食用最上等的美味，細滑的觸感，怨賊難以侵害，善知識歡喜。這是在人身中得到的善的果報。人們所欽佩仰慕，常常稱讚吉祥美好，忘記他的醜惡。即使出生在**，也有大丈夫的相貌。即使沒有巧妙的言辭，也能成就巧妙的言辭。即使不多聞，也能成就多聞。即使缺少智慧，也能成就智慧。如果先前就端正，會更加殊勝。如果先前就是大家族，會更加尊貴。如果先前就善於言辭，會更加善於言辭。如果先前就博學多聞，會更加博學多聞。如果先前就有智慧，會更加有智慧。所坐臥的都是貴重的寶床，睡醒和睡眠都安穩，侍衛周全。用眾多的寶物建造房屋，盡情地遊戲。
【English Translation】 English version: Giving that is free from four conditions brings increase; also, one should give with three kinds of minds. Bodhisattvas follow the Buddha's words and do not seek rewards.
Giving that is free from these four conditions will gain increase: First, dedicating it to anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). Second, dedicating it with skillful means. Third, seeking to be in the place of the Dharma King. Fourth, associating with kalyana-mitras (善知識, good spiritual friends). Furthermore, one should give with three kinds of minds: First, giving with bodhi-citta (菩提心, the mind of enlightenment) out of compassion for all sentient beings. Second, giving without straying from the Buddha-dharma (佛法, the Buddha's teachings). Third, giving without seeking rewards. Furthermore:
In order to obtain three dharmas, one practices giving; In order to seek two dharmas, one should practice giving.
Bodhisattvas practice giving in order to obtain three dharmas: First, the Buddha-dharma. Second, dharma-desana (說法, teaching the Dharma). Third, enabling all sentient beings to dwell in unsurpassed bliss. Furthermore, those who wish to seek two dharmas practice giving: First, great wealth. Second, complete dana-paramita (檀波羅蜜, the perfection of giving). Why? If a Bodhisattva is greatly wealthy, they will be free from poverty and suffering, will not take others' property, will not seek interest, will have no creditors, and will not worry about repaying debts. With abundant wealth, they will be able to provide for their own food and clothing, and will be able to bestow benefits upon relatives and kalyana-mitras. Their family will be peaceful, and their home will be prosperous. They will always be like a festival, and their hearts will always be joyful. They will be able to give generously. Their family will not be looked down upon, but will be respected by others. Their words will be believed and accepted, and they will be relied upon by the masses. People will come to them for guidance and admiration, and they will enter crowds without fear. They will always enjoy bathing and anointing their bodies with fragrant perfumes. They will wear fine new clothes and be fully adorned. They will see beautiful colors, hear beautiful sounds, and smell wonderful fragrances. They will always eat the most delicious flavors, and their skin will be smooth. Enemies and thieves will be difficult to harm them, and kalyana-mitras will be pleased. This is the good karmic reward obtained in human form. People will admire and respect them, and will always praise them as auspicious and good, forgetting their ugliness. Even if born in **, they will have the marks of a great person. Even without skillful speech, they will become skillful speakers. Even without much learning, they will become learned. Even with little wisdom, they will become wise. If they were already handsome, they will be even more outstanding. If they were already from a great family, they will be even more noble. If they were already skilled in speech, they will be even more skilled in speech. If they were already learned, they will be even more learned. If they were already wise, they will be even more wise. The beds they sit and lie on will be precious and valuable, and they will be peaceful in their waking and sleeping, with complete attendants. They will build houses with many treasures and enjoy themselves to the fullest.
。其身貴重須諸經書應意即得。勢位隨意親近王易。諸貴人所念。諸醫自往常有親信訊息所宜。有疾輕微若病易差。遠離今世後世怖畏。畢竟永離不活怖畏常有救護。多有人眾諸親近者自謂多福。為同意者深自欣慶。有少施恩得大酬報。若加小惡得大殃禍。族姓女人少年端正具足莊嚴。自求給侍諸有諧利悉來歸己。若作惡事事輒輕微。少有施作即獲大利。多善知識怨憎轉少。蛇虺毒藥放逸惡人如是等事不得妄近。諸愛敬事皆悉歸趣。若獲利時眾人代喜。若有衰惱人皆憂戚。眾共示導競以善吉。令遠非法安住善法。所施業大見莫不歡。若與同心則以為足。不期世間富貴榮利。假使居位人思匡助除其衰惱。見他富貴無所悕尚。人詠其德不揚其過。雖小人名得大人號無不足色。視他顏貌不作矯異。若作婆羅門。于天寺中大獲果報。讀諸經書得其實利得而能施。若是剎利所習成就。善射音聲善能貫練。治世典籍能得果報若是毗舍播殖如意。若是商估能獲其利。若是首陀羅所作事業多得如意。問曰。汝先說菩薩不以求果報心施。又復不為豪貴故施。而今說求大富故佈施。是語得無自相違背。答曰。不相違也。若自為身求富受樂。是故說不應求富。今說求富但為利益眾生。是故說為欲大施故求富。不為身已求富受樂。是則果中說因
【現代漢語翻譯】 現代漢語譯本：此人自身尊貴，若需要各種經書，心想事成。權勢地位隨心所欲，容易親近國王。被眾多貴人所思念。眾多醫生主動前來，常有親信帶來訊息。即使生病也只是輕微小病，容易痊癒。遠離今世和後世的恐懼，最終永遠脫離死亡的恐懼，常有救護。擁有眾多人眾，親近之人自認為有福。與自己意見相同的人，內心深感欣慰。即使給予少量恩惠，也能得到大的回報。如果施加小的惡行，也會招致大的災禍。家族中的女子，年輕貌美，端莊秀麗，具足莊嚴。主動前來尋求侍奉，各種和諧有利的事情都歸於自己。如果做了惡事，事情也會變得輕微。稍微付出，就能獲得巨大的利益。多有善良的朋友，怨恨憎惡的人逐漸減少。蛇、毒藥、放縱的惡人等事物，不能輕易靠近。各種愛戴敬重的事情都歸向自己。如果獲得利益，眾人都會替自己高興。如果遇到衰敗煩惱，人們都會憂愁。大家共同引導，都用善良吉祥的方式，使其遠離非法，安住在善良的法中。所施的功業廣大，所見之人沒有不歡喜的。如果與自己同心同德，就感到滿足。不期望世間的富貴榮華。即使身居高位，人們也會想著幫助他，消除他的衰敗煩惱。看到他人富貴，沒有絲毫羨慕。人們歌頌他的美德，不宣揚他的過失。即使是小人物，也能得到大人物的稱號，沒有不滿足的。看別人的臉色，不做虛偽怪異的表情。如果作為婆羅門（Brahmana，印度教祭司），在天神寺廟中能獲得大的果報。讀誦各種經書，得到實際的利益，得到后又能佈施。如果是剎利（Kshatriya，古印度第二等級，武士）所學習的，就能成就善於射箭，聲音洪亮，善於貫穿練習。治理世間的典籍，能得到果報。如果是毗舍（Vaishya，古印度第三等級，商人），播種養殖就能如意。如果是商賈，就能獲得利益。如果是首陀羅（Shudra，古印度第四等級，奴隸），所做的事業大多能如意。有人問：『你先前說菩薩不以求果報的心佈施，又不為豪門貴族而佈施，而現在又說爲了求得大富而佈施，這話豈不是自相矛盾嗎？』回答說：『不矛盾。如果爲了自己求得財富享受快樂，所以說不應該求富。現在說求富，只是爲了利益眾生。所以說是爲了想要大布施才求富，不是爲了自己求富享受快樂。這就像是在果中說因。』
【English Translation】 English version: This person is noble, and if they need various scriptures, their wishes will be fulfilled. Their power and position will be as they desire, and they will easily be able to approach the king. They will be thought of by many nobles. Many doctors will come of their own accord, and there will often be trusted messengers bringing news. Even if they are sick, it will only be a minor illness, and they will recover easily. They will be far from the fears of this life and the next, and will ultimately be free from the fear of death, and will always have protection. They will have many followers, and those close to them will consider themselves fortunate. Those who agree with them will feel deeply gratified. Even if they give a small favor, they will receive a great reward. If they inflict a small evil, they will incur great misfortune. Women in their family will be young, beautiful, dignified, and adorned. They will come of their own accord seeking to serve, and all harmonious and beneficial things will come to them. If they do evil deeds, the matters will become minor. With a little effort, they will gain great benefits. They will have many good friends, and those who hate and resent them will gradually decrease. Snakes, poisons, and reckless evil people will not be able to approach them easily. All matters of love and respect will turn to them. If they gain benefits, everyone will be happy for them. If they encounter decline and trouble, people will worry. Everyone will guide them together, using kind and auspicious ways, to keep them away from illegal things and to live in good Dharma. The merits they give are great, and everyone who sees them is happy. If they are of one mind with others, they will be satisfied. They do not expect worldly wealth and glory. Even if they are in a high position, people will think of helping them and eliminating their decline and trouble. Seeing others wealthy, they have no envy. People sing their virtues and do not publicize their faults. Even if they are a small person, they will get the title of a great person, and there will be no lack of color. Looking at other people's faces, they do not make false and strange expressions. If they act as a Brahmana (Hindu priest), they will receive great rewards in the temples of the gods. Reading various scriptures, they will get practical benefits, and after getting them, they can give them away. If it is what a Kshatriya (ancient Indian warrior class) learns, they will achieve skill in archery, a loud voice, and skill in practice. Governing the world's classics, they can get rewards. If it is what a Vaishya (ancient Indian merchant class) does, planting and breeding will be as desired. If they are merchants, they will gain benefits. If they are Shudra (ancient Indian servant class), the work they do will mostly be as desired. Someone asked: 'You said earlier that Bodhisattvas do not give with the mind of seeking rewards, nor do they give for the sake of the wealthy and noble, but now you say that they give in order to seek great wealth. Isn't this contradictory?' The answer is: 'It is not contradictory. If it is for oneself to seek wealth and enjoy happiness, then it is said that one should not seek wealth. Now it is said that seeking wealth is only for the benefit of sentient beings. Therefore, it is said that one seeks wealth in order to give great alms, not for oneself to seek wealth and enjoy happiness. This is like speaking of the cause in the result.'
。若菩薩不得大富雖信樂佈施無財可與。是故汝不應作難。複次斷二法故應行佈施。何等為二。一者慳。二者貪。此二法最為施垢。又得二法故行佈施。所謂盡智無生智。又增益三種慧。一者自利慧。二者本慧。三者多聞慧。有人言。增長二法故應行施。一善二慧。略說菩薩應行四種施攝一切善法。一者等心施。二者無對施。三者回向菩提施。四者具足善寂滅心施。菩薩如是具足檀波羅蜜故勤行財施。◎
十住毗婆沙論卷第六 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第七
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
◎分別法施品第十三
菩薩于財施應如是修學又應修學法施如說。
眾施法施最 智者應修行
一切佈施中第一最上最妙。所謂法施。是施智者所應行。問曰。何故但言智者應行法施。答曰。不智者若行法施即說異論。說異論故自失利亦失他利。問曰。何謂異論。答曰。佛欲滅度時告阿難。從今日後依修多羅莫依人。阿難云何名依修多羅不依人。有比丘來作是言。我現從佛聞現從佛受。是法是善是佛所教。是比丘語莫受莫舍。審諦聽已應以經律撿其所說。若不入修多羅不入毗尼。又復違逆諸法相義。應報是比丘言。是
【現代漢語翻譯】 現代漢語譯本：如果菩薩沒有大財富，即使信樂佈施，也沒有財物可以給予。因此，你不應該提出這樣的疑問。再者，爲了斷除兩種法，應該行佈施。哪兩種法呢？一是慳吝，二是貪婪。這兩種法是佈施最大的污垢。又因為獲得兩種法，所以行佈施，即盡智和無生智。又增益三種智慧：一是自利慧，二是本慧，三是多聞慧。有人說，爲了增長兩種法，應該行佈施，即善和慧。簡略地說，菩薩應該行四種佈施來攝取一切善法：一是等心施，二是無對施，三是迴向菩提（bodhi，覺悟）施，四是具足善寂滅心施。菩薩像這樣具足檀波羅蜜（dān bō luó mì，佈施波羅蜜）的緣故，勤奮地行財施。
十住毗婆沙論卷第六
十住毗婆沙論卷第七
聖者龍樹（Nāgārjuna）造
後秦龜茲國三藏鳩摩羅什（Kumārajīva）譯
◎分別法施品第十三
菩薩對於財施應該這樣修學，又應該修學法施，如經文所說：
眾施法施最 智者應修行
一切佈施中，法施是最第一、最上、最妙的。這種佈施是智者所應該修行的。有人問：為什麼只說智者應該行法施呢？回答說：不智者如果行法施，就會說出與正法相違背的言論。因為說出與正法相違背的言論，自己會失去利益，也會使他人失去利益。有人問：什麼叫做異論呢？回答說：佛陀將要涅槃（nirvāṇa，寂滅）時，告訴阿難（Ānanda）：從今天以後，要依據修多羅（sūtra，經），不要依據個人。阿難問：什麼叫做依據修多羅不依據個人呢？如果有比丘（bhikkhu，出家男眾）來說：我現在親自從佛陀那裡聽到，親自從佛陀那裡接受，這個法是善的，是佛陀所教導的。對於這位比丘的話，不要接受，也不要捨棄，仔細聽取后，應該用經和律來檢驗他所說的話。如果他的話不符合修多羅，不符合毗尼（vinaya，戒律），又違背諸法的實相和意義，就應該告訴這位比丘說：
【English Translation】 English version: If a Bodhisattva does not possess great wealth, even if they believe in and are fond of giving, they will have no wealth to give. Therefore, you should not raise such a question. Furthermore, one should practice giving in order to sever two dharmas (dharma, teachings/laws). What are the two? One is stinginess, and the other is greed. These two dharmas are the greatest defilements of giving. Moreover, one practices giving because one obtains two dharmas, namely, the Exhaustion-knowledge and the Non-arising-knowledge. Also, it increases three kinds of wisdom: first, the wisdom of benefiting oneself; second, the original wisdom; and third, the wisdom of much learning. Some say that one should practice giving in order to increase two dharmas, namely, goodness and wisdom. Briefly speaking, a Bodhisattva should practice four kinds of giving to encompass all good dharmas: first, giving with an equal mind; second, giving without opposition; third, giving that is dedicated to Bodhi (bodhi, enlightenment); and fourth, giving with a complete mind of goodness and tranquility. Because the Bodhisattva thus possesses Dāna-pāramitā (dāna-pāramitā, perfection of giving), they diligently practice material giving.
Treatise on the Ten Stages, Volume 6
Treatise on the Ten Stages, Volume 7
Composed by the Holy Nāgārjuna (Nāgārjuna)
Translated by Tripiṭaka Kumārajīva (Kumārajīva) of the Kingdom of Kucha in the Later Qin Dynasty
◎ Chapter Thirteen on Distinguishing Dharma Giving
A Bodhisattva should cultivate material giving in this way, and should also cultivate Dharma giving, as it is said:
Of all givings, Dharma giving is the best; the wise should practice it.
Among all givings, Dharma giving is the most supreme, the highest, and the most wonderful. This giving is what the wise should practice. Someone asks: Why is it only said that the wise should practice Dharma giving? The answer is: If the unwise practice Dharma giving, they will speak heterodox opinions. Because they speak heterodox opinions, they will lose their own benefit and also cause others to lose benefit. Someone asks: What is meant by heterodox opinions? The answer is: When the Buddha was about to enter Nirvāṇa (nirvāṇa, cessation), he told Ānanda (Ānanda): From today onwards, rely on the Sūtras (sūtra, discourses), do not rely on persons. Ānanda asks: What is meant by relying on the Sūtras and not relying on persons? If a Bhikkhu (bhikkhu, monk) comes and says: I have now personally heard from the Buddha, personally received from the Buddha, this Dharma is good, it is what the Buddha taught. Do not accept or reject the words of this Bhikkhu, but after listening carefully, you should examine what he says with the Sūtras and the Vinaya (vinaya, monastic rules). If his words do not enter the Sūtras, do not enter the Vinaya, and also contradict the characteristics and meanings of all dharmas, you should tell this Bhikkhu:
法或非佛所說。或長老謬受。何以故。是法不入修多羅不入毗尼。又復違逆諸法相義。是則非法非善非佛所教。如是知已即應除卻。復有比丘來作是言。彼住處有大眾。有明經上座善說戒律。我現從彼聞。現從彼受。是法是善是佛所教。是比丘語莫受莫舍。審諦聽已應以經律撿其所說。若不入修多羅不入毗尼。又復違逆諸法相義。應報是比丘言。長老彼比丘僧法相善相。或作非法非善說。或長老謬受。何以故。是法不入修多羅不入毗尼。又復違逆諸法相義。是則非法非善非佛所教。如是知已即應除卻。復有比丘來作是言。彼住處多諸比丘。持修多羅持毗尼持摩多羅迦。我現從彼聞現從彼受。是法是善是佛所教。是比丘語莫受莫舍。審諦聽已應以經律撿其所說。若不入修多羅不入毗尼。又復違逆諸法相義。應報是比丘言。長老彼比丘僧法相善相。或作非法非善說。或長老謬受。何以故。是法不入修多羅不入毗尼。又復違逆諸法相義。是則非法非善非佛所教。如是知已即應除卻。復有比丘來作是言。彼住處中有長老比丘。多知多識人所尊重。我現從彼聞現從彼受。是法是善是佛所教。是比丘語莫受莫舍。審諦聽已應以經律撿其所說。若不入修多羅不入毗尼。又復違逆諸法相義。應報是比丘言。長老彼諸比丘法相善相。或作
【現代漢語翻譯】 現代漢語譯本： 如果有人說某種法不是佛陀所說，或者是有德長老錯誤地接受了，這是為什麼呢？因為這種法不符合《修多羅》（Sūtra，經）的教義，也不符合《毗尼》（Vinaya，戒律），而且還違背了諸法的本質和意義。那麼，這種法就不是正法，不是善法，不是佛陀的教導。像這樣認識之後，就應該立即去除。 如果又有比丘來說：『那個地方有大眾，有精通經典的上座，善於講解戒律，我現在從他們那裡聽到，現在從他們那裡接受，這種法是正法，是善法，是佛陀的教導。』對於這個比丘的話，不要輕易接受，也不要輕易捨棄，應該仔細聽取，然後用經和律來檢驗他所說的話。如果這種法不符合《修多羅》（Sūtra，經）的教義，也不符合《毗尼》（Vinaya，戒律），而且還違背了諸法的本質和意義，就應該告訴這個比丘：『長老，那些比丘僧團可能對法的本質和善的本質理解有偏差，或者說了不符合正法和善法的話，或者是有德長老錯誤地接受了。』這是為什麼呢？因為這種法不符合《修多羅》（Sūtra，經）的教義，也不符合《毗尼》（Vinaya，戒律），而且還違背了諸法的本質和意義。那麼，這種法就不是正法，不是善法，不是佛陀的教導。像這樣認識之後，就應該立即去除。 如果又有比丘來說：『那個地方有很多比丘，他們持有《修多羅》（Sūtra，經），持有《毗尼》（Vinaya，戒律），持有《摩多羅迦》（Mātṛka，論藏），我現在從他們那裡聽到，現在從他們那裡接受，這種法是正法，是善法，是佛陀的教導。』對於這個比丘的話，不要輕易接受，也不要輕易捨棄，應該仔細聽取，然後用經和律來檢驗他所說的話。如果這種法不符合《修多羅》（Sūtra，經）的教義，也不符合《毗尼》（Vinaya，戒律），而且還違背了諸法的本質和意義，就應該告訴這個比丘：『長老，那些比丘僧團可能對法的本質和善的本質理解有偏差，或者說了不符合正法和善法的話，或者是有德長老錯誤地接受了。』這是為什麼呢？因為這種法不符合《修多羅》（Sūtra，經）的教義，也不符合《毗尼》（Vinaya，戒律），而且還違背了諸法的本質和意義。那麼，這種法就不是正法，不是善法，不是佛陀的教導。像這樣認識之後，就應該立即去除。 如果又有比丘來說：『那個地方有長老比丘，他們博學多聞，受人尊重，我現在從他們那裡聽到，現在從他們那裡接受，這種法是正法，是善法，是佛陀的教導。』對於這個比丘的話，不要輕易接受，也不要輕易捨棄，應該仔細聽取，然後用經和律來檢驗他所說的話。如果這種法不符合《修多羅》（Sūtra，經）的教義，也不符合《毗尼》（Vinaya，戒律），而且還違背了諸法的本質和意義，就應該告訴這個比丘：『長老，那些比丘可能對法的本質和善的本質理解有偏差，或者說了不符合正法』
【English Translation】 English version: If someone says that a certain Dharma is not spoken by the Buddha, or that it has been wrongly received by elder monks, why is that? Because this Dharma does not conform to the Sūtra (scriptures), nor does it conform to the Vinaya (discipline), and it also contradicts the nature and meaning of all Dharmas. Then, this Dharma is not the true Dharma, not the good Dharma, not the Buddha's teaching. Having recognized this, it should be immediately discarded. If another Bhikṣu (monk) comes and says: 'In that place there is a large assembly, there are elder monks who are well-versed in the scriptures and good at explaining the precepts. I now hear from them, I now receive from them, this Dharma is the true Dharma, the good Dharma, the Buddha's teaching.' Do not readily accept or reject this Bhikṣu's words. After careful listening, one should examine what he says with the Sūtras and Vinaya. If this Dharma does not conform to the Sūtra (scriptures), nor does it conform to the Vinaya (discipline), and it also contradicts the nature and meaning of all Dharmas, one should tell this Bhikṣu: 'Elder, those Bhikṣu Sangha (monastic community) may have deviated in their understanding of the nature of Dharma and the nature of goodness, or they may have spoken words that do not conform to the true Dharma and good Dharma, or the elder monks have wrongly received it.' Why is that? Because this Dharma does not conform to the Sūtra (scriptures), nor does it conform to the Vinaya (discipline), and it also contradicts the nature and meaning of all Dharmas. Then, this Dharma is not the true Dharma, not the good Dharma, not the Buddha's teaching. Having recognized this, it should be immediately discarded. If another Bhikṣu (monk) comes and says: 'In that place there are many Bhikṣus (monks) who uphold the Sūtras (scriptures), uphold the Vinaya (discipline), and uphold the Mātṛka (Abhidhamma/commentaries). I now hear from them, I now receive from them, this Dharma is the true Dharma, the good Dharma, the Buddha's teaching.' Do not readily accept or reject this Bhikṣu's words. After careful listening, one should examine what he says with the Sūtras and Vinaya. If this Dharma does not conform to the Sūtra (scriptures), nor does it conform to the Vinaya (discipline), and it also contradicts the nature and meaning of all Dharmas, one should tell this Bhikṣu: 'Elder, those Bhikṣu Sangha (monastic community) may have deviated in their understanding of the nature of Dharma and the nature of goodness, or they may have spoken words that do not conform to the true Dharma and good Dharma, or the elder monks have wrongly received it.' Why is that? Because this Dharma does not conform to the Sūtra (scriptures), nor does it conform to the Vinaya (discipline), and it also contradicts the nature and meaning of all Dharmas. Then, this Dharma is not the true Dharma, not the good Dharma, not the Buddha's teaching. Having recognized this, it should be immediately discarded. If another Bhikṣu (monk) comes and says: 'In that place there are elder Bhikṣus (monks) who are learned and respected by people. I now hear from them, I now receive from them, this Dharma is the true Dharma, the good Dharma, the Buddha's teaching.' Do not readily accept or reject this Bhikṣu's words. After careful listening, one should examine what he says with the Sūtras and Vinaya. If this Dharma does not conform to the Sūtra (scriptures), nor does it conform to the Vinaya (discipline), and it also contradicts the nature and meaning of all Dharmas, one should tell this Bhikṣu: 'Elder, those Bhikṣus may have deviated in their understanding of the nature of Dharma and the nature of goodness, or they may have spoken words that do not conform to the true Dharma'
非法非善說。或長老謬受。何以故。是法不入修多羅不入毗尼。又復違逆諸法相義。是則非法非善非佛所教。如是知已即應除卻。是四名異論。是故言智者不依異論而行清白法施。問曰。云何知諸施中法施第一。答曰。經說有二施財法施。二施之中法施為上。複次。
決定王經中 贊說法功德 及說法儀式 應常修習行
若菩薩欲以法施眾生者。應如決定王大乘經中稱讚法師功德及說法儀式隨順修學。謂說法者應行四法。何等為四。一者廣博多學能持一切言辭章句。二者決定善知世間出世間諸法生滅相。三者得禪定慧。于諸經法隨順無諍。四者不增不損如所說行。說法者處師子座復有四法。何等為四。一者欲升高座。先應恭敬禮拜大眾然後升座。二者眾有女人應觀不凈。三者威儀視瞻有大人相。敷演法音顏色和悅人皆信受。不說外道經書心無怯畏。四者于惡言問難當行忍辱。處師子座復有四法。何等為四。一者于諸眾生生饒益想。二者于諸眾生不生我想。三者于諸文字不生法想。四者愿諸眾生從我聞法者于阿耨多羅三藐三菩提而不退轉。處師子座復有四法。何等為四。一者善能安住陀羅尼門。深信樂法。二者善得般舟三昧。勤行精進持戒清凈。三者不樂一切生處。不貪利養。不求果報。四者於三解脫
{ "translations": [ "現代漢語譯本：", "這是非法和不善的說法。或者有長老錯誤地接受了它。為什麼呢？因為這種說法不符合修多羅（Sutra，經）和毗尼（Vinaya，戒律），而且違背了諸法實相的意義。這便是非法、不善，不是佛陀所教導的。像這樣認識之後，就應該立即去除它。這四種說法被稱為異論。因此說，智者不應依賴異論，而應奉行清凈的法施。", "有人問：『如何得知在各種佈施中，法施最為殊勝呢？』", "回答說：『經中說有二種佈施：財施和法施。在這二種佈施中，法施最為殊勝。』", "此外，", "《決定王經》中，", "讚歎說法功德，", "以及說法的儀式，", "應當經常修習奉行。", "如果菩薩想要以法施利益眾生，就應當像《決定王大乘經》中那樣，稱讚法師的功德，並按照說法的儀式來修學。也就是說，說法者應當奉行四種法。是哪四種呢？", "第一，要廣博多學，能夠掌握一切言辭章句。", "第二，要明確地瞭解世間和出世間諸法的生滅之相。", "第三，要獲得禪定智慧，對於各種經法隨順而不爭論。", "第四，不增不減，按照所說的去實行。", "說法者坐在師子座上，還要具備四種法。是哪四種呢？", "第一，想要登上高座時，應該先恭敬地禮拜大眾，然後再升座。", "第二，看到有女人在場，應當觀想不凈。", "第三，威儀舉止要有大人之相，宣講佛法時聲音洪亮，臉色和悅，使人人都信服接受。不講外道的經書，心中沒有怯懦畏懼。", "第四，對於惡意的言語和詰難，應當忍辱。", "坐在師子座上，還要具備四種法。是哪四種呢？", "第一，對於一切眾生，生起饒益之心。", "第二，對於一切眾生，不生起我執。", "第三，對於一切文字，不執著於法相。", "第四，愿一切從我聽聞佛法的眾生，都能在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的道路上永不退轉。", "坐在師子座上，還要具備四種法。是哪四種呢？", "第一，善於安住于陀羅尼門（Dharani，總持），深深地信樂佛法。", "第二，善於獲得般舟三昧（Pratyutpanna Samadhi，常立三昧），勤奮精進地修行，持戒清凈。", "第三，不貪戀一切輪迴的去處，不貪圖利養，不追求果報。", "第四，對於三解脫門（三解脫門：空解脫門、無相解脫門、無作解脫門）", "", "", 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心無有疑。又能善起諸深三昧具足威儀。憶念堅固有念安慧。不調戲不輕躁。不無羞不癡亂。言無錯謬守護諸根不貪美味。善攝手足所念不忘。樂行頭陀分別世間出世間法。心無疑悔言辭章句不可窮盡。為諸聽者求安隱利不求他過。有如是法應處師子座。復有四法。一不自輕身。二不輕聽者。三不輕所說。四不為利養。佛告阿難。說法者應說何法。阿難。所可說法不可示不可說無相無為。世尊。法若爾者云何可說。阿難。是法甚深。如來以四相方便而為演說。一以音聲。二以名字。三以語言。四以義理。又以四因緣而為說法。一者為度應度眾生。二者但說色受想行識名字。三者以種種文辭章句利益眾生。四者雖說名字而亦不得。譬如缽油清凈無垢。于中觀者自見面相。阿難。汝若見若聞智慧男子若持戒女人若聖弟子能作是說我于缽油見實人不。世尊我不聞不見智慧男子持戒女人若聖弟子能作是言我于缽油見真實人。何以故。智者先知缽油非有何況有人。但以假名說言缽油而見人相。阿難。如來亦復如是。但以名字假有所說。阿難。如來以四因緣而為說法。眾生聞者心得安樂。種涅槃因。如來說法音聲遍滿十方世界。眾生聞者心得歡喜。離諸惡趣生兜術天。如來聲中無男無女。男不取女相女不取男相。如來音者不惱眾生
不壞諸法。但為示現音聲之性。說法者應習行是事。應隨所行而為法施。施者受者所得果報。后當廣說。
歸命相品第十四
上已解說財施法施。今更分別。
白衣在家者 應多行財施 余諸善行法 今當復解說
是二施中。在家之人當行財施。出家之人當行法施。何以故。在家法施不及出家。以聽受法者于在家人信心淺薄故。又在家之人多有財物。出家之人于諸經法讀誦通達為人解說在眾無畏。非在家人之所能及。又使聽者起恭敬心不及出家。又若欲說法降伏人心不及出家。如說。
先自修行法 然後教餘人 乃可作是言 汝隨我所行
是事出家者所宜。非在家者所行。又說。
身自行不善 安能令彼善 自不得寂滅 何能令人寂 是故身自善 能令彼行善 自身得寂滅 能令人得寂
善法寂滅。是出家者之所應行。又出家之人于聽法者恭敬心勝。又出家之人若行財施則妨余善。又妨行遠離阿練若處空閑林澤。出家之人若樂財施悉妨修行。如是等事。若行財施必至聚落與白衣從事多有言說。若不從事無由得財。若出入聚落見聞聲色。諸根難攝發起三毒。又于持戒忍辱精進禪定智慧心薄。又與白衣從事。利養垢染髮起愛恚慳嫉煩惱。惟心思惟
【現代漢語翻譯】 現代漢語譯本：不破壞諸法的實相，只是爲了示現音聲的本性。說法的人應該學習並實踐這些事情，應該隨著自己所修行的去進行法佈施。佈施者和接受佈施者所得到的果報，之後會詳細說明。
歸命相品第十四
上面已經解釋了財佈施和法佈施，現在進一步分別說明。
白衣（在家居士）在家時，應該多行財佈施；其餘各種善行之法，現在將進一步解釋。
在這兩種佈施中，在家之人應當行財佈施，出家之人應當行法佈施。為什麼呢？因為在家人的法佈施不如出家人，因為聽受佛法的人對於在家人的信心比較淺薄。而且在家之人多有財物，出家之人對於各種經法讀誦通達，能夠為人解說，在眾人面前沒有畏懼，這不是在家之人所能做到的。而且使聽法者生起恭敬心，也不如出家人。而且如果想要說法，降伏人心，也不如出家人。如經中所說：
先自己修行佛法，然後教導其他人，才可以這樣說：『你跟隨我所修行的去做吧。』
這件事是出家人應該做的，不是在家之人應該做的。又說：
自身行為不善，怎麼能夠使他人行善？自己不能得到寂滅，怎麼能夠使他人得到寂滅？所以自身行為善良，才能使他人行善；自身得到寂滅，才能使他人得到寂滅。
善良的佛法和寂滅，是出家人應該修行的。而且出家人對於聽法者，恭敬心更勝。而且出家人如果行財佈施，就會妨礙其他的善行，也會妨礙在遠離人煙的阿練若（Aranya，意為寂靜處）處、空閑的林澤修行。出家人如果喜歡財佈施，會完全妨礙修行。像這些事情，如果行財佈施，必定會到村落中與在家人交往，多有言語。如果不與他們交往，就沒有辦法得到財物。如果出入村落，見聞各種聲音和顏色，各種感官難以收攝，會發起貪嗔癡三毒。而且對於持戒、忍辱、精進、禪定、智慧之心會變得薄弱。而且與在家人交往，會被利益供養的污垢所染，發起愛、嗔、慳吝、嫉妒等煩惱，只會徒增思慮。
【English Translation】 English version: Not destroying the reality of all dharmas, but only to demonstrate the nature of sound. Those who preach the Dharma should learn and practice these things, and should give Dharma teachings according to their own practice. The merits and rewards obtained by the giver and the receiver will be explained in detail later.
Chapter Fourteen: Qualities of Taking Refuge
The above has explained the giving of wealth and the giving of Dharma. Now, further distinctions will be made.
Laypeople at home should mostly practice giving of wealth; the remaining various virtuous practices will now be further explained.
Among these two types of giving, laypeople should practice giving of wealth, and renunciants should practice giving of Dharma. Why? Because the Dharma teaching of laypeople is not as effective as that of renunciants, because those who listen to the Dharma have less faith in laypeople. Moreover, laypeople often have wealth, while renunciants are well-versed in various scriptures, able to explain them to others, and fearless in the assembly, which laypeople cannot do. Furthermore, arousing reverence in listeners is not as effective as with renunciants. And if one wants to preach the Dharma and subdue people's minds, it is not as effective as with renunciants. As it is said:
First cultivate the Dharma yourself, then teach others; only then can you say, 'Follow what I practice.'
This is what renunciants should do, not laypeople. It is also said:
If one's own actions are not virtuous, how can one make others virtuous? If one does not attain tranquility oneself, how can one lead others to tranquility? Therefore, if one's own actions are virtuous, one can lead others to act virtuously; if one attains tranquility oneself, one can lead others to attain tranquility.
Virtuous Dharma and tranquility are what renunciants should practice. Moreover, renunciants have greater reverence for those who listen to the Dharma. Furthermore, if renunciants engage in giving of wealth, it will hinder other virtuous practices, and it will also hinder practice in remote Aranya (Aranya, meaning quiet place) places, secluded forests, and marshes. If renunciants enjoy giving of wealth, it will completely hinder practice. Like these things, if one engages in giving of wealth, one will inevitably go to villages and associate with laypeople, with much talk. If one does not associate with them, there is no way to obtain wealth. If one enters and exits villages, seeing and hearing various sounds and colors, the various senses are difficult to restrain, and the three poisons of greed, anger, and delusion will arise. Moreover, one's mind will become weak towards upholding precepts, patience, diligence, meditation, and wisdom. And associating with laypeople, one will be tainted by the defilements of profit and offerings, arousing afflictions such as love, hatred, stinginess, and jealousy, only increasing thoughts.
力。而自抑制心志。弱者或不自制。或乃致死。或得死等諸惱苦患貪著五欲舍戒還俗故名為死。或能反戒多起重罪。是名死等諸惱苦患。以是因緣故。于出家者稱歎法施。于在家者稱歎財施。如是廣說在家菩薩所行財施。余諸善行今當說之。發心菩薩先應歸依佛歸依法歸依僧。從三歸所得功德。皆應迴向阿耨多羅三藐三菩提。複次。
歸依佛法僧 菩薩所應知
菩薩應當如實善解歸依佛歸依法歸依僧。問曰。云何名為歸依佛。答曰。
不捨菩提心 不壞所受法 不捨大悲心 不貪樂余乘 如是則名為 如實歸依佛
菩提心者。發心求佛不休不息不捨是心。不壞所受法者。謂菩薩各受所樂善法戒行。是行應行是不應作。若應諸波羅蜜。若應四功德處。如是等種種善法。為利益眾生故。受持修行不令毀缺。大悲心者欲度苦惱眾生為求佛道乃至夢中亦不離大悲。不貪余乘者。深信樂佛道故。不貪聲聞辟支佛乘。有是法故。當知如實歸依佛。問曰。云何名為歸依法。答曰。
親近說法者 一心聽受法 念持而演說 名為歸依法
說法者于佛深法解說敷演。開示善惡斷諸疑惑。常數親近往至其所。供養恭敬一心聽受。以憶念力執持不忘。思惟籌量隨順義趣。然後為人如知演說
【現代漢語翻譯】 現代漢語譯本： 力量。從而自我抑制心志。弱者或許不能自我控制，或者因此導致死亡，或者得到與死亡同等的諸般惱苦，貪戀執著於五欲，捨棄戒律還俗，這被稱為死亡。或者反而違背戒律，多起嚴重的罪過，這被稱為與死亡同等的諸般惱苦。因為這個緣故，對於出家之人，稱讚法施；對於在家之人，稱讚財施。像這樣廣泛地講述了在家菩薩所行的財施，其餘的各種善行現在將要講述。發心的菩薩首先應當歸依佛（Buddha，覺悟者），歸依法（Dharma，佛法），歸依僧（Sangha，僧團）。從三歸所得到的功德，都應當迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。再次。
歸依佛法僧，菩薩所應知。
菩薩應當如實地善於理解歸依佛、歸依法、歸依僧。問：什麼叫做歸依佛？答：
不捨菩提心，不壞所受法， 不捨大悲心，不貪樂余乘， 如是則名為，如實歸依佛。
菩提心（Bodhi-citta）是指發心求佛，不停止不休息不捨棄這個心。不破壞所受的法，是指菩薩各自接受自己所喜愛的善法戒行，這些行為應該做，那些不應該做。如果適合諸波羅蜜（Paramita，到彼岸），如果適合四功德處，像這樣種種的善法，爲了利益眾生的緣故，受持修行，不令其毀壞缺失。大悲心（Maha-karuna）是指想要救度苦惱的眾生，爲了求佛道，乃至在夢中也不離開大悲。不貪戀其他的乘，是指深深地相信和喜愛佛道，所以不貪戀聲聞（Sravaka，阿羅漢）和辟支佛（Pratyeka-buddha，緣覺）乘。有了這些法，應當知道這是如實地歸依佛。問：什麼叫做歸依法？答：
親近說法者，一心聽受法， 念持而演說，名為歸依法。
說法者對於佛的甚深之法進行解說敷演，開示善惡，斷除各種疑惑，常常親近前往他的住所，供養恭敬，一心聽受。用憶念的力量執持不忘，思維籌量，隨順其中的意義和趣味，然後像自己知道的那樣為人演說。
【English Translation】 English version: Strength. And thereby restrain their minds. The weak may not be able to control themselves, or may even lead to death, or suffer afflictions equal to death, clinging to the five desires, abandoning the precepts and returning to lay life, which is called death. Or they may violate the precepts and commit serious sins, which are called afflictions equal to death. For this reason, Dharma-giving is praised for those who have left home; and material-giving is praised for those who are at home. In this way, the material-giving practiced by lay Bodhisattvas is extensively discussed, and the remaining good deeds will now be discussed. A Bodhisattva who has generated the aspiration should first take refuge in the Buddha (Buddha, the awakened one), take refuge in the Dharma (Dharma, the teachings), and take refuge in the Sangha (Sangha, the monastic community). The merits obtained from the Three Refuges should all be dedicated to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Furthermore,
Taking refuge in the Buddha, Dharma, and Sangha, is what a Bodhisattva should know.
A Bodhisattva should truly and skillfully understand taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. Question: What is called taking refuge in the Buddha? Answer:
Not abandoning the Bodhi-citta, not destroying the received Dharma, Not abandoning great compassion, not craving other vehicles, This is called, truly taking refuge in the Buddha.
Bodhi-citta (Bodhi-citta) refers to generating the aspiration to seek Buddhahood, without stopping, without resting, and without abandoning this mind. Not destroying the received Dharma refers to Bodhisattvas each receiving the good Dharma precepts and practices that they enjoy. These actions should be done, and those should not be done. If it is suitable for the Paramitas (Paramita, to the other shore), if it is suitable for the Four Places of Merit, like this, all kinds of good Dharma, for the sake of benefiting sentient beings, are upheld and practiced without allowing them to be destroyed or deficient. Maha-karuna (Maha-karuna) refers to the desire to liberate suffering sentient beings, and for the sake of seeking the Buddha path, even in dreams, one does not depart from great compassion. Not craving other vehicles refers to deeply believing in and delighting in the Buddha path, so one does not crave the Sravaka (Sravaka, Arhat) and Pratyeka-buddha (Pratyeka-buddha, solitary Buddha) vehicles. With these Dharmas, one should know that this is truly taking refuge in the Buddha. Question: What is called taking refuge in the Dharma? Answer:
Drawing near to those who expound the Dharma, listening to and receiving the Dharma with one mind, Remembering, upholding, and expounding it, is called taking refuge in the Dharma.
Those who expound the Dharma explain and elaborate on the Buddha's profound Dharma, reveal good and evil, and cut off all doubts, constantly drawing near and going to their dwelling, making offerings and showing respect, and listening with one mind. Using the power of memory to uphold without forgetting, contemplating and measuring, following the meaning and interest within, and then expounding it to others as one knows it.
。以是法施功德。迴向佛道。是名歸依法。問曰。云何名為歸依僧。答曰。
若諸聲聞人 未入法位者 令發無上心 使得佛十力 先以財施攝 后乃以法施 深信四果僧 不分別貴眾 求聲聞功德 而不證解脫 是名歸依僧 又應念三事
聲聞人者成聲聞乘。未入法位者。于聲聞道未得必定。能令此人發佛道心而得十力。若入法位者終不可令發無上心。設或發心亦不成就。如般若波羅蜜中尊者須菩提所說。已入正法位。不能發無上心。何以故。是人于生死已作障隔。不復往來生死。發無上心先以財施。攝者。以衣服飲食臥具醫藥所須之物攝。出家者以衣服飲食臥具醫藥雜香涂香攝。在家者以攝因緣生親愛心。所言信受然後法施。令發無上道心果。僧者四向四果。眾者于佛法中。受出家者相。具持諸戒未有果向不分別。如是僧以離恩愛奴故名為貴僧。信樂空無相無愿。而不分別戲論。依止是僧名為歸依僧。求聲聞功德而不證解脫者。知是僧持戒具足禪定具足智慧具足解脫具足解脫知見具足三明六通心得自在有大威德。舍世間樂出魔境界。利譽稱樂不以為喜。衰毀譏苦不以為憂。常行六捨得八解脫隨佛所教。有行道者有解脫者行一道者。破二種煩惱。善知三界。善通四諦善除五蓋。安
【現代漢語翻譯】 現代漢語譯本：以這種法施的功德，迴向于成佛之道，這叫做歸依法。有人問：『什麼叫做歸依僧呢？』回答說： 『如果各位聲聞人（聽聞佛陀教誨而修行的人），尚未進入法位（證得果位）， 能令他們發起無上菩提心（成佛的願望），使他們最終獲得佛的十種力量（佛的智慧和能力）， 先用財物佈施來攝受他們，然後才用佛法來佈施。 深信四果（須陀洹、斯陀含、阿那含、阿羅漢）的僧人，不分別高貴和卑賤。 求取聲聞乘的功德，但不證得解脫（阿羅漢果）。 這叫做歸依僧。』又應當憶念三件事。 聲聞人是指成就聲聞乘的人。未入法位是指在聲聞道中尚未得到必定成就的人。能夠讓這些人發起成佛道的心，並且最終獲得十力。如果已經進入法位的人，最終不可能讓他發起無上菩提心。假設有人發起菩提心，也不會成就。如同《般若波羅蜜經》中尊者須菩提所說，已經進入正法位，不能發起無上菩提心。為什麼呢？因為這個人對於生死已經設定了障礙，不再往來於生死之中。發起無上菩提心，首先要用財物佈施來攝受。用衣服、飲食、臥具、醫藥等所需的物品來攝受。對於出家的人，用衣服、飲食、臥具、醫藥、各種香、涂香來攝受。對於在家的人，用建立因緣來產生親愛之心。所說的信受，然後用法施，使他們發起無上道心。果僧是指四向四果的聖者。眾僧是指在佛法中，接受出家儀式的僧人，具足持守各種戒律，但尚未證得果位。不分別僧人的身份。這樣的僧人因為遠離恩愛束縛，所以被稱為貴僧。信樂空、無相、無愿，而不分別戲論。依止這樣的僧人，叫做歸依僧。求取聲聞乘的功德，但不證得解脫，是因為知道這樣的僧人持戒具足、禪定具足、智慧具足、解脫具足、解脫知見具足、具有三明六通，心得自在，有大威德，捨棄世間之樂，脫離魔的境界，不因利益和讚譽而歡喜，不因衰敗和譏諷而憂愁，常行六舍，得八解脫，隨順佛的教導。有正在修行的人，有已經解脫的人，有行於一道的人，破除兩種煩惱，善於瞭解三界，善於通達四諦，善於去除五蓋，安——
【English Translation】 English version: By dedicating the merit of this Dharma offering to the path of Buddhahood, it is called taking refuge in the Dharma. Someone asks: 'What is called taking refuge in the Sangha?' The answer is: 'If all Shravakas (those who listen to the Buddha's teachings and practice), who have not yet entered the stage of Dharma (attained the fruit of enlightenment), Can be inspired to generate the unsurpassed Bodhicitta (the aspiration for Buddhahood), enabling them to ultimately attain the ten powers of the Buddha (Buddha's wisdom and abilities), First, embrace them with material offerings, and then with Dharma offerings. Deeply believe in the Sangha of the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat), without distinguishing between noble and common. Seek the merits of the Shravaka vehicle, but do not attain liberation (the Arhat fruit). This is called taking refuge in the Sangha.' Furthermore, one should contemplate three things. Shravakas refer to those who have attained the Shravaka vehicle. 'Not yet entered the stage of Dharma' means that they have not yet attained certainty in the Shravaka path. Being able to inspire these individuals to generate the mind for the Buddha path and ultimately attain the ten powers. If someone has already entered the stage of Dharma, it is ultimately impossible to make them generate the unsurpassed Bodhicitta. Even if someone generates the Bodhicitta, it will not be accomplished. As Venerable Subhuti said in the Prajna Paramita Sutra, having already entered the stage of the right Dharma, one cannot generate the unsurpassed Bodhicitta. Why? Because this person has already set up a barrier against birth and death, and no longer comes and goes in birth and death. To generate the unsurpassed Bodhicitta, one must first embrace them with material offerings. Embrace them with clothing, food, bedding, medicine, and other necessary items. For those who have left home, embrace them with clothing, food, bedding, medicine, various fragrances, and perfumed ointments. For those who are at home, embrace them by establishing conditions to generate loving-kindness. What is said about believing and accepting, and then offering the Dharma, enables them to generate the unsurpassed Bodhicitta. The Sangha of the Fruits refers to the sages of the Four Directions and Four Fruits. The Sangha of the Assembly refers to the Sangha who have received the ordination ceremony in the Buddha Dharma, fully upholding all the precepts, but have not yet attained the fruit. Do not discriminate against the identity of the Sangha. Such Sangha are called noble Sangha because they are free from the bonds of love and affection. Believe in and delight in emptiness, signlessness, and wishlessness, without engaging in discursive thoughts. Relying on such Sangha is called taking refuge in the Sangha. Seeking the merits of the Shravaka vehicle, but not attaining liberation, is because one knows that such Sangha are complete in upholding the precepts, complete in meditation, complete in wisdom, complete in liberation, complete in the knowledge and vision of liberation, possessing the three kinds of knowledge and the six supernatural powers, with a mind that is free and at ease, possessing great power and virtue, abandoning the pleasures of the world, escaping the realm of Mara, not rejoicing in benefits and praise, not being saddened by decline and criticism, constantly practicing the six relinquishments, attaining the eight liberations, following the Buddha's teachings. There are those who are practicing the path, those who have already attained liberation, those who are walking on the one path, destroying the two kinds of afflictions, being skilled in understanding the three realms, being skilled in penetrating the Four Noble Truths, being skilled in removing the five coverings, being at peace—
住六和敬法。具足七不退法八大人覺。舍離九結得聲聞十種力。成就如是諸功德者。名為佛弟子眾求如是功德。不求其解脫。何以故。深心信樂佛無礙解故。是名歸依僧。複次若聞章句文字法。即得念實相法。名為歸命法。若見聲聞僧即念發菩提心諸菩薩眾是名歸依僧。見佛形像即念真佛是故歸依佛。問曰。云何名爲念真佛。答曰。如無盡意菩薩經中說唸佛三昧義。念真佛者。不以色。不以相。不以生。不以性。不以家。不以過去未來現在。不以五陰十二入十八界。不以見聞覺知。不以心意識。不以戲論行。不以生滅住。不以取捨。不以憶念分別。不以法相。不以自相。不以一相。不以異相。不以心緣數。不以內外。不以取相覺觀。不以入出。不以形色相貌。不以所行威儀。不以持戒禪定智慧解脫解脫知見。不以十力四無所畏諸佛法。如實唸佛者。無量不可思議。無行無知無我我所。無憶無念。不分別五陰十二入十八界。無形無礙無發無住無非住。不住色不住受想行識。不住眼色不住眼識。不住耳聲不住耳識。不住鼻香不住鼻識。不住舌味不住舌識。不住身觸。不住身識。不住意法不住意識。不住一切諸緣。不起一切諸相。不生一切動念憶想分別等。不生見聞覺知。隨行一切正解脫相。心不相續滅諸分別。破諸愛恚壞
【現代漢語翻譯】 現代漢語譯本 安住於六和敬之法（指身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）。具足七不退法（指法增上、戒增上、施增上、聞增上、慧增上、遠離增上、思增上）和八大人覺（指為覺悟生死無常、知苦樂之本、發菩提心、勤修戒定慧等八種大人之覺悟）。舍離九結（指愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結），證得聲聞的十種力量（指處非處智力、業異熟智力、種種界智力、種種勝解智力、根勝劣智力、遍趣行智力、靜慮解脫等持等至智力、宿命隨念智力、死生智力、漏盡智力）。成就如此種種功德的人，才可稱為佛的弟子。大眾應追求這樣的功德，而不是隻求（快速）解脫。為什麼呢？因為內心深處信奉和喜樂於佛的無礙解脫的緣故。這叫做歸依僧。 更進一步說，如果聽聞到（佛經的）章句文字之法，就能憶念實相之法，這叫做歸命法。如果見到聲聞僧，就憶念發起菩提心的諸菩薩眾，這叫做歸依僧。見到佛的形像，就憶念真佛，所以叫做歸依佛。問：什麼叫做憶念真佛呢？答：就像《無盡意菩薩經》中所說的唸佛三昧的意義一樣。憶念真佛，不是依靠色，不是依靠相，不是依靠生，不是依靠性，不是依靠家，不是依靠過去、未來、現在，不是依靠五陰（指色、受、想、行、識）、十二入（指眼、耳、鼻、舌、身、意六根及其所對的色、聲、香、味、觸、法六塵）、十八界（指六根、六塵、六識），不是依靠見聞覺知，不是依靠心意識，不是依靠戲論之行，不是依靠生滅住，不是依靠取捨，不是依靠憶念分別，不是依靠法相，不是依靠自相，不是依靠一相，不是依靠異相，不是依靠心緣數，不是依靠內外，不是依靠取相覺觀，不是依靠入出，不是依靠形色相貌，不是依靠所行威儀，不是依靠持戒禪定智慧解脫解脫知見，不是依靠十力（指如來十力）、四無所畏（指如來四無所畏）等諸佛之法。如實地憶念佛，是無量不可思議的，是無行無知無我我所的，是無憶無念的，是不分別五陰、十二入、十八界的，是無形無礙的，是無發無住無非住的，是不住於色，不住于受想行識，不住于眼色不住于眼識，不住于耳聲不住于耳識，不住于鼻香不住于鼻識，不住于舌味不住于舌識，不住于身觸，不住于身識，不住于意法不住于意識，不住於一切諸緣，不起一切諸相，不生一切動念憶想分別等，不生見聞覺知，隨行一切正解脫相，心不相續，滅諸分別，破諸愛恚壞
【English Translation】 English version Abiding in the Six Harmonies (referring to living together harmoniously in body, speaking without contention, rejoicing together in mind, practicing precepts together, understanding views together, and sharing benefits equally). Fully possessing the Seven Non-Regressive Dharmas (referring to the increase of Dharma, precepts, giving, learning, wisdom, detachment, and contemplation) and the Eight Great Awakenings of Great Beings (referring to the eight awakenings of great beings, such as being aware of the impermanence of life and death, knowing the root of suffering and happiness, generating the Bodhi mind, and diligently cultivating precepts, concentration, and wisdom). Abandoning the Nine Bonds (referring to the bonds of love, hatred, pride, ignorance, wrong views, attachment to views, doubt, jealousy, and stinginess) and attaining the Ten Powers of a Śrāvaka (referring to the power of knowing what is possible and impossible, the power of knowing the maturation of karma, the power of knowing various realms, the power of knowing various understandings, the power of knowing the superiority or inferiority of faculties, the power of knowing the paths leading everywhere, the power of knowing meditative absorptions, liberations, concentrations, and attainments, the power of recollecting past lives, the power of knowing the death and rebirth of beings, and the power of the exhaustion of outflows). One who achieves such merits is called a disciple of the Buddha. The assembly should seek such merits, not just seek (quick) liberation. Why? Because they deeply believe in and rejoice in the Buddha's unobstructed liberation. This is called taking refuge in the Sangha. Furthermore, if one hears the phrases and words of the Dharma (teachings), one can then remember the Dharma of true reality. This is called taking refuge in the Dharma. If one sees the Śrāvaka Sangha, one remembers the Bodhisattvas who have generated the Bodhi mind. This is called taking refuge in the Sangha. If one sees the image of the Buddha, one remembers the true Buddha. Therefore, this is called taking refuge in the Buddha. Question: What is called remembering the true Buddha? Answer: It is like the meaning of the Samadhi of Buddha-Recollection as described in the Akṣayamati-bodhisattva-sūtra (無盡意菩薩經). Remembering the true Buddha is not based on form, not based on characteristics, not based on birth, not based on nature, not based on family, not based on past, future, or present, not based on the five skandhas (指色、受、想、行、識) (form, feeling, perception, mental formations, and consciousness), the twelve entrances (指眼、耳、鼻、舌、身、意六根及其所對的色、聲、香、味、觸、法六塵) (six sense bases and their corresponding objects), the eighteen realms (指六根、六塵、六識) (six sense bases, six sense objects, and six consciousnesses), not based on seeing, hearing, feeling, and knowing, not based on mind-consciousness, not based on the practice of conceptual proliferation, not based on arising, ceasing, and abiding, not based on taking and rejecting, not based on remembering and discriminating, not based on Dharma characteristics, not based on self-characteristics, not based on one characteristic, not based on different characteristics, not based on mental conditions, not based on internal or external, not based on perceiving and contemplating characteristics, not based on entering and exiting, not based on form and appearance, not based on conduct and demeanor, not based on upholding precepts, meditation, wisdom, liberation, and the knowledge and vision of liberation, not based on the Ten Powers (指如來十力) of the Tathāgata, the Four Fearlessnesses (指如來四無所畏), and other Buddha-dharmas. Truly remembering the Buddha is immeasurable and inconceivable, without action, without knowledge, without self or what belongs to self, without memory, without thought, without discriminating the five skandhas, the twelve entrances, and the eighteen realms, without form, without obstruction, without arising, without abiding, without non-abiding, not abiding in form, not abiding in feeling, perception, mental formations, or consciousness, not abiding in the eye and form, not abiding in eye-consciousness, not abiding in the ear and sound, not abiding in ear-consciousness, not abiding in the nose and smell, not abiding in nose-consciousness, not abiding in the tongue and taste, not abiding in tongue-consciousness, not abiding in body and touch, not abiding in body-consciousness, not abiding in mind and Dharma, not abiding in mind-consciousness, not abiding in all conditions, not arising from all characteristics, not generating all thoughts, memories, discriminations, etc., not generating seeing, hearing, feeling, and knowing, following all aspects of true liberation, the mind not continuing, extinguishing all discriminations, destroying all love and hatred, and breaking
諸因相。除斷先際后際中際。究暢明瞭無有彼此。無動故無喜。不受味故無樂。本相寂滅故無熱。心無所營故解脫。相無色故無身。不受故無受。無想故無結。無行故無為。無知故無識。無取故無行。不捨故非不行。無處故無住。空故無來。不生故無去。一切憶念心心數法及余諸法。不貪不著不取不受不然不滅。先來不生無有生相。攝在法性過眼色虛空道。如是相名為真唸佛。又念法者。佛法是善說。得今世報無有定時。可得觀察善。將至道智者。內知初中后善言善義善淳善無雜具足清凈。能斷貪慾能斷瞋恚能斷愚癡。能除慢心能除諸見能除疑悔。能除憍貴能除諸渴。破所歸趣斷相續道。盡愛離欲寂滅涅槃。如是相名爲念法。以空無相無愿。不生不滅畢竟寂滅無比無示。如唸佛義中說。又念法有三種。從佛法是善說。至具足清凈名為道。能斷貪慾至寂滅涅槃。名為涅槃。空等至無比無示名為法體。又念僧者如先說僧功德。念是三寶得決定心。以如是念求于佛道而行佈施。是名歸依佛。為守護法而行佈施。是名歸依法。以是佈施起迴向心。成佛道時攝菩薩聲聞僧。是名歸依僧。
五戒品第十五
如是在家菩薩。能修善人業。遠離惡人業。如說。
修起善人業 如法集財用 堪則為重任 不堪則不
受
善人業者。略說善人業。自住善利亦能利人。惡人業者。自陷衰惱令人衰惱。如法集財用者。不殺不盜不誑欺人。以力集財如法用之供養三寶濟恤老病等。堪受能行者則為重任。不堪行者則不受。若菩薩於今世事及後世事。若自利若利他如先所說必能成立。若知不堪行者此則不受複次。
世法無憂喜 能捨于自利 常勤行他利 深知恩倍報
世間法者。利衰譭譽稱譏苦樂。於此法中心無憂喜。舍自利勤行他利者。菩薩乃至未曾知識。無因緣者所行善行舍置自利助成彼善。問曰。舍自利勤行他利此事不然。如佛說。雖大利人不應自捨己利如說舍一人以成一家。舍一家成一聚落。舍一聚落成一國土。舍一國土以成己身。捨己身以為正法。
先自成己利 然後乃利人 捨己利利人 后則生憂悔 舍自利利人 自謂為智慧 此於世間中 最為第一癡
答曰。於世間中為他求利猶稱為善以為堅心。況菩薩所行出過世間。若利他者即是自利。如說。
菩薩於他事 心意不劣弱 發菩提心者 他利即自利
此義初品中已廣說。是故汝語不然。深知恩倍報者。若人于菩薩所作好事應當厚報。又深知其恩。此是善人相。複次。
貧者施以財 畏者施無畏
【現代漢語翻譯】 現代漢語譯本 受
善人所為之事，簡略來說，就是自身安住于善利之中，也能利益他人。惡人所為之事，就是自己陷入衰敗煩惱，也使他人衰敗煩惱。如法積聚財富並使用的人，不殺生、不偷盜、不欺騙他人，用自己的力量積聚財富，如法使用這些財富，供養三寶（佛、法、僧），救濟年老體弱等需要幫助的人。能夠勝任並且能夠實行的人，就委以重任；不能勝任的人，就不接受。如果菩薩對於今世之事和後世之事，無論是自利還是利他，都能像先前所說的那樣必定能夠成就。如果知道自己不能勝任，那麼就不接受。再次說明：
世間法中無憂喜， 能夠捨棄自身利益， 常常勤奮行利他事， 深刻明白恩德加倍報答。
世間法指的是利、衰、毀、譽、稱、譏、苦、樂。對於這些世間法，內心沒有憂愁和喜悅。捨棄自身利益，勤奮行利他之事，菩薩乃至對於未曾相識、沒有因緣的人，所行的善行，也會捨棄自身利益來幫助成就他們的善行。有人問：『捨棄自身利益，勤奮行利他之事，這件事是不對的。正如佛所說，即使是大利益他人，也不應該捨棄自己的利益。比如，捨棄一個人來成就一家人，捨棄一家人來成就一個村落，捨棄一個村落來成就一個國家，捨棄一個國家來成就自身，捨棄自身來成就正法。』
先要成就自身利益， 然後才能利益他人， 捨棄自身利益利益他人， 之後就會產生憂愁後悔， 捨棄自身利益利益他人， 自認為這是有智慧， 這在世間之中， 是最為愚癡的行為。
回答說：在世間中，為他人求取利益尚且被稱為善，被認為是堅定的心。更何況菩薩所行之事超越世間。如果利益他人，那就是利益自己。正如所說：
菩薩對於他人之事， 心意不會低劣軟弱， 發起菩提心的人， 利他就是利己。
這個道理在初品中已經詳細說明。所以你的話是不對的。深刻明白恩德加倍報答，如果有人對於菩薩做了好事，應當厚重地報答他。又深刻地知曉他的恩德。這是善人的相貌。再次說明：
對於貧窮的人佈施財物， 對於畏懼的人佈施無畏。
【English Translation】 English version The Recipient
The actions of a virtuous person, briefly speaking, are those who dwell in the benefit of goodness themselves and can also benefit others. The actions of a wicked person are those who trap themselves in decline and trouble and also cause others to decline and trouble. Those who accumulate wealth lawfully and use it do not kill, do not steal, do not deceive others, and use their strength to accumulate wealth, using it lawfully to make offerings to the Three Jewels (Buddha, Dharma, Sangha), and to aid the elderly and sick, etc. Those who are capable and able to act are entrusted with important tasks; those who are not capable are not accepted. If a Bodhisattva, regarding matters of this life and future lives, whether for self-benefit or benefiting others, can certainly accomplish them as previously stated. If they know they are not capable, then they do not accept. Furthermore:
In worldly matters, there is no sorrow or joy, Able to relinquish self-interest, Constantly diligently practice benefiting others, Deeply understand that kindness is repaid many times over.
Worldly matters refer to gain, decline, destruction, reputation, praise, criticism, suffering, and joy. Regarding these matters, the mind has no sorrow or joy. Relinquishing self-interest and diligently practicing benefiting others, a Bodhisattva, even towards those they have never met or have no connection with, the good deeds they perform will relinquish self-interest to help accomplish their good deeds. Someone asks: 'Relinquishing self-interest and diligently practicing benefiting others, this is not right. As the Buddha said, even if it greatly benefits others, one should not abandon one's own benefit. For example, sacrificing one person to benefit a family, sacrificing a family to benefit a village, sacrificing a village to benefit a country, sacrificing a country to benefit oneself, sacrificing oneself to benefit the Dharma.'
First accomplish one's own benefit, Then one can benefit others, Sacrificing one's own benefit to benefit others, Afterward, one will feel sorrow and regret, Sacrificing one's own benefit to benefit others, Considering oneself to be wise, This in the world, Is the most foolish behavior.
The answer is: In the world, seeking benefit for others is still called good and considered a firm mind. How much more so are the actions of a Bodhisattva, which surpass the world. If one benefits others, that is benefiting oneself. As it is said:
A Bodhisattva regarding the affairs of others, The mind is not inferior or weak, Those who have aroused the Bodhi mind, Benefiting others is benefiting oneself.
This principle has already been explained in detail in the first chapter. Therefore, your words are not correct. Deeply understanding that kindness is repaid many times over, if someone does good deeds for a Bodhisattva, they should be repaid generously. Also, deeply know their kindness. This is the characteristic of a virtuous person. Furthermore:
To the poor, give wealth, To the fearful, give fearlessness.
如是等功德 乃至於堅牢
施貧以財者。有人先世不種福德。今無方便資生儉少。如是之人隨力給恤。施無畏者。于種種諸怖畏。若怨賊怖畏飢餓怖畏水火寒熱等。菩薩於此眾怖畏中教喻諸人。安隱歡悅令無怖畏。如是功德最堅牢。最在後者于諸憂者為除其憂。于無力者而行忍辱。離慢大慢等。于諸所尊深加恭敬。于多聞者常行親近。于智慧者咨問善惡。自於所行常行正見。于諸眾生不諂不曲不作假愛。求善無厭多聞無量。諸所施作堅心成就。常與善人而共從事。于惡人中生大悲心。于善知識非善知識。皆作堅固善知識想。等心眾生不吝要法。如所聞者為人演說。諸所聞法得其趣味。于諸五欲戲樂事中生無常想。于妻子所生地獄想。于資生物所生疲苦想。于產業事生憂惱想。于諸所求破善根想。于居家中生牢獄想。親族知識生獄卒想。日夜思量得何利想。于不牢身得牢身想。于不堅財生堅財想。複次。
在家法五戒 心應堅牢住
在家菩薩以三自歸行上諸功德應堅住五戒。五戒是總在家之法。應離殺心慈愍眾生。知自止足不貪他物。乃至一草非與不取。離於邪淫厭惡房內。防遠外色目不邪視。常觀惡露生厭離想。了知五欲究竟皆苦。若念妻欲亦應除舍。常觀不凈心懷怖畏。結使所逼離欲不著。常
【現代漢語翻譯】 現代漢語譯本： 像這樣的功德，乃至達到堅牢的境界。
用財物佈施給貧窮的人。有些人前世沒有種下福德，今生缺乏資生之物，生活困窘。對於這樣的人，應隨自己的能力給予幫助和救濟。佈施無畏。對於種種的恐懼，如怨賊的恐懼、飢餓的恐懼、水火寒熱等的恐懼，菩薩在這種種的恐懼中教導人們，使他們安穩歡悅，沒有恐懼。這樣的功德最為堅牢。對於那些憂愁的人，解除他們的憂愁；對於沒有力量的人，行忍辱；遠離驕慢和大驕慢等；對於所尊敬的人，深深地加以恭敬；對於博學多聞的人，常常親近；對於有智慧的人，請教善惡之事；自己所做的事情，常常奉行正見；對於一切眾生，不諂媚，不彎曲，不做虛假的愛；追求善法沒有厭倦，博學多聞沒有止境；所做的事情，以堅定的心去成就；常常與善人一起共事；對於惡人，生起大悲心；對於善知識和非善知識，都作堅固的善知識想；平等對待眾生，不吝惜重要的佛法；對於所聽聞的佛法，為他人演說；對於所聽聞的佛法，得到其中的趣味；對於種種的五欲享樂之事，生起無常的想法；對於妻子，生起地獄的想法；對於資生之物，生起疲憊困苦的想法；對於產業之事，生起憂愁煩惱的想法；對於種種的追求，生起破壞善根的想法；對於居住的家，生起牢獄的想法；對於親族知識，生起獄卒的想法；日夜思量能得到什麼利益；對於不牢固的身體，生起得到牢固身體的想法；對於不堅固的財物，生起得到堅固財物的想法。再次。
在家修持佛法，五戒之心應當堅牢。
在家菩薩以三自歸（皈依佛、皈依法、皈依僧）來修行以上種種功德，應當堅守五戒。五戒是總括在家修行的法則。應當遠離殺心，慈悲憐憫眾生；知道自己擁有的就足夠了，不貪圖他人的財物，乃至一草一木，未經允許也不拿取；遠離邪淫，厭惡房事，防範外面的美色，眼睛不斜視；常常觀察身體的污穢不凈，生起厭離的想法；了知五欲（財、色、名、食、睡）最終都是痛苦的。如果生起對妻子的慾望，也應當去除捨棄，常常觀想不凈，心中懷有怖畏，被煩惱習氣所逼迫時，要遠離慾望，不執著。常常...
【English Translation】 English version: Such merits lead to steadfastness.
Giving wealth to the poor. Some people did not cultivate merits in their past lives, and now they lack the means to sustain themselves and live frugally. For such people, one should provide assistance and relief according to one's ability. Giving fearlessness. Regarding various fears, such as the fear of enemies and thieves, the fear of hunger, the fear of water, fire, cold, and heat, the Bodhisattva teaches people in these various fears, making them peaceful and joyful, free from fear. Such merit is the most steadfast. For those who are worried, remove their worries; for those who are powerless, practice patience; stay away from pride and great pride; deeply respect those who are venerable; often associate with those who are learned; consult the wise about good and evil; always practice right view in one's actions; be sincere, upright, and genuine in love towards all beings; seek goodness without weariness, and be endlessly learned; accomplish what is done with a steadfast heart; always work with good people; generate great compassion for evil people; regard both good and non-good spiritual friends as steadfast spiritual friends; treat all beings equally, without being stingy with essential Dharma; explain the Dharma as heard to others; find the flavor in the Dharma heard; generate thoughts of impermanence in the various pleasures of the five desires; generate thoughts of hell regarding one's wife; generate thoughts of weariness and suffering regarding material possessions; generate thoughts of worry and distress regarding business affairs; generate thoughts of destroying good roots regarding various pursuits; generate thoughts of prison regarding one's home; generate thoughts of prison guards regarding relatives and acquaintances; contemplate day and night what benefits can be obtained; generate thoughts of obtaining a steadfast body from an unstable body; generate thoughts of obtaining steadfast wealth from unstable wealth. Furthermore.
When practicing Dharma at home, the mind should steadfastly abide by the five precepts.
A Bodhisattva at home should steadfastly abide by the five precepts while practicing the above merits with the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha). The five precepts are the general rules for practicing at home. One should stay away from the mind of killing, be compassionate to all beings; know that what one has is enough, not coveting the possessions of others, not even taking a blade of grass without permission; stay away from sexual misconduct, detest sexual activity, guard against external beauty, and not look askance; often observe the impurity of the body, generating thoughts of aversion; know that the five desires (wealth, sex, fame, food, and sleep) are ultimately suffering. If desire for one's wife arises, it should also be removed and abandoned, often contemplating impurity, harboring fear in the heart, and when compelled by afflictions and habits, one should stay away from desire and not be attached. Often...
知世間為苦無我應發是愿。我於何時心中當得不生欲想。況復身行遠離妄語。樂行實語不欺於人。心口相應有念安慧如見聞覺知而為人說。以法自處乃至失命言不詭異。酒是放逸眾惡之門。常應遠離不過於口。不狂亂不迷醉。不輕躁不驚怖。不無羞不戲調。常能一心籌量好醜。是菩薩或時樂舍一切而作是念。須食與食須飲與飲。若以酒施應生是念。今是行檀波羅蜜時隨所須與。后當方便教使離酒得念智慧令不放逸。何以故。檀波羅蜜法悉滿人愿。在家菩薩以酒施者是則無罪。以是五戒福德迴向阿耨多羅三藐三菩提。護持五戒如護重寶如自護身命。問曰。是菩薩但應護持五戒。不護持諸餘善業耶。答曰。
菩薩應堅住 總相五戒中 余身口意業 悉亦復應行
在家五戒已說其義。受此五戒應堅牢住。及餘三種善業亦應修行。複次在家菩薩所應行法。
隨應利眾生 說法而教化
是菩薩于諸眾生。隨有所乏皆能施與。若在國土城郭聚落林間樹下。是中眾生隨所利益說法教化。所謂不信者為說信法。不恭敬者為說禮節。為少聞者說多聞法。為慳貪者說佈施法。為瞋恚者說和忍法。為懈怠者說精進法。為亂意者。說正念處。為愚癡者解說智慧。複次。
隨諸所乏者 皆亦應給足
諸
【現代漢語翻譯】 現代漢語譯本 如果認識到世間是苦，並且沒有『我』（Anatta）的實體，就應當發起這樣的願望：『我』在什麼時候心中才能不再生起慾望的想法？更何況是身行遠離虛妄的言語，喜歡說真實的話，不欺騙他人，心口相應，有正念、安穩的智慧，如同親眼所見、親耳所聞、親身所覺知的那樣為人解說。即使因此喪失性命，所說的話也不虛假怪異。酒是放縱、導致各種罪惡的門戶，應當常常遠離，不讓它進入口中，不狂亂、不迷醉，不輕浮急躁、不驚慌恐懼，不無羞恥、不戲弄調笑，常常能夠一心衡量好壞。這樣的菩薩有時樂於捨棄一切，並且這樣想：需要食物就給予食物，需要飲水就給予飲水。如果有人用酒來佈施，應當生起這樣的念頭：現在是實行檀波羅蜜（Dānapāramitā，佈施的完美）的時候，隨他所需要的給予。之後應當方便地教導他遠離酒，獲得正念和智慧，使他不放縱。為什麼呢？因為檀波羅蜜的法能夠滿足人們的願望。在家菩薩用酒來佈施，這沒有罪過。用這持守五戒的福德迴向阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。守護五戒如同守護貴重的珍寶，如同守護自己的身命。有人問：這位菩薩僅僅應當護持五戒，不護持其他的善業嗎？回答說： 菩薩應當堅定地安住于總括性的五戒之中，其餘的身、口、意業，也都應當修行。 在家居士的五戒已經說完了它的意義。受持這五戒應當堅定地安住其中，其餘三種善業也應當修行。再次說明在家菩薩所應當修行的法： 隨應利益眾生，說法而教化。 這位菩薩對於各種眾生，無論他們缺少什麼，都能夠施與。如果在國土、城郭、村落、林間、樹下，在這些地方的眾生，隨他們所能獲得的利益，說法教化。所謂為不相信的人說相信的法，為不恭敬的人說禮節，為少聞的人說多聞的法，為慳貪的人說佈施的法，為嗔恚的人說和忍的法，為懈怠的人說精進的法，為心意散亂的人說正念處，為愚癡的人解說智慧。再次說明： 隨諸所乏者，皆亦應給足。 各種
【English Translation】 English version Knowing the world to be suffering and without a self (Anatta), one should make this vow: 'When will I be able to prevent desirous thoughts from arising in my mind? Moreover, my actions should be far from false speech, delighting in truthful words, not deceiving others, with heart and mouth corresponding, having mindfulness and stable wisdom, speaking to others as if from what I have seen, heard, and known myself. Even if it costs me my life, my words will not be false or strange. Alcohol is the gateway to indulgence and all kinds of evils, and should always be avoided, not even allowed to pass the lips, so as not to become deranged or intoxicated, not frivolous or agitated, not fearful or terrified, not shameless or given to jesting and mockery, but always able to measure good and bad with a focused mind.' Such a Bodhisattva sometimes delights in giving up everything, and thinks like this: 'If food is needed, give food; if drink is needed, give drink.' If someone offers alcohol as alms, one should think like this: 'Now is the time to practice Dānapāramitā (Perfection of Giving), give whatever is needed. Afterwards, one should skillfully teach them to abstain from alcohol, to gain mindfulness and wisdom, so that they do not become indulgent.' Why? Because the Dharma of Dānapāramitā can fulfill people's wishes. If a lay Bodhisattva gives alcohol as alms, there is no fault in this. With the merit of upholding these five precepts, dedicate it to Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Guarding the five precepts is like guarding precious jewels, like guarding one's own life. Someone asks: 'Should this Bodhisattva only uphold the five precepts, and not uphold other good deeds?' The answer is: The Bodhisattva should firmly abide in the comprehensive five precepts; the remaining deeds of body, speech, and mind should also be practiced. The meaning of the five precepts for lay practitioners has been explained. Having received these five precepts, one should firmly abide in them, and the remaining three kinds of good deeds should also be practiced. Furthermore, the practices that a lay Bodhisattva should engage in: According to what is appropriate, benefit sentient beings, teach and transform them through Dharma. This Bodhisattva, for all sentient beings, whatever they lack, is able to give. Whether in countries, cities, villages, forests, or under trees, the sentient beings in these places, according to the benefits they can receive, are taught and transformed through Dharma. That is, for those who do not believe, explain the Dharma of faith; for those who are not respectful, explain etiquette; for those who have little learning, explain the Dharma of extensive learning; for those who are stingy, explain the Dharma of generosity; for those who are angry, explain the Dharma of patience and forbearance; for those who are lazy, explain the Dharma of diligence; for those whose minds are scattered, explain the foundations of mindfulness; for those who are ignorant, explain wisdom. Furthermore: Whatever they lack, one should also provide sufficiently. Various
眾生有所乏少皆應給足。有人雖富猶有不足。乃至國王亦應有所乏少。是故先雖說貧窮者施財。今更說隨所乏少而給足之。複次。
諸有惡眾生 種種加惱事 諂曲懷憍逸 惡罵輕欺誑 背恩無返復 癡弊難開化 菩薩心愍傷 勇猛加精進
諸惡眾生以種種惡事侵嬈菩薩。菩薩於此心無懈厭不應作是念。如是惡人誰能調伏誰能教化誰能勸勉。令度生死究竟涅槃。誰能與此往來生死。誰能與此和合同事。諸惡無理誰能忍之。我意止息不復共事。我悉舍遠不復共事。亦復不能與之和合。是惡中之惡無有返復。何用此等而共從事。菩薩知見眾生惡罪難除。應還作是念。是等惡人非少。精進能得令住如所樂法。為是等故我當加心勉力勤行億倍精進后得大力乃能化。此惡中之惡。難悟眾生如大醫王。以小因緣便能療治眾生重病。菩薩如是除煩惱病。令住隨意所樂功德。我于重罪大惡眾生。倍應憐愍起深大悲。如彼良醫多有慈心療治眾病。其病重者深生憐愍勤作方便為求良藥。菩薩如是于諸眾生煩惱病者悉應憐愍。于惡中之惡煩惱重者深生憐愍。勤作方便加心療治。何以故。
菩薩隨所住 不開化眾生 令墮三惡道 深致諸佛責
菩薩隨所住國土城邑聚落山間樹下。力能饒益教化眾生。
【現代漢語翻譯】 現代漢語譯本： 對於眾生所缺乏的，都應該儘量滿足。有些人即使富有，仍然感到不足。乃至國王也可能有所缺乏。因此，之前雖然說了要佈施給貧窮的人，現在更進一步說要根據他們所缺乏的來給予滿足。再者。
『諸有惡眾生，種種加惱事，諂曲懷憍逸，惡罵輕欺誑，背恩無返復，癡弊難開化，菩薩心愍傷，勇猛加精進。』
各種惡劣的眾生以各種惡事侵擾菩薩。菩薩對此內心不應懈怠厭倦，不應該這樣想：『像這樣惡劣的人，誰能調伏？誰能教化？誰能勸勉，令其脫離生死，最終達到涅槃？誰能與這樣的人一同往來於生死之中？誰能與這樣的人和睦相處？這些惡劣無理的人，誰能忍受？我打算停止，不再與他們共事。我完全捨棄，不再與他們共事，也不能與他們和睦相處。他們是惡中之惡，沒有回報，為何要與這樣的人共事？』菩薩明知眾生的惡業罪過難以消除，更應該這樣想：『這些惡人並非不能通過精進努力，使他們安住於他們所喜愛的正法之中。爲了這些人，我應當更加用心勉力，勤奮修行億萬倍的精進，之後獲得強大的力量，才能教化這些惡中之惡、難以開悟的眾生，就像偉大的醫生，通過微小的因緣，便能治療眾生的重病。』菩薩也應如此，消除眾生的煩惱病，使他們安住于隨意所喜愛的功德之中。我對於罪業深重、極其惡劣的眾生，更應該憐憫，生起深切的慈悲。就像那些良醫，懷著慈悲之心治療各種疾病，對於病情嚴重的患者，更加憐憫，勤奮地尋找良藥。菩薩也應如此，對於所有眾生的煩惱病，都應該憐憫，對於惡中之惡、煩惱深重的眾生，更應該憐憫，勤奮地想方設法，用心治療。為什麼呢？
『菩薩隨所住，不開化眾生，令墮三惡道，深致諸佛責。』
菩薩無論住在哪個國土、城邑、聚落、山間、樹下，只要有能力饒益教化眾生，就應該這樣做。
【English Translation】 English version: All beings who are lacking something should be given enough. Some people, even if they are rich, still feel they lack something. Even a king may be lacking something. Therefore, although it was previously said to give to the poor, now it is further said to give according to what they lack. Furthermore,
'All evil beings inflict various troubles; they are deceitful, arrogant, and indulge in evil speech, belittling, deception, ingratitude, and are difficult to reform due to their foolishness and wickedness. The Bodhisattva feels compassion and increases their diligence.'
Various evil beings harass the Bodhisattva with various evil deeds. The Bodhisattva should not be discouraged or weary of this, and should not think, 'Who can subdue such evil people? Who can teach them? Who can exhort them to escape birth and death and ultimately attain Nirvana? Who can go back and forth in birth and death with such people? Who can live in harmony with such people? Who can tolerate these evil and unreasonable people? I intend to stop and no longer work with them. I completely abandon them and will no longer work with them, nor can I live in harmony with them. They are the worst of the worst, with no return. Why should I work with such people?' The Bodhisattva, knowing that the evil deeds of beings are difficult to eliminate, should instead think, 'These evil people can be made to abide in the Dharma they love through diligent effort. For these people, I should put more effort and diligently practice hundreds of millions of times more diligently, and then obtain great power to transform these worst of the worst, difficult-to-enlighten beings, just like a great physician who can cure the serious illnesses of beings through small causes.' The Bodhisattva should also be like this, eliminating the afflictions of beings and enabling them to abide in the merits they desire. I should have more compassion for beings with heavy sins and great evil, and generate deep compassion. Just like those good doctors who treat various diseases with compassion, they have more compassion for patients with serious illnesses and diligently seek good medicine for them. The Bodhisattva should also be like this, having compassion for all beings with afflictions, and having more compassion for the worst of the worst, those with deep afflictions, and diligently seeking ways to treat them with care. Why?
'The Bodhisattva, wherever they dwell, if they do not enlighten beings and allow them to fall into the three evil realms, will incur the blame of all Buddhas.'
The Bodhisattva, wherever they dwell, whether in a country, city, village, mountain, or under a tree, should do so as long as they have the ability to benefit and teach beings.
而懈厭嫌恨貪著世樂。不能開化令墮惡道。是菩薩即為十方現在諸佛。深所呵責甚可慚恥。云何以小因緣而舍大事。是故菩薩不欲諸佛所呵責者。于種種諂曲重惡眾生。心不應沒隨力饒益。應以諸方便勤心開化。譬如猛將將兵多所傷損王則深責以諸兵眾。無所知故王不責之。◎
◎知家過患品第十六
菩薩如是學。應知家過惡。何以故。若知過惡或舍家入道。又化餘人令知家過出家入道。問曰。家過云何。答曰。如經中說。佛告郁迦羅。家是破諸善根。家是深棘刺林難得自出。家是壞清白法。家是諸惡覺觀住處。家是弊惡不調凡夫住處。家是一切不善所行住處。家是惡人所聚會處。家是貪慾瞋恚愚癡住處。家是一切苦惱住處。家是消儘先世諸善根處。凡夫住此家中不應作而作不應說而說。不應行而行。在此中住。輕慢父母及諸師長。不敬諸尊福田沙門婆羅門家是貪愛憂悲苦惱眾患因緣。家是惡口罵詈苦切刀杖繫縛考掠割截之所住處。未種善根不種已種能壞。能令凡夫在此貪慾因緣而墮惡道。瞋恚因緣愚癡因緣而墮惡道怖畏因緣而墮惡道。家是不持戒品。舍離定品。不觀慧品。不得解脫品。不生解脫知見品。於此家中生。父母愛兄弟妻子眷屬車馬。增長貪求無有厭足。家是難滿如海吞流。家是無足如火焚薪
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）懈怠、厭倦、嫌棄、憎恨、貪戀世俗的快樂，不能開導教化（眾生）使他們墮入惡道，這樣的菩薩會被十方現在的諸佛深深地責備，實在可慚愧恥辱。怎麼能因為小的因緣而捨棄大的事業呢？所以，菩薩不希望被諸佛責備，對於各種諂媚、邪曲、罪惡深重的眾生，心中不應該退縮，應盡力饒益他們，應該用各種方便法門勤懇地開導教化。譬如勇猛的將領帶領軍隊，如果傷亡很多，國王會深深地責備他，但對於那些無知的士兵，國王則不會責備他們。
知家過患品第十六
菩薩應該這樣學習，應該瞭解家的過患和罪惡。為什麼呢？如果瞭解了家的過患和罪惡，或許就會捨棄家庭而出家修道，並且教化其他人，讓他們瞭解家的過患，從而出家修道。有人問：家的過患是什麼呢？回答說：如經中所說，佛告訴郁迦羅（Ukkala）：家是破壞各種善根的地方，家是充滿荊棘的森林，難以從中脫身。家是破壞清凈善良之法的地方，家是各種邪惡思想觀念的住所。家是行為惡劣、不馴服的凡夫的住所，家是一切不善行為的場所，家是惡人聚集的地方，家是貪慾、嗔恚、愚癡的住所，家是一切苦惱的住所，家是消耗前世所種各種善根的地方。凡夫住在這個家中，不應該做的卻去做，不應該說的卻去說，不應該做的卻去做。住在這裡，輕慢父母以及各位師長，不尊敬各位尊者和福田，如沙門（Śrāmaṇa，指佛教出家修行者）和婆羅門（Brāhmaṇa，指古印度教的祭司階層）。家是貪愛、憂愁、悲傷、苦惱等各種禍患的根源。家是惡語謾罵、痛苦逼迫、刀杖刑罰、捆綁拷打、割截肢體的場所。未種善根的不能種下，已種善根的會被破壞，能使凡夫因為貪慾的因緣而墮入惡道，因為嗔恚的因緣、愚癡的因緣而墮入惡道，因為怖畏的因緣而墮入惡道。家是不持戒的地方，是捨棄禪定的地方，是不觀察智慧的地方，是不能得到解脫的地方，是不能產生解脫知見的地方。在這個家中出生，對父母、兄弟、妻子、眷屬、車馬的愛，增長貪求，沒有滿足的時候。家是難以填滿的，就像大海吞噬河流一樣。家是永遠不夠的，就像火焚燒柴薪一樣。
【English Translation】 English version: If (a Bodhisattva) is lazy, weary, resentful, hateful, and attached to worldly pleasures, and cannot enlighten and transform (sentient beings) to prevent them from falling into evil paths, such a Bodhisattva will be deeply rebuked by all the Buddhas present in the ten directions, which is truly shameful and disgraceful. How can one abandon great undertakings for small causes? Therefore, a Bodhisattva, not wanting to be rebuked by the Buddhas, should not shrink back from all kinds of deceitful, wicked, and heavily sinful beings, but should benefit them to the best of their ability, and should diligently enlighten and transform them with all kinds of skillful means. For example, if a brave general leads an army and suffers many casualties, the king will deeply rebuke him, but the king will not rebuke the ignorant soldiers.
Chapter Sixteen: Knowing the Faults of Home
A Bodhisattva should learn in this way, and should understand the faults and evils of home. Why? If one understands the faults and evils of home, perhaps one will abandon the home and enter the path of cultivation, and also transform others, causing them to understand the faults of home and thus leave home to enter the path. Someone asks: What are the faults of home? The answer is: As it is said in the sutras, the Buddha told Ukkala: Home is the place that destroys all good roots. Home is a forest full of thorns, difficult to escape from. Home is the place that destroys pure and virtuous dharmas. Home is the dwelling place of all evil thoughts and perceptions. Home is the dwelling place of wicked and untamed ordinary people. Home is the place where all unwholesome actions are practiced. Home is the place where evil people gather. Home is the dwelling place of greed, hatred, and ignorance. Home is the dwelling place of all suffering and distress. Home is the place that exhausts all the good roots planted in previous lives. Ordinary people living in this home do what should not be done, say what should not be said, and do what should not be done. Living here, they disrespect parents and all teachers, and do not respect all venerable ones and fields of merit, such as Śrāmaṇas (Buddhist renunciates) and Brāhmaṇas (priestly class in ancient India). Home is the cause of all kinds of troubles such as greed, love, sorrow, grief, and suffering. Home is the place of evil speech, cursing, bitter coercion, knives, sticks, binding, torture, cutting, and dismemberment. Those who have not planted good roots cannot plant them, and those who have planted them will have them destroyed, causing ordinary people to fall into evil paths because of the causes of greed, because of the causes of hatred, because of the causes of ignorance, and because of the causes of fear. Home is a place without precepts, a place of abandoning samādhi (meditative concentration), a place of not observing wisdom, a place of not attaining liberation, and a place of not generating the knowledge and vision of liberation. Born in this home, love for parents, siblings, wife, relatives, carriages, and horses increases greed and seeking without satisfaction. Home is difficult to fill, like the sea swallowing rivers. Home is never enough, like fire burning firewood.
。家是無息覺觀相續如空中風。家是後有惡如美食有毒。家是苦性如怨詐親。家是障礙能妨聖道。家是斗亂種種因緣共相違諍。家是多瞋呵責好醜。家是無常雖久失壞。家是眾苦求衣食等方便守護。家是多疑處猶如怨賊。家是無我顛倒貪著假名為有。家是技人雖以種種文飾莊嚴現為貴人。須臾不久莊嚴還作貧賤。家是變異會必離散。家如幻假借和合無有實事。家如夢一切富貴久則還失。家如朝露須臾滅失。家如蜜渧其味甚少。家如棘叢受五欲味惡刺傷人。家是針嘴蟲。不善覺觀常唼食人。家污凈命多行欺誑。家是憂愁心多濁亂。家是眾共王賊水火惡親所壞。家是多病多諸錯謬如是長者在家菩薩。應當如是善知家過。複次。
菩薩應當知 在家之過惡 親近於佈施 持戒善好喜 若見諸乞人 應生五三想
在家菩薩應如是知家過患。當行佈施持戒善好。佈施名舍貪心。持戒名身口業清凈。善名善攝諸根。好喜名同心歡樂。五三想名見乞兒應生五三想。初三者善知識想轉身大富想。裨助菩提想。又有三想。折伏慳貪想。舍一切想。貪求一切智慧想。又有三想。隨如來教想。不求果報想。降伏魔想。又有三想。見來求者生眷屬想。不捨攝法想。舍邪受想。又有三想。離欲想。修慈想。無癡想。今當解第
【現代漢語翻譯】 現代漢語譯本：家就像空中之風，是無休止的覺知和觀想的延續。家就像美食中的毒藥，潛藏著未來的惡果。家就像怨恨的親戚，本質是痛苦的。家是障礙，會妨礙通往聖道的道路。家是爭鬥和混亂的根源，各種因緣相互衝突。家是充滿嗔恨的地方，總是挑剔好壞。家是無常的，即使存在很久也會最終毀壞。家是充滿痛苦的，爲了衣食等必需品，人們需要費盡心思去守護。家是充滿懷疑的地方，就像充滿怨恨的盜賊。家是無我的，人們卻顛倒地貪戀著虛假的表象。家就像戲子，雖然用各種華麗的裝飾把自己裝扮成貴人，但很快就會失去這些裝飾，重新變得貧賤。家是變化的，相聚之後必然會離散。家就像幻象，是虛假的組合，沒有真實的存在。家就像夢境，所有的富貴最終都會失去。家就像朝露，轉瞬即逝。家就像蜜滴，味道很少，卻讓人貪戀。家就像荊棘叢，享受五欲的滋味，卻會被惡刺所傷。家就像針嘴蟲，不好的覺知和觀想會不斷地啃噬人。家會玷污清凈的生命，讓人經常行欺騙之事。家是憂愁的根源，讓人內心充滿混亂。家是大家共有的，會被國王、盜賊、水火和惡劣的親戚所破壞。家是充滿疾病和錯誤的。像這樣的在家菩薩，應該清楚地認識到家的過患。此外。
菩薩應當知道，在家的過患和罪惡，應該親近佈施，持戒，對善行感到歡喜。 如果見到乞討的人，應該生起五種三想。
在家菩薩應該這樣瞭解在家的過患。應當行佈施、持戒，並且樂於行善。佈施意味著捨棄貪心。持戒意味著身口意的清凈。善意味著善於攝持諸根。好喜意味著同心歡樂。五三想意味著見到乞丐時應該生起五種三想。最初的三種是：把乞丐看作善知識，想像他們轉身成為大富之人，想像他們幫助自己成就菩提。還有三種想法：折服自己的慳貪之心，捨棄一切，貪求一切智慧。還有三種想法：隨順如來的教導，不求果報，降伏魔。還有三種想法：把前來乞討的人看作自己的眷屬，不捨棄攝法，捨棄邪見，接受正見。還有三種想法：遠離慾望，修習慈悲，沒有愚癡。現在來解釋第一
【English Translation】 English version: Home is like the wind in the sky, a continuous stream of awareness and contemplation. Home is like poison in delicious food, harboring future evils. Home is like a resentful relative, its essence is suffering. Home is an obstacle, hindering the path to enlightenment. Home is a source of strife and chaos, with various causes and conditions conflicting with each other. Home is a place full of anger, always criticizing good and bad. Home is impermanent, even if it exists for a long time, it will eventually be destroyed. Home is full of suffering, and people need to work hard to protect it for necessities such as food and clothing. Home is a place full of suspicion, like a hateful thief. Home is without self, but people are perversely attached to false appearances. Home is like an actor, although he dresses himself up as a nobleman with various gorgeous decorations, he will soon lose these decorations and become poor again. Home is changing, and after meeting, it will inevitably be separated. Home is like an illusion, a false combination with no real existence. Home is like a dream, all wealth will eventually be lost. Home is like morning dew, fleeting. Home is like a drop of honey, with very little taste, but people are greedy for it. Home is like a thorn bush, enjoying the taste of the five desires, but being hurt by evil thorns. Home is like a needle-mouthed insect, and bad awareness and contemplation will constantly gnaw at people. Home will tarnish a pure life, causing people to often engage in deception. Home is the source of sorrow, filling people's hearts with chaos. Home is shared by everyone, and will be destroyed by kings, thieves, water, fire, and bad relatives. Home is full of diseases and mistakes. A Bodhisattva at home like this should clearly recognize the faults of home. Furthermore.
A Bodhisattva should know the faults and evils of being at home, and should be close to giving, upholding precepts, and rejoicing in good deeds. If you see beggars, you should have five sets of three thoughts.
A Bodhisattva at home should understand the faults of being at home in this way. One should practice giving, uphold precepts, and be happy to do good. Giving means abandoning greed. Upholding precepts means purity of body, speech, and mind. Good means being good at controlling the senses. Joy means being happy with a common heart. The five sets of three thoughts mean that when you see a beggar, you should have five sets of three thoughts. The first three are: regard the beggar as a good teacher, imagine them turning into a wealthy person, and imagine them helping you achieve Bodhi (Enlightenment). There are also three thoughts: subdue your stinginess, give up everything, and crave all wisdom. There are also three thoughts: follow the teachings of the Tathagata (Thus Come One), do not seek rewards, and subdue Mara (Demon). There are also three thoughts: regard those who come to beg as your relatives, do not abandon the Dharma (teachings), abandon wrong views, and accept right views. There are also three thoughts: stay away from desires, practice loving-kindness, and be without ignorance. Now let's explain the first
五三想。菩薩因來求者。令三毒折薄舍所施物生離欲想。于求者與樂因緣故。瞋恨心薄名修慈想。是佈施迴向無上道則癡心薄。是名不癡想。余想義應如是知。複次。
菩薩因求者 具六波羅蜜 以是因緣故 見求應大喜
六波羅蜜者。佈施持戒忍辱精進禪定智慧。以因求者能得具足。以是利故。菩薩遙見求者心大歡喜作是念。行福田自然而至。我因此人得具足六波羅蜜。所以者何。若於所施物心不貪惜。是名檀波羅蜜。為阿耨多羅三藐三菩提施與。是名尸羅波羅蜜。若不瞋乞者是名羼提波羅蜜。當行施時不慮空匱心不退沒。是名毗梨耶波羅蜜。若與乞者若自與時心定不悔。是名禪波羅蜜。以不得一切法而行佈施不求果報。如賢聖無所著。以是佈施迴向阿耨多羅三藐三菩提。是名般若波羅蜜。複次。
所施物果報 種種皆能知 慳惜在家者 亦知種種過
所施物所獲功德利物。慳惜在家所有過惡菩薩於此皆悉了知。問曰。若施得何功德。若惜在家有何過咎。答曰。菩薩以真智慧如是知。施與已是我物。在家者非我物。物施已則堅牢。在家者不堅牢。物施已後世樂。在家少時樂。物施已不憂守護。在家者有守護。苦物施已愛心薄。在家者增長愛。物施已無我所。在家者是我所。物施已
【現代漢語翻譯】 現代漢語譯本：菩薩因有求者前來，令貪嗔癡三毒（三毒：佛教術語，指貪慾、嗔恚、愚癡，為眾生流轉生死的根本原因）逐漸減弱，捨棄所施之物，生起遠離慾望的想法。因為給予求者快樂的因緣，所以嗔恨心減弱，這稱為修習慈悲之想。將佈施迴向于無上菩提之道，那麼愚癡心也會減弱，這稱為不愚癡之想。其餘各種想法的含義也應如此理解。此外： 菩薩因求者，具足六波羅蜜（六波羅蜜：又稱六度，指佈施、持戒、忍辱、精進、禪定、智慧，是菩薩從生死此岸到達涅槃彼岸的六種修行方法）。以這個因緣的緣故，見到求者應該感到非常歡喜。 六波羅蜜指的是：佈施（Dāna）、持戒（Śīla）、忍辱（Kṣānti）、精進（Vīrya）、禪定（Dhyāna）、智慧（Prajñā）。因為有求者，才能圓滿具足這六種修行。因為這個利益，菩薩遠遠地見到求者，內心就非常歡喜，並且這樣想：修福的田地自然而然地到來了。我因為這個人，能夠圓滿具足六波羅蜜。為什麼這樣說呢？如果對於所施捨的物品，內心沒有貪婪吝惜，這稱為檀波羅蜜（Dānapāramitā）。爲了阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）而施與，這稱為尸羅波羅蜜（Śīlapāramitā）。如果不嗔恨乞討者，這稱為羼提波羅蜜（Kṣāntipāramitā）。當進行佈施的時候，不考慮自己會變得空乏匱乏，內心不退縮，這稱為毗梨耶波羅蜜（Vīryapāramitā）。如果給予乞討者或者自己佈施的時候，內心安定不後悔，這稱為禪波羅蜜（Dhyānapāramitā）。因為不執著於一切法而進行佈施，不求取果報，像賢聖一樣沒有執著，用這樣的佈施迴向于阿耨多羅三藐三菩提，這稱為般若波羅蜜（Prajñāpāramitā）。此外： 所施捨物品的果報，種種都能知曉。慳吝愛惜財物的在家之人，種種過失也能知曉。 菩薩對於所施捨物品所獲得的功德利益，以及慳吝愛惜財物的在家之人所有的過失，都完全瞭解。有人問：如果佈施能得到什麼功德？如果吝惜財物在家會有什麼過錯？回答說：菩薩以真實的智慧這樣知道：施與出去的才是我的，在家擁有的不是我的。施與出去的物品是堅固的，在家擁有的不堅固。施與出去的物品能帶來後世的快樂，在家擁有的只是短暫的快樂。施與出去的物品不用憂愁守護，在家擁有的需要守護，有守護的痛苦。施與出去的物品能減少愛心，在家擁有的會增長愛心。施與出去的物品沒有『我所有』的執著，在家擁有的有『我所有』的執著。施與出去的物品...
【English Translation】 English version: When a Bodhisattva encounters someone seeking help, it diminishes the three poisons (three poisons: Buddhist term referring to greed, hatred, and delusion, which are the root causes of beings' transmigration in samsara), relinquishes the object of giving, and generates thoughts of detachment from desires. Because of giving the seeker the causes and conditions for happiness, the mind of hatred is weakened, which is called cultivating the thought of loving-kindness. Dedicating the act of giving to the unsurpassed path of enlightenment diminishes the mind of delusion, which is called the thought of non-delusion. The meaning of other thoughts should be understood in the same way. Furthermore: Because of the seeker, the Bodhisattva perfects the six pāramitās (six pāramitās: also known as the six perfections or six virtues, referring to giving, morality, patience, diligence, meditation, and wisdom, which are the six practices for a Bodhisattva to cross from the shore of samsara to the shore of nirvana). Because of this cause and condition, one should greatly rejoice upon seeing a seeker. The six pāramitās are: Giving (Dāna), Morality (Śīla), Patience (Kṣānti), Diligence (Vīrya), Meditation (Dhyāna), and Wisdom (Prajñā). Because of the seeker, one can fully perfect these six practices. Because of this benefit, the Bodhisattva, upon seeing a seeker from afar, feels great joy in their heart and thinks: The field of merit naturally arrives. Because of this person, I can fully perfect the six pāramitās. Why is this so? If one's mind is not greedy or stingy towards the object of giving, this is called Dānapāramitā. Giving for the sake of Anuttarā-samyak-saṃbodhi is called Śīlapāramitā. If one does not hate the beggar, this is called Kṣāntipāramitā. When giving, not worrying about becoming empty or depleted, and not retreating in mind, this is called Vīryapāramitā. If, when giving to a beggar or giving oneself, the mind is stable and without regret, this is called Dhyānapāramitā. Because one does not cling to all dharmas and gives without seeking reward, like the wise and noble ones who are without attachment, dedicating this giving to Anuttarā-samyak-saṃbodhi is called Prajñāpāramitā. Furthermore: One can know all the various results of the object of giving. One can also know all the various faults of a stingy householder. The Bodhisattva fully understands the merits and benefits gained from the object of giving, as well as all the faults of a stingy householder. Someone asks: What merit is gained from giving? What faults are there in being stingy at home? The answer is: The Bodhisattva knows with true wisdom that what is given away is mine, and what is kept at home is not mine. What is given away is firm, and what is kept at home is not firm. What is given away brings happiness in future lives, and what is kept at home brings only temporary happiness. What is given away does not require worrying about protection, and what is kept at home requires protection, which brings suffering. What is given away diminishes attachment, and what is kept at home increases attachment. What is given away is without the attachment of 'mine,' and what is kept at home has the attachment of 'mine.' What is given away...
無所屬。在家者有所屬。物施已無所畏。在家者多所畏。物施已助菩提道。在家者助魔道。物施已無有盡。在家則有盡。物施已從得樂。在家從得苦。施已舍煩惱。在家增煩惱。施已得大富樂。在家不得大富樂。施已大人業。在家小人業。施已諸佛所嘆。在家愚癡所贊。複次。
于妻子眷屬 及與善知識 財施及畜生 應生幻化想 一切諸行業 是則為幻師
在家菩薩。于妻子等應生幻化想。如幻化事但誑人目。行業是幻主。妻子等事不久則滅。如經說。佛告諸比丘。諸行如幻化誑惑愚人無有實事。當知因業故有業盡則滅。是故如幻作是念。
我非彼所有 彼非我所有 彼我皆屬業 隨業因緣有 如是正思惟 不應起惡業
父母妻子親里知識奴婢僮客等。不能為我作救作歸作趣。非我非我所。五陰十二入十八界。尚非我非我所。何況父母妻子等。我亦不能為彼作救作歸作趣。我亦屬業隨業所受。彼亦屬業隨業所受。好惡果報如是三種籌量。一有義趣。二見經說。三見現事。不應為父母妻子等起身口意毫釐惡業。複次。
菩薩于妻所 應生三三想 亦復有三三 又復有三三
在家菩薩應生三想。所謂三者。妻是無常想失想壞想。又有三想。是戲笑伴非後世伴
【現代漢語翻譯】 現代漢語譯本： 無所屬：出家人沒有世俗的牽絆。在家者有所屬：在家人有家庭和責任的束縛。物施已無所畏：佈施財物后，便沒有了對物質的執著和恐懼。在家者多所畏：在家人常常有很多顧慮和害怕。物施已助菩提道：佈施財物有助於修行菩提之道（Bodhi path，覺悟之路）。在家者助魔道：在家人容易助長魔道（Mara's path，障礙修行的道路）。物施已無有盡：佈施財物，功德無量，沒有窮盡。在家則有盡：在家人擁有的財富是有限的。物施已從得樂：佈施財物后，能從中獲得快樂。在家從得苦：在家人常常會感到痛苦。施已舍煩惱：佈施后，捨棄了煩惱。在家增煩惱：在家人會增加煩惱。施已得大富樂：佈施后，能獲得巨大的財富和快樂。在家不得大富樂：在家人不一定能獲得巨大的財富和快樂。施已大人業：佈施是大丈夫的行為。在家小人業：在家人所做的事情往往是小人的行為。施已諸佛所嘆：佈施的行為受到諸佛的讚歎。在家愚癡所讚：在家人所做的事情往往受到愚癡之人的讚揚。再說。
于妻子眷屬 及與善知識 財施及畜生 應生幻化想 一切諸行業 是則為幻師
在家菩薩。于妻子等應生幻化想。如幻化事但誑人目。行業是幻主。妻子等事不久則滅。如經說。佛告諸比丘。諸行如幻化誑惑愚人無有實事。當知因業故有業盡則滅。是故如幻作是念。
我非彼所有 彼非我所有 彼我皆屬業 隨業因緣有 如是正思惟 不應起惡業
父母妻子親里知識奴婢僮客等。不能為我作救作歸作趣。非我非我所。五陰（Five Skandhas，構成個體的五種要素）十二入（Twelve Entrances，感官與對像相互作用的十二個方面）十八界（Eighteen Realms，感官、對像和意識的十八種組合）。尚非我非我所。何況父母妻子等。我亦不能為彼作救作歸作趣。我亦屬業隨業所受。彼亦屬業隨業所受。好惡果報如是三種籌量。一有義趣。二見經說。三見現事。不應為父母妻子等起身口意毫釐惡業。再說。
菩薩于妻所 應生三三想 亦復有三三 又復有三三
在家菩薩應生三想。所謂三者。妻是無常想失想壞想。又有三想。是戲笑伴非後世伴
【English Translation】 English version: Without belonging: A renunciate does not have worldly attachments. A householder has belongings: A householder has the constraints of family and responsibilities. Having given material possessions, there is no fear: After giving material possessions in charity, there is no attachment to or fear of material things. A householder has much fear: A householder often has many worries and fears. Having given material possessions, it aids the Bodhi path (Bodhi path, path to enlightenment): Giving material possessions helps in the practice of the Bodhi path. A householder aids the Mara's path (Mara's path, path that obstructs practice): A householder easily aids the path of Mara. Having given material possessions, there is no end: Giving material possessions creates limitless merit. A householder has an end: A householder's wealth is limited. Having given, one obtains happiness: After giving, one obtains happiness. A householder obtains suffering: A householder often experiences suffering. Having given, one abandons afflictions: After giving, one abandons afflictions. A householder increases afflictions: A householder increases afflictions. Having given, one obtains great wealth and happiness: After giving, one obtains great wealth and happiness. A householder does not obtain great wealth and happiness: A householder may not obtain great wealth and happiness. Having given, it is the work of a great person: Giving is the action of a great person. A householder's work is that of a small person: A householder's actions are often those of a small person. Having given, it is praised by all Buddhas: Giving is praised by all Buddhas. A householder is praised by the foolish: A householder's actions are often praised by foolish people. Furthermore.
Towards wife, family, and good friends, Material giving and livestock, one should generate the thought of illusion. All activities, are like a magician.
A Bodhisattva at home should generate the thought of illusion towards his wife and so on. Like illusory things that only deceive people's eyes. Actions are the master of illusion. The affairs of wife and so on will soon perish. As the Sutra says, the Buddha told the Bhikkhus, 'All actions are like illusions, deceiving foolish people, without any real substance. Know that they exist because of karma, and they will perish when karma is exhausted.' Therefore, one should think like an illusion.
I am not theirs, they are not mine. They and I all belong to karma, existing according to karmic conditions. Thinking correctly in this way, one should not create evil karma.
Parents, wife, relatives, friends, servants, slaves, guests, etc., cannot be my savior, refuge, or destination. They are not me, nor do they belong to me. The Five Skandhas (Five Skandhas, the five aggregates that constitute an individual), the Twelve Entrances (Twelve Entrances, the twelve aspects of interaction between senses and objects), and the Eighteen Realms (Eighteen Realms, the eighteen combinations of senses, objects, and consciousness) are not me, nor do they belong to me. How much less so are parents, wife, etc. I also cannot be their savior, refuge, or destination. I also belong to karma and receive according to karma. They also belong to karma and receive according to karma. Good and bad consequences are measured in these three ways: first, with meaningful purpose; second, seeing what the Sutras say; third, seeing present events. One should not create even the slightest evil karma of body, speech, or mind for the sake of parents, wife, etc. Furthermore.
A Bodhisattva towards his wife, should generate three sets of three thoughts. Also, there are three sets of three, and again, there are three sets of three.
A Bodhisattva at home should generate three thoughts. The three are: the thought that the wife is impermanent, the thought of loss, and the thought of decay. There are also three thoughts: she is a companion for laughter, not a companion for the afterlife.
。是共食伴非受業果報伴。是樂時伴非苦時伴。又有三想。是不凈想臭穢想可厭想。又有三想。是怨家想惱害想相違想。又有三想。羅剎想毗舍阇鬼想醜陋想。又有三想。入地獄想入畜生想入餓鬼想。又有三想。重擔想減想屬畏想。又有三想。非我想無定屬想假借想。又有三想。因起身惡業想起口惡業想起意惡業想。又有三想。欲覺處想瞋覺處想惱覺處想。又有三想。枷杻相鎖械相縛系相。復有三相。遮持戒相。遮禪定相。遮智慧相。復有三相坑相羅網相圍合相。復有三相。災害相疾病相衰惱相。復有三相。罪相黑耳相災雹相。復有三相。病相老相死相。復有三相。魔相魔處相畏相。復有三相。憂愁相懊惱相啼哭相。復有三相。大豺狼相大摩竭魚相大貓貍相。復有三相。黑毒蛇相鳣魚相奪勢力相。復有三相。無救相無歸相無舍相。復有三相。失相退相疲極相。復有三相賊相獄卒相地獄卒相。復有三相。留相縛相結相。復有三相。泥相流相㵱相。復有三相。械相鎖相𥻿粘相。復有三相。猛火聚相刀輪相草炬相。復有三相。無利相刺棘相惡毒相。復有三相。陵上相覆映相貪著相。復有三相。恨相鞭杖相刀槊相。復有三相。忿恚相諍訟相打棒相。復有三相。怨憎會相離愛相鬧相。取要言之。是以一切臭惡不凈相。一切衰濁相
【現代漢語翻譯】 現代漢語譯本： 是共食的伴侶，不是承受業報的伴侶；是快樂時的伴侶，不是痛苦時的伴侶。又有三種想法：是不凈的想法、臭穢的想法、可厭的想法。又有三種想法：是怨家的想法、惱害的想法、相違的想法。又有三種想法：羅剎（Rākṣasa，惡鬼）的想法、毗舍阇鬼（Piśāca，食人鬼）的想法、醜陋的想法。又有三種想法：墮入地獄的想法、墮入畜生的想法、墮入餓鬼的想法。又有三種想法：重擔的想法、減少的想法、屬於畏懼的想法。又有三種想法：非我的想法、無定的屬於的想法、假借的想法。又有三種想法：因為起身而起的惡業想法、因為開口而起的惡業想法、因為起心動念而起的惡業想法。又有三種想法：慾念覺察處（Kāma-vitakka，感官慾望的念頭）的想法、嗔恨覺察處（Vyāpāda-vitakka，嗔怒的念頭）的想法、惱害覺察處（Vihiṃsā-vitakka，傷害的念頭）的想法。又有三種想法：枷鎖相、鎖鏈相、械具束縛相。又有三種相：遮蔽持戒的相、遮蔽禪定的相、遮蔽智慧的相。又有三種相：坑的相、羅網的相、圍合的相。又有三種相：災害的相、疾病的相、衰老的相。又有三種相：罪的相、黑耳的相、災雹的相。又有三種相：病的相、老的相、死的相。又有三種相：魔的相、魔處的相、畏懼的相。又有三種相：憂愁的相、懊惱的相、啼哭的相。又有三種相：大豺狼的相、大摩竭魚（Makara，印度神話中的海怪）的相、大貓貍的相。又有三種相：黑毒蛇的相、鳣魚的相、奪取勢力的相。又有三種相：無救的相、無歸的相、無舍的相。又有三種相：失去的相、退步的相、疲憊至極的相。又有三種相：賊的相、獄卒的相、地獄卒的相。又有三種相：停留的相、束縛的相、結縛的相。又有三種相：泥的相、流動的相、㵱的相。又有三種相：械具的相、鎖鏈的相、黏著的相。又有三種相：猛火聚集的相、刀輪的相、草炬的相。又有三種相：無利的相、刺棘的相、惡毒的相。又有三種相：凌駕于上的相、覆蓋映蔽的相、貪著的相。又有三種相：恨的相、鞭杖的相、刀槊的相。又有三種相：忿恚的相、諍訟的相、打棒的相。又有三種相：怨憎會合的相、離別所愛的相、喧鬧的相。總而言之，就是一切臭惡不凈的相，一切衰敗污濁的相。
【English Translation】 English version: They are companions in eating together, not companions in receiving the results of karma; they are companions in times of joy, not companions in times of suffering. Furthermore, there are three thoughts: the thought of impurity, the thought of foulness, and the thought of loathsomeness. Furthermore, there are three thoughts: the thought of enemies, the thought of harm, and the thought of opposition. Furthermore, there are three thoughts: the thought of Rākṣasa (demon), the thought of Piśāca (flesh-eating ghost), and the thought of ugliness. Furthermore, there are three thoughts: the thought of entering hell, the thought of entering the animal realm, and the thought of entering the realm of hungry ghosts. Furthermore, there are three thoughts: the thought of a heavy burden, the thought of decrease, and the thought of belonging to fear. Furthermore, there are three thoughts: the thought of non-self, the thought of impermanent belonging, and the thought of being borrowed. Furthermore, there are three thoughts: the thought of evil karma arising from the body, the thought of evil karma arising from speech, and the thought of evil karma arising from the mind. Furthermore, there are three thoughts: the thought of the place of sensual desire (Kāma-vitakka), the thought of the place of hatred (Vyāpāda-vitakka), and the thought of the place of harmfulness (Vihiṃsā-vitakka). Furthermore, there are three thoughts: the appearance of shackles, the appearance of chains, and the appearance of being bound by instruments. Furthermore, there are three appearances: the appearance of obstructing the upholding of precepts, the appearance of obstructing meditation, and the appearance of obstructing wisdom. Furthermore, there are three appearances: the appearance of a pit, the appearance of a net, and the appearance of being surrounded. Furthermore, there are three appearances: the appearance of disasters, the appearance of diseases, and the appearance of decline. Furthermore, there are three appearances: the appearance of sin, the appearance of black ears, and the appearance of disastrous hail. Furthermore, there are three appearances: the appearance of sickness, the appearance of old age, and the appearance of death. Furthermore, there are three appearances: the appearance of a demon, the appearance of a demon's place, and the appearance of fear. Furthermore, there are three appearances: the appearance of sorrow, the appearance of regret, and the appearance of weeping. Furthermore, there are three appearances: the appearance of a large jackal, the appearance of a large Makara (sea monster in Indian mythology), and the appearance of a large wildcat. Furthermore, there are three appearances: the appearance of a black poisonous snake, the appearance of a sturgeon, and the appearance of seizing power. Furthermore, there are three appearances: the appearance of no rescue, the appearance of no refuge, and the appearance of no abandonment. Furthermore, there are three appearances: the appearance of loss, the appearance of regression, and the appearance of extreme fatigue. Furthermore, there are three appearances: the appearance of thieves, the appearance of prison guards, and the appearance of hell guards. Furthermore, there are three appearances: the appearance of staying, the appearance of binding, and the appearance of entanglement. Furthermore, there are three appearances: the appearance of mud, the appearance of flowing, and the appearance of 㵱. Furthermore, there are three appearances: the appearance of instruments, the appearance of chains, and the appearance of clinging. Furthermore, there are three appearances: the appearance of a heap of fierce fire, the appearance of a wheel of knives, and the appearance of a torch of grass. Furthermore, there are three appearances: the appearance of no benefit, the appearance of thorns, and the appearance of evil poison. Furthermore, there are three appearances: the appearance of riding above, the appearance of covering and reflecting, and the appearance of attachment. Furthermore, there are three appearances: the appearance of hatred, the appearance of whips and rods, and the appearance of knives and spears. Furthermore, there are three appearances: the appearance of anger, the appearance of disputes, and the appearance of beatings. Furthermore, there are three appearances: the appearance of meeting with those who are hated, the appearance of separation from loved ones, and the appearance of noise. In short, it is all the appearances of foulness and impurity, all the appearances of decay and turbidity.
。是一切不善根相。是故在家菩薩。于妻子見如是相。應生厭離心出家修善為善。若不能出家。不應于妻起諸惡業。複次。
若於子偏愛 即以智力舍 因子行平等 普慈諸眾生
在家菩薩。若自知于子愛心偏多。即以智力思惟舍離。智力者應如是念。菩薩平等心。乃有阿耨多羅三藐三菩提。高下心者則無菩提。是阿耨多羅三藐三菩提。從一相無相得。不從別異相得。我今求阿耨多羅三藐三菩提。若於子所愛心偏多即有高下不名平等。即是別相非是一相。若如是者去阿耨多羅三藐三菩提。則為甚遠。是故我不應于子偏生愛心。爾時于子應生三相。一於我為賊佛說等慈破令不等。愛心偏多故。二為賊害因是子故。破諸善根遮正智命。三我因是子逆道中行不行順道。即時因子于諸眾生等行慈心應作是念。子從余處來我亦從余處來。子至異處我去異處。我不知彼去處。彼不知我去處。彼不知我來處。我不知彼來處。是子非我所有。何為無故橫生愛縛。如說。
彼我不相知 所來所去處 彼我云何親 而生我所心
複次無始生死中。一切眾生曾為我子。我亦曾為彼子。有為法中無有決定此是我子彼是他子。何以故。眾生於六道中轉輪互為父子。如說。
無明蔽慧眼 數數生死中 往
【現代漢語翻譯】 現代漢語譯本：是一切不善之根源。因此，在家菩薩對於妻子應看到這樣的真相，從而生起厭離之心，出家修行善法才是最好的。如果不能出家，也不應該因為妻子而造作各種惡業。進一步說： 『如果對某個孩子特別偏愛，就應該用智慧的力量捨棄這種偏愛，因為對所有孩子都平等對待，才能將普遍的慈悲給予一切眾生。』 在家菩薩如果自己知道對某個孩子的愛心特別多，就應該用智慧的力量思考並捨棄這種偏愛。運用智慧的力量應該這樣想：菩薩的平等心才能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），有高下之心就無法成就菩提。這阿耨多羅三藐三菩提是從一相、無相中得到的，不是從差別、差異之相中得到的。我現在追求阿耨多羅三藐三菩提，如果對某個孩子愛心特別多，就有了高下之心，就不能稱為平等，就是差別之相，而不是一相。如果這樣，那麼離阿耨多羅三藐三菩提就非常遙遠了。所以我不應該對孩子產生偏愛。這時，對於孩子應該生起三種認識：一、他對於我來說是賊，佛說要用平等的慈悲來破除不平等，因為愛心偏多；二、因為這個孩子，會成為賊害，會破壞各種善根，遮蔽正確的智慧之命；三、我因為這個孩子，在違背正道的道路上行走，而不是行走在順應正道的道路上。這時，因為孩子，應該對一切眾生平等地行慈心，應該這樣想：孩子從別的地方來，我也從別的地方來，孩子去別的地方，我也去別的地方。我不知道他去哪裡，他也不知道我去哪裡。他不知道我從哪裡來，我也不知道他從哪裡來。這個孩子不是我所擁有的，為什麼無緣無故地產生愛戀的束縛呢？正如所說： 『彼此互不相知，不知從何而來，不知去向何處，彼此之間如何親近，卻生起「我的」這種執著呢？』 進一步說，在無始的生死輪迴中，一切眾生都曾經做過我的孩子，我也曾經做過他們的孩子。在有為法中，沒有什麼是絕對的，說這個是我的孩子，那個是別人的孩子。為什麼呢？因為眾生在六道中輪迴，互相做父子。正如所說： 『無明遮蔽了智慧的眼睛，在無數次的生死輪迴中，往…
【English Translation】 English version: It is the root of all unwholesome things. Therefore, a lay Bodhisattva, seeing such aspects in his wife, should develop a sense of detachment and renunciation, and leaving home to cultivate goodness is the best course. If he cannot leave home, he should not create any evil karma because of his wife. Furthermore: 『If one is particularly fond of a child, one should relinquish this fondness with the power of wisdom, because treating all children equally allows universal compassion to be given to all beings.』 If a lay Bodhisattva knows that he has excessive love for a particular child, he should use the power of wisdom to contemplate and relinquish this fondness. Using the power of wisdom, he should think like this: Only with the Bodhisattva's equanimity can one achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment); with a mind of superiority and inferiority, one cannot achieve Bodhi. This Anuttara-samyak-sambodhi is attained from the aspect of oneness and non-duality, not from the aspect of difference and distinction. Now I seek Anuttara-samyak-sambodhi; if I have excessive love for a particular child, then I have a mind of superiority and inferiority, which cannot be called equanimity, and is an aspect of difference, not an aspect of oneness. If this is the case, then I am very far from Anuttara-samyak-sambodhi. Therefore, I should not develop excessive love for a child. At this time, one should generate three perceptions regarding the child: first, he is a thief to me; the Buddha said to use equal compassion to break inequality, because of excessive love; second, because of this child, he will become a thief and a harm, destroying various good roots and obscuring the life of correct wisdom; third, because of this child, I am walking on a path that goes against the right path, instead of walking on a path that accords with the right path. At this time, because of the child, one should equally practice loving-kindness towards all beings, and should think like this: The child comes from elsewhere, and I also come from elsewhere; the child goes elsewhere, and I also go elsewhere. I do not know where he goes, and he does not know where I go. He does not know where I come from, and I do not know where he comes from. This child is not something I own; why do I needlessly create the bondage of love? As it is said: 『We do not know each other, nor the place from which we come or to which we go. How can we be close to each other, and generate the mind of "mine"?』 Furthermore, in the beginningless cycle of birth and death, all beings have been my children, and I have also been their child. In conditioned phenomena, there is nothing that is absolute, saying that this is my child and that is someone else's child. Why? Because beings revolve in the six realms, mutually becoming fathers and sons. As it is said: 『Ignorance obscures the eye of wisdom; in countless cycles of birth and death, going…
來多所作 更互為父子 貪著世間樂 不知有勝事 怨數為知識 知識數為怨
是故我方便莫生憎愛心。何以故。若有善知識。常種種求利益。若有怨賊。常種種生無益相。有此憎愛心則不得通達諸法平等想。心高下者死後生邪處。正行者生正行處。是故我不應行邪行。于眾生行平等。當得平等薩婆若。
十住毗婆沙論卷第七◎ 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第八
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
◎入寺品第十七
如是在家菩薩。不應于諸事中生貪著心我我所心。何以故。隨所貪著難捨之物法應施與。若能施與則除此過。菩薩如是無有貪著慳惜之心可以處家。問曰。在家菩薩。或有貪惜愛著之物有來求者。此應云何。答曰。
于所貪著物 有來求索者 當自勸喻心 即施勿慳惜
菩薩所貪惜物。若有乞人急從求索。汝以此物施與我者速得成佛。菩薩即時應自勸喻而施與之。如是思惟。若我今者不捨此物。此物必當遠離於我。設至死時不隨我去。此物則是遠離之相。今為阿耨多羅三藐三菩提。具足檀波羅蜜故施與。后至死時心無有悔。經說。不悔心死必生善處。是得大利云何不捨。如是
【現代漢語翻譯】 現代漢語譯本 來來往往所作所為，更互相為父子親眷。 貪戀執著世間的享樂，卻不知道有更殊勝的事情。 把怨恨的人當作朋友，把朋友當作怨恨的人。
因此，我方便教導你們不要生起憎恨和喜愛的分別心。為什麼呢？如果遇到好的善知識（kalya-mitra），他會常常想方設法給你帶來利益；如果遇到怨賊，他會常常製造種種無益的事情。有了這種憎恨和喜愛的分別心，就不能通達諸法平等的真理。心存高下分別的人，死後會墮落到邪惡的地方；行為端正的人，會生到好的地方。所以，我不應該做邪惡的事情，要對一切眾生平等對待，這樣才能證得平等的薩婆若（sarvajna，一切智）。
《十住毗婆沙論》卷第七 大正藏第 26 冊 No. 1521 《十住毗婆沙論》
《十住毗婆沙論》卷第八
聖者龍樹（Nagarjuna）造
後秦龜茲國三藏鳩摩羅什（Kumarajiva）譯
◎入寺品第十七
像這樣，在家菩薩不應該對任何事物生起貪戀執著的心，以及『我』和『我的』這種想法。為什麼呢？因為對於你所貪戀執著、難以捨棄的東西，按照佛法應該佈施出去。如果能夠佈施出去，就能消除這種過失。菩薩像這樣沒有貪戀和慳吝之心，才可以安住在世俗的家中。有人問：在家菩薩，如果遇到自己貪戀、珍惜、喜愛的物品，有人來乞求，這應該怎麼辦呢？回答說：
對於自己貪戀的物品，如果有人來乞求，應當自己勸導自己的心，立刻佈施出去，不要慳吝。
菩薩對於自己貪戀珍惜的物品，如果有乞丐緊急地來乞求說：『你把這個東西佈施給我，我就能迅速成佛。』菩薩立刻應該自己勸導自己，然後佈施給他。這樣思惟：如果我現在不捨棄這個東西，這個東西最終也會遠離我。即使到我死的時候，它也不會跟隨我而去。這個東西終究是會遠離我的。現在爲了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），爲了圓滿檀波羅蜜（dana-paramita，佈施波羅蜜）的緣故，我把它佈施出去。以後到臨死的時候，心中就不會有後悔。』經典上說：『沒有後悔的心死去，必定會生到好的地方。』這是得到大利益的事情，為什麼不捨棄呢？』像這樣。
【English Translation】 English version Coming and going, actions performed, mutually becoming fathers and sons. Greedy and attached to worldly pleasures, not knowing there are superior matters. Considering enemies as friends, and friends as enemies.
Therefore, I expediently teach you not to generate hatred and love. Why? If there is a good spiritual friend (kalya-mitra), they will always seek to benefit you in various ways. If there is an enemy thief, they will always create various unhelpful situations. With this hatred and love, one cannot understand the equality of all dharmas. Those with high and low minds will be reborn in evil places after death. Those who practice correctly will be born in correct places. Therefore, I should not engage in evil deeds, but treat all beings equally, and then I will attain equal all-knowing wisdom (sarvajna).
《Ten Stages of the Treatise on the Great Perfection of Wisdom》 Volume 7 Taisho Tripitaka Volume 26 No. 1521 《Ten Stages of the Treatise on the Great Perfection of Wisdom》
《Ten Stages of the Treatise on the Great Perfection of Wisdom》 Volume 8
Composed by the Holy Nagarjuna
Translated by Kumarajiva, Tripitaka Master from the Kingdom of Kucha in the Later Qin Dynasty
◎ Chapter Seventeen: Entering the Temple
Like this, a Bodhisattva at home should not generate greed and attachment in all matters, nor the thought of 'I' and 'mine'. Why? Because what you are greedy for and attached to, and difficult to give up, should be given away according to the Dharma. If you can give it away, you can eliminate this fault. A Bodhisattva without greed and stinginess can dwell at home. Someone asks: If a Bodhisattva at home encounters someone begging for something they are greedy for, cherish, and love, what should they do? The answer is:
For things that one is greedy for, if someone comes to ask for them, one should advise one's own mind to give them away immediately without stinginess.
If a beggar urgently asks a Bodhisattva for something they cherish, saying, 'If you give me this thing, I will quickly become a Buddha,' the Bodhisattva should immediately advise themselves and then give it away. Think like this: 'If I do not give up this thing now, it will eventually leave me. Even when I die, it will not follow me. This thing will eventually leave me. Now, for the sake of anuttara-samyak-sambodhi, and to fulfill the perfection of giving (dana-paramita), I give it away. Then, when I die, I will have no regrets.' The sutras say, 'Dying without regret will surely lead to rebirth in a good place.' This is a great benefit, so why not give it away?' Like this.
自勸猶貪惜者應辭謝乞者言。
我今是新學 善根未成就 心未得自在 愿后當相與
應辭謝乞者言。勿生瞋恨。我新發意善根未具。于菩薩行法未得勢力。是以未能捨於此物。后得勢力善根成就。心得堅固當以相與。複次。
若眾不和合 斷于經法事 菩薩應隨力 方便令不絕
眾僧或以事緣諍競乖散法事有廢。在家菩薩應勤心方便彼此之間心無所偏。若以財物若以言說禮敬求請令還和合。或以乏少衣食因緣。或邪見者橫作障礙。或說法者欲求利養。或聽法者心不恭敬。在家菩薩於此事中隨宜方便。若以財物若以言說下意求請使法事不廢。法事不廢者。是為然佛法燈供養十方三世諸佛。複次。
齋日受八戒 親近凈戒者 以戒善因緣 深心行愛敬
齋日者。月八日十四日十五日二十三日二十九日三十日。及遮三忌。三忌者。十五日為一忌。從冬至后四十五日。此諸惡日多有鬼神侵克縱暴。世人為守護日故過中不食。佛因教令受一日戒。既得福德。諸天來下觀察世間見之歡喜則便護念。在家菩薩于諸小事猶尚增益。何況先有此齋而不隨順。是故應行一日齋法。既得自利亦能利人。問曰。齋法雲何。答曰。應作是言。如諸聖人常離殺生。棄捨刀杖常無瞋恚。有慚愧心
【現代漢語翻譯】 現代漢語譯本： 如果有人因為自己還貪戀財物而拒絕佈施給乞討者，應該這樣說：
『我現在還是新學之人，善根尚未成就，內心還不能完全自在，希望以後有機會再幫助你。』
應該這樣婉拒乞討者：不要生氣怨恨。我剛剛發起菩提心，善根還未具足，對於菩薩的佈施行為還沒有足夠的力量，所以暫時不能捨棄這些財物。等我以後有了足夠的力量，善根成就，內心堅固，一定佈施給你。』
再者：
『如果僧團不和合，導致佛經的傳講和法事中斷，菩薩應該盡力想辦法，使佛法不至於斷絕。』
如果僧團因為某些事情發生爭執，導致僧眾離散，法事廢止，在家的菩薩應該盡心盡力地想辦法，對雙方都沒有偏袒之心，無論是用財物還是用言語，以禮敬的態度去請求，使僧團恢復和合。或者因為缺少衣食，或者因為邪見之人從中作梗，或者說法之人只想著獲取利益，或者聽法之人內心不恭敬，在家的菩薩對於這些情況，都應該根據實際情況靈活應對，無論是用財物還是用言語，謙卑地請求，使法事不至於廢止。法事不廢止，就是點燃佛法的明燈，供養十方三世一切諸佛。再者：
『在齋日受持八關齋戒，親近持戒清凈的人，以持戒的善因緣，以深切的愛敬之心對待他們。』
齋日指的是：每月的初八、十四、十五、二十三、二十九、三十，以及遮三忌日。三忌日指的是：十五日為一忌，從冬至后的第四十五日。這些日子多有鬼神侵擾作亂，世人爲了守護這些日子，所以過了中午就不再進食。佛陀因此教導人們受持一日戒，既能得到福德，諸天也會降臨觀察世間，見到人們持戒的善行，心生歡喜，便會加以護念。在家的菩薩對於這些小事尚且要努力增益，更何況是已經有的齋戒，怎麼能不隨順奉行呢？所以應該奉行一日齋法，既能使自己受益，也能利益他人。有人問：『齋法是怎樣的呢？』回答說：『應該這樣說：像諸位聖人一樣，常常遠離殺生，丟棄刀杖，常常沒有嗔恚之心，具有慚愧之心。
【English Translation】 English version: If someone refuses to give to a beggar because they are still greedy and attached to their possessions, they should say:
'I am still a novice learner, my roots of goodness have not yet been fully developed, and my mind is not yet free. I hope to be able to help you in the future.'
One should decline the beggar in this way: 'Do not be angry or resentful. I have just generated the aspiration for enlightenment (Bodhi-citta), and my roots of goodness are not yet complete. I do not yet have the strength to practice the bodhisattva's act of giving, so I cannot part with these possessions at this time. When I have sufficient strength in the future, and my roots of goodness are fully developed and my mind is firm, I will certainly give to you.'
Furthermore:
'If the Sangha (community of monks and nuns) is not in harmony, leading to the interruption of the teachings of the sutras and Dharma activities, the Bodhisattva should do everything possible to ensure that the Dharma is not discontinued.'
If the Sangha is in conflict over certain matters, leading to the dispersal of the Sangha and the cessation of Dharma activities, the lay Bodhisattva should diligently try to find ways to resolve the conflict, without being biased towards either side. Whether through material offerings or through words, with respectful requests, they should try to restore harmony to the Sangha. Or if there is a lack of clothing and food, or if those with wrong views are creating obstacles, or if those who teach the Dharma are only seeking personal gain, or if those who listen to the Dharma are not respectful, the lay Bodhisattva should respond appropriately to these situations, whether through material offerings or through humble requests, to ensure that Dharma activities are not discontinued. Preventing the cessation of Dharma activities is like lighting the lamp of the Dharma, offering it to all the Buddhas of the ten directions and the three times (past, present, and future). Furthermore:
'On fasting days, observe the Eight Precepts, and associate with those who uphold pure precepts, using the good karma of upholding precepts to treat them with deep love and respect.'
Fasting days are: the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days of each month, as well as the three prohibited days (遮三忌). The three prohibited days are: the fifteenth day as one prohibited day, and the forty-fifth day after the winter solstice. On these inauspicious days, ghosts and spirits often cause disturbances. People refrain from eating after noon to protect these days. The Buddha therefore taught people to observe the one-day precept, which brings blessings. The devas (gods) will descend to observe the world, and upon seeing the good deeds of those who uphold the precepts, they will rejoice and protect them. Lay Bodhisattvas should strive to increase even these small acts, so how can they not follow and practice the existing fasts? Therefore, one should practice the one-day fast, which benefits both oneself and others. Someone asks: 'What is the fast?' The answer is: 'One should say: Like the noble ones, I will always abstain from killing, discard weapons, always be without anger, and have a sense of shame.'
慈悲眾生。我某甲今一日一夜遠離殺生。棄捨刀杖無有瞋恚。有慚愧心慈悲眾生。以如是法隨學聖人。如諸聖人常離不與取。身行清凈受而知足。我今一日一夜遠離劫盜不與取。求受清凈自活。以如是法隨學聖人。如諸聖人常斷淫泆遠離世樂。我今一日一夜除斷淫泆遠離世樂凈修梵行。以如是法隨學聖人。如諸聖人。常離妄語。真實語正直語。我今一日一夜遠離妄語。真實語正直語。以如是法隨學聖人。如諸聖人常遠離酒。酒是放逸處。我今一日一夜遠離於酒。以如是法隨學聖人。如諸聖人常遠離歌舞作樂花香瓔珞嚴身之具。我今一日一夜遠離歌舞作樂華香瓔珞嚴身之具。以如是法隨學聖人。如諸聖人常遠離高廣大床處在小榻草蓐為座。我今一日一夜。遠離高廣大床。處在小榻。草蓐為座。以如是法隨學聖人。如諸聖人常過中不食。遠離非時行非時食。我今一日一夜過中不食遠離非時行非時食。以如是法隨學聖人。如說。
殺盜淫妄語 飲酒及華香 瓔珞歌舞等 高床過中食 聖人所舍離 我今亦如是 以此福因緣 一切共成佛
親近持凈戒比丘者。在家菩薩應親近諸比丘盡能護持清凈禁戒成就功德防遠眾惡者。以戒善因緣者。又應親近持戒比丘身口業凈心行直善無眾惡者。深心愛敬者于上
【現代漢語翻譯】 現代漢語譯本 慈悲一切眾生。我某甲（自稱）今日一夜遠離殺生，丟棄刀杖，心中沒有嗔恨，懷有慚愧之心，慈悲對待眾生。我以這樣的方法，隨順學習聖人。如同各位聖人常常遠離不予而取（偷盜），身行清凈，知足常樂。我今日一夜遠離偷盜，不予而取，尋求清凈的生活，自食其力。我以這樣的方法，隨順學習聖人。如同各位聖人常常斷除淫慾，遠離世俗的快樂。我今日一夜斷除淫慾，遠離世俗的快樂，清凈地修持梵行。我以這樣的方法，隨順學習聖人。如同各位聖人常常遠離虛妄的言語，說真實的話，正直的話。我今日一夜遠離虛妄的言語，說真實的話，正直的話。我以這樣的方法，隨順學習聖人。如同各位聖人常常遠離酒，因為酒是放逸的根源。我今日一夜遠離酒。我以這樣的方法，隨順學習聖人。如同各位聖人常常遠離歌舞作樂、華麗的香氣、瓔珞（用珠玉穿成的裝飾品）等裝飾身體的物品。我今日一夜遠離歌舞作樂、華麗的香氣、瓔珞等裝飾身體的物品。我以這樣的方法，隨順學習聖人。如同各位聖人常常遠離高大寬廣的床，睡在小榻上，以草墊為座位。我今日一夜遠離高大寬廣的床，睡在小榻上，以草墊為座位。我以這樣的方法，隨順學習聖人。如同各位聖人常常過了中午就不再進食，遠離非時（不合時宜的時間）的行動和飲食。我今日一夜過了中午就不再進食，遠離非時的行動和飲食。我以這樣的方法，隨順學習聖人。如經文所說： 殺生、偷盜、淫慾、妄語，飲酒以及華麗的香氣，瓔珞、歌舞等等，高大的床以及過午的飲食，這些都是聖人所捨棄遠離的，我今天也像他們一樣。以此福德因緣，一切眾生共同成就佛果。 親近持守清凈戒律的比丘。在家的菩薩應該親近各位比丘，盡力護持清凈的禁戒，成就功德，防止遠離各種惡行。憑藉戒律的善良因緣。又應該親近持戒的比丘，他們的身口意清凈，心行正直，善良而沒有各種惡行。以深深的愛敬之心對待他們。
【English Translation】 English version Out of compassion for all sentient beings, I, so-and-so (self-designation), for this one day and one night, will abstain from killing, discarding weapons and harboring no anger. With a sense of shame and compassion for all beings, I will follow the example of the noble ones in this practice. Just as the noble ones always refrain from taking what is not given (stealing), maintain purity in their actions, and are content with what they have, I, for this one day and one night, will abstain from theft, from taking what is not given, seeking a pure life and supporting myself honestly. I will follow the example of the noble ones in this practice. Just as the noble ones always abstain from sexual misconduct and distance themselves from worldly pleasures, I, for this one day and one night, will eliminate sexual misconduct, distance myself from worldly pleasures, and purely cultivate Brahma-conduct (pure conduct). I will follow the example of the noble ones in this practice. Just as the noble ones always abstain from false speech, speaking truthfully and honestly, I, for this one day and one night, will abstain from false speech, speaking truthfully and honestly. I will follow the example of the noble ones in this practice. Just as the noble ones always abstain from alcohol, as alcohol is a source of heedlessness, I, for this one day and one night, will abstain from alcohol. I will follow the example of the noble ones in this practice. Just as the noble ones always abstain from singing, dancing, making music, and using fragrant flowers and garlands (necklaces made of jewels) for adornment, I, for this one day and one night, will abstain from singing, dancing, making music, and using fragrant flowers and garlands for adornment. I will follow the example of the noble ones in this practice. Just as the noble ones always abstain from high and large beds, dwelling on small couches and using grass mats as seats, I, for this one day and one night, will abstain from high and large beds, dwelling on small couches and using grass mats as seats. I will follow the example of the noble ones in this practice. Just as the noble ones always refrain from eating after midday, abstaining from untimely actions and untimely food, I, for this one day and one night, will refrain from eating after midday, abstaining from untimely actions and untimely food. I will follow the example of the noble ones in this practice. As it is said: Killing, stealing, sexual misconduct, false speech, drinking alcohol, and using fragrant flowers, garlands, singing, dancing, and the like, high beds, and eating after midday—these are what the noble ones have abandoned and distanced themselves from. I, too, am like them today. Through this meritorious cause, may all beings together attain Buddhahood. One should associate with monks who uphold pure precepts. A Bodhisattva at home should associate with all monks, doing their best to uphold pure precepts, accomplish merit, and prevent and distance themselves from all evil deeds. Through the good causes of precepts, one should also associate with monks who uphold precepts, whose actions of body, speech, and mind are pure, whose conduct is upright, and who are good and free from all evil deeds. One should treat them with deep love and respect.
直心善行持戒比丘成就諸功德者。應生最上恭敬深心愛樂。問曰。在家菩薩若於持戒比丘成就功德生愛敬心者。應于破戒比丘生輕恚心耶。答曰。
若見破戒者 不應起輕恚
在家菩薩若見破戒雜行比丘威儀不具所行穢濁覆藏瑕疵無有梵行自稱梵行。於此比丘不應輕慢有瞋恚心。問曰。若不瞋恨應生何心。答曰。
應生憐愍心 訶責諸煩惱
在家菩薩若見破戒比丘不應生瞋恨輕慢應生憐愍利益之心。作是念。咄哉此人遇佛妙法。得離地獄畜生餓鬼色無色界邊地生處。諸根具足不聾啞不頑鈍。值佛妙法別識好醜。心存正見解知義理。人身難得如大海中有一眼鱉頭入板孔。生在人中倍難於此。既聞佛法能滅諸惡度諸苦惱得至正智。舍諸資生所有多少。永割親族無所顧戀。若生凡庶或在種姓。信佛語故能捨出家。常聞破戒之罪。所謂自賤其身智所訶責。惡名流佈常懷疑悔。死墮惡道得聞此事而猶破戒。行十善道乃得人身。而不能如法善用以自利益。咄哉三毒其力甚惡。常陵眾生難得舍離。諸佛種種呵罵煩惱惡賊惡行如實有理。如是思惟不應輕賤破戒之人。又作是念。若我不能都離瞋恚輕慢心者。應自思惟。佛法無量猶如大海。或有開通而我不知。如大乘決定王經中。佛告阿難。或有比丘。根鈍闇塞
【現代漢語翻譯】 現代漢語譯本： 直心、善行、持戒的比丘，成就各種功德的人，應當以最恭敬、最深切的愛慕之心對待。有人問：『在家的菩薩如果對持戒、成就功德的比丘生起愛敬之心，那麼對於破戒的比丘，是否應該生起輕視和憎恨之心呢？』回答是： 『如果見到破戒者，不應該生起輕視和憎恨。』 在家的菩薩如果見到破戒、行為不端、威儀不整、行為污穢、掩蓋瑕疵、沒有清凈行為卻自稱有清凈行為的比丘，不應該輕慢、不應該有嗔恨心。有人問：『如果不嗔恨，應該生起什麼心呢？』回答是： 『應該生起憐憫心，呵斥各種煩惱。』 在家的菩薩如果見到破戒的比丘，不應該生起嗔恨和輕慢，應該生起憐憫和利益之心。應該這樣想：『唉，這個人遇到了佛的妙法（指佛陀的教法），得以脫離地獄、畜生、餓鬼、無色界（指沒有物質的禪定境界）、邊地（指沒有佛法的地方）等惡劣的生存環境。諸根（指眼、耳、鼻、舌、身、意六種感覺器官）完備，不聾啞，不愚鈍。遇到佛的妙法，能夠分辨好壞，心中存有正見，理解義理。人身難得，就像大海中有一隻獨眼烏龜，頭伸入一塊木板上的孔洞一樣困難。生在人中比這還要困難。既然聽聞佛法，能夠滅除各種惡行，度脫各種苦惱，得以達到真正的智慧。捨棄各種生活所需，無論多少。永遠割捨親族，沒有顧戀。無論是生在普通人家還是在貴族，因為相信佛的話，能夠捨棄一切而出家。經常聽到破戒的罪過，也就是自己輕賤自己，被智者呵斥，惡名流傳，常常懷疑後悔，死後墮入惡道。聽聞這些事卻仍然破戒。行十善道（指不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）才能得到人身，卻不能如法善用以利益自己。唉，三毒（指貪、嗔、癡）的力量真是太可怕了，常常侵陵眾生，難以舍離。諸佛種種呵罵煩惱惡賊惡行，確實有道理。』這樣思惟，不應該輕賤破戒的人。又應該這樣想：『如果我不能完全遠離嗔恚和輕慢心，應該自己思惟。佛法無量，猶如大海，或許有我沒有開通理解的地方。』就像《大乘決定王經》中，佛告訴阿難：『或許有比丘，根器遲鈍，心智閉塞。』
【English Translation】 English version: A Bhikshu (Buddhist monk) with a straightforward mind, virtuous conduct, and adherence to precepts, who has achieved various merits, should be treated with the utmost respect and deep affection. Someone asks: 'If a Bodhisattva (enlightened being) at home develops love and respect for a Bhikshu who upholds the precepts and has achieved merits, should they then develop contempt and hatred for a Bhikshu who has broken the precepts?' The answer is: 'If you see someone who has broken the precepts, you should not give rise to contempt or hatred.' If a Bodhisattva at home sees a Bhikshu who has broken the precepts, whose conduct is impure, whose demeanor is improper, whose actions are defiled, who conceals flaws, who lacks pure conduct but claims to have pure conduct, they should not be contemptuous or have feelings of anger towards this Bhikshu. Someone asks: 'If one should not be angry, what kind of mind should one develop?' The answer is: 'One should develop a mind of compassion and rebuke the various afflictions.' If a Bodhisattva at home sees a Bhikshu who has broken the precepts, they should not give rise to anger or contempt, but should develop a mind of compassion and wishing to benefit them. They should think: 'Alas, this person has encountered the Buddha's wonderful Dharma (Buddha's teachings), and has been able to escape from the evil realms of existence such as hell, animals, hungry ghosts, the formless realm (Arupaloka, realm of immaterial existence), and border regions (places where the Dharma is not available). Their faculties (Indriya, sense organs) are complete, they are not deaf, mute, or dull-witted. Having encountered the Buddha's wonderful Dharma, they are able to distinguish between good and bad, hold correct views in their mind, and understand the meaning of the teachings. Obtaining a human body is as difficult as a one-eyed turtle in the great ocean finding a hole in a plank of wood. Being born among humans is even more difficult than this. Since they have heard the Buddha's Dharma, they are able to extinguish various evil deeds, cross over various sufferings, and attain true wisdom. They have given up various necessities of life, no matter how much or how little. They have forever severed ties with their relatives, without any attachment. Whether born in a common family or in a noble lineage, because they believe in the Buddha's words, they are able to renounce everything and become a monk. They have often heard of the sins of breaking the precepts, which means they despise themselves, are rebuked by the wise, their bad name spreads, they often doubt and regret, and after death they fall into evil realms. Having heard these things, they still break the precepts. It takes practicing the ten virtuous deeds (not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking harshly, not gossiping, not speaking frivolously, not being greedy, not being angry, not holding wrong views) to obtain a human body, but they are unable to use it properly to benefit themselves. Alas, the power of the three poisons (greed, hatred, and delusion) is truly terrible, constantly oppressing sentient beings, and difficult to abandon. The Buddhas have variously scolded and rebuked the afflictions, evil thieves, and evil deeds, and they are truly justified.' Thinking in this way, one should not despise those who have broken the precepts. One should also think: 'If I am unable to completely abandon anger and contempt, I should reflect on myself. The Buddha's Dharma is immeasurable, like a great ocean, and perhaps there are areas that I have not yet understood.' Just as in the Mahayana Definitive King Sutra, the Buddha told Ananda (Buddha's attendant): 'Perhaps there are Bhikshus who are dull-witted and whose minds are blocked.'
心不明瞭。不達諸法相。常念有想無想法中而取有想。生男女想生罪礙想生垢想生凈想。生如是想者。名為鈍根。心不明瞭則為有罪。阿難。若人一切法中不能善解名為不了。一切諸法從初以來。本體性相常不可得。是人不知如是之事。生是諸想則與外道無有差別。阿難。我所說法皆有開通明瞭清凈。此中無罪亦無罪者。阿難。罪名疑悔愚癡闇冥。罪者名生眾生想我想命想人想。皆因身見名為罪者。於我法中無如此人。若我法中定實有我眾生命人身見等者。不言我法有開非是不開。我法從本已來常清凈明瞭。複次阿難。若決定有罪有受罪者則身即是神即墮常見則無佛道。若身異於神即墮斷見亦無佛道。如是六十二見皆可是菩提但是事不然。是故阿難。我于大眾中師子吼說而無所畏言。我法有開非不有開。從本已來常清凈明瞭。阿難。若罪定有。則畢竟無涅槃。我則不言我法有開。阿難。我法實從本已來清凈明瞭。是故我弟子降心安隱無有疑悔。無諸罪惡清凈行道。菩薩應如是思惟不應瞋恚破戒者。又作是念。是戒必定得住阿耨多羅三藐三菩提。何以故。曾聞必定菩薩有起罪者。如過去十萬劫。有菩薩誹謗漏盡阿羅漢。名為阿羅漢。又聞必定菩薩於此劫前三十一劫。以矛刺須陀洹。又此賢劫中。聞有菩薩誹謗劬樓孫佛言
【現代漢語翻譯】 現代漢語譯本： 心若不明瞭，不能通達諸法的實相，常常執著于有想或無想的念頭，並且在其中取著有想，產生男女的分別想，產生罪業障礙的想，產生垢穢的想，產生清凈的想。產生這些想法的人，就叫做鈍根。心若不明瞭，就是有罪。阿難（Ananda，佛陀的十大弟子之一）。如果有人對一切法不能善巧理解，就叫做不了達。一切諸法從最初以來，其本體和性相本來就是不可得的。這個人不知道這樣的道理，產生這些種種的想，那就和外道沒有什麼差別了。阿難。我所說的法，都是開顯通達、明瞭清凈的，這裡面沒有罪，也沒有受罪的人。阿難。罪的名稱是疑悔、愚癡、闇昧不明。受罪的人是指產生眾生想、我想、命想、人想，都是因為有身見，所以稱為受罪的人。在我的法中沒有這樣的人。如果我的法中確實有我、眾生、命、人、身見等等，我就不會說我的法是開顯的，而不是不開顯的。我的法從根本上就是清凈明瞭的。再說阿難。如果決定有罪，有受罪的人，那麼身就是神，這就落入了常見，也就沒有成佛之道。如果身和神是不同的，那就落入了斷見，也沒有成佛之道。像這樣的六十二種見解，都可以說是菩提，但是事實並非如此。所以阿難。我在大眾中像獅子吼一樣宣說，而無所畏懼，說我的法是開顯的，不是不開啟的，從根本上就是清凈明瞭的。阿難。如果罪是真實存在的，那麼就畢竟沒有涅槃。我就不會說我的法是開顯的。阿難。我的法實際上從根本上就是清凈明瞭的。所以我的弟子降伏內心，安穩平靜，沒有疑悔，沒有各種罪惡，清凈地修行。菩薩應該這樣思惟，不應該對破戒的人瞋恚。又應當這樣想：這個戒律必定能夠安住于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？曾經聽說必定成佛的菩薩也有犯錯的時候。如過去十萬劫，有菩薩誹謗已經斷盡煩惱的阿羅漢（arhat，聲聞乘的最高果位），稱他們為阿羅漢。又聽說必定成佛的菩薩在此劫之前的三十一劫，用矛刺傷了須陀洹（srotapanna，小乘初果）。又在此賢劫中，聽說有菩薩誹謗拘樓孫佛（Krakucchanda Buddha，過去七佛之一），說...
【English Translation】 English version: If the mind is not clear, one does not understand the characteristics of all dharmas. One constantly dwells on thoughts of existence or non-existence, clinging to the thought of existence. One generates thoughts of male and female, thoughts of sin and obstruction, thoughts of defilement, and thoughts of purity. One who generates such thoughts is called dull-rooted. If the mind is not clear, it is considered a sin. Ananda (one of the ten principal disciples of the Buddha), if a person cannot skillfully understand all dharmas, it is called non-understanding. All dharmas, from the very beginning, are inherently unobtainable in their essence and characteristics. If a person does not know this, and generates these various thoughts, then there is no difference between them and the non-Buddhists. Ananda, the Dharma I speak is all open, clear, and pure. There is no sin in it, nor is there a sinner. Ananda, the name of sin is doubt, regret, ignorance, and darkness. A sinner refers to generating thoughts of sentient beings, thoughts of self, thoughts of life, and thoughts of people, all because of the view of self, which is called a sinner. In my Dharma, there is no such person. If in my Dharma there truly exists self, sentient beings, life, people, the view of self, etc., then I would not say that my Dharma is open and not unopened. My Dharma has been pure and clear from the very beginning. Furthermore, Ananda, if there is definitely sin and a sinner, then the body is the spirit, which falls into the eternalist view, and there is no path to Buddhahood. If the body is different from the spirit, then it falls into the annihilationist view, and there is also no path to Buddhahood. Such sixty-two views can all be considered Bodhi, but that is not the case. Therefore, Ananda, I roar like a lion in the assembly without fear, saying that my Dharma is open and not unopened, and has been pure and clear from the very beginning. Ananda, if sin is definitely real, then there is ultimately no Nirvana. I would not say that my Dharma is open. Ananda, my Dharma is truly pure and clear from the very beginning. Therefore, my disciples subdue their minds, are peaceful and secure, have no doubts or regrets, have no sins, and practice the path purely. A Bodhisattva should contemplate in this way and should not be angry with those who break the precepts. One should also think: 'This precept will surely abide in Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' Why? It has been heard that a Bodhisattva who is certain to attain Buddhahood also commits offenses. For example, in the past ten thousand kalpas, there was a Bodhisattva who slandered an Arhat (one who has attained liberation from the cycle of rebirth) who had exhausted all outflows, calling them an Arhat. It has also been heard that a Bodhisattva who is certain to attain Buddhahood, thirty-one kalpas before this kalpa, pierced a Srotapanna (stream-enterer, the first stage of enlightenment) with a spear. Also, in this Bhadrakalpa, it has been heard that a Bodhisattva slandered Krakucchanda Buddha (one of the past seven Buddhas), saying...
何有禿人而當得道。如是等眾生難可得知。是故我於此事何用知為。得失好惡彼自作自受何豫於我。我今若欲實知彼事。或自傷害籌量眾生。佛所不許。如經中說。佛告阿難。若人籌量於他即自傷身。唯我可得籌量。眾生與我等者亦應籌量。如說。
有瓶蓋亦空 無蓋亦復空 有瓶蓋亦滿 無蓋亦復滿 當知諸世間 有此四種人 威儀及功德 有無亦如是 若非一切智 何能籌量人 寧以見威儀 而便知其德 正智有善心 名為賢人相 但見外威儀 何由知其內 內有功德慧 外現無威儀 遊行無知者 如以灰覆火 若以外量內 而生輕賤心 敗身及善根 命終墮惡道 外詐現威儀 遊行似賢聖 但有口言說 如雷而無雨 諸心所行處 錯謬難得知 是故諸眾生 不可妄度量 唯有一切智 悉知諸心心 微密所行處 是故量眾生 佛言與我等 乃能量眾生 若佛如是說 誰能籌量人 若見外威儀 稱量其內德 自敗其善根 如水自崩岸 若於此錯謬 則起大業障 是故於此人 不應起輕賤
是故在家菩薩不應于破戒人起輕慢瞋恚。又持戒破戒白衣之人不與同住。何由得知。我若欲於此事分別明瞭者則起
【現代漢語翻譯】 現代漢語譯本 『怎麼會有禿頭的人能夠得道呢？』像這樣的眾生，他們的真實情況難以得知。因此，我對於這件事又何必去了解呢？他們的得失好壞，都是他們自己做的自己承受，與我有什麼關係呢？我現在如果想要真正瞭解這些事，或許會傷害自己，去揣測眾生，這是佛所不允許的。如同經中所說：佛告訴阿難（Ananda）：『如果有人揣測他人，就會傷害自己。只有我可以揣測眾生。與我同等的人，也應該可以揣測。』如同偈語所說： 『有的瓶子有蓋子，也是空的；沒有蓋子，也是空的。有的瓶子有蓋子，也是滿的；沒有蓋子，也是滿的。應當知道，在世間有這四種人。威儀和功德，有或無也是如此。如果不是一切智者（Sarvajna），怎麼能夠揣測他人呢？寧可因為看到外在的威儀，就認為他有內在的德行。』 『具有正智和善良的心，這被稱為賢人的相貌。但是隻看到外在的威儀，又怎麼能知道他的內在呢？內在有功德和智慧，外在卻不顯現威儀，這種無知的人，就像用灰覆蓋住火焰一樣。如果以外在來衡量內在，而生起輕視和鄙賤的心，就會敗壞自身和善根，命終之後墮入惡道。』 『外表虛假地顯現威儀，假裝像賢聖一樣，但只有口頭的言說，如同打雷卻沒有下雨。眾生的心念所行之處，錯綜複雜難以得知。因此，對於眾生，不可以隨意地去衡量。只有一切智者，完全瞭解眾生的心念。』 『對於細微隱秘的行處，因此要衡量眾生，佛說與我同等的人，才能衡量眾生。如果佛是這樣說的，誰又能揣測他人呢？如果看到外在的威儀，就衡量他內在的德行，就會自己敗壞自己的善根，如同水自己崩壞堤岸一樣。如果在這方面產生錯誤，就會產生巨大的業障。因此，對於這樣的人，不應該生起輕視之心。』 因此，在家的菩薩不應該對破戒的人產生輕慢和瞋恚。而且，持戒的白衣（Upasaka）和破戒的白衣，不應該住在一起。要如何得知呢？我如果想要對於這件事分別清楚明白，就會產生……
【English Translation】 English version 『How can a bald person attain enlightenment?』 Such beings are difficult to know. Therefore, why should I try to understand this matter? Their gains and losses, good and bad, are their own doing and their own suffering; what does it have to do with me? If I now want to truly understand these things, I might harm myself by speculating about beings, which the Buddha does not allow. As it is said in the sutra: The Buddha told Ananda (Ananda): 『If someone speculates about others, they will harm themselves. Only I can speculate about beings. Those equal to me should also be able to speculate.』 As the verse says: 『Some jars have lids and are empty; some have no lids and are also empty. Some jars have lids and are full; some have no lids and are also full. You should know that there are these four kinds of people in the world. Dignity and merit, whether present or absent, are also like this.』 『If one is not all-knowing (Sarvajna), how can one speculate about others? It is better to assume that someone has inner virtue because of their outward dignity.』 『Having right wisdom and a kind heart is called the appearance of a virtuous person. But how can one know their inner qualities just by seeing their outward dignity? If someone has inner merit and wisdom but does not show outward dignity, such an ignorant person is like covering fire with ashes. If one measures the inner by the outer and gives rise to contempt and disdain, they will ruin themselves and their roots of goodness, and fall into evil realms after death.』 『Those who falsely display outward dignity, pretending to be like sages, but only have verbal pronouncements, are like thunder without rain. The workings of the mind are complex and difficult to know. Therefore, one should not arbitrarily measure beings. Only the all-knowing one fully understands the thoughts of beings.』 『Regarding subtle and hidden actions, therefore, to measure beings, the Buddha said that those equal to me can measure beings. If the Buddha said so, who can speculate about others? If one sees outward dignity and measures their inner virtue, they will ruin their own roots of goodness, like water collapsing its own bank. If one makes a mistake in this regard, it will create great karmic obstacles. Therefore, one should not give rise to contempt for such people.』 Therefore, a lay Bodhisattva should not have contempt or anger towards those who have broken precepts. Moreover, a layperson (Upasaka) who upholds precepts should not live with a layperson who has broken precepts. How can one know? If I want to clearly distinguish this matter, it will give rise to...
罪障。罪障因緣故於千萬劫受諸苦分。如無行經中說。又大乘經中。佛告郁伽羅長者。如是在家菩薩應于破戒比丘生憐愍心。是人垢行惡行不善。何以故。是人披如來善寂滅聖主法衣。自不善軟不能調伏諸根行敗壞行。又佛經中說。不輕未學。此非人罪是煩惱罪。此人以是煩惱起不善事。又佛法有開。是人或能自除過罪。正念因緣得入法位。若入必定在於阿耨多羅三藐三菩提。又如佛言。唯有智慧可破煩惱。又復說言。不應妄稱量人。若稱量者則為自傷。唯佛智慧乃能明瞭。如此事者非我所知。即于破戒人中不生瞋恚輕慢之心。複次。
菩薩若入寺 應行諸威儀 恭敬而禮拜 供養諸比丘
是在家菩薩若入佛寺。初欲入時于寺門外五體投地。應作是念。此是善人住處。是空行者住處。無想行者住處。無願行者住處。此是行慈悲喜捨者住處。此是正行正念者住處。若見諸比丘威儀具足視瞻安詳攝持衣缽坐臥行止寤寐飲食言說寂默容儀進止皆可觀察。若見比丘修行四念聖所行處持戒清凈誦讀經法精思坐禪。見已恭肅敬心禮拜親近問訊。應作是念。
若我恒沙劫 常于天祠中 大施不休廢 不如一出家
是菩薩爾時應作是念我如法求財。于恒河沙等劫常行大施。是諸施福猶尚不如發心出家
【現代漢語翻譯】 現代漢語譯本：罪障。罪障的因緣會導致在千萬劫中承受各種痛苦。正如《無行經》中所說。另外，在大乘經典中，佛陀告訴郁伽羅（U伽羅，一位長者）：像這樣的在家菩薩應該對比丘（比丘，佛教出家男眾）破戒生起憐憫之心。這個人行為污穢、行為邪惡、不善良。為什麼呢？因為這個人披著如來（如來，佛的稱號）善寂滅聖主的法衣，自身卻不善於柔軟，不能調伏諸根，行為敗壞。還有佛經中說：不要輕視未學習的人。這並非是人的罪過，而是煩惱的罪過。這個人因為這些煩惱而做出不善的事情。而且佛法中有開許，這個人或許能夠自己消除罪過，以正念的因緣得以進入法位。如果進入，必定會證得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，無上正等正覺）。又如佛所說：只有智慧可以破除煩惱。又說：不應該隨意衡量他人。如果衡量他人，就會傷害自己。只有佛的智慧才能明瞭。像這樣的事情不是我所能知道的。因此對於破戒的人，不生起嗔恨輕慢之心。再者：
菩薩如果進入寺廟，應當行持各種威儀，恭敬地禮拜，供養各位比丘。
在家菩薩如果進入佛寺，剛要進入時，在寺門外五體投地。應當這樣想：這裡是善人居住的地方，是空行者居住的地方，是無想行者居住的地方，是無願行者居住的地方。這裡是行慈悲喜捨的人居住的地方，是正行正念的人居住的地方。如果看到各位比丘威儀具足，視線安詳，攝持衣缽，坐臥行走，醒著睡覺，飲食言說，寂靜沉默，容貌儀態，進退舉止都可以觀察。如果看到比丘修行四念處（四念處，佛教修行方法）聖者所行之處，持戒清凈，誦讀經法，精思坐禪，看到后恭敬肅穆地禮拜，親近問候。應當這樣想：
縱然我于恒河沙數劫中，常在天祠中，不斷地進行大的佈施，也不如一次發心出家。
這位菩薩那時應當這樣想：我如法地求取財富，在恒河沙數等的劫中常常進行大的佈施，這些佈施的福報，還不如發心出家。
【English Translation】 English version: Sins and obstacles. Due to the causes and conditions of sins and obstacles, one suffers various pains for countless kalpas (kalpa, an aeon in Buddhist cosmology). As stated in the Wu Xing Jing (a sutra name). Furthermore, in the Mahayana sutras, the Buddha told the elder Ugra (Ugra, an elder's name): A Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) at home should have compassion for a Bhikshu (Bhikshu, a Buddhist monk) who has broken the precepts. This person's conduct is defiled, evil, and not good. Why? Because this person wears the Dharma robe of the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha), the good, tranquil, and extinguished Holy Lord, but is not good at being gentle, unable to subdue the senses, and whose conduct is ruined. Moreover, it is said in the Buddhist scriptures: Do not despise those who have not yet learned. This is not a person's sin, but the sin of afflictions. This person engages in unwholesome deeds because of these afflictions. Furthermore, there is an allowance in the Dharma; this person may be able to eliminate their own transgressions, and through the causes and conditions of right mindfulness, attain a position in the Dharma. If they enter, they will certainly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Moreover, as the Buddha said: Only wisdom can destroy afflictions. It is also said: One should not recklessly measure people. If one measures others, one will harm oneself. Only the wisdom of the Buddha can clearly understand. Such matters are beyond my knowledge. Therefore, do not give rise to anger or contempt towards those who have broken the precepts. Furthermore:
If a Bodhisattva enters a temple, they should conduct themselves with all proper deportment, respectfully bow, and make offerings to the Bhikshus.
If a Bodhisattva at home enters a Buddhist temple, upon entering, they should prostrate with their five limbs on the ground outside the temple gate. They should think: This is the place where good people dwell, the place where those who practice emptiness dwell, the place where those who practice non-thought dwell, the place where those who practice non-desire dwell. This is the place where those who practice loving-kindness, compassion, joy, and equanimity dwell. This is the place where those who practice right conduct and right mindfulness dwell. If they see the Bhikshus with complete deportment, peaceful gaze, properly holding their robes and bowls, sitting, lying down, walking, awake, asleep, eating, speaking, silent, with observable demeanor, advancing and retreating. If they see Bhikshus practicing the Four Foundations of Mindfulness (Four Foundations of Mindfulness, a key Buddhist practice), the places where the saints walk, upholding the precepts purely, reciting the scriptures, diligently contemplating and meditating, upon seeing them, they should respectfully bow, draw near, and inquire. They should think:
Even if I, for as many kalpas as there are sands in the Ganges, constantly make great offerings in the temples of the gods, without ceasing, it is not as good as one instance of resolving to renounce the world.
At that time, the Bodhisattva should think: I righteously seek wealth, and for as many kalpas as there are sands in the Ganges, I constantly make great offerings. The merit of these offerings is still not as good as resolving to renounce the world.
。何況有實。何以故。在家則有無量過惡。出家能成無量功德。在家則潰鬧。出家則閑靜。在家則屬垢。出家則無屬。在家是惡行處。出家是善行處。在家則染諸塵垢。出家則離諸塵垢。在家則沒五欲泥。出家則出五欲泥。在家難得凈命。出家易得凈命。在家則多怨賊。出家則無怨賊。在家則多惱礙。出家則無惱礙。在家是憂處。出家是喜處。在家是惡道門。出家是利益門。在家是繫縛。出家是解脫。在家則雜畏。出家則無畏。在家有鞭杖。出家無鞭杖。在家有刀槊。出家無刀槊。在家有悔熱。出家無悔熱。在家多求故苦。出家無求故樂。在家則戲調。出家則寂滅。在家是可愍。出家無可愍。在家則愁悴。出家無愁悴。在家則卑下。出家則高顯。在家則熾然。出家則寂滅。在家則為他。出家則自為。在家少勢力。出家多勢力。在家隨順垢門。出家隨順凈門。在家增刺棘。出家破刺棘。在家成就小法。出家成就大法。在家作不善。出家則修善。在家則有悔。出家則無悔。在家增淚乳血海。出家竭淚乳血海。在家則為諸佛辟支佛聲聞所呵賤。出家則為諸佛辟支佛聲聞所稱歎。在家則不知足。出家則知足。在家則魔喜。出家則魔憂。在家後有衰。出家后無衰。在家則易破。出家則難破。在家是奴僕。出家則為主。在家永在生
死。出家究竟涅槃。在家則墮坑。出家則出坑。在家則黑闇。出家則明顯。在家不能降伏諸根。出家則能降伏諸根。在家則傲誕。出家則謙遜。在家則鄙陋。出家則尊貴。在家有所由。出家無所由。在家則多務。出家則小務。在家則果小。出家則果大。在家則諂曲。出家則質直。在家則多憂。出家則多喜。在家如箭在身。出家如身離箭。在家則有病。出家則病癒。在家行惡法故速老。出家行善法故少壯。在家放逸為死。出家有智慧命。在家則欺誑。出家則真實。在家則多求。出家則少求。在家則飲雜毒漿。出家則飲甘露漿。在家多侵害。出家無侵害。在家則衰耗。出家無衰耗。在家如毒樹果。出家如甘露果。在家則怨憎和合。出家則離怨憎會苦。在家則愛別離苦。出家則親愛和合。在家則癡重。出家則癡輕。在家則失凈行。出家則得凈行。在家則破深心。出家則成深心。在家則無救。出家則有救。在家則孤窮。出家不孤窮。在家則無舍。出家則有舍。在家則無歸。出家則有歸。在家則多瞋。出家則多慈。在家則重擔。出家則舍擔。在家則事務無盡。出家則無有事務。在家則罪會。出家則福會。在家則苦惱。出家則無苦惱。在家則有熱。出家則無熱。在家則有諍。出家則無諍。在家則染著。出家無染著。在家有我慢。出
【現代漢語翻譯】 現代漢語譯本： 死亡。在家之人難以究竟涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），出家則能究竟涅槃。在家之人如同身處泥坑，出家則能脫離泥坑。在家之人如同身處黑暗，出家則能顯現光明。在家之人難以調伏諸根（指眼、耳、鼻、舌、身、意六種感覺器官），出家則能調伏諸根。在家之人傲慢放誕，出家則謙遜恭敬。在家之人鄙陋低下，出家則尊貴高尚。在家之人有所依憑，出家則無所依憑。在家之人事務繁多，出家之人事務較少。在家之人所得果報小，出家之人所得果報大。在家之人諂媚虛偽，出家之人質樸正直。在家之人憂愁煩惱多，出家之人喜樂安詳多。在家之人如同身中箭，出家之人如同身離箭。在家之人容易生病，出家之人疾病痊癒。在家之人行惡法，所以衰老得快；出家之人行善法，所以保持年輕力壯。在家之人放逸懈怠，如同走向死亡；出家之人有智慧，如同獲得生命。在家之人欺騙虛誑，出家之人真實不虛。在家之人貪求過多，出家之人少欲知足。在家之人飲用混雜毒藥的漿水，出家之人飲用甘露漿。在家之人多有侵害，出家之人沒有侵害。在家之人衰敗損耗，出家之人沒有衰敗損耗。在家之人如同毒樹之果，出家之人如同甘露之果。在家之人怨憎之人也會聚在一起，出家之人遠離怨憎相會的痛苦。在家之人有與所愛之人離別的痛苦，出家之人親愛之人常相聚在一起。在家之人愚癡深重，出家之人愚癡輕微。在家之人失去清凈的行為，出家之人得到清凈的行為。在家之人破壞深沉的心，出家之人成就深沉的心。在家之人沒有救護，出家之人有救護。在家之人孤單貧窮，出家之人不孤單貧窮。在家之人沒有捨棄，出家之人有捨棄。在家之人沒有歸宿，出家之人有歸宿。在家之人多有嗔恨，出家之人多有慈悲。在家之人揹負重擔，出家之人放下重擔。在家之人事務沒有窮盡，出家之人沒有事務。在家之人罪惡聚集，出家之人福德聚集。在家之人苦惱纏身，出家之人沒有苦惱。在家之人心中有熱惱，出家之人心中沒有熱惱。在家之人多有爭執，出家之人沒有爭執。在家之人染著世俗，出家之人沒有染著。在家之人有我慢之心，
【English Translation】 English version: Death. Lay life makes it difficult to ultimately attain Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), while monastic life enables ultimate Nirvana. Lay life is like being in a pit, while monastic life is like escaping the pit. Lay life is like being in darkness, while monastic life reveals clarity. Lay life makes it difficult to subdue the senses (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind), while monastic life enables subduing the senses. Lay people are arrogant and dissolute, while monastics are humble and respectful. Lay people are base and lowly, while monastics are noble and esteemed. Lay people have dependencies, while monastics are independent. Lay people have many affairs, while monastics have fewer affairs. Lay people receive small rewards, while monastics receive great rewards. Lay people are flattering and deceitful, while monastics are simple and upright. Lay people have many worries and anxieties, while monastics have more joy and peace. Lay people are like having an arrow in the body, while monastics are like having the arrow removed from the body. Lay people are prone to illness, while monastics recover from illness. Lay people practice evil deeds, so they age quickly; monastics practice good deeds, so they remain young and strong. Lay people are negligent and lazy, like walking towards death; monastics have wisdom, like gaining life. Lay people are deceptive and false, while monastics are truthful and genuine. Lay people are excessively greedy, while monastics are content with little. Lay people drink mixed poisonous liquids, while monastics drink nectar. Lay people experience much harm, while monastics experience no harm. Lay people decline and deteriorate, while monastics do not decline and deteriorate. Lay life is like the fruit of a poisonous tree, while monastic life is like the fruit of nectar. In lay life, even those who are resented come together, while monastic life is free from the suffering of meeting with those who are resented. Lay people have the suffering of separation from loved ones, while monastics often gather with loved ones. Lay people's ignorance is deep, while monastics' ignorance is light. Lay people lose pure conduct, while monastics attain pure conduct. Lay people destroy profound minds, while monastics accomplish profound minds. Lay people have no refuge, while monastics have refuge. Lay people are lonely and poor, while monastics are not lonely and poor. Lay people have no renunciation, while monastics have renunciation. Lay people have no refuge, while monastics have refuge. Lay people have much anger, while monastics have much compassion. Lay people carry heavy burdens, while monastics put down burdens. Lay people's affairs are endless, while monastics have no affairs. Lay people accumulate sins, while monastics accumulate merits. Lay people are afflicted with suffering, while monastics have no suffering. Lay people have inner heat, while monastics have no inner heat. Lay people have many disputes, while monastics have no disputes. Lay people are attached to the world, while monastics have no attachments. Lay people have arrogance,
家無我慢。在家貴財物。出家貴功德。在家有災害。出家滅災害。在家則減失。出家則增益。在家則易得。出家則難遇。千萬劫中時乃一得。在家則易行。出家則難行。在家則順流。出家則逆流。在家則漂流。出家則乘筏。在家則為煩惱所㵱。出家則有橋樑自度。在家是此岸。出家是彼岸。在家則纏縛。出家離纏縛。在家懷結恨。出家離結恨。在家隨官法。出家隨佛法。在家有事故。出家無事故。在家有苦果。出家有樂果。在家則輕躁。出家則威重。在家伴易得。出家伴難得。在家以婦為伴。出家堅心為伴。在家則入圍。出家則解圍。在家則以侵惱他為貴。出家則以利益他為貴。在家則貴財施。出家則貴法施。在家則持魔幢。出家則持佛憧。在家有歸處。出家壞諸歸處。在家增長身。出家則離身。在家入深榛。出家出深榛。複次。
又于出家者 心應深貪慕
是在家菩薩。如是思惟出家功德。于出家者心應貪慕。我何時當得出家得有如是功德。我何時當得出家次第具行沙門法。則說戒布薩安居自恣次第而坐。我何時當得聖人所著戒定慧解脫解脫知見熏修法衣。何時當得持聖人相。何時當得閑林靜住。何時當得持缽乞食得與不得。若多若少若美若惡若冷若熱次第而受趣以支身如涂瘡膏車。何時當得於世八法
【現代漢語翻譯】 現代漢語譯本： 在家之人沒有我慢之心。在家之人看重財物，出家之人看重功德。在家之人有災害，出家之人能消除災害。在家之人會減損，出家之人會增益。在家之事容易得到，出家之事難以遇到，千萬劫中才有可能得到一次。在家之事容易實行，出家之事難以實行。在家之人順著河流漂流，出家之人逆著河流而上。在家之人隨波逐流，出家之人乘坐木筏。在家之人被煩惱所淹沒，出家之人有橋樑可以自我解脫。在家是此岸，出家是彼岸。在家之人被纏縛，出家之人脫離纏縛。在家之人懷有怨恨，出家之人遠離怨恨。在家之人遵循官府的法律，出家之人遵循佛的教法。在家之人有事故，出家之人沒有事故。在家之人有苦果，出家之人有樂果。在家之人輕浮急躁，出家之人威嚴穩重。在家之人容易找到同伴，出家之人難以找到同伴。在家之人以妻子為伴，出家之人以堅定的心為伴。在家之人進入包圍圈，出家之人解除包圍圈。在家之人以侵擾他人為貴，出家之人以利益他人為貴。在家之人看重財物佈施，出家之人看重佛法佈施。在家之人持有魔的旗幟，出家之人持有佛的旗幟。在家之人有歸宿之處，出家之人破除一切歸宿之處。在家之人增長色身，出家之人則舍離色身。在家之人進入深深的叢林，出家之人走出深深的叢林。 再次說明。 對於出家之人，內心應該深深地貪慕。 這是在家菩薩。像這樣思惟出家的功德，對於出家之人內心應該貪慕。我什麼時候才能夠出家，得到像這樣的功德？我什麼時候才能夠出家，次第具足地奉行沙門（Śrāmaṇa）[指佛教出家修行者]的法則，如說戒、布薩（Poṣadha）[佛教一種懺悔儀式]、安居（Varṣa）[指雨季期間僧侶的禁足期]、自恣（Pravāraṇā）[安居結束時的儀式]次第而坐？我什麼時候才能夠得到聖人所穿的戒、定、慧、解脫、解脫知見熏修的法衣？什麼時候才能夠持有聖人的相貌？什麼時候才能夠在寂靜的樹林中安住？什麼時候才能夠持缽乞食，無論得到與否，無論多少，無論美味與否，無論冷熱，次第接受，用來維持身體，就像用膏藥塗抹瘡口，用車輛支撐身體一樣？我什麼時候才能夠對於世間的八法（指利、衰、毀、譽、稱、譏、苦、樂）...
【English Translation】 English version: At home, there is no arrogance. At home, wealth is valued; in renunciation, merit is valued. At home, there are calamities; in renunciation, calamities are extinguished. At home, there is decrease; in renunciation, there is increase. At home, things are easily obtained; in renunciation, they are difficult to encounter, obtained only once in millions of kalpas. At home, things are easily practiced; in renunciation, they are difficult to practice. At home, one goes with the flow; in renunciation, one goes against the flow. At home, one drifts; in renunciation, one rides a raft. At home, one is drowned by afflictions; in renunciation, there is a bridge for self-liberation. At home is this shore; in renunciation is the other shore. At home, one is bound; in renunciation, one is freed from bonds. At home, one harbors resentment; in renunciation, one is free from resentment. At home, one follows the laws of the government; in renunciation, one follows the Dharma of the Buddha. At home, there are incidents; in renunciation, there are no incidents. At home, there are bitter fruits; in renunciation, there are joyful fruits. At home, one is frivolous; in renunciation, one is dignified. At home, companions are easily found; in renunciation, companions are difficult to find. At home, one has a wife as a companion; in renunciation, one has a steadfast mind as a companion. At home, one enters an enclosure; in renunciation, one breaks free from the enclosure. At home, one values harming others; in renunciation, one values benefiting others. At home, one values material giving; in renunciation, one values Dharma giving. At home, one holds the banner of Mara; in renunciation, one holds the banner of the Buddha. At home, there is a place to return to; in renunciation, one destroys all places of return. At home, one increases the body; in renunciation, one abandons the body. At home, one enters a deep thicket; in renunciation, one emerges from the deep thicket. Furthermore. One should deeply admire those who have renounced. This is a Bodhisattva at home. Thinking in this way about the merits of renunciation, one should admire those who have renounced. When will I be able to renounce and attain such merits? When will I be able to renounce and fully practice the laws of a Śrāmaṇa (沙門) [Buddhist renunciate] in order, such as reciting precepts, Poṣadha (布薩) [a Buddhist confessional ceremony], Varṣa (安居) [the rainy season retreat], Pravāraṇā (自恣) [the ceremony marking the end of the rainy season retreat], and sitting in order? When will I be able to obtain the robes of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, cultivated and worn by the saints? When will I be able to hold the appearance of a saint? When will I be able to dwell in a quiet forest? When will I be able to hold a bowl and beg for food, whether I receive it or not, whether much or little, whether delicious or not, whether cold or hot, receiving it in order to sustain my body, like applying ointment to a sore, or using a vehicle to support the body? When will I be able to face the eight worldly dharmas (指利、衰、毀、譽、稱、譏、苦、樂) [gain and loss, defamation and praise, honor and dishonor, suffering and happiness]...
心無憂喜。何時當得關閉六情如縶狗鹿魚蛇猴鳥。狗樂聚落鹿樂山澤。魚樂池沼蛇好穴處。猴樂深林鳥依虛空。眼耳鼻舌身意常樂色聲香味觸法。非是凡夫淺智弱志所能降伏。唯有智慧堅心正念。乃能摧伏六情寇賊不令為患自在無畏。何時當得樂欲坐禪誦讀經法樂斷煩惱樂修善法樂著弊衣。趣足障體。念昔在俗多行放逸。今得自利又利他故。當勤精進。何時當得隨順菩薩所行道法。何時當得亦為世間作無上福田。何時當得離恩愛奴。何時當得脫是家獄。如說。
禮敬諸塔寺 因佛生三心
是在家菩薩既已慕尚出家。若入塔寺敬禮佛時。應生三心。何等為三。我當何時得於天龍夜叉乾闥婆阿修羅迦樓羅摩睺羅伽人非人中受諸供養。何時當得神力舍利流佈世間利益眾生。我今深心行大精進。當得阿耨多羅三藐三菩提。我作佛已入無餘涅槃。複次。
詣諸比丘時 隨所行奉事 默然順所誨 濟乏無所惜
是在家菩薩敬禮塔已。求造諸比丘說法者。所持律者。讀修多羅者。讀摩多羅迦者。讀菩薩藏者。作阿練若者。著納衣者。乞食者。一食者。常坐者。過中不飲漿者。但三衣者。著褐衣者。隨敷坐者。在樹下者。在冢間者。在空地者。少欲者。知足者。遠離者。坐禪者。勸化者。應各隨諸比丘所
【現代漢語翻譯】 現代漢語譯本：何時才能心中沒有憂愁和喜悅？何時才能像用繩索捆住狗、鹿、魚、蛇、猴、鳥一樣，關閉眼、耳、鼻、舌、身、意這六種情慾？狗喜歡聚集在村落，鹿喜歡山林沼澤，魚喜歡池塘，蛇喜歡洞穴，猴子喜歡深山老林，鳥兒依賴天空。眼睛、耳朵、鼻子、舌頭、身體、意識常常貪戀色、聲、香、味、觸、法。這些不是凡夫淺薄的智慧和薄弱的意志所能降伏的。只有具備智慧、堅定的心和正確的念頭，才能摧毀這六種情慾的寇賊，不讓它們為患，才能自在無畏。何時才能喜歡坐禪、誦讀經法，喜歡斷除煩惱，喜歡修習善法，喜歡穿著破舊的衣服，滿足於遮蔽身體？想到過去在世俗中，常常放縱自己，現在能夠自利又能利益他人，應當勤奮精進。何時才能隨順菩薩所修行的道法？何時才能也為世間做無上的福田？何時才能脫離恩愛的束縛？何時才能擺脫家庭的牢獄？正如經文所說： 『禮敬諸塔寺，因佛生三心。』 在家菩薩既然已經仰慕出家，如果進入佛塔寺廟禮敬佛時，應該生起三種心。哪三種呢？我應當何時才能在天、龍（Nāga，一種蛇神）、夜叉（Yakṣa，一種守護神）、乾闥婆（Gandharva，一種天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、摩睺羅伽（Mahoraga，一種蟒神）、人、非人中，接受各種供養？何時才能讓神力舍利流佈世間，利益眾生？我現在以深切的心行大精進，應當證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。我成佛后，將進入無餘涅槃（nirvāṇa，寂滅）。再次， 『詣諸比丘時，隨所行奉事，默然順所誨，濟乏無所惜。』 在家菩薩禮敬佛塔后，應當尋求能夠說法、持戒律、讀修多羅（Sūtra，經）、讀摩多羅迦（Mātṛka，論）、讀菩薩藏、在阿練若（araṇya，寂靜處）修行、穿著糞掃衣、乞食、日中一食、常坐、過午不飲漿、只有三衣、穿著粗布衣、隨處敷座而坐、在樹下、在墳墓間、在空曠之地修行、少欲知足、遠離塵囂、坐禪、勸人向善的比丘（bhikṣu，出家男眾），應當根據每位比丘所修行的...
【English Translation】 English version: When will I be free from sorrow and joy in my heart? When will I be able to shut down the six senses—eye, ear, nose, tongue, body, and mind—like tying up a dog, deer, fish, snake, monkey, and bird? Dogs enjoy gathering in villages, deer enjoy mountains and marshes, fish enjoy ponds, snakes enjoy caves, monkeys enjoy deep forests, and birds rely on the sky. The eyes, ears, nose, tongue, body, and mind constantly crave forms, sounds, smells, tastes, touch, and dharmas. These cannot be subdued by the shallow wisdom and weak will of ordinary people. Only with wisdom, a firm heart, and right mindfulness can one destroy these six senses, which are like bandits, preventing them from causing trouble, and achieving freedom and fearlessness. When will I enjoy sitting in meditation, reciting scriptures, delight in cutting off afflictions, delight in cultivating good deeds, and delight in wearing tattered clothes, content with covering my body? Remembering how I indulged myself in the past when I was a layman, now that I can benefit myself and others, I should diligently strive forward. When will I be able to follow the path and dharma practiced by Bodhisattvas? When will I also be able to create a supreme field of merit for the world? When will I be free from the bondage of love and affection? When will I escape from the prison of family? As it is said: 『Reverently bowing to all stupas and temples, generating three minds because of the Buddha.』 Since a lay Bodhisattva already admires the life of renunciation, when entering a stupa or temple to pay homage to the Buddha, they should generate three minds. What are the three? When will I be able to receive offerings among gods, Nāgas (a type of serpent deity), Yakṣas (a type of guardian deity), Gandharvas (a type of celestial musician), Asuras (a type of warring deity), Garudas (a type of golden-winged bird deity), Mahoragas (a type of python deity), humans, and non-humans? When will I be able to spread the relics of divine power throughout the world, benefiting sentient beings? Now, with a deep heart, I practice great diligence, and I shall attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). After I become a Buddha, I will enter nirvāṇa (complete cessation). Furthermore, 『When approaching all bhikṣus, serve them according to their practice, silently follow their teachings, and generously provide for their needs.』 After a lay Bodhisattva has paid homage to the stupa, they should seek out bhikṣus (ordained monks) who can preach the Dharma, uphold the precepts, read the Sūtras, read the Mātṛkas, read the Bodhisattva-piṭaka, practice in araṇyas (quiet places), wear robes made of rags, beg for food, eat only one meal a day, constantly sit in meditation, abstain from drinking juice after noon, possess only three robes, wear coarse cloth, sit on whatever seat is available, dwell under trees, dwell in cemeteries, dwell in open spaces, have few desires, be content, live in seclusion, practice meditation, and encourage others to do good. One should, according to each bhikṣu's practice...
行奉事。若至讀阿毗曇者所。隨其所說諸法性相相應不相應等請問所疑。問已習學。若遇持律者。應當請問起罪因緣罪之輕重滅罪之法及阿波陀那事。問已修學行。若遇讀修多羅者。應當請問諸阿含諸部中義習學多聞。若遇讀摩多羅迦應利眾經憂陀那波羅延法句者。應當學習如是等經。若遇讀菩薩藏者。應當請問六波羅蜜及方便事問已修學。若遇阿練若。應學其遠離法。若遇坐禪者。應學其坐禪法。余諸比丘亦應如是隨其所行請問修學無所違逆。攝護口者詣諸比丘應善攝口安詳默然。觀時觀土隨事思惟心不錯亂少於語言。又于說法者所。諸比丘等隨所乏少。若衣若缽若尼師壇。資生之物隨力而施無所匱惜。所以者何。菩薩尚應施諸惡人。何況比丘有功德者。乃至身肉猶當不惜。況復外物。助道因緣。複次。
若行佈施時 莫生他煩惱
行佈施時若與一人。一人不得便生恚惱。應善籌量而行佈施。勿使他人生於恚惱。何以故。
將護凡夫心 應勝阿羅漢
是在家菩薩。施諸比丘衣服飲食醫藥臥具供養迎送敬禮親近。將護凡夫心。應勝將護阿羅漢。何以故。諸阿羅漢于利衰譭譽稱譏苦樂心無有異。凡夫有愛恚慳嫉故能起罪業。以是罪業墮在地獄畜生餓鬼。是故應深將護凡夫。菩薩事者。皆為利益
【現代漢語翻譯】 現代漢語譯本：應當奉行供養。如果去研讀《阿毗曇》（Abhidhamma，論藏）的人那裡，就他們所說的諸法（dharma，佛法）的自性、相狀、相應與不相應等，請問自己疑惑的地方。問過之後要學習。如果遇到持律（Vinaya）者，應當請問起罪的因緣、罪的輕重、滅罪的方法以及阿波陀那（avadāna，譬喻）之事。問過之後要修行。如果遇到讀修多羅（sūtra，經）者，應當請問諸阿含（āgama，聖典）諸部中的義理，學習多聞。如果遇到讀摩多羅迦（mātṛkā，本母）、應利眾經、憂陀那（udāna，自說偈）、波羅延（Pārāyaṇa，彼岸道）、法句（Dharmapada，法句經）者，應當學習這些經典。如果遇到讀菩薩藏者，應當請問六波羅蜜（ṣaṭ pāramitā，六度）及方便之事，問過之後要修行。如果遇到阿練若（āraṇyaka，阿蘭若，指在遠離人煙的寂靜處修行的人），應學習他們遠離喧囂的方法。如果遇到坐禪者，應學習他們的坐禪方法。其餘的比丘也應當這樣，根據他們所修行的內容請問學習，不要有所違逆。守護口業的人去比丘那裡，應當善於守護自己的口，安詳沉默。觀察時機和地點，隨著事情進行思考，心中不要錯亂，少說話。又在說法者那裡，諸位比丘等根據他們所缺乏的，無論是衣服、缽、尼師壇（niṣīdana，坐具），還是資生之物，都應盡力佈施，不要吝惜。為什麼呢？菩薩尚且應該佈施給惡人，何況是有功德的比丘，乃至自己的身肉都應當不吝惜，更何況是身外之物，這些都是助道的因緣。再說。 如果行佈施的時候，不要讓他人生煩惱。 行佈施的時候，如果只給一個人，另一個人因此不得而生嗔恨惱怒。應當好好衡量后再行佈施，不要使他人生起嗔恨惱怒。為什麼呢？ 將護凡夫的心，應該勝過阿羅漢。 在家菩薩供養諸比丘衣服、飲食、醫藥、臥具，迎送、敬禮、親近，將護凡夫的心，應該勝過將護阿羅漢。為什麼呢？諸阿羅漢對於利衰譭譽稱譏苦樂，內心沒有差別。凡夫因為有愛、嗔、慳吝、嫉妒，所以能生起罪業。因為這些罪業會墮落在地獄、畜生、餓鬼道。因此，應該深深地將護凡夫。菩薩所做的事情，都是爲了利益眾生。
【English Translation】 English version: One should diligently serve and attend to others. If one goes to those who study the Abhidhamma (論藏, the collection of philosophical treatises), one should inquire about any doubts regarding the nature and characteristics of dharmas (佛法, teachings), whether they are concordant or discordant, according to what they explain. After inquiring, one should study and learn. If one encounters a Vinaya (持律, monastic discipline) master, one should inquire about the causes of offenses, the severity of offenses, the methods of expiation, and the stories of avadāna (譬喻, illustrative tales). After inquiring, one should practice accordingly. If one encounters someone who reads the sūtras (經, discourses), one should inquire about the meanings in the various Āgamas (聖典, collections of scriptures) and learn extensively. If one encounters someone who reads the Mātṛkā (本母, matrices), scriptures that benefit the masses, Udāna (自說偈, inspired utterances), Pārāyaṇa (彼岸道, the way to the other shore), or Dharmapada (法句經, verses on the Dharma), one should study these scriptures. If one encounters someone who studies the Bodhisattva Piṭaka, one should inquire about the six pāramitās (六度, perfections) and skillful means, and after inquiring, one should practice accordingly. If one encounters an āraṇyaka (阿蘭若, forest dweller), one should learn their methods of detachment. If one encounters a meditator, one should learn their methods of meditation. Other bhikṣus (比丘, monks) should also inquire and learn according to their practices, without any opposition. Those who guard their speech should be mindful and silent when visiting bhikṣus, observing the time and place, contemplating matters thoughtfully, avoiding confusion, and speaking sparingly. Furthermore, when with those who preach the Dharma, bhikṣus should offer whatever they lack, whether it be robes, bowls, niṣīdanas (坐具, sitting cloths), or other necessities, to the best of their ability, without being stingy. Why? Because a Bodhisattva should give even to evil people, let alone bhikṣus who possess merit, and should not be stingy even with their own flesh and blood, let alone external objects, which are conducive to the path. Furthermore, When giving alms, do not cause trouble to others. When giving alms, if you give to only one person, and another becomes angry and annoyed because of it, you should carefully consider before giving alms, and do not cause others to become angry and annoyed. Why? Protecting the minds of ordinary beings is more important than protecting Arhats. Lay Bodhisattvas who offer robes, food, medicine, bedding, welcome, respect, and close association to bhikṣus should protect the minds of ordinary beings more than protecting Arhats. Why? Because Arhats have no difference in their minds regarding gain and loss, praise and blame, honor and disgrace, suffering and happiness. Ordinary beings, because they have love, hatred, stinginess, and jealousy, can create sinful karma. Because of this sinful karma, they will fall into the hells, the animal realm, and the realm of hungry ghosts. Therefore, one should deeply protect ordinary beings. The actions of Bodhisattvas are all for the benefit of sentient beings.
一切眾生布施。非為自樂不為自得後世果報。非如市易。複次。
因以財施故 可以法施攝 隨所欲利益 教發無上心
是在家菩薩為自利故隨所利益。比丘若以衣施。若以缽施。如是等種種余財物施。如是比丘未入法位未得道果。應勸令發阿耨多羅三藐三菩提愿。何以故。因財施攝故得以法施攝。或於所施檀越有愛敬心信受其語。複次。
為欲護持法 捨命而不惜 療治病比丘 乃至以身施
是在家菩薩為欲護持法故。乃至自捨身命。勤行精進摧破六十二種外道及諸魔民憎嫉佛法者。佛弟子中或有邪行詭異佛法。如是之人如法摧破。名為護持法。又應于諸多聞說法者。加信敬心四事供養。亦名護持法。若自讀誦解說書寫修多羅毗尼阿毗曇摩多羅迦菩薩藏者。亦教他人讀誦解說書寫。以是因緣法得久住利益一切。在家出家稱揚嘆說法久住利。若法疾滅說有過惡。又念如來久遠已來。行菩薩道行諸難行乃得是法。以是因緣于諸在家出家。勤心精進示教利喜。若令得道。若令入阿惟越致。略說護法因緣。令得一切安樂之具。亦復自能如說修行。皆名護持法。複次是在家菩薩法。若有病比丘應須療治。是菩薩乃至捨身為治其病而不愛惜是最為要。出家之人應于在家求此要事。所謂身自瞻視
【現代漢語翻譯】 現代漢語譯本： 一切眾生行佈施，不是爲了自己快樂，也不是爲了獲得來世的果報，不是像市場交易一樣。更進一步說： 因為用財物佈施的緣故，可以用佛法教導來攝受他，隨著他所希望的利益，教導他發起無上菩提心。 這是在家的菩薩爲了自身利益，隨著情況給予利益。比丘如果用衣服佈施，或者用缽佈施，像這樣等等其他的財物佈施。像這樣的比丘，如果還沒有進入法位，沒有獲得道果，應該勸導他發起阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的願望。為什麼呢？因為通過財物佈施的攝受，可以進一步用佛法教導來攝受他。或者對於所佈施的施主，產生愛敬之心，信受他的話語。更進一步說： 爲了想要護持佛法，即使捨棄生命也不吝惜，醫治生病的比丘，乃至可以用自己的身體佈施。 這是在家的菩薩爲了想要護持佛法的緣故，乃至捨棄自己的身命，勤奮精進地摧破六十二種外道以及那些憎恨嫉妒佛法的魔眾。佛弟子中如果有人邪行，用詭異的方法歪曲佛法，像這樣的人，依法摧破他，就叫做護持佛法。又應該對於那些廣聞佛法說法的人，加以信敬之心，用四事供養（飲食、衣服、臥具、醫藥）來供養他們，這也叫做護持佛法。如果自己讀誦、解說、書寫修多羅（sutra，經）、毗尼（vinaya，律）、阿毗曇摩（abhidharma，論）、多羅迦（未找到明確解釋，可能指某種論典或陀羅尼）菩薩藏（菩薩所修持的法門），也教導他人讀誦、解說、書寫。因為這個因緣，佛法得以長久住世，利益一切眾生。在家眾和出家眾都稱揚讚歎佛法長久住世的利益。如果有人說佛法很快就要滅亡，說佛法的過失和罪惡。又想到如來（tathagata，佛）從久遠以來，行菩薩道，行種種難行之事，才得到這佛法。因為這個因緣，對於那些在家眾和出家眾，勤心精進地教導他們，使他們得到利益和歡喜。如果能使他們證得道果，如果能使他們進入阿惟越致（avaivartika，不退轉地）。簡略地說，護持佛法的因緣，能使人得到一切安樂的資具，也能夠自己如佛所說地修行，都叫做護持佛法。更進一步說，這是在家菩薩的責任，如果有生病的比丘需要醫治，這位菩薩乃至捨棄自己的身體來醫治他的疾病，而不吝惜，這是最為重要的。出家之人應該向在家眾尋求這種重要的幫助，就是親自照顧。
【English Translation】 English version: All sentient beings give alms, not for their own pleasure, nor to obtain rewards in the next life, not like a market transaction. Furthermore: Because of giving with wealth, one can be embraced by giving the Dharma. According to what they desire to benefit from, teach them to generate the unsurpassed mind. This is a lay Bodhisattva who benefits others according to their needs for their own benefit. If a Bhikshu (monk) gives with clothing, or gives with a bowl, and so on, giving various other material things. Such a Bhikshu, if he has not yet entered the position of Dharma, has not yet attained the fruit of the Path, should be encouraged to make the vow of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). Why? Because by embracing through giving wealth, one can be embraced by giving the Dharma. Or, towards the donors to whom they give, they may have love and respect, and believe and accept their words. Furthermore: In order to protect and uphold the Dharma, they do not hesitate to give up their lives. Healing sick Bhikshus, even giving their own bodies. This is a lay Bodhisattva who, in order to protect and uphold the Dharma, even gives up their own life and diligently practices to destroy the sixty-two kinds of heretical paths and all the demonic people who hate and are jealous of the Buddha's Dharma. Among the Buddha's disciples, if there are those who practice evil and distort the Buddha's Dharma with strange methods, such people should be destroyed according to the Dharma. This is called protecting and upholding the Dharma. Furthermore, one should add faith and respect to those who have heard much and speak the Dharma, and offer them the four requisites (food, clothing, bedding, and medicine). This is also called protecting and upholding the Dharma. If one personally reads, recites, explains, and writes the Sutras (discourses), Vinaya (discipline), Abhidharma (higher teachings), Taraka (unclear meaning, possibly a type of treatise or dharani), and Bodhisattva Pitaka (teachings practiced by Bodhisattvas), and also teaches others to read, recite, explain, and write them, then because of this cause, the Dharma can abide for a long time and benefit all beings. Both lay people and monastics praise and extol the benefits of the Dharma abiding for a long time. If someone says that the Dharma will quickly perish, and speaks of its faults and evils, and also remembers that the Tathagata (Buddha) from a long time ago practiced the Bodhisattva path and performed all kinds of difficult practices to obtain this Dharma, then because of this cause, one should diligently and vigorously teach, instruct, benefit, and delight all lay people and monastics. If one can enable them to attain the Path, if one can enable them to enter Avaivartika (non-retrogression), briefly speaking, the causes and conditions for protecting the Dharma enable one to obtain all the means of comfort and happiness, and also to personally practice according to what is said. All of this is called protecting and upholding the Dharma. Furthermore, this is the duty of a lay Bodhisattva. If there is a sick Bhikshu who needs to be healed, this Bodhisattva even gives up their own body to heal their illness without being stingy. This is the most important thing. Monastics should seek this important help from lay people, which is to personally take care of them.
疾病供給醫藥。複次。
決定心佈施 施已而無悔
是菩薩若為護持正法。若為瞻視病人。應時供施心無有悔。是名清凈施。若不求果報。不分別是應受是不應受。但以憐愍利益心與。是名清凈施。如說。
若人悲心施 是名清凈施 不言是福田 不言非福田 若人行佈施 無所為故與 若人為果報 是名為出息 是故說施已 心無有悔恨 乃至微小福 皆向無上道
以是佈施因緣所得福德。皆應迴向阿耨多羅三藐三菩提。不求今世後世利樂及小乘果。但為眾生求阿耨多羅三藐三菩提。如我先說在家菩薩余行當說者今已說竟。皆于大乘經中處處抄集。隨順經法菩薩住是行中。疾得阿耨多羅三藐三菩提。第二地中多說出家菩薩所行。在家出家菩薩共行今當復說。◎
◎共行品第十八
問曰。汝言當說在家出家菩薩共行法今可說之。答曰。忍辱法施法忍思惟不曲法。尊重法不障法。供養法信解修空。不貪嫉隨所說行。燈明施伎樂施乘施正愿攝法思量利安眾生。等心於一切。此是在家出家共行要法。是故偈說。
行忍身端嚴 法施知宿命 法忍得總持 思惟獲智慧 于諸法不曲 常得正憶念
行忍得端嚴者。能忍惡言罵詈咒誓繫縛刀杖考掠
【現代漢語翻譯】 現代漢語譯本：疾病需要藥物來治療。此外，
以堅定的決心佈施，佈施之後沒有後悔。
這樣的菩薩，如果是爲了護持正法，或是爲了照顧病人，應當及時供養佈施，心中沒有後悔。這叫做清凈的佈施。如果不求果報，不分別哪些是應該接受的，哪些是不應該接受的，只是以憐憫和利益眾生的心來給予，這叫做清凈的佈施。正如經文所說：
如果有人以悲憫之心佈施，這叫做清凈的佈施；不說是福田，也不說不是福田。如果有人行佈施，是因為沒有所求而給予。如果有人爲了果報而佈施，這就像是借貸的利息。所以說佈施之後，心中沒有後悔和遺憾，乃至微小的福德，都回向于無上菩提。
以這種佈施的因緣所得到的福德，都應當迴向于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。不求今世後世的利益安樂以及小乘的果位，只是爲了眾生求得阿耨多羅三藐三菩提。正如我先前所說的在家菩薩的其他修行，現在已經說完。這些都是從大乘經典中各處抄集而來，隨順經法，菩薩安住于這些修行之中，迅速證得阿耨多羅三藐三菩提。第二地中多說出家菩薩所修行的法門，現在將要講述在家和出家菩薩共同修行的法門。
◎共行品第十八
問：你說將要講述在家和出家菩薩共同修行的法門，現在可以說了。答：忍辱、法施、法忍、思惟不曲之法、尊重法、不障礙法、供養法、信解修空、不貪嫉、隨所說而行、燈明施、伎樂施、乘施、以正愿來攝持法、思量利益安樂眾生、以平等心對待一切。這些是在家和出家菩薩共同修行的重要法門。所以偈頌說：
行忍辱能使身相端正莊嚴，法施能知過去宿命，法忍能得總持，思惟能獲得智慧，對於諸法不邪曲，常能得到正確的憶念。
行忍辱能得到端正莊嚴的身相，是因為能夠忍受惡言、謾罵、詛咒、誓言、繫縛、刀杖、拷打。
【English Translation】 English version: Illness requires medicine to cure it. Furthermore,
With a determined mind, give alms, and after giving, have no regrets.
Such a Bodhisattva, if it is to protect the Dharma (universal law), or to care for the sick, should promptly offer alms without any regret in their heart. This is called pure giving. If one does not seek rewards, does not distinguish between who should receive and who should not, but gives with a compassionate and beneficial mind, this is called pure giving. As it is said:
If a person gives with a compassionate heart, this is called pure giving; not saying it is a field of merit, nor saying it is not a field of merit. If a person practices giving, it is given without any purpose. If a person gives for rewards, this is like interest on a loan. Therefore, it is said that after giving, there should be no regret or remorse in the heart, and even the smallest merit should be dedicated to the unsurpassed Bodhi (enlightenment).
The merit obtained from the cause of this giving should all be dedicated to Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). Not seeking benefits and happiness in this life or the next, nor the fruits of the Small Vehicle (Hinayana), but only seeking Anuttara-samyak-sambodhi for the sake of all beings. As I said earlier, the other practices of lay Bodhisattvas that were to be discussed have now been completed. These are all collected from various places in the Mahayana Sutras, following the Dharma, and Bodhisattvas abiding in these practices will quickly attain Anuttara-samyak-sambodhi. In the second Bhumi (stage), much is said about the practices of ordained Bodhisattvas, and now I will discuss the practices shared by both lay and ordained Bodhisattvas.
◎Chapter Eighteen on Shared Practices
Question: You said you would discuss the shared practices of lay and ordained Bodhisattvas, now you can speak of them. Answer: Patience, Dharma giving, Dharma forbearance, thinking without distortion, respecting the Dharma, not obstructing the Dharma, offering, believing and understanding emptiness, not being greedy or jealous, acting according to what is said, giving lamps, giving music, giving vehicles, upholding the Dharma with right vows, contemplating benefiting and bringing peace to beings, and treating all with equanimity. These are the essential shared practices of lay and ordained Bodhisattvas. Therefore, the verse says:
Practicing patience leads to a dignified and beautiful appearance, Dharma giving leads to knowing past lives, Dharma forbearance leads to obtaining Dharani (total recall), thinking leads to obtaining wisdom, not being distorted in relation to all Dharmas, and always obtaining right mindfulness.
Practicing patience leads to obtaining a dignified and beautiful appearance because one can endure evil words, curses, oaths, bindings, knives, sticks, beatings.
搒笞。心不動異悉能堪受。如是忍辱所獲果報。生於人天常得端正。后成佛時相好無比。法施知宿命者。行法施者能知過去無量劫事。法施名為種種分別。聲聞乘辟支佛乘佛乘解說義理。法施果報雖有三十五。要者知宿命。說法因緣斷人所疑。是故得知宿命。法忍得總持者。法名應空無相無愿應六波羅蜜菩薩諸地。一切菩薩所行之法。曉了明解心能忍持。名為法忍。行是忍者則得總持。總持名為如所聞經如所讀誦其中義趣乃至百千萬劫終不忘失。思惟得智慧者。思惟名為籌量善法分別義趣。是故能得今世後世利益。不曲心得正念者。不曲名為質直無諂。修行此法則於一切法中得堅固念。複次。
重法法則堅 不障得守護 供養法值佛 信解舍諸難
重法法則堅者。若人尊重恭敬於法法則堅固。堅法名為所受持習學之法自然牢堅不可動轉。后成佛時多有菩薩聲聞弟子。住是堅固法無能障其所受法者。又堅名為法得久住。不障得守護者。若人說法及人聽法。不橫與作障礙之事。后成佛時。諸天世人共守護法。未得佛道常能護持諸佛正法。諸佛滅后守護遺法。乃能至於后佛出世。以是因緣菩薩聲聞。皆應盡心善守護法。供養法值佛者。供養名為恭敬諸法。法施法會敬心供養說法之人。施設法座起立禪坊。莊
【現代漢語翻譯】 現代漢語譯本 鞭打和杖擊（搒笞）。內心不動搖，能夠忍受各種境遇（心不動異悉能堪受）。像這樣忍辱所獲得的果報，會使人轉生於人界或天界，常常容貌端正（生於人天常得端正）。將來成佛時，所具足的相好無比殊勝（后成佛時相好無比）。 法佈施能知宿命（法施知宿命者）：行法佈施的人能夠知道過去無量劫的事情（行法施者能知過去無量劫事）。法佈施是指種種分別，包括聲聞乘、辟支佛乘和佛乘的解說義理（法施名為種種分別。聲聞乘辟支佛乘佛乘解說義理）。法佈施的果報雖然有三十五種，但最重要的是能知宿命（法施果報雖有三十五。要者知宿命）。說法的因緣能斷除人們的疑惑（說法因緣斷人所疑），所以能夠得知宿命。 法忍獲得總持（法忍得總持者）：法是指應空、無相、無愿，應六波羅蜜、菩薩諸地（法名應空無相無愿應六波羅蜜菩薩諸地），以及一切菩薩所修行的法。能夠明瞭理解並內心忍持（一切菩薩所行之法。曉了明解心能忍持），就叫做『法忍』。修行這種忍辱的人就能獲得總持（名為法忍。行是忍者則得總持）。總持是指對於所聽聞的經典和所讀誦的內容，其中的義理乃至百千萬劫都不會忘記（總持名為如所聞經如所讀誦其中義趣乃至百千萬劫終不忘失）。 思惟獲得智慧（思惟得智慧者）：思惟是指籌量善法，分別義理（思惟名為籌量善法分別義趣）。因此能夠獲得今生和來世的利益（是故能得今世後世利益）。 不諂曲的心獲得正念（不曲心得正念者）：不諂曲是指質樸正直，沒有虛偽（不曲名為質直無諂）。修行這種法則在一切法中都能獲得堅固的正念（修行此法則於一切法中得堅固念）。 再次（複次）： 尊重法則會堅固，不作障礙能得守護； 供養法則能值遇佛，信解能捨棄各種困難。 尊重法則會堅固（重法法則堅者）：如果有人尊重恭敬佛法，那麼他的法則就會堅固（若人尊重恭敬於法法則堅固）。堅固的法則指的是所受持、學習的佛法自然牢固堅不可動搖（堅法名為所受持習學之法自然牢堅不可動轉）。將來成佛時，會有很多菩薩和聲聞弟子（后成佛時多有菩薩聲聞弟子），安住于這種堅固的法則中，沒有人能夠障礙他們所接受的佛法（住是堅固法無能障其所受法者）。而且，堅固也意味著佛法能夠長久住世（又堅名為法得久住）。 不作障礙能得守護（不障得守護者）：如果有人說法或有人聽法，不橫加阻撓和製造障礙（若人說法及人聽法。不橫與作障礙之事），那麼將來成佛時，諸天和世人會共同守護佛法（后成佛時。諸天世人共守護法）。在未成佛道之前，常常能夠護持諸佛的正法（未得佛道常能護持諸佛正法），諸佛滅度后，能夠守護遺留下來的佛法（諸佛滅后守護遺法），乃至直到下一尊佛出世。因為這個因緣，菩薩和聲聞都應該盡心盡力地守護佛法（乃能至於后佛出世。以是因緣菩薩聲聞。皆應盡心善守護法）。 供養法則能值遇佛（供養法值佛者）：供養是指恭敬諸法（供養名為恭敬諸法），包括法佈施、法會，以及以恭敬心供養說法之人（法施法會敬心供養說法之人），施設法座，建造禪房（施設法座起立禪坊）。
【English Translation】 English version Beating and flogging (搒笞). A mind that does not waver, able to endure all circumstances (心不動異悉能堪受). The karmic reward obtained from such patience is that one is born in the realms of humans or gods, always with a beautiful appearance (生於人天常得端正). In the future, when one becomes a Buddha, one will possess unparalleled and sublime marks and characteristics (后成佛時相好無比). Giving the Dharma enables one to know past lives (法施知宿命者): One who practices Dharma giving is able to know the events of countless past kalpas (行法施者能知過去無量劫事). Dharma giving refers to various distinctions, including explanations of the principles of the Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (辟支佛乘), and Buddhayāna (佛乘) (法施名為種種分別。聲聞乘辟支佛乘佛乘解說義理). Although there are thirty-five kinds of karmic rewards for Dharma giving, the most important is the ability to know past lives (法施果報雖有三十五。要者知宿命). The causes and conditions of expounding the Dharma can dispel people's doubts (說法因緣斷人所疑), therefore one is able to know past lives. Dharma-patience obtains total retention (法忍得總持者): Dharma refers to emptiness, signlessness, wishlessness, the six pāramitās (六波羅蜜), the bodhisattva stages (菩薩諸地), and all the practices of bodhisattvas (法名應空無相無愿應六波羅蜜菩薩諸地。一切菩薩所行之法). To clearly understand and endure these in one's mind (曉了明解心能忍持) is called 'Dharma-patience'. One who practices this patience obtains total retention (名為法忍。行是忍者則得總持). Total retention means that one will never forget the meaning and principles of the sutras one has heard and recited, even after hundreds of thousands of kalpas (總持名為如所聞經如所讀誦其中義趣乃至百千萬劫終不忘失). Contemplation obtains wisdom (思惟得智慧者): Contemplation refers to considering virtuous dharmas and distinguishing their meanings (思惟名為籌量善法分別義趣). Therefore, one is able to obtain benefits in this life and future lives (是故能得今世後世利益). A non-deceitful mind obtains right mindfulness (不曲心得正念者): Non-deceitful means being honest and straightforward, without hypocrisy (不曲名為質直無諂). Practicing this principle allows one to obtain steadfast mindfulness in all dharmas (修行此法則於一切法中得堅固念). Furthermore (複次): Respecting the Dharma makes the principles firm; not obstructing gains protection; Offering to the Dharma allows one to encounter the Buddha; faith and understanding can relinquish all difficulties. Respecting the Dharma makes the principles firm (重法法則堅者): If one respects and reveres the Dharma, then one's principles will become firm (若人尊重恭敬於法法則堅固). Firm principles refer to the dharmas one has received, practiced, and learned, which naturally become solid and immovable (堅法名為所受持習學之法自然牢堅不可動轉). In the future, when one becomes a Buddha, there will be many bodhisattva and śrāvaka disciples (后成佛時多有菩薩聲聞弟子) who abide in these firm principles, and no one will be able to obstruct the Dharma they have received (住是堅固法無能障其所受法者). Moreover, firmness also means that the Dharma can abide for a long time (又堅名為法得久住). Not obstructing gains protection (不障得守護者): If one does not obstruct or create obstacles when someone is expounding the Dharma or someone is listening to the Dharma (若人說法及人聽法。不橫與作障礙之事), then in the future, when one becomes a Buddha, gods and humans will jointly protect the Dharma (后成佛時。諸天世人共守護法). Before attaining Buddhahood, one is often able to protect the Buddhas' true Dharma (未得佛道常能護持諸佛正法), and after the Buddhas have passed away, one is able to protect the Dharma they have left behind (諸佛滅后守護遺法), even until the next Buddha appears in the world. Because of this cause and condition, bodhisattvas and śrāvakas should all wholeheartedly protect the Dharma (乃能至於后佛出世。以是因緣菩薩聲聞。皆應盡心善守護法). Offering to the Dharma allows one to encounter the Buddha (供養法值佛者): Offering refers to revering all dharmas (供養名為恭敬諸法), including Dharma giving, Dharma assemblies, and reverently offering to those who expound the Dharma (法施法會敬心供養說法之人), providing Dharma seats, and building meditation halls (施設法座起立禪坊).
挍嚴飾講法之處。如是深心愛樂。供養法因緣故。得值諸佛。以信解舍諸難者。信名于諸善法深生欲樂。以是法故得離八難。解者能滅諸罪。能于諸善法中。以心力故隨意而解。如十一切入隨意所解。若人多有信解力者。能滅無始生死已來無量罪惡。如先悔過品中說。複次。
修空不放逸 不貪得成利 隨說滅煩惱 燈施得天眼
修空不放逸者。修有二種得修行修。修空力故。信有為法皆是虛誑亦不住空。諸法無定。是故常自攝撿心不放逸。不貪得成利者。貪名於他物中生貪取心。若除是事所求皆成所愿皆滿。隨說滅煩惱者。隨有所說身即行之則斷煩惱于諸事中皆如說行。世世已來諸煩惱氣常熏其心則皆除滅。轉諸煩惱惡氣習性。燈施得天眼者。若人然燈供養佛聲聞辟支佛及塔像舍利。以是因緣得天眼報。複次。
樂施天耳報 以正愿凈土 乘施獲神足 攝法得具僧
樂施得天耳報者。于大會作諸音樂供養于佛得天耳報。乘施得神足者。乘名輦輿象馬等乘。復有人言。以履屣等施亦得神足。以正愿凈土者。隨以所愿取清凈土。若金銀頗梨珊瑚琥珀車𤦲碼瑙無量眾寶清凈國土。攝法得具僧者。若菩薩具足行四攝法。得具足僧。以佈施愛語利益同事。攝取眾生故。后成佛時得清凈具足無
【現代漢語翻譯】 現代漢語譯本： 在莊嚴修飾的講法之處，以如此深刻的心去愛慕和喜悅，因為供養佛法的因緣，才能值遇諸佛。憑藉信心和理解捨棄各種苦難的人，『信』指的是對於各種善法深深地產生 desire 和喜悅。因為這個法，可以脫離八難（沒有機會見到佛陀和聽聞佛法的八種障礙）。『解』指的是能夠滅除各種罪過，能夠在各種善法中，憑藉心力隨意地理解，例如十一切入（禪定的一種）那樣隨意地理解。如果一個人具有很強的信心和理解力，就能夠滅除從無始生死以來無量的罪惡，就像先前在《悔過品》中所說的那樣。再者： 修習空性不放逸，不貪婪就能成就利益， 隨順佛法宣說能滅除煩惱，以燈供養能獲得天眼。 『修習空性不放逸』指的是，修習有兩種，即獲得修行和實際修行。憑藉修習空性的力量，相信有為法（因緣和合而成的法）都是虛妄不實的，也不會執著于空。諸法沒有定性，因此常常約束自己的心，不放縱懈怠。『不貪婪就能成就利益』指的是，貪婪是指對於他人的財物產生貪取之心。如果去除這種貪婪，那麼所求都能如願滿足。『隨順佛法宣說能滅除煩惱』指的是，隨著所說的佛法身體力行，就能斷除煩惱，在各種事情中都能如佛所說的那樣去做。世世代代以來各種煩惱的氣息常常薰染內心，那麼這些氣息都能夠被去除和滅盡，轉化各種煩惱的惡氣和習性。『以燈供養能獲得天眼』指的是，如果有人點燃燈供養佛、聲聞（聽聞佛陀教誨而證悟的修行者）、辟支佛（不需依賴他人教導，通過自身努力而證悟的修行者），以及佛塔、佛像、舍利，因為這個因緣能夠獲得天眼的果報。再者： 樂於佈施能獲得天耳的果報，以正當的願望能獲得清凈的佛土， 以車乘佈施能獲得神足通，攝受佛法能獲得具足的僧團。 『樂於佈施能獲得天耳的果報』指的是，在大型法會中演奏各種音樂供養佛，能夠獲得天耳的果報。『以車乘佈施能獲得神足通』指的是，車乘指的是輦輿、象、馬等交通工具。也有人說，用鞋子等佈施也能獲得神足通。『以正當的願望能獲得清凈的佛土』指的是，隨著自己所發的願望，可以取得清凈的佛土，無論是用金、銀、頗梨（水晶）、珊瑚、琥珀、車磲（海貝）、瑪瑙等無量眾寶所莊嚴的清凈國土。『攝受佛法能獲得具足的僧團』指的是，如果菩薩能夠具足地實行四攝法（佈施、愛語、利行、同事），就能獲得具足的僧團。用佈施、愛語、利益、同事來攝取眾生，所以在將來成佛的時候能夠獲得清凈具足的僧團。
【English Translation】 English version: In a place where the Dharma is preached with solemn adornment, with such a profound heart to love and rejoice, because of the karmic connection of offering the Dharma, one can encounter all Buddhas. Those who abandon all difficulties with faith and understanding, 'faith' refers to deeply generating desire and joy in all good Dharmas. Because of this Dharma, one can escape the eight difficulties (eight obstacles that prevent one from seeing the Buddha and hearing the Dharma). 'Understanding' refers to being able to extinguish all sins, and being able to understand at will in all good Dharmas with the power of the mind, such as understanding at will like the ten all-encompassing spheres (a type of meditation). If a person has strong faith and understanding, they can extinguish the immeasurable sins from beginningless birth and death, as mentioned earlier in the 'Repentance Chapter'. Furthermore: Cultivating emptiness without negligence, not being greedy will lead to the achievement of benefits, Following the Dharma and speaking can eliminate afflictions, offering lamps can obtain heavenly eyes. 'Cultivating emptiness without negligence' refers to, there are two types of cultivation, namely obtaining cultivation and actual cultivation. By the power of cultivating emptiness, believe that conditioned dharmas (dharmas that arise from causes and conditions) are all false and unreal, and do not cling to emptiness either. All dharmas are impermanent, therefore constantly restrain one's mind and do not be negligent. 'Not being greedy will lead to the achievement of benefits' refers to, greed means generating a greedy mind towards other people's possessions. If this greed is removed, then all wishes will be fulfilled. 'Following the Dharma and speaking can eliminate afflictions' refers to, following the Dharma that is spoken and putting it into practice, one can cut off afflictions, and in all matters, act as the Buddha said. The aura of various afflictions has always薰染 (xunran: influence) the mind from lifetimes, then these auras can be removed and extinguished, transforming the evil aura and habits of various afflictions. 'Offering lamps can obtain heavenly eyes' refers to, if someone lights lamps to offer to the Buddha, Shravakas (practitioners who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (practitioners who attain enlightenment through their own efforts without relying on others' teachings), as well as pagodas, Buddha images, and relics, because of this karmic connection, one can obtain the reward of heavenly eyes. Furthermore: Joyfully giving alms can obtain the reward of heavenly ears, with proper vows one can obtain a pure land, Giving vehicles can obtain supernatural powers, embracing the Dharma can obtain a complete Sangha. 'Joyfully giving alms can obtain the reward of heavenly ears' refers to, performing various music offerings to the Buddha in large gatherings can obtain the reward of heavenly ears. 'Giving vehicles can obtain supernatural powers' refers to, vehicles refer to palanquins, elephants, horses, and other means of transportation. Some also say that giving shoes as alms can also obtain supernatural powers. 'With proper vows one can obtain a pure land' refers to, according to the vows one makes, one can obtain a pure land, whether it is a pure land adorned with immeasurable treasures such as gold, silver, crystal, coral, amber, tridacna (giant clam), agate, etc. 'Embracing the Dharma can obtain a complete Sangha' refers to, if a Bodhisattva can fully practice the four embracing Dharmas (giving, kind speech, beneficial action, cooperation), they can obtain a complete Sangha. Using giving, kind speech, benefit, and cooperation to embrace sentient beings, so in the future when they become a Buddha, they can obtain a pure and complete Sangha.
量菩薩僧及聲聞僧。如阿彌陀佛有二種僧清凈具足。愿具足者如先十愿中說。複次。
利益眾生故 一切所愛敬 平等心無二 得為最勝者
若菩薩以身口意業有所作。皆為利益安樂眾生。是故眾生皆悉敬愛。若菩薩于諸眾生怨親中人行平等心。不捨一切眾生。以是業報得為最勝。勝名能勝貪慾瞋恚愚癡一切煩惱惡法故名為佛。問曰。人皆俱有眼耳鼻舌口等無有異。云何得知是佛。答曰。佛有三十二大人相。有是相者當知是佛。在家出家應當分別了知三十二相。是相以何法得是法。以何業得是相。是業亦應當知。何以故。欲得功德。當知是相欲得是相。當知是業。問曰。如此事者於何得解。答曰。
於法相品中 一相三分別
阿毗曇三十二相品中。一一相有三種分別。悉應當知。問曰。云何為一一相有三種分別。答曰。一說相體。二說相果。三說得相業。手足輪相等先已說。轉輪聖王亦有是相。諸菩薩亦有是相。餘人亦有。但不如耳手足輪者。手足掌中有千輻輪。具足明瞭如印文現。足安住不動名足安立相。網縵軟薄猶如鵝王畫文明瞭如真金縷故名手足網相。柔軟猶如兜羅樹綿如嬰兒體其色紅赤勝身余分名為手足柔軟相。手掌足下項上兩腋七處俱滿故名七處滿相。修指纖𦟛故名長指相。
【現代漢語翻譯】 現代漢語譯本 量菩薩僧及聲聞僧（Śrāvakasaṃgha，聲聞僧團）。如阿彌陀佛（Amitābha，無量光佛）有兩種僧團，清凈且具足。愿具足者如先前的十愿中所說。再次。
利益眾生故 一切所愛敬 平等心無二 得為最勝者
若菩薩以身口意業有所作為，皆是爲了利益安樂眾生。因此眾生都敬愛他。若菩薩對於諸眾生，無論是怨家、親人還是普通人，都行平等心，不捨棄任何一個眾生。憑藉這樣的業報，就能成為最殊勝者。『勝』的意思是能夠戰勝貪慾、瞋恚、愚癡等一切煩惱惡法，所以稱為佛。 問：人人都具有眼、耳、鼻、舌、口等，沒有什麼不同，如何得知誰是佛呢？ 答：佛有三十二大人相。具有這些相的人，應當知道他就是佛。在家或出家的人，都應當分別瞭解這三十二相。這些相是由什麼法而得？又是由什麼業而得？這些業也應當知道。為什麼呢？因為想要得到功德，就應當知道這些相；想要得到這些相，就應當知道這些業。 問：這些事情從哪裡可以瞭解呢？ 答：
於法相品中 一相三分別
在《阿毗曇》（Abhidhamma，論藏）的三十二相品中，每一個相都有三種分別，都應當知道。問：什麼是每一個相的三種分別呢？ 答：一是說明相的本體，二是說明相的果報，三是說明獲得此相的業因。手足輪相等之前已經說過。轉輪聖王也有這些相，諸菩薩也有這些相，其他人也有，但不如佛。手足輪相，手足掌中有千輻輪，具足明瞭，如印文顯現。足安住不動，名為足安立相。網縵軟薄，猶如鵝王，畫文明了，如真金縷，故名手足網相。柔軟猶如兜羅樹綿，如嬰兒體，其色紅赤，勝過身體其他部分，名為手足柔軟相。手掌、足下、項上、兩腋七處俱滿，故名七處滿相。修長纖細，故名長指相。
【English Translation】 English version Measure Bodhisattva Sangha (Bodhisattvasaṃgha, Bodhisattva community) and Śrāvakasaṃgha (Śrāvakasaṃgha, Hearer community). Just as Amitābha Buddha (Amitābha, Immeasurable Light Buddha) has two kinds of Sangha, pure and complete. Those who wish to be complete should refer to the previous ten vows. Furthermore:
For the benefit of sentient beings, all are loved and respected. With an equal and unwavering mind, one attains the state of the most victorious.
If a Bodhisattva acts with body, speech, and mind, it is all for the benefit and happiness of sentient beings. Therefore, all beings respect and love him. If a Bodhisattva practices equanimity towards all beings, whether enemies, relatives, or ordinary people, and does not abandon any sentient being, he will attain the state of the most victorious through such karmic retribution. 'Victorious' means being able to overcome greed, hatred, ignorance, and all afflictions and evil dharmas, hence the name Buddha. Question: Everyone has eyes, ears, nose, tongue, mouth, etc., without any difference. How can one know who is a Buddha? Answer: A Buddha has the thirty-two major marks. One should know that the one who possesses these marks is a Buddha. Whether a layperson or a monastic, one should distinguish and understand these thirty-two marks. By what dharma are these marks obtained? And by what karma are these marks obtained? These karmas should also be known. Why? Because if one wants to attain merit, one should know these marks; if one wants to attain these marks, one should know these karmas. Question: Where can one understand these matters? Answer:
In the chapter on the characteristics of dharmas, each mark has three distinctions.
In the chapter on the thirty-two marks in the Abhidhamma (Abhidhamma, Scholastic Treatises), each mark has three distinctions, which should all be known. Question: What are the three distinctions of each mark? Answer: First, it explains the essence of the mark; second, it explains the result of the mark; and third, it explains the karmic cause of obtaining the mark. The wheel marks on the hands and feet, etc., have been mentioned before. A Chakravartin King (universal monarch) also has these marks, and Bodhisattvas also have these marks, and others also have them, but they are not as complete as those of a Buddha. The wheel marks on the hands and feet: in the palms of the hands and soles of the feet, there are thousand-spoked wheels, complete and clear, appearing like imprinted patterns. The feet stand firmly and immovably, which is called the mark of well-established feet. The webbed membrane is soft and thin, like a swan king, and the patterns are clear, like threads of real gold, hence the name of the webbed hands and feet. The softness is like cotton from a silk-cotton tree, like the body of an infant, its color is red, surpassing other parts of the body, which is called the mark of soft hands and feet. The seven places—palms, soles, top of the head, and both armpits—are all full, hence the name of the mark of seven full places. The fingers are long and slender, hence the name of the mark of long fingers.
足跟長廣故名足跟廣相。身長七肘不曲故名身直大相。足上隆起故名足趺高相。毛上向右旋故名毛上旋相。𦟛𨄔漸粗如伊泥鹿𨄔故名鹿𨄔相。平立兩手摩膝故名長臂相。如寶馬寶象陰不現故名陰藏相。第一金色光明故名金色相。皮軟如成鍊金不受塵垢故名皮薄細密相。一一孔一毛生故名一一毛相。眉間白毫光如珂雪故為白毛相。如師子前身廣厚得所故名師子上身相。肩圓大故名肩圓大相。腋下平滿故名腋下滿相。舌根不為風寒熱所壞故善分別諸味餘人不爾故名知味味相。身縱廣等如尼駒樓樹故名圓身相。肉髻團圓發右上旋故名肉髻相。舌如赤蓮華廣長而薄故名廣長舌相。聲如梵王迦陵頻伽鳥故名梵音相。頰圓廣如鏡故名師子頰相。齒白如珂雪如君坻華故名齒白相。平齊不參差故名齒齊相。齒密緻不疏故名具足齒相。齒上下相當故名四十齒相。眼白黑分明凈無赤脈故名紺青眼相。𥇒不交亂上下俱眴不長不短故名為牛王𥇒相。于諸所尊迎送恭敬。于塔寺中大法會處說法處。供給人使故得手足輪相。有是相故。在家作轉輪聖王。多得人民。出家學道。多得徒眾。所受諸法堅持不捨故得安立足相。有是相故無能傾動。常修四攝法佈施愛語利益同事故得手足網縵相。有是相故速攝人眾。以諸香甘美濡飲食供施於人及諸所尊供給所
【現代漢語翻譯】 現代漢語譯本： 足跟長而寬廣，因此稱為足跟廣相（腳後跟寬廣之相）。身長七肘，不彎曲，因此稱為身直大相（身體正直高大之相）。腳背隆起，因此稱為足趺高相（腳背高起之相）。毛髮向上向右旋轉，因此稱為毛上旋相（毛髮向上旋繞之相）。𦟛𨄔（腿部）逐漸粗壯，像伊泥鹿（一種鹿）的𨄔（腿），因此稱為鹿𨄔相（腿如鹿脛之相）。站立時兩手能觸及膝蓋，因此稱為長臂相（手臂長過膝蓋之相）。如同寶馬或寶像一樣，陰部不外露，因此稱為陰藏相（馬陰藏相）。身體呈現第一等的金色光明，因此稱為金色相（身金色相）。面板柔軟如同煉成的黃金，不沾染塵垢，因此稱為皮薄細密相（面板細薄之相）。一個毛孔只生一根毛髮，因此稱為一一毛相（一孔一毛相）。眉間的白毫放出光芒，如同潔白的雪，因此稱為白毛相（白毫相）。如同獅子一樣，前身寬廣厚實，恰到好處，因此稱為師子上身相（師子上身相）。肩膀圓潤寬大，因此稱為肩圓大相（肩圓滿相）。腋下平坦豐滿，因此稱為腋下滿相（腋下平滿相）。舌根不會因為風寒暑熱而損壞，因此能夠分辨各種味道，其他人則不能，因此稱為知味味相（得上味相）。身體的縱向和橫向長度相等，如同尼駒樓樹（一種樹）一樣，因此稱為圓身相（身圓滿相）。頭頂的肉髻圓潤，頭髮向上向右旋轉，因此稱為肉髻相（頂成肉髻相）。舌頭如同紅色的蓮花，寬廣而薄，因此稱為廣長舌相（廣長舌相）。聲音如同梵天王或迦陵頻伽鳥（一種鳥）的聲音，因此稱為梵音相（梵音相）。臉頰圓潤寬廣如同鏡子，因此稱為師子頰相（師子頰相）。牙齒潔白如同珂雪（潔白的玉）或君坻華（一種花），因此稱為齒白相（齒白齊密相）。牙齒平整，沒有參差不齊，因此稱為齒齊相（齒平整相）。牙齒緊密，沒有縫隙，因此稱為具足齒相（齒密相）。上下牙齒相互對應，因此稱為四十齒相（四十齒相）。眼睛的黑白分明，清澈沒有紅色的血絲，因此稱為紺青眼相（紺青眼相）。𥇒（睫毛）不交錯雜亂，上下睫毛都眨動，不長也不短，因此稱為牛王𥇒相（眼睫毛如牛王相）。 對於一切應該尊敬的人，都迎送恭敬。在佛塔寺廟中，在舉行大法會的地方，在說法的地方，供養人，差遣人，因此得到手足輪相（手足有輪相）。因為具有這種相，在家可以成為轉輪聖王（統治世界的君王），得到很多人民的擁戴。出家修道，可以得到很多徒眾。所接受的各種佛法，堅持不捨棄，因此得到安立足相（足跟平滿相）。因為具有這種相，所以沒有人能夠動搖他。經常修習四攝法（佈施、愛語、利行、同事），佈施，用慈愛的語言交流，做利益眾生的事情，與眾生同甘共苦，因此得到手足網縵相（手足指間有蹼膜相）。因為具有這種相，所以能夠迅速地攝受大眾。用各種香、甘美、柔軟的飲食供養他人以及一切應該尊敬的人，供給他們所需。
【English Translation】 English version: The heels are long and broad, hence named the Broad Heel Sign (wide heel sign). The body is seven cubits long and unbent, hence named the Straight and Large Body Sign (straight and large body sign). The instep is raised, hence named the High Instep Sign (high instep sign). The hair spirals upwards to the right, hence named the Upward Spiraling Hair Sign (hair spiraling upwards sign). The shanks gradually thicken, like the shanks of the Inay Deer (a type of deer), hence named the Deer Shank Sign (legs like deer shanks sign). Standing, both hands can touch the knees, hence named the Long Arms Sign (long arms sign). Like a precious horse or elephant, the genitals are not visible, hence named the Hidden Genitals Sign (hidden genitals sign). The body emits the finest golden light, hence named the Golden Body Sign (golden body sign). The skin is soft like refined gold, not subject to dust and grime, hence named the Thin and Fine Skin Sign (thin and fine skin sign). One pore produces only one hair, hence named the One Hair per Pore Sign (one hair per pore sign). The white hair between the eyebrows emits light like pure snow, hence named the White Hair Sign (white hair sign). Like a lion, the upper body is broad and thick, well-proportioned, hence named the Lion-like Upper Body Sign (lion-like upper body sign). The shoulders are round and large, hence named the Round and Large Shoulders Sign (round and large shoulders sign). The armpits are flat and full, hence named the Full Armpits Sign (full armpits sign). The root of the tongue is not damaged by wind, cold, heat, hence able to distinguish all flavors, unlike others, hence named the Knowing Flavors Sign (knowing flavors sign). The body's length and width are equal, like the Nigrodha tree (a type of tree), hence named the Round Body Sign (round body sign). The cranial protuberance is round, the hair spirals upwards to the right, hence named the Cranial Protuberance Sign (cranial protuberance sign). The tongue is like a red lotus flower, broad and thin, hence named the Broad and Long Tongue Sign (broad and long tongue sign). The voice is like that of Brahma or the Kalaviṅka bird (a type of bird), hence named the Brahma Voice Sign (Brahma voice sign). The cheeks are round and broad like a mirror, hence named the Lion Cheeks Sign (lion cheeks sign). The teeth are white like pure snow or Kunda flowers (a type of flower), hence named the White Teeth Sign (white teeth sign). The teeth are even, without unevenness, hence named the Even Teeth Sign (even teeth sign). The teeth are close together, without gaps, hence named the Complete Teeth Sign (complete teeth sign). The upper and lower teeth correspond, hence named the Forty Teeth Sign (forty teeth sign). The whites and blacks of the eyes are distinct, clear without red veins, hence named the Dark Blue Eyes Sign (dark blue eyes sign). The eyelashes do not cross or tangle, the upper and lower eyelashes both blink, neither long nor short, hence named the Ox-King Eyelashes Sign (eyelashes like ox-king sign). Towards all those who should be respected, one offers welcome and reverence. In stupas and temples, in places where great Dharma assemblies are held, in places where the Dharma is taught, one provides for people, dispatches people, hence one obtains the Wheel Sign on the Hands and Feet (wheel sign on hands and feet). Because of having this sign, at home one can become a Chakravartin (world-ruling monarch), gaining the support of many people. Leaving home to study the Way, one can gain many disciples. The various Dharmas received are upheld and not abandoned, hence one obtains the Firmly Planted Feet Sign (firmly planted feet sign). Because of having this sign, no one can shake him. Constantly practicing the Four Means of Attraction (giving, kind speech, beneficial action, cooperation), giving, communicating with loving words, doing things that benefit sentient beings, sharing joys and sorrows with sentient beings, hence one obtains the Webbed Hands and Feet Sign (webbed hands and feet sign). Because of having this sign, one can quickly gather the masses. With various fragrant, delicious, and soft foods and drinks, one makes offerings to others and all those who should be respected, providing them with what they need.
須故得手足柔軟相及七處隆滿相。有是相故多得香甘美軟飲食。救免應死及增壽命。又受不殺戒故得纖長指相足跟滿相身大直相。有是相故壽命長遠。所受善法增益不失故得足趺高毛上向右旋相。有是相故得諸功德不退失。能以技藝及諸經書教授不惜及履屣等施故得伊尼鹿𨄔相。有是相故諸所修學速疾如意。有來求索無所遺惜故得𦟛長臂相。有是相故能得勢力能大布施。能善調人不令眾生親里遠離。若有乖離還令和合故得陰藏相。有是相故多得弟子。以好凈潔衣服臥具樓閣房舍施故得金色相及面板薄相。有是相故得好凈潔衣服臥具樓閣房舍。隨所應供養和尚阿阇梨父母兄弟及所尊重善能衛護故得一一孔一毛生毛右旋相白毛莊嚴面相。有是相故無與等者。慚愧語隨順語愛語故得上身如師子相肩圓大相。有是相故見者樂視無有厭足。供給疾病醫藥飲食身自看視故得腋下滿相得味味相。有是相故身少疾病。佈施園林甘果橋樑茂樹池井飲食華香瓔珞房舍起塔福舍等及共眾施時能出多物故得身如尼俱樓樹相及肉髻相。有是相故得尊貴自在。長夜修習實語軟語故得廣長舌相梵音聲相。有是相故得五功德音聲。五功德音聲者。易解聲。聽者無厭聲。深遠聲。悅耳聲。不散聲。長夜實語不綺語故得師子頰相。有是相故言必信受。初既供
【現代漢語翻譯】 現代漢語譯本 須菩提，因為過去世的善業，所以得到手足柔軟相和七處隆滿相（指兩手、兩足、兩肩、頭頂七處皆豐滿）。因為具有這些相，所以能得到香甜美味柔軟的飲食，能夠免除死亡的災難並增長壽命。又因為受持不殺生戒，所以得到纖長指相、足跟豐滿相、身體端直相。因為具有這些相，所以壽命長遠。因為所受持的善法增長而不退失，所以得到足背高起且毛髮向上右旋的相。因為具有這個相，所以得到的各種功德不會退失。能夠毫不吝惜地以技藝以及各種經書教授他人，以及佈施鞋子等物品，所以得到伊尼鹿𨄔相（指小腿像伊尼鹿王一樣）。因為具有這個相，所以各種修學都能迅速如意。因為對於前來求索的人，沒有絲毫吝惜，所以得到𦟛長臂相（指手臂長而柔軟）。因為具有這個相，所以能夠得到勢力，能夠廣行佈施。能夠很好地調和人際關係，不使眾生親人離散，如果已經乖離，還能使之和合，所以得到陰藏相（指男根密隱）。因為具有這個相，所以能得到很多弟子。因為佈施美好乾凈的衣服、臥具、樓閣房舍，所以得到金色相和面板薄相。因為具有這些相，所以能得到美好乾凈的衣服、臥具、樓閣房舍。對於應該供養的和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、父母兄弟以及所尊重的人，能夠善於衛護，所以得到一一毛孔各生一根毛髮且毛髮右旋相、白毛莊嚴面相。因為具有這些相，所以無人可以與之相比。因為常懷慚愧，言語隨順，言語慈愛，所以得到上身如獅子相、肩膀圓大相。因為具有這些相，所以見到的人都樂於觀看，沒有厭倦。因為供給疾病患者醫藥飲食，並親自照看，所以得到腋下豐滿相，得到上味相。因為具有這些相，所以身體很少疾病。因為佈施園林、甘美果實、橋樑、茂盛樹木、池井、飲食、華香瓔珞、房舍，建造佛塔、福舍等，以及共同佈施時能夠拿出很多物品，所以得到身如尼俱樓樹相（指身體端直如尼俱樓樹）以及肉髻相（指頭頂有肉隆起如髻）。因為具有這些相，所以得到尊貴自在。因為長夜修習實語、軟語，所以得到廣長舌相、梵音聲相。因為具有這些相，所以得到五種功德音聲。五種功德音聲是：容易理解的聲音、聽者不會厭倦的聲音、深遠的聲音、悅耳的聲音、不散的聲音。因為長夜說實話而不說綺語，所以得到師子頰相（指兩頰隆滿如獅子）。因為具有這個相，所以說的話一定會被人相信和接受。最初既供 養
【English Translation】 English version 'Furthermore, Subhuti, one obtains the marks of soft hands and feet and the seven full places (referring to the fullness of the two hands, two feet, two shoulders, and the top of the head) because of past good deeds. Because of having these marks, one obtains fragrant, sweet, delicious, and soft food and drink, is saved from impending death, and has one's lifespan increased. Moreover, because of upholding the precept of not killing, one obtains the marks of slender fingers, full heels, and a tall, straight body. Because of having these marks, one's lifespan is long. Because the good dharmas one has received increase and do not diminish, one obtains the mark of high insteps with hair growing upwards and turning to the right. Because of having this mark, the various merits one obtains do not regress. Because one teaches skills and various scriptures without being stingy, and gives away shoes and the like, one obtains the mark of Eneya deer shanks (referring to shanks like those of the Eneya deer king). Because of having this mark, all that one studies progresses quickly and as desired. Because one is not at all stingy towards those who come seeking, one obtains the mark of long arms. Because of having this mark, one is able to obtain power and is able to give extensively. One is able to skillfully harmonize people, not causing sentient beings and relatives to become estranged; if they have become estranged, one is able to reconcile them, thus obtaining the mark of concealed genitals. Because of having this mark, one obtains many disciples. Because one gives away fine, clean clothes, bedding, pavilions, and houses, one obtains the golden-colored mark and the mark of thin skin. Because of having these marks, one obtains fine, clean clothes, bedding, pavilions, and houses. One is skilled at protecting and providing for one's Upadhyaya (preceptor), Acarya (teacher), parents, siblings, and those whom one respects, thus obtaining the mark of each pore having one hair growing from it, with the hair turning to the right, and the mark of white hair adorning the face. Because of having these marks, there is no one equal to one. Because of having a sense of shame, speaking in accordance with others, and speaking lovingly, one obtains the mark of the upper body being like a lion and the mark of round, large shoulders. Because of having these marks, those who see one are happy to look and are never satisfied. Because one provides the sick with medicine, food, and drink, and personally takes care of them, one obtains the mark of full armpits and the mark of obtaining the best flavors. Because of having these marks, one has few illnesses. Because one gives away gardens, sweet fruits, bridges, lush trees, ponds, wells, food, drink, flower garlands, houses, builds stupas and merit halls, and is able to give away many things when giving together with the assembly, one obtains the mark of a body like a Nigrodha tree (referring to a body as straight as a Nigrodha tree) and the mark of a ushnisha (a fleshy protuberance on the top of the head). Because of having these marks, one obtains honor and freedom. Because one practices truthful and gentle speech throughout the long night, one obtains the mark of a broad and long tongue and the mark of a Brahma-like voice. Because of having these marks, one obtains five meritorious qualities of voice. The five meritorious qualities of voice are: a voice that is easy to understand, a voice that listeners do not tire of, a voice that is deep and far-reaching, a voice that is pleasing to the ear, and a voice that does not dissipate. Because one speaks truthfully and does not speak frivolous words throughout the long night, one obtains the mark of lion-like cheeks. Because of having this mark, one's words will surely be believed and accepted. Having initially offered
養后不輕慢。隨意供給故得齒白相齒齊相。有是相故得清凈和順同心眷屬。長夜實語不讒謗故得四十齒相齒密緻相。有是相故眷屬和同不可沮壞。深心愛念和顏視眾生無愛恚癡故得紺青眼相𥇒如牛王相。有是相故。一切見者無不愛敬。◎
十住毗婆沙論卷第八 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第九
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
◎四法品第十九
如所說得三十二相諸業。菩薩應一心修習。修如此三十二相業以慧為本。是故。
退失慧四法 菩薩應遠離 得慧四種法 應常修習行
有四法能退失慧。菩薩所應遠離。復有四得慧法應常修習。何等四法失慧。一不敬法及說法者。二于要法秘匿吝惜。三樂法者為作障礙壞其聽心。四懷憍慢自高卑人。何等四法得慧。一恭敬法及說法者。二如所聞法及所讀誦為他人說。其心清凈不求利養。三知從多聞得智慧故。勤求不息如救頭然。四如所聞法受持不忘。貴如說行不貴言說。是為四。若人不壞諸善根者。是人能捨失慧四法。能行得慧四法。是故求增益智慧者。如偈說。
食善根四法 菩薩應遠離 增善根四法 菩薩應修習
何等是侵食善根四法。
【現代漢語翻譯】 現代漢語譯本： 養護之後不輕慢，隨意供給，所以能夠得到牙齒潔白、牙齒排列整齊的相。因為具有這樣的相，所以能夠得到清凈和睦、同心同德的眷屬。長久以來都說實話，不讒言誹謗，所以能夠得到四十顆牙齒的相，以及牙齒緊密排列的相。因為具有這樣的相，所以眷屬和睦同心，不可破壞。以深切的愛心和慈祥的面容看待眾生，沒有愛戀、嗔恚、愚癡，所以能夠得到紺青色的眼睛的相，以及眼睛像牛王一樣的相。因為具有這樣的相，所有見到的人沒有不愛戴敬重的。
《十住毗婆沙論》卷第八 大正藏第26冊 No. 1521 《十住毗婆沙論》
《十住毗婆沙論》卷第九 聖者 龍樹（Nagarjuna）造 後秦 龜茲國 三藏 鳩摩羅什（Kumarajiva）譯
◎四法品第十九
如前面所說得到三十二相的各種業，菩薩應該一心修習。修習如此三十二相的業，以智慧為根本。所以：
退失智慧的四種法，菩薩應該遠離； 得到智慧的四種法，應該常常修習奉行。
有四種法能夠退失智慧，是菩薩所應該遠離的。又有四種得到智慧的法，應該常常修習。哪四種法會失去智慧？一是：不尊敬佛法以及說法的人。二是：對於重要的佛法秘而不宣，吝嗇不教。三是：對於喜愛佛法的人，為他們設定障礙，破壞他們聽法的意願。四是：心懷驕傲自滿，抬高自己，貶低別人。哪四種法能夠得到智慧？一是：恭敬佛法以及說法的人。二是：對於所聽聞的佛法以及所讀誦的佛經，為他人宣說，內心清凈，不求名利供養。三是：知道從廣聞博學中能夠得到智慧，所以勤奮追求，永不停止，就像救自己的頭一樣急迫。四是：對於所聽聞的佛法，受持不忘，看重按照佛法所說的去實行，不看重口頭上的言說。這就是四種得到智慧的方法。如果有人不破壞各種善根，這個人就能捨棄失去智慧的四種法，能夠奉行得到智慧的四種法。所以，想要增長智慧的人，就像偈頌所說：
侵蝕善根的四種法，菩薩應該遠離； 增長善根的四種法，菩薩應該修習。
什麼是侵蝕善根的四種法？
【English Translation】 English version: Cherishing and not being disrespectful after nurturing, providing freely, thus one obtains the marks of having white teeth and evenly aligned teeth. Because of having these marks, one obtains pure, harmonious, and like-minded family members. Speaking truthfully for a long time and not slandering, thus one obtains the mark of having forty teeth and closely set teeth. Because of having these marks, family members are harmonious and cannot be broken apart. Looking at sentient beings with deep love and a kind face, without attachment, hatred, or delusion, thus one obtains the mark of having dark blue eyes and eyes like those of a bull king. Because of having these marks, all who see one cannot help but love and respect one.
Shí Zhù Pí Pó Shā Lùn (Daśabhūmika-vibhāṣā) Scroll 8 T26 No. 1521 Shí Zhù Pí Pó Shā Lùn (Daśabhūmika-vibhāṣā)
Shí Zhù Pí Pó Shā Lùn (Daśabhūmika-vibhāṣā) Scroll 9 Composed by the Holy Nagarjuna (Lóngshù) Translated by Kumarajiva (Jiūmóluóshí) of the Tripiṭaka from the Kingdom of Kucha (Qiūcíguó) during the Later Qin Dynasty
◎Chapter 19: On the Four Dharmas
As previously stated regarding the various karmas for obtaining the thirty-two marks, Bodhisattvas should diligently cultivate them with a focused mind. Cultivating these karmas for the thirty-two marks takes wisdom as its foundation. Therefore:
Four dharmas that cause the loss of wisdom, Bodhisattvas should avoid; Four dharmas that obtain wisdom, one should constantly cultivate and practice.
There are four dharmas that can cause the loss of wisdom, which Bodhisattvas should avoid. There are also four dharmas for obtaining wisdom, which one should constantly cultivate. What are the four dharmas that cause the loss of wisdom? First: not respecting the Dharma and those who teach it. Second: being secretive and stingy with essential Dharma teachings. Third: creating obstacles for those who love the Dharma, disrupting their intention to listen. Fourth: harboring arrogance, exalting oneself and belittling others. What are the four dharmas that obtain wisdom? First: respecting the Dharma and those who teach it. Second: speaking to others about the Dharma one has heard and the sutras one has recited, with a pure mind, not seeking profit or offerings. Third: knowing that wisdom is obtained from extensive learning, diligently seeking it without ceasing, as urgently as saving one's own head. Fourth: upholding and not forgetting the Dharma one has heard, valuing practice according to the Dharma, not valuing mere verbal expression. These are the four. If one does not destroy various good roots, that person can abandon the four dharmas that cause the loss of wisdom and can practice the four dharmas that obtain wisdom. Therefore, those who seek to increase wisdom, as the verse says:
Four dharmas that erode good roots, Bodhisattvas should avoid; Four dharmas that increase good roots, Bodhisattvas should cultivate.
What are the four dharmas that erode good roots?
一懷憍慢貪求世事。二著利養出入諸家。三起憎嫉謗諸菩薩。四未聞經聞不信受。何等是增長善根四法。一所未聞經求之無厭。所謂六波羅蜜菩薩藏。二于眾生除憍慢心謙遜下下。三如法得財趣足而已。離諸邪命樂行四聖種行。四於他罪若實不實無有刺譏不求人短。若於法中有所不達。心不違逆以佛為證。佛是一切智其法無量。隨宜而說非我所知。如是增益善根。四法非諂曲者所能成就。是故。
菩薩應遠離 諂曲相四法 應常修習行 直心相四法
在家出家菩薩。應遠離四諂曲法。如曲木在稠林難可得出。如是世間有佛弟子雖入佛法不能得出生死深林。何等為四。一于佛法懷疑不信無有定心。二于眾生憍慢瞋恨。三於他利心生貪嫉。四譭謗菩薩惡聲流佈。是為四。何等是四直心相。一者有罪即時發露無所隱藏悔過除滅行無悔道。二者若以實語失於王位及諸財寶。猶不妄語口未曾說輕人之言。三者若人惡口罵詈輕賤譏謗系閉鞭杖考掠等罪。但怨前身不咎於他。信業果報心無恚恨。四者安住信功德中。諸佛妙法甚難信解。心清凈故皆能信受。敗壞菩薩行四諂曲。調和菩薩有四直行。是故菩薩欲不行諂曲相。欲行直心如說。
應舍離四種 敗壞菩薩法 應修習四種 調和菩薩法
云何名
【現代漢語翻譯】 現代漢語譯本 什麼是增長惡業的四種行為？一是懷著驕慢之心，貪求世俗之事。二是貪圖利養，頻繁出入各家。三是生起憎恨嫉妒之心，誹謗諸位菩薩（Bodhisattva，指發菩提心，立志成佛的修行者）。四是未曾聽聞佛經，聽聞了也不相信接受。 什麼是增長善根的四種行為？一是對於未曾聽聞的佛經，求之不厭，特別是六波羅蜜（Six Paramitas，菩薩修行的六種方法：佈施、持戒、忍辱、精進、禪定、智慧）和菩薩藏（Bodhisattva Pitaka，菩薩所修行的經典）。二是對待眾生，去除驕慢之心，謙遜待人。三是如法獲得財富，滿足所需即可，遠離各種不正當的謀生手段，樂於奉行四聖種行（Four Noble Lineages，知足於任何衣物、食物、住所、以及斷除煩惱的喜悅）。四是對於他人的過錯，無論是真是假，都不加以指責和譏諷，不求別人的短處。如果在佛法中有所不理解，內心不牴觸違逆，以佛（Buddha，佛教的創始人，覺悟者）為證。佛是一切智者，其教法無量無邊，隨順眾生的根器和需要而說，不是我所能完全瞭解的。這樣就能增益善根。這四種行為不是諂媚虛偽的人所能成就的。所以， 菩薩（Bodhisattva）應當遠離諂媚虛偽的四種行為，應當常常修習正直之心的四種行為。 在家或出家的菩薩（Bodhisattva），都應當遠離四種諂曲虛偽的行為。就像彎曲的樹木生長在茂密的森林中，難以被發現和取出一樣。世間也有佛弟子，雖然進入了佛法，卻不能從生死輪迴的深林中解脫出來。什麼是這四種行為？一是對佛法懷疑不信，沒有堅定的信心。二是對眾生驕慢瞋恨。三是對他人的利益心生貪嫉。四是譭謗菩薩（Bodhisattva），使惡名流佈。這就是四種諂曲虛偽的行為。 什麼是四種正直之心的行為？一是有了罪過，立即發露懺悔，不隱瞞掩蓋，悔過之後徹底消除，修行無悔的道路。二是如果因為說實話而失去王位以及各種財寶，仍然不說謊，口中未曾說過輕視他人的話。三是如果有人惡語謾罵、輕賤譏諷、捆綁鞭打、拷問掠奪等，只怨恨前世的業力，不責怪他人，相信業果報應，心中沒有怨恨。四是安住在對信功德的信心之中。諸佛（Buddhas，所有覺悟者的統稱）的微妙教法非常難以相信和理解，因為內心清凈的緣故，都能相信和接受。敗壞菩薩（Bodhisattva）的行為有四種諂曲虛偽，調和菩薩（Bodhisattva）的行為有四種正直。因此，菩薩（Bodhisattva）想要不修行諂曲虛偽的行為，想要修行正直之心，就應當如經中所說： 應當舍離四種敗壞菩薩（Bodhisattva）的行為，應當修習四種調和菩薩（Bodhisattva）的行為。 什麼是
【English Translation】 English version What are the four actions that increase evil karma? First, harboring arrogance and greedily seeking worldly affairs. Second, being greedy for profit and frequently visiting various families. Third, giving rise to hatred and jealousy, slandering all Bodhisattvas (Bodhisattva, beings who have generated Bodhicitta and aspire to attain Buddhahood). Fourth, not having heard the scriptures, and not believing or accepting them even after hearing them. What are the four actions that increase good roots? First, for scriptures that have not been heard, seeking them without weariness, especially the Six Paramitas (Six Paramitas, the six perfections practiced by Bodhisattvas: generosity, morality, patience, diligence, concentration, and wisdom) and the Bodhisattva Pitaka (Bodhisattva Pitaka, the collection of scriptures related to the Bodhisattva path). Second, towards sentient beings, removing arrogance and being humble. Third, acquiring wealth lawfully, being content with what is needed, staying away from various improper means of livelihood, and joyfully practicing the Four Noble Lineages (Four Noble Lineages, contentment with any clothing, food, dwelling, and the joy of abandoning afflictions). Fourth, regarding the faults of others, whether true or false, not criticizing or mocking, and not seeking the shortcomings of others. If there is something not understood in the Dharma, not resisting or opposing it in the heart, and taking the Buddha (Buddha, the founder of Buddhism, the awakened one) as the witness. The Buddha is all-knowing, and his teachings are boundless, spoken according to the capacities and needs of sentient beings, which I cannot fully understand. In this way, good roots can be increased. These four actions cannot be accomplished by those who are flattering and deceitful. Therefore, Bodhisattvas (Bodhisattva) should stay away from the four actions of flattery and deceit, and should constantly cultivate the four actions of uprightness. Whether lay or monastic Bodhisattvas (Bodhisattva), they should all stay away from the four actions of flattery and deceit. Just as a crooked tree growing in a dense forest is difficult to find and extract. Similarly, there are Buddhist disciples in the world who, although they have entered the Buddhadharma, cannot be liberated from the deep forest of birth and death. What are these four actions? First, doubting and disbelieving the Buddhadharma, without firm faith. Second, being arrogant and hateful towards sentient beings. Third, being greedy and jealous of the benefits of others. Fourth, slandering Bodhisattvas (Bodhisattva), causing a bad reputation to spread. These are the four actions of flattery and deceit. What are the four actions of uprightness? First, upon having a transgression, immediately confessing and repenting, without concealing or hiding it, completely eliminating it after repentance, and practicing the path of no regret. Second, even if losing the throne and various treasures for speaking the truth, still not lying, and never speaking words of belittling others. Third, if someone curses, insults, mocks, binds, whips, tortures, or plunders, only resenting the karma of past lives, not blaming others, believing in the retribution of karma, and having no resentment in the heart. Fourth, abiding in faith in the merits of faith. The subtle teachings of all Buddhas (Buddhas, a general term for all awakened beings) are very difficult to believe and understand, but because of the purity of the heart, they can all be believed and accepted. The actions that corrupt Bodhisattvas (Bodhisattva) are four kinds of flattery and deceit, and the actions that harmonize Bodhisattvas (Bodhisattva) are four kinds of uprightness. Therefore, Bodhisattvas (Bodhisattva) who want to not practice the actions of flattery and deceit, and who want to practice uprightness, should do as said in the scripture: One should abandon the four actions that corrupt Bodhisattvas (Bodhisattva), and should cultivate the four actions that harmonize Bodhisattvas (Bodhisattva). What is
為四敗壞菩薩法。一多聞而戲調不隨法行。二于教化而生戲論。不敬順和尚阿阇梨。三者不能消人信施。毀壞防制而受供養。四者不敬柔善菩薩心懷憍慢是為四。云何名為四調和菩薩法。一常樂聞所未聞法。聞已能如所說行。依法依義依如說行。二隨順義趣不惑言辭調和易化。于師事中用意施作。三不失戒定清凈活命。四于調和菩薩生恭敬心隨順情重破憍慢心求其功德。複次菩薩有四種錯謬。常於此中求菩薩短。是名敗壞菩薩。若能親近四種善道。是名調和菩薩。如偈說。
菩薩應遠離 四種菩薩謬 菩薩應修習 四種菩薩道
何謂菩薩四種錯謬。一于非器眾生說甚深法。是名錯謬。二樂深大法者。為說小乘。是名錯謬。三于正行道者持戒善心。輕慢不敬。是名錯謬。四于未成就者。未可信而信。攝破戒惡人以為親善。是名錯謬。何等為四種菩薩道。一於一切眾生行平等心。二以善法教化一切。三等為一切眾生說法。四以正行行於一切眾生。若常行菩薩四種錯謬。不樂思惟諸法。不勤修習善法。則是像菩薩。是故。
諸菩薩法中 四種像菩薩 佛說如是法 一一應遠離
何等為四。一貪重利養不貴於法。二但為名譽不求功德。三求欲自樂不念眾生。四貪樂眷屬不樂遠離。是為四問曰
【現代漢語翻譯】 現代漢語譯本： 有四種敗壞菩薩法：一是多聞卻戲謔調笑，不按照佛法修行；二是在教化時產生戲論，不恭敬順從和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師）；三是不能消化他人的信仰佈施，反而毀壞和阻止他人佈施，自己卻接受供養；四是不敬重柔和善良的菩薩，心懷驕慢。這就是四種敗壞菩薩法。 什麼是四種調和菩薩法？一是常常樂於聽聞從未聽聞過的佛法，聽聞后能夠按照所說的去實行，依據佛法、依據義理、依據如實所說而行；二是隨順義理的旨趣，不被言辭迷惑，調和易於教化，在侍奉師長的事情中用心去做；三是不失去戒律，保持禪定的清凈，以清凈的方式生活；四是對調和的菩薩生起恭敬心，隨順其心意，重視情義，破除驕慢之心，尋求其功德。 再次，菩薩有四種錯謬之處，常常在這些方面尋找菩薩的缺點，這就是敗壞菩薩。如果能夠親近四種善道，這就是調和菩薩。如偈頌所說： 菩薩應遠離 四種菩薩謬 菩薩應修習 四種菩薩道 什麼是菩薩的四種錯謬？一是對非器（沒有能力理解佛法的人）的眾生說甚深佛法，這是錯謬；二是對於喜歡甚深大法的人，為他們說小乘佛法，這是錯謬；三是對正在修行正道、持戒行善的人，輕慢不敬，這是錯謬；四是對尚未成就的人，在不可信的情況下就信任，接納破戒的惡人作為親近友善的人，這是錯謬。 什麼是四種菩薩道？一是對一切眾生行平等心；二是以善法教化一切眾生；三是平等地為一切眾生說法；四是以正行對待一切眾生。如果常常行菩薩的四種錯謬，不樂於思惟諸法，不勤奮修習善法，那就是徒有其表的像菩薩。所以： 諸菩薩法中 四種像菩薩 佛說如是法 一一應遠離 什麼是四種像菩薩？一是貪圖豐厚的利養，不看重佛法；二是隻爲了名譽，不尋求功德；三是隻求自己快樂，不顧念眾生；四是貪戀眷屬，不樂於遠離。這就是四種像菩薩。問：
【English Translation】 English version: There are four ways to corrupt the Bodhisattva Dharma: First, being learned but indulging in frivolous jokes and not acting in accordance with the Dharma; second, creating frivolous arguments during teachings and not respecting or obeying the Upadhyaya (preceptor) and Acarya (teacher); third, being unable to assimilate the faith and offerings of others, instead destroying and preventing others from giving while accepting offerings oneself; fourth, not respecting gentle and kind Bodhisattvas and harboring arrogance. These are the four ways to corrupt the Bodhisattva Dharma. What are the four ways to harmonize the Bodhisattva Dharma? First, always delighting in hearing Dharma that has never been heard before, and after hearing it, being able to act according to what is said, relying on the Dharma, relying on the meaning, and acting according to what is truly said; second, following the essence of the meaning, not being confused by words, being harmonious and easy to teach, and diligently working in the service of the teacher; third, not losing the precepts, maintaining the purity of Samadhi (meditative absorption), and living a pure life; fourth, generating respect for harmonious Bodhisattvas, following their intentions, valuing affection, breaking down arrogance, and seeking their merits. Furthermore, Bodhisattvas have four kinds of errors, and constantly seeking the faults of Bodhisattvas in these areas is to corrupt them. If one can be close to the four kinds of good paths, that is to harmonize the Bodhisattva. As the verse says: Bodhisattvas should stay away from four kinds of Bodhisattva errors Bodhisattvas should cultivate four kinds of Bodhisattva paths What are the four kinds of Bodhisattva errors? First, speaking profound Dharma to beings who are not vessels (those who are not capable of understanding the Dharma), this is an error; second, speaking of the Small Vehicle Dharma to those who like the profound Great Dharma, this is an error; third, being disrespectful and arrogant towards those who are practicing the right path, upholding precepts, and having good intentions, this is an error; fourth, trusting those who are not yet accomplished and not yet trustworthy, and accepting those who have broken precepts and are evil as close and friendly people, this is an error. What are the four kinds of Bodhisattva paths? First, practicing impartiality towards all beings; second, teaching all beings with good Dharma; third, equally speaking Dharma for all beings; fourth, treating all beings with righteous conduct. If one constantly practices the four kinds of Bodhisattva errors, does not delight in contemplating the Dharmas, and does not diligently cultivate good Dharmas, then one is merely a Bodhisattva in appearance. Therefore: Among the Bodhisattva Dharmas, there are four kinds of Bodhisattvas in appearance The Buddha spoke of such Dharmas, and each one should be avoided What are the four kinds of Bodhisattvas in appearance? First, being greedy for abundant gains and not valuing the Dharma; second, only seeking fame and not seeking merit; third, only seeking one's own pleasure and not thinking of sentient beings; fourth, being attached to one's retinue and not delighting in being apart from them. These are the four kinds of Bodhisattvas in appearance. Question:
像菩薩法雲何可舍。答曰。若菩薩應修菩薩初行功德。是則能離像菩薩法。是故菩薩若欲離像菩薩法。如偈說。
初行四功德 精勤令得生 生已令增長 增長已當護
何等為四。一者信解空法。亦信業果報。二者樂無我法。而於一切眾生生大悲心。三者心在涅槃而行在生死。四者佈施為欲成就眾生。而不求果報。若人慾生菩薩初行四功德。增長守護者。當親近善知識。如偈說。
菩薩當親近 四種善知識 亦應當遠離 四種惡知識
菩薩愛樂阿耨多羅三藐三菩提者。應當親近恭敬供養四種善知識。當深遠離四種惡知識。何等為四種善知識。一于來求者生賢友想。以能助成無上道故。二于說法者生善知識想。以能助成多聞智慧故。三稱讚出家者生善知識想。以能助成一切善根故。四于諸佛世尊生善知識想。以能助成一切佛法故。何等為四種惡知識。一求辟支佛乘心。樂少欲少事。二求聲聞乘比丘。樂坐禪者。三好讀外道路伽耶經。莊嚴文頌巧問答者。四所親近者。得世間利不得法利。是故菩薩應親近四善知識遠離四惡知識。若菩薩能遠離四惡知識。親近四善知識者則得四廣大藏。過一切魔事法。能生無量福德。盡能攝取一切善法。問曰。何等是菩薩大藏法。何等是能過一切魔事法。
【現代漢語翻譯】 現代漢語譯本： 問：怎樣的像菩薩法應該捨棄？ 答：如果菩薩應該修習菩薩初行的功德，就能遠離像菩薩法。因此，菩薩如果想要遠離像菩薩法，就像偈頌所說： 『初行四功德，精勤令得生，生已令增長，增長已當護。』 什麼是這四種功德呢？一是信解空法（一切事物沒有固定不變的自性），也相信業果報應（善惡行為會帶來相應的後果）。二是喜愛無我法（認識到沒有永恒不變的『我』），而對一切眾生生起大悲心（希望眾生脫離苦難）。三是心在涅槃（寂滅的境界），而行為在生死（輪迴之中）。四是佈施爲了成就眾生，而不求果報。 如果有人想要生起菩薩初行的這四種功德，並增長守護它們，應當親近善知識。就像偈頌所說： 『菩薩當親近，四種善知識，亦應當遠離，四種惡知識。』 菩薩如果愛樂阿耨多羅三藐三菩提（無上正等正覺），應當親近、恭敬、供養四種善知識，應當深深遠離四種惡知識。什麼是四種善知識呢？一是對前來求法的人，生起賢友之想（認為他們是值得尊敬的朋友），因為他們能幫助成就無上道。二是對說法的人，生起善知識之想（認為他們是值得學習的老師），因為他們能幫助增長多聞智慧。三是稱讚出家的人，生起善知識之想，因為他們能幫助成就一切善根。四是對諸佛世尊，生起善知識之想，因為他們能幫助成就一切佛法。 什麼是四種惡知識呢？一是追求辟支佛乘（追求獨自解脫的修行方式）的心，喜歡少欲少事。二是追求聲聞乘（通過聽聞佛法而解脫的修行方式）的比丘，喜歡坐禪。三是喜歡閱讀外道（佛教以外的宗教或哲學）的路伽耶經（一種古代印度的哲學流派），用華麗的文辭和巧妙的問答來裝飾自己。四是所親近的人，得到世間的利益卻得不到法上的利益。 因此，菩薩應該親近四種善知識，遠離四種惡知識。如果菩薩能夠遠離四種惡知識，親近四種善知識，就能得到四種廣大藏（無盡的智慧和功德寶藏），超越一切魔事法（各種障礙修行的因素），能生無量福德，盡能攝取一切善法。 問：什麼是菩薩的大藏法？什麼又是能夠超越一切魔事法的方法？
【English Translation】 English version: Question: How should one abandon the semblance of a Bodhisattva's Dharma? Answer: If a Bodhisattva should cultivate the merits of the initial practices of a Bodhisattva, then one can depart from the semblance of a Bodhisattva's Dharma. Therefore, if a Bodhisattva wishes to depart from the semblance of a Bodhisattva's Dharma, as the verse says: 'The four merits of the initial practice, diligently cause them to arise, Once arisen, cause them to increase, Once increased, one should protect them.' What are these four? First, to believe and understand the Dharma of emptiness (Śūnyatā), and also to believe in the karmic consequences of actions (karma-vipāka). Second, to delight in the Dharma of no-self (Anātman), and to generate great compassion (mahākaruṇā) towards all sentient beings. Third, the mind is in Nirvāṇa (the cessation of suffering), while the actions are in Samsara (the cycle of birth and death). Fourth, to give alms (dāna) in order to accomplish sentient beings, without seeking reward. If one wishes to generate, increase, and protect these four merits of the initial practice of a Bodhisattva, one should draw near to good spiritual friends (kalyāṇa-mitra). As the verse says: 'A Bodhisattva should draw near to, four kinds of good spiritual friends, And should also stay far away from, four kinds of bad spiritual friends.' A Bodhisattva who loves Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) should draw near to, respect, and make offerings to four kinds of good spiritual friends, and should deeply stay away from four kinds of bad spiritual friends. What are the four kinds of good spiritual friends? First, to generate the thought of a virtuous friend towards those who come seeking Dharma, because they can help accomplish the unsurpassed path. Second, to generate the thought of a good spiritual friend towards those who expound the Dharma, because they can help increase learning and wisdom. Third, to praise those who have left home (become monks or nuns), generating the thought of a good spiritual friend, because they can help accomplish all good roots. Fourth, to generate the thought of a good spiritual friend towards all Buddhas, World Honored Ones (Buddha-Bhagavan), because they can help accomplish all Buddha-Dharma. What are the four kinds of bad spiritual friends? First, those with a mind seeking the Pratyekabuddha-yāna (the vehicle of solitary Buddhas), who delight in few desires and few affairs. Second, Bhikṣus (monks) seeking the Śrāvakayāna (the vehicle of hearers), who delight in sitting meditation. Third, those who like to read the Lokāyata-sūtras (treatises of the Lokāyata school, an ancient Indian materialistic philosophy) of external paths (non-Buddhist religions or philosophies), adorning themselves with ornate verses and skillful questions and answers. Fourth, those whom one draws near to, who obtain worldly benefits but do not obtain Dharma benefits. Therefore, a Bodhisattva should draw near to four kinds of good spiritual friends and stay away from four kinds of bad spiritual friends. If a Bodhisattva can stay away from four kinds of bad spiritual friends and draw near to four kinds of good spiritual friends, then one will obtain four great treasuries (vast stores of wisdom and merit), surpass all Māra's (demonic) affairs and Dharmas (hindrances), be able to generate immeasurable blessings, and be able to completely gather all good Dharmas. Question: What is the Bodhisattva's great treasury Dharma? What is the Dharma that can surpass all Māra's affairs?
何等是能生無量福德法。何等是能攝取一切善法。答曰。
諸菩薩有四 廣大藏妙法 四攝諸善法 菩提心為先
何等為四。一得值佛。二得聞六波羅蜜。三于說法者心無瞋閡。四以不放逸心樂住阿練若處。是為四大藏。能過一切魔者。有四法。何等四。一不捨菩提心。二於一切眾生心無瞋礙。三覺知一切諸見。四于諸菩薩心無憍慢。是為四。得無量福德法。復有四法。何等為四。一於法施無所悕求。二于破戒惡人生大悲心。三于教眾生中發無上菩提。四于下劣眾生而行忍辱。是為四。攝一切善法者。有四法。何等為四。一于空閑不現矯異常行。二行四攝法不求恩報。三不惜身命護持正法。四種諸善根時以菩提心為先。是為四。是一一四法皆應廣解。于文煩多故不廣。今如佛所說以偈略解。若菩薩欲得諸菩薩藏。欲過一切魔事。欲攝一切善法者。皆當遠離。
二空系二縛 二障二垢法 二瘡及二坑 二燒二病法
若菩薩欲得諸菩薩藏等功德者。應當遠離是諸二法。何等為二空系法。一貪著應路伽耶等經。二嚴飾衣缽。二縛者。一著諸見縛。二貪名利縛。二障法者。一親近白衣。二疏遠善人。二垢法者。一忍受諸煩惱。二樂諸檀越知識。二瘡法者。一見他人過。二自藏其過。二坑法者
【現代漢語翻譯】 現代漢語譯本： 什麼是能夠產生無量福德的法？什麼是能夠攝取一切善法的法？回答是： 諸菩薩有四種廣大藏妙法，四種攝取諸善法的方法，以菩提心為先。 什麼是四種廣大藏妙法？一是能夠值遇佛陀（Buddha，覺悟者）。二是能夠聽聞六波羅蜜（Six Paramitas，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）。三是對說法的人心中沒有嗔恨和障礙。四是以不放逸的心安住在阿練若處（Aranya，寂靜處）。這四種是四大藏，能夠超越一切魔事的人，有四種法。什麼是四種法？一是不捨棄菩提心（Bodhi-citta，覺悟之心）。二是對一切眾生心中沒有嗔恨和障礙。三是覺知一切諸見。四是對諸菩薩心中沒有驕慢。這四種是獲得無量福德的法。又有四種法。什麼是四種法？一是對法佈施沒有絲毫的希求。二是對破戒的惡人生起大悲心。三是在教化眾生中發起無上菩提心。四是對下劣的眾生施行忍辱。這四種是攝取一切善法的方法。有四種法。什麼是四種法？一是在空閑處不顯現虛假的異常行為。二是行四攝法（Four Sangraha-vastus，四種攝取眾生的方法，即佈施、愛語、利行、同事）不求恩報。三是不吝惜身命護持正法。四是種植諸善根時以菩提心為先。這四種是攝取一切善法的方法。這每一個四法都應該廣泛地解釋，因為文字繁多所以不詳細解釋。現在如佛所說，用偈頌簡略地解釋。如果菩薩想要獲得諸菩薩藏，想要超越一切魔事，想要攝取一切善法，都應當遠離： 二空系、二縛，二障、二垢法，二瘡及二坑，二燒、二病法。 如果菩薩想要獲得諸菩薩藏等功德，應當遠離這些二法。什麼是二空系法？一是貪著應路伽耶等經（Agama Sutra，阿含經）。二是嚴飾衣缽。二是二縛：一是著諸見縛。二是貪名利縛。二是二障法：一是親近白衣（在家信徒）。二是疏遠善人。二是二垢法：一是忍受諸煩惱。二是樂於和檀越（Danapati，施主）知識交往。二是二瘡法：一是見他人過。二是隱藏自己的過失。二是二坑法：
【English Translation】 English version: What are the Dharmas that can generate immeasurable merit? What are the Dharmas that can gather all good Dharmas? The answer is: Bodhisattvas have four vast treasury of wonderful Dharmas, and four methods of gathering all good Dharmas, with Bodhicitta (Bodhi-citta, the mind of enlightenment) as the foremost. What are the four? First, encountering the Buddha (Buddha, the awakened one). Second, hearing the Six Paramitas (Six Paramitas, the six perfections: generosity, morality, patience, diligence, concentration, and wisdom). Third, having no hatred or obstruction in the mind towards the speaker of the Dharma. Fourth, dwelling in Aranya (Aranya, a quiet place) with a non-negligent mind. These are the four great treasuries. Those who can overcome all demonic affairs have four Dharmas. What are the four Dharmas? First, not abandoning Bodhicitta. Second, having no hatred or obstruction in the mind towards all sentient beings. Third, being aware of all views. Fourth, having no arrogance towards all Bodhisattvas. These four are the Dharmas for obtaining immeasurable merit. There are also four Dharmas. What are the four Dharmas? First, having no desire for reward in giving Dharma. Second, generating great compassion for those who break precepts and are evil. Third, generating unsurpassed Bodhi (Bodhi, enlightenment) in teaching sentient beings. Fourth, practicing patience towards inferior sentient beings. These four are the methods of gathering all good Dharmas. There are four Dharmas. What are the four Dharmas? First, not displaying false extraordinary behavior in secluded places. Second, practicing the Four Sangraha-vastus (Four Sangraha-vastus, the four means of attracting beings: generosity, kind speech, beneficial action, and cooperation) without seeking repayment. Third, not being stingy with one's life to uphold the Proper Dharma. Fourth, taking Bodhicitta as the foremost when planting all good roots. These four are the methods of gathering all good Dharmas. Each of these four Dharmas should be explained extensively, but because the text is lengthy, it is not explained in detail. Now, as the Buddha said, it is briefly explained in verses. If a Bodhisattva wants to obtain the treasury of all Bodhisattvas, wants to overcome all demonic affairs, and wants to gather all good Dharmas, they should stay away from: Two emptiness bonds, two fetters, two obstructions, two defilements, two sores and two pits, two burns and two diseases. If a Bodhisattva wants to obtain the merits of the treasury of all Bodhisattvas, they should stay away from these two Dharmas. What are the two emptiness bonds? First, being attached to Agama Sutras (Agama Sutra, the early Buddhist scriptures). Second, elaborately decorating robes and bowls. The two fetters are: first, being bound by views. Second, being bound by greed for fame and profit. The two obstructions are: first, being close to laypeople. Second, being distant from good people. The two defilements are: first, enduring all afflictions. Second, enjoying associating with Danapati (Danapati, patrons) and acquaintances. The two sores are: first, seeing the faults of others. Second, hiding one's own faults. The two pits are:
。一毀壞正法。二破戒受供。二燒法者。一以穢濁心而著袈裟。二受凈戒者供給。出家之人有二病難治。一憎上慢人自謂能降伏心。二求大乘者沮壞其意。若菩薩遠離如是等法。更有疾得阿耨多羅三藐三菩提法。則能疾得。又得諸佛辟支佛阿羅漢之所稱歎。問曰。何等法是疾得阿耨多羅三藐三菩提法。何等是諸佛辟支佛阿羅漢之所稱歎。答曰。
能行四諦相 疾得佛菩提 又行四法者 三聖所稱歎
何等為四諦相。一求一切善法故勤行精進。二若聽受讀誦經法如所說行。三厭離三界如殺人處常求免出。四為利益安樂一切眾生故。自利其心諦名真實不誑。得阿耨多羅三藐三菩提故名為不虛。復有四法。為三聖稱歎。何等為四。一乃至失命不為惡事。二常行法施。三受法常一其心。四若生染心。即能正觀染心起染因緣。是染根者何名為染。何者是染於何事起誰生是染。如是正憶念。知虛妄無實無有。決定信解諸法空故。無所有法故。如是正觀染因緣故。不起諸惡業。餘一切煩惱亦如是觀。菩薩得是大人所稱歎法。離諸惡煩惱業故。心則具足舍心者如說。
具足於舍心 求世出世利 求此諸利時 心無有厭倦
是菩薩具足舍法。欲行法施行財施利益眾生故。若求世間出世間諸利。未得時心
【現代漢語翻譯】 現代漢語譯本： 毀壞正法有兩種情況：一是毀壞正法。二是破戒之人接受供養。燒燬佛法也有兩種情況：一是以污穢的心穿著袈裟。二是接受持凈戒者的供養。出家之人有兩種難以治療的病：一是憎恨上級，傲慢自大，自認為能夠降伏自己的心。二是對於尋求大乘佛法的人，破壞他們的意願。如果菩薩遠離這些法，就能更快地獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），並且能得到諸佛（Buddha）、辟支佛（Pratyekabuddha，緣覺佛）和阿羅漢（Arhat，應供）的稱讚。有人問：什麼法是能快速獲得阿耨多羅三藐三菩提的法？什麼法是諸佛、辟支佛和阿羅漢所稱讚的？回答是： 能修行四諦（Four Noble Truths）之相，就能快速獲得佛的菩提（Bodhi，覺悟）。 又能修行四種法的人，會被三聖（指佛、辟支佛、阿羅漢）所稱讚。 什麼是四諦之相？一是爲了尋求一切善法而勤奮精進。二是如果聽聞、接受、讀誦經法，就按照所說的去實行。三是厭離三界（Three Realms），就像身處殺人場所一樣， постоянно 尋求脫離。四是爲了利益和安樂一切眾生。自己利益自己的心，諦的意思是真實不欺騙，爲了獲得阿耨多羅三藐三菩提，所以稱為不虛假。又有四種法，被三聖所稱讚。什麼是四種法？一是乃至失去生命也不做惡事。二是經常施行法佈施。三是接受佛法時常保持一心不亂。四是如果產生染污之心，就能正確地觀察染污之心產生的因緣。什麼是染污的根源？什麼叫做染污？染污在什麼事情上產生？誰產生了染污？像這樣正確地憶念，知道染污是虛妄的，沒有真實的體性，沒有實在的存在。堅定地相信和理解諸法是空性的，因為一切法都沒有自性。像這樣正確地觀察染污的因緣，就不會產生各種惡業。其餘一切煩惱也像這樣觀察。菩薩得到這種被大人所稱讚的法，遠離各種惡煩惱業，內心就具足舍心，就像經文所說： 具足舍心，尋求世間和出世間的利益。 在尋求這些利益的時候，內心沒有厭倦。 這位菩薩具足舍法，想要施行法佈施和財佈施來利益眾生。如果尋求世間和出世間的各種利益，在沒有得到的時候，內心...
【English Translation】 English version: There are two ways to destroy the True Dharma: first, destroying the True Dharma itself; second, a precept-breaking person accepting offerings. There are also two ways to burn the Dharma: first, wearing the kasaya (袈裟, monastic robe) with a defiled mind; second, accepting offerings from those who uphold pure precepts. There are two difficult-to-cure illnesses for those who have left home: first, hating superiors and being arrogant, thinking they can subdue their own minds; second, for those seeking the Mahayana (大乘, Great Vehicle) Dharma, undermining their intentions. If a Bodhisattva (菩薩, enlightenment being) stays away from these Dharmas, they can quickly attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and will be praised by all Buddhas (佛), Pratyekabuddhas (辟支佛, solitary Buddhas), and Arhats (阿羅漢, worthy ones). Someone asks: What Dharma allows one to quickly attain Anuttara-samyak-sambodhi? What Dharma is praised by all Buddhas, Pratyekabuddhas, and Arhats? The answer is: By practicing the aspects of the Four Noble Truths (四諦), one can quickly attain the Bodhi (菩提, enlightenment) of the Buddha. Furthermore, those who practice the four Dharmas are praised by the Three Sages (三聖, Buddhas, Pratyekabuddhas, and Arhats). What are the aspects of the Four Noble Truths? First, diligently striving to seek all good Dharmas. Second, if one hears, accepts, reads, and recites the sutras, one should practice as it is said. Third, one should be disgusted with the Three Realms (三界), constantly seeking to escape as if one were in a place of murderers. Fourth, it is for the benefit and happiness of all sentient beings. Benefiting one's own mind, 'truth' means being real and not deceiving; to attain Anuttara-samyak-sambodhi is called not being false. There are also four Dharmas that are praised by the Three Sages. What are the four? First, one would not do evil deeds even at the cost of one's life. Second, one should always practice Dharma giving. Third, one should always be single-minded when receiving the Dharma. Fourth, if a defiled mind arises, one can correctly observe the causes and conditions of the arising of the defiled mind. What is the root of defilement? What is called defilement? On what matter does defilement arise? Who generates defilement? By correctly recollecting in this way, one knows that defilement is illusory, without a real nature, and without substantial existence. Firmly believing and understanding that all Dharmas are empty, because all Dharmas have no self-nature. By correctly observing the causes and conditions of defilement in this way, one will not generate various evil karmas. All other afflictions should also be observed in this way. The Bodhisattva obtains this Dharma praised by great beings, and because they are far from all evil afflictions and karmas, their mind is complete with the heart of giving, as the sutra says: Complete with the heart of giving, seeking worldly and other-worldly benefits. When seeking these benefits, the mind has no weariness. This Bodhisattva is complete with the Dharma of giving, wanting to practice Dharma giving and wealth giving to benefit sentient beings. If seeking various worldly and other-worldly benefits, when not yet attained, the mind...
無疲懈。世間利者。善解世間經書技藝方術巧便等。出世間利者。諸無漏根力覺道法。如說。
如是求二利 心無有疲懈 以無疲懈故 能得諸深法 因從求經書 而能得智慧 具足知世間 最上第一法
無疲懈者。疲懈名厭惡。所學若無厭惡則心無疲倦。若無疲倦則求諸經藝醫方技術禮儀法則皆無疲倦。無疲倦故則得智慧。具足深知世間宜法。世間法者。方俗所宜隨世間心。世間治法皆悉能知。是故能知上中下眾生。隨宜而引導。善解世間事深有慚愧心。隨宜引導者。于上中下者各有所宜。慚愧者。自恥所行名為慚。因他生恥名為愧。有人以自作而羞見他而愧。世間法中愧為先用。如經說。二清白法護持世間。所謂慚愧。如偈說。
隨人有愧時 知法知罪福 無愧善人遠 無惡而不作
問曰。何故慇勤教菩薩善知世間宜法。答曰。菩薩若知世間法者。則于眾生易相悅入。化導其心令住大乘。若不知世法。乃至不能教化一人。是故世間法者。則是教化眾生方便之道。菩薩如是知世間法。具足慚愧心。如說。
加惡而敬養 何況利己者 有愧有恭敬 不輕笑善者
是菩薩愧心多故。于諸惡人尚能恭敬供養迎送問訊。何況善人能利於我有功德者。有愧恭敬二心
【現代漢語翻譯】 現代漢語譯本：不疲倦懈怠。世間的利益是指：善於理解世間的經書、技藝、方術、巧便等。出世間的利益是指：諸無漏根、力、覺、道法。如經文所說：
『如此追求二種利益，內心沒有疲倦懈怠，因為沒有疲倦懈怠的緣故，能夠獲得各種深奧的佛法。因為從研習經書開始，從而能夠獲得智慧，完備地瞭解世間最上第一的佛法。』
『無疲懈』是指，疲懈就是厭惡。如果對於所學沒有厭惡，那麼內心就不會疲倦。如果沒有疲倦，那麼對於研習各種經書、技藝、醫方、技術、禮儀、法則，都不會感到疲倦。因為沒有疲倦的緣故，就能獲得智慧，完備而深入地瞭解世間適宜的法則。世間法是指：適合各地方風俗，順應世間人心的法則。世間的治理方法都能夠了解。因此能夠了解上、中、下三種眾生，根據他們各自的情況來引導他們。善於理解世間的事情，內心深懷慚愧。根據情況引導是指，對於上、中、下三種根器的眾生，各有適宜的引導方法。慚愧是指，因為自己的行為而感到羞恥叫做慚，因為他人而感到羞恥叫做愧。有人因為自己所做的事情而感到羞恥，害怕被別人看到而感到愧疚。在世間法中，愧是首先要運用的。如經文所說：『兩種清白之法護持世間，就是慚和愧。』如偈頌所說：
『當人們有慚愧心的時候，就能知道什麼是佛法，什麼是罪過，什麼是福報。沒有慚愧心的人，會遠離善人，沒有邪惡的事情做不出來。』
有人問：為什麼慇勤地教導菩薩要善於瞭解世間適宜的法則？回答說：菩薩如果瞭解世間法，那麼就容易與眾生相互悅納，感化引導他們的心，使他們安住于大乘佛法。如果不瞭解世間法，甚至不能教化一個人。因此，世間法是教化眾生的方便之道。菩薩像這樣瞭解世間法，具足慚愧心。如經文所說：
『對於加害自己的人都能夠恭敬供養，何況是利益自己的人呢？有慚愧心，有恭敬心，就不會輕視嘲笑善人。』
這位菩薩因為慚愧心很重，對於各種惡人尚且能夠恭敬供養，迎接護送，問候請安，何況是能夠利益自己、對自己有功德的善人呢？（這是因為）有慚愧和恭敬這兩種心。
【English Translation】 English version: Without weariness or懈怠 (xiè dài, laxity/negligence). Worldly benefits refer to being skilled in understanding worldly scriptures, arts, techniques, skillful means, and so on. Supra-mundane benefits refer to the various undefiled roots, powers, awakening factors, and paths. As it is said:
'Thus seeking two kinds of benefits, the mind is without weariness or懈怠 (xiè dài, laxity/negligence). Because of being without weariness or懈怠 (xiè dài, laxity/negligence), one is able to attain various profound Dharmas. Because one starts from studying scriptures, one is able to attain wisdom, completely knowing the supreme and foremost Dharma of the world.'
'Without weariness' means that weariness is厭惡 (yàn wù, disgust/aversion). If there is no厭惡 (yàn wù, disgust/aversion) towards what is being learned, then the mind will not be weary. If there is no weariness, then there will be no weariness in studying various scriptures, arts, medicine, techniques, rituals, and rules. Because of being without weariness, one can attain wisdom, completely and deeply understanding the appropriate laws of the world. Worldly laws refer to laws that are suitable for local customs and follow the minds of worldly people. One is able to understand all the methods of governing the world. Therefore, one is able to understand the three kinds of beings: superior, middling, and inferior, and guide them according to their respective situations. One is skilled in understanding worldly affairs and has a deep sense of shame and remorse. Guiding according to the situation refers to having appropriate methods of guidance for beings of superior, middling, and inferior capacities. 慚愧 (cán kuì, shame and remorse) refers to being ashamed of one's own actions, which is called 慚 (cán, shame); feeling ashamed because of others, which is called 愧 (kuì, remorse). Some people feel ashamed of what they have done and are afraid of being seen by others, so they feel remorse. In worldly laws, remorse is used first. As the scripture says: 'Two pure and bright Dharmas protect the world, namely 慚 (cán, shame) and 愧 (kuì, remorse).' As the verse says:
'When people have 慚愧 (cán kuì, shame and remorse), they can know the Dharma, know sins, and know blessings. Those without 慚愧 (cán kuì, shame and remorse) will stay away from good people, and there is no evil they will not commit.'
Someone asks: Why diligently teach Bodhisattvas to be skilled in understanding the appropriate laws of the world? The answer is: If Bodhisattvas understand worldly laws, then they can easily be accepted by sentient beings, transforming and guiding their minds to abide in the Mahayana Dharma. If they do not understand worldly laws, they cannot even teach one person. Therefore, worldly laws are the expedient means for teaching sentient beings. Bodhisattvas understand worldly laws in this way, fully possessing 慚愧 (cán kuì, shame and remorse). As it is said:
'Even to those who harm them, they can be respectful and offer support, how much more so to those who benefit them? Having 慚愧 (cán kuì, shame and remorse) and respect, they will not lightly ridicule good people.'
Because this Bodhisattva has a great sense of 愧 (kuì, remorse), they can still respectfully support, welcome, and greet various evil people, how much more so to good people who can benefit them and have merit? (This is because) they have both 慚愧 (cán kuì, shame and remorse) and respect.
故。于諸賢善少知識者而不輕慢。作是念。有功德者自隱於世。如灰覆火。鄙薄世法不應輕賤。若我以小因緣而輕賤者。即便得罪。複次。
凡諸有所作 雖難能究竟 則於世間中 亦是不退相
是菩薩凡有所作。若起塔寺若設大會若救罪人。如是等一切世間諸難事中心無廢退。所造未成。要以種種諸方便力身口心力令得成就。不但佛法有不退轉。世間事中亦有不退轉相。問曰。以何因緣能成此事。答曰。有堪忍力者。則能究竟。如說。
得大堪忍力 深供養諸佛 隨佛所教化 皆悉能受持
菩薩得堪忍力故。以是力于諸佛供養敬禮。隨宜供奉衣服飲食等。又佛教化。若持戒禪定。若降伏心意。若實觀諸法。於是事中用堪任力。如人得利刀宜應有益中用不于無益中用。如說。
以信悲慈舍 堪受無疲厭 又能知義趣 引導眾生心 愧堪受第一 深供養諸佛 住佛所說中 正行此十法 能凈治初地 是則菩薩道
若菩薩以信為始后住佛故則能凈治初地。是十法中以信為初。信名于諸佛法因緣中心得決定又加好樂。何以故。是菩薩心性清凈故得深根信力。有信力故於眾生中而生悲心作是念。一切諸佛法以大悲為本。我今一心好樂佛法。是故於眾生中應生悲
【現代漢語翻譯】 因此，對於那些有賢德善行且略有知識的人，不要輕視怠慢。應當這樣想：有功德的人常常隱匿於世間，就像用灰覆蓋的火一樣。那些看似鄙陋淺薄的世俗之人，也不應該輕視。如果我因為一些小小的原因就輕視他們，那就會造下罪過。再者， 凡是所做的事情，即使難以徹底完成，在世間也算是不退轉的象徵。 菩薩凡有所作為，無論是建造佛塔寺廟，還是舉辦大型法會，或是救助受罪之人，像這樣一切世間的難事，心中都不會廢止退縮。即使所做的事情尚未完成，也要用種種方便之力，身口意之力，使之得以成就。不僅僅是佛法中有不退轉，世間的事情中也有不退轉的現象。有人問：通過什麼因緣能夠成就這些事情呢？回答說：有堪忍之力的人，就能最終完成。正如經中所說： 獲得廣大的堪忍之力，深深地供養諸佛，隨順佛所教導的，都能夠接受並奉持。 菩薩因為得到堪忍之力，所以用這種力量來供養、敬禮諸佛，根據情況供奉衣服、飲食等。而且對於佛的教化，無論是持戒禪定，還是降伏心意，還是如實地觀察諸法，在這些事情中運用堪忍之力。就像人得到鋒利的刀，應該在有益的事情上使用，而不是在無益的事情上使用。正如經中所說： 以信心、悲心、慈心、舍心，堪能承受而沒有疲厭，又能知曉義理趣味，引導眾生的心。慚愧之心堪為第一，深深地供養諸佛，安住于佛所說之中，如法奉行這十種法，就能清凈和治理初地（菩薩的第一個階位），這就是菩薩道。 如果菩薩以信心為開始，最終安住于佛的教導中，就能清凈和治理初地。這十種法中以信心為開始。信，是指對於諸佛的法和因緣，心中得到決定，並且加以愛好。為什麼呢？因為這位菩薩心性清凈，所以得到深厚的信心之力。有了信心之力，對於眾生就生起悲心，這樣想：一切諸佛的法都以大悲為根本，我現在一心愛好佛法，所以對於眾生應該生起悲心。
【English Translation】 Therefore, do not belittle or be disrespectful to those who are virtuous, good, and have some knowledge. One should think: those with merit often conceal themselves in the world, like fire covered by ashes. Those who seem vulgar and shallow in worldly matters should not be despised. If I despise them for some small reason, I will be committing a sin. Furthermore, Whatever is done, even if it is difficult to complete thoroughly, it is still a symbol of non-retrogression in the world. Whatever a Bodhisattva does, whether it is building pagodas and temples, holding large Dharma assemblies, or rescuing those who are suffering, in all such difficult worldly matters, their hearts will not give up or retreat. Even if what is being done is not yet completed, they will use all kinds of skillful means, the power of body, speech, and mind, to bring it to fruition. Not only is there non-retrogression in the Buddha-dharma, but there is also a phenomenon of non-retrogression in worldly matters. Someone asks: Through what causes and conditions can these things be accomplished? The answer is: Those who have the power of endurance can ultimately complete them. As it is said in the sutra: Having obtained great power of endurance, deeply making offerings to all the Buddhas, following the teachings of the Buddhas, they are all able to accept and uphold them. Because the Bodhisattva has obtained the power of endurance, they use this power to make offerings and pay respects to all the Buddhas, offering clothing, food, and drink according to the circumstances. Moreover, regarding the Buddha's teachings, whether it is upholding precepts and practicing meditation, or subduing the mind, or truly observing all dharmas, they use the power of endurance in these matters. It is like a person who has obtained a sharp knife should use it for beneficial things, not for useless things. As it is said in the sutra: With faith, compassion, loving-kindness, and generosity, being able to endure without fatigue, and also knowing the meaning and interest, guiding the minds of sentient beings. A sense of shame is the foremost, deeply making offerings to all the Buddhas, abiding in what the Buddha has said, practicing these ten dharmas accordingly, one can purify and govern the first ground (the first stage of a Bodhisattva), this is the Bodhisattva path. If a Bodhisattva begins with faith and ultimately abides in the Buddha's teachings, they can purify and govern the first ground. Among these ten dharmas, faith is the beginning. 'Faith' means that regarding the dharmas and causes and conditions of all the Buddhas, the mind obtains certainty and adds fondness. Why? Because this Bodhisattva's mind is pure in nature, so they obtain the power of deep-rooted faith. With the power of faith, compassion arises towards sentient beings, thinking: all the Buddhas' dharmas are rooted in great compassion, I now wholeheartedly love the Buddha-dharma, therefore I should generate compassion towards sentient beings.
心。此悲漸增則成大悲。得大悲故於眾生中則生慈心。作是念。我應隨力利益眾生則成實悲行慈。利眾生時即能行舍。內外所有皆能施與。作是念。如我是物。為欲利益安樂眾生則成實慈。又諸眾生信受我語。為欲行舍求利財物故。堪受種種諸苦惱事。作是念若有疲厭。則於世間技藝經書田作工巧諸求財利因緣則無所獲。是故應於世間技藝經書等無有疲厭。以堪受故能知義趣。作是念。世間經書以義為味。若人善知經書義味。則於世間法悉能通了。能通了故則能引導上中下眾生。作是念。若人無有慚愧則不能令眾生歡喜。為令歡喜故當行慚愧。作是念。若無堪受則不成世間出世間利。有堪受故則能引導一切眾生皆令歡喜心歡喜故信受我語。以信受故勤行方便而作唱導。作是念。若眾生供養佛者。則多所利益。欲令眾生供養佛故。即自一心供養于佛及形像舍利。眾生信受則便隨效供養于佛。種人天因緣。住於三乘菩薩。如是次行十法。則能凈治初地。
唸佛品第二十
菩薩于初地。究竟所行處。自以善根力能見數百佛菩薩。如是降伏其心深愛佛道。如所聞初地行具足究竟。自以善根福德力故能見十方現在諸佛皆在目前。問曰。但以善根福德力故得見諸佛。為更有餘法耶。答曰。
佛為跋陀婆 所說深
【現代漢語翻譯】 現代漢語譯本：心。這種悲憫逐漸增長就會成為大悲。因為獲得大悲的緣故，對於眾生就會生起慈心。這樣想：『我應該儘自己的力量利益眾生』，這就成就了真實的悲行和慈心。利益眾生的時候，就能行舍，內外所有的一切都能施與。這樣想：『如果我是一個物品，爲了利益安樂眾生』，這就成就了真實的慈心。而且，眾生信受我的話語，爲了行舍，求取利益的財物，堪能忍受種種的痛苦和煩惱。這樣想：『如果感到疲憊厭倦，那麼對於世間的技藝、經書、田地耕作、工巧技藝等求取財利的事情，就一無所獲。』所以，應該對於世間的技藝、經書等沒有疲憊厭倦，因為能夠堪能忍受，所以能夠理解其中的意義和趣味。這樣想：『世間的經書以義理為滋味，如果人能夠善於理解經書的義理和滋味，那麼對於世間的法就能全部通達明瞭。』能夠通達明瞭的緣故，就能引導上等、中等、下等的眾生。這樣想：『如果人沒有慚愧之心，就不能令眾生歡喜。』爲了令眾生歡喜的緣故，應當奉行慚愧。這樣想：『如果沒有堪能忍受的心，就不能成就世間和出世間的利益。』有了堪能忍受的心，就能引導一切眾生都令他們歡喜，心歡喜的緣故就信受我的話語。因為信受的緣故，勤奮地施行方便，而作倡導。這樣想：『如果眾生供養佛，就會獲得很多的利益。』爲了令眾生供養佛的緣故，就自己一心一意地供養佛以及佛的形像和舍利（Śarīra，佛陀或高僧火化后的遺物）。眾生信受了，就會隨之效仿供養佛，種下人天的因緣，安住於三乘菩薩的果位。像這樣依次奉行十法，就能清凈和治理初地（Prthivi，菩薩修行階位的第一階段）。
唸佛品第二十
菩薩在初地，究竟所修行的地方，憑藉自身善根的力量，能夠見到數百位佛和菩薩。像這樣降伏自己的內心，深深地愛慕佛道。如同所聽聞的初地修行圓滿究竟，憑藉自身善根和福德的力量，能夠見到十方現在諸佛都在眼前。問：『僅僅憑藉善根和福德的力量就能見到諸佛嗎？還有其他的方法嗎？』回答說：
佛為跋陀婆（Bhadrapāla，賢護菩薩）所說甚深
【English Translation】 English version: The mind. This compassion gradually increases and becomes great compassion. Because of obtaining great compassion, compassion arises in relation to sentient beings. Thinking thus: 'I should benefit sentient beings to the best of my ability,' this accomplishes true compassionate action and loving-kindness. When benefiting sentient beings, one can practice giving, and can give away everything internal and external. Thinking thus: 'If I am an object, for the sake of benefiting and bringing happiness to sentient beings,' this accomplishes true loving-kindness. Moreover, sentient beings believe and accept my words, and for the sake of practicing giving and seeking beneficial wealth, they are able to endure all kinds of suffering and afflictions. Thinking thus: 'If there is fatigue and weariness, then one will gain nothing from worldly skills, scriptures, field work, crafts, and all causes for seeking wealth and profit.' Therefore, one should not be weary or tired of worldly skills, scriptures, etc., because one is able to endure, one can understand the meaning and interest. Thinking thus: 'Worldly scriptures take meaning as their flavor. If a person is good at understanding the meaning and flavor of scriptures, then they will be able to fully understand all worldly dharmas.' Because one is able to fully understand, one can guide superior, intermediate, and inferior sentient beings. Thinking thus: 'If a person has no shame, they cannot make sentient beings happy.' In order to make sentient beings happy, one should practice shame and remorse. Thinking thus: 'If there is no endurance, one cannot accomplish worldly and supramundane benefits.' Because there is endurance, one can guide all sentient beings and make them all happy. Because their minds are happy, they believe and accept my words. Because they believe and accept, they diligently practice skillful means and act as leaders. Thinking thus: 'If sentient beings make offerings to the Buddha, they will gain many benefits.' In order to make sentient beings make offerings to the Buddha, one single-mindedly makes offerings to the Buddha and to images and Śarīra (Śarīra, relics of the Buddha or high monks after cremation). When sentient beings believe and accept, they will follow suit and make offerings to the Buddha, planting the causes for rebirth in the realms of humans and gods, and abiding in the three vehicles of Bodhisattvas. By practicing these ten dharmas in this order, one can purify and govern the first ground (Prthivi, the first stage of a Bodhisattva's practice).
Chapter Twenty on Mindfulness of the Buddha
The place where a Bodhisattva ultimately practices on the first ground, by the power of their own good roots, they can see hundreds of Buddhas and Bodhisattvas. In this way, they subdue their minds and deeply love the Buddha's path. As they have heard, the practice of the first ground is complete and ultimate. By the power of their own good roots and merit, they can see all the Buddhas of the ten directions in the present moment right before their eyes. Question: 'Is it only by the power of good roots and merit that one can see the Buddhas? Or are there other methods?' Answer:
The Buddha spoke profoundly to Bhadrapāla (Bhadrapāla, a Bodhisattva)
三昧 得是三昧寶 能得見諸佛
跋陀婆羅是在家菩薩。能行頭陀。佛為是菩薩說般舟三昧經。般舟三昧名見諸佛現前菩薩。得是大寶三昧。雖未得天眼天耳而能得見十方諸佛。亦聞諸佛所說經法。問曰。是三昧者當以何道可得。答曰。
當念于諸佛 處在大眾中 三十二相具 八十好嚴身
行者以是三昧念諸佛三十二相八十種好莊嚴其身。比丘親近諸天供養。為諸大眾恭敬圍繞。專心憶念取諸佛相。又念諸佛是大愿者。成就大悲而不斷絕。具足大慈深安眾生。行於大喜滿一切愿。行於舍心舍離憎愛不捨眾生。行於諦處常不欺誑。行於舍處凈除慳垢。行於善處其心善寂。行於慧處得大智慧。具行檀波羅蜜為法施主。具行屍羅波羅蜜戒行清凈。具行羼提波羅蜜能忍如地。具行毗梨耶波羅蜜精進超絕。具行禪波羅蜜滅諸定障。具行般若波羅蜜破智慧障閡。手足輪相能轉法輪。足安立相安住諸法。手足網縵相滅諸煩惱。七處滿相諸功德滿。手足柔軟相說柔和法。纖長指相長夜修集諸善妙法。足跟廣相眼廣學廣。大直身相說大直道。足趺高相一切中高毛上旋相能令眾生住上妙法。伊泥鹿𨄔相𨄔𦟛漸粗。臂長過膝相臂如金關。陰馬藏相有法寶藏。身金色相有無量色。皮細薄相說細妙法。一一毛相示一
【現代漢語翻譯】 現代漢語譯本 三昧（Samadhi）： 獲得這種三昧之寶，就能得見諸佛。 跋陀婆羅（Bhadra-pala）是在家菩薩，能夠修行頭陀行（dhūta）。佛為這位菩薩宣說了《般舟三昧經》（Pratyutpanna-samādhi Sūtra）。般舟三昧的含義是得見諸佛現於眼前。獲得這種大寶三昧，即使沒有得到天眼（divyacakṣus）和天耳（divya-śrotra），也能得見十方諸佛，也能聽聞諸佛所說的經法。有人問：這種三昧應當通過什麼途徑才能獲得？回答是： 應當憶念諸佛，安住在大眾之中，具足三十二相（lakṣaṇa-mahāpuruṣa），八十種好（anuvyañjana）莊嚴其身。 修行者以這種三昧憶念諸佛的三十二相和八十種好莊嚴其身。比丘親近諸天並供養他們，為諸大眾恭敬圍繞。專心憶念並觀想諸佛的相好。還要憶念諸佛是大愿者，成就大悲心而從不間斷，具足大慈心使眾生深得安樂，行於大喜心滿足一切願望，行於舍心舍離憎愛而不捨棄眾生，行於諦處常不欺騙，行於舍處清凈去除慳吝的污垢，行於善處內心善良寂靜，行於慧處獲得大智慧。具足修行檀波羅蜜（dāna-pāramitā）成為法施之主，具足修行尸羅波羅蜜（śīla-pāramitā）戒行清凈，具足修行羼提波羅蜜（kṣānti-pāramitā）能夠忍辱如大地，具足修行毗梨耶波羅蜜（vīrya-pāramitā）精進超絕，具足修行禪波羅蜜（dhyāna-pāramitā）滅除各種禪定障礙，具足修行般若波羅蜜（prajñā-pāramitā）破除智慧的障礙。手足有輪相能夠轉法輪（dharma-cakra），足底安立相安住于諸法，手足有網縵相滅除各種煩惱，七處平滿相各種功德圓滿，手足柔軟相宣說柔和的佛法，手指纖長相長夜修集各種善妙之法，足跟寬廣相眼界寬廣所學甚廣，身體端直相宣說端正正直之道，足背隆起相在一切眾生中高顯，毛髮向上旋相能夠令眾生安住于上妙之法，伊泥鹿𨄔相（Eṇi-jaṅgha）小腿如鹿王般勻稱，臂長過膝相手臂如金色的門閂，陰馬藏相（kośopagata）具有法寶之藏，身金色相具有無量光色，面板細薄相宣說細妙之法，一一毛孔相顯示一
【English Translation】 English version Samadhi: Obtaining this treasure of Samadhi enables one to see all Buddhas. Bhadra-pala is a lay Bodhisattva who is able to practice dhūta (ascetic practices). The Buddha spoke the Pratyutpanna-samādhi Sūtra for this Bodhisattva. The name Pratyutpanna-samādhi means seeing all Buddhas appearing before one. Obtaining this great treasure of Samadhi, even without obtaining the divyacakṣus (heavenly eye) and divya-śrotra (heavenly ear), one can see the Buddhas of the ten directions and hear the Sutras spoken by the Buddhas. Someone asks: By what path can this Samadhi be obtained? The answer is: One should contemplate the Buddhas, abiding in the midst of the assembly, possessing the thirty-two lakṣaṇa-mahāpuruṣa (marks of a great man), and the eighty anuvyañjana (minor marks) adorning their bodies. The practitioner uses this Samadhi to contemplate the thirty-two marks and eighty minor marks of the Buddhas adorning their bodies. The Bhikṣu approaches and makes offerings to the devas (gods), and is respectfully surrounded by the great assembly. With focused mind, he contemplates and visualizes the marks of the Buddhas. He should also contemplate that the Buddhas are those of great vows, accomplishing great compassion without ceasing, possessing great loving-kindness to deeply pacify sentient beings, acting with great joy to fulfill all wishes, acting with equanimity, abandoning hatred and love without abandoning sentient beings, acting in truthfulness, never deceiving, acting in generosity, purifying and removing the defilements of stinginess, acting in goodness, with a mind that is good and tranquil, acting in wisdom, obtaining great wisdom. Fully practicing dāna-pāramitā (perfection of giving), becoming the lord of Dharma giving, fully practicing śīla-pāramitā (perfection of morality), with pure moral conduct, fully practicing kṣānti-pāramitā (perfection of patience), able to endure like the earth, fully practicing vīrya-pāramitā (perfection of vigor), with surpassing diligence, fully practicing dhyāna-pāramitā (perfection of meditation), extinguishing all obstacles to meditation, fully practicing prajñā-pāramitā (perfection of wisdom), breaking through the obstacles of wisdom. The hands and feet have wheel marks, able to turn the dharma-cakra (wheel of Dharma), the feet have firmly established marks, abiding in all dharmas, the hands and feet have webbed marks, extinguishing all afflictions, the seven places are full, all merits are complete, the hands and feet are soft, speaking the gentle Dharma, the fingers are slender and long, cultivating all good and wonderful dharmas throughout the long night, the heels are broad, the eyes are broad, and learning is broad, the body is upright, speaking the upright path, the instep is high, standing out among all beings, the hair whorls upward, able to enable beings to abide in the supreme Dharma, the Eṇi-jaṅgha (legs like a deer), the calves are like those of a deer-king, even and symmetrical, the arms are longer than the knees, the arms are like golden bolts, the kośopagata (genitals are concealed), possessing a treasury of Dharma jewels, the body is golden in color, possessing immeasurable colors, the skin is fine and thin, speaking the subtle Dharma, each and every pore shows one
相法。白毫莊嚴面相樂觀佛面無厭。師子上身相如師子無畏。肩圓大相善分別五陰。腋下滿相滿大善根。得味味相具足寂滅味。方身相破生死畏。肉髻相頭未嘗低敬。舌大相色如真珊瑚能自覆面。梵音相身相至梵天。師子頰車相肩廣相能破外道。齒齊相行清白禪。齒平等相平等心於一切眾生。齒密緻相離諸貪著。四十齒相具足四十不共法。紺青眼相慈心視眾生。牛王睫相睫長不亂。得希有色樂見無厭。以此三十二相莊嚴其身。八十種好間錯映發。福德具足威力殊絕名聞流佈。戒香涂身世法所不動。諸煩惱所不染。惡言所不污。遊戲諸神通。諸佛如是威力猛盛無敢當者。以慧說法如師子吼如意自在。以精進力破諸癡闇。以大光明普照天地。諸問答中最無有上。一切仰瞻無下觀者。常以慈心觀察眾生。念如大海。定如須彌。忍辱如地。增長眾主所種福德如水滋潤。能生眾生諸善根力如風開發。成就眾生如火熟物。智慧無邊猶如虛空。普雨大法如大密雲。不染世法猶如蓮華。破外道師如師子搏鹿。能舉重擔如大象王。能導大眾如大牛王。眷屬清凈如轉輪王。世間最上如大梵王。可愛可樂如清天明月。普照能然猶如朗日。與諸眾生安樂因緣。猶如仁父。憐愍眾生隨宜將護猶如慈母。所行清凈如天真金。有大勢力如天帝釋。勤利
【現代漢語翻譯】 現代漢語譯本 相好。眉間白毫（Bái Háo，指佛像眉間的一束白色毫毛）莊嚴，面相樂觀，佛面令人百看不厭。上身如獅子，相貌如獅子般無畏。雙肩圓滿寬大，善於分辨五蘊（Wǔ Yùn，指色、受、想、行、識五種構成要素）。腋下豐滿，積滿廣大善根。口中常得滋味，具足寂滅之味。身形方正，能破除對生死的恐懼。頭頂有肉髻（Ròu Jì，指佛頂隆起的肉塊），頭從不低垂以示尊敬。舌頭寬大，顏色如真珊瑚，能覆蓋整個面部。聲音如梵音（Fàn Yīn，指清凈的聲音），身相能達到梵天（Fàn Tiān，指色界天的最高層）。面頰如獅子，雙肩寬廣，能破除外道。牙齒排列整齊，行為清凈，修習禪定。牙齒平整，對一切眾生平等心。牙齒緊密，遠離各種貪戀執著。具足四十顆牙齒，具備四十種不共法（Bù Gòng Fǎ，指佛獨有的功德）。眼睛紺青，以慈悲心看待眾生。睫毛如牛王般長，睫毛長而不亂。得到稀有的色相，令人喜見而無厭倦。以此三十二相（Sān Shí Èr Xiàng，指佛的三十二種殊勝的身體特徵）莊嚴其身，八十種好（Bā Shí Zhǒng Hǎo，指佛的八十種細微的優點）交錯輝映。福德具足，威力殊勝，名聲流佈。以戒香涂身，不為世間法所動搖。不為各種煩惱所污染，不為惡語所玷污。能自在遊戲各種神通。諸佛如是威力猛盛，無人敢於抵擋。以智慧說法，如獅子吼般無所畏懼，如如意寶珠般自在。以精進力破除各種愚癡黑暗。以大光明普照天地。在各種問答中最為殊勝，一切眾生仰望，沒有向下觀看的。常以慈悲心觀察眾生。念力如大海般深廣。定力如須彌山般穩固。忍辱如大地般能承載一切。增長眾生所種的福德，如水滋潤萬物。能生髮眾生各種善根的力量，如風吹拂開發。成就眾生，如火燒熟食物。智慧無邊，猶如虛空。普降大法，如大密雲。不染著世間法，猶如蓮花。破除外道，如獅子搏擊鹿。能舉起重擔，如大象王。能引導大眾，如大牛王。眷屬清凈，如轉輪王（Zhuǎn Lún Wáng，指統治世界的理想君主）。世間最為尊上，如大梵天王。可愛可樂，如清凈的天空中的明月。普遍照耀，能燃燒，猶如明亮的太陽。給予眾生安樂的因緣，猶如仁慈的父親。憐憫眾生，隨其根器而保護，猶如慈愛的母親。所行清凈，如天生的真金。有大勢力，如天帝釋（Tiān Dì Shì，指忉利天之主）。勤勉利益眾生。
【English Translation】 English version The marks and characteristics. The white hair between the eyebrows is dignified, the facial features are optimistic, and the Buddha's face is pleasing to the eye. The upper body is like a lion, and the appearance is as fearless as a lion. The shoulders are round and large, capable of distinguishing the five skandhas (Wǔ Yùn, referring to the five aggregates of form, feeling, perception, mental formations, and consciousness). The armpits are full, accumulating great roots of goodness. The taste is always obtained in the mouth, possessing the taste of nirvana. The body is square, capable of breaking the fear of birth and death. There is a protuberance on the top of the head (Ròu Jì, referring to the protuberance on the crown of the Buddha's head), and the head never lowers to show respect. The tongue is wide and large, the color is like true coral, and it can cover the entire face. The voice is like Brahma's sound (Fàn Yīn, referring to the pure sound), and the physical appearance can reach the Brahma Heaven (Fàn Tiān, referring to the highest level of the Form Realm). The cheeks are like a lion's, and the shoulders are broad, capable of defeating external paths. The teeth are arranged neatly, the conduct is pure, and meditation is practiced. The teeth are even, with an equal mind towards all sentient beings. The teeth are dense, free from all greed and attachment. Possessing forty teeth, endowed with forty unshared qualities (Bù Gòng Fǎ, referring to the unique merits of the Buddha). The eyes are dark blue, looking at sentient beings with a compassionate heart. The eyelashes are as long as a bull king's, long and not messy. Obtaining rare appearances, pleasing to see without weariness. With these thirty-two marks (Sān Shí Èr Xiàng, referring to the thirty-two auspicious marks of the Buddha) adorning the body, the eighty minor marks (Bā Shí Zhǒng Hǎo, referring to the eighty minor characteristics of the Buddha) interweave and shine. Merit and virtue are complete, power is extraordinary, and fame spreads. Anointing the body with the fragrance of precepts, unmoved by worldly dharmas. Unstained by various afflictions, unpolluted by evil words. Able to freely play with various supernatural powers. The Buddhas are so powerful and fierce that no one dares to resist. Preaching the Dharma with wisdom, fearless like a lion's roar, free like a wish-fulfilling jewel. Using the power of diligence to break through various ignorance and darkness. Illuminating heaven and earth with great light. Most supreme in all questions and answers, all sentient beings look up, none looking down. Always observing sentient beings with a compassionate heart. Mindfulness is as deep and vast as the ocean. Concentration is as stable as Mount Sumeru. Patience is like the earth, able to bear everything. Increasing the merits planted by sentient beings, like water nourishing all things. Able to generate the power of various good roots in sentient beings, like the wind blowing and developing. Accomplishing sentient beings, like fire cooking food. Wisdom is boundless, like empty space. Universally raining down the great Dharma, like great dense clouds. Not attached to worldly dharmas, like a lotus flower. Defeating external paths, like a lion attacking a deer. Able to lift heavy burdens, like an elephant king. Able to guide the masses, like a great bull king. Retinue is pure, like a Chakravartin king (Zhuǎn Lún Wáng, referring to an ideal universal ruler). Most supreme in the world, like a Great Brahma King. Lovely and delightful, like the clear moon in the sky. Universally illuminating, able to burn, like the bright sun. Giving sentient beings the causes and conditions for happiness, like a benevolent father. Pitying sentient beings, protecting them according to their capacities, like a loving mother. Conduct is pure, like natural pure gold. Possessing great power, like Indra (Tiān Dì Shì, referring to the lord of the Trayastrimsa Heaven). Diligently benefiting sentient beings.
世間如護世主。治煩惱病猶如醫王。救諸衰患猶如親族。積諸功德如大庫藏。其戒無量。其定無邊。其慧無稱。解脫無等解脫知見無等等。於一切事最無有比。一切世間最無上故名第一人。成大法故名為大人。如是菩薩以大人相念觀諸佛。是諸佛者于無量無邊百千萬億不可思議不可計劫修習功德。善能守護身口意業。於過去未來現在無為不可說五藏法中悉斷諸疑。定答分別答反問答置答。於四問答無有錯謬。善說根力覺道念處正勤如意三十七助道法。善能分別無明諸行識名色六入觸受愛取有生老死因果。于眼色耳聲鼻香舌味身觸意法無所繫著。善說九部經法。所謂修多羅岐夜授記伽陀憂陀那尼陀那如是諸經斐肥儸未曾有經。不為貪慾瞋恚愚癡憍慢身見邊見邪見見取戒取疑諸使所使。不為無信無慚愧諂曲戲調放逸懈怠睡眠瞋恨慳嫉諸惱所侵。知見苦斷集證滅修道。可去已去。可見已見。所作已辦。盡破怨賊。具足諸愿。是世間尊是世間父是世間主。是善來善去善意善寂善滅善解脫者。在無量無邊十方恒河沙等世間中住。如現在前菩薩。又應以八十種好念觀諸佛。甲色鮮赤行清白法。甲隆而大生在大家。甲色潤澤深愛眾生。指圓纖長其行深遠。指肉充滿善根充滿。指漸次而長次第集諸佛法。脈覆不見不覆身口意念脈。無粗
【現代漢語翻譯】 現代漢語譯本： 世間如護世主（Lokapala，守護世界的神祇）。 治療煩惱的疾病就像醫王。 拯救各種衰敗的災難就像親人。 積累各種功德就像巨大的寶藏。 他的戒律無量無邊。 他的禪定沒有邊際。 他的智慧無可稱量。 解脫沒有可以比擬的，解脫知見也沒有可以比擬的。 對於一切事物，都是最無可比擬的。 因為在一切世間都是最無上的，所以被稱為第一人。 因為成就大法，所以被稱為大人。 這樣的菩薩以大人之相念觀諸佛。 這些佛在無量無邊百千萬億不可思議不可計劫中修習功德。 善於守護身口意業。 對於過去、未來、現在、無為、不可說的五藏法中，完全斷除各種疑惑。 在定答、分別答、反問答、置答這四種問答中，沒有錯謬。 善於宣說根、力、覺、道、念處、正勤、如意這三十七種助道法。 善於分別無明、諸行、識、名色、六入、觸、受、愛、取、有、生、老、死這些因果。 對於眼、色、耳、聲、鼻、香、舌、味、身、觸、意、法，沒有絲毫的執著。 善於宣說九部經法。 也就是修多羅（Sutra，經）、祇夜（Geya，重頌）、授記（Vyakarana，記別）、伽陀（Gatha，諷頌）、憂陀那（Udana，自說）、尼陀那（Nidana，因緣）、如是諸經、斐肥啰（Vaipulya，方廣）、未曾有經（Adbhuta-dharma，希法經）。 不被貪慾、瞋恚、愚癡、憍慢、身見、邊見、邪見、見取、戒取、疑這些煩惱所驅使。 不被無信、無慚、無愧、諂曲、戲調、放逸、懈怠、睡眠、瞋恨、慳吝、嫉妒這些惱害所侵擾。 知見苦，斷集，證滅，修道。 可去的已經去了。 可見的已經見到了。 所作的已經辦完了。 完全破除了怨賊。 具足了各種願望。 是世間的尊者，是世間的父親，是世間的主人。 是善來、善去、善意、善寂、善滅、善解脫者。 住在無量無邊十方恒河沙等的世界中。 就像現在眼前的菩薩。 又應當以八十種好來念觀諸佛。 指甲的顏色鮮紅，行為清凈潔白。 指甲隆起而大，出生在大家族。 指甲的顏色潤澤，深深地愛著眾生。 手指圓潤纖長，其行為深遠。 手指的肉充滿，善根充滿。 手指逐漸增長，次第地聚集各種佛法。 脈絡隱藏不見，不隱藏身口意的念頭。 沒有粗糙的脈絡。
【English Translation】 English version: The world is like the Lokapalas (guardians of the world). Curing the disease of afflictions is like a king of medicine. Saving from all kinds of declining calamities is like a relative. Accumulating all kinds of merits is like a great treasure trove. His precepts are immeasurable. His samadhi is boundless. His wisdom is beyond measure. Liberation is incomparable, and the knowledge and vision of liberation are also incomparable. In all things, he is the most incomparable. Because he is the most supreme in all the world, he is called the first person. Because he accomplishes the Great Dharma, he is called a great person. Such a Bodhisattva contemplates the Buddhas with the characteristics of a great person. These Buddhas cultivate merits in immeasurable, boundless, hundreds of thousands of millions, inconceivable, and incalculable kalpas. They are good at guarding the karma of body, speech, and mind. Regarding the five stores of Dharma—past, future, present, unconditioned, and unspeakable—they completely cut off all doubts. In the four kinds of answers—definite answer, analytical answer, counter-question answer, and reserved answer—there are no mistakes. They are good at expounding the thirty-seven aids to enlightenment: the roots, powers, factors of enlightenment, the path, the mindfulness, the right exertion, and the supernatural powers. They are good at distinguishing the causes and effects of ignorance, actions, consciousness, name and form, the six entrances, contact, sensation, love, grasping, existence, birth, old age, and death. Regarding the eye, form, ear, sound, nose, smell, tongue, taste, body, touch, mind, and dharma, there is no attachment whatsoever. They are good at expounding the nine divisions of the scriptures. That is, Sutra (discourse), Geya (verse), Vyakarana (prediction), Gatha (poem), Udana (inspired utterance), Nidana (narrative), and such scriptures, Vaipulya (extensive), Adbhuta-dharma (wonders). They are not driven by greed, hatred, delusion, arrogance, self-view, extreme views, wrong views, adherence to views, adherence to precepts, and doubt. They are not invaded by lack of faith, lack of shame, lack of embarrassment, flattery, frivolity, indulgence, laziness, sleep, anger, stinginess, and jealousy. Knowing and seeing suffering, cutting off accumulation, realizing cessation, and cultivating the path. What should be gone has already gone. What should be seen has already been seen. What should be done has already been done. Completely destroying the enemy. Fulfilling all wishes. He is the honored one of the world, the father of the world, the master of the world. He is the one who is well-come, well-gone, well-intentioned, well-pacified, well-extinguished, and well-liberated. He dwells in immeasurable, boundless, ten directions, Ganges river sand-like worlds. Just like the Bodhisattva who is now before us. Furthermore, one should contemplate the Buddhas with the eighty minor marks of excellence. The color of the nails is bright red, and the conduct is pure and white. The nails are raised and large, born in a great family. The color of the nails is lustrous, deeply loving all beings. The fingers are round and slender, and their conduct is profound. The flesh of the fingers is full, and the roots of goodness are full. The fingers gradually grow, and gradually gather all the Buddha-dharmas. The veins are hidden and not visible, not hiding the thoughts of body, speech, and mind. There are no rough veins.
結破煩惱結。踝平不現不隱藏法。足不邪曲度墮邪眾。行如師子是人中師子。行如象王是人像王。行如鵝王。高飛如鴻。行如牛王人中最尊。行時右旋善說正道。身不僂曲心常不曲。身堅而直贊堅牢戒。身漸次大次第說法。普身諸分大而端嚴。善能解說大妙功德。身相具足具足法者。足步間等等心眾生。其身凈潔三業清凈。身膚細軟心性自軟。身離塵垢善見離垢。身不縮沒心常不沒。身無邊量善根無量。肌肉緊密永斷後身。支節分明善說十二因緣分別明瞭。身色無闇知見無闇。腹圓周滿弟子行具。腹凈鮮潔善能了知生死過惡。腹不高出破憍慢山。腹平不現說平等法。臍圓而深通甚深法。臍畫右旋弟子順教。身遍端嚴弟子遍凈。威儀鮮潔心凈無比。身無點子無黑印法。手濡勝兜羅綿。受化者身輕如毛。手畫文深威儀深重。手畫文長觀受法者長遠後事。手畫潤澤舍親愛潤得大道果。面貌不長結戒有開。唇赤如頻婆果。見一切世間。如鏡中像。舌柔而軟先以軟語度脫眾生。舌薄而廣功德純厚。舌赤如深紅凡夫心難解佛法令解。聲如雷震不畏雷聲。其聲和柔說柔軟法。四牙圓直說直道法。四牙俱利度利根者四牙鮮白清白第一。四牙齊等住戒平地。牙漸次細漸次說四諦法。鼻高隆直住智高山。鼻中清凈弟子清白。眼廣而長智慧廣
【現代漢語翻譯】 現代漢語譯本 破除煩惱的束縛（結）。腳踝平正，不顯露也不隱藏佛法。雙腳不歪斜，引導墮落邪道的人們。行走如獅子，是人中的獅子。行走如象王，是人中的象王。行走如鵝王，高飛如鴻雁。行走如牛王，是人中最尊貴的。行走時右旋，善於宣說正道。身體不彎曲，內心也常不邪曲。身體堅實而正直，讚歎堅固的戒律。身體逐漸長大，次第宣說佛法。整個身體的各個部分都高大而端莊，善於解說偉大的微妙功德。身體的相好具足，是具足佛法的人。腳步之間等等於關心眾生。他的身體清凈潔白，身、口、意三業清凈。面板細膩柔軟，心性自然柔和。身體遠離塵垢，善於見到遠離垢染的境界。身體不萎縮，內心也常不沉沒。身體沒有邊際，善根也無量。肌肉緊密結實，永遠斷絕後世的輪迴。肢體關節分明，善於解說十二因緣，分別明瞭。身體的顏色沒有黑暗，知見也沒有黑暗。腹部圓滿周正，弟子們的修行也具足。腹部清凈鮮潔，善於了知生死的過患。腹部不高聳，破除驕慢之山。腹部平坦不顯露，宣說平等之法。肚臍圓潤而深邃，通達甚深之法。肚臍的紋路右旋，弟子們順從教誨。身體各處都端正莊嚴，弟子們也普遍清凈。威儀鮮明潔凈，內心清凈無比。身體沒有斑點，沒有黑色的印記。手掌柔軟勝過兜羅綿，被度化者的身體輕如羽毛。手掌的紋路深刻，威儀深重。手掌的紋路長遠，觀察接受佛法的人長遠的未來。手掌潤澤，捨棄親愛之情，獲得大道的果實。面貌不長，結戒之處有所開解。嘴唇紅潤如頻婆果，能見到一切世間，如同鏡中的影像。舌頭柔和而柔軟，先用柔和的語言度脫眾生。舌頭薄而寬廣，功德純厚。舌頭紅潤如深紅色，凡夫難以理解的佛法，能令其理解。聲音如雷霆般震動，不畏懼雷聲。他的聲音和諧柔和，宣說柔軟之法。四顆牙齒圓潤正直，宣說正直之道。四顆牙齒都鋒利，度化利根之人。四顆牙齒鮮明潔白，清白第一。四顆牙齒齊整相等，安住于戒律的平地。牙齒逐漸細密，逐漸宣說四諦之法。鼻子高聳挺直，安住于智慧的高山。鼻孔中清凈，弟子們也清白。眼睛寬廣而修長，智慧也廣闊。
【English Translation】 English version Breaking the bonds of afflictions (kleshas). Ankles level, neither revealing nor concealing the Dharma. Feet not crooked, guiding those who have fallen into wrong paths. Walking like a lion, he is a lion among men. Walking like an elephant king, he is an elephant king among men. Walking like a goose king, soaring high like a swan. Walking like a bull king, he is the most venerable among men. Walking clockwise, he is skilled at expounding the right path. Body not hunched, and the mind is also constantly upright. Body firm and upright, praising steadfast precepts. Body gradually growing, expounding the Dharma in sequence. All parts of the body are large and dignified, skilled at explaining great and subtle merits. The physical marks are complete, he is one who is complete in the Dharma. The pace of his steps is equal to caring for sentient beings. His body is pure and clean, his body, speech, and mind are pure. Skin delicate and soft, the nature of his mind is naturally gentle. Body free from dust and defilement, skilled at seeing the state of being free from defilement. Body not shrinking, and the mind is also constantly not submerged. Body without boundaries, good roots are also immeasurable. Muscles are tight and firm, forever cutting off future rebirths. Limbs and joints are distinct, skilled at explaining the twelve links of dependent origination, clearly distinguishing them. The color of the body has no darkness, knowledge and vision have no darkness. Abdomen round and full, the practice of the disciples is also complete. Abdomen pure and bright, skilled at understanding the faults of birth and death. Abdomen not protruding, breaking the mountain of arrogance. Abdomen flat and not revealing, expounding the Dharma of equality. Navel round and deep, penetrating the profound Dharma. The lines of the navel spiral to the right, the disciples obey the teachings. All parts of the body are dignified and adorned, the disciples are also universally pure. Demeanor bright and clean, the mind is incomparably pure. The body has no spots, no black marks. Palms soft, surpassing the softness of cotton, the body of those being transformed is as light as a feather. The lines of the palms are deep, the demeanor is profound and weighty. The lines of the palms are long, observing the long-term future of those receiving the Dharma. The palms are moist and lustrous, relinquishing affection and attaining the fruit of the Great Path. The face is not long, there is understanding where precepts are bound. Lips red like the bimba fruit, able to see all the world, like images in a mirror. Tongue soft and gentle, first using gentle words to liberate sentient beings. Tongue thin and broad, merits are pure and abundant. Tongue red like deep crimson, the Dharma that ordinary people find difficult to understand, he enables them to understand. Voice like thunder, not fearing the sound of thunder. His voice is harmonious and gentle, expounding the gentle Dharma. Four teeth round and straight, expounding the straight path. Four teeth are all sharp, liberating those of sharp faculties. Four teeth bright and white, purity is foremost. Four teeth even and equal, dwelling on the level ground of precepts. Teeth gradually fine, gradually expounding the Four Noble Truths. Nose high and straight, dwelling on the high mountain of wisdom. Nostrils pure, the disciples are also pure. Eyes wide and long, wisdom is also vast.
遠。睫不希疏善擇眾生。眼白黑鮮凈如青蓮華葉。天人婇女以好眼敬禮。眉高而長名聞遠流。眉毛潤澤善知軟法。耳等相似聞法者等。耳根不壞度不壞心眾生。額平而好善離諸見。額廣無妨廣破外道。頭分具足善具大愿。髮色如黑蜂轉五欲樂。發厚而致結使已盡。美髮柔軟軟利智者能知法味。發不散亂言常不亂。發潤而澤常無粗言。發有美香。以七覺意香華隨宜化導。發中有德字安字喜字。手足中亦有德字安字喜字。菩薩如是應念諸佛處在大眾講說正法坐師子座。其座以琉璃雜寶為腳。以真珊瑚妙赤真珠以為枕。金薄幃帳柔軟滑澤種種天衣以為敷具。以寶師子赤金為身。虎珀為眼。車𤦲為尾。珊瑚為舌。白金剛為四牙。真白銀為發。毛髮長廣。具足其床在此四師子上。大象王牙以為憑機。其承足機眾寶所成。為諸天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽之所敬禮。諸佛如是在此床上。著竭支泥洹僧。不高不下覆身三分。周匝齊整著淺色袈裟。條數分明不高不下亦不參差。處八大聖莊嚴眾中人天大會。龍金翅鳥俱共聽法心無瞋恨。一切大眾深心慚愧敬愛于佛。皆共一心聽佛所說。受持思惟如所說行。專心聽受心清凈故能障諸蓋。一切大眾瞻仰如來無有厭足。衣毛皆豎泣淚心熱或有大喜。有如是者。則知其人心得清凈
【現代漢語翻譯】 現代漢語譯本 遠。睫毛不稀疏，善於選擇眾生。眼睛黑白分明，鮮亮乾淨，如同青蓮花葉。天人婇女以美好的眼睛恭敬禮拜。眉毛高而長，名聲遠揚。眉毛潤澤，善於瞭解柔和之法。耳朵平等相似，聽聞佛法者平等。耳根不壞，能度不壞信心的眾生。額頭平坦美好，善於遠離各種邪見。額頭寬廣無礙，能廣泛破斥外道。頭型完整，善於具足廣大的誓願。頭髮顏色如黑蜂，能轉化五欲之樂。頭髮濃密而緻密，結使已經斷盡。美好的頭髮柔軟，有敏銳智慧的人能知曉佛法的滋味。頭髮不散亂，言語常常不亂。頭髮潤澤，常常沒有粗惡的言語。頭髮有美好的香氣，以七覺意的香花，隨順時宜地教化引導。頭髮中有德字、安字、喜字。手足中也有德字、安字、喜字。菩薩應當這樣憶念諸佛處在大眾之中，講說正法，坐在獅子座上。那座位用琉璃和各種寶物做腳，用真正的珊瑚和美妙的赤色珍珠做枕頭。用金箔做的幃帳柔軟光滑，用各種天衣作為鋪設。用寶貴的獅子和赤金做身體，用虎珀做眼睛，車渠做尾巴，珊瑚做舌頭，白金剛做四顆牙齒，真白銀做毛髮。毛髮長而寬廣，具備完整的床在此四隻獅子之上。用大象王的牙齒做憑靠的幾案，那承托腳的幾案用各種寶物做成，為諸天（Devas，天神）、龍（Nagas，龍族）、夜叉（Yakshas，夜叉）、乾闥婆（Gandharvas，天樂神）、阿修羅（Asuras，阿修羅）、迦樓羅（Garudas，金翅鳥）、緊那羅（Kinnaras，緊那羅）、摩睺羅伽（Mahoragas，摩睺羅伽）所敬禮。諸佛就是在此床上，穿著竭支（Kati，腰衣）和泥洹僧（Nivasa，下裙），不高不低地覆蓋身體的三分之二，周圍整齊，穿著淺色的袈裟，條數分明，不高不低，也不參差不齊。處於八大聖莊嚴的大眾之中，人天大會。龍和金翅鳥一同聽聞佛法，心中沒有瞋恨。一切大眾內心深感慚愧，敬愛佛陀。都共同一心聽佛所說，受持、思惟，如所說的那樣實行。專心聽受，因為內心清凈，所以能遮蔽各種煩惱。一切大眾瞻仰如來，沒有厭倦滿足。汗毛都豎立起來，哭泣流淚，內心激動，或者有極大的歡喜。有這樣表現的人，就知道他的內心得到了清凈。
【English Translation】 English version Far. Eyelashes are not sparse, skillfully selecting sentient beings. The eyes are clear and bright, like the petals of a blue lotus flower. Heavenly beings and celestial maidens respectfully bow with beautiful eyes. Eyebrows are high and long, reputation spreading far and wide. Eyebrows are lustrous, skillfully understanding gentle Dharma. Ears are equal and similar, those who hear the Dharma are equal. The root of the ear is not corrupted, able to deliver sentient beings with uncorrupted faith. The forehead is flat and beautiful, skillfully avoiding various wrong views. The forehead is broad and unobstructed, able to widely refute external paths. The head is complete, skillfully fulfilling great vows. Hair color is like a black bee, able to transform the pleasures of the five desires. Hair is thick and dense, afflictions are exhausted. Beautiful hair is soft, those with sharp wisdom can know the taste of the Dharma. Hair is not scattered, speech is often not disordered. Hair is lustrous and glossy, often without coarse words. Hair has a beautiful fragrance, using the fragrance and flowers of the Seven Factors of Enlightenment to guide and transform according to the occasion. In the hair are the characters of Virtue, Peace, and Joy. In the hands and feet are also the characters of Virtue, Peace, and Joy. Bodhisattvas should thus remember the Buddhas being in the midst of the assembly, expounding the Dharma, sitting on a lion throne. That throne has legs made of lapis lazuli and various treasures, with pillows made of true coral and wonderful red pearls. Curtains made of gold leaf are soft and smooth, with various heavenly garments as coverings. The body is made of precious lions and red gold, with amber as eyes, tridacna as tail, coral as tongue, white diamond as four teeth, and true silver as hair. The hair is long and wide, with a complete bed on these four lions. The tusks of the elephant king are used as a leaning desk, and the footrest is made of various treasures, revered by Devas (天神), Nagas (龍族), Yakshas (夜叉), Gandharvas (天樂神), Asuras (阿修羅), Garudas (金翅鳥), Kinnaras (緊那羅), and Mahoragas (摩睺羅伽). The Buddhas are on this bed, wearing the Kati (腰衣) and Nivasa (下裙), neither high nor low, covering two-thirds of the body, neatly around, wearing light-colored kasayas (袈裟), with clear stripes, neither high nor low, nor uneven. Situated in the midst of the assembly adorned by the Eight Great Saints, a great gathering of humans and gods. Dragons and Garudas together listen to the Dharma, without hatred in their hearts. All the assembly deeply feel ashamed, respecting and loving the Buddha. All together listen to what the Buddha says with one mind, receiving, contemplating, and practicing as said. Attentively listening, because the mind is pure, it can obstruct various afflictions. All the assembly gazes at the Tathagata (如來), without weariness or satisfaction. Body hair stands on end, weeping tears, the heart is hot, or there is great joy. Those who have such expressions know that their hearts have become pure.
寂默湛然如入禪定。無愛無恚心無餘緣。有大悲相慈愍眾生。欲救一切心不諂曲。寂滅清凈分別好醜。有大志量不沒不縮不高不下。佛悉瞻見處在如是。大眾說法易解易了樂聞無厭。音深不散柔軟悅耳從臍而出。咽喉舌根鼻顙上龂齒唇。氣激變成音句。柔軟悅耳。如大密雲雷聲隱震。如大海中猛風激浪。如大梵天音聲引導可度眾生。離眉眼唇可呵語法。言不闕少又不煩重。所說無疑言必利益。無有誑語可破語等。離如是過遠近等聞。四種問難隨意能答。開示四諦令得四果。建立義端因緣結句。語言法則皆悉具足。種種所說事義易了。所宣分明不故隱曲。言不卒疾又不遲緩。始終相稱無能難者。以如是語敷演說法。初中后善有義有利唯法具足。能令眾生得今世報。無有時節可得嘗試能滿所愿。深妙智者以內可知。能滅眾生三毒猛火。能除一切身口意罪。善能開示戒定慧品。初以名字后令知義而生歡喜。從喜生樂從樂生定。從定生如實智。從如實智生厭離。從厭離滅結使。滅結使故得解脫。如是能令此法次第。善能開示諦舍滅慧四處。能示眾生令滿佈施持戒忍辱精進禪定智慧波羅蜜。能令眾生次第得至喜地凈地明地炎地難勝現前深遠不動善慧法雲。能分別聲聞乘辟支佛乘大乘。能令證須陀洹斯陀含阿那含阿羅漢果。能令成
就人天之中所有富樂。是為一切第一利益諸功德藏。如是正心憶念諸佛。在閑靜處除卻貪慾瞋恚睡眠疑悔調戲。一心專念不生障礙失定之心。以如是心專念諸佛。若心沒當起若散當攝。並見大眾常如現前。未入定時常應稱讚相好二事。以偈嘆佛令心調習。如此偈說。
世尊諸相好 何業因緣得 我以相及業 稱讚于大聖 足相千輻輪 清凈眷屬施 以是因緣故 賢聖眾圍繞 足下安立相 受善持不失 是故魔軍眾 不能得毀壞 手足指網縵 身相紫金色 善行攝法故 大眾自然伏 手足極柔軟 身相七處滿 隨意食施故 多得自然供 長指廣腳跟 身𦟛大直相 離殺因緣故 乃至於劫壽 毛上向右旋 足趺隆高相 常進諸善事 故得不退法 伊泥鹿𨄔相 常樂讀誦經 為人說法故 疾得無上道 修臂下過膝 一切所有物 求者無吝惜 隨意化導人 陰藏功德藏 善知離散故 多得人天眾 凈慧眼為子 薄皮耀金光 妙衣堂閣施 故多得妙衣 清凈房樓觀 一孔一毛生 眉間白毫峙 常為最上護 故於三界尊 身上如師子 兩肩圓而滿 常行人愛語 無有違反者 腋滿知味相 病施醫藥故 人天
【現代漢語翻譯】 現代漢語譯本 在人天之中所能獲得的所有富裕和快樂，這就是一切最殊勝的利益和功德的寶藏。像這樣以正確的意念憶念諸佛（Buddhas），在閑靜的地方去除貪慾、瞋恚、睡眠、疑悔和調戲，一心專念，不生障礙和失去禪定的心。以這樣的心專念諸佛，如果心沉沒就應當提起，如果心散亂就應當收攝。並且觀想大眾常常像在眼前一樣。未進入禪定時，常常應當稱讚佛的相好二事，用偈頌讚嘆佛，使心調柔純熟。就像下面這些偈頌所說：
『世尊（Lokaksema）的各種相好，是由於什麼業的因緣而得到的？我用佛的相好和業來稱讚偉大的聖者。 足底具有千輻輪相，是由於清凈地佈施眷屬而得到的，因此，賢聖的僧眾圍繞著佛。 足下具有安立相，是由於接受善法並堅持不失而得到的，所以魔軍眾不能夠毀壞佛。 手足的指間有網縵相，身體呈現紫金色，是由於善行和攝受正法而得到的，所以大眾自然地歸服於佛。 手足極其柔軟，身體有七處充滿之相，是由於隨心所欲地佈施飲食而得到的，所以能得到許多自然的供養。 手指細長，腳跟寬廣，身體𦟛直，是由於遠離殺生的因緣而得到的，乃至可以活到極長的壽命。 毛髮向上向右旋轉，足背隆起，是由於常常精進于各種善事而得到的，所以能得到不退轉的佛法。 具有伊泥鹿𨄔（Eneya）的體相，是由於常常喜愛讀誦經典，並且為人說法而得到的，所以迅速地證得無上的佛道。 手臂修長下垂超過膝蓋，是由於對於一切所有之物，對於前來求取的人沒有吝惜，並且隨其意願化導他人而得到的。 具有陰藏的功德之相，是由於善於知道如何離散（煩惱）而得到的，所以能得到眾多人天大眾，並且以清凈的智慧之眼作為（自己）的兒子。 面板薄而閃耀金光，是由於佈施美妙的衣服和堂閣而得到的，所以能得到許多美妙的衣服和清凈的房樓觀。 一個毛孔只生一根毛，眉間有白毫之相，是由於常常為他人做最上的守護而得到的，所以在三界之中最為尊貴。 身上如同獅子一般雄偉，兩肩圓滿，是由於常常說令人喜愛的話語，沒有違逆他人之舉而得到的。 腋下充滿，知道各種味道，是由於對病人佈施醫藥而得到的，所以人天……』
【English Translation】 English version All the wealth and happiness that can be obtained in the realms of humans and gods are the treasures of all the most supreme benefits and merits. Like this, with a correct mind, remember all the Buddhas (Buddhas), and in a quiet place, remove greed, hatred, sleep, doubt, regret, and frivolity. Focus your mind solely, without giving rise to obstacles or losing the mind of samadhi. With such a mind, focus solely on the Buddhas. If the mind sinks, it should be raised; if the mind scatters, it should be gathered. And visualize the assembly as if it were always before you. Before entering samadhi, one should always praise the two aspects of the Buddha's excellent marks and qualities, and use verses to praise the Buddha, making the mind gentle and skilled. Just like these verses say:
'The various excellent marks and qualities of the World Honored One (Lokaksema), what karmic causes led to their attainment? I use the Buddha's excellent marks and qualities and deeds to praise the great sage. The soles of the feet have the mark of a thousand-spoked wheel, which was obtained by purely giving away one's retinue. Therefore, the virtuous and holy assembly surrounds the Buddha. The feet have the mark of firm establishment, which was obtained by receiving good Dharma and upholding it without loss. Therefore, the armies of Mara (Mara) are unable to destroy the Buddha. The fingers and toes have webbed membranes, and the body appears purple-golden, which was obtained by good conduct and embracing the true Dharma. Therefore, the assembly naturally submits to the Buddha. The hands and feet are extremely soft, and the body has the mark of being full in seven places, which was obtained by giving food and drink at will. Therefore, one can obtain many natural offerings. The fingers are long and slender, the heels are broad, and the body is upright, which was obtained by abstaining from killing. Therefore, one can live to an extremely long lifespan. The hair spirals upward and to the right, and the instep is high, which was obtained by constantly advancing in various good deeds. Therefore, one can obtain the Dharma of non-retrogression. Having the form of an Eneya deer, which was obtained by constantly delighting in reading and reciting scriptures and expounding the Dharma for others. Therefore, one quickly attains the unsurpassed path of Buddhahood. The arms are long and hang down past the knees, which was obtained by not being stingy with all possessions to those who come seeking, and guiding others according to their wishes. Having the merit of concealed genitals, which was obtained by knowing how to disperse (afflictions). Therefore, one can obtain a multitude of humans and gods, and take pure wisdom as one's son. The skin is thin and shines with golden light, which was obtained by giving away beautiful clothes and halls. Therefore, one can obtain many beautiful clothes and pure mansions. One pore grows only one hair, and there is a white hair between the eyebrows, which was obtained by constantly being the supreme protector for others. Therefore, one is the most honored in the three realms. The body is majestic like a lion, and the shoulders are round and full, which was obtained by constantly speaking loving words and not acting contrary to others. The armpits are full, and one knows various flavors, which was obtained by giving medicine to the sick. Therefore, humans and gods...'
皆敬愛 身無有疾病 身圓肉髻相 和悅心施福 勸化剛強者 法王中自在 迦陵頻伽音 廣舌聲如梵 所言常軟實 得大聖八音 先加以思慮 後言必有實 故得師子相 見者皆信伏 齒白齊密相 所曾供養者 后常不輕故 眷屬心和同 上下四十齒 密緻不疏漏 無讒不妄語 徒眾不可破 眼黑青白明 睫相如牛王 慈心和視故 觀者無厭足 雖轉輪聖王 典主四天下 有是諸相好 光明不如佛 我所稱歎說 諸相好功德 愿令一切人 心凈常安樂
菩薩又應以八十種好念諸佛。如此偈說。
諸佛有妙好 八十莊嚴身 汝等應歡喜 一心聽我說 世尊圓纖指 其甲紫紅色 隆高有潤澤 所有無有量 脈平踝不現 雙足無邪曲 行如師子王 威望無等比 行時身右旋 安庠有儀雅 方身份次第 端嚴可愛樂 身堅極柔軟 支節甚分明 行時不逶迤 諸根悉充滿 肌體極密緻 鮮明甚清凈 身形甚端雅 無有可呵處 腹圓不高現 臍深而無孔 其文右向旋 威儀甚清凈 身無有疵點 手足極柔軟 其文深且長 修直有潤色 舌薄面不長 牙白圓纖利 唇色頻
【現代漢語翻譯】 現代漢語譯本 皆受人敬愛，身體沒有疾病。 身形圓滿，有肉髻相，以和悅的心施予福報。 勸化剛強難化之人，在佛法中自在無礙。 聲音如迦陵頻伽（Kalavinka，妙音鳥）般美妙，廣長舌相，聲音如梵天般清凈。 所說之言語總是柔和而真實，具足佛的大聖八音。 說話前先加以思慮，之後所說必定真實不虛。 因此得到師子相（獅子相），見到的人都信服。 牙齒潔白整齊緊密，因為曾經供養諸佛。 之後常不輕慢他人，所以眷屬內心和睦同心。 上下各有四十顆牙齒，緊密不疏漏。 沒有讒言和妄語，徒眾不可破散。 眼睛黑白分明，眼睫如牛王般長。 以慈悲心和平地觀看眾生，所以觀看的人沒有厭足。 即使是轉輪聖王（Chakravarti，統治世界的理想君主），典領掌管四天下。 雖有這些相好，光明卻不如佛。 我所稱歎宣說的，這些相好功德。 愿令一切人，心凈常得安樂。
菩薩又應當以八十種好來憶念諸佛。如此偈頌所說：
諸佛有微妙的相好，八十種莊嚴其身。 你們應當歡喜，一心聽我說。 世尊的手指圓潤纖細，指甲呈紫紅色。 隆起而有潤澤，所有功德無量無邊。 腳面脈絡平伏，腳踝不外露，雙足沒有邪曲。 行走如獅子王般威嚴，威望沒有能與之相比的。 行走時身體向右旋轉，安詳而有威儀。 身體方正，各部分次第分明，端正莊嚴，令人喜愛。 身體堅實而極其柔軟，肢體關節非常分明。 行走時不會搖擺不定，諸根都充滿圓滿。 肌膚極其細緻緊密，鮮明而非常清凈。 身形非常端正優雅，沒有可以挑剔之處。 腹部圓潤而不高凸，肚臍深陷而沒有孔。 身上的文理都向右旋轉，威儀非常清凈。 身上沒有疵點，手足極其柔軟。 手足的紋理深刻且長，修長筆直而有潤澤。 舌頭薄而面部不長，牙齒潔白圓潤纖細而鋒利。 嘴唇的顏色是頻婆果（Bimba fruit）的顏色。
【English Translation】 English version All are respected and loved, and their bodies are free from illness. Their bodies are perfectly round, possessing the Ushnisha (fleshly protuberance on the crown of the head), and they bestow blessings with a gentle and joyful heart. They persuade and transform the stubborn and difficult, being free and at ease within the Dharma. Their voice is as beautiful as the Kalavinka (bird with a beautiful voice), with a broad and long tongue, and a voice as pure as Brahma. Their words are always gentle and truthful, possessing the Great Holy Eight Sounds of the Buddha. They contemplate before speaking, and what they say is always true and reliable. Therefore, they possess the Lion-like appearance, and all who see them are convinced and submit. Their teeth are white, even, and closely set, because they have made offerings to the Buddhas. Afterward, they never belittle others, so their family and retinue are harmonious and of one mind. They have forty teeth above and below, closely set without gaps. They have no slander or false speech, and their followers cannot be scattered. Their eyes are clear with black and white distinct, and their eyelashes are like those of a bull king. They look upon beings with a compassionate and gentle gaze, so those who behold them are never satisfied. Even a Chakravarti (wheel-turning king, ideal universal ruler), who governs the four continents, Though possessing these marks and qualities, their light is not as bright as the Buddha's. What I praise and proclaim are these marks and qualities and their merits. May all beings have pure minds and constant peace and happiness.
Furthermore, Bodhisattvas should contemplate the Buddhas with the eighty minor marks. As this verse says:
The Buddhas have wonderful marks, eighty adornments on their bodies. You should rejoice and listen attentively with one mind to what I say. The World Honored One's fingers are round and slender, and the nails are purplish-red. They are raised and lustrous, and all their merits are immeasurable. The veins on their feet are level, the ankles are not visible, and their feet are without crookedness. They walk like a lion king, with unparalleled dignity. When walking, their body turns to the right, with a peaceful and graceful manner. Their body is square and the parts are in order, dignified, lovely, and pleasing. Their body is firm and extremely soft, and their limbs and joints are very distinct. They do not sway when walking, and all their faculties are full and complete. Their skin is extremely fine and dense, bright, fresh, and very pure. Their form is very dignified and elegant, with nothing to criticize. Their abdomen is round but not high, and their navel is deep without a hole. The lines on their body turn to the right, and their demeanor is very pure. Their body has no blemishes, and their hands and feet are extremely soft. The lines on their hands and feet are deep and long, straight and lustrous. Their tongue is thin and their face is not long, their teeth are white, round, slender, and sharp. The color of their lips is like the Bimba fruit.
婆果 音深若鴻王 鼻隆眼明凈 睫致而不亂 眉高毛柔軟 端直不邪曲 眉毛齊而整 善知諸法過 眉毛色潤澤 善度潤眾生 耳滿長而等 不壞甚可愛 額廣而齊正 頭相皆具足 發致而不亂 如黑蜂王色 清凈而香潔 中有三種相
是名八十種好。以此八十種好間雜莊嚴三十二相。若人不念三十二相八十種好讚歎佛身者。是則永失今世後世利樂因緣。
十住毗婆沙論卷第九 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第十
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
四十不共法品第二十一
菩薩如是以三十二相八十種好唸佛生身已。今應唸佛諸功德法。所謂。
又應以四十 不共法念佛 諸佛是法身 非但肉身故
諸佛雖有無量諸法不與餘人共者有四十法。若人念者則得歡喜。何以故。諸佛非是色身。是法身故。如經說。汝不應但以色身觀佛。當以法觀。四十不共法者一者飛行自在。二者變化無量。三者聖如意無邊。四聞聲自在。五無量智力知他心。六心得自在。七常在安慧處。八常不妄誤。九得金剛三昧力。十善知不定事。十一善知無色定事。十二具足通達諸永滅事。十三
【現代漢語翻譯】 現代漢語譯本 婆果（bhaga，吉祥之意）：聲音深沉洪亮，如同鴻雁之王。 鼻子高挺，眼睛明亮清澈，眼睫毛細密而不散亂。 眉毛高挑，眉毛的毛柔軟，端正筆直而不彎曲。 眉毛整齊而有條理，善於瞭解諸法的過失。 眉毛顏色潤澤光亮，善於度化滋潤眾生。 耳朵豐滿，長而勻稱，沒有殘缺，非常可愛。 額頭寬廣而平整，頭部相好都具足。 頭髮濃密而不散亂，如同黑蜂王的顏色。 清凈而香潔，其中有三種相好。
這些被稱為八十種好。用這八十種好穿插莊嚴三十二相。如果有人不憶念三十二相和八十種好，讚歎佛身，那麼就會永遠失去今生和後世的利益安樂的因緣。
《十住毗婆沙論》卷第九 大正藏第 26 冊 No. 1521 《十住毗婆沙論》
《十住毗婆沙論》卷第十
聖者龍樹（Nagarjuna）造
後秦龜茲國三藏鳩摩羅什（Kumarajiva）譯
四十不共法品第二十一
菩薩像這樣以三十二相和八十種好憶念佛的生身之後，現在應當憶念佛的各種功德法。所謂：
又應當以四十種不共法憶念佛，諸佛是法身，不僅僅是肉身。
諸佛雖然有無量諸法，其中有四十種法是不與其他人共有的。如果有人憶念這些法，就會得到歡喜。為什麼呢？諸佛不是色身，而是法身。如經中所說：『你不應該只用色身來觀察佛，應當用法來觀察。』四十不共法是：一者，飛行自在；二者，變化無量；三者，聖如意無邊；四者，聽聞聲音自在；五者，無量智力知他人心；六者，心得自在；七者，常在安慧處；八者，常不妄語；九者，得金剛三昧力；十者，善知不定事；十一者，善知無色定事；十二者，具足通達諸永滅事；十三者，以下內容未完。
【English Translation】 English version Bhaga (meaning auspiciousness): The voice is deep and resonant, like the king of geese. The nose is high, the eyes are bright and clear, and the eyelashes are fine and not scattered. The eyebrows are high, the hairs of the eyebrows are soft, upright and straight, and not crooked. The eyebrows are neat and orderly, and one is good at understanding the faults of all dharmas. The color of the eyebrows is moist and shiny, and one is good at delivering and nourishing all living beings. The ears are full, long and even, without defects, and very lovely. The forehead is broad and even, and the characteristics of the head are all complete. The hair is thick and not scattered, like the color of a black bee king. It is pure and fragrant, and there are three kinds of auspicious marks within it.
These are called the eighty minor marks. These eighty minor marks are interspersed to adorn the thirty-two major marks. If someone does not recollect the thirty-two major marks and eighty minor marks and praise the Buddha's body, then they will forever lose the causes and conditions for the benefit and happiness of this life and future lives.
《Treatise on the Ten Abodes ( దశభూమిక )》, Volume 9 Taisho Tripitaka Volume 26, No. 1521, 《Treatise on the Ten Abodes》
《Treatise on the Ten Abodes》, Volume 10
Composed by the Holy Nagarjuna (龍樹)
Translated by Kumarajiva (鳩摩羅什), Tripitaka Master from the Kingdom of Kucha (龜茲國) of the Later Qin Dynasty
Chapter 21: The Forty Unshared Dharmas
After a Bodhisattva recollects the Buddha's manifested body with the thirty-two major marks and eighty minor marks in this way, now they should recollect the various meritorious dharmas of the Buddha. That is:
Furthermore, one should recollect the Buddha with the forty unshared dharmas, for the Buddhas are Dharma bodies, not merely physical bodies.
Although the Buddhas have countless dharmas, there are forty dharmas that are not shared with others. If someone recollects these dharmas, they will obtain joy. Why? The Buddhas are not physical bodies, but Dharma bodies. As the sutra says: 'You should not only observe the Buddha with the physical body, but should observe with the Dharma.' The forty unshared dharmas are: First, the freedom of flight; second, immeasurable transformations; third, the holy unobstructed spiritual power; fourth, freedom in hearing sounds; fifth, immeasurable wisdom power to know the minds of others; sixth, freedom of mind; seventh, always abiding in a place of peace and wisdom; eighth, always not speaking falsely; ninth, obtaining the power of the Vajra Samadhi; tenth, being skilled in knowing uncertain matters; eleventh, being skilled in knowing formless samadhi matters; twelfth, fully understanding all permanently extinguished matters; thirteenth, the following content is incomplete.
善知心不相應無色法。十四大勢波羅蜜。十五無礙波羅蜜。十六一切問答及記具足答波羅蜜。十七具足三轉說法。十八所說不空。十九所說無謬失。二十無能害者。二十一諸賢聖中大將。二十五四不守護。二十九四無所畏。三十九佛十種力。四十無礙解脫。是為四十不共之法。今當廣說。飛行自在者。諸佛飛行如意自在。如意滿足速疾無量無礙。所以者何。佛若欲于虛空先舉一足次舉一足。即能如意。若欲舉足躡虛空而去。若欲住立不動而去。即能得去。若結跏趺安坐而去亦能得去。若欲安臥而去亦復能去。若欲于青琉璃莖真珊瑚葉黃金為須如意珠臺無量圍繞如日初出是寶蓮花遍於空中蹈上而去。若欲如日月宮殿帝釋勝殿夜摩天兜率陀天化樂天他化自在天諸梵王等宮殿。隨意化作如彼宮殿坐中而去即能成辦。若更以餘種種因緣隨意能去。是故說言。隨諸所愿皆能滿足。是故諸佛能以一步。過恒河沙等三千大千世界。有人言。佛能一念頃過若干百千國土。有人言。若知佛一步一念能如是去即可得量。經中說諸佛力無量。是故當知。諸佛虛空飛行自在無量無邊。何以故。若大聲聞弟子神通自在以一念頃。能過百億閻浮提瞿陀尼弗婆提郁多羅越四大王天忉利天夜摩天兜率陀天化樂天他化自在天梵天。一瞬中過若干念。積此諸
【現代漢語翻譯】 現代漢語譯本 善於了知心不相應的無色法。（十四）具有大勢波羅蜜（maha-sthama-paramita，偉大的力量到達彼岸）。（十五）具有無礙波羅蜜（apratihata-paramita，沒有阻礙的到達彼岸）。（十六）對於一切提問和記錄，都具有圓滿解答的波羅蜜。（十七）圓滿具備三轉法輪。（十八）所說之法真實不虛。（十九）所說之法沒有謬誤缺失。（二十）沒有能夠加害的人。（二十一）在諸位賢聖中如同大將。（二十五）沒有四種需要守護之處。（二十九）具有四無所畏。（三十九）佛具有十種力量。（四十）具有無礙解脫。以上是四十種不共之法。現在將詳細解說。飛行自在是指，諸佛飛行時，能夠如意自在。如意滿足，速度極快，沒有阻礙。這是什麼原因呢？佛如果想要在虛空中先抬起一隻腳，再抬起另一隻腳，就能如意而行。如果想要抬起腳踩著虛空而去，或者想要站立不動而去，都能做到。如果結跏趺坐安然而去，也能做到。如果想要安臥而去，同樣能夠做到。如果想要在青琉璃莖、真珊瑚葉、黃金為須的如意寶珠臺上，被無量圍繞，如同初升的太陽，這寶蓮花遍佈空中，然後踩在上面而去。如果想要如日月宮殿、帝釋勝殿、夜摩天、兜率天、化樂天、他化自在天、諸梵王等的宮殿，隨意變化成那些宮殿的模樣，坐在其中而去，就能辦到。如果再以其他種種因緣，隨意都能前往。所以說，隨諸所愿，皆能滿足。因此，諸佛能夠一步跨越恒河沙數般的三千大千世界。有人說，佛能在一念之間跨越若干百千國土。有人說，如果知道佛一步一念能夠如此前往，就可以衡量。經中說諸佛的力量是無量的。因此應當知道，諸佛在虛空中飛行自在，是無量無邊的。為什麼呢？如果大聲聞弟子神通自在，在一念之間，能夠跨越百億閻浮提（Jambudvipa，南贍部洲）、瞿陀尼（Godaniya，西牛賀洲）、弗婆提（Purvavideha，東勝身洲）、郁多羅越（Uttarakuru，北俱盧洲）、四大王天（Caturmaharajika，四大天王所居之天）、忉利天（Trayastrimsa，三十三天）、夜摩天（Yama，夜摩天）、兜率天（Tusita，兜率天）、化樂天（Nirmanarati，化樂天）、他化自在天（Paranirmita-vasavartin，他化自在天）、梵天（Brahma，梵天）。一瞬間跨越若干念頭，積累這些
【English Translation】 English version Being skilled in knowing the formless dharmas that are not associated with the mind. (14) Having the Maha-sthama-paramita (great strength reaching the other shore). (15) Having the Apratihata-paramita (unobstructed reaching the other shore). (16) Having the paramita of fully answering all questions and records. (17) Fully possessing the three turnings of the Dharma wheel. (18) What is spoken is true and not empty. (19) What is spoken has no errors or omissions. (20) There is no one who can harm. (21) Being a great general among all the virtuous and noble. (25) Having no four things to be guarded. (29) Having the four fearlessnesses. (39) The Buddha has the ten powers. (40) Having unobstructed liberation. These are the forty unshared dharmas. Now I will explain them in detail. Flying freely means that when the Buddhas fly, they can be at ease and free. Satisfying wishes, being extremely fast, and without obstruction. What is the reason for this? If the Buddha wants to raise one foot first and then the other in the void, they can do so as they wish. If they want to lift their feet and step into the void and go, or if they want to stand still and go, they can do it. If they sit in the lotus position and go peacefully, they can also do it. If they want to lie down and go, they can also do it. If they want to be on a wish-fulfilling jewel platform with a stem of blue lapis lazuli, leaves of true coral, and stamens of gold, surrounded by immeasurable beings, like the rising sun, with this precious lotus flower spread throughout the sky, and then step on it and go. If they want to transform into palaces like the palaces of the sun and moon, the victorious palace of Indra, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, the Paranirmita-vasavartin Heaven, the Brahma Kings, etc., and sit in them and go, they can accomplish it. If they use other various causes and conditions, they can go as they please. Therefore, it is said that all wishes can be fulfilled. Therefore, the Buddhas can cross three thousand great thousand worlds, as numerous as the sands of the Ganges, in one step. Some say that the Buddha can cross several hundred thousand lands in a moment. Some say that if one knows that the Buddha can go like this in one step and one thought, it can be measured. The sutras say that the power of the Buddhas is immeasurable. Therefore, it should be known that the Buddhas' freedom in flying in the void is immeasurable and boundless. Why? If a great Sravaka disciple has the freedom of supernatural powers, in one thought, they can cross a hundred billion Jambudvipas (Jambudvipa, Southern Continent), Godaniyas (Godaniya, Western Continent), Purvavidehas (Purvavideha, Eastern Continent), Uttarakurus (Uttarakuru, Northern Continent), the Four Great King Heavens (Caturmaharajika, the heaven where the Four Heavenly Kings reside), the Trayastrimsa Heaven (Trayastrimsa, the Thirty-three Heavens), the Yama Heaven (Yama, Yama Heaven), the Tusita Heaven (Tusita, Tusita Heaven), the Nirmanarati Heaven (Nirmanarati, Nirmanarati Heaven), the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, Paranirmita-vasavartin Heaven), and the Brahma Heaven (Brahma, Brahma Heaven). Crossing several thoughts in an instant, accumulating these
念以成一日七日一月一歲。乃至百歲。一日過五十三億二百九十六萬六千三千大千世界。如是聲聞人百歲所過。佛一念能過。複次假令恒河中沙一沙為一劫。有大聲聞神通第一壽命如是諸恒河沙大劫。於一念中過若干世界。積如是念以為日月歲數以自在力盡是諸大劫數所過國土。佛能一念中過。諸佛飛行自在如是速疾。於一切鐵圍山十寶山四天王處忉利天處夜摩兜率陀化樂他化自在梵世梵眾大梵少光無量光光音少凈無量凈遍凈廣果無相不廣不惱喜見妙見阿迦尼吒天如是諸處。大風大水劫盡火等。及諸天龍夜叉乾闥婆阿修羅緊那羅摩睺羅伽諸天魔及梵沙門婆羅門及得諸神通者不能為礙。是故說飛行無礙。又飛行自在如意所作出沒于地能過石壁諸山障礙等。佛於此事勝諸聖人。又佛能以常身立至梵天。聲聞人所不能及。有如是等差別。變化自在者。變化事中有無量力。余聖變化有量有邊。諸佛變化無量無邊。余聖於一念中變化一身。佛以一念隨意變化有無量事。如大神通經中說。佛從臍中出蓮花。上有化佛次第遍滿上至阿迦尼吒天。諸佛變化所作眾事。種種色種種形皆以一念。又聲聞人能于千國土內變化。諸佛能于無量無邊國土變化自在。又能倍是諸佛得堅固變化三昧。又諸佛變化。能過恒沙世界。皆從一身出。複次佛能
普於十方無量無邊世界現生受身墮地行七步。出家學道破魔軍眾。得道轉法輪。如是等事皆以一念作之。是諸化佛皆亦復能施作佛事。如是等諸佛所變化事無量無邊。又于聖如意中有無量力。聖如意者。所謂從身放光猶如猛火又出諸雨。變化壽命隨意長短。於一念頃能至梵天能變諸物。隨意自在能動大地。光明能照無量世界而不斷絕。聖如意者。不與凡夫等故。無有量故。過諸量故。諸凡夫等雖變化諸物少不足言。聲聞人能裂千國土。還使令合。能令壽命若至一劫若減一劫。還能令短。短已不能令長。於一念中能至千國土梵世界。能于千國土隨意變化。能動千國土。能身出光明相續不絕照千國土。設使身滅能留神力變化如本于千國土。小辟支佛能于萬國土萬種變化。中辟支佛能于百萬國土百萬種變化。大辟支佛能於三千大千國土變化如上。諸佛世尊能過諸恒河沙世界算數變化身出水火能末恒河沙等世界令如微塵。又能還合能住。壽命無量劫數還能令少。少已還能令長。能于無量時住。變化隨意。能以一念至無量無邊恒河沙等世界。能以常身立至梵世。又能變化無量無邊阿僧祇世界皆令作金。或令作銀琉璃珊瑚車𤦲馬瑙。取要言之。能令作無量寶物。隨意所作。又復能變恒河沙等世界大海水。皆使為乳酥油酪蜜隨意而成
【現代漢語翻譯】 現代漢語譯本 普遍在十方無量無邊的世界顯現出生，受生後行走七步。出家修道，破除魔的軍隊和大眾。得道後轉法輪。像這樣的事情，都可以在一念之間完成。這些化身佛也都能施行佛事。像這樣諸佛所變化的事情，無量無邊。還有，在聖如意（神通的一種，指心想事成的能力）中具有無量的力量。所謂的聖如意，就是從身體放出光芒，猶如猛烈的火焰，又降下各種各樣的雨。變化壽命，可以隨意延長或縮短。在一念之間，能夠到達梵天，能夠變化各種事物，隨意自在，能夠震動大地。光明能夠照耀無量的世界而不會斷絕。聖如意，不與凡夫相等，因為沒有限量，超過了各種限量。那些凡夫等雖然也能變化一些事物，但很少，不足一提。聲聞人能夠分裂一千個國土，還能使它們合攏。能夠使壽命達到一劫，或者減少一劫。還能使壽命縮短，但縮短之後不能再使其延長。在一念之中，能夠到達一千個國土的梵世界。能夠在千個國土中隨意變化。能夠震動千個國土。能夠從身體發出光明，相續不斷地照耀千個國土。假設身體滅亡，還能留下神力，變化如原本一樣在千個國土中顯現。小辟支佛（獨覺）能夠在萬個國土中進行萬種變化。中辟支佛能夠在百萬個國土中進行百萬種變化。大辟支佛能夠在三千大千國土中進行如上的變化。諸佛世尊能夠超過恒河沙數的世界，計算變化之身，能夠從身體發出水火，能夠將恒河沙數的世界磨成微塵。又能夠使它們重新合攏，能夠安住。壽命能夠是無量劫數，還能使其減少，減少之後還能使其延長。能夠在無量的時間裡安住，變化隨意。能夠在一念之間到達無量無邊恒河沙數的世界。能夠以常身站立到達梵世。又能夠變化無量無邊阿僧祇（極大的數字單位）世界，都使它們變成黃金，或者變成白銀、琉璃、珊瑚、車渠、瑪瑙。總而言之，能夠使它們變成無量的寶物，隨意所作。又能夠將恒河沙數的世界的大海水，都變成乳、酥、油、酪、蜜，隨意而成。
【English Translation】 English version Universally appearing in the ten directions of immeasurable and boundless worlds, being born and taking form, walking seven steps upon falling to the earth. Leaving home to study the Way, breaking the armies and multitudes of demons. Attaining the Way and turning the Dharma wheel. Such things can all be accomplished in a single thought. These manifested Buddhas are also able to perform Buddha-deeds. Such transformations by the Buddhas are immeasurable and boundless. Furthermore, within the Sacred Wish-Fulfilling Power (a type of supernatural power, referring to the ability to fulfill wishes at will) there is immeasurable strength. The so-called Sacred Wish-Fulfilling Power is the emanation of light from the body, like a fierce fire, and the sending down of various rains. Transforming lifespan, one can lengthen or shorten it at will. In a single thought, one can reach the Brahma heavens, transform all things, be at ease and unrestrained, and shake the earth. The light can illuminate immeasurable worlds without ceasing. The Sacred Wish-Fulfilling Power is not equal to that of ordinary people, because it is without limit and surpasses all limits. Those ordinary people, although they can transform some things, it is very little and not worth mentioning. A Shravaka (a disciple who hears and follows the teachings) can split a thousand lands and also cause them to merge. They can make a lifespan reach one kalpa (an immense period of time), or decrease it by one kalpa. They can also shorten a lifespan, but once shortened, they cannot lengthen it again. In a single thought, they can reach the Brahma world of a thousand lands. They can transform at will in a thousand lands. They can shake a thousand lands. They can emit light from their body continuously, illuminating a thousand lands. Even if the body perishes, they can leave behind spiritual power, transforming as before in a thousand lands. A Lesser Pratyekabuddha (Solitary Buddha) can perform ten thousand kinds of transformations in ten thousand lands. A Middle Pratyekabuddha can perform a million kinds of transformations in a million lands. A Great Pratyekabuddha can perform the above transformations in three thousand great thousand lands. The Buddhas, World Honored Ones, can surpass the number of worlds equal to the sands of the Ganges River, calculating the transformed bodies, they can emit water and fire from their bodies, and grind worlds equal to the sands of the Ganges River into dust. They can also cause them to merge again, and they can abide. Lifespan can be immeasurable kalpas, and they can also shorten it, and after shortening it, they can lengthen it again. They can abide for immeasurable times, transforming at will. In a single thought, they can reach immeasurable and boundless worlds equal to the sands of the Ganges River. They can stand in their ordinary body and reach the Brahma world. They can also transform immeasurable and boundless Asankhya (an extremely large numerical unit) worlds, making them all into gold, or into silver, lapis lazuli, coral, tridacna, or agate. In short, they can make them into immeasurable treasures, doing as they please. Furthermore, they can transform the ocean waters of worlds equal to the sands of the Ganges River, making them all into milk, ghee, oil, cheese, or honey, at will.
。又能以一念變化諸山皆是真金。過諸算數不可稱計。又能震動無量無邊世界一切欲界色界諸天宮殿。又以一念能令若干金色光明遍照如是無量世界。日月光明及欲色界諸天宮殿光明皆令不現。雖滅度后能于如是諸世界中隨意久近。流佈神力常不斷絕。聞聲自在者。諸佛所聞聲中隨意自在。若無量百千萬億技樂同時俱作。若無量百千萬億眾生一時發言。若遠若近隨意所聞。假令恒河沙等三千大千世界所有眾生。同時俱作若干百千萬種伎樂遍滿世界。復有恒河沙等世界眾生。同時以梵音。遍滿一切世界。諸佛若欲于中聞一音聲隨意得聞。餘者不聞。聲聞所應聞者。若有大神力障者不能得聞。諸佛所聞音聲雖有大神力障亦能得聞。聲聞能聞千國土內音聲。諸佛世尊所聞音聲過無量無邊世界最細音聲皆亦得聞。大神力聲聞住梵世界。發大音聲能滿千國土內。諸佛世尊若住於此若住梵世若住余處。音聲能滿無量無邊世界。若欲令眾生聞過無量無邊世界最細音聲能令得聞。欲令不聞即便不聞。是故但有諸佛于聞聲中得自在力。知他心無量自在力者。諸佛世尊于無量無邊世界現在眾生悉知其心。餘人但隨名相故知。諸佛以名相義故知。又餘人不能知無色界眾生諸心。諸佛能知。餘人雖有知他心智。大力者障則不能知。假使一切眾生
【現代漢語翻譯】 現代漢語譯本 又能以一念變化諸山皆是真金，其數量之多，超過任何算數都無法計算。又能震動無量無邊世界一切欲界（Kāmadhātu）諸天宮殿。又以一念能令若干金色光明遍照如是無量世界，使日月光明及欲界（Kāmadhātu）諸天宮殿光明都隱沒不現。雖滅度后，仍能于如是諸世界中隨意長久地流佈神力，常不斷絕。 『聞聲自在』是指，諸佛在所聽聞的聲音中隨意自在。若無量百千萬億種技樂同時演奏，若無量百千萬億眾生一時發言，無論遠近，都能隨意聽聞。假使恒河沙數般的三千大千世界所有眾生，同時演奏若干百千萬種伎樂，遍滿世界；又有恒河沙數般的世界眾生，同時以梵音遍滿一切世界，諸佛若想從中聽聞某一種聲音，就能隨意聽到，其餘聲音則聽不到。聲聞所應聽聞的聲音，若有大神力者加以阻礙，就無法聽到。諸佛所聽聞的聲音，即使有大神力阻礙，也能聽到。聲聞能聽到千國土內的聲音，諸佛世尊所聽聞的聲音，能聽到超過無量無邊世界的最細微的聲音。 大神力聲聞住在梵天世界，發出巨大的聲音，能充滿千國土內。諸佛世尊無論住在此處、住在梵天世界，還是住在其他地方，聲音都能充滿無量無邊世界。如果想讓眾生聽到超過無量無邊世界的最細微的聲音，就能讓他們聽到；想讓他們聽不到，就能讓他們聽不到。因此，只有諸佛在聽聞聲音中獲得自在之力。 『知他心無量自在力』是指，諸佛世尊對於無量無邊世界現在的所有眾生，都能知道他們的心。其他人只是根據名相來了解。諸佛既根據名相，也根據義理來了解。而且，其他人無法知道無色界（Arūpadhātu）眾生的心，諸佛卻能知道。其他人即使有知他心智，如果遇到大力者的阻礙，就無法知道。假使一切眾生
【English Translation】 English version Furthermore, with a single thought, they can transform all mountains into genuine gold, in quantities beyond any conceivable calculation. They can also shake the palaces of all the gods in the Desire Realm (Kāmadhātu) throughout immeasurable and boundless worlds. With a single thought, they can cause countless golden lights to illuminate such immeasurable worlds, causing the light of the sun and moon and the light of the palaces of the gods in the Desire Realm (Kāmadhātu) to disappear. Even after their Parinirvana, they can continue to spread their divine power in such worlds for as long as they wish, without interruption. 'Freedom in Hearing Sounds' means that Buddhas are free to hear whatever they wish among all the sounds they hear. If countless hundreds of thousands of millions of musical performances occur simultaneously, or if countless hundreds of thousands of millions of beings speak at the same time, they can hear whatever they wish, whether near or far. Suppose all the beings in the three thousand great thousand worlds, as numerous as the sands of the Ganges River, simultaneously perform hundreds of thousands of millions of kinds of music, filling the worlds; and suppose there are worlds as numerous as the sands of the Ganges River where beings simultaneously fill all the worlds with Brahma sounds. If the Buddhas wish to hear one of these sounds, they can hear it at will, and not hear the others. What a Shravaka should hear, if obstructed by someone with great divine power, they cannot hear. The sounds that the Buddhas hear, even if obstructed by great divine power, they can still hear. Shravakas can hear sounds within a thousand lands, but the World Honored Buddhas can hear even the faintest sounds beyond immeasurable and boundless worlds. A Shravaka with great divine power, dwelling in the Brahma world, can emit a great sound that fills a thousand lands. The World Honored Buddhas, whether dwelling here, in the Brahma world, or elsewhere, can fill immeasurable and boundless worlds with their sound. If they wish to let beings hear the faintest sounds beyond immeasurable and boundless worlds, they can let them hear; if they wish them not to hear, they will not hear. Therefore, only the Buddhas have the power to be free in hearing sounds. 'Immeasurable Freedom in Knowing the Minds of Others' means that the World Honored Buddhas can know the minds of all present beings in immeasurable and boundless worlds. Others only know according to names and appearances. The Buddhas know according to both names and appearances, and according to the meaning. Moreover, others cannot know the minds of beings in the Formless Realm (Arūpadhātu), but the Buddhas can. Even if others have the wisdom to know the minds of others, if obstructed by someone with great power, they cannot know. Suppose all beings
成就心通。皆如舍利弗目犍連辟支佛等。以其神力障一人心。不令他知。而佛能壞彼神力得知其心。複次佛以神力悉知眾生上中下心垢心凈心。又知諸心各有所緣從是緣至是緣次第。遍知一切諸緣。又以實相知眾生心。是故諸佛以無量力悉知他心。第一調伏心波羅蜜者。善知諸禪定三昧解脫住入起時。諸佛若入定若不入定。欲繫心一緣中。隨意久近如意能住。從此緣中更住余緣隨意能住。若佛住常心欲令人不知則不能知。假使一切眾生。知他心智如大梵王如大聲聞辟支佛。成就智慧知他人心。以此諸智令一人得。是人慾知佛常心。若佛不聽則不能知。如七方便經中說。行者善知定相。善知住定相。善知起定相。善知安隱定相。善知定行處相。善知定生相。善知宜諸定法不宜諸定法。是名諸佛第一調伏心波羅蜜。諸佛常安慧者。諸佛安慧常不動念常在心。何以故。先知而後行。隨意所緣中住無疑行故。斷一切煩惱故。出過動性故。如佛告阿難。佛於此夜得阿耨多羅三藐三菩提。一切世間若天魔梵沙門婆羅門。以盡苦道教化周畢入無餘涅槃。于其中間佛于諸受知起知住知生知滅。諸相諸觸諸覺諸念亦知起知住知生知滅。惡魔七年晝夜不息常隨逐佛不得佛短。不見佛念不在念安慧。是名諸佛常住安慧行中。不忘失法者。諸佛
【現代漢語翻譯】 現代漢語譯本 成就心通（神通的一種，指能知他人心念的能力）。都像舍利弗（佛陀十大弟子之一，以智慧著稱）、目犍連（佛陀十大弟子之一，以神通著稱）、辟支佛（又稱緣覺，不依佛陀教導，自身證悟的修行者）等一樣。即使他們以神通力遮蔽一個人的心，不讓其他人知道，而佛陀也能破除他們的神通力，得知其心。此外，佛陀以神通力完全知曉眾生上等、中等、下等的心，染污的心、清凈的心。又知道各種心各自所緣的對象，從這個所緣到那個所緣的次第，普遍知曉一切因緣。又以實相（事物真實的本質）知曉眾生的心。因此，諸佛以無量的力量完全知曉他人的心。 第一調伏心波羅蜜（到達彼岸的方法，此處指調伏自心的最高境界）是指：善於知曉各種禪定、三昧（專注的狀態）、解脫的住、入、起時。諸佛無論入定還是不入定，想要將心專注於一個對象中，都能隨意長久地如意安住。從這個對像中，更能安住于其他對象，隨意都能安住。如果佛陀安住于常心（不變的心），想要不讓人知道，那麼就不能知道。即使一切眾生，擁有像大梵天王（色界天的統治者）、大聲聞（聽聞佛陀教法的修行者）、辟支佛一樣的知他人心智的智慧，將這些智慧集中於一個人身上，這個人想要知道佛陀的常心，如果佛陀不允許，那麼也不能知道。如同《七方便經》中所說，修行者善於知曉定的相狀，善於知曉住定的相狀，善於知曉起定的相狀，善於知曉安穩定的相狀，善於知曉定行處的相狀，善於知曉定生起的相狀，善於知曉適宜各種定的法，不適宜各種定的法。這叫做諸佛第一調伏心波羅蜜。 諸佛常安慧是指：諸佛的安慧常常不動念，常在心中。為什麼呢？因為先知曉而後行動，隨意在所緣的對象中安住，沒有疑惑地行動，因此斷除一切煩惱，超出動搖的本性。如同佛陀告訴阿難（佛陀的十大弟子之一，以多聞著稱）說：『佛陀於此夜證得阿耨多羅三藐三菩提（無上正等正覺，指最高的智慧）。一切世間，無論是天、魔、梵、沙門（出家修行者）、婆羅門（古印度祭司），都以盡苦之道教化完畢，進入無餘涅槃（沒有剩餘煩惱的涅槃）。在這期間，佛陀對於各種感受，知曉生起、知曉安住、知曉產生、知曉滅去。各種相、各種觸、各種覺、各種念，也知曉生起、知曉安住、知曉產生、知曉滅去。』惡魔七年晝夜不息地常常跟隨佛陀，卻得不到佛陀的破綻，不見佛陀的念頭不在安慧之中。這叫做諸佛常住在安慧的行中。 不忘失法是指：諸佛
【English Translation】 English version Achieving the mind-penetrating power (a type of supernatural power, referring to the ability to know the thoughts of others). All are like Shariputra (one of the Buddha's ten great disciples, known for his wisdom), Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), Pratyekabuddhas (also known as self-enlightened ones, practitioners who attain enlightenment on their own without relying on the Buddha's teachings), and so on. Even if they use their supernatural powers to obscure the mind of one person, preventing others from knowing it, the Buddha can break through their supernatural powers and know their mind. Furthermore, the Buddha knows completely, through supernatural power, the superior, middling, and inferior minds of sentient beings, defiled minds, and pure minds. He also knows the objects that each mind is focused on, the sequence from one object to another, and knows all conditions universally. He also knows the minds of sentient beings through the true nature (the true essence of things). Therefore, all Buddhas know the minds of others completely with immeasurable power. The first Paramita (method of reaching the other shore, here referring to the highest state of taming one's own mind) of taming the mind refers to: being skilled in knowing the dwelling, entering, and arising times of various dhyanas (meditative states), samadhis (states of concentration), and liberations. Whether the Buddhas are in dhyana or not, if they want to focus their mind on one object, they can dwell there at will for as long as they desire. From this object, they can dwell on other objects, and they can dwell at will. If the Buddha dwells in the constant mind (unchanging mind) and wants to prevent others from knowing it, then it cannot be known. Even if all sentient beings possess the wisdom to know the minds of others like the Great Brahma King (ruler of the Form Realm), great Shravakas (disciples who hear the Buddha's teachings), and Pratyekabuddhas, and concentrate this wisdom on one person, if that person wants to know the Buddha's constant mind, they cannot know it unless the Buddha allows it. As it is said in the 'Seven Expedients Sutra', the practitioner is skilled in knowing the characteristics of dhyana, skilled in knowing the characteristics of dwelling in dhyana, skilled in knowing the characteristics of arising from dhyana, skilled in knowing the characteristics of peaceful dhyana, skilled in knowing the characteristics of the place of practice of dhyana, skilled in knowing the characteristics of the arising of dhyana, skilled in knowing the dharmas suitable for various dhyanas, and the dharmas unsuitable for various dhyanas. This is called the first Paramita of taming the mind of the Buddhas. The constant wisdom of the Buddhas refers to: the Buddhas' wisdom is constantly without moving thoughts, always in the mind. Why? Because they know first and then act, dwelling in the objects of their choice without doubt, therefore cutting off all afflictions and transcending the nature of agitation. As the Buddha told Ananda (one of the Buddha's ten great disciples, known for his extensive learning): 'The Buddha attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, referring to the highest wisdom) this night. All the worlds, whether gods, demons, Brahmas, Shramanas (ordained practitioners), or Brahmins (ancient Indian priests), have been completely taught with the path of ending suffering and have entered Nirvana without remainder (Nirvana without remaining afflictions). During this time, the Buddha knows the arising, dwelling, production, and cessation of various feelings. He also knows the arising, dwelling, production, and cessation of various characteristics, various contacts, various sensations, and various thoughts.' For seven years, the evil demon constantly followed the Buddha day and night without rest, but could not find fault with the Buddha, and did not see the Buddha's thoughts not in constant wisdom. This is called the Buddhas constantly dwelling in the practice of constant wisdom. Not forgetting the Dharma refers to: The Buddhas
得不退法故。通達五藏法故。得無上法故。諸佛常不忘失。諸佛菩提樹下所得。乃至入無餘涅槃。若天魔梵沙門婆羅門。及余聖人。無能令佛有所忘失。如法印經中說。道場所得是名實得更無勝法。如衣毛豎經說。舍利弗。若人實語。有能於法不忘失者。應說我是。何以故。唯我一人無所忘失。是名諸佛於法無忘失。金剛三昧者。諸佛世尊金剛三昧。是不共法。無能壞故。於一切處無有障礙故。得正遍知故。壞一切法障礙故。等貫穿故。得諸功德利益力故。諸禪定中最上故。無能壞者。是故名為金剛三昧。如金剛寶無物能破者。是三昧亦如是。無有法可以壞者。是故名金剛三昧。問曰。何故不可壞。答曰。一切處無有閡故。如帝釋金剛無有閡處。是三昧亦如是。問曰。是三昧。何故名一切處不閡。答曰。正通達一切法故。諸佛住是三昧。悉能通達過去現在未來。過出三世不可說五藏所攝法。是故名一切處不閡。若諸佛住是三昧。諸所有法若不通達名為有礙。而實不爾。是故名無礙。問曰。何以故。是三昧通達一切法。答曰。是三昧能開一切障礙法故。所謂煩惱障閡定障閡智障閡能開故。是名能通達一切法。問曰。是三昧。何故能開一切障。餘三昧不能。答曰。是三昧善等貫穿二法。能壞諸煩惱山令無餘故。正遍通達一
【現代漢語翻譯】 現代漢語譯本 因獲得不退轉之法，通達五藏（蘊、處、界、根、諦）之法，獲得無上之法，所以諸佛常不忘失。諸佛在菩提樹下所得之法，乃至進入無餘涅槃，無論是天、魔、梵天、沙門、婆羅門，以及其他聖人，都無法使佛有所忘失。如《法印經》中所說：『在道場所得之法，才是真正獲得的，再沒有比這更殊勝的法了。』如《衣毛豎經》所說：『舍利弗，如果有人說實話，有能力對法不忘失，就應該說是我。』為什麼呢？因為只有我一人無所忘失。這就是諸佛於法無忘失的含義。 金剛三昧，是諸佛世尊的金剛三昧，是不共法（佛獨有的，不與其他眾生共有的法）。因為它無法被摧毀，在一切處都沒有障礙，能獲得正遍知（對一切法如實知見），能摧毀一切法的障礙，能平等貫穿一切法，能獲得諸功德利益力，在諸禪定中最上，沒有能摧毀它的。所以名為金剛三昧。如同金剛寶，沒有東西能破壞它，這三昧也是如此，沒有法可以破壞它，所以名為金剛三昧。 問：為什麼不可摧毀？答：因為在一切處都沒有阻礙。如同帝釋的金剛杵，沒有阻礙之處，這三昧也是如此。 問：這三昧，為什麼名叫一切處不閡（沒有阻礙）？答：因為能正確通達一切法。諸佛安住於此三昧，都能通達過去、現在、未來，超出三世不可說的五藏所攝之法，所以名叫一切處不閡。如果諸佛安住於此三昧，有所法不能通達，就名為有礙，但實際上並非如此，所以名叫無礙。 問：為什麼這三昧能通達一切法？答：因為這三昧能開一切障礙法，所謂煩惱障、閡定障、閡智障，都能開啟，所以名叫能通達一切法。 問：這三昧，為什麼能開一切障，而其他三昧不能？答：因為這三昧善於平等貫穿二法（空與有），能摧毀諸煩惱山，使其無餘，能正遍通達一切法。
【English Translation】 English version Because of obtaining the irreversible Dharma, thoroughly understanding the Dharma of the Five Aggregates (Skandhas), obtaining the unsurpassed Dharma, therefore all Buddhas never forget. The Dharma obtained by the Buddhas under the Bodhi tree, even until entering Nirvana without remainder, whether it be Devas, Maras, Brahmas, Sramanas, Brahmanas, and other sages, none can cause the Buddha to forget anything. As it is said in the 'Dharma Seal Sutra': 'The Dharma obtained in the Bodhimanda is truly obtained, and there is no Dharma more supreme than this.' As it is said in the 'Urmaloma Sutra': 'Sariputra, if someone speaks truthfully and has the ability not to forget the Dharma, they should say it is me.' Why? Because only I alone do not forget anything. This is the meaning of the Buddhas not forgetting the Dharma. The Vajra Samadhi is the Vajra Samadhi of all Buddhas, the World Honored Ones, and it is the unshared Dharma (the Dharma unique to the Buddha, not shared with other beings). Because it cannot be destroyed, there are no obstacles in all places, it can obtain Right and Universal Knowledge (knowing all Dharmas as they truly are), it can destroy all obstacles of the Dharma, it can equally penetrate all Dharmas, it can obtain all merits, benefits, and powers, it is the most supreme among all Samadhis, and there is nothing that can destroy it. Therefore, it is called Vajra Samadhi. Just like a Vajra jewel, nothing can break it, this Samadhi is also like that, there is no Dharma that can destroy it, therefore it is called Vajra Samadhi. Question: Why is it indestructible? Answer: Because there are no obstructions in all places. Just like Indra's Vajra, there is no place of obstruction, this Samadhi is also like that. Question: Why is this Samadhi called unobstructed in all places? Answer: Because it can correctly and thoroughly understand all Dharmas. All Buddhas abiding in this Samadhi can thoroughly understand the past, present, and future, the Dharmas contained within the unspeakable Five Aggregates that transcend the three times, therefore it is called unobstructed in all places. If all Buddhas abiding in this Samadhi cannot thoroughly understand some Dharma, it is called obstructed, but in reality, it is not like that, therefore it is called unobstructed. Question: Why can this Samadhi thoroughly understand all Dharmas? Answer: Because this Samadhi can open all obstructing Dharmas, so-called afflictions, obstacles, Samadhi obstacles, and wisdom obstacles, it can open them all, therefore it is called able to thoroughly understand all Dharmas. Question: Why can this Samadhi open all obstacles, while other Samadhis cannot? Answer: Because this Samadhi is good at equally penetrating the two Dharmas (emptiness and existence), it can destroy the mountains of afflictions, leaving nothing remaining, and it can rightly and universally understand all Dharmas.
切法故。善得不壞心解脫故。是故此三昧能開一切障閡。問曰。是三昧何故等貫穿二法。答曰。住是三昧得力故。能得一切諸功德。餘三昧無如是力。是故是三昧能等貫穿。問曰。何故住是三昧得力故能得一切諸功德。答曰。是三昧於諸定中最為第一。是故住是三昧能得諸功德。問曰。何故是三昧於諸定中最為第一。答曰。是三昧無量無邊善根所成故。于諸定中最為第一。問曰。是三昧何故無量無邊善根所成。答曰。是三昧唯一切智人有餘人所無。是故名為金剛三昧。
四十不共法中難一切智人品第二十二
問曰。汝說金剛三昧。唯一切智人有。餘人所無。若是三昧但一切智人有。餘人無者。即無是三昧。何以故。無一切智人故。何以故。所知法無量無邊。而智慧有量有邊。以此有量有邊智慧。不應知無量事。如今現閻浮提水陸眾生過諸算數。是眾生三品。若男若女非男非女在胎孩童少壯衰老苦樂等法。過去未來現在諸心心數法。及諸善惡業。已集今集當集。已受報今受報未受報。萬物生滅及閻浮提中山河泉池草木叢林根莖枝葉花果。所可知者無有邊際。餘三天下亦如是如四天下三千大千世界物亦如是。如三千大千世界物一切世界所可知物亦如是。但世間數尚無量無邊難可得知。何況諸閻浮提諸世間中。
【現代漢語翻譯】 現代漢語譯本 因為斷除的緣故，善於獲得不壞的心的解脫的緣故。因此，這個三昧能夠開啟一切障礙。問：這個三昧為什麼能夠平等地貫穿兩種法？答：安住于這個三昧能夠獲得力量的緣故，能夠獲得一切諸功德。其餘的三昧沒有這樣的力量。因此，這個三昧能夠平等地貫穿。問：為什麼安住于這個三昧獲得力量的緣故，能夠獲得一切諸功德？答：這個三昧在各種禪定中最為第一。因此，安住于這個三昧能夠獲得各種功德。問：為什麼這個三昧在各種禪定中最為第一？答：這個三昧由無量無邊的善根所成就的緣故，在各種禪定中最為第一。問：這個三昧為什麼由無量無邊的善根所成就？答：這個三昧唯有一切智人（擁有所有智慧的人）才有，其餘的人沒有。因此，名為金剛三昧（堅不可摧的禪定）。
四十不共法中難一切智人品第二十二
問：你說金剛三昧，唯有一切智人才有，其餘的人沒有。如果這個三昧只是一切智人才有，其餘的人沒有，那麼就沒有這個三昧。為什麼呢？因為沒有一切智人啊。為什麼呢？因為所知的法無量無邊，而智慧有量有邊。用這有量有邊的智慧，不應該能夠知道無量的事情。如今現在閻浮提（Jambudvipa，我們所居住的娑婆世界）的水陸眾生超過各種算數。這些眾生有三種品類：若男若女，非男非女，在胎的孩童，少壯的，衰老的，苦樂等等法。過去、未來、現在的心和心所法，以及各種善惡業，已積聚的，現在積聚的，將要積聚的，已經受報的，現在受報的，未受報的。萬物的生滅，以及閻浮提中的山河泉池，草木叢林，根莖枝葉花果。所能知道的事物沒有邊際。其餘的三天下也是這樣，如四天下，三千大千世界的事物也是這樣。如三千大千世界的事物，一切世界所能知道的事物也是這樣。僅僅世間的數量尚且無量無邊難以得知。更何況各個閻浮提，各個世間中。
【English Translation】 English version Because of cutting off, because of being good at obtaining the liberation of an indestructible mind. Therefore, this samadhi (三昧, a state of meditative consciousness) can open all obstacles. Question: Why does this samadhi equally penetrate two dharmas (法, teachings or principles)? Answer: Because dwelling in this samadhi obtains power, it can obtain all merits. Other samadhis do not have such power. Therefore, this samadhi can equally penetrate. Question: Why does dwelling in this samadhi obtain power and thus be able to obtain all merits? Answer: This samadhi is the foremost among all samadhis. Therefore, dwelling in this samadhi can obtain all merits. Question: Why is this samadhi the foremost among all samadhis? Answer: This samadhi is formed by immeasurable and boundless roots of goodness, therefore it is the foremost among all samadhis. Question: Why is this samadhi formed by immeasurable and boundless roots of goodness? Answer: This samadhi is only possessed by the Sarvajna (一切智人, all-knowing person), and not possessed by others. Therefore, it is called Vajra Samadhi (金剛三昧, diamond samadhi).
Chapter Twenty-Two: Refuting the Sarvajna in the Forty Unshared Dharmas
Question: You say that Vajra Samadhi is only possessed by the Sarvajna, and not possessed by others. If this samadhi is only possessed by the Sarvajna and not possessed by others, then there is no such samadhi. Why? Because there is no Sarvajna. Why? Because the knowable dharmas are immeasurable and boundless, while wisdom is measurable and finite. With this measurable and finite wisdom, one should not be able to know immeasurable things. Now, the aquatic and terrestrial beings in Jambudvipa (閻浮提, the world we live in) exceed all calculations. These beings have three categories: male, female, neither male nor female, children in the womb, young, old, suffering, joy, and so on. The past, future, and present minds and mental functions, as well as various good and evil karmas, already accumulated, now accumulating, about to accumulate, already received retribution, now receiving retribution, not yet received retribution. The arising and ceasing of all things, as well as the mountains, rivers, springs, ponds, grasses, trees, forests, roots, stems, branches, leaves, flowers, and fruits in Jambudvipa. The knowable things are without limit. The other three continents are also like this, as are the things in the four continents and the three thousand great thousand worlds. Like the things in the three thousand great thousand worlds, the knowable things in all worlds are also like this. But the numbers of the world are still immeasurable and boundless and difficult to know. How much more so in the various Jambudvipas and various worlds.
眾生非眾生諸物分。以是因緣當知。所可知物無量無邊故。無一切智者。若謂智慧有大力于所知法中無障閡故遍知一切可知。法如虛空遍在一切法中。是故應有一切智人者。是事不然。智大力可爾。大智不能自知。如指端不自觸。是故無一切智。若謂更有智慧知是智。是亦不然。何以故。有無窮過故。智若自知若以他知。二俱不然。若是智有無量力。以不自知故。不得言有無量力。是故無有能知一切法智。無知一切法智故。則無一切智者。何以故。一切智者。以智知一切法故。複次所知法無量無邊。若和合百千萬億智人尚不能盡知。何況一人。是故無有一人能知一切法。無有一切智。若謂不以遍知一切山河眾生非眾生故名一切智人。但以盡知一切經書故名一切智人者。是亦不然。何以故。佛法中不說韋陀等經書義。若佛是一切智人者。應用韋陀等經書而實不用是故。佛非一切智人。又四韋陀羅經有量有限。今世尚無盡能知者。況有盡知一切經書。是故無有一切智人。複次有經書能增長貪慾。歌舞音樂等。若一切智人知是事者即有貪慾。是經書者是貪慾因緣。若有因必有果。若一切智人不知此事則不名一切智人。複次有諸經書能助瞋恚喜誑於人。所謂治世經書等。若知是事則有瞋恚。何以故。有因必有果故。若不知則不
【現代漢語翻譯】 現代漢語譯本 眾生和非眾生以及各種事物都是有區別的。基於這個原因，應當知道，所能被認識的事物是無量無邊的，因此沒有『一切智者』（Sarvajna，指遍知一切的人）。如果說智慧有強大的力量，對於所知的法沒有障礙，因此能夠普遍地知曉一切可知之法，就像虛空一樣遍佈於一切法中，所以應該存在『一切智人』的說法是不成立的。智慧的力量強大是可以接受的，但是強大的智慧不能自己認識自己，就像指尖不能自己觸碰自己一樣，因此沒有『一切智』。如果說還有其他的智慧認識這個智慧，這也是不成立的。為什麼呢？因為這樣會有無窮的過失。智慧如果是自己知道自己，或者通過其他智慧來知道自己，這兩種說法都不成立。如果這個智慧有無量的力量，因為它不能自己知道自己，所以不能說它有無量的力量。因此，沒有能夠知道一切法的智慧，沒有知道一切法的智慧，那麼就沒有『一切智者』。為什麼呢？因為『一切智者』是通過智慧來知道一切法的。再者，所知的法是無量無邊的，如果集合百千萬億個有智慧的人，尚且不能完全知曉，更何況是一個人呢？因此，沒有一個人能夠知道一切法，沒有『一切智』。如果說不通過普遍地知曉一切山河、眾生和非眾生來被稱為『一切智人』，而是通過完全知曉一切經書來被稱為『一切智人』，這種說法也是不成立的。為什麼呢？因為佛法中不講韋陀（Veda）等經書的意義。如果佛是『一切智人』，就應該使用韋陀等經書，但實際上並沒有使用，因此，佛不是『一切智人』。而且，四韋陀羅經（Four Vedas）是有數量限制的，現在世上尚且沒有能夠完全知曉的人，更何況是完全知曉一切經書呢？因此，沒有『一切智人』。再者，有些經書能夠增長貪慾，比如歌舞音樂等。如果『一切智人』知道這些事情，就會有貪慾。這些經書是貪慾的因緣，如果有了因，必定會有果。如果『一切智人』不知道這些事情，就不能被稱為『一切智人』。再者，有些經書能夠助長嗔恚，喜歡欺騙人，比如治理世事的經書等。如果知道這些事情，就會有嗔恚。為什麼呢？因為有因必定有果。如果不知道，那麼就不能...
【English Translation】 English version Sentient beings and non-sentient beings, as well as all things, are distinct. Because of this reason, it should be known that the knowable things are limitless and boundless, therefore there is no 'Sarvajna' (Omniscient one, meaning one who knows everything). If it is said that wisdom has great power, and there is no obstacle to the known dharmas, therefore it can universally know all knowable dharmas, just like space pervades all dharmas, so there should be a 'Sarvajna', this statement is not valid. It is acceptable that the power of wisdom is great, but great wisdom cannot know itself, just like the fingertip cannot touch itself, therefore there is no 'Omniscience'. If it is said that there is other wisdom that can know this wisdom, this is also not valid. Why? Because there would be infinite faults. If wisdom knows itself, or knows itself through other wisdom, both of these statements are not valid. If this wisdom has limitless power, because it cannot know itself, it cannot be said to have limitless power. Therefore, there is no wisdom that can know all dharmas, and without wisdom that knows all dharmas, then there is no 'Sarvajna'. Why? Because 'Sarvajna' knows all dharmas through wisdom. Furthermore, the knowable dharmas are limitless and boundless, and if hundreds of thousands of millions of wise people were gathered together, they still could not fully know them, let alone one person? Therefore, there is no one who can know all dharmas, and there is no 'Omniscience'. If it is said that one is not called 'Sarvajna' through universally knowing all mountains, rivers, sentient beings, and non-sentient beings, but is called 'Sarvajna' through completely knowing all scriptures, this statement is also not valid. Why? Because the Buddha-dharma does not speak of the meaning of the Vedas (Veda) and other scriptures. If the Buddha were 'Sarvajna', he should use the Vedas and other scriptures, but in reality he does not, therefore, the Buddha is not 'Sarvajna'. Moreover, the Four Vedas (Four Vedas) are limited in number, and there is currently no one in the world who can fully know them, let alone completely know all scriptures? Therefore, there is no 'Sarvajna'. Furthermore, some scriptures can increase greed, such as songs, dances, and music. If 'Sarvajna' knows these things, he will have greed. These scriptures are the cause of greed, and if there is a cause, there must be a result. If 'Sarvajna' does not know these things, he cannot be called 'Sarvajna'. Furthermore, some scriptures can promote anger and the joy of deceiving people, such as scriptures on governing the world. If one knows these things, one will have anger. Why? Because if there is a cause, there must be a result. If one does not know, then one cannot...
名一切智人。是故知無一切智人。複次佛不必盡知未來世事。譬如我今難一切智人。佛無經書豫記是人如是姓如是家在某處以如是事難一切智人。若謂佛盡知何以故不說是事。若說經者經中應有不說是事。是故知非一切智人。複次佛若盡知未來世事。應當豫知調達出家已破僧。若知者不應聽出家。複次佛不知木機激石。佛若豫知者則不應于中經行。複次佛不知旃遮婆羅門女以淫慾謗。若佛先知。應告諸比丘未來當有是事。複次有梵志嫉佛故於余處殺梵志女孫陀羅于祇洹塹中埋。佛不知是事。若知是者。應于諸梵志所救此女命。至調達所推石下。不說婆羅門女梵志女事。以不知故。當知佛不盡知未來世。是故非一切智人。複次佛入婆羅門聚落乞食空缽而出。不能豫知魔時轉諸人心。乃至不得一食。佛若知者則不應入婆羅門聚落。是故知佛不盡知未來事。複次阿阇世王欲害佛故放守財醉象。佛不知故入王舍城乞食。若豫知者則不應入城。是故不知未來事。不知未來事故則非一切智人。複次佛不知惡涅達多請佛因緣。即受其請將諸比丘詣韋羅阇國。是婆羅門忘先請故。使佛食馬麥。若佛豫知則不應受請三月食馬麥。是故知佛不知未來事。不知未來事故則非一切智人。複次佛受須涅叉多羅為弟子故則不知未來事。是人噁心堅牢
【現代漢語翻譯】 現代漢語譯本 問：有人說佛是『名一切智人』（擁有所有智慧的人）。因此，我知道沒有『一切智人』（全知的人）。 答：佛陀不一定完全知曉未來世的事情。例如，我現在要詰難『一切智人』。佛陀的經典中沒有預先記載某人姓什麼，家住哪裡，會用什麼事情來詰難『一切智人』。如果說佛陀完全知曉一切，為什麼不事先說明這些事情呢？如果經典中應該有記載，但卻沒有記載這些事情，因此，我知道佛陀並非『一切智人』。 問：如果佛陀完全知曉未來世的事情，應該預先知道提婆達多（Devadatta）出家後會破壞僧團。如果知道這件事，就不應該允許他出家。 問：佛陀不知道木頭機關會擊中石頭。如果佛陀預先知道，就不應該在那裡行走。 問：佛陀不知道旃遮婆羅門女（Ciñcā-māṇavikā）用淫慾來誹謗他。如果佛陀事先知道，應該告訴眾比丘未來會有這件事發生。 問：有外道梵志嫉妒佛陀，所以在其他地方殺害了梵志女孫陀羅（Sundarī），並埋在祇洹精舍（Jetavana）的壕溝中。佛陀不知道這件事。如果知道這件事，應該在外道梵志那裡救下這個女子的性命，直到提婆達多推下石頭。佛陀沒有說婆羅門女和梵志女的事情，因為他不知道。由此可知，佛陀並非完全知曉未來世的事情，因此不是『一切智人』。 問：佛陀進入婆羅門聚落乞食，卻空缽而出，不能預先知道魔羅（Māra）會轉變眾人的心意，以至於連一點食物都得不到。如果佛陀知道這些，就不應該進入婆羅門聚落。因此，我知道佛陀並非完全知曉未來世的事情。 問：阿阇世王（Ajātasattu）想要加害佛陀，所以放出了守財的醉象。佛陀不知道這件事，所以進入了王舍城（Rājagṛha）乞食。如果預先知道，就不應該進入城中。因此，佛陀不知道未來世的事情，不知道未來世的事情就不是『一切智人』。 問：佛陀不知道惡涅達多（Agnidatta）邀請佛陀的因緣，就接受了他的邀請，帶領眾比丘前往韋羅阇國（Veraja）。這個婆羅門忘記了先前的邀請，讓佛陀吃馬麥。如果佛陀預先知道，就不應該接受邀請，以至於三個月都吃馬麥。因此，我知道佛陀不知道未來世的事情，不知道未來世的事情就不是『一切智人』。 問：佛陀接受須涅叉多羅（Sunakkhatta）作為弟子，因此可知佛陀不知道未來世的事情。這個人噁心堅固。
【English Translation】 English version Question: Someone says that the Buddha is 『Nāma-sarvajña』 (the one who has the name of all-knowing). Therefore, I know there is no 『Sarvajña』 (all-knowing one). Answer: The Buddha does not necessarily know all things of the future. For example, I am now challenging the 『Sarvajña』. There is no prior record in the Buddha's scriptures of someone with such and such a name, living in such and such a place, who will challenge the 『Sarvajña』 with such and such a matter. If it is said that the Buddha knows everything completely, why did he not explain these things in advance? If these things should have been recorded in the scriptures, but they are not, therefore, I know that the Buddha is not 『Sarvajña』. Question: If the Buddha completely knew the things of the future, he should have known in advance that Devadatta would disrupt the Sangha after leaving home. If he knew this, he should not have allowed him to leave home. Question: The Buddha did not know that the wooden mechanism would hit the stone. If the Buddha had known in advance, he should not have walked there. Question: The Buddha did not know that Ciñcā-māṇavikā slandered him with lust. If the Buddha had known in advance, he should have told the bhikkhus that this would happen in the future. Question: Some heretical Brahmins, jealous of the Buddha, killed the Brahmin girl Sundarī in another place and buried her in the moat of Jetavana. The Buddha did not know about this. If he knew about this, he should have saved the girl's life from the heretical Brahmins, until Devadatta pushed the stone down. The Buddha did not speak of the Brahmin girl and the Brahmin girl's affairs because he did not know. From this, it can be known that the Buddha does not completely know the things of the future, therefore he is not 『Sarvajña』. Question: The Buddha entered the Brahmin village to beg for food, but came out with an empty bowl, unable to foresee that Māra would change the minds of the people, so that he could not get even a bit of food. If the Buddha knew this, he should not have entered the Brahmin village. Therefore, I know that the Buddha does not completely know the things of the future. Question: King Ajātasattu wanted to harm the Buddha, so he released the drunken elephant guarding the treasury. The Buddha did not know about this, so he entered Rājagṛha to beg for food. If he had known in advance, he should not have entered the city. Therefore, the Buddha does not know the things of the future, and not knowing the things of the future means he is not 『Sarvajña』. Question: The Buddha did not know the cause of Agnidatta's invitation to the Buddha, so he accepted his invitation and led the bhikkhus to Veraja. This Brahmin forgot the previous invitation and made the Buddha eat horse barley. If the Buddha had known in advance, he should not have accepted the invitation, so that he ate horse barley for three months. Therefore, I know that the Buddha does not know the things of the future, and not knowing the things of the future means he is not 『Sarvajña』. Question: The Buddha accepted Sunakkhatta as a disciple, therefore it can be known that the Buddha does not know the things of the future. This person's evil mind is firm.
難化不信佛語。佛若知者云何受為弟子。受為弟子故則不知未來事。不知未來事故則非一切智人。複次若佛是一切智人則應防護未有犯罪者當爲結戒。以先不知結戒因緣有作罪已方乃結戒則不知未來事。不知未來事故則非一切智人。複次佛法但以出家受戒歲數處在上座恭敬禮拜。不以耆年貴族諸家功德智慧多聞禪定果斷神通為大。若是一切智者。應以耆年貴族諸家功德智慧多聞禪定果斷神通為大供養恭敬。若如是者名為善制。歲數者受戒年數。如五歲道人禮六歲者。貴族者世間有四品眾生。婆羅門剎利韋舍首陀羅。首陀羅應恭敬韋舍剎利婆羅門。韋舍應恭敬剎利婆羅門。剎利應恭敬婆羅門。諸家者。工巧家商估家居士家長者家大臣家王家等。于諸家中。其小家應恭敬大家。如是于貧賤中出家者。應恭敬富貴中出家者。功德者毀戒人應恭敬禮拜持戒者。持戒者不應禮毀戒者。不行十二頭陀者。應禮行十二頭陀者。不具足行頭陀者。應禮具足行頭陀者。智慧者。無智慧人應禮敬有智慧者。多聞者。少聞人應禮多聞者。不多誦者應禮敬多誦者。果者。須陀洹應禮敬斯陀含。如是展轉應禮阿羅漢。一切凡夫應禮得果者。斷者。少斷結使及未斷者應禮多斷者。神通者。若未具神通者應禮具神通者。佛若如是次第善說供養恭敬法者
【現代漢語翻譯】 現代漢語譯本 難以使不信佛語的人信服。如果佛陀知道一切，為何還要接受弟子？接受弟子就說明佛陀不能預知未來。不能預知未來，就不是一切智者（Sarvajna）。 再者，如果佛陀是一切智者，就應該在有人犯罪之前就制定戒律來防止犯罪。因為事先不知道，等到有人犯了罪才制定戒律，就說明佛陀不能預知未來。不能預知未來，就不是一切智者。 還有，佛法只以出家受戒的年歲來決定座次，恭敬禮拜的順序，而不是以年長、貴族出身、各家的功德、智慧、多聞、禪定、果斷、神通為標準。如果佛陀是一切智者，就應該以年長、貴族出身、各家的功德、智慧、多聞、禪定、果斷、神通為標準來決定供養恭敬的順序。如果這樣做，才稱得上是善於制定規則。 『歲數』指的是受戒的年數。比如五歲的沙彌禮拜六歲的沙彌。 『貴族』指的是世間的四種姓：婆羅門（Brahmana）、剎帝利（Kshatriya）、吠舍（Vaishya）、首陀羅（Shudra）。首陀羅應該恭敬吠舍、剎帝利、婆羅門。吠舍應該恭敬剎帝利、婆羅門。剎帝利應該恭敬婆羅門。 『諸家』指的是工匠之家、商人之家、居住士紳之家、長者之家、大臣之家、王家等。在這些家族中，小家族應該恭敬大家族。同樣，從貧賤之家出家的人，應該恭敬從富貴之家出家的人。 『功德』指的是毀犯戒律的人應該恭敬禮拜持戒的人。持戒的人不應該禮拜毀犯戒律的人。不修十二頭陀行（Dhuta）的人，應該禮拜修行十二頭陀行的人。不完全修行頭陀行的人，應該禮拜完全修行頭陀行的人。 『智慧』指的是沒有智慧的人應該禮敬有智慧的人。 『多聞』指的是少聞的人應該禮敬多聞的人。不常誦經的人應該禮敬常誦經的人。 『果』指的是須陀洹（Srotapanna）應該禮敬斯陀含（Sakrdagamin）。像這樣依次禮敬，直到阿羅漢（Arhat）。一切凡夫都應該禮敬證果的人。 『斷』指的是少斷結使以及未斷結使的人應該禮敬多斷結使的人。 『神通』指的是未具足神通的人應該禮敬具足神通的人。如果佛陀能夠像這樣次第分明地善說供養恭敬之法，那才對。
【English Translation】 English version It is difficult to convince those who do not believe in the Buddha's words. If the Buddha knows everything, why does he accept disciples? Accepting disciples implies that the Buddha cannot foresee the future. If he cannot foresee the future, then he is not an all-knowing being (Sarvajna). Furthermore, if the Buddha is an all-knowing being, he should establish precepts to prevent offenses before they occur. Because he does not know beforehand, and only establishes precepts after someone has committed an offense, it shows that the Buddha cannot foresee the future. If he cannot foresee the future, then he is not an all-knowing being. Moreover, the Dharma only uses the years of ordination and precept-taking to determine seating order and the order of reverence and worship, rather than using age, noble birth, the merits of various families, wisdom, learning, meditation, decisiveness, or supernatural powers as the standard. If the Buddha were all-knowing, he should use age, noble birth, the merits of various families, wisdom, learning, meditation, decisiveness, and supernatural powers as the standard to determine the order of offering and reverence. If he did so, it could be called a good system. 'Years' refers to the number of years since ordination. For example, a five-year-old novice monk bows to a six-year-old novice monk. 'Noble birth' refers to the four castes in the world: Brahmana, Kshatriya, Vaishya, and Shudra. Shudras should respect Vaishyas, Kshatriyas, and Brahmanas. Vaishyas should respect Kshatriyas and Brahmanas. Kshatriyas should respect Brahmanas. 'Various families' refers to the families of artisans, merchants, householders, elders, ministers, royal families, etc. Among these families, smaller families should respect larger families. Similarly, those who have left home from poor and humble families should respect those who have left home from wealthy and noble families. 'Merit' refers to those who violate precepts should respect and worship those who uphold precepts. Those who uphold precepts should not worship those who violate precepts. Those who do not practice the twelve ascetic practices (Dhuta) should respect those who practice the twelve ascetic practices. Those who do not fully practice the ascetic practices should respect those who fully practice the ascetic practices. 'Wisdom' refers to those without wisdom should respect those with wisdom. 'Learning' refers to those who have little learning should respect those who have much learning. Those who do not recite scriptures often should respect those who recite scriptures often. 'Fruit' refers to a Stream-enterer (Srotapanna) should respect a Once-returner (Sakrdagamin). Respect should be given in this order, up to an Arhat. All ordinary beings should respect those who have attained the fruit. 'Severance' refers to those who have severed few or no fetters should respect those who have severed many fetters. 'Supernatural powers' refers to those who do not possess supernatural powers should respect those who possess supernatural powers. It would be right if the Buddha could clearly and well explain the method of offering and reverence in this order.
。是為上說。而實不爾。是故知非一切智人。複次佛尚不能知現在事。汝若謂我云何知佛不知現在事者。今當說之。有眾生結使薄者。無業障者。離八難者。堪行深法者。能成正法者。而佛不知。佛成道已初欲說法。生如是疑。我所得法甚深玄遠微妙寂滅難知難解。唯有智者可以內知。世間眾生貪著世事。此中除斷一切煩惱滅愛厭離第一難見。若我說法眾生不解。徒自疲苦。生如是疑。而實眾生有薄結使無業障者。有離八難者。堪行深法者。能成正法者。佛不能知如是眾生。是故當知不知現在事。又作是念。昔我苦行。五比丘供養執侍應先利益。今在何處。作是念已時有天告。今在波羅捺鹿野苑中。是故當知佛不知現在事。不知現在事故。則非一切智人。複次佛得道已受請說法而作是念。我今說法誰應先聞。即復念言。郁頭藍弗。此人利智易可開悟。爾時此人先已命終。而佛訪求。時天告言。昨夜命終。佛又思惟迴心欲度阿羅邏。天覆白言。是人亡來七日。若佛是一切智者先應知此諸人命終。而實不知。不知過去事故則不名一切智人。一切智人法應度可度者。不可則置。複次佛處處有疑語。如巴蓮弗城。是事當以三因緣壞。若水若火若內人與外人謀。若佛是一切智人者則不應有疑惑語。是故知非一切智人。複次佛問比
丘。汝等聚會為說何事。如是等問。若一切智人者則不應問如是等事。以問他故非一切智人。複次佛自稱讚身毀訾他人。如經中說。佛告阿難。唯我一人第一無比無與等者。告諸比丘尼犍子等是弊惡人成就五邪法。諸尼犍子等無信無慚無愧寡聞懈怠少念薄智。又說梵志尼犍諸外道弟子等諸不可事。若自稱讚毀訾他人。世人尚愧。何況一切智人。有此事故非一切智人。複次佛經始終相違如經中說。諸比丘我新得道。又言我得往古諸佛所得道。世間有智尚離終始相違。何況出家一切智人而有相違。以終始相違故。當知非一切智人。是故汝說金剛三昧唯一切智人得。是事不然。無一切智人故。一切智三昧亦不成。答曰。汝莫說此。佛實是一切智人。何以故。凡一切法有五法藏。所謂過去法。未來法。現在法。出三世法。不可說法。唯佛如實遍知是法。如汝先難所知法無量無邊故無一切智人者。我今當答。若所知法無量無邊。智亦無量無邊。以無量無邊智知無量無邊法無咎。若謂是知亦應以智知是則無窮者。今當答。法應以智知。智如世間人言。我是智者我是無智者。我是粗智者。我是細智者。以是因緣以智知智故。則無無窮過。如以現在智知過去智則盡知一切法無有遺余。複次如人數他通身為十知亦如是。自知亦知他則無有
【現代漢語翻譯】 現代漢語譯本 『丘（Qiu，對僧侶的稱呼）。你們聚在一起討論什麼？』 像這樣的問題，如果是一位一切智者，就不應該問這樣的問題。因為問別人，就不是一切智者。此外，佛陀自己稱讚自己，詆譭他人。如經典中所說：佛陀告訴阿難（Ananda，佛陀的弟子）: 『只有我一人是第一，無比，沒有可以相比的。』 告訴眾比丘尼（Bhikshuni，女性僧侶）: 『犍子（Qianzi）等人是卑劣惡人，成就五種邪法。』 那些尼犍子（Niganzi）等人，無信、無慚、無愧、寡聞、懈怠、少念、薄智。又說梵志（Brahmin，婆羅門）、尼犍（Nigantha，耆那教的別稱）等外道弟子等，都是不可親近的人。如果自己稱讚自己，詆譭他人，世人尚且感到羞愧，更何況是一切智者？因為有這些事情，所以不是一切智者。此外，佛經前後矛盾，如經典中所說：『諸位比丘，我新近得道。』 又說 『我得到了往昔諸佛所得的道。』 世間有智慧的人尚且避免前後矛盾，更何況是出家的一切智者會有矛盾？因為前後矛盾，應當知道他不是一切智者。所以你說金剛三昧（Vajra Samadhi）只有一切智者才能得到，這件事是不對的。因為沒有一切智者，一切智三昧也就不成立。 回答說：『你不要這樣說。佛陀確實是一切智者。為什麼呢？凡是一切法，有五種法藏，所謂過去法、未來法、現在法、超出三世法、不可說法。只有佛陀如實遍知這些法。』 就像你先前提出的難題，所知之法無量無邊，所以沒有一切智者，我現在來回答。如果所知之法無量無邊，智慧也無量無邊。以無量無邊的智慧，知道無量無邊的法，沒有過失。如果說『是知』也應該用智慧來知，這樣就會無窮無盡，現在來回答。法應該用智慧來知，智慧就像世間人說：『我是智者，我是無智者，我是粗智者，我是細智者。』 因為這個因緣，用智慧來知智慧，所以沒有無窮無盡的過失。就像用現在的智慧知道過去的智慧，就能完全知道一切法，沒有遺漏。 此外，就像人計算自己的全身，知道總數是十，知也像這樣。自己知道，也知道他人，就沒有問題。
【English Translation】 English version 『Qiu (Qiu, a term for monks). What are you discussing in this gathering?』 Such questions should not be asked by an omniscient being. Because asking others means not being omniscient. Furthermore, the Buddha praises himself and disparages others. As stated in the scriptures: The Buddha told Ananda (Ananda, the Buddha's disciple): 『Only I am the first, unparalleled, and without equal.』 He told the Bhikshunis (Bhikshuni, female monks): 『Qianzi (Qianzi) and others are vile and wicked people, accomplishing five evil dharmas.』 Those Niganzi (Niganzi) and others are without faith, without shame, without remorse, of little learning, lazy, of little mindfulness, and of shallow wisdom. He also said that Brahmins (Brahmin), Niganthas (Nigantha, another name for Jainism), and other heretical disciples are all unapproachable. If one praises oneself and disparages others, even worldly people would feel ashamed, let alone an omniscient being? Because of these things, he is not an omniscient being. Furthermore, the Buddha's teachings are contradictory from beginning to end, as stated in the scriptures: 『Monks, I have recently attained enlightenment.』 And also, 『I have attained the path attained by the Buddhas of the past.』 Worldly wise people avoid contradictions from beginning to end, let alone an omniscient being who has renounced the world? Because of the contradictions from beginning to end, it should be known that he is not an omniscient being. Therefore, your statement that Vajra Samadhi (Vajra Samadhi) can only be attained by an omniscient being is incorrect. Because there is no omniscient being, omniscient Samadhi is also not established.』 The answer is: 『Do not say such things. The Buddha is indeed an omniscient being. Why? Because all dharmas have five dharma treasuries, namely past dharmas, future dharmas, present dharmas, dharmas beyond the three times, and unspeakable dharmas. Only the Buddha truly and completely knows these dharmas.』 Just like the difficult question you raised earlier, that the knowable dharmas are immeasurable and boundless, so there is no omniscient being, I will now answer. If the knowable dharmas are immeasurable and boundless, wisdom is also immeasurable and boundless. Knowing immeasurable and boundless dharmas with immeasurable and boundless wisdom is without fault. If it is said that 『knowing』 should also be known with wisdom, then it would be endless, I will now answer. Dharmas should be known with wisdom, and wisdom is like worldly people saying: 『I am wise, I am unwise, I am of coarse wisdom, I am of fine wisdom.』 Because of this cause, knowing wisdom with wisdom, there is no fault of endlessness. Just like knowing past wisdom with present wisdom, one can completely know all dharmas without omission. Furthermore, just as a person counts their entire body and knows the total is ten, knowing is also like this. Knowing oneself and also knowing others, there is no problem.
咎。如燈自照亦照他。如汝所說和合百千萬億智人尚不能盡知一切法。何況一人知者。是事不然。何以故。一切智慧人能知眾事。雖復眾多無有智慧不能有所知。如百千盲人不任作導。一人有眼任為導師。是故汝以一人為難。雖復多智于佛則無智。是事不然。汝謂佛不說韋陀等外經故非一切智人者。今當答。韋陀中無善寂滅法。但有種種諸戲論事。諸佛所說皆為善寂滅故。佛雖知韋陀等經。不能令人得善寂滅。是故不說。問曰。韋陀中亦有善寂滅解脫說。世間先皆幽闇都無所有。初有大人出現如日。若有見者得度死難。更有餘導。又說。人身小則神小。人大則神大。身為神宅常處其中。若以智慧開解神縛則得解脫。是故當知韋陀中有寂滅解脫。答曰。無是事也。何以故。韋陀經中有四顛倒。世間無常而別有常世間。如說一作天祠墮落再亦墮落三作則不墮。是為無常中常顛倒。世間苦而說有常樂處。是為苦中樂顛倒。又說我神轉為子愿使壽百歲。子是他身云何為我。是為無我中我顛倒。說身清凈第一無比。金銀珍寶無及身者。是名無凈中凈顛倒。顛倒則無實。無實云何有寂滅。是故韋陀中無善寂滅法。問曰。韋陀中說。能知韋陀者清凈安隱。云何言無善寂滅法。答曰。知韋陀者雖說安隱非畢竟解脫。于異身中生解脫想。
【現代漢語翻譯】 現代漢語譯本： 過失。譬如燈能自己照亮也能照亮其他物體。正如你所說，即使集合百千萬億有智慧的人，尚且不能完全知曉一切法，更何況一個人呢？這種說法是不對的。為什麼呢？一切有智慧的人能夠知曉眾多事情，即使人數眾多，沒有智慧也不能有所知。如同成百上千的盲人不能勝任嚮導的工作，一個人有眼睛就能勝任導師。所以你以一個人為難，即使再多有智慧的人，相對於佛來說也是沒有智慧的。這種說法是不對的。你說佛不說《韋陀經》等外道經典，所以不是一切智人，現在我來回答。在《韋陀經》中沒有善良寂滅之法，只有種種戲論之事。諸佛所說都是爲了善良寂滅的緣故。佛雖然知道《韋陀經》等經典，但不能使人得到善良寂滅，所以不說。《問》：《韋陀經》中也有善良寂滅解脫的說法。世間先前都是幽暗，什麼都沒有，最初有大人出現，如同太陽。如果有人見到他就能脫離死亡的苦難。還有其他的引導。又說，人的身體小，神就小，人的身體大，神就大。身體是神的住所，常常處在其中。如果用智慧打開解脫神的束縛就能得到解脫。所以應當知道《韋陀經》中有寂滅解脫。《答》：沒有這件事。為什麼呢？《韋陀經》中有四種顛倒。世間是無常的，卻另外說有常世間，如說一次作天祠會墮落，再作也會墮落，三次作就不會墮落。這是在無常中執著常的顛倒。世間是苦的，卻說有常樂之處，這是在苦中執著樂的顛倒。又說我的神轉為兒子，希望他能活到一百歲。兒子是他人的身體，怎麼能說是我的呢？這是在無我中執著我的顛倒。說身體清凈，第一無比，金銀珍寶都比不上身體。這是在不凈中執著凈的顛倒。顛倒就沒有真實，沒有真實怎麼會有寂滅呢？所以《韋陀經》中沒有善良寂滅之法。《問》：《韋陀經》中說，能知曉《韋陀經》的人清凈安穩，怎麼說沒有善良寂滅之法呢？《答》：知曉《韋陀經》的人雖然說安穩，但不是畢竟解脫，在不同的身體中產生解脫的想法。
【English Translation】 English version: Fault. It is like a lamp that illuminates itself and also illuminates others. As you say, even if hundreds of thousands of millions of wise people were gathered, they still could not fully know all dharmas, let alone one person. This is not right. Why? All wise people can know many things, but even if there are many, without wisdom they cannot know anything. Like hundreds and thousands of blind people who are not fit to be guides, one person with eyes is fit to be a teacher. Therefore, you make it difficult with one person, but even if there are many wise people, they are without wisdom compared to the Buddha. This is not right. You say that the Buddha does not speak of the Vedas (Veda, ancient Indian scriptures) and other external scriptures, so he is not an all-knowing person. Now I will answer. In the Vedas there is no good and tranquil cessation (shan ji mie fa, the dharma of good tranquility and cessation), but only various kinds of playful discussions. What the Buddhas speak is all for the sake of good and tranquil cessation. Although the Buddha knows the Vedas and other scriptures, he cannot enable people to attain good and tranquil cessation, so he does not speak of them. Question: In the Vedas there is also talk of good and tranquil cessation and liberation. The world was previously dark and there was nothing. Initially, a great man appeared like the sun. If someone sees him, they can escape the suffering of death. There are other guides as well. It also says that if a person's body is small, their spirit is small; if a person's body is large, their spirit is large. The body is the dwelling of the spirit, which always resides within it. If one opens and releases the bonds of the spirit with wisdom, then one attains liberation. Therefore, one should know that there is tranquil cessation and liberation in the Vedas. Answer: This is not the case. Why? In the Vedas there are four inversions. The world is impermanent, but it is said that there is a permanent world. For example, it is said that if one performs a sacrifice to the heavens once, one will fall; if one performs it again, one will also fall; if one performs it three times, one will not fall. This is the inversion of permanence in impermanence. The world is suffering, but it is said that there is a place of constant happiness. This is the inversion of happiness in suffering. It is also said that my spirit is transformed into a son, and I wish him to live to be a hundred years old. The son is another person's body, so how can it be said to be mine? This is the inversion of self in non-self. It is said that the body is pure, the first and incomparable, and that gold, silver, and treasures cannot compare to the body. This is the inversion of purity in impurity. Inversion has no reality. Without reality, how can there be tranquil cessation? Therefore, in the Vedas there is no good and tranquil cessation. Question: In the Vedas it is said that those who know the Vedas are pure and peaceful. How can you say that there is no good and tranquil cessation? Answer: Those who know the Vedas, although it is said that they are peaceful, are not ultimately liberated. They generate the idea of liberation in different bodies.
是說因長壽天。說為解脫。是故韋陀中實無解脫。複次韋陀中。略說有三義。一者咒愿。二者稱讚。三者法則。咒愿名為令我得妻子牛馬金銀珍寶。稱讚名為汝火神頭黑頸赤體黃常在眾生五大中。法則名為是事應作是不應作。如從昴星初受火法而實咒愿稱讚法。則無有寂滅解脫。何以故。貪著世樂然蘇咒愿無真智慧。不斷煩惱何有解脫。問曰。韋陀法自古有之第一可信。汝言無善寂滅故不可信者。是事不然。何以故。佛法近乃出世。韋陀自古久遠常在世間。是故古法可信近法不可信。汝言韋陀中無善寂滅法。是事不然。答曰。時不可信。無明先出正智后出。邪見先出正見后出。不可以無明邪見先出故可信。正智正見后出不可信。如先有污泥後有蓮花。先有病後有藥。如是不可以在先出者為貴。是故韋陀先出。佛法后出。謂不可信者。是事不然。複次過去錠光等諸佛皆先出世。其法則古出。韋陀是后出。若汝以先久為貴者。此諸佛及法則應是貴。問曰。韋陀不能作善寂滅。是故佛法中不說。若佛知不能作寂滅。何用知為。若不知則非一切智人。二俱有過。答曰。汝語非也。佛先知韋陀不能善寂滅故不說亦不修行。問曰。若佛知韋陀無有利益故而說不修習者何用知為。答曰。大智之人應悉分別是正道是邪道。欲令無量人眾
【現代漢語翻譯】 現代漢語譯本： 這是指望因長壽天而獲得解脫的說法。因此，在《韋陀經》（Vedas）中實際上沒有解脫。此外，《韋陀經》中略述有三種含義：一是咒愿，二是稱讚，三是法則。咒愿是指希望我能得到妻子、牛馬、金銀珍寶。稱讚是指讚美火神，說你火神頭是黑色的，脖子是紅色的，身體是黃色的，常在眾生的五大（地、水、火、風、空）之中。法則是指這件事應該做，那件事不應該做。例如，從昴星開始接受火法，而實際上只是咒愿、稱讚和法則，並沒有寂滅解脫。為什麼呢？因為貪戀世俗的快樂，點燃酥油燈，進行咒愿，沒有真正的智慧，不能斷除煩惱，怎麼會有解脫呢？ 有人問：『《韋陀法》自古就有，最值得相信。你說它沒有善良寂滅，所以不可信，這是不對的。』為什麼呢？因為佛法是最近才出現的，而《韋陀經》自古以來就長久存在於世間。所以古老的法是可信的，近代的法是不可信的。你說《韋陀經》中沒有善良寂滅的法，這是不對的。』 回答說：『時間長短不可信。無明（avidya）先出現，正智（samyag-jñana）后出現；邪見（mithyā-dṛṣṭi）先出現，正見（samyag-dṛṣṭi）后出現。不能因為無明邪見先出現就認為可信，而正智正見后出現就認為不可信。就像先有污泥後有蓮花，先有疾病後有藥物一樣。不能因為先出現的就認為高貴。所以《韋陀經》先出現，佛法后出現，就說不可信，這是不對的。』 此外，過去的錠光佛（Dīpaṃkara Buddha）等諸佛都先出世，他們的法則也是古老的，而《韋陀經》是后出現的。如果你認為時間長久就可貴，那麼這些佛和他們的法則應該是可貴的。 有人問：『《韋陀經》不能帶來善良寂滅，所以佛法中不說它。如果佛知道它不能帶來寂滅，為什麼要了解它呢？如果不知道，就不是一切智人（sarvajña）。這兩種說法都有過失。』 回答說：『你的話不對。佛先知道《韋陀經》不能帶來善良寂滅，所以不說它，也不修行它。』 有人問：『如果佛知道《韋陀經》沒有利益，卻說了它，也不修習它，那瞭解它有什麼用呢？』 回答說：『大智慧的人應該完全分別什麼是正道，什麼是邪道，爲了讓無量的人眾……』
【English Translation】 English version: This refers to the saying that one can attain liberation through the Heaven of Long Life (Āyuṣmat-deva). Therefore, there is actually no liberation in the Vedas (Veda). Furthermore, the Vedas briefly describe three meanings: first, blessings (āśīrvāda); second, praise (stuti); and third, rules (vidhi). Blessings mean wishing to obtain a wife, cattle, horses, gold, silver, and treasures. Praise means praising the fire god (Agni), saying, 'You, fire god, have a black head, a red neck, and a yellow body, and you are always present in the five great elements (mahābhūta) of sentient beings.' Rules mean that this should be done, and that should not be done. For example, from the star cluster Krittika (昴星) onwards, one receives the fire ritual (agni-vidhi), but in reality, it is only blessings, praise, and rules, without the quiescence (śama) and liberation (moksha). Why? Because of attachment to worldly pleasures, lighting ghee lamps, and making blessings without true wisdom (jñāna), and without cutting off afflictions (kleśa), how can there be liberation? Someone asks: 'The Vedic Dharma (Veda-dharma) has existed since ancient times and is most trustworthy. You say that it has no good quiescence, so it is not trustworthy, which is incorrect.' Why? Because the Buddha Dharma (Buddha-dharma) has only recently appeared, while the Vedas have long existed in the world since ancient times. Therefore, the ancient Dharma is trustworthy, and the recent Dharma is not trustworthy. You say that there is no good quiescence Dharma in the Vedas, which is incorrect.' The answer is: 'The length of time is not trustworthy. Ignorance (avidyā) appears first, and right knowledge (samyag-jñana) appears later; wrong views (mithyā-dṛṣṭi) appear first, and right views (samyag-dṛṣṭi) appear later. One cannot consider ignorance and wrong views to be trustworthy because they appear first, and right knowledge and right views to be untrustworthy because they appear later. It is like how there is mud first and then a lotus flower, or illness first and then medicine. One cannot consider what appears first to be superior. Therefore, it is incorrect to say that the Vedas appeared first and the Buddha Dharma appeared later, so it is not trustworthy.' Furthermore, the Buddhas of the past, such as Dīpaṃkara Buddha (Dīpaṃkara Buddha), all appeared first, and their Dharma (dharma) is also ancient, while the Vedas appeared later. If you consider what is long-lasting to be valuable, then these Buddhas and their Dharma should be valuable. Someone asks: 'The Vedas cannot bring about good quiescence, so it is not discussed in the Buddha Dharma. If the Buddha knew that it could not bring about quiescence, why would he need to understand it? If he did not know, then he is not an all-knowing being (sarvajña). Both of these statements have faults.' The answer is: 'Your words are incorrect. The Buddha knew beforehand that the Vedas could not bring about good quiescence, so he did not discuss it, nor did he practice it.' Someone asks: 'If the Buddha knew that the Vedas had no benefit, yet he spoke of it and did not practice it, then what is the use of understanding it?' The answer is: 'A person of great wisdom should fully distinguish what is the right path and what is the wrong path, in order to allow countless people...'
度險惡道故行於正道。譬如導師善分別邪道正道。佛亦如是。既自得出生老死險道。亦復欲令眾生出故。善知八真聖道。亦知韋陀等邪險惡道。為離邪惡道故。行於正道故。但知而不說。猶如農夫為谷種植至秋收獲亦得草䴰。佛亦如是。為無上道故勤行精進得菩提道。亦知韋陀等諸邪道。是故無咎。如汝先說無人能有具知四韋陀者。此難不然。世間人各有念力。有人一日能誦五偈。有誦百偈。有誦二百偈。若人一日不誦十偈則謂無能誦百偈出百偈者。此非實語。汝等不能盡知故。便言都無智者。若人見一人不能度河便言無能度者。是人不名正說。何以故。自有餘大力者能度。此亦如是。設使餘人不能盡知。一切智者知之何咎。複次脾娑仙人。皆讀韋陀亦應成一切智。若有盡讀韋陀。何以言無一切智。若汝言有經書能生貪慾瞋恚者。我今當答。若人慾長壽。應離死因緣。佛亦如是欲斷一切眾生貪慾瞋恚。應知貪慾瞋恚因緣。複次如汝說能知生貪慾瞋恚經書則有貪慾瞋恚者。無有是處也。佛雖知是不用不行故無過咎。如人知死因緣則不死。若行死因緣則死。是事亦爾。若汝說不知未來事故不名一切智者。我今當答。此則非難。我等亦知有難一切智者如經中說。佛告諸比丘。凡夫無智有三相。不應思而思。不應說而說。不應
【現代漢語翻譯】 現代漢語譯本 度過充滿危險的道路，因此行走在正道上。譬如導師能夠很好地區分邪道和正道。佛陀也是如此，既已自己脫離了生老死的險惡道路，又想讓眾生也脫離，所以深知八真聖道（Ariyasacca，佛教的核心教義，包括苦、苦的起因、苦的止息、以及達到苦止息的道路），也知道韋陀（Vedas，古印度教的經書）等是邪險惡道。爲了遠離邪惡道，行走在正道上，即使知道（邪道）而不說，就像農夫爲了收穫穀物而種植，到了秋天收穫時也會得到雜草一樣。佛陀也是如此，爲了無上道（Anuttara-samyak-sambodhi，無上正等正覺）而勤奮精進，得到了菩提道（Bodhi，覺悟之道），也知道韋陀等各種邪道，所以沒有過失。正如你先前所說，沒有人能夠完全通曉四韋陀（Rigveda, Yajurveda, Samaveda, Atharvaveda，梨俱吠陀、夜柔吠陀、娑摩吠陀、阿闥婆吠陀）那樣，這種說法是不對的。世間人各有記憶力，有人一天能背誦五偈（Gatha，偈頌），有的能背誦百偈，有的能背誦二百偈。如果有人一天不背誦十偈，就認為沒有人能背誦百偈或寫出百偈，這不是真實的說法。你們不能完全知曉，就說根本沒有智者。如果有人看到一個人不能渡河，就說沒有人能渡河，這種說法是不正確的。為什麼呢？因為有其他更有力量的人能夠渡過。這裡也是一樣，即使其他人不能完全知曉，一切智者（Sabbaññū，佛陀的稱號，意為全知者）知道又有什麼過錯呢？再者，脾娑（Pisa，人名）仙人都能讀韋陀，也應該成為一切智者嗎？如果有人完全讀懂了韋陀，為什麼還說沒有一切智者呢？如果你說有經書能產生貪慾（Lobha，佛教中的一種煩惱）、瞋恚（Dosa，佛教中的一種煩惱），我現在要回答你。如果有人想要長壽，就應該遠離導致死亡的因緣。佛陀也是如此，想要斷除一切眾生的貪慾瞋恚，就應該知道貪慾瞋恚的因緣。再者，正如你所說，能知道產生貪慾瞋恚的經書就會有貪慾瞋恚，這是不可能的。佛陀雖然知道這些，但不使用、不實行，所以沒有過錯。就像人知道死亡的因緣就不會死，如果實行導致死亡的因緣就會死，道理也是這樣。如果你說不知道未來的事情就不能稱為一切智者，我現在要回答你，這並不是責難。我們也知道有責難一切智者的情況，如經中所說，佛陀告訴眾比丘，凡夫沒有智慧有三種表現：不應該思考的卻思考，不應該說的卻說。
【English Translation】 English version Having passed through dangerous paths, therefore walking on the right path. Just as a guide is good at distinguishing between wrong paths and right paths. The Buddha is also like this, having already freed himself from the dangerous path of birth, old age, and death, and also wanting to lead sentient beings out of it, therefore he knows well the Eight Noble Truths (Ariyasacca, the core teachings of Buddhism, including suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering). He also knows that the Vedas (Vedas, ancient Hindu scriptures) and other paths are wrong and dangerous. In order to stay away from wrong paths and walk on the right path, even if he knows (the wrong paths) but does not speak of them, it is like a farmer who plants for the sake of harvesting grain, and in the autumn harvest also gets weeds. The Buddha is also like this, diligently practicing and striving for the sake of the Unsurpassed Path (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment), attaining the Bodhi Path (Bodhi, the path to enlightenment), and also knowing the various wrong paths such as the Vedas, so there is no fault. Just as you said earlier, that no one can fully understand the four Vedas (Rigveda, Yajurveda, Samaveda, Atharvaveda), this statement is not correct. People in the world each have memory power, some can recite five verses (Gatha, verses) a day, some can recite a hundred verses, and some can recite two hundred verses. If someone does not recite ten verses a day, then it is said that no one can recite a hundred verses or write a hundred verses, this is not a true statement. You cannot fully know, so you say that there are no wise people at all. If someone sees that one person cannot cross the river, and then says that no one can cross the river, this statement is not correct. Why? Because there are other more powerful people who can cross. It is the same here, even if other people cannot fully know, what fault is it if the All-Knowing One (Sabbaññū, a title of the Buddha, meaning all-knowing) knows? Furthermore, the sage Pisa (Pisa, a name) can read the Vedas, should he also become all-knowing? If someone fully understands the Vedas, why do you still say that there is no all-knowing one? If you say that there are scriptures that can generate greed (Lobha, an affliction in Buddhism), and hatred (Dosa, an affliction in Buddhism), I will now answer you. If someone wants to live a long life, they should stay away from the causes of death. The Buddha is also like this, wanting to cut off the greed and hatred of all sentient beings, he should know the causes of greed and hatred. Furthermore, just as you said, that knowing the scriptures that generate greed and hatred will lead to greed and hatred, this is impossible. Although the Buddha knows these things, he does not use them or practice them, so there is no fault. Just like a person who knows the causes of death will not die, if they practice the causes of death they will die, the principle is the same. If you say that not knowing future events cannot be called all-knowing, I will now answer you, this is not a criticism. We also know that there are criticisms of the all-knowing one, as it is said in the scriptures, the Buddha told the monks, ordinary people without wisdom have three manifestations: thinking about what should not be thought about, saying what should not be said.
作而作。是故皆已總說。汝等未來世凡夫皆在其中無利益故。何用分別說其名字等。若謂佛知有難不豫答者亦不須此。今現四眾中亦有善斷疑難者。今亦有能破諸難問者。何用先答。如汝今日現見比丘之中能破婆羅門者。是故不須先答。又先時亦有答。散在眾經。人不能具知佛法故。不知處所。若言受調達出家事。我今當答。謂受調達出家則非一切智人者。是語不然。調達出家非佛所度。問曰。若餘人度者佛何以聽。答曰。善惡各有時。不必出家便惡。調達出家之後有持戒諸功德。是故出家無過。複次調達於十二年清凈持戒誦六萬法藏。此果報者當來不空必有利益。汝說調達機關激石者。我今當說。諸佛成就無殺法故。一切世間無能奪命者。問曰。若成就不殺法者。何故迸石而來。答曰。佛于先世種壞身業定報應受。示眾生業報不可舍故現受。是故自來。汝言旃遮女佛不先說者。我今當答。以旃遮女故譏佛者。不能壞一切智人因緣。若佛先說旃遮女當來謗我者。旃遮女則不來。複次佛先世謗人罪業因緣。今必應受。汝說佛何以不遮孫陀利入祇洹事。我今當答。此事不能壞一切智人因緣。佛無有力令一切眾生盡作樂人。又諸佛離一切諍訟不自高身不著持戒。是故不遮。複次佛先世業熟故。必應受七日謗。又眾生見佛聞謗
【現代漢語翻譯】 現代漢語譯本 做了就做了。因此，都已經總括地說過了。你們這些未來世的凡夫，都在其中沒有利益，何必分別說出他們的名字等等呢？如果說佛知道有難題而不預先回答，那也不需要這樣（預先回答）。現在現前的四眾弟子中，也有善於判斷疑難的人。現在也有能破斥各種難題的人，何必預先回答呢？就像你們今天親眼看到比丘之中能破斥婆羅門的人一樣。因此不需要預先回答。而且先前也有回答，分散在各種經典中，人們不能完全瞭解佛法，所以不知道在哪裡。如果說接受提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）出家這件事，我現在應當回答。說接受提婆達多出家就不是一切智人，這種說法是不對的。提婆達多出家不是佛陀所度的。問：如果其他人度他出家，佛陀為什麼要聽任呢？答：善惡各有其時。不一定出家就一定是惡的。提婆達多出家之後有持戒的各種功德。因此出家沒有過失。再次，提婆達多在十二年中清凈持戒，誦讀六萬法藏。這個果報將來不會落空，必定有利益。你們說提婆達多用機關投擲石頭這件事，我現在應當說。諸佛成就了不殺生的法則，所以一切世間沒有人能奪取佛的性命。問：如果成就了不殺生的法則，為什麼還會有石頭飛來呢？答：佛陀在過去世種下了毀壞身體的惡業，這是註定的報應，應該承受。爲了向眾生顯示業報不可避免，所以顯現承受。因此石頭是自己飛來的。你們說旃遮女（Ciñcā Mānavikā，一個誹謗佛陀的女人）的事情佛陀不預先說，我現在應當回答。因為旃遮女的緣故而譏諷佛陀，不能破壞一切智人的因緣。如果佛陀預先說旃遮女將來會誹謗我，旃遮女就不會來了。再次，佛陀過去世誹謗人的罪業因緣，現在必定應該承受。你們說佛陀為什麼不阻止孫陀利（Sundarī，一個被謀殺的女子，被用來誹謗佛陀）進入祇洹（Jetavana，祇樹給孤獨園，佛陀常住的精舍）這件事，我現在應當回答。這件事不能破壞一切智人的因緣。佛陀沒有力量讓一切眾生都成為快樂的人。而且諸佛遠離一切爭訟，不自我抬高，不執著于持戒，因此不阻止。再次，佛陀過去世的業成熟了，必定應該承受七天的誹謗。而且眾生見到佛陀聽到誹謗
【English Translation】 English version It is done and it is done. Therefore, it has all been generally spoken. You future world ordinary people are all among them without benefit, so why separately speak of their names and so on? If it is said that the Buddha knows there are difficulties and does not answer them in advance, then this is also unnecessary (to answer in advance). Now, among the present fourfold assembly, there are also those who are good at judging difficulties. Now there are also those who can refute various difficult questions, why answer in advance? Just as you see today among the Bhikshus those who can refute the Brahmins. Therefore, there is no need to answer in advance. Moreover, there have been answers in the past, scattered in various sutras, but people cannot fully understand the Buddha's teachings, so they do not know where they are. If you speak of accepting Devadatta (佛陀的堂兄弟，後背叛佛陀) into the Sangha, I should answer now. To say that accepting Devadatta into the Sangha means one is not an all-knowing person is not correct. Devadatta's ordination was not by the Buddha. Question: If others ordain him, why does the Buddha allow it? Answer: Good and evil each have their time. It is not necessarily evil to be ordained. After Devadatta's ordination, he had various merits of upholding the precepts. Therefore, there is no fault in ordination. Furthermore, Devadatta purely upheld the precepts for twelve years and recited six million Dharma treasures. This karmic reward will not be in vain in the future, and there will surely be benefits. You speak of Devadatta throwing stones with a device, I should speak of it now. Because the Buddhas have achieved the Dharma of non-killing, no one in all the world can take the Buddha's life. Question: If one has achieved the Dharma of non-killing, why did a stone fly? Answer: The Buddha planted the evil karma of destroying the body in a previous life, and this is a fixed retribution that should be received. In order to show sentient beings that karmic retribution is unavoidable, it is manifested as being received. Therefore, the stone came on its own. You say that the Buddha did not speak of the matter of Ciñcā Mānavikā (一個誹謗佛陀的女人) in advance, I should answer now. Because of Ciñcā Mānavikā's sake, those who criticize the Buddha cannot destroy the causes and conditions of the all-knowing person. If the Buddha had said in advance that Ciñcā Mānavikā would slander me in the future, Ciñcā Mānavikā would not have come. Furthermore, the Buddha's past life's karma of slandering people must now be endured. You say why the Buddha did not prevent Sundarī (一個被謀殺的女子，被用來誹謗佛陀) from entering Jetavana (祇樹給孤獨園，佛陀常住的精舍), I should answer now. This matter cannot destroy the causes and conditions of the all-knowing person. The Buddha does not have the power to make all sentient beings happy people. Moreover, the Buddhas are far from all disputes, do not exalt themselves, and are not attached to upholding the precepts, therefore they do not prevent it. Furthermore, the Buddha's past life's karma has matured, and he must endure seven days of slander. Moreover, sentient beings see the Buddha and hear slander
不憂。雪明不喜故。發無上道心。作是愿言。我等亦當得如是清凈心。是故無咎。汝先說佛入婆羅門聚落空缽而出非一切智人者。今當答。佛不以飲食先觀人心入聚落已魔轉其意。問曰。是事佛應先知。我入聚落魔當轉人心。答曰。佛亦先知此事。為大利益眾生。諸佛非但以受人食故。以為利益度脫眾生。有以清凈心迎逆敬禮和顏瞻視。此皆大利何必飲食。以種種門利益眾生。非空入聚落。汝說佛逆趣醉象者。今當答。佛雖知此事。以因緣故往以此醉象必應得度。又能障其害佛罪業。複次此象身如黑山。眾人見此低頭禮佛皆起恭敬。以是因緣故佛故往趣。複次佛趣此象無有過失。若有惡事可作此難。汝難至隨蘭若者。為受先世業果報故。汝說畜須洹叉多羅為弟子者。今當說。佛身口意命不須守護。無所畏故聽為弟子。複次是人常近佛故得見種種大神力。見諸天龍夜叉乾闥婆阿修羅等諸王來供養佛請問種種甚深要法心得清凈。心清凈故得利益因緣。是故雖惡聽為弟子。問曰。此人于佛多生噁心。是故不應聽為弟子。答曰。若不聽為弟子亦有噁心。是故聽為弟子無咎。汝說先未作罪時何以不制戒。今當答。佛先結戒。說八聖道正見正思惟正語正業正命正精進正念正定。說是至涅槃道故。已說一切諸戒。複次佛說三學。善學
【現代漢語翻譯】 現代漢語譯本 不憂（Anuya）。雪明（Khema）不喜的緣故。發無上道心，作這樣的愿：『我們等將來也應當得到這樣清凈的心。』所以沒有過失。你先前說佛陀空缽進入婆羅門聚落，不是一切智人，現在我來回答。佛陀進入聚落，不是爲了飲食，而是先觀察人心，因為魔會轉變他們的心意。你問：『這件事佛陀應該事先知道，知道我進入聚落，魔會轉變人心。』回答說：『佛陀也事先知道這件事，但爲了大利益眾生。諸佛不僅僅因為接受人們的飲食，才認為能利益和度脫眾生。有人以清凈心迎接、敬禮、和顏悅色地瞻視佛陀，這些都是大利益，何必一定要飲食呢？』佛陀以種種方式利益眾生，不是空著缽進入聚落。你又說佛陀逆著醉象行走，現在我來回答。佛陀雖然知道這件事，但因為因緣的緣故前往，因為這頭醉象必定應該被度化。又能阻止它做出傷害佛陀的罪業。再次，這頭象的身體像黑山一樣，眾人見到都低頭禮佛，都生起恭敬心。因為這個因緣，佛陀才故意前往。再次，佛陀走向這頭象沒有過失。如果有惡事發生，才可以這樣責難。你責難佛陀去隨蘭若（Sui Lanruo）那裡，是因為承受前世業果報的緣故。你說收須洹叉多羅（Xuhuan Chatuluo）為弟子，現在我來解釋。佛陀的身口意命不需要守護，因為沒有所畏懼，所以聽任他做弟子。再次，這個人常在佛陀身邊，所以能見到種種大神力，見到諸天、龍、夜叉（Yacha）、乾闥婆（Gantapo）、阿修羅（Asuluo）等諸王來供養佛陀，請問種種甚深要法，心得清凈。心清凈的緣故，得到利益的因緣。所以即使他不好，也聽任他做弟子。你問：『這個人對佛陀多生噁心，所以不應該聽任他做弟子。』回答說：『如果不聽任他做弟子，他也會有噁心。所以聽任他做弟子沒有過失。』你說在沒有作罪時，為什麼不制定戒律？現在我來回答。佛陀先結戒，說八聖道：正見、正思惟、正語、正業、正命、正精進、正念、正定。說這是通往涅槃的道路，所以已經說了一切諸戒。再次，佛陀說三學：善學
【English Translation】 English version Anuya does not worry. Because Khema (Xue Ming) was not happy, she generated the supreme Bodhi mind and made this vow: 'We shall also attain such a pure mind in the future.' Therefore, there is no fault. You previously said that the Buddha entered the Brahmin village with an empty bowl and was not omniscient. Now I will answer. The Buddha entered the village not for food, but to observe people's minds first, because Mara (Mo) would change their intentions. You asked: 'The Buddha should have known this beforehand, knowing that when I enter the village, Mara will change people's minds.' The answer is: 'The Buddha also knew this beforehand, but it was for the great benefit of sentient beings. The Buddhas do not only consider accepting people's food as beneficial and liberating sentient beings. Some people greet, pay respects, and look at the Buddha with kind faces and pure hearts, which are all great benefits. Why necessarily need food?' The Buddha benefits sentient beings in various ways, not by entering the village with an empty bowl. You also said that the Buddha walked against the drunken elephant. Now I will answer. Although the Buddha knew this, he went because of the karmic conditions, because this drunken elephant should definitely be tamed. It can also prevent it from committing the sin of harming the Buddha. Furthermore, this elephant's body is like a black mountain. When people see it, they bow to the Buddha and generate respectful minds. Because of this karmic condition, the Buddha deliberately went. Furthermore, there is no fault in the Buddha approaching this elephant. If something bad happens, you can make this accusation. You accuse the Buddha of going to Sui Lanruo because he was enduring the karmic retribution from his previous life. You said that you accepted Xuhuan Chatuluo (Suhuan Chatuluo) as a disciple. Now I will explain. The Buddha's body, speech, mind, and life do not need protection, because he has no fear, so he allows him to be a disciple. Furthermore, this person is often by the Buddha's side, so he can see all kinds of great divine powers, see the kings of gods, dragons, Yakshas (Yacha), Gandharvas (Gantapo), Asuras (Asuluo), etc., come to offer to the Buddha, ask about various profound and essential Dharma, and purify their minds. Because their minds are pure, they obtain the karmic conditions for benefit. Therefore, even if he is bad, he is allowed to be a disciple. You asked: 'This person has generated many evil thoughts towards the Buddha, so he should not be allowed to be a disciple.' The answer is: 'If he is not allowed to be a disciple, he will still have evil thoughts. Therefore, there is no fault in allowing him to be a disciple.' You said, why not establish precepts when no sins have been committed yet? Now I will answer. The Buddha first established the precepts, speaking of the Eightfold Noble Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Saying that this is the path to Nirvana, so all the precepts have already been spoken. Furthermore, the Buddha spoke of the Three Learnings: good learning
戒善學心善學慧。當知已說一切諸戒。複次佛告諸比丘。一切惡決定不應作。是不名先結戒耶。複次佛說十善道。離殺盜淫兩舌惡罵妄言綺語貪嫉瞋恚邪見。不名先結戒耶。佛先十二年中說一偈為布薩法。所謂一切惡莫作。一切善當行。自凈其志意。是則諸佛教。是故當知先已結戒。複次佛說諸小惡因緣皆應當離。如說。
離身諸惡行 亦離口諸惡 離意諸惡行 余惡悉遠離
如是說者當知先已結戒。複次佛先已說諸守護法。如說。
護身為善哉 能護口亦善 護意為善哉 護一切亦善 比丘護一切 得遠離諸惡
如是說者當知先已結戒。複次佛先說善相。如說。
手足勿妄犯 節言慎所行 當樂守定意 是名真比丘
如是說者當知先已結戒。複次說沙門法故。當知先已結戒。沙門有四法。一于瞋不報。二于罵默然。三杖捶能受。四害者忍之。複次佛說四念處。觀身觀受觀心觀法。是涅槃道住處故。當知先已結戒。若微小惡尚不聽。何況身口惡業。如是等因緣當知先已結戒。如王者立制。不應作惡。後有犯者隨事輕重作如是罪如是治之。佛亦如是。先總說戒。後有犯者說其罪相。如有作惡者教令懺悔。作如是罪應如是懺。不見擯滅擯不共住等。成如是事故。后
【現代漢語翻譯】 現代漢語譯本 戒律、善學之心、善學之慧。應當知道，（我）已經說過一切戒律。再次，佛告訴眾比丘（bhiksu，佛教出家男眾）：一切惡行絕對不應該做。這難道不算是先前已經結戒了嗎？再次，佛陀宣說了十善道：遠離殺生、偷盜、邪淫、兩舌（挑撥離間）、惡口（惡語傷人）、妄語（虛假不實之言）、綺語（花言巧語）、貪婪、嫉妒、嗔恚（憤怒）、邪見（錯誤的見解）。這難道不算是先前已經結戒了嗎？佛陀在最初的十二年中，說了一個偈頌作為布薩（posadha，每半月舉行的誦戒儀式）的法則，那就是：一切惡事都不要做，一切善事都要奉行，凈化自己的心意。這就是諸佛的教導。因此應當知道，（我）先前已經結戒了。再次，佛陀宣說了各種小的惡行因緣都應當遠離。就像（佛陀）所說：
遠離身體的各種惡行，也遠離口頭的各種惡行，遠離意念的各種惡行，其餘的惡行全部遠離。
像這樣說，應當知道（我）先前已經結戒了。再次，佛陀先前已經宣說了各種守護之法。就像（佛陀）所說：
守護身體是善妙的，能夠守護口語也是善妙的，守護意念是善妙的，守護一切也是善妙的。比丘守護一切，就能遠離各種惡行。
像這樣說，應當知道（我）先前已經結戒了。再次，佛陀先前宣說了善的相狀。就像（佛陀）所說：
手腳不要輕率妄動，言語節制，行為謹慎。應當樂於守護禪定之心，這才是真正的比丘。
像這樣說，應當知道（我）先前已經結戒了。再次，因為宣說了沙門（sramana，出家修行者）的法則，應當知道（我）先前已經結戒了。沙門有四種法則：第一，對於嗔恨不報復；第二，對於謾罵保持沉默；第三，能夠承受棍杖捶打；第四，對於加害者能夠忍耐。再次，佛陀宣說了四念處（smrti-upasthana，四種觀禪修法）：觀身、觀受、觀心、觀法。這是通往涅槃（nirvana，解脫）的道路和住所，因此應當知道（我）先前已經結戒了。如果微小的惡行尚且不被允許，更何況是身口所造的惡業呢？像這些因緣，應當知道（我）先前已經結戒了。就像國王制定法令，不應該作惡。之後有觸犯法令的人，根據事情的輕重，處以這樣的罪行，施以這樣的懲罰。佛陀也是這樣，先總的宣說戒律，之後有觸犯戒律的人，宣說他的罪相。如果有人作惡，教導他懺悔。犯了這樣的罪，應該這樣懺悔。不見擯（不見容於僧團）、滅擯（永久驅逐出僧團）、不共住（不得與僧團共同生活）等等。成就這樣的事情，在之後（才制定詳細戒律）。
【English Translation】 English version Discipline, the mind of good learning, and the wisdom of good learning. It should be known that (I) have already spoken of all precepts. Furthermore, the Buddha told the bhiksus (Buddhist monks): All evil deeds should absolutely not be done. Isn't this considered as having already established the precepts beforehand? Furthermore, the Buddha spoke of the Ten Virtuous Paths: abstaining from killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, frivolous speech, greed, jealousy, anger, and wrong views. Isn't this considered as having already established the precepts beforehand? In the first twelve years, the Buddha spoke a verse as the rule for posadha (bi-monthly ceremony of reciting the precepts): That is, do not do any evil, practice all good, and purify your own mind. This is the teaching of all Buddhas. Therefore, it should be known that (I) have already established the precepts beforehand. Furthermore, the Buddha spoke of all small evil causes and conditions that should be avoided. Just as (the Buddha) said:
Avoid all evil deeds of the body, also avoid all evil deeds of the mouth, avoid all evil deeds of the mind, and avoid all other evils.
Speaking like this, it should be known that (I) have already established the precepts beforehand. Furthermore, the Buddha had previously spoken of various protective dharmas. Just as (the Buddha) said:
Protecting the body is good, being able to protect speech is also good, protecting the mind is good, protecting everything is also good. Bhiksus, protecting everything, can stay away from all evils.
Speaking like this, it should be known that (I) have already established the precepts beforehand. Furthermore, the Buddha had previously spoken of the characteristics of goodness. Just as (the Buddha) said:
Do not move your hands and feet rashly, restrain your words, and be careful in your actions. One should be happy to guard the mind of samadhi (meditative concentration); this is called a true bhiksu.
Speaking like this, it should be known that (I) have already established the precepts beforehand. Furthermore, because the rules of sramana (wandering ascetics) have been spoken, it should be known that (I) have already established the precepts beforehand. Sramanas have four rules: first, not to retaliate against anger; second, to remain silent in the face of abuse; third, to be able to endure beatings with sticks; fourth, to be able to endure harm from the perpetrator. Furthermore, the Buddha spoke of the Four Foundations of Mindfulness (smrti-upasthana): contemplation of the body, contemplation of feelings, contemplation of the mind, and contemplation of dharmas. This is the path and dwelling place of nirvana (liberation), therefore it should be known that (I) have already established the precepts beforehand. If even small evils are not allowed, how much more so are the evil deeds created by body and speech? Because of these causes and conditions, it should be known that (I) have already established the precepts beforehand. Just as a king establishes laws, one should not do evil. Afterwards, if there are those who violate the laws, according to the severity of the matter, they are punished with such and such a crime, and such and such a punishment is applied. The Buddha is also like this, first generally speaking of the precepts, and afterwards, if there are those who violate the precepts, speaking of the characteristics of their offenses. If someone does evil, teach them to repent. If they have committed such a crime, they should repent in this way. Non-admission (not being accepted by the sangha), expulsion (permanent expulsion from the sangha), non-cohabitation (not being allowed to live with the sangha), and so on. Accomplishing such things, afterwards (detailed precepts are established).
乃結戒。◎
十住毗婆沙論卷第十 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第十一
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
四十不共法中難一切智人品之餘
◎汝說耆年貴族家等應為上座。今當答。道法中耆年貴族家等於道無益。何以故。生佛法中名為貴族好家中生。從受大戒數其年數名為耆年。汝謂耆年應供養者。先出家受戒非是大耶。又從受戒以後無有諸姓等差別。諸比丘受大戒。名為生在佛家。是則失先大小家名皆為一家。汝說持戒者。出家在先持戒日久長夜護持。年歲多故應為上座。如結戒中說。汝說持戒之人不應禮破戒者。今當答。破戒人尚不應共住。何況禮拜供養。以其自言是比丘故。隨其大小而為作禮。如禮泥木天像。以念真天故。佛敕年少應禮上座。順佛教故則便得福。汝說以頭陀故應敬禮者。今當答。若頭陀人有五種故難得分別。一者愚癡無所知故貪受難法。二者鈍根悕望得利。三者惡意欺誑於人。四者狂亂。五者作念。頭陀法者。諸佛賢聖所共稱讚。以其隨順涅槃道故。是五種人。行頭陀法真偽難別。多聞者。多聞之人亦如頭陀難可分別。何以故。或以樂道故多聞。或以利養故多聞。如是等亦難分別。又佛法貴如
【現代漢語翻譯】 現代漢語譯本 乃結戒。◎
十住毗婆沙論卷第十 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第十一
聖者龍樹（Nagarjuna）造
後秦龜茲國三藏鳩摩羅什（Kumārajīva）譯
四十不共法中難一切智人品之餘
◎你說年長的貴族等應該作為上座。現在我來回答。道法中，年長的貴族等對於道沒有益處。為什麼呢？在佛法中出生才叫做貴族，才叫做好的家庭出生。從接受大戒開始計算年數才叫做年長。你認為年長的人應該被供養，那麼先出家受戒難道不是更重要嗎？而且從受戒以後就沒有各種姓氏等的差別了。各位比丘接受大戒，就叫做生在佛家。這樣就失去了先前的大小家庭之名，都成為一家人了。你說持戒的人，出家在先，持戒日久，長夜護持，因為年歲多所以應該作為上座，就像結戒中所說的那樣。你說持戒的人不應該禮拜破戒的人，現在我來回答。破戒的人尚且不應該共同居住，更何況是禮拜供養。因為他們自己說自己是比丘，所以隨著他們的大小而為他們作禮，就像禮拜泥木做的天神像，因爲念著真正的天神。佛陀告誡年輕人應該禮拜上座，順從佛的教誨因此便能得到福報。你說因為修頭陀行所以應該尊敬禮拜，現在我來回答。如果修頭陀行的人有五種原因，所以難以分辨。第一種是愚癡無知所以貪圖接受難行的法。第二種是根器遲鈍希望得到利益。第三種是惡意欺騙他人。第四種是狂亂。第五種是作念。頭陀法，是諸佛賢聖共同稱讚的，因為它隨順涅槃之道。這五種人，修行頭陀法的真假難以分辨。多聞的人，多聞的人也像頭陀一樣難以分辨。為什麼呢？有的人因為喜愛佛道所以多聞，有的人因為貪圖利養所以多聞。像這些也難以分辨。而且佛法看重...
【English Translation】 English version Then the precepts are established. ◎
Chapter Ten of the Daśabhūmika-vibhāṣā-śāstra Taishō Tripiṭaka, Volume 26, No. 1521, Daśabhūmika-vibhāṣā-śāstra
Chapter Eleven of the Daśabhūmika-vibhāṣā-śāstra
Composed by the Venerable Nāgārjuna
Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha during the Later Qin Dynasty
Remaining Section of the Chapter on the Difficulty of Comprehending the All-Knowing One in the Forty Unshared Dharmas
◎ You say that elders from noble families should be the senior monks. Now I will answer. In the Dharma, elders from noble families are of no benefit to the path. Why? Being born into a good family within the Buddha's Dharma is what is called being noble. Counting the years from when one receives the great precepts is what is called being an elder. You think that elders should be venerated, but isn't ordaining and receiving the precepts first more important? Moreover, after receiving the precepts, there is no distinction between different surnames. When monks receive the great precepts, they are said to be born into the Buddha's family. Thus, they lose their former names of great or small families and all become one family. You say that those who uphold the precepts, who ordained earlier, who have upheld the precepts for a long time, and who protect them day and night, should be the senior monks because of their age, as it is said in the establishment of precepts. You say that those who uphold the precepts should not bow to those who have broken them. Now I will answer. Those who have broken the precepts should not even live together, let alone be bowed to or venerated. Because they call themselves monks, one should bow to them according to their seniority, just as one bows to clay or wooden images of deities, because one is mindful of the true deities. The Buddha instructed young people to bow to senior monks, and by following the Buddha's teachings, one gains blessings. You say that those who practice dhūta (ascetic practices) should be respected and bowed to. Now I will answer. If those who practice dhūta have five reasons, it is difficult to distinguish them. First, they are foolish and ignorant, so they greedily accept difficult practices. Second, they are dull-witted and hope to gain benefits. Third, they maliciously deceive others. Fourth, they are deranged. Fifth, they are acting. The dhūta practices are praised by all Buddhas and sages because they accord with the path to Nirvāṇa. For these five types of people, it is difficult to distinguish the true from the false in their practice of dhūta. Those who are learned, those who are learned are also as difficult to distinguish as those who practice dhūta. Why? Some are learned because they love the Dharma, and some are learned because they are greedy for gain. These are also difficult to distinguish. Moreover, the Buddha's Dharma values...
說行。不貴多讀多誦。又如佛說行一法句能自利益名為多聞。智慧亦如是。若不能如所說行何用智慧為。是故不以智慧故說為上座。譬如世間現事弟雖多聞多智而兄不為作禮。是故不以智慧故先受供養禮拜如是。雖多聞智慧應禮先受戒者。若先供養多聞智慧者則為斗亂。余得沙門果斷結。得神通最難知。是人得果是不得果。是多斷結是少斷結。是得神通是不得神通。不可以此為上座。若同得道果斷結神通誰為上座。是故隨佛教行最為第一。汝說佛于說法生疑。今當答。佛于深法尚不有疑。何況應說不應說中而有疑乎。佛不言我都不說法。但云心樂閑靜不務興事。而後于說法中無咎。複次諸外道言。佛為大聖寂默無戲論。何用畜眾而教化為。設使教化亦不可盡。似如分別何用說法畜養弟子是貪著相。是故佛自思惟。我法甚深智慧方便無量無邊。而可度者少。是故自言不如默然。又防外道所譏呵故。令梵天王求請說法。即時梵天王等白佛言。眾生可愍。中有利根結使薄者易可化度。是故受諸梵王等請。如人得大寶藏應示餘人。如是諸聖自得法利亦應利人。如汝所說佛不知阿蘭迦蘭等先已命終欲為說法者。今當答。佛不念其死與不死。但念此人結使微薄堪任化度。隨所念處則有智生。是故佛先自說。而後天告理故宜然。又佛
【現代漢語翻譯】 現代漢語譯本： 說修行。不在於多讀多誦（duō dú duō sòng）。又如佛說，修行一句佛法，能夠使自己得到利益，就可以稱為多聞（duō wén）。智慧也是如此。如果不能按照所說的去做，要智慧有什麼用呢？因此，不能因為有智慧就被稱為上座（shàng zuò）。譬如世間常見的事情，弟弟雖然多聞多智，哥哥也不會向他行禮。因此，不能因為有智慧就先接受供養和禮拜。像這樣，即使多聞有智慧，也應該禮敬先受戒的人。如果先供養多聞有智慧的人，就會引起爭鬥混亂。其餘得到沙門果（shā mén guǒ），斷除煩惱結縛，得到神通（shén tōng），這些都是最難知道的。這個人是得到果位了，還是沒有得到果位？是多斷了結縛，還是少斷了結縛？是得到了神通，還是沒有得到神通？不能以這些來作為上座的標準。如果一同得到道果（dào guǒ），斷除結縛，得到神通，那麼誰是上座呢？因此，隨順佛教導去修行才是最第一的。 你說佛在說法時產生疑惑，現在我來回答。佛對於甚深的佛法尚且沒有疑惑，何況在應該說和不應該說之間會有疑惑呢？佛不是說我完全不說法，只是說內心喜歡閑靜，不致力于興辦事務。然後在說法中沒有過失。再次，那些外道說，佛是大聖人，寂默無戲論（jì mò wú xì lùn），為什麼要蓄養僧眾而教化呢？即使教化，也不可能全部度盡。好像分別事物一樣，為什麼要說法，畜養弟子，這是貪著的表現。因此，佛自己思考，我的佛法甚深，智慧方便無量無邊，而可以被度化的人很少。因此自己說不如保持沉默。又爲了防止外道的譏諷，所以讓梵天王（fàn tiān wáng）請求說法。當時梵天王等稟告佛說，眾生可憐憫，其中有利根（lì gēn），煩惱結縛輕薄的人容易被教化。因此接受諸梵王等的請求，就像人得到大寶藏應該展示給其他人一樣。像這樣，諸聖人自己得到佛法的利益，也應該利益他人。像你所說，佛不知道阿蘭迦蘭（Ālánjiālán）等已經命終，想要為他們說法，現在我來回答。佛不考慮他們是死了還是沒死，只是考慮這個人煩惱結縛微薄，堪能被教化。隨著所念之處，就會有智慧產生。因此佛先自己說，然後天神告知，道理上應該這樣。還有佛
【English Translation】 English version: It is said that practice is important. It is not about reading and reciting a lot (duō dú duō sòng). It is like the Buddha said, practicing one phrase of the Dharma, being able to benefit oneself, can be called learned (duō wén). Wisdom is also like this. If one cannot act according to what is said, what is the use of wisdom? Therefore, one cannot be called an elder (shàng zuò) simply because one has wisdom. For example, in worldly matters, even if a younger brother is learned and wise, the elder brother will not bow to him. Therefore, one should not receive offerings and worship first simply because one has wisdom. In this way, even if one is learned and wise, one should pay respect to those who have taken the precepts earlier. If one offers to those who are learned and wise first, it will cause strife and chaos. Furthermore, attaining the Śrāmaṇa fruit (shā mén guǒ), severing the bonds of affliction, and attaining supernatural powers (shén tōng) are all very difficult to know. Has this person attained the fruit, or has he not attained the fruit? Has he severed many bonds, or has he severed few bonds? Has he attained supernatural powers, or has he not attained supernatural powers? One cannot use these as the criteria for being an elder. If one attains the fruit of the path (dào guǒ), severs the bonds, and attains supernatural powers together, then who is the elder? Therefore, following the Buddha's teachings and practicing is the most important. You say that the Buddha had doubts when teaching the Dharma, now I will answer. The Buddha has no doubts about the profound Dharma, let alone having doubts about what should and should not be said? The Buddha did not say that I would not teach the Dharma at all, but only that I like tranquility and do not devote myself to starting affairs. Then there is no fault in teaching the Dharma. Furthermore, those heretics say that the Buddha is a great sage, silent and without frivolous discussions (jì mò wú xì lùn), why should he keep a sangha and teach? Even if he teaches, it is impossible to save everyone. It is like distinguishing things, why teach the Dharma and keep disciples, this is a sign of attachment. Therefore, the Buddha thought to himself, my Dharma is profound, wisdom and expedient means are immeasurable and boundless, but there are few who can be saved. Therefore, he said to himself that it is better to remain silent. Also, in order to prevent the ridicule of heretics, he asked Brahma (fàn tiān wáng) to request the Dharma. At that time, Brahma and others reported to the Buddha, sentient beings are pitiful, among them, those with sharp roots (lì gēn) and thin bonds of affliction are easy to be taught. Therefore, he accepted the request of the Brahmas, just as a person who obtains a great treasure should show it to others. In this way, the saints themselves obtain the benefits of the Dharma and should also benefit others. As you said, the Buddha did not know that Ālāra Kālāma (Ālánjiālán) and others had already died and wanted to teach them the Dharma, now I will answer. The Buddha does not consider whether they are dead or not, but only considers that this person's bonds of affliction are thin and capable of being taught. Wherever he thinks, wisdom will arise. Therefore, the Buddha first said it himself, and then the gods told him, it should be like this in principle. Also, the Buddha
先出家。就此二人曾經宿止。諸天人民儻能疑佛受其妙法余處得道。佛欲斷彼疑故。即時唱言彼人長衰如此。妙法如何不聞。推如是義。五比丘事亦復可知。但念其可度因緣。不念其住止所在。后念住處即便得知。是故不應破一切智人。汝言疑說巴連弗城壞者。今當答。是城破因緣不定。不定因緣而定說者是則為過。又我先說四十不共法中諸佛善知不定。答者則不受此難。汝說佛問諸比丘。汝等聚會為何所說。今當答。佛將欲說法門故。作如是問。或欲結戒故。命其自說如是種種說法故。問而無咎。世間亦有知而復問。如見人食問言食耶。如天寒時問言寒耶。佛亦如是知而復問隨俗無咎。汝言自讚毀他非一切智人者。今當答。佛不貪身不貪供養。不恚他人不增上慢。所以自說我於世間最第一者。有信眾生諸根猛利舍惡知識。以我為師是人長夜當得安隱。是故佛自讚身。複次有人求第一樂道。而有懈怠不能精進。是故佛言無上利中不應懈怠。我於世間第一導師善說正法。宜勤精進可得道果。如是等因緣自讚其身。非為自貴輕賤他人。呵惡人者欲令除滅惡法。非為憎恚眾生。有人求如法利。其心清凈質直。而與惡知識和合。欲令遠離此故而呵罵之。未得佛時尚以髓腦施人。何況成佛而當呵罵。汝說佛法初后相違。今當答。
【現代漢語翻譯】 現代漢語譯本 先出家的人。這兩個人曾經借宿的地方。諸天和人民或許會懷疑佛陀從其他地方獲得妙法而在此處得道。佛陀爲了消除他們的疑慮，立即宣稱那些人已經衰老成這樣了，怎麼可能沒有聽聞妙法呢？由此可以推論。五比丘的事情也可以這樣理解。佛陀只考慮度化他們的因緣，不考慮他們居住的地方。後來才想起他們居住的地方，因此得知。所以不應該誹謗一切智人。你說懷疑佛陀說巴連弗城（Pāṭaliputra，古印度城市）會毀滅。現在我來回答。這座城市的毀滅因緣是不確定的。如果把不確定的因緣說成是確定的，那就是過錯了。而且我先前說過四十不共法（catvāri vaiśāradyāni，佛的四十種不共功德）中，諸佛善於瞭解不確定性。回答的人就不會受到這種責難。你說佛陀問眾比丘：『你們聚在一起在說什麼？』現在我來回答。佛陀將要宣說佛法，所以這樣問。或者爲了制定戒律，命令他們自己說出來。像這樣爲了種種說法，所以提問並沒有過錯。世間上也有明知故問的情況。例如，看見別人吃飯，問『吃飯了嗎？』天氣寒冷時，問『冷嗎？』佛陀也是這樣，明知故問是隨順世俗，沒有過錯。你說讚揚自己、詆譭他人不是一切智人所為。現在我來回答。佛陀不貪戀自身，不貪戀供養，不憎恨他人，不自以為是。之所以說『我在世間最第一』，是因為有信心的眾生，根器猛利，捨棄惡知識，以我為師，這些人長夜將得到安穩。所以佛陀讚揚自己。再者，有人追求第一的快樂之道，卻懈怠不能精進。所以佛陀說，在無上的利益中不應該懈怠。我是世間第一的導師，善於宣說正法，應該勤奮精進，可以得到道果。像這些因緣，佛陀才讚揚自己，不是爲了抬高自己、輕賤他人。呵斥惡人，是爲了讓他們消除惡法，不是因為憎恨眾生。有人追求如法的利益，內心清凈正直，卻與惡知識交往，爲了讓他們遠離這些惡知識，所以才呵斥他們。未成佛時，尚且以髓腦佈施給他人，何況成佛後會呵斥他人呢？你說佛法前後矛盾。現在我來回答。
【English Translation】 English version Those who have renounced the household life. These two once stayed overnight. The gods and people might doubt that the Buddha attained the wonderful Dharma (saddharma, the true Dharma) elsewhere and attained enlightenment here. To dispel their doubts, the Buddha immediately proclaimed that those people were so old, how could they not have heard the wonderful Dharma? This can be inferred. The matter of the five Bhikkhus (pañcavargika bhikṣu, the first five disciples of the Buddha) can also be understood in this way. The Buddha only considers the conditions for converting them, not where they live. Later, he remembered where they lived and thus knew. Therefore, one should not slander the All-Knowing One. You say you doubt that the Buddha said that Pāṭaliputra (ancient Indian city) would be destroyed. Now I will answer. The cause of the destruction of this city is uncertain. If uncertain causes are said to be certain, then that is a fault. Moreover, I said earlier that among the forty grounds of confidence (catvāri vaiśāradyāni, the four kinds of intrepidity of a Buddha), the Buddhas are good at understanding uncertainty. The one who answers will not be subject to this criticism. You say the Buddha asked the Bhikkhus, 'What are you talking about when you gather together?' Now I will answer. The Buddha was about to expound the Dharma, so he asked this. Or, in order to establish precepts, he ordered them to speak for themselves. Like this, for the sake of various Dharma teachings, there is no fault in asking. In the world, there are also cases of knowing and asking again. For example, seeing someone eating, asking 'Are you eating?' When the weather is cold, asking 'Is it cold?' The Buddha is also like this, knowing and asking again is in accordance with worldly customs, and there is no fault. You say that praising oneself and slandering others is not what an All-Knowing One does. Now I will answer. The Buddha is not greedy for his own body, not greedy for offerings, does not hate others, and is not arrogant. The reason for saying 'I am the foremost in the world' is because there are faithful beings, with sharp faculties, who abandon evil friends and take me as their teacher, and these people will have peace and security for a long night. Therefore, the Buddha praises himself. Furthermore, some people seek the path of supreme happiness, but are lazy and unable to be diligent. Therefore, the Buddha said that one should not be lazy in the supreme benefit. I am the foremost teacher in the world, good at expounding the true Dharma, and one should be diligent and can attain the fruit of the path. For these reasons, the Buddha praises himself, not to elevate himself and belittle others. Reprimanding evil people is to make them eliminate evil dharmas, not because of hating beings. Some people seek the benefit of the Dharma, with pure and upright hearts, but associate with evil friends, and in order to make them stay away from these evil friends, they are reprimanded. Even before becoming a Buddha, he gave his marrow and brain to others, how much more so would he reprimand others after becoming a Buddha? You say that the Buddha's Dharma is contradictory from beginning to end. Now I will answer.
佛法中無有始終相違事。汝等不知佛法義故以為相違。是涅槃道者。從迦葉佛滅已來。無復人說。亦無人得。是故言我新得道。余處復說我得故道。是道錠光等諸佛所得。所謂八聖道能至涅槃。一道一因緣故名為故道。是故當知佛成一切智。問曰。所言一切智者。云何名為一切智。為知一切故名為一切智耶。答曰。一切智者知可知。可知者五法藏。過去未來現在出三世不可說所用。知此五藏者名為知。是故知及所知名為一切。問曰。知可知名一切者。是事不然。何以故。是法但是一。可知知亦是可知故。如世間言是人知利是人知鈍。答曰。若一切是一者則寒熱相違皆應是一。明闇苦樂諸相違事亦應是一。但是事不然。是故不得言一切皆是一。問曰。汝所執亦同此過。若可知是一者。苦樂等亦應是一而實不一。答曰。我不言一切可知是一。汝所執一切皆是一。是故不與汝同過。複次汝說同有過故。汝自執中有過。若人自受所執中過即墮負處。汝知所執有過。不應復說他過。是故汝說同有過者。是事不然。複次若謂知可知二法為一者。應用可知法知瓶衣等物而實用知知一切物。若謂瓶衣等於知無異者。今瓶衣等不能知物。即應有異而實用知知一切物。如是處處有過故不得言一切皆是一。複次知所知是二名為一切知。是一切
【現代漢語翻譯】 現代漢語譯本 佛法中沒有自始至終相互矛盾的事情。你們因為不瞭解佛法的真義，所以認為它們是矛盾的。所謂涅槃之道，自從迦葉佛（Kasyapa Buddha，過去七佛之一）滅度以來，就沒有人再宣說，也沒有人證得。因此我說我新證得了道。其他地方又說我證得的是古道，這條道路是錠光佛（Dipamkara Buddha，燃燈佛）等諸佛所證得的。這就是能通往涅槃的八聖道，因為只有一條道路和一個因緣，所以稱為古道。因此應當知道佛成就了一切智慧。有人問：所說的一切智，怎樣才叫做一切智？是因為知道一切事物才叫做一切智嗎？回答說：一切智是知道可知的事物。可知的事物有五法藏（five aggregates of Dharma）：過去、未來、現在，以及超出三世不可言說的作用。知道這五藏的人就叫做知。因此，知和所知合起來稱為一切。有人問：認為知道可知的事物就是一切智，這種說法不對。為什麼呢？因為法只是一種，可知和知也是可知的。就像世間人說，這個人知道利益，那個人知道愚鈍。回答說：如果一切都是一，那麼寒熱這些相互對立的事物都應該是一。明暗、苦樂這些相互對立的事物也應該是一。但事實並非如此，所以不能說一切都是一。有人問：你所堅持的觀點也同樣有這個過失。如果可知是一，那麼苦樂等也應該是一，但實際上不是一。回答說：我沒有說一切可知是一。是你堅持認為一切都是一。所以我與你不同。而且，你說我們有同樣的過失，這說明你自己的觀點中就有過失。如果一個人自己承認自己所堅持的觀點中有過失，那就已經處於下風了。既然你知道自己所堅持的觀點有過失，就不應該再說別人的過失。所以你說我們有同樣的過失，這種說法是不對的。再者，如果認為知和可知這兩種法是一，那麼就應該用可知法來知道瓶子、衣服等事物，但實際上是用知來知道一切事物。如果認為瓶子、衣服等與知沒有區別，那麼現在瓶子、衣服等不能知道事物，就應該有區別，但實際上是用知來知道一切事物。像這樣處處都有過失，所以不能說一切都是一。再者，知和所知這二者合起來稱為一切知，就是一切。
【English Translation】 English version In the Buddha-dharma, there are no contradictory matters from beginning to end. You think they are contradictory because you do not understand the meaning of the Buddha-dharma. The path to Nirvana, since the extinction of Kasyapa Buddha (one of the Seven Buddhas of the Past), has not been spoken of again, nor has anyone attained it. Therefore, I say that I have newly attained the path. Elsewhere, it is said that I have attained the ancient path, which was attained by Buddhas such as Dipamkara Buddha (the Buddha who gave the prediction to Shakyamuni). This is the Noble Eightfold Path that leads to Nirvana. Because there is only one path and one cause, it is called the ancient path. Therefore, it should be known that the Buddha has attained all wisdom. Someone asks: What is meant by 'all wisdom'? Is it called 'all wisdom' because one knows all things? The answer is: 'All wisdom' is knowing what can be known. What can be known are the five aggregates of Dharma: the past, the future, the present, and the indescribable functions beyond the three times. One who knows these five aggregates is called 'knowing'. Therefore, 'knowing' and 'what is known' together are called 'all'. Someone asks: The idea that knowing what can be known is all wisdom is not correct. Why? Because Dharma is only one, and what can be known and knowing are also knowable. It is like people in the world saying, 'This person knows profit, that person knows dullness.' The answer is: If everything is one, then opposing things like cold and heat should all be one. Opposing things like light and darkness, suffering and joy, should also be one. But this is not the case, so it cannot be said that everything is one. Someone asks: Your view also has the same fault. If what can be known is one, then suffering and joy, etc., should also be one, but in reality, they are not one. The answer is: I did not say that everything that can be known is one. It is you who insist that everything is one. So I am not the same as you. Moreover, you say that we have the same fault, which shows that there is a fault in your own view. If a person admits that there is a fault in their own view, then they are already at a disadvantage. Since you know that there is a fault in your own view, you should not talk about the faults of others. So your saying that we have the same fault is not correct. Furthermore, if it is thought that knowing and what can be known are one, then one should use what can be known to know things like bottles and clothes, but in reality, one uses knowing to know all things. If it is thought that bottles, clothes, etc., are no different from knowing, then now bottles, clothes, etc., cannot know things, so there should be a difference, but in reality, one uses knowing to know all things. In this way, there are faults everywhere, so it cannot be said that everything is one. Furthermore, knowing and what is known together are called all wisdom, which is everything.
法故。名如來名一切智者。是一切智人因金剛三昧。是故金剛三昧成。汝先言金剛三昧不成一切智不成者。是事不然。◎
◎四十不共法中善知不定品第二十三
善知不定法者。諸法未生未出未成未定未分別。是中如來智慧得力。如佛分別業經中說。佛告阿難。有人身行善業。口行善業。意行善業。是人命終而墮地獄。有人身行惡業。口行惡業。意行惡業。是人命終而生天上。阿難白佛言。何故如是。佛言。是人或先世罪福因緣已熟。今世罪福因緣未熟。或臨命終生正見邪見善惡心。垂終之心其力大故。又首迦經中說。叔迦婆羅門子白佛言。瞿曇。諸婆羅門在家白衣。能修福德善根勝出家者。是事云何。佛言。我於此中不定答。出家或有不修善則不如在家。在家能修善則勝出家。又大涅槃經中說。巴連弗城當以三事壞。或水或火或內人與外人謀。又因波梨末梵志說。是裸形波梨末梵志。若不捨是語。若是心若是邪見。到我目前無有是處。若皮繩斷。若身斷。終不來到佛前。又筏喻經中說。我此法甚深。以方便說令淺易解。若有直心如教行者得二種利。若今世盡漏。若不盡漏當得不還道。又增一阿含舍迦梨經中。佛告阿難。若人故起業。無有不受報而得道者。若現受報若生受若后受。又增一阿浮羅經中說。
【現代漢語翻譯】 現代漢語譯本：因為法的緣故，（佛）被稱為如來，被稱為一切智者。這是一切智的人憑藉金剛三昧（一種堅固的禪定狀態）而成就的。所以說，金剛三昧成就，才能成就一切智慧。你先前說金剛三昧不能成就，一切智慧也不能成就，這種說法是不對的。
◎ 四十不共法中善知不定品第二十三
善於瞭解不定之法是指，諸法尚未生起、尚未出現、尚未成就、尚未確定、尚未分別。在這其中，如來的智慧能夠發揮力量。正如佛在《分別業經》中所說：佛告訴阿難（佛的弟子）：『有的人身行善業，口行善業，意行善業，這個人命終后卻墮入地獄。有的人身行惡業，口行惡業，意行惡業，這個人命終后卻生到天上。』阿難問佛：『為什麼會這樣呢？』佛說：『這個人或者前世的罪業或福報的因緣已經成熟，今世的罪業或福報的因緣尚未成熟。或者臨命終時生起正見或邪見，善心或噁心，臨終時的心念力量非常強大。』還有《首迦經》中說，叔迦婆羅門子問佛：『瞿曇（佛的稱謂），那些在家的婆羅門白衣，能夠修習福德善根，勝過出家之人嗎？』佛說：『我對此不能給出確定的回答。出家人如果不能修習善法，就不如在家之人。在家之人如果能夠修習善法，就勝過出家之人。』還有《大涅槃經》中說，巴連弗城（古印度城市名）將會因為三件事而毀滅：或者因為水災，或者因為火災，或者因為內部的人與外部的人勾結。還有因為波梨末梵志（一位婆羅門）所說，如果這個裸形的波梨末梵志不捨棄這種說法，如果他堅持這種想法，這種邪見，他絕對不可能來到我的面前。即使皮繩斷裂，身體斷裂，最終也不會來到佛前。還有《筏喻經》中說，我的法非常深奧，用方便的方法來說，使之淺顯易懂。如果有人以正直的心按照教導去修行，就能得到兩種利益：或者今生就能斷盡煩惱，或者不能斷盡煩惱，也能證得不還果（佛教果位之一）。還有《增一阿含經·舍迦梨經》中，佛告訴阿難：『如果有人故意造作惡業，沒有不受報應就能得道的。或者現世受報，或者來世受報，或者以後受報。』還有《增一阿浮羅經》中說。
【English Translation】 English version: Because of the Dharma, (the Buddha) is called Tathagata (Thus Come One), and is called the All-Knowing One. This is because the All-Knowing person achieves it through the Vajra Samadhi (a firm state of meditation). Therefore, Vajra Samadhi is accomplished, and then all wisdom is accomplished. You said earlier that Vajra Samadhi cannot be accomplished, and all wisdom cannot be accomplished, which is not true.
◎ Section 23: Skillful Knowledge of Indeterminate Qualities, from the Forty Unshared Dharmas
Skillful knowledge of indeterminate qualities refers to the fact that all dharmas (phenomena) have not yet arisen, have not yet appeared, have not yet been accomplished, have not yet been determined, and have not yet been distinguished. In this, the wisdom of the Tathagata gains power. As the Buddha said in the Sutra on Distinguishing Karma: The Buddha told Ananda (Buddha's disciple), 'Some people perform good deeds with their body, good deeds with their mouth, and good deeds with their mind, but this person falls into hell after death. Some people perform evil deeds with their body, evil deeds with their mouth, and evil deeds with their mind, but this person is born in heaven after death.' Ananda asked the Buddha, 'Why is this so?' The Buddha said, 'This person's karmic conditions of sin or merit from a previous life may have matured, while the karmic conditions of sin or merit in this life have not yet matured. Or, at the time of death, they may have arisen with right view or wrong view, good mind or evil mind. The power of the mind at the time of death is very great.' Also, in the Shuka Sutra, Shuka, the son of a Brahmin, asked the Buddha, 'Gautama (an epithet of the Buddha), can those Brahmins who are householders and wear white clothes cultivate merit and good roots that surpass those who have left home?' The Buddha said, 'I cannot give a definite answer to this. If a renunciate does not cultivate goodness, they are not as good as a householder. If a householder can cultivate goodness, they surpass a renunciate.' Also, in the Maha Nirvana Sutra, it is said that Pataliputra (an ancient Indian city) will be destroyed by three things: either by water, or by fire, or by internal people conspiring with external people. Also, because of what the Parimata Brahmin (a Brahmin) said, if this naked Parimata Brahmin does not abandon this statement, if he holds onto this thought, this wrong view, there is absolutely no way he will come before me. Even if the leather rope breaks and the body breaks, he will never come before the Buddha. Also, in the Raft Sutra, it is said that my Dharma is very profound, and I explain it in a skillful way to make it easy to understand. If someone practices with an upright mind according to the teachings, they will receive two benefits: either they will exhaust their defilements in this life, or if they do not exhaust their defilements, they will attain the state of Non-Returner (one of the stages of enlightenment in Buddhism). Also, in the Ekottara Agama Sutra, the Shakali Sutra, the Buddha told Ananda, 'If someone intentionally creates karma, there is no one who can attain the path without receiving retribution. Either they will receive retribution in this life, or in the next life, or in a later life.' Also, in the Ekottara Avra Sutra, it is said.
佛告諸比丘。諸惡人死若作畜生若墮地獄。善人生處若天若人。又無畏王子經中說。無畏白佛言。佛有所說能令他瞋不。佛言。王子是事不定。佛或憐愍心故。令他人瞋得種善因緣。如乳母以曲指鉤出小兒口中惡物雖傷無患。又阿毗曇中說。眾生三品。從不定聚或墮邪定。或墮正定。如是等四法藏中無定事。數千萬種。問曰。若人智慧不定無決定心。於事中或爾或不爾則不名一切智人。一切智人者不二語者。決定語者。明瞭語者。是故善知不定。不得名為佛不共法。答曰。不定事。若爾若不爾。隨屬眾因緣故。是中不應定說。又若不定事而作定答不名一切智人。是故於不定事中必應用不定智。是故有不定智不共法。複次若人於一切法中決定知。是人即墮必定邪論中。若一切法必定則諸所作為則不須人功方便而得。如說。
若好醜已定 人功則應定 不須諸因緣 方便而修習
複次現見不自守護身則有眾苦。若自防護身則安利。又如種種作業事中受諸疲苦后得種種富樂果報。或復有人今世靜默都無所作而得果報。是故有是不定事。為知是不定事故。知有不定智。問曰。汝守護不守護。施功不施功。而亦有不定事成者。有人好自防護而得苦惱。不自防護不得苦惱。又勤自疲苦不得功果。不勤施功而得功果
【現代漢語翻譯】 現代漢語譯本：佛陀告訴各位比丘：作惡之人死後，要麼轉生為畜生，要麼墮入地獄。行善之人死後，要麼生於天界，要麼生於人間。又《無畏王子經》中說，無畏王子問佛陀：『佛陀所說的話，有沒有可能使他人嗔怒？』佛陀回答說：『王子，這件事不一定。佛陀有時出於憐憫之心，使他人嗔怒，從而種下善的因緣。就像乳母用彎曲的手指鉤出小孩口中的髒東西，雖然會使小孩受傷，但沒有後患。』又《阿毗曇》中說，眾生有三種品類，從不定聚可能墮入邪定，也可能墮入正定。像這樣，四法藏中沒有確定的事情，有數千萬種。有人問：『如果人的智慧不定，沒有決定的心，對於事情或者這樣或者不這樣，就不能稱為一切智人。一切智人是不說二話的人，是說話果斷的人，是說話明白的人。所以，善於知道不定，不能稱為佛陀的不共法。』回答說：『不定的事情，或者這樣或者不這樣，是隨著各種因緣而定的，所以不應該確定地說。而且如果對不定的事情作出確定的回答，就不能稱為一切智人。所以對於不定的事情，必須用不定的智慧。因此有不定智這種不共法。』再次，如果有人對於一切法都確定地知道，這個人就會陷入必定邪論中。如果一切法都是必定的，那麼所有的作為就不需要人的努力和方便就能得到。正如所說： 『如果好壞已經註定，人的努力也應該註定，不需要各種因緣，方便地去修習。』 再次，現在看到不自我守護身體就會有各種痛苦，如果自我防護身體就會安樂有利。又如種種作業的事情中，承受各種疲勞辛苦后得到種種富樂的果報。或者有的人今世安靜沉默，什麼都不做卻能得到果報。所以有這些不定的事情。爲了知道這些不定的事情，要知道有不定的智慧。有人問：『你守護或者不守護，施功或者不施功，也有不定的事情發生。有人好好地自我防護卻得到苦惱，不自我防護卻不得苦惱。又勤勞地自我疲憊卻得不到功果，不勤勞地施功卻得到功果。』
【English Translation】 English version: The Buddha told the Bhikkhus: 'Evil people, after death, are reborn either as animals or fall into hell. Good people, after death, are born either in the heavens or among humans.' Furthermore, in the Abhayaraja Sutra (Wuwei Wangzi Jing - Sutra of the Fearless Prince), Abhaya (Wuwei - Fearless) asked the Buddha: 'Is there anything the Buddha says that can cause others to become angry?' The Buddha replied: 'Prince, this is not certain. Sometimes the Buddha, out of compassion, causes others to become angry, thereby planting the seeds of good karma. It is like a wet nurse using a curved finger to hook out the bad things from a child's mouth, which may hurt the child but causes no harm later.' Also, in the Abhidhamma (Apidamo), it is said that beings are of three types: from the undetermined group, they may fall into wrong determination or right determination. Like this, in the Four Dharma Treasuries, there are countless things that are not fixed. Someone asks: 'If a person's wisdom is not fixed, and they have no determined mind, and for things it is either this way or not this way, then they cannot be called an All-Knowing One. An All-Knowing One is one who does not speak ambiguously, one who speaks decisively, one who speaks clearly. Therefore, being good at knowing the undetermined cannot be called a unique Dharma of the Buddha.' The answer is: 'Undetermined things, whether this way or not this way, depend on various causes and conditions, so one should not speak definitively about them. Moreover, if one gives a definite answer to an undetermined thing, one cannot be called an All-Knowing One. Therefore, for undetermined things, one must use undetermined wisdom. Hence, there is the unique Dharma of undetermined wisdom.' Furthermore, if someone knows everything about all Dharmas definitively, that person will fall into a deterministic wrong view. If all Dharmas are definite, then all actions would not require human effort and skillful means to achieve. As it is said: 'If good and bad are already determined, then human effort should also be determined, and there is no need for various causes and conditions to cultivate skillfully.' Furthermore, it is now seen that not protecting oneself leads to various sufferings, while protecting oneself leads to peace and benefit. Also, in various work activities, one endures various fatigue and hardships and then receives various fruits of wealth and happiness. Or some people are quiet and silent in this life, doing nothing, yet they receive rewards. Therefore, there are these undetermined things. To know these undetermined things, one must know that there is undetermined wisdom. Someone asks: 'Whether you protect or do not protect, whether you exert effort or do not exert effort, there are also undetermined things that happen. Some people protect themselves well but still suffer, while others do not protect themselves but do not suffer. Also, one diligently exhausts oneself but does not receive the fruit of merit, while another does not diligently exert effort but receives the fruit of merit.'
。是事不定。答曰。汝所說則成我不定義。若有不定事應有不定智。我不言若人不自防護悉皆受苦。又不言離功業有果報。有人雖作功夫先世罪障故不得受樂。不言一切皆爾。是故汝難非也。是名諸佛于不定事中獨有不定智具足。知無色處者。聲聞辟支佛。知生無色處眾生及法少分。諸佛世尊于無色處眾生及法具足悉知。是無色處有若干眾生生此處。若干眾生生彼處。若干眾生生初無色定處。若干眾生生第二處。若干眾生生第三處。若干眾生生第四處。若干眾生生來爾所時。若干眾生經爾所時當退沒。若干眾生極壽爾所時。若干眾生畢定壽命。若干眾生不畢定壽命。若干眾生從欲界命終來生此中。若干眾生從色界命終來生此中。若干眾生從無色界命終還生此中。若干眾生人中命終即來生此。若干眾生天中命終即來生此。是諸眾生於此命終。若生欲界若生色界若生無色界。是諸眾生此中命終。若生天道若生人道若生阿修羅道。若生地獄畜生餓鬼道中。是諸眾生於彼處入涅槃。若干眾生皆是凡夫。若干眾生是佛賢聖弟子。若干眾生凡夫弟子。若干眾產生聲聞乘。若干眾產生辟支佛乘。若干眾生皆成大乘。若干眾生不成聲聞乘。若干眾生不成辟支佛乘。不成大乘。若干眾生行滅者。若干眾生不行滅者。若干眾生上行。若干眾
【現代漢語翻譯】 現代漢語譯本：『這件事是不確定的。』回答說：『你所說的就成了我不定義。如果存在不確定的事，就應該有不確定的智慧。我沒有說如果人們不自我防護，就都會遭受痛苦。也沒有說離開功業就會有果報。有人即使努力，因為前世的罪業阻礙，所以不能享受快樂。我沒有說一切都是這樣。所以你的責難是不對的。』這叫做諸佛在不確定的事情中，獨有不確定的智慧具足。知曉無色處（Arūpadhātu，佛教三界之一，指沒有物質存在的精神領域）的人，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）和辟支佛（Pratyekabuddha，不依賴他人教導而獨自證悟的佛陀）知曉生於無色處的眾生和法的一部分。諸佛世尊對於無色處的眾生和法，具足完全知曉。這無色處有多少眾生生於此處，有多少眾生生於彼處，有多少眾生生於初無色定處，有多少眾生生於第二處，有多少眾生生於第三處，有多少眾生生於第四處，有多少眾生生來如此時，有多少眾生經過如此時將要退沒，有多少眾生壽命極限如此時，有多少眾生壽命確定，有多少眾生壽命不確定，有多少眾生從欲界（Kāmadhātu，佛教三界之一，指有情慾和物質慾望的領域）命終後來生於此中，有多少眾生從命終後來生於此中，有多少眾生從無命終還生於此中，有多少眾生人中命終立即來生於此，有多少眾生天中命終立即來生於此。這些眾生於此命終，如果生於欲界，如果生於，如果生於無。這些眾生於此中命終，如果生於天道，如果生於人道，如果生於阿修羅道（Asura，一種神道），如果生地獄、畜生、餓鬼道中。這些眾生於彼處入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。有多少眾生都是凡夫，有多少眾生是佛的賢聖弟子，有多少眾生是凡夫弟子，有多少眾產生為聲聞乘（Śrāvakayāna，小乘佛教），有多少眾產生為辟支佛乘，有多少眾產生為大乘（Mahāyāna，大乘佛教），有多少眾生不成聲聞乘，有多少眾生不成辟支佛乘，不成大乘。有多少眾生行於滅道，有多少眾生不行於滅道，有多少眾生向上行，有多少眾生
【English Translation】 English version: 'This matter is uncertain.' The answer is: 'What you say makes my definition uncertain. If there are uncertain matters, there should be uncertain wisdom. I did not say that if people do not protect themselves, they will all suffer. Nor did I say that there is retribution apart from meritorious deeds. Some people, even if they work hard, cannot enjoy happiness because of the obstacles of past sins. I did not say that everything is like this. Therefore, your criticism is not correct.' This is called the Buddhas alone possessing complete uncertain wisdom in uncertain matters. Those who know the Arūpadhātu (the formless realm, one of the three realms in Buddhism, referring to the spiritual realm where there is no material existence) are Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Buddhas who attain enlightenment independently without relying on the teachings of others) who know a small part of the beings and dharmas born in the formless realm. The Buddhas, the World Honored Ones, fully know the beings and dharmas in the formless realm. In this formless realm, how many beings are born here, how many beings are born there, how many beings are born in the first formless concentration, how many beings are born in the second place, how many beings are born in the third place, how many beings are born in the fourth place, how many beings are born at such and such a time, how many beings will regress after such and such a time, how many beings have a lifespan limit of such and such a time, how many beings have a definite lifespan, how many beings have an indefinite lifespan, how many beings come to be born here after dying in the Kāmadhātu (the desire realm, one of the three realms in Buddhism, referring to the realm of sentient beings with sensual and material desires), how many beings come to be born here after dying from , how many beings return to be born here after dying from no ** , how many beings immediately come to be born here after dying among humans, how many beings immediately come to be born here after dying among the gods. These beings, upon dying here, may be born in the desire realm, or born in , or born in no **. These beings, upon dying here, may be born in the path of gods, or born in the path of humans, or born in the path of Asuras (a type of deity), or born in the hells, animals, or hungry ghost realms. These beings enter Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death) in that place. How many beings are ordinary people, how many beings are virtuous and holy disciples of the Buddha, how many beings are disciples who are ordinary people, how many beings become Śrāvakayāna (Hinayana Buddhism), how many beings become Pratyekabuddhayāna, how many beings become Mahāyāna (Mahayana Buddhism), how many beings do not become Śrāvakayāna, how many beings do not become Pratyekabuddhayāna, and do not become Mahāyāna. How many beings walk the path of cessation, how many beings do not walk the path of cessation, how many beings go upward, how many beings
生某佛弟子。諸佛又知是定受味。是定不受味。是善是無記。是定中斷若干結。是定上中下。略說無色諸定。唯有諸佛以一切種智悉能分別大小深淺心相應不相應果報非果報等。是名諸佛具足悉知無色定處通達。滅法者。諸辟支佛諸阿羅漢。過去現在滅度者。諸佛通達如經中說。諸比丘是賢劫前九十一劫。毗婆尸佛出至三十一劫。有二佛出。一名尸棄。二名毗式婆。此賢劫中鳩樓孫迦那含牟尼迦葉佛出。如是過去諸佛大知見。經此中應說。及諸聲聞弟子滅度入無餘涅槃。及辟支佛。號曰成。號曰華相。號曰見法。號曰法篋。號曰喜見。號曰無垢。號曰無得。如是等諸辟支佛。入無餘涅槃佛悉通達。複次未滅度在有餘涅槃。生緣都盡通達是事。亦名通達知滅。如經說。佛告阿難。我於此人悉知無有微闇。是人畢定儘是內法。是人命終當入涅槃。亦名知滅。又于餘人通達四諦能知其事。亦名知滅。如經說。我何不方便。令此人即於此處漏盡解脫。如佛告阿難。汝樂禪定樂斷結使。亦名通達知滅。如佛告舍利弗。我知涅槃知至涅槃道。知至涅槃眾生。如是等諸經。此中應說。是名諸佛通達知滅。善知心不相應非色法者。戒善根使善律儀不善律儀等諸心不相應非色法。聲聞辟支佛不能通達。諸佛善能通達如現目前。於心不相應
【現代漢語翻譯】 現代漢語譯本： 我，某佛弟子，（認為）諸佛又知道什麼是定受味（禪定中感受到的滋味），什麼是定不受味（禪定中沒有感受到的滋味），什麼是善，什麼是無記（非善非惡），什麼是定中斷了若干結（煩惱），什麼是定是上、中、下等。簡略地說，對於無色界的各種禪定，只有諸佛以一切種智（對一切事物、一切道理的智慧）才能完全分別它們的大小、深淺，與心相應或不相應，果報或非果報等等。這叫做諸佛具足完全知曉無色定處，通達無礙。 對於滅法（已經滅度之法），諸辟支佛（pratyekabuddha，獨覺佛）和諸阿羅漢（arhat，斷盡煩惱的聖者），無論是過去還是現在已經滅度的，諸佛都能通達，如經典中所說。諸比丘（bhiksu，出家修行的男子），在賢劫（bhadrakalpa，現在這個時代）之前的九十一劫，毗婆尸佛（Vipasyin，過去七佛之一）出世，直到三十一劫，有二佛出世，一名尸棄（Sikhin），二名毗式婆（Visvabhu）。此賢劫中，鳩樓孫佛（Krakucchanda）、迦那含牟尼佛（Kanakamuni）、迦葉佛（Kasyapa）出世。像這樣過去諸佛的大知見，應該在此處詳細說明，以及諸聲聞（sravaka，聽聞佛法而修行的弟子）弟子滅度，進入無餘涅槃（nirvana，徹底的寂滅），以及辟支佛，名號為成、華相、見法、法篋、喜見、無垢、無得等等，像這些辟支佛，進入無餘涅槃，佛都能通達。 再次，對於未滅度，處於有餘涅槃（還有殘餘的涅槃），生緣都已斷盡的情況，佛也能通達此事，這也叫做通達知滅。如經典所說，佛告訴阿難（Ananda，佛陀的十大弟子之一），『我對這個人完全瞭解，沒有絲毫的迷惑，這個人必定會斷盡內在的煩惱，這個人命終后將進入涅槃。』這也叫做知滅。又對於其他人，通達四諦（cattya，苦、集、滅、道）能夠了解其中的道理，這也叫做知滅。如經典所說，『我為什麼不方便，讓這個人就在此處漏盡解脫（煩惱斷盡，獲得解脫）？』如佛告訴阿難，『你喜歡禪定，喜歡斷除結使（煩惱的根本）。』這也叫做通達知滅。如佛告訴舍利弗（Sariputra，佛陀的十大弟子之一），『我知道涅槃，知道通往涅槃的道路，知道通往涅槃的眾生。』像這些經典，應該在此處詳細說明。這叫做諸佛通達知滅。 善於知曉心不相應非色法（既不是心法，也不是色法的法），例如戒善根（持戒的善的根本）、使善律儀（使善增長的戒律）、不善律儀（不善的戒律）等各種心不相應非色法，聲聞和辟支佛不能通達，諸佛卻能像親眼所見一樣完全通達。對於心不相應法。
【English Translation】 English version: I, a certain Buddhist disciple, (believe that) the Buddhas also know what is the taste of absorption (the taste experienced in meditative absorption), what is the non-taste of absorption (the absence of taste experienced in meditative absorption), what is good, what is neutral (neither good nor bad), what is the absorption that interrupts certain fetters (afflictions), and what is the absorption that is superior, intermediate, or inferior. Briefly speaking, regarding the various absorptions of the formless realm, only the Buddhas, with their omniscient wisdom (wisdom regarding all things and all principles), can fully distinguish their size, depth, whether they are in accordance with the mind or not, whether they are retribution or not, and so on. This is called the Buddhas being fully aware of the formless realm of absorption, having unobstructed understanding. Regarding extinguished dharmas (dharmas that have been extinguished), the Pratyekabuddhas (pratyekabuddha, solitary awakened ones) and the Arhats (arhat, saints who have exhausted their afflictions), whether they are past or present and have already passed away, the Buddhas can understand them, as it is said in the scriptures. The Bhiksus (bhiksu, monks), ninety-one kalpas (kalpa, eon) before this Bhadrakalpa (bhadrakalpa, the present era), Vipasyin Buddha (Vipasyin, one of the past seven Buddhas) appeared, and until thirty-one kalpas, two Buddhas appeared, one named Sikhin (Sikhin), and the other named Visvabhu (Visvabhu). In this Bhadrakalpa, Krakucchanda Buddha (Krakucchanda), Kanakamuni Buddha (Kanakamuni), and Kasyapa Buddha (Kasyapa) appeared. Like this, the great knowledge and vision of the past Buddhas should be explained in detail here, as well as the Sravaka (sravaka, disciples who practice by hearing the Buddha's teachings) disciples who have passed away and entered Nirvana without remainder (nirvana, complete extinction), and the Pratyekabuddhas, with names such as Accomplishment, Flower Appearance, Seeing Dharma, Dharma Basket, Joyful Seeing, Immaculate, Without Attainment, and so on. Like these Pratyekabuddhas, entering Nirvana without remainder, the Buddhas can understand them all. Furthermore, regarding those who have not yet passed away, who are in Nirvana with remainder (nirvana with residue), whose causes of rebirth have been completely exhausted, the Buddhas can also understand this matter, and this is also called understanding extinction. As the scripture says, the Buddha told Ananda (Ananda, one of the Buddha's ten great disciples), 'I completely understand this person, without the slightest confusion. This person will definitely exhaust their inner afflictions, and this person will enter Nirvana upon death.' This is also called knowing extinction. Also, regarding other people, understanding the Four Noble Truths (cattya, suffering, accumulation, cessation, path) and being able to understand the principles within them, this is also called knowing extinction. As the scripture says, 'Why don't I make it convenient for this person to exhaust their outflows and attain liberation (exhaustion of afflictions, attainment of liberation) right here?' As the Buddha told Ananda, 'You enjoy meditative absorption, you enjoy cutting off the fetters (the root of afflictions).' This is also called understanding extinction. As the Buddha told Sariputra (Sariputra, one of the Buddha's ten great disciples), 'I know Nirvana, I know the path to Nirvana, I know the beings who are going to Nirvana.' These scriptures should be explained in detail here. This is called the Buddhas understanding extinction. Being skilled in knowing non-form dharmas that are not associated with the mind (dharmas that are neither mental nor form), such as the root of good precepts (the root of good from upholding precepts), the precepts that cause good to increase (precepts that cause good to increase), unwholesome precepts (unwholesome precepts), and various non-form dharmas that are not associated with the mind, the Sravakas and Pratyekabuddhas cannot understand, but the Buddhas can fully understand as if they were seeing them with their own eyes. Regarding dharmas not associated with the mind.
諸法中。成就第一智慧力故。問曰。戒善律儀不善律儀是色法。何以言非色法。答曰。戒善律儀不善律儀有二種。有作有無作。作是色。無作非色。無作非色。佛以不共力故現前能知。餘人以比智知。問曰。諸佛但善知心不相應非色法。不善知相應法耶。答曰。若通達不相應法。相應法無所復論。如人能射毫毛。粗物則不論。複次七百不相應法中。聲聞辟支佛以第六識能知七法。一名二相三義四無常五生六不生七度。佛以第六識皆悉能知。佛知四諦相及知世俗法。是故言諸佛善知心不相應無色法。勢力波羅蜜者。於一切所知法無餘中得一切種智勢力十力四無所畏四功德處助成故。又善得十力故。是故佛能成就勢力波羅蜜。是勢力在第十六心中得增益。一切智常在佛身。乃至無餘涅槃。因是事故。於一切法中得無礙智。無礙智波羅蜜者。法義辭樂說。於此四法勢力無量通達無礙。如經中說。佛告諸比丘。如來四弟子成就第一念力智慧力堪受力。如善射射樹葉即過無難。是諸弟子以四念處來問難。我常不休息。除飲食便利睡眠。于百年中如來常答。樂說智慧無有窮盡。佛於此中以少欲相自論智慧。若三千大千世界所有四天下滿中微塵。隨爾所塵數作爾所三千大千世界。滿中眾生皆如舍利弗如辟支佛。皆悉成就智慧樂說。壽
【現代漢語翻譯】 現代漢語譯本 在一切法中，由於成就了第一的智慧力，所以能通達一切法。有人問：『戒律中的善律儀和不善律儀是色法，為什麼說它們不是色法呢？』回答說：『戒律中的善律儀和不善律儀有兩種，有『作』和『無作』。『作』是色法，『無作』不是色法。』佛以不共的力量，能夠直接了知『無作』非色法，其他人則通過比量推理來了解。有人問：『諸佛只是善於瞭解心不相應的非色法，不善於瞭解心相應的法嗎？』回答說：『如果通達了不相應法，那麼相應法就不值得再討論了。』就像一個人能射中毫毛，粗大的物體就不值得一提了。此外，在七百種不相應法中，聲聞（Śrāvaka）和辟支佛（Pratyekabuddha）以第六識能夠了解七種法，即：一名、二相、三義、四無常、五生、六不生、七度。而佛以第六識全部都能瞭解。佛知道四諦（catvāri-āryasatyāni）的相，也知道世俗法。所以說諸佛善於瞭解心不相應的無色法。 勢力波羅蜜（bala-pāramitā）是指，對於一切所知之法，毫無遺漏地獲得一切種智（sarva-jñāna），並由此助成十力（daśa-balāni）、四無所畏（catvāri-vaiśāradyāni）和四功德處。又因為善於獲得十力，所以佛能夠成就勢力波羅蜜。這種勢力在第十六心中得到增長。一切智（sarva-jñāna）常在佛身，直到無餘涅槃（nirupadhiśeṣa-nirvāṇa）。因為這個緣故，對於一切法都能獲得無礙智。 無礙智波羅蜜（pratibhāna-pāramitā）是指，對於法、義、辭、樂說這四種法，勢力無量，通達無礙。如經中所說，佛告訴諸比丘：『如來的四位弟子成就了第一的念力、智慧力和堪受力，就像善於射箭的人射穿樹葉一樣毫無困難。這些弟子以四念處（catuḥ-smṛtyupasthāna）來提問，我經常不休息，除了飲食、便利、睡眠之外，在百年之中，如來經常回答，樂說智慧沒有窮盡。』佛在此處以少欲的相貌來談論自己的智慧。如果三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）中所有四天下（caturdvīpaka）都充滿微塵，隨同這些微塵的數量，產生同樣數量的三千大千世界，其中充滿的眾生都像舍利弗（Śāriputra）或辟支佛一樣，都成就了智慧樂說，壽命...
【English Translation】 English version Among all dharmas, it is due to the attainment of the foremost power of wisdom that all dharmas are comprehended. Someone asks: 'The good and non-good regulations of discipline are form (rūpa), why is it said that they are not form?' The answer is: 'The good and non-good regulations of discipline are of two kinds, 'action' (karma) and 'non-action' (avijñapti). 'Action' is form, 'non-action' is not form.' The Buddha, with uncommon power, can directly know that 'non-action' is not form, while others understand it through inference. Someone asks: 'Do the Buddhas only excel in knowing the non-associated non-form dharmas of the mind, and not excel in knowing the associated dharmas of the mind?' The answer is: 'If one comprehends the non-associated dharmas, then the associated dharmas are not worth discussing.' It is like a person who can shoot a hair, coarse objects are not worth mentioning. Furthermore, among the seven hundred non-associated dharmas, Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas) can know seven dharmas with the sixth consciousness, namely: one name, two characteristics, three meanings, four impermanence, five arising, six non-arising, and seven duration. The Buddha can know all of them with the sixth consciousness. The Buddha knows the characteristics of the Four Noble Truths (catvāri-āryasatyāni) and also knows conventional truths. Therefore, it is said that the Buddhas excel in knowing the non-associated non-form dharmas of the mind. The Pāramitā of Power (bala-pāramitā) refers to the complete attainment of all-knowing wisdom (sarva-jñāna) regarding all knowable dharmas, without any remainder, thereby assisting in the accomplishment of the Ten Powers (daśa-balāni), the Four Fearlessnesses (catvāri-vaiśāradyāni), and the Four Special Attributes. Furthermore, because of the skillful attainment of the Ten Powers, the Buddha is able to accomplish the Pāramitā of Power. This power is increased in the sixteenth moment of thought. All-knowing wisdom (sarva-jñāna) is always present in the Buddha's body, until the remainderless Nirvāṇa (nirupadhiśeṣa-nirvāṇa). For this reason, one obtains unobstructed wisdom regarding all dharmas. The Pāramitā of Unobstructed Wisdom (pratibhāna-pāramitā) refers to the immeasurable power and unobstructed understanding of the four dharmas: Dharma, Meaning, Expression, and Eloquence. As it is said in the sutra, the Buddha told the monks: 'The four disciples of the Tathāgata have attained the foremost power of mindfulness, the power of wisdom, and the power of endurance, just like a skilled archer who shoots through leaves without difficulty. These disciples ask questions based on the Four Foundations of Mindfulness (catuḥ-smṛtyupasthāna), and I often do not rest. Apart from eating, relieving myself, and sleeping, the Tathāgata constantly answers for a hundred years, and the eloquence of wisdom is inexhaustible.' The Buddha here discusses his own wisdom with an appearance of few desires. If all the four continents (caturdvīpaka) in the three-thousand great-thousand world system (trisāhasra-mahāsāhasra-lokadhātu) were filled with dust motes, and according to the number of those dust motes, the same number of three-thousand great-thousand world systems were created, filled with beings all like Śāriputra (Śāriputra) or Pratyekabuddhas (solitary Buddhas), all of whom have accomplished the eloquence of wisdom, and their lifespan...
命如上塵數大劫。是諸人等因四念處盡其形壽問難如來。如來還以四念處義答其所問。言義不重樂說無盡。法無礙智者。善能分別諸法名字通達無礙。義無礙者。于諸法義通達無礙。辭無礙者。隨眾生類以諸言辭令其解義通達無礙。樂說無礙者。問答時善巧說法無有窮盡。余賢聖不能究盡。唯有諸佛能盡其邊。是故名無礙智波羅蜜。具足答波羅蜜者。一切問難中。佛善能具足答。何以故。於四種問答中無有錯亂。善知義故。具足不壞義波羅蜜故。樂欲深知一切眾生性所行所樂故。如舍利弗白佛言。世尊。佛為人說善法。而是中多有眾生得證。證已心無渴愛。無渴愛故於世間無所受。無所受已心則內滅。佛于善法中無上事盡知無餘。更無勝者。問曰。汝言四種問答。何謂為四。答曰。一定答。二分別答。三反問答。四置答。定答者。如一比丘問佛。世尊。頗有色常不變異不。世尊。受想行識常不變異不。佛答言。比丘無有色常而不變。無有受想行識常而不變。如是等名為定答。分別答者。如布多梨子梵志問娑摩提。有人故作身口意業。受何等果報。娑摩提定答。有人以身口意故作業受苦惱報。是問應分別答。是梵志後來問佛是事。佛答言。布多梨子。有人若身口意故作業。是業或受苦報。或受樂報。或受不苦不樂報。苦
【現代漢語翻譯】 現代漢語譯本 壽命就像無數微塵般漫長的大劫。這些人依靠四念處（四種觀禪：身念處、受念處、心念處、法念處）來度過他們的一生，並向如來（佛陀的稱號）提問。如來也用四念處的意義來回答他們的問題。所說的意義不重複，而說法卻無窮無盡。所謂法無礙智者，是指那些善於分辨各種法的名稱，通達無礙的人。義無礙者，是指對於各種法的意義通達無礙的人。辭無礙者，是指能隨順眾生的類別，用各種言辭使他們理解意義，通達無礙的人。樂說無礙者，是指在問答時，善於巧妙說法，沒有窮盡。其餘的賢聖都不能完全瞭解，只有諸佛才能窮盡其邊際。因此，這被稱為無礙智波羅蜜（到達彼岸的智慧）。 具足答波羅蜜是指在一切問難中，佛善於完整地回答。為什麼呢？因為在四種問答中沒有錯亂，因為善於瞭解意義，所以具足不壞義波羅蜜。因為想要深入瞭解一切眾生的本性、行為和喜好。如舍利弗（佛陀的十大弟子之一）對佛說：『世尊，佛為人說善法，而其中有很多眾生因此證悟。證悟後心中沒有渴愛，沒有渴愛所以在世間沒有執受，沒有執受心就進入內滅。佛對於善法中的無上之事完全知曉，沒有遺漏，再沒有比這更殊勝的了。』 問：『你說的四種問答是什麼？』答：『一定答，二分別答，三反問答，四置答。』定答是指，如一位比丘（出家修行的男子）問佛：『世尊，是否有色（物質現象）是恒常不變的？世尊，受（感受）、想（思維）、行（意志）、識（意識）是恒常不變的嗎？』佛回答說：『比丘，沒有色是恒常不變的，沒有受、想、行、識是恒常不變的。』像這樣的回答稱為定答。 分別答是指，如布多梨子梵志（一種修行者）問娑摩提（人名）：『有人故意造作身口意業，會受到什麼樣的果報？』娑摩提定答說：『有人以身口意造作惡業，會受到苦惱的果報。』這個問題應該用分別答來回答。這位梵志後來問佛這件事，佛回答說：『布多梨子，有人如果以身口意造作的業，這業或者會受到苦報，或者會受到樂報，或者會受到不苦不樂報。』
【English Translation】 English version Lifespans are like countless dust motes in vast kalpas (aeons). These individuals spend their lives relying on the Four Foundations of Mindfulness (the four contemplations: of the body, feelings, mind, and phenomena), questioning the Tathagata (title of the Buddha). The Tathagata also answers their questions with the meaning of the Four Foundations of Mindfulness. The meaning spoken is not repetitive, yet the teachings are inexhaustible. Those with unobstructed wisdom regarding the Dharma (teachings) are skilled at distinguishing the names of all dharmas (phenomena) and have unobstructed understanding. Those with unobstructed understanding of meaning have unobstructed understanding of the meaning of all dharmas. Those with unobstructed eloquence can adapt their language to different beings, enabling them to understand the meaning without obstruction. Those with unobstructed joyful eloquence are skilled at speaking during questions and answers, without end. Other sages and saints cannot fully comprehend it; only the Buddhas can exhaust its boundaries. Therefore, it is called Unobstructed Wisdom Paramita (perfection of wisdom). The Paramita of Complete Answers means that in all questions and difficulties, the Buddha is skilled at answering completely. Why? Because there is no confusion in the four types of answers, and because of a good understanding of the meaning, one possesses the Paramita of Undefiled Meaning. It is because of the desire to deeply understand the nature, conduct, and preferences of all beings. As Shariputra (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One, the Buddha speaks the good Dharma for people, and many beings attain enlightenment as a result. Having attained enlightenment, their hearts have no craving. Because they have no craving, they have no attachment to the world. Having no attachment, their minds enter into inner extinction. The Buddha knows completely and without omission the supreme matters in the good Dharma, and there is nothing more excellent than this.' Question: 'What are the four types of answers you mentioned?' Answer: 'First, definitive answers; second, analytical answers; third, counter-questioning answers; and fourth, reserved answers.' A definitive answer is like when a Bhikshu (ordained male monastic) asked the Buddha: 'World Honored One, is there any form (material phenomenon) that is constant and unchanging? World Honored One, are feeling, perception, volition, and consciousness constant and unchanging?' The Buddha replied: 'Bhikshu, there is no form that is constant and unchanging, and there are no feeling, perception, volition, and consciousness that are constant and unchanging.' Such an answer is called a definitive answer. An analytical answer is like when the Brahmin (a type of ascetic) Potaliputta asked Samadhi (a name): 'If someone intentionally creates karma (actions) through body, speech, and mind, what kind of karmic retribution will they receive?' Samadhi gave a definitive answer: 'If someone creates evil karma through body, speech, and mind, they will receive the retribution of suffering.' This question should be answered with an analytical answer. This Brahmin later asked the Buddha about this matter, and the Buddha replied: 'Potaliputta, if someone creates karma through body, speech, and mind, that karma may result in suffering, or it may result in happiness, or it may result in neither suffering nor happiness.'
業受苦報。樂業受樂報。不苦不樂業受不苦不樂報。如是等諸經皆分別答。反問答者。如先尼梵志問佛。佛言。我還問汝。隨汝意答。先尼于汝意云何。色是如來不。受想行識是如來不。答言。非也世尊。離色受想行識是如來不。答言。非也世尊。如是等經應廣說。是名反問答。置答者。十四種邪見是。所謂世間常世間無常。世間常無常。世間非常非無常。世間有邊。世間無邊。世間亦有邊亦無邊。世間非有邊非無邊。如來滅後有。如來滅后無。如來滅后亦有亦無。如來滅后非有非無。身即是神。身異神異。如上一切眾生如大辟支佛智慧樂說以如是四種問佛。佛皆隨順答其所問。不多不少。是故說佛具足答波羅蜜。無有能害。佛者得不可殺法故。無能斷佛身份支節存亡自在。如經說。若人慾方便害佛者。無有是處。問曰。佛壽命為定為不定。答曰。有人言不定。若佛壽命有定者。于余定壽命者有何差別。而實佛壽命不定。無能害者。乃為希有。有人言。佛壽命有定。餘人壽命雖定。而手足耳鼻可斷。佛無是事。問曰。云何佛不可害。是不共法。答曰。諸佛不可思議。假喻可知。假使一切十方世界眾生皆有勢力。設有一魔有爾所勢力。復令十方一一眾生力如惡魔。欲共害佛。尚不能動佛一毛。況有害者。問曰。若爾者調
達云何得傷佛。答曰。此事先已答。佛欲示眾生三毒相。調達雖持戒修善貪著利養而作大惡。又令知佛于諸人天心無有異。加以慈愍視調達羅睺羅如左右眼。佛常說等心。是時現其平等。天人見此起希有心益更信樂。又長壽天見佛先世有惡業行。若今不受謂惡行無報。佛欲斷其邪見故現受此報。複次佛于苦樂心無有異。無吾我心。畢竟空故。諸根調柔不可變故。不須作方便離苦受樂。如菩薩藏中說。佛以方便故現受此事。應當廣知。是名佛不可殺害不共法。說法不空者。諸佛所有言說皆有果報。是故諸佛說法不空。何以故。諸佛未說法時。先觀眾生本末心在何處結使厚薄。知其先世所從功德。見其根性勢力多少。知其障礙方處時節。應軟法可度苦事可度。或復應以軟苦事度。或須小發度。或廣分別度。有以陰入界十二因緣而得度者。或以信門或以慧門而得入者。是人應從佛度。是人應從聲聞度。是人應以余緣得度。是人應成聲聞乘。是人應成辟支佛乘。是人應成大乘。是人久習貪慾習瞋恚習愚癡。是人習貪慾瞋恚。是人習貪慾愚癡。如是各各分別。是人墮斷見。是人墮常見。是人多著身見。是人多習邊見。是人多習戒取見取。是人多習憍慢。是人多習自卑諂曲。是人心多疑悔。是人好樂言辭。有貴義理有樂深義有樂淺
【現代漢語翻譯】 現代漢語譯本： 問：如何才能傷害佛陀？ 答：這件事之前已經回答過了。佛陀想要向眾生展示貪、嗔、癡（三毒）的相狀。提婆達多（Devadatta，佛陀的堂兄，以反對佛陀著稱）雖然持戒修行，但貪著利養，因而造作了大惡。又讓眾生知道佛陀對於所有的人和天人，內心沒有分別。佛陀以慈悲憐憫之心看待提婆達多和羅睺羅（Rahula，佛陀的兒子），如同看待自己的左右眼。佛陀常說平等心，這時就顯現了他的平等。天人們見到此情景，生起稀有之心，更加信樂佛法。還有長壽天人看到佛陀前世有惡業的行為，如果今生不承受果報，就會認為惡行沒有報應。佛陀想要斷除他們的邪見，所以示現承受這種果報。再者，佛陀對於苦和樂，內心沒有分別，沒有我執。因為一切畢竟是空性的，諸根調伏柔順，不可動搖。不需要用任何方法來逃離痛苦，享受快樂，正如《菩薩藏》中所說。佛陀以方便之故，示現承受這件事，應當廣為知曉。這就是佛陀不可殺害的不共法（Buddha's unique and unshared qualities）。 說法不空的意思是，諸佛所說的一切言語都有果報。所以諸佛說法不會落空。為什麼呢？因為諸佛在說法之前，先觀察眾生的根本和末節，他們的心處在何處，煩惱的結使是深是淺。知道他們前世所積累的功德，看到他們的根性、勢力的大小，知道他們的障礙、方位、時節。應該用柔和的法門可以度化，用苦難的事情可以度化，或者應該用柔和與苦難的事情來度化。或者需要用小的啓發來度化，或者用廣大的分別解說來度化。有人通過陰、入、界、十二因緣（Twelve links of dependent origination）而得度，有人通過信門，有人通過慧門而得入。這個人應該從佛陀處得度，這個人應該從聲聞處得度，這個人應該以其他的因緣得度。這個人應該成就聲聞乘（Śrāvakayāna），這個人應該成就辟支佛乘（Pratyekabuddhayāna），這個人應該成就大乘（Mahāyāna）。這個人長久地習於貪慾，習於嗔恚，習於愚癡。這個人習於貪慾和嗔恚，這個人習於貪慾和愚癡。像這樣各自加以分別。這個人墮入斷見，這個人墮入常見，這個人多執著于身見，這個人多習於邊見，這個人多習於戒禁取見和見取見，這個人多習於憍慢，這個人多習於自卑和諂曲，這個人心中多有疑悔，這個人喜歡言辭，有人重視義理，有人喜歡深奧的意義，有人喜歡淺顯的意義。
【English Translation】 English version: Question: How can one harm a Buddha? Answer: This matter has already been answered. The Buddha wants to show sentient beings the characteristics of greed, hatred, and delusion (the three poisons). Although Devadatta (Buddha's cousin, known for opposing the Buddha) observes the precepts and cultivates goodness, he is attached to profit and offerings, and thus commits great evils. It also lets beings know that the Buddha has no differentiation in his heart towards all humans and devas. The Buddha regards Devadatta and Rahula (Buddha's son) with compassion and loving-kindness, as if they were his left and right eyes. The Buddha often speaks of equanimity; at this time, he manifests his equanimity. When the devas see this scene, they give rise to a rare mind and have more faith and joy in the Dharma. Furthermore, long-lived devas see that the Buddha had evil deeds in past lives. If he does not receive the retribution in this life, they will think that evil deeds have no consequences. The Buddha wants to cut off their wrong views, so he manifests receiving this retribution. Moreover, the Buddha has no differentiation in his heart towards suffering and happiness, and has no ego. Because everything is ultimately empty, the roots are tamed and gentle, and cannot be changed. There is no need to use any means to escape suffering and enjoy happiness, as stated in the Bodhisattva Piṭaka. The Buddha manifests receiving this matter for the sake of skillful means; it should be widely known. This is the Buddha's unique and unshared qualities (Buddha's unique and unshared qualities) of being unkillable. The meaning of 'speaking Dharma is not in vain' is that all the words spoken by the Buddhas have karmic consequences. Therefore, the Buddhas' speaking of Dharma will not be in vain. Why? Because before the Buddhas speak the Dharma, they first observe the root and branch of sentient beings, where their minds are, and how deep or shallow the afflictions are. They know the merits accumulated in their past lives, see the nature of their roots, the magnitude of their power, and know their obstacles, directions, times, and seasons. They should be transformed by gentle Dharma, transformed by suffering matters, or transformed by gentle and suffering matters. Or they need to be transformed by small inspirations, or by vast and detailed explanations. Some are liberated through the aggregates, entrances, realms, and the twelve links of dependent origination (Twelve links of dependent origination), some enter through the gate of faith, and some enter through the gate of wisdom. This person should be liberated from the Buddha, this person should be liberated from the Śrāvaka, and this person should be liberated by other conditions. This person should attain the Śrāvakayāna (Śrāvakayāna), this person should attain the Pratyekabuddhayāna (Pratyekabuddhayāna), and this person should attain the Mahāyāna (Mahāyāna). This person has long been accustomed to greed, hatred, and delusion. This person is accustomed to greed and hatred, and this person is accustomed to greed and delusion. Distinguish them each in this way. This person falls into nihilistic views, this person falls into eternalistic views, this person is mostly attached to the view of self, this person is mostly accustomed to extreme views, this person is mostly accustomed to moralistic views and speculative views, this person is mostly accustomed to arrogance, this person is mostly accustomed to inferiority and flattery, this person has much doubt and regret in their heart, this person likes words, some value meaning, some like profound meaning, and some like shallow meaning.
事。是人先世集助道法。是人今世集助道法。是人但集福報善根。是人但集貫穿善根。是人應疾得道。是人久乃得道。佛先觀察籌量隨應得度。而為說法而度脫之。是故一切說法皆悉不空。如經說。世尊先知見而說法。非不知見說法。無謬無失者。諸佛說法無謬無失。無謬者。語義不乖違故。無失者。不失義故。不失道因緣故名不失。不謬道果因緣故名不謬。不少故名不失。不過故名不謬。以通達四無礙智故。念安慧常調和故。遠離斷常無因邪因等諸見故。所說法中不使人有迷悶。所言初后無相違過。隨此義經。應此中廣說。如經說。諸比丘為汝說法。初善中善後善。語善義善淳一無雜具說梵行。以希有事說法者。隨所教化即得道果。是名希有。若有所答若所受記皆實不異。是亦希有。佛有所說道。此道不雜煩惱能斷煩惱。是亦希有。佛有所說皆有利益終不空言是亦希有。若人于佛法中勤心精進。能斷不善法增益善法。是亦希有。複次有三希有。現神通希有。逆說彼心希有。有教化希有。以是三希有說法。名為以希有說法。諸眾聖中最上導師者。諸佛知一切眾生心所行所樂。結使深淺諸根利鈍。上中下智慧。善知通達故。于眾聖中最上導師。又能善知四諦相。善知諸法總相別相。又以說法不空因緣不謬不失法故。于眾
【現代漢語翻譯】 現代漢語譯本： 這件事是這樣的：有的人前世積累了幫助修道的法門（助道法，指輔助修行的各種方法）。有的人今世積累了幫助修道的法門。有的人只是積累了福報和善根（福報善根，指行善積德所獲得的好的果報和善的根基）。有的人只是積累了貫穿始終的善根（貫穿善根，指能夠持續不斷地行善的根基）。有的人應該很快就能得道。有的人要很久才能得道。佛首先觀察、衡量，然後根據他們各自的情況，為他們說法，從而使他們得到解脫。因此，一切說法都不是空洞的。正如經書所說，世尊是先知先見，然後才說法，而不是不知不見就說法。諸佛說法沒有謬誤，也沒有缺失。沒有謬誤，是因為語義沒有乖違。沒有缺失，是因為不失去意義。不失去得道的因緣，所以稱為不缺失。不謬誤得道果的因緣，所以稱為不謬誤。沒有缺少，所以稱為不缺失。沒有過分，所以稱為不謬誤。因為通達四無礙智（四無礙智，指義無礙智、法無礙智、辭無礙智、樂說無礙智），念頭安穩，智慧常常調和，遠離斷見、常見、無因論、邪因論等各種見解，所以在所說的法中，不使人感到迷惑。所說的話，從開始到最後，沒有互相違背的過失。根據這個意義，應該在這裡廣泛地解釋經書。正如經書所說，諸位比丘，為你們說法，開始是善的，中間是善的，最後是善的，語言是善的，意義是善的，純一無雜，完整地宣說梵行（梵行，指清凈的行為）。以稀有的事情說法的人，隨著所教化的人，就能得到道果，這叫做稀有。如果有所回答，或者所作的授記，都是真實的，沒有差異，這也是稀有。佛所說的道，這個道不雜染煩惱，能夠斷除煩惱，這也是稀有。佛所說的一切，都有利益，終究不是空話，這也是稀有。如果有人在佛法中勤奮精進，能夠斷除不善法，增長善法，這也是稀有。再次，有三種稀有：顯現神通是稀有，逆知他人心意是稀有，教化眾生是稀有。以這三種稀有來說法，叫做以稀有的方式說法。在一切眾聖中最上的導師，諸佛知道一切眾生的心所想、所行、所樂，煩惱的深淺，根器的利鈍，上等、中等、下等的智慧，善於瞭解和通達，所以在眾聖中最上導師。又能夠善於瞭解四諦（四諦，指苦諦、集諦、滅諦、道諦）的真相，善於瞭解諸法的總相和別相。又因為說法不空、因緣不謬誤、不失去法，所以在眾 聖中最為殊勝。
【English Translation】 English version: The matter is like this: Some people have accumulated practices that aid the path (助道法, zhù dào fǎ, auxiliary practices for the path) in their past lives. Some people are accumulating practices that aid the path in this life. Some people are only accumulating blessings and good roots (福報善根, fúbào shàngēn, good fortune and virtuous roots). Some people are only accumulating pervasive good roots (貫穿善根, guànchuān shàngēn, all-encompassing virtuous roots). Some people should quickly attain the path. Some people will attain the path after a long time. The Buddha first observes and measures, and then, according to their respective situations, speaks the Dharma for them, thereby liberating them. Therefore, all teachings are not empty. As the sutra says, the World Honored One first knows and sees, and then speaks the Dharma, not speaking the Dharma without knowing and seeing. The Buddhas' teachings have no errors and no omissions. No errors, because the semantics do not deviate. No omissions, because the meaning is not lost. Not losing the causes and conditions for attaining the path is called no omission. Not erring in the causes and conditions for attaining the fruit of the path is called no error. Not lacking is called no omission. Not excessive is called no error. Because of penetrating the Four Unimpeded Wisdoms (四無礙智, sì wú ài zhì, Four Unobstructed Wisdoms: wisdom of meaning, wisdom of Dharma, wisdom of expression, and wisdom of eloquence), thoughts are stable, and wisdom is always harmonious, being far away from views such as annihilationism, eternalism, causelessness, and wrong causes, therefore, in the Dharma spoken, people are not made to feel confused. The words spoken, from beginning to end, have no faults of contradicting each other. According to this meaning, the sutras should be widely explained here. As the sutra says, 'Monks, the Dharma spoken for you is good in the beginning, good in the middle, and good in the end; the words are good, the meaning is good, pure and unmixed, fully explaining the Brahma-conduct (梵行, fànxíng, pure conduct).' Those who speak the Dharma with rare things, according to those who are taught, can attain the fruit of the path, this is called rare. If there is an answer or a prediction made, it is all true and without difference, this is also rare. The path spoken by the Buddha, this path is not mixed with afflictions and can cut off afflictions, this is also rare. Everything the Buddha speaks is beneficial and never empty words, this is also rare. If someone diligently and vigorously progresses in the Buddha-dharma, they can cut off unwholesome dharmas and increase wholesome dharmas, this is also rare. Furthermore, there are three rare things: manifesting supernatural powers is rare, knowing others' minds is rare, and teaching and transforming beings is rare. Speaking the Dharma with these three rare things is called speaking the Dharma with rare things. The most supreme guide among all the holy ones, the Buddhas know all beings' thoughts, actions, and desires, the depth of their afflictions, the sharpness of their faculties, and their superior, middling, and inferior wisdom. They are good at understanding and penetrating, therefore, they are the most supreme guide among all the holy ones. Furthermore, they are good at understanding the true nature of the Four Noble Truths (四諦, sì dì, Four Noble Truths: the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering), and they are good at understanding the general and specific characteristics of all dharmas. Also, because the Dharma spoken is not empty, the causes and conditions are not erroneous, and the Dharma is not lost, therefore, they are the most excellent among all the holy ones.
聖中最上導師。問曰。四眾亦能說法破外道令入佛法。何以但稱佛為最上導師。答曰。當以假喻說。若一切眾生智慧勢力皆如辟支佛。是諸眾生若不承佛意。欲度一人無有是處。若是諸人說法時。乃至不能斷無色界結使毫釐分。若佛欲度眾生有所言說。乃至外道邪見諸龍夜叉等及余不解佛語者皆悉令解。是等亦能轉化無量眾生。乃至今日聲聞眾令眾生住四果中。皆是如來最上導師相。是故佛名最上導師。于眾聖中不共之法。四不守護法者。諸佛不守護身業。不護口業。不護意業。不護資生。何以故。是四事於他不護。不作是念。我身口意命恐他人知。何以故。長夜修習種種清凈業故。皆善見知斷一切煩惱法故。成就一切無比善根故。善行可行法無可呵故。具足行舍波羅蜜故。舍者。眼見色舍憂喜心。乃至意法亦如是。婆呵提郁多羅等諸經應此中說。四無所畏者。問曰。一法名為無畏。何以故有四。答曰。於四事中無有疑畏故有四。一者如佛告諸比丘。我自發誠言。是一切智人。此中若有沙門婆羅門諸天魔梵及余世間智人。如法難言。不知此法。我於此中乃至不見有微畏相。不見是相故。得安隱無畏。是初無畏。如實盡知一切法故。二者自發誠言。我一切諸漏盡。若沙門婆羅門諸天魔梵。言是漏不盡。乃至不見有是相。
【現代漢語翻譯】 現代漢語譯本 聖中最上的導師問道：『四眾弟子也能說法，破斥外道，使他們進入佛法，為什麼只稱佛為最上導師呢？』 佛回答說：『應當用譬喻來說明。如果一切眾生的智慧和力量都像辟支佛（梵文：Pratyekabuddha，不依師友教導而自行悟道的修行者），這些眾生如果不領會佛的意旨，想要度化一個人是不可能的。如果這些人說法時，甚至不能斷除無明**結使（煩惱的束縛）的絲毫。如果佛想要度化眾生而有所言說，乃至外道邪見、諸龍夜叉（守護神）等以及其他不理解佛語的人都能理解。這些人也能轉化無量眾生。乃至今日聲聞眾（聽聞佛法而證悟的弟子）令眾生安住於四果（須陀洹、斯陀含、阿那含、阿羅漢）中，都是如來最上導師的相。所以佛被稱為最上導師，在眾聖中具有不共之法。』 四不守護法是指：諸佛不守護身業（身體的行為），不守護口業（言語的行為），不守護意業（思想的行為），不守護資生（生活所需）。為什麼呢？因為這四件事對於佛來說是不需要守護的。佛不會這樣想：『我的身、口、意、命恐怕被他人知道。』為什麼呢？因為佛長久以來修習種種清凈的行業，都能夠清楚地知道斷除一切煩惱的方法，成就一切無比的善根，善於行持可行之法而無可指責，具足行持舍波羅蜜（佈施到彼岸）。舍的意思是：眼睛看到色塵時，捨棄憂愁和喜悅的心，乃至意根對法塵也是如此。婆呵提（Bahati）、郁多羅（Uttara）等諸經應該在此中說明。 四無所畏是指：問道：『一種法被稱為無畏，為什麼會有四種呢？』 佛回答說：『因為在四件事中沒有疑慮和畏懼，所以有四種。第一種是如佛告訴諸比丘（出家弟子）：我發自內心地說，我是一切智人（全知者）。這裡面如果有沙門（出家修行者）、婆羅門（祭司）、諸天、魔、梵天以及其他世間的智者，如法地反駁說，不知道這種法，我對此乃至沒有絲毫畏懼的相。因為不見這種畏懼的相，所以得到安穩和無畏。這是最初的無畏。因為如實地完全知道一切法。第二種是自發誠言：我的一切諸漏（煩惱）都已斷盡。如果沙門、婆羅門、諸天、魔、梵天說這些煩惱沒有斷盡，乃至不見有這種相。』
【English Translation】 English version The most supreme teacher among the saints asked: 'The fourfold assembly (monks, nuns, laymen, laywomen) can also preach the Dharma, refute external paths, and lead them into the Buddha Dharma. Why is only the Buddha called the most supreme teacher?' The Buddha replied: 'It should be explained with a metaphor. If all sentient beings had the wisdom and power of a Pratyekabuddha (one who attains enlightenment independently without a teacher), these beings, if they do not understand the Buddha's intention, would not be able to liberate even one person. If these people preach, they cannot even cut off a fraction of the **fetters of ignorance (the bonds of affliction). If the Buddha wants to liberate sentient beings and speaks, even those with heretical views, such as dragons, yakshas (guardian deities), and others who do not understand the Buddha's words, can understand. These people can also transform countless sentient beings. Even today, the Sravaka assembly (disciples who attain enlightenment by hearing the Dharma) causes sentient beings to abide in the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), all of which are the characteristics of the Tathagata (Thus Come One) as the most supreme teacher. Therefore, the Buddha is called the most supreme teacher, possessing unique Dharmas among the saints.' The four non-protective Dharmas refer to: The Buddhas do not protect their body karma (actions of the body), do not protect their speech karma (actions of speech), do not protect their mind karma (actions of the mind), and do not protect their livelihood (necessities of life). Why? Because these four things do not need protection for the Buddha. The Buddha does not think: 'My body, speech, mind, and life are afraid of being known by others.' Why? Because the Buddha has long cultivated various pure actions, is able to clearly know the methods to cut off all afflictions, has accomplished all incomparable roots of goodness, is skilled in practicing practicable Dharmas without reproach, and is complete in practicing the Dana Paramita (perfection of giving). Giving means: When the eye sees form, abandoning the mind of sorrow and joy, and so on, the same is true for the mind-faculty towards Dharma-objects. The sutras such as Bahati and Uttara should be explained in this context. The four fearlessnesses refer to: Asked: 'One Dharma is called fearlessness, why are there four?' The Buddha replied: 'Because there is no doubt or fear in four things, there are four. The first is as the Buddha told the Bhikkhus (ordained monks): I sincerely say that I am an omniscient person (all-knowing). If there are Sramanas (ascetics), Brahmins (priests), Devas (gods), Maras (demons), Brahma (creator god), and other wise people in the world who refute according to the Dharma, saying that they do not know this Dharma, I do not have even the slightest fear in this. Because I do not see this fear, I obtain peace and fearlessness. This is the initial fearlessness. Because I truly and completely know all Dharmas. The second is to sincerely say: All my outflows (afflictions) have been exhausted. If Sramanas, Brahmins, Devas, Maras, Brahma say that these afflictions have not been exhausted, I do not see such a sign.'
不見是相故安隱無畏。是二無畏。善斷諸煩惱及斷煩惱習氣故。三者我說障道法。此中若有沙門婆羅門諸天魔梵及余世間智人。如法難言。是法雖用不能障道。我於此中不見有微畏相。不見是相故得安隱無有疑畏。是三無畏。善知障解脫法故。四者我所說道如法說行者。得至苦盡。若有沙門婆羅門諸天魔梵及余世間智人。如法難言。如是法雖如說行不能至盡苦道。我於此中無有微畏相。不見是相故得安隱無有疑畏。是四無畏。善知至苦盡道故。是四無畏皆過怖畏心驚毛豎等相故。名為無畏。又在大眾威德殊勝故。名為無畏。又善知一切問答故。名為無畏。諸天會經此中應廣說。問曰。若佛是一切智人。應於一切法盡無畏。何以但說四。答曰。略舉大要以開事端。余亦如是。佛十力者。力名扶助。氣勢不可窮盡。無能沮壞。雖有十名而實一智。緣十事故名為十力。佛智緣一切事故。應有無量力。以此十力足度眾生故。但說十力。但開此十力。余皆可知。初力者。一切法因非因。決定通達智。名為初力。如佛說。若是狂人不捨是語不捨邪見不捨是心。來在佛前無有是處。如佛告阿難。世間二佛一時出世無有是處。一佛出世則有是處。是事為一佛世界故說。而實十方無量無邊諸世界中。百千萬億無數諸佛一時出世。又經說身
【現代漢語翻譯】 現代漢語譯本 不見是相的緣故，所以能安隱無畏。這是第二種無畏。因為能夠善於斷除各種煩惱以及斷除煩惱的習氣。 第三種無畏是，我說有障礙正道的法。如果其中有沙門（出家修道者）婆羅門（古印度祭司）諸天、魔、梵天以及其他世間的智者，如法反駁說：『這種法即使運用也不能障礙正道。』我對此中沒有絲毫畏懼的跡象。因為沒有見到這種跡象，所以能夠安隱沒有疑慮和畏懼。這是第三種無畏。因為善於瞭解障礙解脫的法。 第四種無畏是，我所說的道是如法宣說，修行者能夠到達苦的止息。如果有沙門、婆羅門、諸天、魔、梵天以及其他世間的智者，如法反駁說：『這樣的法即使如所說修行也不能到達苦的止息之道。』我對此中沒有絲毫畏懼的跡象。因為沒有見到這種跡象，所以能夠安隱沒有疑慮和畏懼。這是第四種無畏。因為善於瞭解到達苦的止息之道。 這四種無畏都超越了怖畏、心驚、毛髮豎立等現象，所以稱為無畏。又因為在大眾中威德殊勝，所以稱為無畏。又因為善於瞭解一切問答，所以稱為無畏。《諸天會經》中對此應該有詳細的說明。 問：如果佛是一切智人，應該對一切法都完全沒有畏懼，為什麼只說四種無畏？ 答：這是略舉大要來開啟事端，其餘的也是如此。佛的十力，力是指扶助，氣勢不可窮盡，沒有誰能夠沮喪破壞。雖然有十個名稱，但實際上是一種智慧。因為緣於十種事故，所以稱為十力。佛的智慧緣於一切事故，應該有無量的力量。因為憑藉這十力就足以度化眾生，所以只說十力。只要開啟這十力，其餘的都可以知道。 第一力是，對於一切法的因和非因，能夠決定通達的智慧，稱為第一力。例如佛說：『如果有一個狂人不捨棄這種言語，不捨棄邪見，不捨棄這種心，來到佛前，這是不可能的。』例如佛告訴阿難（佛陀的弟子）：『世間有兩尊佛同時出世，這是不可能的。一尊佛出世，這是有可能的。』這件事是爲了一個佛的世界而說的。而實際上在十方無量無邊的世界中，有百千萬億無數的諸佛同時出世。又有經書說身
【English Translation】 English version Not seeing it as a characteristic, one is secure, peaceful, and without fear. This is the second fearlessness. It is because one is skilled at cutting off all afflictions and the habitual tendencies of afflictions. The third fearlessness is that I speak of the Dharma (law, teaching) that obstructs the path. If among these there are shramanas (wandering ascetics), brahmanas (priests), gods, maras (demons), brahmas (creator gods), and other wise people in the world who rightfully refute, saying, 'This Dharma, even if practiced, cannot obstruct the path,' I have no slight sign of fear in this. Because I do not see this sign, I am secure, peaceful, without doubt or fear. This is the third fearlessness. It is because one is skilled at knowing the Dharma that obstructs liberation. The fourth fearlessness is that the path I speak of is spoken according to the Dharma, and practitioners can reach the cessation of suffering. If there are shramanas, brahmanas, gods, maras, brahmas, and other wise people in the world who rightfully refute, saying, 'This Dharma, even if practiced as spoken, cannot lead to the path of the end of suffering,' I have no slight sign of fear in this. Because I do not see this sign, I am secure, peaceful, without doubt or fear. This is the fourth fearlessness. It is because one is skilled at knowing the path to the end of suffering. These four fearlessnesses all transcend phenomena such as terror, heart palpitations, and bristling hair, hence they are called fearlessness. Furthermore, because of superior power and virtue in the assembly, they are called fearlessness. Furthermore, because one is skilled at knowing all questions and answers, they are called fearlessness. This should be explained in detail in the Devata Samyukta (Connected Discourses with Devas). Question: If the Buddha is omniscient, he should be completely without fear regarding all dharmas (teachings), why are only four fearlessnesses mentioned? Answer: This is a brief summary to initiate the matter, and the rest is the same. The ten powers of the Buddha, 'power' means support, its energy and momentum are inexhaustible, and no one can discourage or destroy it. Although there are ten names, it is actually one wisdom. Because it is related to ten events, it is called the ten powers. The Buddha's wisdom is related to all events, and there should be immeasurable power. Because these ten powers are sufficient to liberate sentient beings, only the ten powers are mentioned. Once these ten powers are opened, the rest can be known. The first power is the wisdom to definitively understand the cause and non-cause of all dharmas, called the first power. For example, the Buddha said, 'If a madman does not abandon these words, does not abandon wrong views, does not abandon this mind, and comes before the Buddha, this is impossible.' For example, the Buddha told Ananda (Buddha's disciple), 'It is impossible for two Buddhas to appear in the world at the same time. It is possible for one Buddha to appear.' This matter is spoken for the sake of one Buddha's world. But in reality, in the ten directions of immeasurable and boundless worlds, hundreds of thousands of millions of countless Buddhas appear at the same time. Also, the scriptures say that the body
口意惡業有妙愛果報無有是處。若身口意善業有妙愛果報則有是處。如是等五藏諸經應此中廣說。第二力者。於過去未來現在諸業諸法受佛如實分別知處所知事知果報。佛若欲知一切眾生過去諸業過去業報即能知。或業過去報在現在。或業過去報在未來。或業過去報在過去。或業過去報在過去未來。或業過去報在過去現在。或業過去報在未來現在。或業過去報在過去未來現在。或業現在報在現在。或業現在報在未來。或業現在報在現在未來。或業未來報在未來。有如是等分別受法者。四受法。現受樂後世受苦。現受苦後世受樂。現受樂后受樂。現受苦后受苦。處者。隨業時方所在。又知是業受報處。事者。或隨因緣。或隨三不善根。或多自作。或多因他。如是等善惡業因緣佛盡知。報者。知諸業各各有報。善業或善處生或得涅槃。惡業諸惡處生。佛悉知是諸業本末因緣自身及他。是中智力不退故名為力。三力者。佛于禪定解脫三昧垢凈相如實知。禪者四禪。定者四無色定四無量心等皆名為定。解脫者八解脫。三昧者除諸禪解脫余定盡名三昧。有人言。三解脫門及有覺有觀定。無覺有觀定。無覺無觀定。名為三昧。有人言。定小三昧大。是故一切諸佛菩薩所得定。皆名三昧。是四處皆攝在一切禪波羅蜜。垢名受味。凈名
【現代漢語翻譯】 現代漢語譯本： 口所造的惡業不可能產生美妙可愛的果報。如果身、口、意所造的善業，才有可能產生美妙可愛的果報。這些內容在五藏經中應該有詳細的闡述。第二種力是指，佛陀對於過去、未來、現在的一切業和諸法，能夠如實地分別知曉其受報的處所、事件和果報。如果佛陀想知道一切眾生過去所造的諸業和過去的業報，就能知道。或者業在過去造下，報應在現在；或者業在過去造下，報應在未來；或者業在過去造下，報應在過去；或者業在過去造下，報應在過去和未來；或者業在過去造下，報應在過去和現在；或者業在過去造下，報應在未來和現在；或者業在過去造下，報應在過去、未來和現在。或者業在現在造下，報應在現在；或者業在現在造下，報應在未來；或者業在現在造下，報應在現在和未來；或者業在未來造下，報應在未來。有這樣分別受報的法則，即四種受法：現在受樂，後世受苦；現在受苦，後世受樂；現在受樂，後世受樂；現在受苦，後世受苦。處所是指，隨著業力、時間和地點而定。佛陀也知道這些業受報的處所。事件是指，或者隨因緣而定，或者隨三種不善根而定，或者多為自己所作，或者多因他人而起。像這樣的善惡業因緣，佛陀完全知曉。果報是指，知道各種業各有其果報。善業或者在善處出生，或者證得涅槃（Nirvana，解脫）。惡業在各種惡處出生。佛陀完全知曉這些業的本末因緣，自身和他人的業。因為這種智慧之力不會退轉，所以稱為力。第三種力是指，佛陀對於禪定、解脫、三昧（Samadhi，專注）的垢染和清凈之相，能夠如實地知曉。禪是指四禪。定是指四無色定、四無量心等，都稱為定。解脫是指八解脫。三昧是指除了各種禪定和解脫之外，其餘的定都稱為三昧。有人說，三解脫門以及有覺有觀定、無覺有觀定、無覺無觀定，稱為三昧。也有人說，定小而三昧大。因此，一切諸佛菩薩所得到的定，都稱為三昧。這四種處所都包含在一切禪波羅蜜（Paramita，到彼岸）中。垢染是指受味，清凈是指...
【English Translation】 English version: Evil deeds of body, speech, and mind cannot have wonderful and lovely consequences. If good deeds of body, speech, and mind have wonderful and lovely consequences, then it is possible. Such and other sutras in the five collections should explain this in detail. The second power is that the Buddha knows the retribution, location, events, and consequences of all past, future, and present karmas and dharmas as they truly are. If the Buddha wants to know all beings' past karmas and past karmic retributions, he can know them. Or the karma was created in the past, and the retribution is in the present; or the karma was created in the past, and the retribution is in the future; or the karma was created in the past, and the retribution is in the past; or the karma was created in the past, and the retribution is in the past and future; or the karma was created in the past, and the retribution is in the past and present; or the karma was created in the past, and the retribution is in the future and present; or the karma was created in the past, and the retribution is in the past, future, and present. Or the karma is created in the present, and the retribution is in the present; or the karma is created in the present, and the retribution is in the future; or the karma is created in the present, and the retribution is in the present and future; or the karma is created in the future, and the retribution is in the future. There are such laws of receiving retribution, namely the four ways of receiving: experiencing pleasure in the present and suffering in the future; experiencing suffering in the present and pleasure in the future; experiencing pleasure in the present and pleasure in the future; experiencing suffering in the present and suffering in the future. The location refers to the place determined by karma, time, and location. The Buddha also knows the place where these karmas are retributed. The event refers to either depending on conditions, or depending on the three unwholesome roots, or mostly done by oneself, or mostly caused by others. The Buddha knows all such causes and conditions of good and evil karma. The retribution refers to knowing that each karma has its own retribution. Good karma either leads to birth in good realms or to the attainment of Nirvana (Nirvana, liberation). Evil karma leads to birth in various evil realms. The Buddha knows all the beginning and end, causes and conditions of these karmas, both one's own and others'. Because this power of wisdom does not regress, it is called power. The third power is that the Buddha knows the defiled and pure aspects of Dhyana (meditation), liberation, and Samadhi (Samadhi, concentration) as they truly are. Dhyana refers to the four Dhyanas. Samadhi refers to the four formless Samadhis, the four immeasurable minds, etc., all of which are called Samadhi. Liberation refers to the eight liberations. Samadhi refers to all other Samadhis except for the various Dhyanas and liberations. Some say that the three doors of liberation, as well as Samadhi with initial and sustained application of thought, Samadhi with sustained application of thought but without initial application, and Samadhi without initial or sustained application of thought, are called Samadhi. Some also say that Dhyana is small, while Samadhi is great. Therefore, all Samadhis attained by all Buddhas and Bodhisattvas are called Samadhi. These four places are all included in all Dhyana Paramita (Paramita, perfection). Defilement refers to enjoying the taste, and purity refers to...
不受味。複次垢名有漏定。凈名無漏定。三昧解脫等分別者。如是禪分別知他眾生他人上下諸根。如實知名第四力。他眾生者凡夫是。他人者須陀洹等諸賢聖是。或有人言。眾生名為凡夫。及諸學人煩惱未盡故。他人者阿羅漢等煩惱盡故。或有人言。眾生與人一種名有差別。諸根者。信精進念定慧非眼等根。上名猛利堪任得道。下名闇鈍不堪受道。佛於此二根上下如實知不錯謬。他眾生他人心各有所樂如實知。是第五力。所樂名為貴所向事。如有人貴財物世樂或有貴重福德善法。是事佛如實知。世間種種性無量性。佛如實知。是第六力。種種性者雜性萬端。無量性者。於一一性有無量種分別。性者從先世來心常習用常所樂行修習故成性。是二善惡性佛如實知。至一切處道如實知。是第七力。至一切處道者。能得一切功德。是道名為至一切處道。所謂五分三昧。若五知三昧。若八聖道分是。或聖道所攝諸法。或四如意足。如經說。比丘善修習四如意足無利不得。有人言四禪是。如經說。比丘得四禪。心安住一處清凈。除諸煩惱滅諸障礙。調和堪用不復動轉。若迴向知宿命事。即能知宿命事。是第八力。佛若慾念自身及一切眾生無量無邊宿命。一切事皆悉知。無有不知過恒河沙等劫事。是人何處生。姓名貴賤飲食資生苦樂
【現代漢語翻譯】 現代漢語譯本 不受味道的影響。此外，染污的定名為有漏定（指仍然受煩惱影響的禪定），清凈的定名為無漏定（指不受煩惱影響的禪定）。對於三昧（專注）和解脫等的分別，通過這樣的禪定，能夠分別瞭解其他眾生和他人根性的高下，如實知曉，這是第四力（知根上下力）。 『他眾生』指的是凡夫俗子。『他人』指的是須陀洹（入流果）等各位賢聖。或者有人說，『眾生』指的是凡夫以及還在修學、煩惱未盡的人，『他人』指的是阿羅漢等煩惱已盡的人。或者有人說，『眾生』和『人』只是名稱上的差別。 『諸根』指的是信、精進、念、定、慧，而不是眼等根。『上』指的是猛利，堪能得道；『下』指的是暗鈍，不堪受道。佛對於這兩種根性的高下，如實知曉，沒有錯謬。 對於其他眾生和他人心中各自所喜愛的事物，如實知曉，這是第五力（知種種解力）。『所樂』指的是所看重和嚮往的事。例如，有人看重財物和世俗的享樂，或者有人看重福德和善法。這些事，佛都能如實知曉。 世間有種種不同的根性，無量無邊的根性，佛都能如實知曉，這是第六力（知種種界力）。『種種性』指的是複雜多樣的根性，『無量性』指的是在每一種根性中，又有無量種分別。『性』指的是從前世以來，內心常常習慣、常常喜歡、常常修習而形成的根性。這兩種善惡根性，佛都能如實知曉。 對於通往一切處的道路，如實知曉，這是第七力（知至一切處道力）。『至一切處道』指的是能夠獲得一切功德的道路，這條道路被稱為『至一切處道』，也就是五分三昧（五種禪定成分），或者五知三昧（五種知覺禪定），或者八聖道分（八正道）。或者指聖道所包含的諸法，或者指四如意足（四種達到目的的禪定方法）。 如經中所說，比丘如果善於修習四如意足，沒有不能獲得的。有人說是四禪（四種禪定境界）。如經中所說，比丘獲得四禪，心安住在清凈之處，去除各種煩惱，滅除各種障礙，調和堪用，不再動搖。如果將心迴向于知曉宿命之事，就能知曉宿命之事，這是第八力（知宿命力）。 佛如果想要憶念自身以及一切眾生無量無邊的宿命，所有的事情都能知曉，沒有不知道的，即使是過去恒河沙數般的劫數的事情，例如這個人曾在何處出生，姓名、貴賤、飲食、資生、苦樂等，都能知曉。
【English Translation】 English version Unaffected by taste. Furthermore, defiled concentration is called 'with outflows' (有漏定, yǒu lòu dìng, concentration with outflows), while pure concentration is called 'without outflows' (無漏定, wú lòu dìng, concentration without outflows). Regarding the distinctions of Samadhi (三昧, sānmèi, concentration) and liberation (解脫, jiětuō) etc., through such Dhyana (禪, chán, meditation), one can discern the superior and inferior faculties of other beings and others, knowing them as they truly are. This is the fourth power (知根上下力, zhī gēn shàngxià lì, power of knowing the superior and inferior faculties). 'Other beings' refers to ordinary people (凡夫, fánfū). 'Others' refers to noble ones such as Srotāpanna (須陀洹, xūtuóhuán, stream-enterer). Alternatively, some say that 'beings' refers to ordinary people and those still learning, whose afflictions are not yet exhausted, while 'others' refers to Arhats (阿羅漢, āluóhàn) and others whose afflictions are exhausted. Or, some say that 'beings' and 'people' are merely different names for the same thing. 'Faculties' refers to faith (信, xìn), vigor (精進, jīngjìn), mindfulness (念, niàn), concentration (定, dìng), and wisdom (慧, huì), not the faculties of the eyes etc. 'Superior' means sharp and capable of attaining the path, while 'inferior' means dull and incapable of receiving the path. The Buddha knows these two kinds of faculties, superior and inferior, as they truly are, without error. Knowing as they truly are the various inclinations in the minds of other beings and others, this is the fifth power (知種種解力, zhī zhǒngzhǒng jiě lì, power of knowing various inclinations). 'Inclinations' refers to what is valued and aspired to. For example, some value wealth and worldly pleasures, while others value merit and virtuous Dharma. The Buddha knows these things as they truly are. The Buddha knows as they truly are the various natures in the world, the immeasurable natures. This is the sixth power (知種種界力, zhī zhǒngzhǒng jiè lì, power of knowing various realms). 'Various natures' refers to complex and diverse natures. 'Immeasurable natures' refers to the immeasurable kinds of distinctions within each nature. 'Nature' refers to the nature formed from past lives, through constant habituation, constant liking, and constant practice. The Buddha knows these two kinds of natures, good and evil, as they truly are. Knowing as they truly are the path that leads to all places, this is the seventh power (知至一切處道力, zhī zhì yīqiè chù dào lì, power of knowing the path that leads to all places). 'The path that leads to all places' refers to the path that can attain all merits. This path is called 'the path that leads to all places', namely the fivefold Samadhi (五分三昧, wǔ fēn sānmèi, five components of concentration), or the five knowledges Samadhi (五知三昧, wǔ zhī sānmèi, five knowledges of concentration), or the eightfold noble path (八聖道分, bā shèngdào fēn, eightfold noble path). Or it refers to the Dharmas included in the noble path, or the four foundations of mindfulness (四如意足, sì rúyì zú, four foundations of mindfulness). As the Sutra says, if a Bhikshu (比丘, bǐqiū, monk) cultivates the four foundations of mindfulness well, there is nothing he cannot attain. Some say it refers to the four Dhyanas (四禪, sì chán, four meditations). As the Sutra says, a Bhikshu attains the four Dhyanas, his mind abides in a pure place, removing all afflictions, eliminating all obstacles, harmonized and capable, no longer wavering. If one directs the mind towards knowing past lives, one can know past lives. This is the eighth power (知宿命力, zhī sùmìng lì, power of knowing past lives). If the Buddha wishes to recall his own past lives and the immeasurable past lives of all beings, he knows all things, there is nothing he does not know, even matters from kalpas (劫, jié, eons) as numerous as the sands of the Ganges River. For example, where this person was born, his name, nobility, diet, livelihood, suffering, and happiness, he knows all.
所作事業所受果報。心何所行本從何來。如是等事。以天眼清凈過於人眼。見六道眾生隨業受身。是第九力。大力聲聞以天眼見小千國土。亦見中眾生生時死時。小辟支佛見千小千國土。見中眾生生時死時。中力辟支佛見百萬小千國土。見中眾生生時死時。大力辟支佛見三千大千國土。見中眾生生死所趣。諸佛世尊見無量無邊不可思議世間。亦見是中眾生生時死時。第十力者。欲漏有漏無明漏一切漏盡。諸煩惱及氣都盡。是名第十力。無礙解脫者。解脫有三種。一者于煩惱障礙解脫。二者于定障礙解脫。三者於一切法障礙解脫。是中得慧解脫阿羅漢。得離煩惱障礙解脫。共解脫阿羅漢及辟支佛。得離煩惱障礙解脫。得離諸禪定障礙解脫。唯有諸佛具三解脫。所謂煩惱障礙解脫。諸禪定障礙解脫。一切法障礙解脫。總是三種解脫故。佛名無礙解脫。常隨心共生。乃至無餘涅槃則止。是四十不共法。略開佛法門令眾生解故說。所不說者無量無邊。所謂一常不離慧。二知時不失。三滅一切習氣。四得定波羅蜜。五一切功德殊勝。六隨所宜行波羅蜜。七無能見頂者。八無與等者。九無能勝者。十世間中上。十一不從他聞得道。十二不轉法者。十三自言是佛終不能到佛前。十四不退法者。十五得大悲者。十六得大慈者。十七第一
【現代漢語翻譯】 現代漢語譯本 所作事業所受果報，心念的執行，以及生命的本源來自何處，諸如此類的事情，佛陀以天眼（具有清凈的天眼，勝過凡人的眼睛）能看見六道眾生隨著各自的業力而承受相應的身軀，這是如來的第九力。 具有大威力的聲聞弟子以天眼能看見一個小千世界，也能看見其中的眾生出生和死亡。小辟支佛（Pratyekabuddha，獨覺佛）能看見一千個小千世界，看見其中的眾生出生和死亡。中等威力的辟支佛能看見一百萬個小千世界，看見其中的眾生出生和死亡。大威力的辟支佛能看見三千大千世界，看見其中的眾生生死輪迴的去向。諸佛世尊能看見無量無邊不可思議的世界，也能看見其中的眾生出生和死亡。 第十力是指欲漏（kama-asava，對感官享樂的執著）、有漏（bhava-asava，對存在的執著）、無明漏（avijja-asava，對無明的執著）一切煩惱都已斷盡，所有的煩惱和習氣都已徹底消除，這被稱為第十力。 無礙解脫是指解脫有三種：一是于煩惱障礙的解脫，二是于禪定障礙的解脫，三是於一切法障礙的解脫。其中，獲得慧解脫的阿羅漢（Arhat，已證悟者）能從煩惱的障礙中解脫。共解脫的阿羅漢和辟支佛能從煩惱的障礙中解脫，也能從各種禪定的障礙中解脫。只有諸佛才具備這三種解脫，即從煩惱障礙的解脫、從禪定障礙的解脫以及從一切法障礙的解脫。總而言之，因為具備這三種解脫，所以佛被稱為無礙解脫，這種解脫常常伴隨佛的心念而生，直到進入無餘涅槃（nirvana，寂滅）才會停止。以上是四十種不共法（不與聲聞、緣覺等共通的功德法）。 以上簡略地開啟佛法的門徑，是爲了讓眾生能夠理解，而未說的還有無量無邊，例如：一、佛陀的智慧常不分離；二、知曉時機而不錯過；三、滅盡一切習氣；四、獲得禪定波羅蜜（paramita，到彼岸）；五、一切功德殊勝；六、隨順眾生根器而行波羅蜜；七、無人能見佛頂；八、無人能與佛相等；九、無人能戰勝佛；十、世間最為尊上；十一、不從他人處聽聞而得道；十二、不轉法輪者（此處疑有誤）；十三、自稱是佛的人終究不能到達佛前；十四、不退轉于菩提道；十五、獲得大悲；十六、獲得大慈；十七、第一。
【English Translation】 English version The karmic results of actions performed, the course of the mind, and the origin of life—such things are seen by the Tathagata with the divine eye (having a pure divine eye, surpassing human eyes), who sees beings in the six realms receiving bodies according to their karma. This is the ninth power. A great Sravaka (hearer) with divine eye can see a small chiliocosm (small thousand world), and also see the beings within it, their birth and death. A lesser Pratyekabuddha (Solitary Buddha) sees a thousand small chiliocosms, seeing the beings within them, their birth and death. A middling Pratyekabuddha sees a million small chiliocosms, seeing the beings within them, their birth and death. A great Pratyekabuddha sees three thousand great chiliocosms, seeing the beings within them, their birth and death. The Buddhas, World Honored Ones, see immeasurable, boundless, inconceivable worlds, and also see the beings within them, their birth and death. The tenth power is the exhaustion of all outflows: the outflow of desire (kama-asava), the outflow of existence (bhava-asava), and the outflow of ignorance (avijja-asava). All afflictions and tendencies are completely exhausted. This is called the tenth power. Unobstructed liberation means that there are three kinds of liberation: first, liberation from the obstruction of afflictions; second, liberation from the obstruction of samadhi (meditative absorption); and third, liberation from the obstruction of all dharmas (phenomena). Among these, an Arhat (worthy one) who has attained wisdom liberation is liberated from the obstruction of afflictions. An Arhat with shared liberation and a Pratyekabuddha are liberated from the obstruction of afflictions and from the obstruction of various samadhis. Only the Buddhas possess all three liberations, namely, liberation from the obstruction of afflictions, liberation from the obstruction of samadhis, and liberation from the obstruction of all dharmas. In short, because of possessing these three liberations, the Buddha is called unobstructed liberation, which constantly arises with the mind, and ceases only with nirvana (cessation). These are the forty unshared qualities (qualities not shared with Sravakas and Pratyekabuddhas). The above briefly opens the gate of the Buddha-dharma to enable beings to understand, but what has not been said is immeasurable and boundless, such as: 1. Wisdom is always inseparable from the Buddha; 2. Knowing the right time and not missing it; 3. Eradicating all tendencies; 4. Attaining the perfection of samadhi (samadhi-paramita); 5. All merits are supreme; 6. Practicing paramita (perfection) according to what is suitable; 7. No one can see the crown of the Buddha's head; 8. No one is equal to the Buddha; 9. No one can defeat the Buddha; 10. The highest in the world; 11. Attaining the Way without hearing it from others; 12. One who does not turn the Dharma wheel (possibly an error here); 13. Those who claim to be Buddhas will never reach the Buddha; 14. Not regressing from the path to enlightenment; 15. Obtaining great compassion (maha-karuna); 16. Obtaining great loving-kindness (maha-metta); 17. The foremost.
可信受者。十八第一名聞利養。十九與佛同止。諸師無與佛等者。二十諸師無有得弟子眾如佛者。二十一端正第一見者歡悅。二十二佛所使人無能害者。二十三佛欲度者無有傷害。二十四心初生時能斷思惟結。二十五可度眾生終不失時。二十六第十六智得阿耨多羅三藐三菩提。二十七世間第一福田。二十八放無量光明。二十九所行不同餘人。三十百福德相。三十一無量無邊善根。三十二入胎時。三十三生時。三十四得佛道時。三十五轉法輪時。三十六舍長壽命時。三十七入涅槃時能動三千大千世界。三十八擾動無量無邊諸魔宮殿令無威德皆使驚畏。三十九諸護世天王釋提桓因夜摩天王兜率陀天王化樂天王自在天王梵天王凈居諸天等。一時來集請轉法輪。四十佛身堅固如那羅延。四十一未有結戒而初結戒。四十二有所施作勢力勝人。四十三菩薩處胎母於一切男子無染著心。四十四力能救度一切眾生。佛不共法有如是等無量無數。妨餘事故不須廣說。聲聞法雖似佛法。優劣不同則有差別。複次總說諸佛一切諸法無量無邊不可思議第一希有。一切眾生所不能共。假使十方諸三千大千世界過諸算數是中所有眾生智慧皆如大梵天王。皆如大辟支佛。皆如舍利弗。合集是諸智慧令一人得。欲及於佛四十不共法中微少分者。無有是處
。若於一法百千萬億分中不及其一。諸佛有如是無量無邊功德之力。何以故。無數大劫安住四功德處。深行六波羅蜜。善能具足菩薩一切所行諸法。不共一切眾生故。果報亦不共。◎
十住毗婆沙論卷第十一 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第十二
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
◎贊偈品第二十四
已如是解四十不共法竟。應取是四十不共法相念佛。又應以諸偈贊佛。如現在前對面共語。如是則成唸佛三昧。如偈說。
聖主大精進 四十獨有法 我今于佛前 敬心以稱讚 如意及飛行 其力無邊限 于聖如意中 無有與等者 聲聞中自在 他心智無量 善能調伏心 隨意而應適 其念如大海 湛然在安隱 世間無有法 而能擾亂者 諸佛所稱歎 金剛三昧寶 得之在胸中 如賢懷直心 善知不定法 四無色定事 微細難分別 盡知無有餘 眾生若已滅 今滅及當滅 唯獨有世尊 智慧能通達 善知不相應 非色法中事 一切諸世間 悉皆不能知 世尊大威力 功德不可量 智慧無邊際 皆無與等者 於四問答中 超絕無倫匹 眾生
【現代漢語翻譯】 現代漢語譯本：若在一法中，即使分割成百千萬億份，也無法達到其中一份的程度。諸佛具有如此無量無邊的功德之力。這是什麼原因呢？因為他們無數大劫安住在四功德處，深入修行六波羅蜜（Six Pāramitās，佈施、持戒、忍辱、精進、禪定、智慧），善於圓滿菩薩一切所應修行的諸法，不與一切眾生相同，所以果報也不相同。
《十住毗婆沙論》卷第十一 大正藏第26冊 No. 1521 《十住毗婆沙論》
《十住毗婆沙論》卷第十二
聖者龍樹（Nāgārjuna）造
後秦龜茲國三藏鳩摩羅什（Kumārajīva）譯
贊偈品第二十四
已經這樣解釋了四十不共法（Forty Unshared Dharmas）完畢。應當取這四十不共法的相來念佛。又應當用各種偈頌來讚美佛，就像在佛面前對面說話一樣。這樣就能成就念佛三昧（Samādhi，專注）。如偈頌所說：
聖主大精進，四十獨有法， 我今于佛前，敬心以稱讚。 如意及飛行，其力無邊限， 于聖如意中，無有與等者。 聲聞（Śrāvaka，弟子）中自在，他心智無量， 善能調伏心，隨意而應適。 其念如大海，湛然在安隱， 世間無有法，而能擾亂者。 諸佛所稱歎，金剛三昧寶， 得之在胸中，如賢懷直心。 善知不定法，四無色定事， 微細難分別，盡知無有餘。 眾生若已滅，今滅及當滅， 唯獨有世尊，智慧能通達。 善知不相應，非色法中事， 一切諸世間，悉皆不能知。 世尊大威力，功德不可量， 智慧無邊際，皆無與等者。 於四問答中，超絕無倫匹， 眾生
【English Translation】 English version: If, within a single dharma, it were divided into hundreds of thousands of millions of parts, it would not reach even one of those parts. The Buddhas possess such immeasurable and boundless power of merit. What is the reason for this? It is because for countless great kalpas (aeons), they have dwelt in the four abodes of merit, deeply practiced the Six Pāramitās (giving, morality, patience, diligence, meditation, and wisdom), and are skilled in perfecting all the dharmas that a Bodhisattva should practice, being unlike all other sentient beings. Therefore, their karmic rewards are also different.
Chapter 11 of the Ten Stages Vibhāṣā Śāstra Taishō Tripiṭaka, Volume 26, No. 1521, Ten Stages Vibhāṣā Śāstra
Chapter 12 of the Ten Stages Vibhāṣā Śāstra
Composed by the Holy Nāgārjuna
Translated by Kumārajīva, Tripiṭaka Master from the Kingdom of Kucha during the Later Qin Dynasty
Chapter 24: In Praise of Verses
Having thus explained the Forty Unshared Dharmas, one should take the characteristics of these Forty Unshared Dharmas to contemplate the Buddha. Furthermore, one should use various verses to praise the Buddha, as if speaking face to face with the Buddha. In this way, one can achieve Buddha-Recollection Samādhi (concentration). As the verses say:
The Holy Lord is greatly diligent, with forty unique dharmas, I now, before the Buddha, respectfully praise them. Wish-fulfilling and flying, their power is without limit, In the Holy Wish-fulfilling, there is none equal. Free among the Śrāvakas (disciples), immeasurable knowledge of others' minds, Skilled in taming the mind, adapting as desired. Their thought is like the great ocean, serene and peaceful, There is no dharma in the world that can disturb it. Praised by all the Buddhas, the Vajra (diamond) Samādhi treasure, Obtained in the heart, like a virtuous one cherishing a direct mind. Skilled in knowing the unfixed dharmas, the affairs of the four formless concentrations, Subtle and difficult to distinguish, knowing them all without remainder. Sentient beings, whether already extinct, now extinct, or to be extinct, Only the World-Honored One, with wisdom, can understand. Skilled in knowing non-correspondence, matters not within form dharmas, All the worlds, none can know. The World-Honored One's great power, merit immeasurable, Wisdom without limit, none equal. In the four questions and answers, surpassing without compare, Sentient beings
諸問難 一切皆易答 若諸世間中 欲有害佛者 是事皆不成 以成不殺法 若於三時中 諸有所說者 言必不虛設 常有大果報 凡有所說法 無非是希有 義趣尚不謬 何況于言辭 於三聖弟子 上中下差別 四雙八輩等 第一大導師 身口意業命 畢竟常清凈 是故於此中 不復須防護 自說一切智 心無有疑畏 若人來難我 恐有所不知 自說漏盡相 盡到無漏邊 心無有疑畏 餘漏有不盡 自說障礙法 于中無疑難 雖有用此法 不能為障礙 所說八聖道 心無有疑畏 有言是八道 不能至解脫 如實知是因 是果及與非 故號一切智 名聞流無量 三世所有業 是諸業定報 及非定果報 種種皆悉知 諸禪三昧中 粗細深淺事 皆悉能了知 禪中無等者 先知眾生根 上中下差別 種種樂及性 隨宜而說法 行道得諸利 兼以化導人 是以弟子眾 如實得善利 宿命知無量 天眼見無邊 一切人天中 無能知其限 住金剛三昧 滅煩惱及氣 又知人漏盡 故名漏盡力 煩惱諸禪障 一切法障礙 三礙得解脫 號無礙解脫 四十不共法 功德不可量
【現代漢語翻譯】 現代漢語譯本 諸問難，一切都容易回答。 如果世間有人想要加害佛陀（Buddha）， 這件事都不會成功，因為佛陀已經成就了不殺之法。 如果在過去、現在、未來這三時之中， 佛陀所說的話必定真實不虛，常常有巨大的果報。 凡是佛陀所說的法，沒有不是稀有難得的， 其中的義理和趣味尚且沒有謬誤，更何況是言辭呢？ 對於聲聞三聖弟子，有上、中、下三種差別， 包括四雙八輩等聖者，佛陀是他們第一偉大的導師。 佛陀的身、口、意業和壽命， 畢竟是常恒清凈的， 所以在這方面，不需要再加以防護。 佛陀自稱具有一切智慧（Sarvajna），心中沒有疑惑和畏懼。 如果有人來為難我，是害怕我有所不知。 佛陀自稱已經證得漏盡（Asravaksaya），到達了沒有煩惱的境界。 心中沒有疑惑和畏懼，害怕還有煩惱沒有斷盡。 佛陀自稱已經斷除障礙之法，對此沒有疑問和困難。 即使有人用這些法，也不能成為障礙。 佛陀所說的八聖道（Aryastangika-marga），心中沒有疑惑和畏懼。 有人說這八聖道，不能達到解脫（Moksha）。 佛陀如實地知道什麼是因，什麼是果，什麼不是因果。 所以被稱為一切智者，名聲流傳無量。 過去、現在、未來三世所有的業， 這些業的決定果報，以及非決定的果報， 種種情況都完全知曉。 各種禪定（Dhyana）和三昧（Samadhi）中， 粗細深淺的境界， 都能夠完全瞭解，在禪定中沒有能與佛陀相比的。 佛陀首先知道眾生的根器，上、中、下三種差別， 種種不同的愛好和習性，隨順眾生的根器而說法。 修行正道獲得各種利益，並且教化引導他人。 因此，弟子們如實地獲得了善利。 佛陀知道無量的宿命，天眼（Divyacaksu）見到無邊的事情。 在一切人天之中，沒有人能夠知道佛陀智慧的限度。 佛陀安住在金剛三昧中，滅除煩惱和氣息。 又知道人們的煩惱已經斷盡，所以名為漏盡力。 對於煩惱、各種禪定障礙，以及一切法的障礙， 從這三種障礙中得到解脫，號為無礙解脫。 佛陀具有四十種不共法（Asadharana-dharma），功德不可衡量。
【English Translation】 English version All questions are easy to answer. If there are beings in the world who wish to harm the Buddha (Buddha), This will not succeed, because the Buddha has perfected the law of non-killing. If, in the three times (past, present, and future), What the Buddha says is always true and brings great rewards. Whatever Dharma (teaching) the Buddha speaks is rare and precious, The meaning and interest within are without error, let alone the words. Regarding the three types of noble disciples (Sravaka), superior, middling, and inferior, Including the four pairs and eight types of noble ones, the Buddha is their foremost great teacher. The Buddha's body, speech, mind, and life, Are ultimately always pure, Therefore, in this regard, there is no need for further protection. The Buddha claims to have all wisdom (Sarvajna), without doubt or fear in the heart. If someone comes to challenge me, it is because they fear I may not know something. The Buddha claims to have attained the extinction of outflows (Asravaksaya), reaching the state without outflows. Without doubt or fear in the heart, fearing that there are still outflows not extinguished. The Buddha claims to have eliminated the obstructing Dharmas, without doubt or difficulty about this. Even if someone uses these Dharmas, they cannot become an obstacle. The Buddha speaks of the Noble Eightfold Path (Aryastangika-marga), without doubt or fear in the heart. Some say that this Eightfold Path cannot lead to liberation (Moksha). The Buddha truly knows what is the cause, what is the effect, and what is not a cause or effect. Therefore, he is called the All-Knowing One, and his fame spreads immeasurably. All the karmas of the past, present, and future three times, The definite retribution of these karmas, and the non-definite retribution, All kinds of situations are fully known. In various meditations (Dhyana) and Samadhis (Samadhi), The coarse, subtle, deep, and shallow states, Can all be fully understood, and there is no one equal to the Buddha in meditation. The Buddha first knows the faculties of beings, the superior, middling, and inferior differences, Various likes and natures, teaching the Dharma according to their suitability. Practicing the path brings various benefits, and also transforms and guides others. Therefore, the disciples truly obtain good benefits. The Buddha knows countless past lives, and the divine eye (Divyacaksu) sees boundless things. Among all humans and devas, no one can know the limits of the Buddha's wisdom. The Buddha abides in the Vajra Samadhi, extinguishing afflictions and breath. And also knows that people's outflows have been exhausted, therefore he is called the power of the exhaustion of outflows. Regarding afflictions, various obstacles to meditation, and obstacles to all Dharmas, Having been liberated from these three obstacles, he is called unobstructed liberation. The Buddha has forty unshared qualities (Asadharana-dharma), and his merits are immeasurable.
無能廣說者 我已略說竟 世尊若一劫 稱說此佛法 猶尚不可盡 況我無此智 世尊大慈蔭 無量業善集 四功德處故 得佛無量法 世尊所稱說 四功德勝處 我今還以此 稱讚于如來 三十二相具 相有百福德 八十種妙好 三界誰能有 三千大千界 眾生所有福 果報為百倍 相有如是德 如此諸福德 並及其果報 復以為百倍 成一白毫相 三十相一一 福德及果報 復以為千倍 成一肉髻相 世尊諸功德 不可得度量 如人以尺寸 量空不可盡 從初發大心 為度眾生故 堅心無量劫 是故成佛道 精勤欲成滿 如此之大愿 無量劫數中 行諸難苦行 如諸往古佛 說四功德處 無量劫乃成 今得安住中 本為護實諦 捨身及親愛 財寶諸富樂 是故得具足 無量劫數中 見聞覺知法 每先善思惟 而後為人說 若於不見等 及於中有疑 而能如實說 所益無有量 不說他匿事 嫌譏而拒逆 念常在安慧 順化令安隱 第一真妙諦 涅槃實為最 餘者皆虛妄 世尊德具足 飲食臥具等 堂閣妙樓觀 名好像馬車 端嚴諸婇女 金銀珍寶等 聚
【現代漢語翻譯】 現代漢語譯本 無能廣泛宣說的人，我已經簡略地說完了。 世尊（Bhagavan，佛的尊稱）即使花費一個劫（kalpa，極長的時間單位）的時間來稱頌這部佛法， 也仍然不能完全說完，更何況我沒有這樣的智慧。 世尊以大慈悲覆蓋一切，積累了無量的善業， 因為具備四種功德之處，所以獲得了佛的無量法。 世尊所稱揚的四種功德殊勝之處， 我現在還用這些來稱讚如來（Tathagata，佛的稱號）。 具備三十二種殊勝之相，每一種相都有一百種福德， 還有八十種微妙美好之處，三界之中誰能擁有？ 三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界系統）中，所有眾生的所有福德， 其果報是（佛）一相的百倍，（佛的）相有如此的功德。 像這樣的各種福德，以及它們的果報， 再以百倍來計算，才能成就一根白毫相（urna，位於眉間的白色毫毛）。 三十相（lakshana，佛的三十二相中除去肉髻相的其餘三十二相）中的每一相，其福德和果報， 再以千倍來計算，才能成就一個肉髻相（ushnisha，佛頂上的隆起）。 世尊的各種功德，無法衡量， 就像人用尺寸去測量虛空，永遠無法量盡。 從最初發起大菩提心，爲了度化眾生， 堅定不移地經歷了無量劫的時間，因此才成就了佛道。 精進勤勉地想要圓滿成就如此偉大的誓願， 在無量劫的時間裡，行持各種艱難困苦的修行。 就像過去的諸佛所說的四種功德之處， 經歷了無量劫才成就，現在得以安住其中。 原本爲了守護真實的諦理，捨棄了身體和親愛的人， 以及財寶和各種富樂，因此才得以具足。 在無量劫的時間裡，對於見聞覺知到的法， 總是先善加思惟，然後再為他人宣說。 如果對於沒有見到等等的情況，以及對於其中有疑問的地方， 都能夠如實地說出，所帶來的利益是無法衡量的。 不說他人的隱私，不因嫌棄而譏諷和拒絕， 心念常常安住在安穩的智慧中，順應教化，使人安寧。 第一殊勝的真諦，涅槃（Nirvana，佛教術語，指解脫）實際上是最為究竟的， 其餘的都是虛妄不實的，世尊的功德具足圓滿。 飲食、臥具等等，華麗的殿堂、精妙的樓閣， 名貴的象、馬、車乘，端莊美麗的眾多婇女， 金銀珍寶等等，聚集在一起。
【English Translation】 English version I, being incapable of extensive explanation, have finished speaking briefly. Even if the World Honored One (Bhagavan, a title for the Buddha) were to spend a kalpa (an extremely long unit of time) praising this Buddha-dharma, it still could not be completely exhausted, let alone me, who does not possess such wisdom. The World Honored One covers all with great compassion, accumulating immeasurable good deeds, because of possessing the four meritorious abodes, he obtained the Buddha's immeasurable dharma. The four meritorious and excellent abodes praised by the World Honored One, I now also use these to praise the Tathagata (a title for the Buddha). Possessing thirty-two excellent marks, each mark having a hundred merits, and eighty kinds of subtle and wonderful qualities, who in the three realms could possess them? The collective merit of all beings in the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a vast world system in Buddhist cosmology), its karmic reward is a hundred times that of one mark (of the Buddha); the marks of the Buddha have such merit. Such various merits, along with their karmic rewards, when multiplied by a hundredfold, can accomplish one urna (the white curl of hair between the eyebrows). Each of the thirty marks (lakshana, the thirty-two marks of the Buddha excluding the ushnisha), its merit and karmic reward, when multiplied by a thousandfold, can accomplish one ushnisha (the protuberance on the crown of the Buddha's head). The various merits of the World Honored One cannot be measured, just as a person using a ruler to measure the void can never exhaust it. From the initial arising of the great Bodhicitta (aspiration for enlightenment), for the sake of liberating sentient beings, with unwavering resolve, he endured immeasurable kalpas, and thus attained Buddhahood. Diligently striving to fully accomplish such a great vow, in immeasurable kalpas, he practiced various difficult and arduous practices. Like the four meritorious abodes spoken of by the Buddhas of the past, achieved over immeasurable kalpas, now he dwells within them. Originally, to protect the true reality, he gave up his body and loved ones, as well as treasures and various pleasures, and thus he became complete. In immeasurable kalpas, regarding the dharmas that were seen, heard, and known, he always first contemplated them thoroughly, and then spoke them for others. If, regarding situations that were not seen, etc., and regarding places where there were doubts, he was able to speak truthfully, the benefit brought about is immeasurable. He does not speak of others' hidden matters, nor does he reject with disdain and criticism, his mind is always abiding in peaceful wisdom, harmonizing and transforming, bringing peace. The first and most wonderful truth, Nirvana (the Buddhist term for liberation) is truly the ultimate, the rest are all false and unreal; the World Honored One's merits are complete and perfect. Food, bedding, etc., magnificent halls, exquisite pavilions, fine elephants, horses, carriages, dignified and beautiful consorts, gold, silver, jewels, etc., gathered together.
落諸城邑 國土及榮位 並以四天下 愛子所親婦 支節及頭目 割肉出骨髓 及以舉身施 憐愍諸眾生 悉施無所惜 為求出生死 不以求自樂 虛空諸星宿 地上所有沙 世尊菩薩時 佈施數過是 終不以非法 求財而佈施 無有不知施 無侵惱人施 不貪惜好物 而以惡者施 無諂曲心施 無惜而強施 無恚無疑心 無邪無輕笑 無厭無不信 䫌面等佈施 無有分別心 此應彼不應 但以悲心故 平等而行施 不輕於眾生 以為非福田 見聖心恭敬 破戒者憐愍 不自高其身 卑下於他人 亦不為稱讚 不求報等施 無悔無憂愁 無惡賤心施 無待急恨心 無法應當施 無不敬心施 無棄著地施 無求惱者施 無垢競勝施 無戲弄求者 無不自手施 不輕於少物 以多自高施 不以聲聞乘 辟支佛乘施 不限一世施 無有非時施 世尊無數劫 行諸希有施 皆為無上道 不為求自樂 于諸佛法中 出家行遠離 修習諸佛法 為諸人天說 說如是施法 于諸施中上 猶如日光明 星月中殊勝 如是勝舍處 超越諸天人 猶亦如世尊 一切世間上 是故能具
【現代漢語翻譯】 現代漢語譯本 居住在各個城邑， 將國土和尊榮地位，以及四大部洲（Sì dà bùzhōu，the four continents）， 心愛的兒子和親近的妻子，肢體和頭顱， 割肉取出骨髓，乃至整個身體， 憐憫一切眾生，全部施捨沒有吝惜， 爲了脫離生死輪迴，不是爲了追求個人享樂。 虛空中的星辰，地上所有的沙粒， 世尊（Shìzūn，World-Honored One）作為菩薩（Púsà，Bodhisattva）時，佈施的數量超過這些。 始終不以非法手段，獲取錢財然後佈施， 沒有不知道佈施的意義，沒有侵擾他人而佈施， 不貪戀珍貴美好的物品，而用低劣的物品佈施， 沒有虛偽諂媚的心佈施，沒有吝惜勉強佈施， 沒有嗔恨和懷疑的心，沒有邪念和輕視嘲笑， 沒有厭倦和不信任，面帶笑容平等佈施， 沒有分別心，認為這個應該佈施，那個不應該佈施， 只是因為悲憫之心，平等地進行佈施。 不輕視眾生，認為他們不是福田（fútián，field of merit）， 見到聖者內心恭敬，對破戒者心生憐憫， 不抬高自己，貶低他人， 也不爲了博取稱讚，不求回報而佈施。 沒有後悔和憂愁，沒有厭惡輕賤的心佈施， 沒有等待急迫和怨恨的心，沒有認為這是理所應當的佈施， 沒有不恭敬的心佈施，沒有丟棄在地上佈施， 沒有爲了困擾他人而佈施，沒有爲了爭強好勝而佈施， 不戲弄求施者，不吝嗇不親自佈施， 不輕視少量財物，不因佈施多而自高自大。 不以聲聞乘（Shēngwén shèng，Śrāvakayāna），辟支佛乘（Pìzhīfó shèng，Pratyekabuddhayāna）的目的佈施， 不限制只佈施一世，沒有不合時宜的佈施。 世尊（Shìzūn，World-Honored One）在無數劫（jié，kalpa）中，行持各種稀有的佈施， 都是爲了無上菩提之道（wúshàng pútí zhī dào，the unsurpassed path to enlightenment），不是爲了追求個人享樂。 在諸佛的教法中，出家修行遠離塵世， 修習諸佛的教法，為所有的人和天人宣說。 宣說這樣的佈施之法，在所有佈施中最為殊勝， 猶如太陽的光明，在星星和月亮中最為突出。 像這樣殊勝的捨棄之處，超越了所有的天人和凡人， 也猶如世尊（Shìzūn，World-Honored One），在一切世間最為尊貴。 因此能夠具足。
【English Translation】 English version Dwelling in various cities, Giving away countries and positions of honor, along with the four continents (Sì dà bùzhōu), Beloved sons and close wives, limbs and heads, Cutting flesh and extracting marrow, even the entire body, Having compassion for all beings, giving everything away without any reluctance, Seeking to escape the cycle of birth and death, not seeking personal pleasure. The stars in the sky, all the grains of sand on the earth, When the World-Honored One (Shìzūn) was a Bodhisattva (Púsà), the number of his acts of giving exceeded these. Never using unlawful means to acquire wealth and then give it away, Not being ignorant of the meaning of giving, not disturbing others to give, Not being greedy for precious and beautiful things, but giving away inferior things, Not giving with a deceitful or flattering heart, not giving reluctantly or forcedly, Not having a heart of anger or doubt, without evil thoughts or scornful laughter, Without weariness or distrust, giving with a smiling face and equally, Without discrimination, thinking this should be given, that should not be given, But simply because of a compassionate heart, giving equally. Not looking down on beings, thinking they are not fields of merit (fútián), Seeing the sages with reverence in the heart, having compassion for those who break the precepts, Not exalting oneself, belittling others, Nor giving to gain praise, not seeking reward. Without regret or sorrow, without a hateful or contemptuous heart, Without waiting impatiently or with resentment, not thinking it is a matter of course to give, Not giving without respect, not throwing it on the ground to give, Not giving to trouble others, not giving to compete and win, Not teasing those who ask for alms, not being stingy and not giving personally, Not looking down on small amounts of wealth, not being arrogant because of giving much. Not giving with the aim of the Śrāvakayāna (Shēngwén shèng), or the Pratyekabuddhayāna (Pìzhīfó shèng), Not limiting the giving to one lifetime, not giving at inappropriate times. The World-Honored One (Shìzūn) in countless kalpas (jié), performed all kinds of rare acts of giving, All for the unsurpassed path to enlightenment (wúshàng pútí zhī dào), not for seeking personal pleasure. In the teachings of all the Buddhas, leaving home to cultivate detachment, Practicing the teachings of all the Buddhas, speaking for all humans and devas. Speaking of such a Dharma of giving, which is the most excellent of all giving, Like the light of the sun, most outstanding among the stars and the moon. Such an excellent place of giving, surpasses all devas and humans, Just like the World-Honored One (Shìzūn), is the most honored in all the world. Therefore, one can be complete.
足 如是勝舍處 名聞無量劫 流佈無窮已 世尊無量劫 護持清凈戒 開諸禪定門 為得深寂處 先離於五相 後行八解脫 入凈三三昧 亦住三解脫 世尊善分別 六十五種禪 無有一禪定 先來不生者 於此諸定中 亦不受其味 世尊因諸定 得三種神通 以此度眾生 是故一切勝 世尊無量劫 等心弘慈化 阿僧祇眾生 令住于梵世 能以巧方便 善說禪定故 世尊菩薩時 常于無量世 無貪煩惱纏 而往來世間 過去得值者 無量生天上 過去諸菩薩 所可行寂滅 世尊菩薩時 亦等無有異 是故於寂滅 勝處悉充滿 世尊菩薩時 所有諸智慧 以慧求菩提 今成是慧報 一切所資食 如人依地生 世尊於世世 舍十闇惡道 常行十善道 斯由慧氣分 舍五欲五蓋 得種種禪定 無量劫數世 不從他人受 善哉大聖尊 悉是慧勢力 眾生因世尊 無量生六天 亦令至梵世 斯皆由慧力 世尊于生死 苦樂所迷悶 不失菩提心 斯皆是慧力 世尊于生死 不樂而常在 樂涅槃不取 斯皆是慧力 安坐道場時 降魔及軍眾 度脫諸群生 斯皆是慧力
【現代漢語翻譯】 現代漢語譯本 佛陀的足跡是如此殊勝的舍處（殊勝之地），他的名聲在無量劫中傳揚，流佈無窮無盡。 世尊在無量劫中，護持清凈的戒律，開啟各種禪定之門，爲了獲得深邃的寂靜之處。 他首先遠離五相（色、受、想、行、識），然後修習八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、超一切色想滅有對想不思惟種種想入無邊空空無邊處解脫、超一切空無邊處入無邊識識無邊處解脫、超一切識無邊處入無所有無所有處解脫、超一切無所有處入非想非非想處解脫、想受滅解脫），進入清凈的三三昧（空三昧、無相三昧、無作三昧），也安住於三解脫（空解脫門、無相解脫門、無愿解脫門）。 世尊善於分別六十五種禪定，沒有一種禪定是先前不曾生起的。 在這各種禪定中，他也不受其滋味（不執著于禪定的快樂）。世尊因為這些禪定，獲得了三種神通（宿命通、天眼通、漏盡通），用這些神通來度化眾生，所以一切都殊勝。 世尊在無量劫中，以平等之心弘揚慈悲教化，使阿僧祇（無數）眾生安住在梵世（色界天）。 他能夠以巧妙的方便，善於解說禪定，所以能度化眾生。 世尊在菩薩時期，常常在無量世中，沒有貪慾煩惱的纏縛，而往來於世間。 過去能夠值遇他的人，無量眾生都往生天上。過去諸佛菩薩所修行的寂滅之道，世尊在菩薩時期，也是同樣沒有差異。 因此，對於寂滅的殊勝之處，都充滿了世尊的功德。 世尊在菩薩時期，所有的智慧，都是爲了用智慧尋求菩提（覺悟），如今成就了這種智慧的果報。 一切所資養的食物，就像人依靠大地而生長一樣。世尊在世世中，捨棄十種黑暗的惡道（身三惡：殺生、偷盜、邪淫；口四惡：妄語、兩舌、惡口、綺語；意三惡：貪慾、嗔恚、邪見），常常奉行十善道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），這是由於智慧的力量。 捨棄五欲（色、聲、香、味、觸）和五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），獲得種種禪定，在無量劫數的時間裡，不是從他人那裡接受的。 善哉！偉大的聖尊，這一切都是智慧的力量。眾生因為世尊，無量眾生往生六慾天（四天王天、忉利天、夜摩天、兜率天、化樂天、他化自在天），也讓他們到達梵世（色界天），這都是由於智慧的力量。 世尊在生死輪迴中，對於苦樂所造成的迷惑，不失去菩提心，這都是智慧的力量。 世尊在生死輪迴中，不樂於其中而常在其中，樂於涅槃（寂滅）而不取涅槃，這都是智慧的力量。 當他安坐在菩提道場時，降伏魔王和魔軍，度脫各種眾生，這都是智慧的力量。
【English Translation】 English version The Buddha's footprints are such excellent places of abandonment (superior places), his fame has been spread throughout immeasurable kalpas (eons), and its dissemination is endless. The World Honored One (Sezun) has upheld pure precepts for immeasurable kalpas, opened the gates of various dhyanas (meditative states), in order to attain profound places of tranquility. He first abandoned the five skandhas (form, feeling, perception, mental formations, consciousness), and then practiced the eight liberations (eight stages of deliverance: the liberation attained by the practice of contemplating the impurity of the body, the liberation attained by contemplating external objects, the liberation attained by realizing the purity of the body, the liberation attained by transcending all forms and entering the realm of infinite space, the liberation attained by transcending the realm of infinite space and entering the realm of infinite consciousness, the liberation attained by transcending the realm of infinite consciousness and entering the realm of nothingness, the liberation attained by transcending the realm of nothingness and entering the realm of neither perception nor non-perception, and the liberation attained by the cessation of perception and feeling), entered the pure three samadhis (concentration: emptiness, signlessness, desirelessness), and also abides in the three liberations (doors to liberation: emptiness, signlessness, wishlessness). The World Honored One is skilled in distinguishing the sixty-five kinds of dhyana, and there is not a single dhyana that had not arisen before. In these various dhyanas, he also does not savor their taste (not attached to the pleasure of dhyana). The World Honored One, because of these dhyanas, obtained the three kinds of supernormal powers (divine abilities: knowledge of past lives, divine eye, extinction of outflows), and uses these powers to liberate sentient beings, therefore everything is excellent. The World Honored One, in immeasurable kalpas, promotes compassion and transformation with an equal mind, causing asankhya (countless) sentient beings to abide in the Brahma world (form realm heavens). He is able to skillfully explain dhyana with skillful means, therefore he can liberate sentient beings. The World Honored One, during his Bodhisattva (enlightenment-seeking being) stage, often in immeasurable lifetimes, without the entanglement of greed and afflictions, traveled back and forth in the world. Those who were able to encounter him in the past, countless beings were reborn in the heavens. The path of tranquility practiced by the Buddhas and Bodhisattvas of the past, the World Honored One in his Bodhisattva stage, was also the same without difference. Therefore, the excellent places of tranquility are filled with the merits of the World Honored One. The World Honored One, during his Bodhisattva stage, all the wisdom he possessed was for seeking Bodhi (enlightenment) with wisdom, and now he has achieved the reward of this wisdom. All that is nourished, is like a person relying on the earth to grow. The World Honored One, in lifetime after lifetime, abandoned the ten dark evil paths (three evils of body: killing, stealing, sexual misconduct; four evils of speech: lying, divisive speech, harsh speech, idle chatter; three evils of mind: greed, hatred, wrong views), and constantly practiced the ten good paths (not killing, not stealing, not sexual misconduct, not lying, not divisive speech, not harsh speech, not idle chatter, not greed, not hatred, not wrong views), this is due to the power of wisdom. Abandoning the five desires (form, sound, smell, taste, touch) and the five hindrances (desire, aversion, sloth, restlessness, doubt), obtaining various dhyanas, for countless kalpas, not received from others. Well done! Great Holy One, all of this is the power of wisdom. Sentient beings, because of the World Honored One, countless beings are reborn in the six desire heavens (Heaven of the Four Kings, Heaven of the Thirty-three, Heaven of Yama, Heaven of Tushita, Heaven of Delight in Transformation, Heaven of Control over Others' Transformations), and also let them reach the Brahma world (form realm heavens), all of this is due to the power of wisdom. The World Honored One, in the cycle of birth and death, does not lose his Bodhicitta (mind of enlightenment) in the confusion caused by suffering and pleasure, all of this is the power of wisdom. The World Honored One, in the cycle of birth and death, is not pleased with it but is always in it, is pleased with Nirvana (extinction) but does not take Nirvana, all of this is the power of wisdom. When he sat peacefully in the Bodhi (enlightenment) field, he subdued the demon king and his army, and liberated various sentient beings, all of this is the power of wisdom.
本求菩提時 集無量助法 聞者常迷悶 何況能受行 世尊能堪忍 斯皆是慧力 經書諸技術 世世生自知 亦能兼教人 斯皆是慧力 親近無量佛 悉飲甘露教 種種咨請問 亦隨而分別 經法智慧中 未曾有吝惜 乃至僕僮奴 亦咨受善語 世尊以是故 慧勝處流佈 世尊於前世 求是菩提時 於一切眾生 行大慈悲心 以第一智慧 常出大勢力 悉作無量種 希有諸難事 一切諸世間 盡共無量劫 說之不可盡 亦非算數及 如是等諸事 超越於人天 一切世間中 奇特無有比 大業所獲果 具足一切智 能破生死王 安住法王處◎
◎助唸佛三昧品第二十五
菩薩應以此 四十不共法 念諸佛法身 佛非色身故
是偈次第略解四十不共法六品中義。是故行者先念色身佛。次念法身佛。何以故。新發意菩薩。應以三十二相八十種好唸佛。如先說。轉深入得中勢力。應以法身唸佛心轉深入得上勢力。應以實相念佛而不貪著。
不染著色身 法身亦不著 善知一切法 永寂如虛空
是菩薩得上勢力。不以色身法身深貪著佛。何以故。信樂空法故。知諸法如虛空。虛空者無障礙故。障礙因
【現代漢語翻譯】 現代漢語譯本 當初追求菩提（bodhi，覺悟）時，積累了無量的輔助修行方法。 聽聞這些方法的人常常感到迷惑不解，更何況是接受並實踐呢？ 世尊（Śākyamuni，釋迦牟尼佛）能夠忍受這一切困難，這都是因為他的智慧力量。 對於經書和各種技術，世尊生生世世都自然通曉。 並且還能兼顧教導他人，這都是因為他的智慧力量。 他親近了無量的佛，盡情地接受甘露般的教誨。 他進行各種各樣的諮詢和提問，並且都能隨之進行分辨。 在經法和智慧方面，他從未有過吝惜。 乃至對於僕人和奴隸，也諮詢並接受他們的善言。 世尊因此，他的智慧勝名廣為流傳。 世尊在前世追求菩提時， 對於一切眾生，都懷有廣大的慈悲心。 以第一的智慧，常常展現出巨大的力量。 他做了無數種稀有和艱難的事情。 所有世間的一切，即使共同經歷無量劫的時間， 也無法完全述說，也無法用算數來計算。 像這樣等等的事情，超越了人天。 在一切世間中，都是奇特無比的。 這是由偉大的事業所獲得的果報，具足一切智慧。 能夠摧毀生死之王，安住在法王的位置。
◎助唸佛三昧品第二十五
菩薩應該用這四十種不共法， 憶念諸佛的法身（Dharmakāya，佛的法性之身），因為佛並非色身（Rūpakāya，佛的形色之身）。
這首偈頌依次簡要地解釋了四十不共法六品中的含義。因此，修行者首先應憶念色身佛，然後憶念法身佛。為什麼呢？因為新發意的菩薩，應該用三十二相和八十種好來憶念佛，如先前所說。進一步深入，獲得中等的力量，應該用法身來憶念佛，心念更加深入，獲得上等的力量，應該用實相來憶念佛，而不貪著。
不染著色身，法身也不執著。 善於瞭解一切法，永遠寂靜如虛空。
這是菩薩獲得上等力量的狀態。不以色身或法身來深深地貪著佛。為什麼呢？因為信樂空法的緣故。知道諸法如虛空，虛空是沒有障礙的，障礙的起因。
【English Translation】 English version When seeking Bodhi (awakening), he accumulated immeasurable auxiliary practices. Those who hear of these practices are often confused, let alone accept and practice them. The World Honored One (Śākyamuni, the Buddha) is able to endure all these difficulties, all because of his power of wisdom. Regarding scriptures and various skills, the World Honored One naturally knows them in every lifetime. And he can also teach others, all because of his power of wisdom. He approached immeasurable Buddhas, fully receiving the nectar-like teachings. He made all kinds of inquiries and questions, and was able to discern accordingly. In terms of scriptures and wisdom, he never had any stinginess. Even to servants and slaves, he consulted and accepted their good words. Therefore, the World Honored One's reputation for wisdom spread widely. When the World Honored One sought Bodhi in previous lives, He held great compassion for all beings. With the foremost wisdom, he often displayed great power. He did countless rare and difficult things. All in the world, even if they jointly experienced immeasurable kalpas (aeons), Could not fully describe them, nor could they be calculated by numbers. Such things surpass humans and devas (gods). In all the world, they are uniquely unparalleled. This is the result obtained from great deeds, possessing all wisdom. Able to destroy the King of Birth and Death, dwelling in the position of the Dharma King.
◎Chapter Twenty-Five on Aiding Mindfulness of Buddha Samādhi
Bodhisattvas should use these forty unshared Dharmas, To contemplate the Dharmakāya (the Dharma-body of the Buddha) of all Buddhas, because the Buddha is not a Rūpakāya (the physical body of the Buddha).
This verse briefly explains the meaning of the six sections of the forty unshared Dharmas in order. Therefore, practitioners should first contemplate the Rūpakāya Buddha, and then contemplate the Dharmakāya Buddha. Why? Because newly initiated Bodhisattvas should contemplate the Buddha with the thirty-two marks and eighty minor characteristics, as previously stated. Further deepening, obtaining medium power, one should contemplate the Buddha with the Dharmakāya, with the mind further deepening, obtaining superior power, one should contemplate the Buddha with the true nature without attachment.
Not attached to the Rūpakāya, nor attached to the Dharmakāya. Skilled in understanding all Dharmas, eternally silent like space.
This is the state of a Bodhisattva obtaining superior power. Not deeply attached to the Buddha with the Rūpakāya or Dharmakāya. Why? Because of believing in and delighting in the Dharma of emptiness. Knowing that all Dharmas are like space, space is without obstruction, the cause of obstruction.
緣者。諸須彌山由乾陀等十寶山。鐵圍山黑山石山等。如是無量障礙因緣。何以故。是人未得天眼故。念他方世界佛。則有諸山障礙。是故新發意菩薩。應以十號妙相念佛。如說。
新發意菩薩 以十號妙相 唸佛無毀失 猶如鏡中像
十號妙相者。所謂如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。無毀失者。所觀事空如虛空。於法無所失。何以故。諸法本來無生寂滅故。如是一切諸法皆亦如是。是人以緣名號增長禪法則能緣相。是人爾時即于禪法得相。所謂身得殊異快樂。當知得成般舟三昧。三昧成故得見諸佛。如鏡中像者。若菩薩成此三昧已。如凈明鏡自見面像。如清澄水中見其身相。初時隨先所念佛見其色像。見是像已后。若欲見他方諸佛隨所念方得見諸佛無所障礙。是故此人。
雖未有神通 飛行到于彼 而能見諸佛 聞法無障礙
是新發意菩薩于諸須彌山等諸山無能為作障礙。亦未得神通天眼天耳。未能飛行從此國至彼國。以是三昧力故。住此國土得見他方諸佛世尊。聞所說法常修習是三昧故。得見十方真實諸佛。問曰。如是定以何法能生。云何可得。答曰。
親近善知識 精進無懈退 智慧甚堅牢 信力不妄動
以是四法能生是三
【現代漢語翻譯】 現代漢語譯本 緣的含義是。諸如須彌山（Mount Sumeru，佛教宇宙觀中的聖山）由乾陀（Gandha，香）等十寶山，以及鐵圍山（Chakravada，環繞世界的鐵山）、黑山、石山等。像這樣有無量無邊的障礙因緣。為什麼呢？因為這個人還沒有得到天眼（divine eye，能見超自然事物的能力）。如果想念他方世界的佛，就會有各種山作為障礙。所以，新發意的菩薩，應當以佛的十號妙相來念佛，就像經文所說： 『新發意菩薩，以十號妙相，唸佛無毀失，猶如鏡中像。』 十號妙相指的是：如來（Tathagata，佛的稱號之一，意為『如實而來者』）、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，對一切法都能正確普遍地了知）、明行足（Vidyacharana-sampanna，具有智慧和德行）、善逝（Sugata，以善妙的方式離世者）、世間解（Lokavidu，瞭解世間一切事理）、無上士（Anuttara-purusa，無與倫比的人）、調御丈夫（Purusa-damya-sarathi，能調伏一切眾生的人）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛世尊（Buddha-bhagavan，覺悟的世尊）。無毀失的意思是，所觀照的事物是空性的，就像虛空一樣，對於法沒有任何損失。為什麼呢？因為諸法本來就是無生的，是寂滅的。像這樣，一切諸法都是如此。這個人以緣念名號來增長禪定，就能緣唸佛的相好。這個人那時就能在禪定中得到相。也就是身體得到殊勝的快樂。應當知道這樣就能成就般舟三昧（Pratyutpanna-samadhi，現在佛現在眼前的三昧）。三昧成就了就能見到諸佛，就像鏡中的影像一樣。如果菩薩成就了這種三昧，就像在清凈明亮的鏡子中看到自己的面容，就像在清澈的水中看到自己的身相。最初的時候，隨著先前所念的佛，見到佛的色身形象。見到這個形象之後，如果想要見到他方諸佛，隨著所念的方向就能見到諸佛，沒有任何障礙。所以這個人： 『雖未有神通，飛行到于彼，而能見諸佛，聞法無障礙。』 這位新發意的菩薩，對於諸如須彌山等山，沒有任何山能成為他的障礙。也沒有得到神通、天眼、天耳。不能夠飛行從這個國土到那個國土。因為這種三昧的力量，住在這個國土就能見到他方諸佛世尊，聽聞他們所說的法。常常修習這種三昧，就能見到十方真實的諸佛。問：這樣的禪定以什麼法能夠產生？要怎樣才能得到？答： 『親近善知識，精進無懈退，智慧甚堅牢，信力不妄動。』 以這四種法能夠生起這種三昧。
【English Translation】 English version The meaning of '緣' (cause, condition) is as follows: All the Mount Sumerus (Mount Sumeru, the sacred mountain in Buddhist cosmology) consisting of the ten precious mountains such as Gandha (Gandha, fragrance), as well as Chakravada (Chakravada, the iron mountains surrounding the world), Black Mountains, Stone Mountains, and so on. There are immeasurable and boundless causal conditions of obstacles like these. Why is that? Because this person has not yet attained the divine eye (divine eye, the ability to see supernatural things). If one thinks of the Buddhas of other worlds, there will be various mountains as obstacles. Therefore, a newly aspiring Bodhisattva should contemplate the Buddha with the ten excellent qualities, just as the sutra says: 'A newly aspiring Bodhisattva, with the ten excellent qualities, contemplates the Buddha without loss, like an image in a mirror.' The ten excellent qualities refer to: Tathagata (Tathagata, one of the titles of the Buddha, meaning 'one who comes as is'), Arhat (Arhat, one who is worthy of offerings), Samyaksambuddha (Samyaksambuddha, one who correctly and universally knows all dharmas), Vidyacharana-sampanna (Vidyacharana-sampanna, possessing wisdom and virtue), Sugata (Sugata, one who departs in a good way), Lokavidu (Lokavidu, understanding all the principles of the world), Anuttara-purusa (Anuttara-purusa, an unparalleled person), Purusa-damya-sarathi (Purusa-damya-sarathi, one who can tame all beings), Sasta deva-manusyanam (Sasta deva-manusyanam, the teacher of gods and humans), Buddha-bhagavan (Buddha-bhagavan, the enlightened World-Honored One). 'Without loss' means that the object of contemplation is emptiness, like space, and there is no loss to the Dharma. Why is that? Because all dharmas are originally unborn and are in extinction. Like this, all dharmas are the same. This person, by contemplating the name, increases the dhyana (meditation) and can contemplate the Buddha's excellent qualities. At that time, this person can obtain the appearance in dhyana. That is, the body obtains extraordinary happiness. It should be known that this will achieve the Pratyutpanna-samadhi (Pratyutpanna-samadhi, the samadhi where the Buddhas of the present appear before one's eyes). When the samadhi is achieved, one can see the Buddhas, like an image in a mirror. If a Bodhisattva achieves this samadhi, it is like seeing one's face in a clear and bright mirror, like seeing one's body in clear water. Initially, following the Buddha previously contemplated, one sees the form of the Buddha's body. After seeing this image, if one wants to see the Buddhas of other worlds, one can see the Buddhas in the direction one thinks of, without any obstacles. Therefore, this person: 'Although one does not have supernatural powers, to fly to that place, one can see the Buddhas, and hear the Dharma without obstacles.' This newly aspiring Bodhisattva, for mountains such as Mount Sumeru, no mountain can become an obstacle for him. He has not obtained supernatural powers, the divine eye, or the divine ear. He cannot fly from this country to that country. Because of the power of this samadhi, staying in this country, one can see the World-Honored Buddhas of other worlds, and hear the Dharma they preach. By constantly practicing this samadhi, one can see the real Buddhas of the ten directions. Question: By what Dharma can such samadhi be produced? How can it be obtained? Answer: 'Be close to good teachers, be diligent without laziness, have very firm wisdom, and have unwavering faith.' With these four dharmas, this samadhi can be generated.
昧。親近善知識者。能以是三昧教誨人者名為善知識。應加恭敬勤心親近莫有懈怠廢退舍離則得聞是深三昧義利智通達智不失智。名為堅牢信根深固。若沙門婆羅門若天魔梵及余世人無能傾動。名為信力不可動。如是四法。能生三昧。複次。
慚愧愛恭敬 供養說法者 猶如諸世尊 能生是三昧
慚愧愛恭敬者。于說法者深生慚愧。恭恪愛樂供養如佛。如是四法能生是三昧。複次初四法者。一於三月未嘗睡眠。唯除便利飲食坐起。二於三月乃至彈指不生我心。三於三月經行不息。四於三月兼以法施不求利養。是為四。復有四法。一能見佛。二安慰勸人聽是三昧。三常不貪嫉行菩提心者。四能集菩薩所行道法。是為四。復有四法。一造作佛像乃至畫像。二當善書寫是三昧經。令信樂者得已誦讀。三教增上慢人令離憎上慢法。使得阿耨多羅三藐三菩提。四當護持諸佛正法。是為四。復有四法。一少語言。二在家出家不與共住。三常繫心取所緣相。四樂遠離空閑靜處。是為四。初五法者。一無生忍法。厭離一切諸有為法。不樂一切諸所生處。不受一切諸外道法。惡厭一切世間諸欲乃至不念何況身近。二心常修習無量諸法定在一處。于諸眾生無有瞋礙。心常隨順行四攝法。三能成就慈悲喜捨不出他過。四能多
【現代漢語翻譯】 現代漢語譯本： 『昧』（mèi，指不明白，這裡指對三昧的無知）。親近善知識的人，能夠用這種三昧教誨他人的人，才可稱為善知識。應當加以恭敬，勤心親近，不要有懈怠、廢退、舍離之心，這樣才能聽聞到這種深奧的三昧的義理，智慧通達，智慧不失，這叫做堅牢的信根，深固不拔。無論是沙門（shā mén，出家修道者）、婆羅門（pó luó mén，古印度教祭司），還是天魔、梵天以及其他世人，都無法動搖這種信念，這叫做信力不可動搖。像這樣的四種方法，能夠產生三昧。再者： 『慚愧愛恭敬，供養說法者，猶如諸世尊，能生是三昧。』 對於說法的人，深深地生起慚愧之心，恭敬愛樂，像供養佛一樣供養他們。像這樣的四種方法，能夠產生這種三昧。再者，最初的四種方法是：一，三個月內不曾睡眠，除非是大小便、飲食、坐起。二，三個月內，乃至彈指之間，都不生起『我』的心。三，三個月內，經行（jīng xíng，指僧人散步）不停止。四，三個月內，兼以法施（fǎ shī，指講經說法）而不求利養。這是四種方法。還有四種方法：一，能夠見到佛。二，安慰勸人聽聞這種三昧。三，常常不貪嫉行菩提心（pú tí xīn，指追求覺悟的心）的人。四，能夠聚集菩薩所修行的道法。這是四種方法。還有四種方法：一，造作佛像，乃至畫像。二，應當好好地書寫這種三昧經，讓信樂的人得到后誦讀。三，教導增上慢（zēng shàng màn，指未得謂得的傲慢）的人，讓他們離開增上慢的法，從而得到阿耨多羅三藐三菩提（ā nòu duō luó sān miǎo sān pú tí，無上正等正覺）。四，應當護持諸佛的正法。這是四種方法。還有四種方法：一，少說話。二，無論在家還是出家，不與人共同居住。三，常常繫心于所緣的境界。四，喜歡遠離喧囂，在空閑安靜的地方。這是四種方法。最初的五種方法是：一，無生忍法（wú shēng rěn fǎ，指證悟諸法不生不滅的智慧），厭離一切有為法（yǒu wéi fǎ，指因緣和合而生的事物），不樂於一切所生之處，不接受一切外道法（wài dào fǎ，指佛教以外的教義），厭惡一切世間的慾望，甚至不念及，更何況親近。二，心中常常修習無量的禪定，將心安住在一處，對於一切眾生沒有瞋恨和障礙，心中常常隨順奉行四攝法（sì shè fǎ，指佈施、愛語、利行、同事）。三，能夠成就慈悲喜捨之心，不揭露他人的過失。四，能夠多……
【English Translation】 English version: 'Moe' (昧, meaning ignorance, here referring to ignorance of Samadhi). One who is close to a virtuous teacher and can teach others with this Samadhi is called a virtuous teacher. One should be respectful, diligently approach them, and not be lazy, retreat, abandon, or leave them. Then one can hear the profound meaning of this Samadhi, have wisdom and understanding, and not lose wisdom. This is called a firm root of faith, deeply rooted and unshakable. Whether it is a Shramana (沙門, a wandering ascetic or monk), a Brahmin (婆羅門, a priest in ancient India), a Deva (天, a god), Mara (魔, a demon), Brahma (梵, a high-ranking deity), or other worldly people, none can shake this belief. This is called immovable faith. These four methods can generate Samadhi. Furthermore: 'Shame, remorse, love, and respect, offering to those who preach the Dharma, as if they were all Buddhas, can generate this Samadhi.' For those who preach the Dharma, deeply generate shame and remorse, respect, love, and offer to them as if offering to the Buddha. These four methods can generate this Samadhi. Furthermore, the first four methods are: first, not sleeping for three months, except for urination, defecation, eating, sitting, and standing. Second, not generating the thought of 'I' even for a finger snap in three months. Third, not stopping walking meditation (經行) for three months. Fourth, practicing Dharma giving (法施, teaching the Dharma) without seeking profit or gain for three months. These are the four methods. There are also four methods: first, being able to see the Buddha. Second, comforting and encouraging people to listen to this Samadhi. Third, constantly not being greedy or jealous of those who practice Bodhicitta (菩提心, the mind of enlightenment). Fourth, being able to gather the practices of the Bodhisattva path. These are the four methods. There are also four methods: first, creating Buddha images, even paintings. Second, one should carefully write out this Samadhi Sutra so that those who believe in it can obtain it and recite it. Third, teaching those with excessive pride (增上慢, thinking one has attained what one has not) to abandon the Dharma of excessive pride, so that they can attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). Fourth, one should protect and uphold the correct Dharma of all Buddhas. These are the four methods. There are also four methods: first, speaking little. Second, whether one is a layperson or a monastic, not living together with others. Third, constantly focusing the mind on the object of contemplation. Fourth, enjoying being away from the hustle and bustle, in quiet and secluded places. These are the four methods. The first five methods are: first, the Dharma of non-origination (無生忍法, the wisdom of realizing that all dharmas neither arise nor cease), being disgusted with all conditioned dharmas (有為法, things that arise from causes and conditions), not enjoying all places of birth, not accepting all heretical teachings (外道法, doctrines outside of Buddhism), hating all worldly desires, not even thinking about them, let alone being close to them. Second, constantly cultivating immeasurable samadhis in the mind, settling the mind in one place, without anger or obstruction towards all beings, constantly following the Four Embracing Dharmas (四攝法, giving, kind speech, beneficial action, and cooperation). Third, being able to accomplish the mind of loving-kindness, compassion, joy, and equanimity, not revealing the faults of others. Fourth, being able to...
集佛所說法如所說行。五清凈身口意業及見。是為五。復有五法。一樂如經所贊佈施無有慳心。樂說深法無所吝惜亦能自住。二忍辱柔和同住歡喜。惡口罵詈鞭捶縛等。但推業緣不恚他人。三常樂聽是三昧讀誦通利為人解說令流佈增廣勤行修習。四心無妒嫉。不自高身不下他人。除眠睡蓋。五于佛法僧寶信心清凈。于上中下坐深心供奉。他有小恩常憶不忘。常住真實語中。是為五複次。
出家諸菩薩 所學三昧法 在家菩薩者 是法應當知
若在家菩薩欲修習是三昧一當深以信心。二不求業果報。三當舍一切內外物。四歸命三寶。五凈持五戒無有毀缺。六具足行十善道。亦令餘人住此法中。七斷除淫慾。八毀呰五欲。九不嫉妒。十于妻子中不生愛著。十一心常愿出家。十二常受齊戒。十三心樂住寺廟。十四具足慚愧。十五于凈戒比丘起恭敬心。十六不慳吝法。十七于說法者深愛敬心。十八于說法者生父母大師想。十九于說法者以諸樂具敬心供養。二十知恩報恩。如是在家菩薩。住如是等功德者。則能學是三昧。出家菩薩修習是三昧法者。所謂一于戒無毀疵。二持戒不雜污。三持戒不濁。四清凈戒。五無損戒。六不取戒。七不依戒。八不得戒。九不退戒。十持聖所贊戒。十一持智所稱戒。十二隨波羅提
【現代漢語翻譯】 現代漢語譯本： 集聚佛陀所說的法，如佛所說的那樣去實行。五種清凈：身、口、意業以及見解的清凈，這就是五種。還有五種法：第一，樂於像經典所讚揚的那樣佈施，沒有慳吝之心。樂於宣說深刻的佛法，沒有吝惜，也能安住其中。第二，忍辱柔和，與人和睦相處，心懷歡喜。對於惡語謾罵、鞭打捆綁等，只認為是業力的緣故，不怨恨他人。第三，經常樂於聽聞三昧，讀誦通利，為他人解說，使之流佈增廣，勤奮修行。第四，心中沒有嫉妒。不抬高自己，不貶低他人，去除昏沉睡眠的障礙。第五，對於佛、法、僧三寶，信心清凈。對於上座、中座、下座，都以深心供奉。他人給予小小的恩惠，常常銘記不忘。常住在真實語中。這就是五種。再次：
出家的菩薩們，所學習的三昧法，
在家的菩薩們，應當知道這些法。
如果在家菩薩想要修習這種三昧，應當：第一，以深厚的信心。第二，不求世俗的業果報。第三，應當捨棄一切內外之物。第四，歸命三寶（佛、法、僧）。第五，清凈地持守五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），沒有毀壞缺失。第六，具足地奉行十善道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），也令其他人安住於此法中。第七，斷除淫慾。第八，譭棄五欲（財、色、名、食、睡）。第九，不嫉妒。第十，對於妻子兒女不生愛著。第十一，心中常常希望出家。第十二，常常受持齋戒。第十三，心中樂於住在寺廟。第十四，具足慚愧之心。第十五，對於持凈戒的比丘（佛教出家男眾）生起恭敬心。第十六，不慳吝佛法。第十七，對於說法的人，生起深厚的愛敬之心。第十八，對於說法的人，生起如同父母、大師一般的想法。第十九，對於說法的人，以各種樂具敬心供養。第二十，知恩報恩。像這樣，在家菩薩，安住于像這樣的功德中，就能學習這種三昧。出家菩薩修習這種三昧法，就是：第一，于戒律沒有毀壞。第二，持戒不雜染。第三，持戒不渾濁。第四，清凈持戒。第五，無損持戒。第六，不執取戒律。第七，不依賴戒律。第八，不以戒律為目的。第九，不退失戒律。第十，持守聖人所讚歎的戒律。第十一，持守智者所稱揚的戒律。第十二，隨順波羅提木叉（戒律）。
English version: Collecting the Dharma spoken by the Buddha and practicing it as He taught. Five kinds of purity: purity of body, speech, and mind karma, as well as purity of views, these are the five. There are also five Dharmas: First, delighting in giving as praised in the scriptures, without any stinginess. Delighting in expounding profound Dharma, without any reluctance, and also being able to abide in it oneself. Second, patience and gentleness, living harmoniously with others, with joy in one's heart. Regarding harsh words, scolding, whipping, binding, etc., only considering them as the result of karma, without resentment towards others. Third, constantly delighting in listening to Samadhi, reciting it fluently, explaining it to others, causing it to spread and increase, and diligently practicing it. Fourth, having no jealousy in the heart. Not elevating oneself, not belittling others, removing the hindrance of drowsiness and sleep. Fifth, having pure faith in the Triple Gem (Buddha, Dharma, Sangha). Offering deep reverence to those of higher, middle, and lower standing. Always remembering and not forgetting even small kindnesses received from others. Constantly abiding in truthful speech. These are the five. Furthermore:
The Samadhi Dharma that ordained Bodhisattvas learn, Lay Bodhisattvas should know these Dharmas.
If a lay Bodhisattva wishes to cultivate this Samadhi, they should: First, have deep faith. Second, not seek worldly karmic rewards. Third, they should relinquish all internal and external things. Fourth, take refuge in the Triple Gem (Buddha, Dharma, Sangha). Fifth, purely uphold the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), without any violation or deficiency. Sixth, fully practice the ten wholesome paths (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), and also encourage others to abide in these Dharmas. Seventh, cut off sexual desire. Eighth, despise the five desires (wealth, sex, fame, food, and sleep). Ninth, not be jealous. Tenth, not develop attachment to wife and children. Eleventh, constantly wish to renounce the household life. Twelfth, constantly observe the eight precepts. Thirteenth, delight in residing in temples. Fourteenth, be full of shame and remorse. Fifteenth, generate respect for monks (Bhikkhus) who uphold pure precepts. Sixteenth, not be stingy with the Dharma. Seventeenth, generate deep love and respect for those who expound the Dharma. Eighteenth, regard those who expound the Dharma as one's parents or teachers. Nineteenth, offer various pleasant things with reverence to those who expound the Dharma. Twentieth, be grateful and repay kindness. In this way, lay Bodhisattvas, abiding in such merits, will be able to learn this Samadhi. For ordained Bodhisattvas who cultivate this Samadhi Dharma, it means: First, having no violation of the precepts. Second, upholding the precepts without impurity. Third, upholding the precepts without turbidity. Fourth, upholding pure precepts. Fifth, upholding precepts without damage. Sixth, not grasping at the precepts. Seventh, not relying on the precepts. Eighth, not having the precepts as the goal. Ninth, not regressing from the precepts. Tenth, upholding the precepts praised by the sages. Eleventh, upholding the precepts commended by the wise. Twelfth, conforming to the Pratimoksha (code of monastic discipline).
【English Translation】 English version: Collecting the Dharma spoken by the Buddha and practicing it as He taught. Five kinds of purity: purity of body, speech, and mind karma, as well as purity of views, these are the five. There are also five Dharmas: First, delighting in giving as praised in the scriptures, without any stinginess. Delighting in expounding profound Dharma, without any reluctance, and also being able to abide in it oneself. Second, patience and gentleness, living harmoniously with others, with joy in one's heart. Regarding harsh words, scolding, whipping, binding, etc., only considering them as the result of karma, without resentment towards others. Third, constantly delighting in listening to Samadhi, reciting it fluently, explaining it to others, causing it to spread and increase, and diligently practicing it. Fourth, having no jealousy in the heart. Not elevating oneself, not belittling others, removing the hindrance of drowsiness and sleep. Fifth, having pure faith in the Triple Gem ('Buddha', 'Dharma', 'Sangha'). Offering deep reverence to those of higher, middle, and lower standing. Always remembering and not forgetting even small kindnesses received from others. Constantly abiding in truthful speech. These are the five. Furthermore:
The Samadhi Dharma that ordained Bodhisattvas learn, Lay Bodhisattvas should know these Dharmas.
If a lay Bodhisattva wishes to cultivate this Samadhi, they should: First, have deep faith. Second, not seek worldly karmic rewards. Third, they should relinquish all internal and external things. Fourth, take refuge in the Triple Gem ('Buddha', 'Dharma', 'Sangha'). Fifth, purely uphold the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), without any violation or deficiency. Sixth, fully practice the ten wholesome paths (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), and also encourage others to abide in these Dharmas. Seventh, cut off sexual desire. Eighth, despise the five desires (wealth, sex, fame, food, and sleep). Ninth, not be jealous. Tenth, not develop attachment to wife and children. Eleventh, constantly wish to renounce the household life. Twelfth, constantly observe the eight precepts. Thirteenth, delight in residing in temples. Fourteenth, be full of shame and remorse. Fifteenth, generate respect for monks ('Bhikkhus') who uphold pure precepts. Sixteenth, not be stingy with the Dharma. Seventeenth, generate deep love and respect for those who expound the Dharma. Eighteenth, regard those who expound the Dharma as one's parents or teachers. Nineteenth, offer various pleasant things with reverence to those who expound the Dharma. Twentieth, be grateful and repay kindness. In this way, lay Bodhisattvas, abiding in such merits, will be able to learn this Samadhi. For ordained Bodhisattvas who cultivate this Samadhi Dharma, it means: First, having no violation of the precepts. Second, upholding the precepts without impurity. Third, upholding the precepts without turbidity. Fourth, upholding pure precepts. Fifth, upholding precepts without damage. Sixth, not grasping at the precepts. Seventh, not relying on the precepts. Eighth, not having the precepts as the goal. Ninth, not regressing from the precepts. Tenth, upholding the precepts praised by the sages. Eleventh, upholding the precepts commended by the wise. Twelfth, conforming to the 'Pratimoksha' (code of monastic discipline).
木叉戒。十三具足威儀行處。十四乃至微小罪心大怖畏。十五凈身口意業。十六凈命。十七所有戒盡受持。十八信樂甚深法。十九于無所得法心能忍。空無相無愿法中心不驚。二十勤發精進。二十一念常在前。二十二信心堅固。二十三具足慚愧。二十四不貪利養。二十五無嫉妒。二十六住頭陀功德。二十七住細行法中。二十八不樂說世間俗語。二十九遠離聚語。三十知報恩。三十一知作恩報恩者。三十二于和上阿阇梨所生恭敬忌難心。三十三破除憍慢。三十四降伏我心。三十五善知識難遇故勤心供給。三十六所從聞是法處。若得經卷若口誦處。於此人所生父母想善知識想大師想大慚愧愛敬想。三十七常樂阿練若。三十八不樂住城邑聚落。三十九不貪著檀越善知識家。四十不惜身命。四十一心常念死。四十二不存利養。四十三于諸物中心不染著。四十四無所渴愛。四十五守護正法。四十六不著衣缽。四十七不畜遺余。四十八但欲乞食。四十九次第乞食。五十常知慚愧心常有悔。五十一不畜金銀珍寶錢財。離諸不善悔。五十二心無纏垢。五十三常行慈心。五十四除斷瞋恚。五十五常行悲心。五十六除斷愛著。五十七常求利安一切世間。五十八常憐愍一切眾生。五十九常樂經行。六十除卻睡眠。出家菩薩住如是等法中。應修
【現代漢語翻譯】 現代漢語譯本 木叉戒（Moksha Precepts，解脫戒）。十三、具足威儀行處。十四、乃至微小罪，心生大怖畏。十五、清凈身口意業。十六、清凈生命。十七、所有戒律全部受持。十八、信樂甚深佛法。十九、對於無所得之法，內心能夠安忍，對於空、無相、無愿之法，內心不驚慌。二十、勤奮發起精進。二十一、正念常在。二十二、信心堅固。二十三、具足慚愧。二十四、不貪圖利養。二十五、沒有嫉妒。二十六、安住頭陀功德（dhūta-guṇa，苦行功德）。二十七、安住于細微的修行之中。二十八、不喜好說世間的俗語。二十九、遠離聚眾閑聊。三十、知道報恩。三十一、知道做恩和報恩的人。三十二、對於和尚（Upadhyaya，親教師）和阿阇梨（Acharya，軌範師）生起恭敬和敬畏之心。三十三、破除驕慢。三十四、降伏我執。三十五、因為善知識（kalyāṇa-mitra，良師益友）難得，所以勤心供養。三十六、從其處聽聞佛法的地方，如果得到經卷或者口誦之處，對於此人，生起如父母想、善知識想、大師想、大慚愧愛敬想。三十七、常樂於阿練若（araṇya，寂靜處）。三十八、不喜好住在城邑聚落。三十九、不貪著施主（dānapati，檀越）和善知識家。四十、不吝惜身命。四十一、心中常念死亡。四十二、不存有利益供養之心。四十三、對於諸物，內心不染著。四十四、沒有渴愛。四十五、守護正法。四十六、不執著衣缽。四十七、不積蓄剩餘之物。四十八、只想乞食。四十九、次第乞食。五十、常知慚愧，心中常有悔意。五十一、不積蓄金銀珍寶錢財，遠離各種不善的後悔。五十二、心中沒有纏縛和污垢。五十三、常行慈心。五十四、斷除瞋恚。五十五、常行悲心。五十六、斷除愛著。五十七、常求利益和安樂一切世間。五十八、常憐憫一切眾生。五十九、常樂於經行。六十、除去睡眠。出家菩薩安住于如是等法中，應當修習。
【English Translation】 English version Moksha Precepts (Moksha Precepts, precepts of liberation). 13. Fully possessing dignified conduct. 14. Even for the slightest offense, having great fear in the heart. 15. Purifying the karma of body, speech, and mind. 16. Purifying life. 17. Upholding all precepts. 18. Believing in and delighting in the profound Dharma. 19. Being able to endure the unobtained Dharma, and not being alarmed by emptiness, signlessness, and wishlessness. 20. Diligently generating vigor. 21. Mindfulness is always present. 22. Firm faith. 23. Possessing shame and remorse. 24. Not being greedy for gain and offerings. 25. Without jealousy. 26. Abiding in the merits of dhūta-guṇa (dhūta-guṇa, ascetic practices). 27. Abiding in subtle practices. 28. Not delighting in worldly talk. 29. Staying away from gossiping. 30. Knowing gratitude. 31. Knowing those who do and repay kindness. 32. Generating respect and reverence for the Upadhyaya (Upadhyaya, preceptor) and Acharya (Acharya, teacher). 33. Eradicating arrogance. 34. Subduing the ego. 35. Because kalyāṇa-mitra (kalyāṇa-mitra, spiritual friend) are rare, diligently making offerings. 36. The place from which the Dharma is heard, if scriptures are obtained or recited, towards this person, generating the thought of parents, the thought of a spiritual friend, the thought of a great teacher, and the thought of great shame, love, and respect. 37. Always delighting in araṇya (araṇya, quiet place). 38. Not delighting in living in cities and villages. 39. Not being attached to the homes of dānapati (dānapati, patrons) and spiritual friends. 40. Not being stingy with life. 41. Constantly contemplating death. 42. Not having the intention of seeking profit and offerings. 43. Not being attached to things. 44. Without craving. 45. Protecting the true Dharma. 46. Not being attached to robes and bowls. 47. Not accumulating leftovers. 48. Only desiring to beg for food. 49. Begging for food in order. 50. Always knowing shame and remorse. 51. Not accumulating gold, silver, jewels, and wealth, and being free from unwholesome regrets. 52. The mind is without entanglements and defilements. 53. Always practicing loving-kindness. 54. Eradicating anger. 55. Always practicing compassion. 56. Eradicating attachment. 57. Always seeking benefit and peace for all the world. 58. Always having compassion for all beings. 59. Always delighting in walking meditation. 60. Removing sleepiness. A renunciate Bodhisattva, abiding in such dharmas, should cultivate.
習是三昧。複次。
余修三昧法 亦應如是學
能生是般舟三昧。余助法亦應修習。何等是。一緣佛恩常念在前。二不令心散亂。三繫心在前。四守護根門。五飲食知止足。六初夜后夜常修三昧。七離諸煩惱障。八生諸禪定。九禪中不受味。十散壞色相。十一得不凈相。十二不貪五陰。十三不著十八界。十四不染十二入。十五不恃族姓。十六破憍慢。十七於一切法心常空寂。十八于諸眾生生親族想。十九不取戒。二十不分別定。二十一應勤多學。二十二以是多學而不憍慢。二十三于諸法無疑。二十四不違諸佛。二十五不逆法。二十六不壞僧。二十七常詣諸賢聖。二十八遠離凡夫。二十九樂出世間論。三十修六和敬法。三十一常修習五解脫處。三十二除九瞋惱事。三十三斷八懈怠法。三十四修八精進。三十五常觀九相。三十六得大人八覺。三十七具足諸禪定三昧。三十八於此禪定無所貪無所得。三十九聽法專心。四十壞五陰相。四十一不住事相。四十二深怖畏生死。四十三於五陰生怨賊想。四十四于諸入中。生空聚想。四十五於四大中生毒蛇想。四十六于涅槃中生寂滅想安隱樂想。四十七於五欲中生涎唾想。心樂出離。四十八不違佛教。四十九於一切眾生無所諍訟。五十教化眾生令安住一切功德。複次。
【現代漢語翻譯】 現代漢語譯本： 修習就是三昧（Samadhi，定）。還有。 其餘修習三昧的方法，也應當這樣學習。 能夠產生般舟三昧（Pratyutpanna-samadhi，常立三昧）。其餘輔助的方法也應當修習。哪些是呢？一是緣唸佛的恩德，常常放在心前。二是不讓心散亂。三是把心繫在前。四是守護六根的門戶。五是飲食知道節制。六是初夜和后夜常常修習三昧。七是遠離各種煩惱的障礙。八是生起各種禪定。九是在禪定中不貪著滋味。十是散壞色相。十一是得到不凈觀。十二是不貪著五陰（Skandha，蘊）。十三是不執著十八界（Dhatus，界）。十四是不染著十二入（Ayatanas，處）。十五是不依仗族姓。十六是破除驕慢。十七是對一切法，心常常空寂。十八是對一切眾生，生起親族之想。十九是不執取戒律。二十是不分別禪定。二十一是應當勤奮多學。二十二是憑藉多學而不驕慢。二十三是對各種法沒有懷疑。二十四是不違背諸佛。二十五是不違逆法。二十六是不破壞僧團。二十七是常常親近各位賢聖。二十八是遠離凡夫。二十九是樂於談論出世間的道理。三十是修習六和敬法。三十一是常常修習五解脫處。三十二是去除九種嗔惱之事。三十三是斷除八種懈怠之法。三十四是修習八種精進。三十五是常常觀想九想觀。三十六是得到大丈夫的八種覺悟。三十七是具足各種禪定三昧。三十八是對這些禪定沒有貪求，沒有所得之心。三十九是聽法時專心致志。四十是壞滅五陰之相。四十是不住在事相上。四十二是深深地怖畏生死。四十三是對五陰生起怨賊之想。四十四是對諸入（Ayatanas，處）中，生起空聚之想。四十五是對四大（Mahabhuta，大種）中生起毒蛇之想。四十六是對涅槃（Nirvana，滅）中生起寂滅之想，安隱快樂之想。四十七是對五欲中生起涎唾之想，內心喜歡出離。四十八是不違背佛教。四十九是對一切眾生沒有爭訟。五十是教化眾生，令他們安住在一切功德之中。還有。
【English Translation】 English version: Practice is Samadhi (concentration). Furthermore, Other methods of cultivating Samadhi should also be learned in this way. It can generate the Pratyutpanna-samadhi (the Samadhi of Being Always in the Presence of the Buddhas). Other auxiliary methods should also be practiced. What are they? First, constantly keep in mind the kindness of the Buddha. Second, do not let the mind wander. Third, keep the mind focused ahead. Fourth, guard the gates of the six senses. Fifth, know moderation in food and drink. Sixth, constantly practice Samadhi during the early and late night. Seventh, stay away from the hindrances of afflictions. Eighth, generate various Dhyanas (meditative states). Ninth, do not crave the taste in Dhyana. Tenth, break down the appearance of form. Eleventh, attain the perception of impurity. Twelfth, do not be greedy for the five Skandhas (aggregates). Thirteenth, do not be attached to the eighteen Dhatus (realms). Fourteenth, do not be defiled by the twelve Ayatanas (sense bases). Fifteenth, do not rely on lineage. Sixteenth, break down arrogance. Seventeenth, towards all Dharmas (teachings), the mind is always empty and still. Eighteenth, towards all sentient beings, generate the thought of kinship. Nineteenth, do not grasp at precepts. Twentieth, do not discriminate between Samadhis. Twenty-first, one should diligently study widely. Twenty-second, with this wide learning, do not be arrogant. Twenty-third, have no doubts about the various Dharmas. Twenty-fourth, do not go against the Buddhas. Twenty-fifth, do not go against the Dharma. Twenty-sixth, do not destroy the Sangha (community). Twenty-seventh, constantly visit the virtuous and noble ones. Twenty-eighth, stay away from ordinary people. Twenty-ninth, delight in discussing transcendent principles. Thirtieth, practice the six principles of harmony and respect. Thirty-first, constantly practice the five places of liberation. Thirty-second, eliminate the nine causes of anger and annoyance. Thirty-third, cut off the eight laws of laziness. Thirty-fourth, cultivate the eight kinds of diligence. Thirty-fifth, constantly contemplate the nine aspects of decay. Thirty-sixth, attain the eight realizations of a great person. Thirty-seventh, be complete with various Dhyanas and Samadhis. Thirty-eighth, have no greed or attachment for these Dhyanas, and no sense of attainment. Thirty-ninth, listen to the Dharma with focused attention. Fortieth, destroy the appearance of the five Skandhas. Forty-first, do not dwell on phenomena. Forty-second, deeply fear birth and death. Forty-third, towards the five Skandhas, generate the thought of enemies and thieves. Forty-fourth, towards the Ayatanas, generate the thought of an empty gathering. Forty-fifth, towards the four Mahabhutas (great elements), generate the thought of poisonous snakes. Forty-sixth, towards Nirvana (liberation), generate the thought of stillness and bliss, peaceful and joyful thought. Forty-seventh, towards the five desires, generate the thought of saliva, and delight in detachment. Forty-eighth, do not go against the Buddha's teachings. Forty-ninth, have no disputes with all sentient beings. Fiftieth, teach and transform sentient beings, causing them to dwell in all merits. Furthermore.
如是三昧報 菩薩應當知
菩薩行是般舟三昧。果報亦應知。問曰。修習是三昧得何果報。答曰。于無上道得不退轉報。複次如經所說果報。佛語颰陀婆羅菩薩。譬如有人能摧碎三千世界地皆如微塵。又三千大千世界中所有草木花葉一切諸物皆為微塵。颰陀婆羅。以一微塵為一佛世界。有爾所世界皆滿中上妙珍寶以用佈施。跋陀婆羅于意云何。是人以是佈施因緣得福多不。甚多世尊。佛言。颰陀婆羅。我今實語汝。若有善男子。得聞諸佛現前三昧。不驚不畏其福無量。何況信受持讀諷誦為人解說。何況定心修習。如一構牛乳頃。颰陀婆羅。我說此人福德尚無有量。何況能得成是三昧者。佛又告颰陀婆羅。若有善男子善女人。受持讀誦為他人說。若劫盡時設墮此火火即尋滅。颰陀婆羅。持是三昧者。若有官事。若遇怨賊師子虎狼惡獸惡龍諸毒蟲等。若夜叉羅剎鳩槃荼毗舍阇等。若人非人等。若害身若害命若毀戒。無有是處。若讀誦為人說時亦無衰惱。唯除業報必應受者。複次颰陀婆羅。菩薩受持讀誦是三昧時。若得眼耳鼻舌口齒病風寒冷病如是等種種余病。以是病故而失壽命無有是處唯除業報必應受者。複次颰陀婆羅。若人受持讀誦是三昧者。諸天守護諸龍夜叉摩睺羅伽人非人四天王帝釋梵天王諸佛世尊皆
【現代漢語翻譯】 現代漢語譯本 如是三昧的果報，菩薩應當知曉。 菩薩修行這種般舟三昧（Pratyutpanna-samadhi，現前三昧）。也應當瞭解其果報。有人問：『修習這種三昧能得到什麼果報？』回答是：『在無上菩提道上得到不退轉的果報。』再次，如經文所說的果報。佛告訴跋陀婆羅菩薩（Bhadrapala Bodhisattva，賢護菩薩）說：『譬如有人能摧毀三千大千世界，使土地都變成微塵。又將三千大千世界中所有的草木花葉一切諸物都化為微塵。跋陀婆羅，以一微塵代表一個佛世界，有那麼多的世界都充滿著上妙珍寶用來佈施。跋陀婆羅，你認為如何？這個人因為這樣的佈施因緣得到的福報多嗎？』『非常多，世尊。』佛說：『跋陀婆羅，我現在實話告訴你，如果有善男子，聽聞諸佛現前三昧，不驚慌不畏懼，他的福報是無量的。更何況是信受、奉持、讀誦、為他人解說，更何況是靜下心來修習，哪怕只有一剎那的時間。跋陀婆羅，我說此人的福德尚且無法衡量，更何況是能夠成就這種三昧的人呢？』 佛又告訴跋陀婆羅：『如果有善男子善女人，受持讀誦併爲他人宣說此三昧，即使在劫難結束時，假設他墮入火中，火焰也會立即熄滅。跋陀婆羅，受持此三昧的人，如果遇到官司，或者遭遇怨賊、獅子、虎狼、惡獸、惡龍以及各種毒蟲等，或者夜叉（Yaksa，一種鬼神）、羅剎（Rakshasa，一種惡鬼）、鳩槃荼（Kumbhanda，守宮神）、毗舍阇（Pisaca，食血肉的鬼）等，或者人或非人等，想要傷害他的身體、奪取他的性命、毀壞他的戒律，都不會發生。如果讀誦併爲他人宣說此三昧，也不會有任何衰敗和惱害，除非是必須承受的業報。』 再次，跋陀婆羅，菩薩受持讀誦此三昧時，如果得了眼病、耳病、鼻病、舌病、口齒病、風寒冷病等各種疾病，因此而喪失壽命，這種情況不會發生，除非是必須承受的業報。 再次，跋陀婆羅，如果有人受持讀誦此三昧，諸天（Deva，天神）會守護他，諸龍（Naga，龍神）、夜叉、摩睺羅伽（Mahoraga，大蟒神）、人非人、四天王（Four Heavenly Kings）、帝釋（Indra，天帝）、梵天王（Brahma，色界諸天之王）、諸佛世尊都會守護他。
【English Translation】 English version The retribution of such Samadhi, Bodhisattvas should know. Bodhisattvas practice this Pratyutpanna-samadhi (現前三昧, Samadhi of Encountering Buddhas). They should also understand its retribution. Someone asks: 'What retribution does one obtain from practicing this samadhi?' The answer is: 'One obtains the retribution of non-retrogression on the path to unsurpassed enlightenment.' Furthermore, as the sutra says regarding retribution, the Buddha told Bhadrapala Bodhisattva (賢護菩薩, Worthy Protector Bodhisattva): 'Suppose someone could crush the three thousand great thousand worlds, turning the land into dust. And suppose all the plants, trees, flowers, leaves, and all things in the three thousand great thousand worlds were also turned into dust. Bhadrapala, let one dust particle represent one Buddha-world, and suppose there are so many worlds filled with supreme and wonderful treasures used for giving. Bhadrapala, what do you think? Does this person gain much merit from the cause and condition of this giving?' 'Very much, World Honored One.' The Buddha said: 'Bhadrapala, I now tell you truthfully, if there is a good man who hears of the Pratyutpanna-samadhi of the Buddhas appearing before him, and is neither startled nor afraid, his merit is immeasurable. How much more so if he believes, accepts, upholds, recites, and explains it to others, and how much more so if he calms his mind and practices it, even for the time it takes to milk a cow. Bhadrapala, I say that this person's merit is beyond measure, how much more so for one who can accomplish this samadhi?' The Buddha further told Bhadrapala: 'If there is a good man or good woman who receives, upholds, recites, and speaks this samadhi for others, even if at the end of a kalpa (劫, cosmic cycle), they were to fall into fire, the fire would immediately be extinguished. Bhadrapala, for those who uphold this samadhi, if they encounter lawsuits, or meet with enemies, thieves, lions, tigers, wolves, evil beasts, evil dragons, and various poisonous insects, or Yakshas (夜叉, a type of spirit), Rakshasas (羅剎, a type of demon), Kumbhandas (鳩槃荼, a type of demon), Pisacas (毗舍阇, a flesh-eating demon), or humans or non-humans, who seek to harm their body, take their life, or destroy their precepts, such things will not happen. If they recite and speak this samadhi for others, they will not suffer any decline or harm, except for karmic retributions that must be received.' Furthermore, Bhadrapala, when a Bodhisattva receives, upholds, and recites this samadhi, if they were to contract eye diseases, ear diseases, nose diseases, tongue diseases, mouth and teeth diseases, wind-cold diseases, and other such illnesses, and therefore lose their life, such a thing will not happen, except for karmic retributions that must be received. Furthermore, Bhadrapala, if someone receives, upholds, and recites this samadhi, the Devas (天, gods) will protect them, the Nagas (龍, dragons), Yakshas, Mahoragas (摩睺羅伽, great serpent deities), humans and non-humans, the Four Heavenly Kings (四天王), Indra (帝釋, the lord of the gods), Brahma (梵天, the creator god), and all the Buddhas, World Honored Ones, will protect them.
共護念。複次是人皆為諸天所共愛念乃至諸佛皆共愛念。複次是人皆為諸天所共稱讚乃至諸佛皆共稱讚。複次諸天皆欲見是菩薩來至其所。乃至諸佛皆欲見是菩薩來至其所。複次是菩薩受持是三昧者。所未聞經自然得聞。複次是菩薩得是三昧者。乃至夢中皆得如是諸利益事。颰陀婆羅。菩薩若我一劫若減一劫。說受持讀誦是三昧者功德不可得盡。何況得成就者。颰陀婆羅。如人于百歲中身力輕健其疾如風。是人百歲行不休息。常至東方南西北方四維上下。于汝意云何。是人所詣十方有人能數知里數不。颰陀婆羅言。不可數也。唯除如來舍利弗阿惟越致余不能知。颰陀婆羅。若有善男子善女人以是人所行處滿中真金佈施。若有人但聞是三昧。以四種隨喜迴向阿耨多羅三藐三菩提。常求多聞。如過去諸佛行菩薩道時隨喜是三昧。我亦如是。如今現在菩薩隨喜是三昧。我亦如是。如未來諸佛行菩薩道時隨喜是三昧。我亦如是。如過去未來現在菩薩所行三昧。我亦隨喜皆為得多聞。我亦如是求多聞故。隨喜是三昧。颰陀婆羅。是隨喜福德。于上福德百分不及一。百千萬億分不及一。乃至算數譬喻所不能及。是三昧得如是無量無邊果報。複次。
是三昧住處 少中多差別 如是種種相 皆當須論義
是三昧所住
【現代漢語翻譯】 現代漢語譯本： 共同護念。再者，這個人會被諸天共同愛念，乃至諸佛都會共同愛念。再者，這個人會被諸天共同稱讚，乃至諸佛都會共同稱讚。再者，諸天都想見到這位菩薩來到他們那裡，乃至諸佛都想見到這位菩薩來到他們那裡。再者，這位菩薩受持這個三昧（Samadhi，禪定）的人，未曾聽聞的經典自然能夠聽聞。再者，這位菩薩得到這個三昧的人，乃至在夢中都能得到這些利益之事。 颰陀婆羅（Bhadra-pala，賢護）。菩薩啊，如果我用一劫或者減少一劫的時間，來說受持讀誦這個三昧的功德，也是說不盡的，更何況是成就這個三昧的人呢？颰陀婆羅。比如有一個人，在百歲之中，身強力壯，速度像風一樣快。這個人一百年不停歇地行走，常到東方、南方、西方、北方、四維（東南、東北、西南、西北）和上方、下方。你認為怎麼樣？這個人所到達的十方，有人能夠數清他所行走的里數嗎？ 颰陀婆羅說：『不能數清。只有如來（Tathagata，佛陀）、舍利弗（Sariputta，佛陀十大弟子之一）、阿惟越致（Avaivartika，不退轉菩薩）才能知道。』颰陀婆羅，如果有善男子、善女人，用這個人所行之處都鋪滿真金來佈施，如果有人只是聽聞這個三昧，用四種隨喜（見人行善，心生歡喜）迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），常常尋求多聞。如同過去諸佛行菩薩道時隨喜這個三昧，我也是這樣；如今現在菩薩隨喜這個三昧，我也是這樣；如未來諸佛行菩薩道時隨喜這個三昧，我也是這樣。如過去、未來、現在菩薩所行的三昧，我都隨喜，都是爲了得多聞。我也是這樣求多聞的緣故，隨喜這個三昧。颰陀婆羅，這種隨喜的福德，比上面的福德，百分不及一，百千萬億分不及一，乃至用算數譬喻都不能相比。這個三昧得到這樣無量無邊的果報。 再者： 這個三昧的住處，有少、中、多等差別，像這樣種種相，都應當須要討論。 這個三昧所住之處
【English Translation】 English version: May they be mutually protected and念(nian, be mindful of)。Furthermore, this person will be loved and念(nian, be mindful of) by all the devas (devas, gods), even all the Buddhas will love and念(nian, be mindful of) him. Furthermore, this person will be praised by all the devas, even all the Buddhas will praise him. Furthermore, all the devas will want to see this Bodhisattva (Bodhisattva, an enlightened being) come to their place, even all the Buddhas will want to see this Bodhisattva come to their place. Furthermore, if this Bodhisattva upholds this Samadhi (Samadhi, meditation), he will naturally hear the sutras that he has not heard before. Furthermore, if this Bodhisattva obtains this Samadhi, even in his dreams he will obtain such benefits. Bhadra-pala (Bhadra-pala, Guardian of Virtue), if I were to spend one kalpa (kalpa, an aeon) or less than one kalpa to describe the merits of upholding, reciting, and reading this Samadhi, it would be impossible to exhaust them, let alone those who achieve this Samadhi. Bhadra-pala, for example, if a person is strong and healthy in his hundred years, and his speed is as fast as the wind. If this person walks without rest for a hundred years, constantly going to the east, south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), and the upper and lower directions. What do you think? Can anyone count the number of miles that this person has traveled in the ten directions? Bhadra-pala said, 'It is impossible to count. Only the Tathagata (Tathagata, the Buddha), Sariputta (Sariputta, one of the Buddha's ten great disciples), and Avaivartika (Avaivartika, non-regressing Bodhisattva) can know.' Bhadra-pala, if there are good men and good women who use true gold to fill the places where this person has walked as offerings, if someone only hears this Samadhi and dedicates the four kinds of rejoicing (joyful in seeing others doing good) to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), constantly seeking to learn more. Just as the Buddhas of the past rejoiced in this Samadhi when they practiced the Bodhisattva path, so do I; just as the Bodhisattvas of the present rejoice in this Samadhi, so do I; just as the Buddhas of the future will rejoice in this Samadhi when they practice the Bodhisattva path, so do I. I rejoice in the Samadhi practiced by the Bodhisattvas of the past, present, and future, all for the sake of learning more. I also rejoice in this Samadhi because I seek to learn more. Bhadra-pala, the merit of this rejoicing is less than one percent of the above merit, less than one hundred millionth of one percent, and cannot be compared even with calculations and metaphors. This Samadhi obtains such immeasurable and boundless rewards. Furthermore: The dwelling place of this Samadhi has differences in small, medium, and large amounts. All these various aspects should be discussed. The place where this Samadhi dwells
處。少相中相多相。如是等應分別。知是事應當解釋。住處者。是三昧或於初禪可得。或第二禪或第三禪或第四禪可得。或初禪中間得勢力。能生是三昧。或少者人勢力少故名為少。又少時住故名為少。又見少佛世界故。名為少。中多亦如是。說是三昧或說有覺有觀。或無覺有觀。或無覺無觀。或喜相應。或樂相應。或不苦不樂相應。或有入出息。或無入出息。或定是善性。或有漏。或無漏。或欲界系。或色界系。或無色界系。或非欲界。或非色界。或非無色界系。是三昧是心數法。心相應。隨心行法。共心生法。非色。非現。能緣。非業。業相應。隨業行。非先世業果報。除因報。可修可知可證。亦以身證亦以慧證。或可斷或不可斷。有漏應斷。無漏不可斷。知見亦如是。不與七覺合。如是一切諸分別三昧義。皆應此中說。複次修習是三昧得見諸佛。如說。
得見諸佛已 勤心而供養 善根得增長 能疾化眾生
供養名心意清凈。恭敬歡喜唸佛有無量功德。以種種讚歎名口供養。敬禮華香等名身供養。是故福德轉更增長。如穀子在地雨潤生長。疾教化者令眾生住三乘中。如是菩薩增長善根。
以初二攝法 攝取諸眾生 后餘二攝法 未盡能信受
初二者佈施愛語。利益同事名為后
【現代漢語翻譯】 現代漢語譯本：處。少相、中相、多相，像這些都應該加以區分。瞭解這些事情，應當進行解釋。住處指的是，這種三昧（Samadhi，定）或者在初禪可以獲得，或者在第二禪、第三禪、第四禪可以獲得。或者在初禪和中間禪之間獲得力量，能夠產生這種三昧。或者因為修行者能力弱，所以稱為『少』。或者因為停留時間短，所以稱為『少』。或者因為見到的佛世界少，所以稱為『少』。『中』和『多』也是同樣的道理。所說的三昧，或者說是有覺有觀（Vitarka-Vicara，尋伺），或者說是無覺有觀，或者說是無覺無觀。或者與喜（Priti，喜悅）相應，或者與樂（Sukha，快樂）相應，或者與不苦不樂（Upeksa，舍）相應。或者有入息出息，或者沒有入息出息。或者確定是善性，或者是有漏（Sasrava，煩惱），或者是無漏（Anasrava，無煩惱）。或者是欲界系（Kamadhatu，欲界所繫），或者是色界系（Rupadhatu，色界所繫），或者是無色界系（Arupadhatu，無色界所繫）。或者不是欲界，或者不是色界，或者不是無色界系。這種三昧是心數法（Caitasika，心所法），與心相應，隨心而行，與心一同生起，不是色法，不是顯現，能夠緣取，不是業，與業相應，隨業而行，不是前世業的果報，除了因報。可以修習，可以知曉，可以證得。也可以用身體證得，也可以用智慧證得。或者可以斷除，或者不可以斷除。有漏的應該斷除，無漏的不可斷除。知見也是這樣。不與七覺支（Sapta Bojjhanga，七菩提分）相合。像這樣，一切關於區分三昧的意義，都應該在這裡說明。更進一步說，修習這種三昧，可以見到諸佛。正如所說： 『得見諸佛已，勤心而供養，善根得增長，能疾化眾生。』 供養的意思是心意清凈。恭敬歡喜地念佛有無量的功德。用種種讚歎稱為口供養。敬禮、華、香等稱為身供養。因此，福德會更加增長，就像穀子在地上，雨水滋潤而生長一樣。快速教化眾生，使眾生安住在三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）之中。像這樣，菩薩增長善根。 『以初二攝法，攝取諸眾生，后餘二攝法，未盡能信受。』 最初的兩種攝法是佈施（Dana，佈施）和愛語（Priyavacana，愛語）。利益（Arthakriya，利行）和同事（Samanarthata，同事）稱為後面的兩種攝法。
【English Translation】 English version: Place. The lesser aspect, the intermediate aspect, the greater aspect. These and others should be distinguished. Knowing these things, one should explain them. 'Place' refers to the Samadhi (concentration) that can be attained in the first Dhyana (meditative absorption), or in the second, third, or fourth Dhyana. Or, it can be attained between the first Dhyana and the intermediate state, gaining the power to generate this Samadhi. Or, because the practitioner's power is weak, it is called 'lesser'. Or, because the duration of stay is short, it is called 'lesser'. Or, because the number of Buddha-fields seen is small, it is called 'lesser'. The 'intermediate' and 'greater' are similar in meaning. The Samadhi that is spoken of may be with Vitarka-Vicara (initial and sustained application of mind), or without Vitarka but with Vicara, or without both Vitarka and Vicara. Or, it may be associated with Priti (joy), or associated with Sukha (happiness), or associated with Upeksa (equanimity). Or, it may have inhalation and exhalation, or without inhalation and exhalation. Or, it is definitely of a wholesome nature, or it is Sasrava (with outflows/defilements), or it is Anasrava (without outflows/defilements). Or, it is bound to the Kamadhatu (desire realm), or it is bound to the Rupadhatu (form realm), or it is bound to the Arupadhatu (formless realm). Or, it is not the desire realm, or it is not the form realm, or it is not the formless realm. This Samadhi is a Caitasika (mental factor), corresponding to the mind, following the mind, arising together with the mind, it is not Rupa (form), it is not manifest, it is capable of taking objects, it is not Karma, it corresponds to Karma, it follows Karma, it is not the result of past Karma, except for the causal result. It can be cultivated, it can be known, it can be realized. It can be realized through the body, and it can be realized through wisdom. Or, it can be abandoned, or it cannot be abandoned. That which is Sasrava should be abandoned, that which is Anasrava cannot be abandoned. Knowledge and views are also like this. It does not combine with the Sapta Bojjhanga (seven factors of enlightenment). Like this, all the meanings of distinguishing Samadhi should be explained here. Furthermore, by cultivating this Samadhi, one can see all the Buddhas. As it is said: 'Having seen all the Buddhas, with diligent mind, make offerings, wholesome roots will increase, and one can quickly transform sentient beings.' 'Offering' means purity of mind and intention. Reverently and joyfully reciting the Buddha's name has immeasurable merit. Praising in various ways is called verbal offering. Paying homage with flowers, incense, etc., is called bodily offering. Therefore, merit and virtue will increase even more, just like a grain of rice planted in the ground, nourished by rain, grows. Quickly transform sentient beings, enabling them to abide in the Triyana (three vehicles: Sravakayana, Pratyekabuddhayana, Bodhisattvayana). In this way, the Bodhisattva increases wholesome roots. 'With the first two means of conversion, one gathers sentient beings; the latter two means of conversion, not all can believe and accept.' The first two means of conversion are Dana (generosity/giving) and Priyavacana (kind speech). Arthakriya (beneficial action) and Samanarthata (equality/cooperation) are called the latter two means of conversion.
二。是菩薩在初地。不能具解故。但能信受。
爾時諸善根 迴向于佛道 如彼成鍊金 調熟則堪用
智慧火所煉故。于菩薩所行事中。善根成熟則堪任用。
譬喻品第二十六
是菩薩應聞 地相得修果 為得諸地分 故勤行精進
相者是相貌。因以得知。得者成就。以是法故名成就是法。脩名得修行修。常念果者。從因有事成名為果。是菩薩欲得十地行。應善聞相得修果。聞者從諸佛菩薩所聞。及勝己者。為得諸地分者。為得是地分故勤行精進。此中初地相者。如先說。
菩薩在初地 多所能堪受 不好於諍訟 其心多喜悅 常樂於清凈 悲心愍眾生 無有瞋恚心 多行是七事
是故堪受不諍喜悅清凈悲心無瞋等七法。是初地相。成就此堪受等七法名為得。複次堪受等七法相。即是初地得。如偈說。
若厚種善根 善行於諸行 善集諸資生 善供養諸佛 善知識所護 具足於深心 悲心念眾生 信解無上法 具此八法已 當自發愿言 我已得自度 當復度眾生 為得十力故 入于必定聚 則生如來家 無有諸過咎 即轉世間道 入出世上道 以是得初地 此地名歡喜
是故當知。為菩提故所得
【現代漢語翻譯】 現代漢語譯本 二。這是菩薩在初地（菩薩修行階位的第一個階段）時，因為不能完全理解一切法，所以只能信受奉行。
這時，所有善根（善的根源）都 迴向于佛道（覺悟的道路）， 就像那鍊金的過程， 調和成熟后才能使用。
因為被智慧之火所煉，所以在菩薩所修行的事務中，善根成熟后才能堪任使用。
譬喻品第二十六
這位菩薩應該聽聞 地的相貌，從而獲得修行的果實， 爲了獲得諸地的分位， 所以勤奮精進地修行。
『相』是指相貌，通過相貌可以得知。『得』是指成就，因為這個法而名為成就這個法。『修』名為獲得修行之修，常念『果』，從因緣和合而有事成就，名為果。這位菩薩想要獲得十地（菩薩修行的十個階段）的修行，應該好好聽聞地的相貌，從而獲得修行的果實。聽聞，是從諸佛（覺悟者）菩薩（追求覺悟的修行者）那裡聽聞，以及從勝過自己的人那裡聽聞。『為得諸地分者』，是爲了獲得這些地的分位而勤奮精進地修行。這裡初地的相貌，如先前所說。
菩薩在初地， 大多能夠堪受， 不喜歡爭論訴訟， 他的內心大多喜悅， 常常樂於清凈， 以悲憫之心憐憫眾生， 沒有瞋恚之心， 多行這七件事。
因此，堪能忍受、不爭訟、喜悅、清凈、悲心、無瞋等七法，是初地的相貌。成就這堪能忍受等七法，名為『得』。再次，堪能忍受等七法之相，就是初地之『得』。如偈頌所說：
如果深厚地種植善根， 好好地修行諸行， 好好地積聚各種資生之物， 好好地供養諸佛， 被善知識（好的導師）所護佑， 具足深切的信心， 以悲憫之心念及眾生， 信解無上的佛法， 具足這八法之後， 應當自己發願說： 『我已經得到自我解脫， 應當再次度化眾生。 爲了獲得十力（佛的十種力量）的緣故， 進入必定成就的群體， 就出生在如來（佛的稱號）之家， 沒有各種過失， 就轉變世間之道， 進入出世間的至上之道， 因此而得到初地， 此地名為歡喜。』
因此應當知道，爲了菩提（覺悟）的緣故而有所得。
【English Translation】 English version II. This is because a Bodhisattva (one who seeks enlightenment) in the first Bhumi (stage of Bodhisattva's path), cannot fully understand everything, so they can only accept and practice with faith.
At this time, all the roots of goodness Are dedicated to the path of Buddhahood, Just like the process of refining gold, It can be used when it is harmonized and matured.
Because it is refined by the fire of wisdom, the roots of goodness mature and become usable in the affairs practiced by the Bodhisattva.
Chapter Twenty-Six: Similes
This Bodhisattva should hear The characteristics of the Bhumi, and thus obtain the fruits of practice, In order to obtain the divisions of the Bhumis, Therefore, diligently practice with vigor.
'Characteristics' refers to appearances, which can be known through causes. 'Obtain' refers to accomplishment, and it is called accomplishing this Dharma because of this Dharma. 'Practice' is called obtaining the practice of cultivation, and constantly remembering the 'fruit'. From the combination of causes and conditions, things are accomplished and called fruit. This Bodhisattva wants to obtain the practice of the Ten Bhumis (ten stages of Bodhisattva's path), and should listen well to the characteristics of the Bhumis, thereby obtaining the fruits of practice. Listening is listening from all the Buddhas (enlightened beings) and Bodhisattvas (practitioners seeking enlightenment), as well as from those who are superior to oneself. 'In order to obtain the divisions of the Bhumis' means to diligently practice with vigor in order to obtain these divisions of the Bhumis. Here, the characteristics of the first Bhumi are as previously stated.
The Bodhisattva in the first Bhumi, Is mostly able to endure, Does not like disputes and lawsuits, His heart is mostly joyful, Often delights in purity, With a compassionate heart, pities sentient beings, Has no anger or hatred, Mostly practices these seven things.
Therefore, the seven Dharmas of being able to endure, not contending, joy, purity, compassion, and no anger are the characteristics of the first Bhumi. Accomplishing these seven Dharmas of being able to endure, etc., is called 'obtaining'. Furthermore, the characteristics of the seven Dharmas of being able to endure, etc., are the 'obtaining' of the first Bhumi. As the verse says:
If one deeply plants roots of goodness, Well practices all practices, Well gathers all necessities of life, Well makes offerings to all Buddhas, Is protected by good teachers (Kalyanamitra), Is complete with deep faith, With a compassionate heart, thinks of sentient beings, Believes and understands the supreme Dharma, Having completed these eight Dharmas, One should make a vow oneself, saying: 'I have already attained self-liberation, I should again liberate sentient beings. In order to obtain the Ten Powers (of a Buddha), Enter the group of those who are certain to achieve, Then be born into the family of the Tathagata (another name for Buddha), Without any faults, Then transform the worldly path, Enter the supreme path beyond the world, Therefore, obtain the first Bhumi, This Bhumi is called Joy.'
Therefore, it should be known that there is attainment for the sake of Bodhi (enlightenment).
決定心。名為初地得脩名。從初發心乃至成諸佛現前三昧。于其中間具說諸地功德。能生是諸功德。生已修集增長。名為初地。修果者。先已處處說得若干福德。不迴向聲聞辟支佛地。今當更說。菩薩得初地果。能得菩薩數百定等。初地分者。所有諸法合成初地。名為諸分。如麹米等合能成酒故。名酒因緣。所有諸法能成初地。名為初地分。所謂。
信力轉增上 成就大悲心 慈愍眾生類 修善心無惓 喜樂於妙法 常近善知識 慚愧及恭敬 柔軟和其心 樂觀法無著 一心求多聞 不貪于利養 離奸欺諂誑 不污諸佛家 不毀戒欺佛 深樂薩婆若 不動如大山 常樂修習行 轉上之妙法 樂出世間法 不樂世間法 即治歡喜地 難治而能治 是故常一心 勤行此諸法 菩薩能成就 如是上妙法 是則為安住 菩薩初地中
問曰。菩薩何用聞是初地相等為。答曰。是菩薩初地相等法中。應善知方便。是故應聞。問曰。菩薩但應於此法中。善知方便。更于余法中善知方便。答曰。是諸法中應善知方便。亦于余法善知方便。問曰。若爾者可略說。答曰。
有法能助地 有法違于地 有法能生地 有法能壞地 有諸地相果 有諸地中得
【現代漢語翻譯】 現代漢語譯本： 決定心（Dìng jué xīn）：下定決心。名為初地（chū dì），得到修行的名號。從最初發心乃至成就諸佛現前三昧（zhū fó xiàn qián sān mèi），在這中間詳細說明了各個地的功德。能夠產生這些功德，產生后修習積累增長，名為初地。修行的果報，之前已經處處說過能得到若干福德，不迴向聲聞（shēng wén）、辟支佛（pì zhī fó）的境界，現在應當再說。菩薩得到初地的果報，能得到菩薩數百種禪定等等。初地的組成部分，所有諸法合成了初地，名為諸分。如同酒麴、米等合在一起能釀成酒，稱為酒的因緣。所有諸法能成就初地，名為初地的組成部分。包括： 信力更加增長，成就廣大的慈悲心， 慈愛憐憫眾生，修習善心沒有疲倦， 歡喜愛好微妙的佛法，常常親近善知識（shàn zhī shí）， 具有慚愧心和恭敬心，心性柔和調順， 樂觀佛法沒有執著，一心一意追求廣博的知識， 不貪圖名利供養，遠離奸詐欺騙， 不玷污諸佛的清凈家風，不違背戒律欺騙諸佛， 深深地喜愛一切智慧（薩婆若，sà pó rě），像大山一樣不可動搖， 常常喜歡修習佛法，轉而修習更上一層的微妙佛法， 喜愛出世間的佛法，不喜愛世間的法， 就能調伏歡喜地（huān xǐ dì），難以調伏而能調伏， 因此常常一心一意，勤奮修行這些佛法， 菩薩能夠成就，像這樣殊勝微妙的佛法， 這就是安住在，菩薩的初地之中。 問：菩薩為什麼要聽聞這些初地的相和狀態呢？ 答：因為菩薩對於初地的相和狀態的法，應當善於瞭解方便法門，所以應當聽聞。 問：菩薩僅僅應當於此法中，善於瞭解方便法門，還是也應當在其他的法中善於瞭解方便法門呢？ 答：對於這些法應當善於瞭解方便法門，也應當在其他的法中善於瞭解方便法門。 問：如果這樣，可以簡略地說嗎？ 答： 有些法能夠幫助地，有些法違背地， 有些法能夠產生地，有些法能夠破壞地， 有些是地的相和果報，有些是在地中得到的。
【English Translation】 English version: Deciding the Mind (Dìng jué xīn): Resolving the mind. It is called the First Ground (chū dì), obtaining the name of cultivation. From the initial aspiration to the attainment of the Samadhi of the Buddhas' Presence (zhū fó xiàn qián sān mèi), in between, the merits of each ground are explained in detail. It can generate these merits, and after generating them, cultivate, accumulate, and increase them, which is called the First Ground. As for the result of cultivation, it has been said everywhere before that one can obtain a certain amount of blessings, not dedicating them to the realm of Sravakas (shēng wén) and Pratyekabuddhas (pì zhī fó). Now it should be said again. When a Bodhisattva obtains the result of the First Ground, they can obtain hundreds of Samadhis of Bodhisattvas, and so on. The components of the First Ground, all Dharmas combine to form the First Ground, called the components. Just as yeast, rice, etc., combine to make wine, which is called the cause and condition of wine. All Dharmas that can accomplish the First Ground are called the components of the First Ground. Including: The power of faith increases even more, accomplishing a great compassionate heart, Loving and pitying sentient beings, cultivating good thoughts without weariness, Joyfully loving the wonderful Dharma, always being close to good teachers (shàn zhī shí), Having a sense of shame and respect, with a gentle and harmonious mind, Optimistically viewing the Dharma without attachment, wholeheartedly seeking extensive knowledge, Not being greedy for fame and offerings, staying away from deceit and deception, Not defiling the pure family tradition of the Buddhas, not violating precepts and deceiving the Buddhas, Deeply loving all wisdom (Sarvajna, sà pó rě), immovable like a great mountain, Always liking to cultivate the Dharma, turning to cultivate the more advanced and wonderful Dharma, Loving the Dharma of transcending the world, not loving the Dharma of the world, Then one can subdue the Joyful Ground (huān xǐ dì), difficult to subdue but able to subdue, Therefore, always with one mind, diligently practice these Dharmas, The Bodhisattva can accomplish such excellent and wonderful Dharmas, This is dwelling in the First Ground of the Bodhisattva. Question: Why does a Bodhisattva need to hear about these characteristics and states of the First Ground? Answer: Because the Bodhisattva should be good at understanding expedient methods regarding the Dharmas of the characteristics and states of the First Ground, therefore they should listen. Question: Should the Bodhisattva only be good at understanding expedient methods in this Dharma, or should they also be good at understanding expedient methods in other Dharmas? Answer: One should be good at understanding expedient methods in these Dharmas, and also be good at understanding expedient methods in other Dharmas. Question: If so, can it be said briefly? Answer: Some Dharmas can help the ground, some Dharmas go against the ground, Some Dharmas can generate the ground, some Dharmas can destroy the ground, Some are the characteristics and results of the ground, some are obtained in the ground.
諸地清凈分 從地至一地 住地轉增益 無能令退者 從菩薩凈地 至無量佛地 於此諸事中 應善知方便 請問諸善人 除破于憍慢
助初地法者。所謂信戒聞舍精進念慧等。如是等及余諸法隨順初地者。是名助法。相違法者。不信破戒少聞慳貪懈怠亂念無慧等及余不隨順不能助初地者是。滅地法者。能令此地退失障礙不現。如劫盡時萬物都滅。何者是所謂能偷奪菩提心法。是先已說。生地法者。能生能成初地。所謂不偷奪菩提心法。是先已說。地相得果地分上已說。清凈法者。用是法能凈初地。所謂如先說。
初地中七法。
菩薩在初地 多所能堪受 不好於諍訟 其心多喜悅 常樂於清凈 悲心愍眾生 無有瞋恚心 多行是七事
如是七法能凈治初地。從一地至一地者。如從初地至二地從二地至三地。余亦如是。從初地至二地得不諂曲等十心故。從二地至三地得信樂等十心故。得如是等種種心種種法故。能從一地至一地。住地轉增益者。如初地中檀波羅蜜多第二地中尸波羅蜜多又信等諸法轉得勢力。第三地中多聞多又佈施持戒信等轉得勢力。餘地中亦如是。無能令退者。住是地中。若沙門婆羅門若天魔梵及余世間無能轉者。何以故。得大功德力故。
【現代漢語翻譯】 現代漢語譯本 諸地清凈分：從初地到一地（指佛地），安住於此地，功德不斷增長，沒有人能夠使其退轉。 從菩薩的清凈地，直至無量佛地，對於這些事情，應當善巧地瞭解各種方便法門。 請問各位善人，如何去除和破除憍慢之心？ 幫助初地之法，是指信、戒、聞、舍（佈施）、精進、念、慧等。這些以及其他所有隨順初地的法，都稱為助法。與此相反的法，如不信、破戒、少聞、慳貪、懈怠、散亂、無慧等，以及其他不隨順、不能幫助初地的法，都是相違之法。滅地之法，是指能夠使此地退失、產生障礙、不能顯現的法，就像劫末之時萬物都毀滅一樣。什麼是能夠偷奪菩提心的法？這之前已經說過了。生地之法，是指能夠生起、成就初地的法，也就是不偷奪菩提心的法，這之前也已經說過了。地的相、所得的果、地的分位，之前已經說過了。清凈之法，是指用這些法能夠清凈初地，就像之前所說的那樣。 初地中的七種法： 菩薩在初地，大多能夠堪受，不喜歡爭訟，內心多喜悅，常常樂於清凈，以悲心憐憫眾生，沒有瞋恚心，多行這七件事。 這七種法能夠清凈和治理初地。從一地到一地，比如從初地到二地，從二地到三地，其餘的也一樣。從初地到二地，是因為得到了不諂曲等十種心。從二地到三地，是因為得到了信樂等十種心。因為得到這樣等等種種心、種種法，所以能夠從一地到一地。安住於此地，功德不斷增長，比如在初地中，檀波羅蜜多（Dānapāramitā，佈施波羅蜜）增長，在第二地中，尸波羅蜜多（Śīlapāramitā，持戒波羅蜜）增長，又如信等諸法轉得勢力。在第三地中，多聞增長，佈施、持戒、信等也轉得勢力。其餘的各土地也都是這樣。沒有人能夠使其退轉，安住於此地中，無論是沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司），還是天、魔、梵及其他世間眾生，都沒有能夠使其退轉的。為什麼呢？因為得到了大功德力的緣故。
【English Translation】 English version The Chapter on the Purity of the Grounds: From the first ground to the one ground (referring to the Buddha ground), abiding in this ground, merits constantly increase, and no one can cause them to regress. From the pure ground of a Bodhisattva to the immeasurable Buddha ground, one should skillfully understand various expedient means in these matters. May I ask all virtuous people, how to remove and break down the arrogance and pride in one's heart? The dharmas that aid the first ground refer to faith, precepts, learning, giving (charity), diligence, mindfulness, wisdom, and so on. These and all other dharmas that accord with the first ground are called aiding dharmas. The opposing dharmas, such as disbelief, breaking precepts, little learning, stinginess, laziness, distractedness, lack of wisdom, and other dharmas that do not accord with and cannot aid the first ground, are opposing dharmas. The dharmas that destroy the ground refer to those that can cause this ground to regress, create obstacles, and prevent it from manifesting, just as all things are destroyed at the end of a kalpa. What are the dharmas that can steal away the Bodhi mind? This has been said before. The dharmas that generate the ground refer to those that can generate and accomplish the first ground, which are the dharmas that do not steal away the Bodhi mind, and this has also been said before. The characteristics of the ground, the fruits obtained, and the divisions of the ground have been discussed earlier. The dharmas of purification refer to those that can purify the first ground, as mentioned before. The seven dharmas in the first ground: A Bodhisattva in the first ground is mostly able to endure, does not like disputes, has much joy in their heart, is always happy in purity, has compassion for sentient beings, has no anger, and mostly practices these seven things. These seven dharmas can purify and govern the first ground. From one ground to another, such as from the first ground to the second ground, from the second ground to the third ground, and so on. From the first ground to the second ground, it is because one has obtained the ten minds such as non-deceitfulness. From the second ground to the third ground, it is because one has obtained the ten minds such as faith and joy. Because one obtains such various minds and various dharmas, one can go from one ground to another. Abiding in this ground, merits constantly increase, such as in the first ground, Dānapāramitā (perfection of giving) increases, in the second ground, Śīlapāramitā (perfection of morality) increases, and the dharmas such as faith also gain strength. In the third ground, learning increases, and giving, morality, faith, etc., also gain strength. The same is true for the other grounds. No one can cause them to regress; abiding in this ground, whether it is a Śrāmaṇa (renunciate), a Brāhmaṇa (priest), or gods, demons, Brahma, and other worldly beings, none can cause them to regress. Why? Because one has obtained the power of great merit.
深入法性底故。大信解故。從菩薩凈地至無量佛地者。若菩薩具足清凈一切地已則得佛地。於此諸事中皆應善知方便。請問諸善人者。成就正法故名為善人。正法者。略說一信。二精進。三念。四定。五慧。六身口意律儀。七無貪無恚無癡。除舍于憍慢者。自謂我于勝人中勝。名為大慢。于與己等中勝而心自高。名為憍慢。大不如他言小不如。名為小慢。問曰。汝說於是諸法中應善知方便。得是方便何用為。答曰。
菩薩若善知 諸地中相得 不得成佛道 終不轉初地
相名助諸地等七法。得名相違法有八種。滅等八法不應行。若菩薩善知是法不得佛道終不退轉。◎
十住毗婆沙論卷第十二 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第十三
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
譬喻品余
◎問曰。菩薩善知是諸法。未得佛道終不退者。其喻云何。答曰。
如大力導師 善知好道相 此處與彼處 轉道之所宜 資糧及行具 皆悉令備足 于彼險道中 令眾得安隱 得至大城邑 能令眾無患 由是大導師 善能知道故 善知諸地轉 具足助道法 菩薩善知道 好惡此彼處 自度生死
【現代漢語翻譯】 現代漢語譯本： 因為深入理解了法性（Dharmata，諸法實相的本性），並且具有極大的信解，所以能夠從菩薩的凈地到達無量佛地。如果菩薩圓滿具足並清凈了一切菩薩地，就能證得佛地。對於這些事情，都應該善巧地瞭解方便之法。請問諸位善人，因為成就正法，所以被稱為善人。正法，簡略地說，包括：一、信（Śrāddha，對佛法的信心）；二、精進（Vīrya，努力修行）；三、念（Smṛti，憶念正法）；四、定（Samādhi，禪定）；五、慧（Prajñā，智慧）；六、身口意律儀（遵守身、口、意的行爲規範）；七、無貪（不貪婪）、無恚（不嗔恨）、無癡（不愚癡）。應當去除和捨棄憍慢。自認為『我比勝者更勝』，這叫做大慢（Mahāmāna）。在與自己相等的人中，因為勝過他們而內心自高自大，這叫做憍慢（Māna）。認為大的不如他人，小的也不如他人，這叫做小慢（Hīnamāna）。 問：你說在這些法中應該善巧地瞭解方便之法，得到這些方便之法有什麼用呢？ 答： 菩薩如果善於瞭解 諸地中的相互關係， 如果不能成就佛道， 最終也不會轉入初地。 『相』指的是幫助諸地的七種法。『得』指的是與『相』違背的八種法。滅等八種法不應該行持。如果菩薩善於瞭解這些法，即使未能證得佛道，最終也不會退轉。 《十住毗婆沙論》卷第十二 大正藏第26冊 No. 1521 《十住毗婆沙論》 《十住毗婆沙論》卷第十三 聖者龍樹（Nāgārjuna）造 後秦龜茲國三藏鳩摩羅什（Kumārajīva）譯 譬喻品余 問：菩薩善於瞭解這些法，即使未能證得佛道也終不退轉，這其中的譬喻是什麼呢？ 答： 如同大力導師， 善於瞭解道路的好壞， 知道此處與彼處， 轉道的適宜之處。 資糧和行具， 都能夠使其備足， 在那些險峻的道路中， 使大眾得到安穩。 能夠到達大城邑， 能夠使大眾沒有憂患， 由於這位大導師， 善於知道道路的緣故。 善於瞭解諸地的轉變， 具足幫助修道的法。 菩薩善於知道道路， 好壞以及此地彼地， 能夠自我度脫生死。
【English Translation】 English version: Because of deeply understanding Dharmata (the true nature of all dharmas), and having great faith and understanding, one can reach the immeasurable Buddha-ground from the pure Bodhisattva-ground. If a Bodhisattva fully possesses and purifies all the Bodhisattva-grounds, then they will attain the Buddha-ground. In all these matters, one should skillfully understand the expedient means. Asking all virtuous people, one is called a virtuous person because of accomplishing the Right Dharma. The Right Dharma, briefly speaking, includes: 1. Śrāddha (faith in the Buddha's teachings); 2. Vīrya (diligent practice); 3. Smṛti (mindfulness of the Right Dharma); 4. Samādhi (meditative concentration); 5. Prajñā (wisdom); 6. Observance of the discipline of body, speech, and mind; 7. Non-greed, non-hatred, and non-delusion. One should remove and abandon arrogance. Considering oneself 'superior among the superior,' this is called Mahāmāna (great arrogance). Being arrogant and conceited because of being superior among those equal to oneself, this is called Māna (arrogance). Considering that the large is not as good as others, and the small is also not as good, this is called Hīnamāna (inferiority complex). Question: You say that in these dharmas one should skillfully understand the expedient means. What is the use of obtaining these expedient means? Answer: If a Bodhisattva is good at understanding The interrelationships among the grounds, If they cannot attain Buddhahood, They will ultimately not regress from the first ground. 'Characteristics' refer to the seven dharmas that help the grounds. 'Attainment' refers to the eight dharmas that are contrary to 'characteristics.' The eight dharmas such as extinction should not be practiced. If a Bodhisattva is good at understanding these dharmas, even if they have not attained Buddhahood, they will ultimately not regress. 《Treatise on the Ten Abodes》 Volume 12 Taisho Tripitaka Volume 26 No. 1521 《Treatise on the Ten Abodes》 《Treatise on the Ten Abodes》 Volume 13 Composed by the Holy Nāgārjuna Translated by Kumārajīva, Tripitaka Master from the Kingdom of Kucha in the Later Qin Dynasty Remaining Parables Question: The Bodhisattva is good at understanding these dharmas, and even if they have not attained Buddhahood, they will ultimately not regress. What is the parable for this? Answer: Like a powerful guide, Who is good at understanding the good and bad aspects of the road, Knowing the suitable places for changing roads, Here and there. The provisions and equipment for the journey, Are all made sufficient. In those dangerous roads, He enables the multitude to attain peace and security. Able to reach the great city, Able to make the multitude without worries, Because of this great guide, Who is good at knowing the road. Good at understanding the transformations of the grounds, Fully possessing the dharmas that help the path. The Bodhisattva is good at knowing the road, Good and bad, here and there, Able to liberate oneself from birth and death.
險 兼導多眾生 令至安隱處 無為涅槃城 悉令于惡道 不遇眾苦患 菩薩方便力 善能知道故
好道相者。多有薪草水。無有寇賊師子狼虎及諸惡獸毒蟲之屬。不寒不熱。無有惡山溝坑絕澗險隘深榛叢林隈障。亦無高下平直夷通少於岐道。寬博多容多人行處。行無厭惓多有華果可食之物。如是等事名為好道相。與此相違名為惡道相。此處名人眾止宿食息之處。彼處名從是處至異處。若二宿中間亦名異處。轉道名見有岐道。至大城者。是道應行餘者應舍。資糧名麨蜜摶等道路所食。大力名大勢力多有財物善解治法。備足名多有飲食無所乏少。安名無有賊寇恐怖之事。隱名無有疾病苦痛衰患。大城名多容人眾能令多人眾得至大城。導師善解道相自無患難。亦令人眾無有患難。善諳道故。無有寒熱飢渴怨賊惡獸毒蟲惡山惡水深坑坎等如是過患。何以故。善知道路好惡相故。以此喻歡喜等十地。如人行路去不休息能至大城。菩薩如是行是十地。得至佛法入涅槃大城。如彼好道多有薪草水等。行者無乏。草名如人乘馬路多好草馬力強盛。十地道功德亦如是。諦舍滅慧四勝處。助諸功德故名為草。何以故。若人貴于實事樂隨諦語。當親近實語者。見實有利樂隨實事。深惡妄語遠離妄語。見妄語過不欲樂聞
【現代漢語翻譯】 現代漢語譯本 險難之處，兼能引導眾多眾生， 使他們到達安穩的處所，那無為的涅槃之城。 使他們完全在惡道中，不遭遇各種痛苦和災難， 這是菩薩方便的力量，因為他們善於瞭解道路。
好的道路的特徵是：多有柴草和水源，沒有盜賊、獅子、狼虎以及各種惡獸毒蟲。不寒冷也不炎熱，沒有險惡的山、溝壑、斷崖、險峻狹窄之處、茂密的灌木叢林和隱蔽的障礙。也沒有高低不平，而是平坦通暢，很少有岔路。寬闊而能容納很多人行走。行走時不會感到厭倦，多有花果等可以食用的東西。這些就是好的道路的特徵。與此相反的就是惡道的特徵。這裡指人們聚集停留、住宿飲食休息的地方。彼處指從這個地方到另一個地方。如果兩宿之間也稱為異處。轉道指看到有岔路。到達大城市，這條道路就應該走，其餘的道路應該捨棄。資糧指乾糧、蜜團等在道路上食用的東西。大力指有大勢力，多有財物，善於解決問題。備足指多有飲食，沒有什麼缺乏。安指沒有盜賊和恐怖的事情。隱指沒有疾病、痛苦和衰老。大城指能容納很多人，能使很多人到達大城市。導師善於瞭解道路的特徵，自身沒有患難，也能使人們沒有患難。因為他精通道路，所以沒有寒冷、炎熱、飢渴、怨賊、惡獸、毒蟲、惡山、惡水、深坑等禍患。為什麼呢？因為他善於瞭解道路的好壞。這可以比喻歡喜地等十地（Bhumi）。就像人行走在路上，不休息就能到達大城市。菩薩也是這樣，修行這十地，就能到達佛法，進入涅槃大城。就像那好的道路，多有柴草和水源等，行走的人不會缺乏。草比喻像人騎馬，路邊有很多好草，馬力就強盛。十地道的功德也是這樣。諦（Satya，真諦）、舍（Tyaga，捨棄）、滅（Nirodha，寂滅）、慧（Prajna，智慧）這四種殊勝之處，能幫助各種功德，所以稱為草。為什麼呢？如果人珍視真實的事情，喜歡隨順真諦的語言，就應當親近說實話的人。看到真實是有利益的，樂於隨順真實的事情。深深厭惡虛妄的語言，遠離虛妄的語言。看到虛妄的語言有過失，不願意聽。
【English Translation】 English version In perilous situations, also guiding many sentient beings, Leading them to a place of peace and security, the unconditioned city of Nirvana (Nirvana, liberation). Ensuring they completely avoid the evil paths, not encountering various sufferings and afflictions, This is the power of the Bodhisattva's (Bodhisattva, enlightened being) skillful means, because they are adept at understanding the path.
The characteristics of a good path are: abundant firewood and water, free from robbers, lions, tigers, and various evil beasts and poisonous insects. Neither cold nor hot, without treacherous mountains, ravines, cliffs, perilous narrow passages, dense thickets, and hidden obstacles. Also, without unevenness, but flat and smooth, with few forks in the road. Wide and capable of accommodating many people walking. Walking without weariness, with abundant flowers, fruits, and other edible things. These are the characteristics of a good path. The opposite of this is the characteristic of an evil path. 'Here' refers to a place where people gather, stay, lodge, eat, and rest. 'There' refers to going from this place to another place. If it is between two lodgings, it is also called 'another place.' 'Turning path' refers to seeing forks in the road. Reaching a large city, this path should be taken, and the rest should be abandoned. 'Provisions' refer to dried food, honey cakes, and other things eaten on the road. 'Great strength' refers to having great power, abundant wealth, and being good at solving problems. 'Well-equipped' refers to having plenty of food and drink, lacking nothing. 'Peace' refers to the absence of robbers and terrifying events. 'Seclusion' refers to the absence of disease, pain, and decline. 'Large city' refers to being able to accommodate many people, enabling many people to reach the large city. A guide is good at understanding the characteristics of the road, has no difficulties himself, and can also ensure that people have no difficulties. Because he is proficient in the road, there are no such hazards as cold, heat, hunger, thirst, vengeful thieves, evil beasts, poisonous insects, evil mountains, evil waters, deep pits, and so on. Why? Because he is good at understanding the good and bad aspects of the road. This can be compared to the ten Bhumis (Bhumi, stages of a Bodhisattva's path), such as the Joyful Ground. Just as a person walking on the road, without resting, can reach a large city. The Bodhisattva is also like this, practicing these ten Bhumis, he can reach the Dharma (Dharma, Buddhist teachings), and enter the great city of Nirvana. Just like that good road, with abundant firewood and water, those who walk will not lack. Grass is like a person riding a horse, with plenty of good grass by the roadside, the horse's strength will be strong. The merits of the ten Bhumi paths are also like this. Satya (Satya, truth), Tyaga (Tyaga, renunciation), Nirodha (Nirodha, cessation), and Prajna (Prajna, wisdom), these four excellent qualities, help all merits, so they are called grass. Why? If a person values true things and likes to follow the language of truth, he should be close to those who speak the truth. Seeing that truth is beneficial, he is happy to follow true things. Deeply hating false language, he stays away from false language. Seeing that false language has faults, he does not want to hear it.
。如是等因緣得諦勝處。舍等三處亦應如是知。如彼好道須諸象馬牛驢等得至大城草助成其力。如是諦舍滅慧處。能令至佛法入涅槃大城。薪名多聞思修慧能至大智慧業。如薪能令火然亦令猛盛。如是聞思修慧能生大慧能令增長。如火能燒能煮能照智慧火亦如是。燒諸煩惱成熟諸善根照四聖諦。如火是智慧薪是能生智慧等諸法。多水名多有諸流河渠隨意取用充足大眾。泉井及池所不能爾。
複次多水者。如人乘船隨水至大城。井泉陂池水則不能得爾。如經說。信為大河福德為岸。如河除熱除渴除垢能生勢力。善法中信亦如是。能滅三毒熱。除三惡行垢。除三有渴。為涅槃故。于善法中得勢力。如彼好道多有諸根藥草則行者無乏。十地道亦如是。根名深心所愛。如有根故則生芽莖枝葉等及諸果實。深心愛道。生正憶念大愿等諸功德。藥草名諸波羅蜜。如藥草能滅諸毒諸波羅蜜藥草滅貪恚癡毒諸煩惱病亦復如是。如彼好道不失韋婆陀。則行道安隱。韋陀秦言無對義。是符檄。如行者不失符檄則在所欲至無有障礙。十地道亦如是。不失韋婆陀則在所過諸地所集善根則能隨意助成。增長現在善根。彼又能教化聲聞道辟支佛道欲界色界諸天道眾生。令住佛道。若魔若外道不能幹亂。是名不失韋婆陀。如彼好道無有蚊虻毒蟲
【現代漢語翻譯】 現代漢語譯本：像這樣通過各種因緣才能達到真諦殊勝之處。捨棄等三種情況也應該這樣理解。就像好的道路需要大象、馬、牛、驢等才能到達大城市，草料幫助它們增強力量一樣。真諦、捨棄、寂滅、智慧之處，能使人到達佛法、進入涅槃的大城。柴薪象徵多聞、思、修的智慧，能成就大智慧的事業。就像柴薪能使火燃燒，並且更加猛烈一樣，聞、思、修的智慧能產生大智慧，能使智慧增長。就像火能燃燒、能煮食、能照明一樣，智慧之火也是如此，能燒燬各種煩惱，成熟各種善根，照亮四聖諦。就像火是智慧，柴薪是能產生智慧等各種法的因緣。大量的水象徵擁有眾多的河流和水渠，可以隨意取用，滿足大眾的需求，而泉水、水井和池塘則不能做到。
其次，大量的水，就像人乘船順水而下到達大城市一樣，井水、泉水、水池的水則不能做到這一點。如經中所說，『信為大河，福德為岸』。就像河流能消除暑熱、解除乾渴、清除污垢、產生力量一樣，善法中的『信』也是如此，能滅除貪、嗔、癡三毒的熱惱，清除身、口、意三惡行的污垢，解除對三有（欲有、色有、無色有）的渴求，爲了達到涅槃，在善法中獲得力量。就像好的道路上有很多草藥，那麼行走的人就不會缺乏所需一樣，十地道也是如此。『根』象徵深切的愛樂。有了根，就能生長出芽、莖、枝、葉等以及各種果實。深切地愛樂道，就能產生正念、大愿等各種功德。『藥草』象徵各種波羅蜜（pāramitā，到彼岸）。就像藥草能消除各種毒素一樣，各種波羅蜜的藥草也能消除貪、嗔、癡的毒素以及各種煩惱病。
就像好的道路不會失去韋婆陀（Vaibhava，無對義，符檄），那麼行走道路就會安穩。韋婆陀，用秦語來說是『無對』的意思，是符檄。就像行走的人不失去符檄，那麼就能到達想去的地方，沒有任何障礙。十地道也是如此，不失去韋婆陀，那麼在所經過的各個階段所積累的善根，就能隨意幫助成就，增長現在的善根。並且又能教化聲聞道、辟支佛道、欲界諸天道等眾生，使他們安住于佛道。無論是魔還是外道，都不能干擾擾亂。這叫做不失去韋婆陀。就像好的道路上沒有蚊子、虻蟲等有毒的蟲子。
【English Translation】 English version: Thus, through such causes and conditions, one attains the supreme state of Truth. The three aspects of relinquishment should also be understood in the same way. Just as a good road requires elephants, horses, oxen, donkeys, etc., to reach a great city, and grass helps to strengthen their power, so too, the places of Truth, relinquishment, cessation, and wisdom enable one to reach the great city of the Buddha's Dharma and enter Nirvana. Firewood symbolizes the wisdom of extensive learning, reflection, and cultivation, which can accomplish the work of great wisdom. Just as firewood can make a fire burn and become more intense, so too, the wisdom of learning, reflection, and cultivation can generate great wisdom and cause it to grow. Just as fire can burn, cook, and illuminate, so too is the fire of wisdom. It burns away all afflictions, matures all good roots, and illuminates the Four Noble Truths. Just as fire is wisdom, firewood is the cause that can generate wisdom and other dharmas. Abundant water symbolizes having many rivers and canals, which can be freely used to satisfy the needs of the masses, something that springs, wells, and ponds cannot do.
Furthermore, abundant water is like a person traveling by boat along a river to reach a great city, something that water from wells, springs, and ponds cannot accomplish. As the sutra says, 'Faith is a great river, and merit is its shore.' Just as a river can eliminate heat, quench thirst, remove defilement, and generate strength, so too is faith in the good Dharma. It can extinguish the heat of the three poisons (greed, hatred, and delusion), remove the defilement of the three evil deeds (of body, speech, and mind), quench the thirst for the three realms of existence (desire realm, form realm, and formless realm), and for the sake of Nirvana, gain strength in the good Dharma. Just as a good road has many roots and medicinal herbs, so that travelers will not lack what they need, so too is the path of the Ten Bhumis (Daśa-bhūmi, ten grounds or stages on the Bodhisattva path). 'Roots' symbolize deep heartfelt love. With roots, sprouts, stems, branches, leaves, and various fruits can grow. Deeply loving the path generates right mindfulness, great vows, and other merits. 'Medicinal herbs' symbolize the various Pāramitās (pāramitā, perfections). Just as medicinal herbs can eliminate various toxins, so too can the medicinal herbs of the various Pāramitās eliminate the toxins of greed, hatred, and delusion, as well as various afflictive illnesses.
Just as a good road does not lose its Vaibhava (Vaibhava, absence of opposition, a kind of warrant), so that traveling the road is safe and secure. Vaibhava, in Qin language (ancient Chinese), means 'without opposition,' and is a kind of warrant. Just as a traveler who does not lose their warrant can reach wherever they want without any obstacles, so too is the path of the Ten Bhumis. Not losing Vaibhava means that the accumulated good roots at each stage passed can readily help to accomplish and increase present good roots. Furthermore, it can teach and transform beings of the Śrāvakayāna (śrāvakayāna, vehicle of the hearers), Pratyekabuddhayāna (pratyekabuddhayāna, vehicle of solitary Buddhas), the desire realm, the heavens, and so on, causing them to abide in the Buddha's path. Neither demons nor heretics can interfere or disturb. This is called not losing Vaibhava. Just as a good road has no mosquitoes, gadflies, or poisonous insects.
之屬。十地道亦如是無有憂愁啼哭之聲。如彼好道無有賊難。十地道亦如是無有五蓋諸惡賊眾。如佛告比丘。聚落賊者。所謂五蓋。如賊先奪人物后乃害命。五蓋賊亦如是。先奪善根后斷慧命。則墮放逸而死。如道中無師子虎狼諸惡獸等。十地道亦如是無有瞋恚斗諍。如師子等惡獸好惱害他瞋恚等為惱他故生亦復如是。如惡獸等啖肉飲血。瞋恨等食多聞慧肉飲修慧等血亦復如是。如彼好道無有寒熱過惡。十地道亦如是不墮寒冰地獄故無有寒過惡。不墮熱地獄故無有熱過惡。如彼好道無深坑等諸難。十地道亦如是無有外道苦行等諸難。所謂灰身入冰拔髮日三洗翹一足。日一食二日一食。乃至一月一食默然至死。常舉一臂常行忍辱。五熱炙身臥刺蕀上。入火入水自投高巖。深爐中立牛屎燒身。直趣一方不避諸難。常著濕衣裳。水中臥等。身苦心苦不至正智。無如是等故名為無難。如道無邪徑。十地道亦如是無身口意惡業故名為無邪徑。如道無刺蕀者。十地道亦如是無諸業障刺蕀故名為無刺蕀。如刺刺腳則廢行路。業障刺蕀障行佛法入涅槃。如道正直。十地道亦如是無一切諂曲欺誑故名為正直。如道少岐道。十地道亦如是少於異道。何以故。發大乘者少行聲聞辟支佛道。是故少於異道。或有菩薩行二乘道者。當知未到菩薩地
【現代漢語翻譯】 現代漢語譯本： ……等等。十地之道也是如此，沒有憂愁啼哭的聲音。如同那條好路沒有盜賊的禍患，十地之道也是如此，沒有五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）等各種邪惡的賊眾。如同佛陀告訴比丘們，聚落中的盜賊，指的就是五蓋。如同盜賊先奪取財物，然後才害人性命，五蓋這個盜賊也是如此，先奪走善根，然後斷絕慧命，使人墮入放逸而死。如同道路中沒有獅子、老虎、豺狼等各種惡獸，十地之道也是如此，沒有嗔恚、鬥爭。如同獅子等惡獸喜歡惱害他人，嗔恚等也是爲了惱害他人而生起，也是如此。如同惡獸等吃肉飲血，嗔恨等也是吞食多聞的智慧之肉，飲用修習智慧的鮮血，也是如此。如同那條好路沒有寒冷、炎熱等過患，十地之道也是如此，不會墮入寒冰地獄，所以沒有寒冷的過患；不會墮入炎熱地獄，所以沒有炎熱的過患。如同那條好路沒有深坑等各種災難，十地之道也是如此，沒有外道的苦行等各種災難，例如灰身（涂灰于身）、入冰、拔頭髮、一天洗三次、翹起一隻腳、一天吃一次食物、兩天吃一次食物，乃至一個月吃一次食物，默然至死，常舉一隻手臂，常行忍辱，用五熱（五火）燒身，睡在帶刺的荊棘上，入火、入水，自己跳入高巖，站在深爐中，用牛糞燒身，逕直走向一方而不躲避各種災難，常穿濕衣服，在水中睡覺等等。身體受苦，內心也受苦，不能達到真正的智慧。沒有像這樣的苦行，所以稱為沒有災難。如同道路沒有邪路，十地之道也是如此，沒有身、口、意惡業，所以稱為沒有邪路。如同道路沒有荊棘，十地之道也是如此，沒有各種業障的荊棘，所以稱為沒有荊棘。如同荊棘刺傷腳，就會妨礙行走道路，業障的荊棘會阻礙修行佛法進入涅槃。如同道路正直，十地之道也是如此，沒有一切諂媚、欺騙、誆騙，所以稱為正直。如同道路很少有岔路，十地之道也是如此，很少有其他的道路。為什麼呢？因為發大乘心的人很少修行聲聞、辟支佛道，所以很少有其他的道路。或許有菩薩修行二乘道，應當知道他們還沒有到達菩薩地。
【English Translation】 English version: ...and so on. The path of the Ten Grounds is also like this, without sounds of sorrow or weeping. Just as that good path has no dangers from thieves, the path of the Ten Grounds is also like this, without the Five Coverings (desire-attachment covering, anger covering, sleepiness covering, restlessness-and-worry covering, doubt covering) and all kinds of evil thief-crowds. Just as the Buddha told the Bhikshus, the thieves in a village refer to the Five Coverings. Just as thieves first steal property and then harm life, the thief of the Five Coverings is also like this, first stealing good roots and then cutting off the life of wisdom, causing one to fall into negligence and die. Just as there are no lions, tigers, wolves, or other evil beasts on the road, the path of the Ten Grounds is also like this, without anger or strife. Just as evil beasts like lions enjoy harming others, anger and the like also arise to harm others, and it is also like this. Just as evil beasts eat meat and drink blood, anger and hatred also devour the meat of wisdom from much learning and drink the blood of wisdom from cultivation, and it is also like this. Just as that good path has no excessive cold or heat, the path of the Ten Grounds is also like this, not falling into the cold ice hell, so there is no excessive cold; not falling into the hot hell, so there is no excessive heat. Just as that good path has no deep pits or other difficulties, the path of the Ten Grounds is also like this, without the difficulties of externalist ascetic practices, such as covering the body with ashes, entering ice, pulling out hair, washing three times a day, standing on one foot, eating once a day, eating once every two days, even eating once a month, remaining silent until death, constantly raising one arm, constantly practicing patience, scorching the body with five heats (fires), sleeping on thorny brambles, entering fire, entering water, throwing oneself off high cliffs, standing in deep furnaces, burning the body with cow dung, heading straight in one direction without avoiding difficulties, constantly wearing wet clothes, sleeping in water, and so on. The body suffers, and the mind also suffers, unable to reach true wisdom. There are no such ascetic practices, so it is called without difficulties. Just as the road has no wrong paths, the path of the Ten Grounds is also like this, without evil deeds of body, speech, or mind, so it is called without wrong paths. Just as the road has no thorns, the path of the Ten Grounds is also like this, without the thorns of various karmic obstacles, so it is called without thorns. Just as thorns prick the feet and hinder walking on the road, the thorns of karmic obstacles hinder the practice of the Buddha's Dharma and entering Nirvana. Just as the road is straight, the path of the Ten Grounds is also like this, without all flattery, deception, or fraud, so it is called straight. Just as the road has few forks, the path of the Ten Grounds is also like this, having fewer other paths. Why? Because those who generate the great vehicle mind rarely practice the paths of Sravakas and Pratyekabuddhas, so there are fewer other paths. Perhaps there are Bodhisattvas who practice the Two Vehicle paths, it should be known that they have not yet reached the Bodhisattva Grounds.
。未入正位。行於邊行故。如彼好道無諸叢林妨礙。十住道亦如是無有五欲諸惡叢林。問曰。何故不言都無五欲叢林但言無惡林耶。答曰。發大乘者。福德因緣有第一五欲。是故不得言無。但無惡耳。複次如深叢林。難入難過多諸難礙。菩薩五欲則不然。不如凡夫於五欲生諸過惡。如是故但說無叢林。如道寬博多容不相妨礙。十住道亦如是多所容受。無量百千萬億眾生共發無上道心而不相妨礙。是百千萬億眾生若一切眾生俱發阿耨多羅三藐三菩提心。同行此道不相妨礙。如道多人所行。十住道亦如是恒河沙等過去現在諸佛。行菩薩道時皆行此道。如彼好道行不疲厭。十住道亦如是多有因果諸樂。所謂多生人天中受果報。樂離欲故受歡喜樂禪定樂無喜樂現在樂。得是諸樂故無有疲厭。如道多有華果根。十住道亦如是多根華果。根者三善根。華者七覺華是。如經說。七華者七覺意是。果者四沙門果是。無如是等違好道功德過故。名為離惡。如導師知道中是中應食是應宿彼處亦應宿。菩薩行十地亦如是知何處可宿何處可食。可宿名有諸現在佛處。可食名可得修習善法處。如食能利益諸根亦助壽命。諸善法亦如是。能益信等諸根助成慧命。異處宿名從彼佛所至余佛所。複次此佛國土彼佛國土中間亦名異處。善知道轉者。如彼導
【現代漢語翻譯】 現代漢語譯本：未進入正確的位次，（菩薩）行走在邊緣地帶。如同那條好的道路沒有各種叢林阻礙一樣，十住之道也是如此，沒有五欲（色、聲、香、味、觸）等各種罪惡的叢林。有人問：『為什麼不說完全沒有五欲叢林，而只說沒有罪惡的叢林呢？』回答說：『發起大乘心的人，由於福德因緣，會有最好的五欲，因此不能說沒有五欲，只是沒有罪惡而已。』再者，如同深深的叢林，難以進入，難以通過，有很多困難和障礙，菩薩的五欲則不是這樣。不像凡夫那樣在五欲中產生各種過失和罪惡。因此只說沒有叢林。如同道路寬闊，能容納很多而不互相妨礙，十住之道也是如此，能容納很多。無量百千萬億眾生共同發起無上道心，而不互相妨礙。這百千萬億眾生，即使一切眾生都發起阿耨多羅三藐三菩提心（無上正等正覺之心），共同行走在這條道路上，也不會互相妨礙。如同道路很多人行走，十住之道也是如此，像恒河沙一樣多的過去和現在的諸佛，在行菩薩道時都行走在這條道路上。如同那條好的道路行走不感到疲憊厭倦，十住之道也是如此，有很多因果的快樂。所謂多次在人天中受果報的快樂，遠離慾望的快樂，感受歡喜的快樂，禪定的快樂，無喜的快樂，現在的快樂。得到這些快樂，所以沒有疲憊厭倦。如同道路有很多花、果、根，十住之道也是如此，有很多根、花、果。根指的是三善根（無貪、無嗔、無癡），花指的是七覺華（七覺支）是。如經書所說，七華指的是七覺意（七覺支）是。果指的是四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）是。沒有像這些違背好的道路的功德的過失，所以稱為遠離罪惡。如同導師知道道路中哪裡應該吃飯，哪裡應該住宿，就在那裡住宿。菩薩行走在十地（菩薩修行的十個階段）也是如此，知道哪裡可以住宿，哪裡可以吃飯。可以住宿指的是有諸現在佛的地方。可以吃飯指的是可以得到修習善法的地方。如同食物能夠利益各種根，也能幫助壽命，各種善法也是如此，能夠利益信等各種根，幫助成就慧命。異處住宿指的是從這位佛的處所到另一位佛的處所。再者，此佛國土和彼佛國土中間也稱為異處。善於知道道路轉彎的人，如同那位導 English version: Not yet entered the right position, (the Bodhisattva) walks on the edge. Just as that good road has no forests obstructing it, so too is the path of the Ten Abodes, without the forests of the five desires (form, sound, smell, taste, touch) and various evils. Someone asks: 'Why not say there are no forests of the five desires at all, but only say there are no evil forests?' The answer is: 'Those who have aroused the Mahayana mind, due to the causes and conditions of merit and virtue, will have the best of the five desires, therefore it cannot be said that there are no five desires, only that there is no evil.' Furthermore, like a deep forest, it is difficult to enter, difficult to pass through, and has many difficulties and obstacles, but the Bodhisattva's five desires are not like this. They do not generate various faults and evils in the five desires like ordinary people do. Therefore, it is only said that there are no forests. Just as the road is wide and can accommodate many without hindering each other, so too is the path of the Ten Abodes, which can accommodate many. Countless hundreds of thousands of millions of beings together arouse the supreme Bodhi mind without hindering each other. These hundreds of thousands of millions of beings, even if all beings arouse the Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) mind, and walk together on this path, they will not hinder each other. Just as the road is walked by many people, so too is the path of the Ten Abodes, which is walked by Buddhas of the past and present, as numerous as the sands of the Ganges, when they practice the Bodhisattva path. Just as that good road is walked without feeling tired or weary, so too is the path of the Ten Abodes, which has many joys of cause and effect. That is, the joy of receiving the fruits of retribution in the human and heavenly realms many times, the joy of being free from desires, the joy of experiencing joy, the joy of meditative concentration, the joy of non-joy, and the joy of the present. Having obtained these joys, there is no fatigue or weariness. Just as the road has many flowers, fruits, and roots, so too is the path of the Ten Abodes, which has many roots, flowers, and fruits. The roots refer to the three good roots (non-greed, non-hatred, non-delusion), and the flowers refer to the seven flowers of enlightenment (seven factors of enlightenment). As the scriptures say, the seven flowers refer to the seven intentions of enlightenment (seven factors of enlightenment). The fruits refer to the four fruits of a Shramana (Sotapanna, Sakadagami, Anagami, Arhat). There are no faults like these that violate the merits of a good road, therefore it is called being free from evil. Just as a guide knows where to eat and where to stay on the road, and stays there, so too does a Bodhisattva walking on the Ten Bhumis (ten stages of Bodhisattva practice), knowing where to stay and where to eat. Where to stay refers to places where there are present Buddhas. Where to eat refers to places where one can obtain the practice of good dharmas. Just as food can benefit the various roots and also help life, so too can the various good dharmas benefit the various roots such as faith and help to accomplish the wisdom-life. Staying in a different place refers to going from the place of one Buddha to the place of another Buddha. Furthermore, the space between this Buddha-land and that Buddha-land is also called a different place. One who is good at knowing the turns of the road, like that guid
【English Translation】 Not yet entered the right position, (the Bodhisattva) walks on the edge. Just as that good road has no forests obstructing it, so too is the path of the Ten Abodes, without the forests of the five desires (form, sound, smell, taste, touch) and various evils. Someone asks: 'Why not say there are no forests of the five desires at all, but only say there are no evil forests?' The answer is: 'Those who have aroused the Mahayana mind, due to the causes and conditions of merit and virtue, will have the best of the five desires, therefore it cannot be said that there are no five desires, only that there is no evil.' Furthermore, like a deep forest, it is difficult to enter, difficult to pass through, and has many difficulties and obstacles, but the Bodhisattva's five desires are not like this. They do not generate various faults and evils in the five desires like ordinary people do. Therefore, it is only said that there are no forests. Just as the road is wide and can accommodate many without hindering each other, so too is the path of the Ten Abodes, which can accommodate many. Countless hundreds of thousands of millions of beings together arouse the supreme Bodhi mind without hindering each other. These hundreds of thousands of millions of beings, even if all beings arouse the Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) mind, and walk together on this path, they will not hinder each other. Just as the road is walked by many people, so too is the path of the Ten Abodes, which is walked by Buddhas of the past and present, as numerous as the sands of the Ganges, when they practice the Bodhisattva path. Just as that good road is walked without feeling tired or weary, so too is the path of the Ten Abodes, which has many joys of cause and effect. That is, the joy of receiving the fruits of retribution in the human and heavenly realms many times, the joy of being free from desires, the joy of experiencing joy, the joy of meditative concentration, the joy of non-joy, and the joy of the present. Having obtained these joys, there is no fatigue or weariness. Just as the road has many flowers, fruits, and roots, so too is the path of the Ten Abodes, which has many roots, flowers, and fruits. The roots refer to the three good roots (non-greed, non-hatred, non-delusion), and the flowers refer to the seven flowers of enlightenment (seven factors of enlightenment). As the scriptures say, the seven flowers refer to the seven intentions of enlightenment (seven factors of enlightenment). The fruits refer to the four fruits of a Shramana (Sotapanna, Sakadagami, Anagami, Arhat). There are no faults like these that violate the merits of a good road, therefore it is called being free from evil. Just as a guide knows where to eat and where to stay on the road, and stays there, so too does a Bodhisattva walking on the Ten Bhumis (ten stages of Bodhisattva practice), knowing where to stay and where to eat. Where to stay refers to places where there are present Buddhas. Where to eat refers to places where one can obtain the practice of good dharmas. Just as food can benefit the various roots and also help life, so too can the various good dharmas benefit the various roots such as faith and help to accomplish the wisdom-life. Staying in a different place refers to going from the place of one Buddha to the place of another Buddha. Furthermore, the space between this Buddha-land and that Buddha-land is also called a different place. One who is good at knowing the turns of the road, like that guid
師知道不安隱則轉。菩薩亦如是。善知是道至聲聞。是道至辟支佛。是道至佛。如是知已。舍聲聞道辟支佛道。但行至佛道。如彼好道多有飲食。十住道亦如是多行佈施持戒修禪。如彼導師以多財物善能治法有大勢力。菩薩亦如是有財物治法故有大勢力。財者七財。所謂信戒慚愧舍聞慧。治法者。一切魔種種沙門婆羅門外道論師悉能摧伏。是為威勢。如彼大城無有怨賊疫病暴死種種衰惱故。名為安隱。涅槃大城亦如是。無有諸魔外道諸流貪慾瞋恚放逸死憂悲苦惱啼哭故。名為安隱。如彼大城多有飲食故名為豐饒。涅槃城亦如是。多有諸深禪定解脫三昧故。名為豐饒。如彼大城多所容受故名為大城。涅槃城亦如是。多受眾生故名為大。假令一切眾生不受諸法故。皆入無餘涅槃。而涅槃性無增無減。如彼導師能將多眾安隱示好道故。名為導師。菩薩亦如是。善將眾生示佛法示涅槃。從生死險道得至涅槃故。名為大導師。如彼導師善知道相故。身及餘人皆無有惡。菩薩亦如是。自不行貪瞋恚等諸蓋諸惡苦行老死深坑。亦不墮寒熱地獄餓鬼故。名為自不得惡所隨從者亦不得惡。是故偈中說善知道相故。自不得惡余不得惡。◎
◎略行品第二十七
菩薩歡喜地 今已略說竟 菩薩住是中 多作閻浮王 常離慳
貪垢 不失三寶念 心常愿作佛 救護諸眾生
初地名歡喜。已略說竟。諸佛法無量無邊是地為本。若廣說亦無量無邊。是故言略說。菩薩住是地中。多作閻浮提勢力轉輪王。先世修習是地因緣故。信樂佈施無慳貪垢。常施三寶故不失三寶念。常唸作佛救諸眾生。如是等善念常在心中。複次。
若欲得出家 勤心行精進 能得數百定 得見數百佛 能動百世界 飛行亦如是 若欲放光明 能照百世界 化數百種人 能住壽百劫 能擇數百法 能變作百身 能化百菩薩 示現為眷屬 利根過是數 依佛神力故 已說初地相 果力凈治法 今當復更說 第二無垢地
果名得數百定見數百佛等。勢力名能化數百眾生。余偈義先已說。不復解余偈。今當復說第二無垢地。問曰。汝欲廣說菩薩所行法。初地義尚多。諸學者恐轉增廣則懈怠心生不能讀誦。是故汝今應為不能多讀誦者。略解菩薩所行諸法。答曰。
菩薩所有法 是法皆應行 一切惡應舍 是則名略說
如上來諸品所說。能生能增長諸地法。如上諸品中說。若於余處說者。皆應令生菩薩過惡事皆應遠離。是名略說菩薩所應行。如法句中說。諸惡莫作諸善奉行自凈其意是諸佛教。有一法
【現代漢語翻譯】 現代漢語譯本：
貪慾和污垢不能使他失去對三寶（佛、法、僧）的憶念， 心中常愿成佛，救護一切眾生。
初地名為歡喜地，以上已經簡略地說完了。諸佛的法門無量無邊，此地是根本。如果要廣說，也是無量無邊。所以說是簡略地說。菩薩住在這歡喜地中，多是做閻浮提（我們所居住的這個世界）有勢力的轉輪王。這是因為前世修習此地因緣的緣故。信樂佈施，沒有慳吝和貪慾的污垢。常常佈施三寶，所以不失去對三寶的憶念。常常想著成佛，救度一切眾生。像這樣的善念常常在心中。再者：
如果想要出家， 勤奮用心修行精進， 能得到數百種禪定， 得見數百尊佛， 能震動百個世界， 飛行也是這樣， 如果想要放光明， 能照亮百個世界， 化度數百種人， 能住世百劫， 能選擇數百種法門， 能變化成百種身形， 能化度百位菩薩， 示現為眷屬， 利根菩薩超過這個數量， 依靠佛的神力緣故。 以上已經說了初地的相貌，果報之力和清凈之法， 現在應當再次宣說，第二離垢地。
果報是指得到數百種禪定，見到數百尊佛等等。勢力是指能化度數百眾生。其餘偈頌的意義先前已經說過，不再解釋其餘的偈頌。現在應當再次宣說第二離垢地。有人問：你想要廣說菩薩所修行的法門，初地的意義尚且這麼多，學習的人恐怕會因此而增加懈怠之心，不能讀誦。所以你現在應該為那些不能多讀誦的人，簡略地解釋菩薩所修行的各種法門。回答說：
菩薩所擁有的法， 這些法都應當修行， 一切惡事都應當捨棄， 這就叫做簡略的解說。
如上面各品所說，能夠生起和增長各地的法門，如上面各品中所說。如果在其他地方所說的，都應當令其生起。菩薩的過失和惡事都應當遠離。這就叫做簡略地說菩薩所應當修行的。如法句中所說：諸惡莫作，諸善奉行，自凈其意，是諸佛教。有一種法
【English Translation】 English version:
Greed and defilement do not cause him to lose mindfulness of the Three Jewels (Buddha, Dharma, Sangha), His mind constantly aspires to become a Buddha, to save all sentient beings.
The first ground is called the Ground of Joy. The above has been briefly explained. The Dharmas of all Buddhas are immeasurable and boundless; this ground is the foundation. If explained extensively, it would also be immeasurable and boundless. Therefore, it is said to be a brief explanation. Bodhisattvas who dwell in this ground often act as powerful Wheel-Turning Kings in Jambudvipa (the world we live in). This is because of the causes and conditions of cultivating this ground in past lives. They believe in and delight in giving, without the defilement of stinginess and greed. They constantly give to the Three Jewels, therefore they do not lose mindfulness of the Three Jewels. They constantly think of becoming a Buddha to save all sentient beings. Such wholesome thoughts are constantly in their minds. Furthermore:
If one wishes to renounce the world, And diligently practices with effort, One can attain hundreds of samadhis, And see hundreds of Buddhas. One can shake hundreds of worlds, And fly in the same way. If one wishes to emit light, One can illuminate hundreds of worlds. Transforming hundreds of kinds of people, One can dwell for hundreds of kalpas. One can choose hundreds of Dharmas, One can transform into hundreds of bodies. One can transform hundreds of Bodhisattvas, Appearing as their retinue. Those with sharp faculties exceed this number, Because they rely on the Buddha's divine power. The characteristics of the first ground have been explained, The power of the fruit and the purifying Dharma. Now I shall again explain, The second, Immaculate Ground.
The fruit refers to attaining hundreds of samadhis, seeing hundreds of Buddhas, and so on. Power refers to being able to transform hundreds of sentient beings. The meaning of the remaining verses has already been explained, so I will not explain the remaining verses. Now I shall again explain the second, Immaculate Ground. Someone asks: You wish to extensively explain the practices of Bodhisattvas. The meaning of the first ground is already so much. Students fear that increasing the extent will cause laziness to arise, and they will be unable to recite it. Therefore, you should now briefly explain the various practices of Bodhisattvas for those who cannot read much. The answer is:
All the Dharmas that Bodhisattvas possess, These Dharmas should all be practiced. All evil should be abandoned, This is called a brief explanation.
As explained in the previous chapters, the Dharmas that can generate and increase the grounds, as explained in the previous chapters. If it is said in other places, it should all be made to arise. The faults and evils of Bodhisattvas should all be avoided. This is called briefly explaining what Bodhisattvas should practice. As said in the Dharmapada: 'Do no evil, do good, purify your mind, this is the teaching of all Buddhas.' There is one Dharma.
攝佛道。菩薩應行。云何為一。所謂于善法中一心不放逸。如佛告阿難。我不放逸故。得阿耨多羅三藐三菩提。如說。
不放逸成佛 世間無與等 若能不放逸 何事而不成
復有二法能攝佛道。一不放逸。二智慧。如說。
不放逸智慧 佛說是利門 不見不放逸 而事不成者
復有三法能攝佛道。一學勝戒。二學勝心。三學勝慧。如說。
戒生上三昧 三昧生智慧 智散諸煩惱 如風吹浮雲
復有四法能攝佛道。一諦處。二舍處。三滅處。四慧處。如說。
諦舍定具足 得慧利清凈 精進求佛道 當集此四法
復有五法能攝佛道。一信根。二精進根。三念根。四定根。五慧根。如說。
信根精進根 念定慧堅牢 是法大悲合 終不退佛道 如人得五根 能通達五塵 如得信等根 能通諸法相
復有六法能攝佛道。所謂佈施持戒忍辱精進禪定智慧波羅蜜。如說。
如所說六度 降伏諸煩惱 常增長善根 不久當得佛
復有七法能攝佛道。所謂七正法。信慚愧聞精進念慧。如說。
欲得七正法 當樂定精進 除去七邪法 能知諸功德 是人能疾得 無上佛菩提 拔沒生死者 令在安隱
【現代漢語翻譯】 現代漢語譯本 攝取佛道。菩薩應當奉行的法門。什麼是第一種呢？就是在一切善法中一心不放逸。正如佛陀告訴阿難（Ananda）說：『我不放逸，所以證得了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』 就像經文所說： 『不放逸能成就佛果，世間沒有可以與之相比的。如果能夠不放逸，什麼事情不能成功呢？』 又有兩種法門能夠攝取佛道：一是不放逸，二是智慧。就像經文所說： 『不放逸和智慧，佛陀說是通往利益的門徑。沒有不放逸，就沒有事情能夠成功。』 又有三種法門能夠攝取佛道：一是學習殊勝的戒律，二是學習殊勝的心，三是學習殊勝的智慧。就像經文所說： 『戒律產生更高的禪定，禪定產生智慧，智慧驅散各種煩惱，就像風吹散浮雲一樣。』 又有四種法門能夠攝取佛道：一是真諦之處，二是捨棄之處，三是寂滅之處，四是智慧之處。就像經文所說： 『真諦、捨棄、禪定都完備，就能得到智慧的利益和清凈。精進地尋求佛道，應當積聚這四種法門。』 又有五種法門能夠攝取佛道：一是信根，二是精進根，三是念根，四是定根，五是慧根。就像經文所說： 『信根、精進根、念根、定根、慧根都堅固，這些法門與大悲心相結合，最終不會從佛道退轉。』 『就像人得到五根，能夠通達五塵（色、聲、香、味、觸）一樣，得到信等根，就能通達諸法的實相。』 又有六種法門能夠攝取佛道：就是佈施、持戒、忍辱、精進、禪定、智慧波羅蜜（pāramitā，到彼岸）。就像經文所說： 『如經文所說的六度，能夠降伏各種煩惱，常常增長善根，不久就能成佛。』 又有七種法門能夠攝取佛道：就是七正法，即信、慚、愧、聞、精進、念、慧。就像經文所說： 『想要得到七正法，應當樂於禪定和精進，除去七邪法，就能知道各種功德。』 『這樣的人能夠迅速證得無上佛菩提（anuttara-samyak-sambodhi，無上正等正覺），把那些沉沒在生死苦海中的眾生，安置在安穩的境地。』
【English Translation】 English version To encompass the Buddha's path, a Bodhisattva should practice. What is the first? It is to be single-mindedly diligent in all good dharmas. As the Buddha told Ananda (釋迦牟尼佛的十大弟子之一): 'Because I am diligent, I attained anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).' As it is said: 'Diligence achieves Buddhahood, there is nothing in the world comparable to it. If one can be diligent, what cannot be accomplished?' Furthermore, there are two dharmas that can encompass the Buddha's path: one is diligence, and the other is wisdom. As it is said: 'Diligence and wisdom, the Buddha said, are the gateway to benefit. Without diligence, nothing can be accomplished.' Furthermore, there are three dharmas that can encompass the Buddha's path: first, learning superior precepts; second, learning superior mind; and third, learning superior wisdom. As it is said: 'Precepts give rise to higher samadhi (三昧, concentration), samadhi gives rise to wisdom, wisdom scatters all afflictions, like the wind blowing away floating clouds.' Furthermore, there are four dharmas that can encompass the Buddha's path: first, the place of truth; second, the place of renunciation; third, the place of cessation; and fourth, the place of wisdom. As it is said: 'Truth, renunciation, and concentration are complete, one obtains the benefit and purity of wisdom. Diligently seeking the Buddha's path, one should accumulate these four dharmas.' Furthermore, there are five dharmas that can encompass the Buddha's path: first, the root of faith; second, the root of diligence; third, the root of mindfulness; fourth, the root of concentration; and fifth, the root of wisdom. As it is said: 'The root of faith, the root of diligence, the root of mindfulness, concentration, and wisdom are firm and strong. These dharmas combined with great compassion will never regress from the Buddha's path.' 'Just as a person who obtains the five roots can penetrate the five dusts (色、聲、香、味、觸, forms, sounds, smells, tastes, and textures), so too, obtaining the roots of faith and so on, one can penetrate the characteristics of all dharmas.' Furthermore, there are six dharmas that can encompass the Buddha's path: namely, the pāramitā (波羅蜜, perfection) of giving, morality, patience, diligence, meditation, and wisdom. As it is said: 'As the six perfections are spoken of, they subdue all afflictions, constantly increase good roots, and soon one will attain Buddhahood.' Furthermore, there are seven dharmas that can encompass the Buddha's path: namely, the seven righteous dharmas: faith, shame, remorse, learning, diligence, mindfulness, and wisdom. As it is said: 'If you wish to obtain the seven righteous dharmas, you should delight in concentration and diligence, remove the seven evil dharmas, and you will know all merits.' 'Such a person can quickly attain unsurpassed Bodhi (菩提, enlightenment), rescuing those who are submerged in the ocean of birth and death, and placing them in a state of peace and security.'
處
復有八法能攝佛道。所謂八大人覺。少欲知足遠離精進念定慧樂不戲論。如說。
若人決定心 住八大人覺 為求佛道故 除諸惡覺觀 如是則不久 疾得無上道 如人行善者 必當得妙果
復有九法能攝佛道。所謂大忍大慈大悲慧念堅心不貪不恚不癡。如說。
具足於大忍 大慈及大悲 又能住于慧 念及堅心中 深心入無貪 無恚癡善根 若能如是者 佛道則在手
復有十法能攝佛道。所謂十善道。自不殺生不教他殺見殺心不稱讚見殺心不喜。乃至邪見亦如是。以是福德迴向阿耨多羅三藐三菩提。如說。
不惱害眾生 亦不行劫盜 不淫犯他婦 是三為身業 不妄語兩舌 不惡口綺語 不貪惱邪見 是七口意行 如是則能開 無上佛道門 若欲得佛者 當行是初門
如是等法菩薩應生。生已應守護。守護已應增長。於一善事從一轉增。亦應當知。求佛道者。於一惡法應疾遠離。所謂遠離不放逸。如說。
若人不能度 生死險惡道 是為可呵責 最是罪惡事 雖樂於富樂 而生貧賤家 不能種善根 為人作奴僕 皆由於放逸 因緣之所致 是故有智者 疾遠如惡毒 若未成大悲 無
【現代漢語翻譯】 現代漢語譯本 還有八種方法可以涵蓋佛道，即所謂的八大人覺（Eight Great Realizations of the Great Man）：少欲知足、遠離世俗、精進修行、常念正道、禪定、智慧、喜樂、不作無益的爭論。正如經文所說： 『如果有人下定決心，安住於八大人覺，爲了尋求佛道，去除各種邪惡的念頭和見解，這樣不久就能迅速證得無上道。就像行善之人，必定會得到美好的結果。』 還有九種方法可以涵蓋佛道，即所謂的大忍（great patience）、大慈（great loving-kindness）、大悲（great compassion）、智慧（wisdom）、正念（right mindfulness）、堅定的心（firm mind）、不貪（non-greed）、不嗔（non-hatred）、不癡（non-delusion）。正如經文所說： 『具足大忍、大慈和大悲，又能安住于智慧、正念和堅定的心中，以深刻的心進入無貪、無嗔、無癡的善根。如果能夠這樣做，佛道就在掌握之中。』 還有十種方法可以涵蓋佛道，即所謂的十善道（Ten Virtuous Paths of Action）：自己不殺生，不教他人殺生，見到殺生心不讚嘆，見到殺生心不歡喜，乃至邪見（wrong views）也是如此。以這些福德迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。正如經文所說： 『不惱害眾生，也不進行搶劫偷盜，不邪淫侵犯他人之妻，這三種是身業的善行。不妄語、不兩舌、不惡口、不綺語，不貪婪、不惱怒、不邪見，這是七種口意之行的善行。這樣就能開啟無上的佛道之門。如果想要成佛，應當修行這些最初的法門。』 像這些法，菩薩（Bodhisattva）應該生起，生起后應該守護，守護后應該增長，在一件善事上從一而不斷增長。也應當知道，尋求佛道的人，對於一件惡法應該迅速遠離，即遠離不放逸（non-negligence）。正如經文所說： 『如果有人不能度過生死險惡的道路，這是應該被呵責的，是最罪惡的事情。雖然貪圖富裕快樂，卻出生在貧賤的家庭，不能種植善根，為人作奴僕，這都是由於放逸的因緣所導致的。所以有智慧的人，應該迅速遠離放逸如同遠離劇毒。如果還沒有成就大悲心，沒有』
【English Translation】 English version Furthermore, there are eight practices that can encompass the Buddha's path, known as the Eight Great Realizations of the Great Man: having few desires and knowing contentment, distancing oneself from worldly affairs, practicing diligently, maintaining mindfulness, practicing meditation, cultivating wisdom, experiencing joy, and refraining from idle discussions. As it is said: 'If a person is determined and dwells in the Eight Great Realizations, in order to seek the Buddha's path, eliminating all evil thoughts and views, then before long, they will quickly attain the unsurpassed path. Just as those who perform good deeds will surely receive wonderful results.' Furthermore, there are nine practices that can encompass the Buddha's path, known as great patience, great loving-kindness, great compassion, wisdom, right mindfulness, a firm mind, non-greed, non-hatred, and non-delusion. As it is said: 'Possessing great patience, great loving-kindness, and great compassion, and also dwelling in wisdom, mindfulness, and a firm mind, with a deep heart entering the roots of goodness of non-greed, non-hatred, and non-delusion. If one can do this, the Buddha's path is within reach.' Furthermore, there are ten practices that can encompass the Buddha's path, known as the Ten Virtuous Paths of Action: personally not killing, not instructing others to kill, not praising the act of killing when witnessing it, not rejoicing in the act of killing when witnessing it, and so on, even with wrong views. Dedicate these merits to anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). As it is said: 'Not harming sentient beings, nor engaging in robbery and theft, not committing adultery and violating another's wife, these three are virtuous actions of the body. Not lying, not engaging in divisive speech, not using harsh language, not engaging in frivolous speech, not being greedy, not being angry, not holding wrong views, these seven are virtuous actions of speech and mind. In this way, one can open the gate to the unsurpassed Buddha's path. If one wishes to become a Buddha, one should practice these initial practices.' Bodhisattvas (Bodhisattva) should generate such practices, and after generating them, they should protect them, and after protecting them, they should increase them, continuously increasing from one good deed to another. It should also be known that those who seek the Buddha's path should quickly distance themselves from any evil practice, namely, distancing themselves from non-negligence. As it is said: 'If a person cannot cross the perilous path of birth and death, this is to be blamed and is the most sinful thing. Although craving wealth and happiness, one is born into a poor and lowly family, unable to plant roots of goodness, serving as a slave to others, all of this is caused by the conditions of negligence. Therefore, wise people should quickly distance themselves from negligence as if distancing themselves from deadly poison. If one has not yet achieved great compassion, without'
生忍不退 而行放逸者 是則名為死
復有二過應疾遠離。一貪聲聞地。二貪辟支地。如佛說。
若墮聲聞地 及辟支佛地 是名菩薩死 亦名一切失 雖墮于地獄 不應生怖畏 若墮於二乘 菩薩應大畏 雖墮于地獄 不永遮佛道 若墮於二乘 畢竟遮佛道 佛說愛命者 斬首則大畏 如是欲作佛 二乘應大畏
復有三過應疾遠離。一憎諸菩薩。二憎菩薩所行。三憎甚深大乘經。如說。
小智以小緣 憎恚諸菩薩 亦憎菩薩道 亦憎大乘經 不解故不信 墮在大地獄 怖畏大驚喚 是事應遠離
復有四過應疾遠離。一諂。二曲。三急性。四無慈愍。如說。
自言是菩薩 其心多諂曲 急性無所容 不行慈愍心 是近阿鼻獄 離佛道甚遠
復有五過應疾遠離。一貪慾。二瞋恚。三睡眠。四調戲。五疑。是名五蓋覆心。如說。
若人放逸者 諸蓋則覆心 生天猶尚難 何況于得果 若勤行精進 則能裂諸蓋 若能裂諸蓋 隨愿悉皆得
復有六過與六波羅蜜相違。應疾遠離。一慳貪。二破戒。三瞋恚。四懈怠。五調戲。六愚癡。如說。
慳貪垢污心 破戒而懈怠 無知如牛羊 好
【現代漢語翻譯】 現代漢語譯本 生忍不退，卻又放逸行事，這實際上就等於死亡。
還有兩種過失應當迅速遠離：一是貪求聲聞地（Śrāvakabhūmi，小乘阿羅漢的果位），二是貪求辟支佛地（Pratyekabuddhabhūmi，緣覺的果位）。正如佛所說：
『如果墮入聲聞地，以及辟支佛地，這就被稱為菩薩的死亡，也稱為失去一切。即使墮入地獄，也不應該感到恐懼。如果墮入二乘，菩薩應該感到極大的畏懼。即使墮入地獄，也不會永遠阻斷成佛之道。如果墮入二乘，最終會阻斷成佛之道。佛說珍愛生命的人，被斬首會感到極大的畏懼。同樣，想要成佛的人，對於二乘應當感到極大的畏懼。』
還有三種過失應當迅速遠離：一是憎恨諸位菩薩，二是憎恨菩薩所修行的法門，三是憎恨甚深的大乘經典。正如經中所說：
『小智慧的人因為小的因緣，憎恨諸位菩薩，也憎恨菩薩道，也憎恨大乘經典。因為不理解所以不相信，墮入大地獄，恐懼畏懼大聲呼喚，這些事情應當遠離。』
還有四種過失應當迅速遠離：一是諂媚，二是心懷邪曲，三是性情急躁，四是沒有慈悲憐憫之心。正如經中所說：
『自己說是菩薩，內心卻充滿諂媚邪曲，性情急躁不能容忍，不行慈悲憐憫之心，這樣的人接近阿鼻地獄（Avīci，八大地獄中最苦之處），遠離成佛之道非常遙遠。』
還有五種過失應當迅速遠離：一是貪慾，二是瞋恚，三是睡眠，四是戲調，五是疑惑。這被稱為五蓋覆蓋內心。正如經中所說：
『如果有人放逸，各種蓋障就會覆蓋內心，生到天界尚且困難，更何況獲得證果。如果勤奮精進修行，就能破除各種蓋障。如果能夠破除各種蓋障，隨心所愿都能得到。』
還有六種過失與六波羅蜜（Ṣaṭpāramitā，佈施、持戒、忍辱、精進、禪定、智慧）相違背，應當迅速遠離：一是慳貪，二是破戒，三是瞋恚，四是懈怠，五是戲調，六是愚癡。正如經中所說：
『慳貪使心垢污，破戒而且懈怠，無知就像牛羊一樣，喜好』
【English Translation】 English version To have attained forbearance that prevents regression, yet to act with negligence, is in effect called death.
Furthermore, there are two faults that should be quickly avoided: first, craving for the Śrāvakabhūmi (the stage of a Śrāvaka, a Hearer, an Arhat of the Small Vehicle); second, craving for the Pratyekabuddhabhūmi (the stage of a Pratyekabuddha, a Solitary Buddha). As the Buddha said:
'If one falls into the Śrāvakabhūmi, and the Pratyekabuddhabhūmi, this is called the death of a Bodhisattva, and also called the loss of everything. Even if one falls into hell, one should not be afraid. If one falls into the Two Vehicles, the Bodhisattva should be greatly afraid. Even if one falls into hell, it will not permanently block the path to Buddhahood. If one falls into the Two Vehicles, it will ultimately block the path to Buddhahood. The Buddha said that one who cherishes life is greatly afraid of being beheaded. Likewise, one who desires to become a Buddha should be greatly afraid of the Two Vehicles.'
Furthermore, there are three faults that should be quickly avoided: first, hating all Bodhisattvas; second, hating the practices of Bodhisattvas; third, hating the profound Mahāyāna Sutras. As it is said:
'Those of small wisdom, due to small causes, hate all Bodhisattvas, also hate the Bodhisattva path, also hate the Mahāyāna Sutras. Because they do not understand, they do not believe, and fall into the great hells, terrified and crying out in great fear. These things should be avoided.'
Furthermore, there are four faults that should be quickly avoided: first, flattery; second, crookedness; third, impatience; fourth, lack of compassion. As it is said:
'One says oneself to be a Bodhisattva, but one's heart is full of flattery and crookedness, one is impatient and intolerant, and does not practice compassion. Such a person is close to Avīci (the most painful of the eight great hells), and is very far from the path to Buddhahood.'
Furthermore, there are five faults that should be quickly avoided: first, greed; second, anger; third, sleepiness; fourth, frivolity; fifth, doubt. These are called the five coverings that obscure the mind. As it is said:
'If a person is negligent, the various coverings will obscure the mind. It is difficult even to be born in the heavens, let alone attain fruition. If one diligently practices with vigor, one can break through the various coverings. If one can break through the various coverings, one will obtain everything according to one's wishes.'
Furthermore, there are six faults that are contrary to the Six Pāramitās (Ṣaṭpāramitā, Generosity, Morality, Patience, Vigor, Meditation, Wisdom), and should be quickly avoided: first, stinginess; second, breaking precepts; third, anger; fourth, laziness; fifth, frivolity; sixth, ignorance. As it is said:
'Stinginess defiles the mind, breaking precepts and being lazy, being ignorant like cattle and sheep, liking'
瞋如毒蛇 心亂如獼猴 不遠離諸蓋 生天為甚難 何況得佛道
復有七過應疾遠離。一樂多事務。二樂多讀誦。三樂睡眠。四樂語說。五貪利養。六常欲令人喜。七迷悶于道心隨愛行。如說。
弊人樂事務 樂多誦外經 癡人樂睡眠 樂共聚眾語 雖愿欲作佛 而深著利養 是恩愛奴僕 迷悶于佛道 如是諸惡人 自言是菩薩
復有八法應疾遠離。一邪見。二邪思惟。三邪語。四邪業。五邪命。六邪方便。七邪念。八邪定。如說。
若有人愚癡 行於八邪道 學邪諸經法 好隨逐邪師 遠離八聖道 深妙諸功德 堅深著煩惱 而或愿菩提 如是愚癡人 欲度于大海 舍好堅牢船 抱石欲求渡
復有九法應疾遠離。一不聞阿耨多羅三藐三菩提。二聞已不信。三若信不受。四若受不誦持。五若又誦持不知義趣。六若知不說。七若說不如說行。八若如說行不能常行。九若能常行不能善行。如說。
癡人不欲聞 無上正真道 聞已不能信 又不能誦持 不知義不說 不如所說行 不能常善行 又無念安慧 如是愚癡人 不堪得道果 猶如罪惡人 不得生天上
復有十過應疾遠離。所謂十不善道。如說。
【現代漢語翻譯】 現代漢語譯本 嗔恨就像毒蛇， 心緒散亂就像獼猴（一種猴子），如果不遠離各種煩惱的覆蓋（諸蓋）， 那麼往生到天界都非常困難，更何況是證得佛道。
還有七種過失應該迅速遠離：一是喜歡處理很多事務，二是喜歡大量閱讀經書，三是喜歡睡覺，四是喜歡說話，五是貪圖供養，六是總是想讓人喜歡自己，七是迷惑于道心而隨順自己的喜好。就像經文所說：
惡劣的人喜歡處理事務，喜歡大量誦讀外道經書， 愚癡的人喜歡睡覺，喜歡聚在一起說話。 雖然希望成佛，卻深深執著于利養， 是恩愛的奴僕，迷惑于佛道。 像這樣的惡人，自己卻說自己是菩薩（bodhisattva）。
還有八種邪法應該迅速遠離：一是邪見，二是邪思惟，三是邪語，四是邪業，五是邪命，六是邪方便，七是邪念，八是邪定。就像經文所說：
如果有人愚癡，行走在八邪道上， 學習邪惡的經書法，喜歡追隨邪師。 遠離八聖道，以及深奧微妙的功德， 卻堅定地執著于煩惱，還希望證得菩提（bodhi）。 這樣的愚癡人，想要渡過大海， 卻捨棄堅固的好船，抱著石頭想要渡河。
還有九種法應該迅速遠離：一是不聽聞阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），二是聽聞后不相信，三是如果相信了卻不接受，四是如果接受了卻不誦讀背誦，五是如果誦讀背誦了卻不知道其中的含義，六是如果知道了卻不說，七是如果說了卻不能按照所說的去做，八是如果按照所說的去做卻不能堅持，九是如果能堅持卻不能好好地去做。就像經文所說：
愚癡的人不喜歡聽聞無上正真之道， 聽聞后不能相信，又不能誦讀背誦。 不知道含義也不說，不能按照所說的去做， 不能經常好好地去做，又沒有正念和智慧。 這樣的愚癡人，不能得到道果， 就像罪惡的人，不能往生到天上。
還有十種過失應該迅速遠離，就是十不善道。就像經文所說：
【English Translation】 English version Anger is like a poisonous snake, The mind is disturbed like a macaque (a type of monkey). If one does not distance oneself from the coverings (hindrances), Then rebirth in the heavens is very difficult, let alone attaining the path of the Buddha.
Furthermore, there are seven faults that should be quickly avoided: first, delighting in many affairs; second, delighting in much reading; third, delighting in sleep; fourth, delighting in speech; fifth, being greedy for offerings; sixth, constantly wanting to please others; seventh, being confused about the mind of the path and following one's desires. As it is said:
A base person delights in affairs, delights in reciting external scriptures, A foolish person delights in sleep, delights in gathering together to speak. Although wishing to become a Buddha, one is deeply attached to offerings, One is a slave to love and affection, confused about the Buddha's path. Such evil people, call themselves bodhisattvas (bodhisattva).
Furthermore, there are eight wrong practices that should be quickly avoided: first, wrong view; second, wrong thought; third, wrong speech; fourth, wrong action; fifth, wrong livelihood; sixth, wrong effort; seventh, wrong mindfulness; eighth, wrong concentration. As it is said:
If someone is foolish, walking on the eight wrong paths, Learning evil scriptures, liking to follow evil teachers, Distancing themselves from the eight noble paths, and profound and subtle merits, Firmly attached to afflictions, yet wishing for bodhi (bodhi). Such a foolish person, wanting to cross the great ocean, Abandons a good, sturdy boat, and tries to cross holding a stone.
Furthermore, there are nine things that should be quickly avoided: first, not hearing about anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment); second, not believing after hearing; third, not accepting if one believes; fourth, not reciting if one accepts; fifth, not knowing the meaning if one recites; sixth, not speaking if one knows; seventh, not acting as one speaks; eighth, not constantly acting as one speaks; ninth, not acting well even if one can constantly act. As it is said:
A foolish person does not want to hear the unsurpassed, true path, After hearing, they cannot believe, nor can they recite it. They do not know the meaning, nor do they speak it, nor do they act as they speak, They cannot constantly act well, and they have no mindfulness or wisdom. Such a foolish person is not fit to attain the fruit of the path, Just like a sinful person, they cannot be reborn in the heavens.
Furthermore, there are ten faults that should be quickly avoided, namely the ten non-virtuous paths. As it is said:
癡人于少時 貪愛弊五欲 舍離十善道 行十不善道 諸天樂在手 而復自捨棄 如貪小錢利 而舍大寶藏
問曰。汝說無上道相時。種種因緣訶罵空發願菩薩自言菩薩但名字菩薩。若是三不名為菩薩者。成就何法名為真菩薩。答曰。
非但發空愿 自言是菩薩 名字為菩薩 略說能成就 三十二法者 乃名為菩薩
若人發心欲求佛道。自言是菩薩。空受名號不行功德慈悲心諸波羅蜜等。是不名為菩薩。如土城名寶城。但自誑身亦誑諸佛。亦誑世間眾生。若人有三十二妙法亦能發願是名真實菩薩。何等三十二。一深心為一切眾生求諸安樂。二能入諸佛智中。三自審知堪任作佛不作佛。四不憎惡他。五道心堅固。六不假偽結托親愛。七乃至未入涅槃常為眾生作親友。八親疏同心。九已許善事心不退轉。十於一切眾生不斷大慈。十一於一切眾生不斷大悲。十二常求正法心無疲懈。十三勤發精進心無厭足。十四多聞而解義。十五常省己過。十六不譏彼闕。十七於一切見聞事中常修菩提心。十八施不求報。十九持戒不求一切生處。二十於一切眾生忍辱無瞋礙。二十一能勤精進修習一切善根。二十二不隨無色定生。二十三方便所攝智慧。二十四四攝法所攝方便。二十五持戒毀戒慈愍
【現代漢語翻譯】 現代漢語譯本： 愚癡的人在年少時，貪戀迷戀那有害的五欲（色、聲、香、味、觸）， 捨棄了十善道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），奉行十不善道（與十善道相反的行為）。 諸天的快樂近在眼前，卻又自己捨棄。 如同貪圖小的錢財利益，而捨棄巨大的寶藏。
問：您在講述無上道之相時，用種種因緣呵斥那些空發誓愿的菩薩，說他們只是徒有菩薩之名。如果這三種情況都不能稱為菩薩，那麼成就什麼樣的法才能稱為真正的菩薩呢？ 答：
不僅僅是空發誓愿，自稱是菩薩， 只是名字上是菩薩，簡略地說，能夠成就 三十二種法的人，才能稱為菩薩。
如果有人發心想要追求佛道，自稱是菩薩，只是空受名號，而不去行功德、慈悲心以及諸波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）等，這樣的人不能稱為菩薩。如同用泥土築成的城池卻名為寶城一樣，只是自己欺騙自己，也欺騙諸佛，也欺騙世間的眾生。如果有人具備三十二種妙法，並且能夠真正發願，這樣的人才能稱為真實的菩薩。什麼是三十二種妙法呢？ 第一，以深切的心為一切眾生尋求各種安樂。 第二，能夠進入諸佛的智慧之中。 第三，自己審視是否堪能成佛，或者不選擇成佛。 第四，不憎恨厭惡他人。 第五，道心堅定穩固。 第六，不虛假偽裝，不結黨營私。 第七，乃至未進入涅槃（佛教修行的最終目標，指脫離輪迴的狀態）之前，常常為眾生做親友。 第八，親近的人和疏遠的人都一樣對待。 第九，已經答應的善事，內心不退轉。 第十，對於一切眾生，不間斷地生起大慈之心。 第十一，對於一切眾生，不間斷地生起大悲之心。 第十二，常常尋求正法，內心沒有疲憊懈怠。 第十三，勤奮發起精進之心，沒有厭倦滿足。 第十四，廣博地聽聞佛法，並且理解其中的含義。 第十五，常常反省自己的過失。 第十六，不譏笑別人的缺點。 第十七，在一切見聞的事情中，常常修習菩提心（覺悟之心）。 第十八，佈施不求回報。 第十九，持戒不求來世的果報。 第二十，對於一切眾生，忍辱沒有嗔恨阻礙。 第二十一，能夠勤奮精進地修習一切善根。 第二十二，不隨無色定（佛教禪定的一種境界）而生。 第二十三，以方便（權巧方法）所攝持的智慧。 第二十四，以四攝法（佈施、愛語、利行、同事）所攝持的方便。 第二十五，持戒和毀戒都慈悲憐憫。
【English Translation】 English version: A foolish person in their youth is greedy and attached to the harmful five desires (form, sound, smell, taste, and touch), Abandoning the ten wholesome paths (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), and practicing the ten unwholesome paths (the opposite of the ten wholesome paths). The pleasures of the heavens are at hand, yet they abandon them themselves. Like being greedy for small monetary gains, and abandoning a great treasure.
Question: When you speak of the characteristics of the unsurpassed path, you use various reasons to rebuke those Bodhisattvas who make empty vows, saying that they are merely Bodhisattvas in name only. If these three conditions do not qualify one as a Bodhisattva, then what kind of Dharma must one accomplish to be called a true Bodhisattva? Answer:
It is not merely by making empty vows and calling oneself a Bodhisattva, Or being a Bodhisattva in name only, but briefly speaking, one who can accomplish The thirty-two qualities, is then called a Bodhisattva.
If someone aspires to seek the Buddha's path, calls themselves a Bodhisattva, but only receives the name in vain, without practicing merits, compassion, and the various Paramitas (generosity, morality, patience, diligence, concentration, and wisdom), such a person cannot be called a Bodhisattva. It is like a city made of earth being called a treasure city, only deceiving oneself, also deceiving the Buddhas, and also deceiving the sentient beings of the world. If someone possesses the thirty-two wonderful qualities and can truly make vows, such a person can be called a true Bodhisattva. What are the thirty-two qualities? First, with a profound heart, seeking all kinds of happiness for all sentient beings. Second, being able to enter into the wisdom of all Buddhas. Third, examining oneself to see if one is capable of becoming a Buddha, or choosing not to become a Buddha. Fourth, not hating or disliking others. Fifth, having a firm and steadfast mind on the path. Sixth, not being false or pretentious, not forming cliques or seeking personal gain. Seventh, even before entering Nirvana (the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of rebirth), always being a friend to sentient beings. Eighth, treating those who are close and those who are distant with the same heart. Ninth, not retreating from good deeds that have been promised. Tenth, constantly generating great compassion towards all sentient beings. Eleventh, constantly generating great loving-kindness towards all sentient beings. Twelfth, constantly seeking the right Dharma, without weariness or懈怠. Thirteenth, diligently generating a mind of diligence, without厭倦 or satisfaction. Fourteenth, widely hearing the Buddha's teachings and understanding their meaning. Fifteenth, constantly reflecting on one's own faults. Sixteenth, not criticizing the shortcomings of others. Seventeenth, in all things seen and heard, constantly cultivating the Bodhi mind (the mind of enlightenment). Eighteenth, giving without seeking reward. Nineteenth, upholding precepts without seeking rewards in future lives. Twentieth, being patient with all sentient beings without anger or hindrance. Twenty-first, being able to diligently cultivate all good roots. Twenty-second, not being born according to the Formless Realm (a state of Buddhist meditation). Twenty-third, wisdom that is gathered by skillful means. Twenty-fourth, skillful means that are gathered by the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation). Twenty-fifth, being compassionate to both those who uphold precepts and those who break them.
無二。二十六一心聽法。二十七一心阿練若處住。二十八不樂世間種種雜事。二十九不貪著小乘。三十見大乘利益為大。三十一遠離惡知識。三十二親近善知識。菩薩住是三十二法。能成七法。所謂四無量心。能遊戲五神通。常依于智。常不捨善惡眾生。所言決定言必皆實。集一切善法心無厭足。是為三十二法。為七法。菩薩成就此者。名為真實菩薩。
分別二地業道品第一
諸菩薩已得 具足於初地 欲得第二地 當生十種心
諸菩薩已得歡喜初地。為得二地故生十種心。因是十心能得第二地。如人慾上樓觀要因梯而上。問曰。何等是十心得第二地方便。答曰。
直心堪用心 軟伏寂滅心 真妙不雜貪 快大心為十
諸菩薩已具足於初地。欲得第二地。生是十方便心。一直心。二堪用心。三柔軟心。四降伏心。五寂滅心。六真妙心。七不雜心。八不貪心。九廣快心。十大心。直心者。離諂曲。離諂曲故心轉柔軟。柔軟者。不剛強粗惡。菩薩得是柔軟心。生種種禪定。亦修習諸善法。觀諸法實相。心則堪用。心堪用故生伏心。伏心者。善能降伏眼等諸根。如經中說。何等是善道。所謂比丘降伏眼根乃至意根。以降伏六根故。名為伏心。心已降伏則易生寂滅心。寂滅心者。能滅
【現代漢語翻譯】 現代漢語譯本： 無二。二十六、一心聽法。二十七、一心在阿練若（Aranya，寂靜處）處居住。二十八、不喜好世間種種雜事。二十九、不貪戀小乘。三十、認為大乘利益為大。三十一、遠離惡知識。三十二、親近善知識。菩薩安住于這三十二法，能成就七法。即四無量心，能遊戲五神通，常依于智慧，常不捨棄善惡眾生，所說決定，言語必定真實，聚集一切善法，心無厭足。這就是三十二法，爲了成就七法。菩薩成就這些，名為真實菩薩。
分別二地業道品第一
諸菩薩已得 具足於初地 欲得第二地 當生十種心
諸菩薩已經證得歡喜初地。爲了證得二地，生起十種心。因為這十種心，能夠證得第二地。如同人想要登上樓閣，必須依靠梯子才能上去。問：什麼是這十種心，能夠方便證得第二地？答：
直心堪用心 軟伏寂滅心 真妙不雜貪 快大心為十
諸菩薩已經具足初地。想要證得第二地，生起這十種方便心。一、直心。二、堪用心。三、柔軟心。四、降伏心。五、寂滅心。六、真妙心。七、不雜心。八、不貪心。九、廣快心。十、大心。直心，就是遠離諂媚虛偽。因為遠離諂媚虛偽，心就變得柔軟。柔軟，就是不剛強粗暴。菩薩得到這種柔軟心，就能生起種種禪定，也能修習各種善法，觀察諸法實相，心就能堪能使用。心堪能使用，就能生起降伏心。降伏心，就是善於降伏眼等諸根。如經中所說：什麼是善道？就是比丘降伏眼根乃至意根。因為降伏六根，所以名為降伏心。心已經降伏，就容易生起寂滅心。寂滅心，能夠滅除
【English Translation】 English version: Without duality. Twenty-sixth, wholeheartedly listen to the Dharma. Twenty-seventh, wholeheartedly dwell in Aranya (a quiet place). Twenty-eighth, not delighting in various worldly affairs. Twenty-ninth, not being attached to the Small Vehicle (Hinayana). Thirtieth, considering the benefits of the Great Vehicle (Mahayana) as great. Thirty-first, staying away from bad company. Thirty-second, associating with good company. A Bodhisattva abiding in these thirty-two dharmas can accomplish seven dharmas. Namely, the Four Immeasurable Minds, being able to play with the Five Supernatural Powers, constantly relying on wisdom, constantly not abandoning sentient beings whether good or bad, speaking decisively, words always being truthful, gathering all good dharmas, the mind never being satisfied. These are the thirty-two dharmas, for the sake of accomplishing the seven dharmas. A Bodhisattva who accomplishes these is called a true Bodhisattva.
Chapter One: Distinguishing the Karma Paths of the Second Ground
Bodhisattvas who have attained, Fully possessing the First Ground, Desiring to attain the Second Ground, Should generate ten kinds of minds.
Bodhisattvas who have already attained the Joyful First Ground. In order to attain the Second Ground, they generate ten kinds of minds. Because of these ten minds, they are able to attain the Second Ground. Just as a person who wants to ascend a pavilion must rely on a ladder to ascend. Question: What are these ten minds that facilitate the attainment of the Second Ground? Answer:
Direct mind, capable mind, Soft, subdued, and tranquil mind, True, wonderful, unmixed, ungreedy, Joyful, great mind are the ten.
Bodhisattvas who have already fully possessed the First Ground. Desiring to attain the Second Ground, they generate these ten expedient minds. First, direct mind. Second, capable mind. Third, soft mind. Fourth, subdued mind. Fifth, tranquil mind. Sixth, true and wonderful mind. Seventh, unmixed mind. Eighth, ungreedy mind. Ninth, joyful and great mind. Tenth, great mind. Direct mind is being free from flattery and deceit. Because of being free from flattery and deceit, the mind becomes soft. Softness is not being rigid, strong, or coarse. A Bodhisattva who obtains this soft mind can generate various samadhis, and can also cultivate various good dharmas, observe the true nature of all dharmas, and the mind becomes capable. Because the mind is capable, it can generate a subdued mind. Subdued mind is being skilled at subduing the sense organs such as the eye. As it is said in the sutra: What is the good path? It is when a Bhikshu subdues the eye organ and even the mind organ. Because of subduing the six sense organs, it is called subdued mind. When the mind has been subdued, it easily generates a tranquil mind. Tranquil mind is able to extinguish
貪慾瞋恚愚癡等諸煩惱。先伏心已遮令寂滅。復有人言。得諸禪定是名寂滅心。如經說。若人善知禪定相不貪其味。是名寂滅心。得寂滅心已。必生真妙心。真妙心者。于諸禪定神通所愿事中如意得用。譬如真金隨意所用。行者既得直心乃至真妙心已。為守護是心故。樂生不雜心。不雜心者。不與在家出家從事。是人作是念。我得如是等心。皆由禪定力故。以是諸心當得第二地等無量利益。若與眾人雜者則失此利。何以故。若人與眾人雜行。則眼等六根或時還發諸不善法。何以故。親近可染可瞋可癡法故。諸根發動煩惱火然。煩惱火然故則失此利。見此等過故生不雜心。不應與在家出家者雜行。是人得是不雜心已。次生不貪心。不貪心者。于在家出家人中所謂父母兄弟和上師長等不生貪著。作是念。若我于在家出家生貪著者。必當來往問訊。我則何有不雜心耶。是故我欲令諸禪定等利住不雜心者。當於在家出家舍貪著心。問曰。菩薩法不應舍眾生。不應生舍心。如助菩提中說。
菩薩初精進 所有方便力 應令諸眾生 住于大乘中 若人教恒沙 眾生住羅漢 不如教一人 住大乘為勝 若人少勢力 不堪發大乘 次當教令住 辟支聲聞乘 若人不堪住 辟支聲聞乘 應教此眾生
【現代漢語翻譯】 現代漢語譯本 貪慾、瞋恚、愚癡等各種煩惱，先要降伏內心，然後遮止它們，使之寂靜滅除。又有人說，獲得各種禪定，就叫做寂滅心。如經中所說：『如果有人善於瞭解禪定的狀態，不貪戀其中的滋味，這就叫做寂滅心。』得到寂滅心之後，必定產生真實微妙的心。所謂真實微妙的心，就是對於各種禪定、神通以及所希望的事情，能夠如意地運用，譬如真金可以隨意使用。修行人既然得到了正直的心，乃至真實微妙的心之後，爲了守護這顆心，就樂於生起不雜的心。所謂不雜的心，就是不與在家眾和出家眾交往。這個人這樣想：『我得到像這樣各種心，都是由於禪定的力量。憑藉這些心，我應當獲得第二地等無量的利益。如果與眾人混雜，就會失去這些利益。』為什麼呢？如果一個人與眾人混雜而行，那麼眼等六根有時還會生起各種不善之法。為什麼呢？因為親近了可能被染污、可能生瞋恚、可能生愚癡的法。諸根發動，煩惱之火燃燒，煩惱之火燃燒的緣故，就會失去這些利益。見到這些過失，所以生起不雜的心，不應該與在家眾和出家眾混雜而行。這個人得到不雜的心之後，接著生起不貪的心。所謂不貪的心，就是對於在家眾和出家眾中的父母、兄弟、和尚、師長等不生貪戀執著。這樣想：『如果我對在家眾和出家眾生起貪戀執著，必定會來往問候，那我哪裡還有不雜的心呢？』因此，我想要讓各種禪定等的利益安住在不雜的心中，就應當對於在家眾和出家眾捨棄貪戀執著的心。有人問：菩薩的法則不應該捨棄眾生，不應該生起捨棄的心，如《助菩提》中所說： 『菩薩最初的精進，所有的方便力，應當令諸眾生，安住于大乘中。如果有人教導恒河沙數的眾生安住于阿羅漢果位，不如教導一個人安住于大乘更為殊勝。如果有人勢力弱小，不能發起大乘心，其次應當教導他們安住于辟支佛乘和聲聞乘。如果有人不能安住于辟支佛乘和聲聞乘，應當教導這些眾生，'
【English Translation】 English version Greed, hatred, ignorance, and all such defilements: first subdue the mind, then restrain them, causing them to be still and extinguished. Furthermore, some say that obtaining various dhyanas (meditative states) is called the mind of stillness and extinction (寂滅心). As the sutra says, 'If a person is skilled in knowing the characteristics of dhyana and does not crave its flavor, this is called the mind of stillness and extinction.' Having obtained the mind of stillness and extinction, one will surely generate a true and wondrous mind. The so-called true and wondrous mind is the ability to freely utilize various dhyanas, supernormal powers (神通), and desired matters, just as genuine gold can be used at will. Once a practitioner has obtained an upright mind, and even a true and wondrous mind, in order to protect this mind, they delight in generating a non-mingling mind (不雜心). The so-called non-mingling mind is not associating with laypeople or renunciants. This person thinks, 'I have obtained such various minds due to the power of dhyana. By means of these minds, I should obtain immeasurable benefits such as the second bhumi (地, stage of bodhisattva). If I mingle with the crowd, I will lose these benefits.' Why? If a person mingles with the crowd, then the six sense faculties, such as the eyes, may still give rise to various unwholesome dharmas. Why? Because they are in contact with dharmas that are susceptible to being defiled, to generating hatred, and to generating ignorance. When the faculties are activated, the fire of afflictions (煩惱) is ignited. Because the fire of afflictions is ignited, these benefits will be lost. Seeing these faults, one generates a non-mingling mind and should not mingle with laypeople or renunciants. Having obtained this non-mingling mind, this person then generates a non-greed mind (不貪心). The so-called non-greed mind is not generating greed or attachment towards parents, siblings, preceptors (和上), teachers (師長), etc., among laypeople and renunciants. They think, 'If I generate greed and attachment towards laypeople and renunciants, I will surely visit and inquire after them. Then how can I have a non-mingling mind?' Therefore, if I want the benefits of various dhyanas, etc., to abide in a non-mingling mind, I should relinquish the mind of greed and attachment towards laypeople and renunciants. Someone asks: The Dharma of a Bodhisattva should not abandon sentient beings; one should not generate a mind of abandonment, as it says in Assisting Bodhi: 'The initial diligence of a Bodhisattva, with all expedient means, should cause all sentient beings to abide in the Great Vehicle (大乘). If someone teaches as many sentient beings as the sands of the Ganges to abide in the state of Arhat (阿羅漢), it is not as superior as teaching one person to abide in the Great Vehicle. If someone has little power and is incapable of generating the Great Vehicle mind, then they should be taught to abide in the Pratyekabuddha Vehicle (辟支佛乘) and the Sravaka Vehicle (聲聞乘). If someone is incapable of abiding in the Pratyekabuddha Vehicle and the Sravaka Vehicle, then these sentient beings should be taught.'
令行福因緣 不任住三乘 不堪人天樂 常以今世事 隨而利益之 若有諸眾生 不受菩薩利 於此不應舍 應生大慈悲
汝云何言菩薩得不雜心生不貪心。若菩薩不貪眾生則為舍離。何能度耶。答曰。應隨順菩薩道行舍心。何以故。是人因舍心生廣快心。作是念。我若舍是眾鬧。當得禪定因禪定生妙廣快法。得是法已其後則能利益眾生。勝今千萬倍。是故為多利益眾生少時舍心權舍眾鬧。當得禪定五神通等利益眾生。菩薩何故作如是方便。菩薩為得大心而作是念。大人樂大利益故不存小利。是故我今當求大人之法隨而修學。應如是勤加精進為大利益。所謂諸禪定神通滅苦解脫等。是故汝說非也。問曰。初地中已有直心等法。何故復說菩薩欲得二地生於十心。答曰。初地雖有此法未得深樂。未有堅固。在此地中心常喜樂轉深堅固堪任施用。是故汝難非也。問曰。若深樂堅固此法者得何異事。答曰。
若其一時得 深樂堅固心 更不復用功 如使常隨逐
如使一時生常隨逐人。菩薩如是一時得深樂堅固心已即常隨逐。更不須用功而生若以少因緣便生。何以故。根深入故莖節相續。問曰。若菩薩得是十種心得何等果。答曰。
若得是諸心 正住第二地 具三種離垢 惡
【現代漢語翻譯】 現代漢語譯本 令行福因緣：依隨善行，積累福德的因緣。 不應安住于聲聞、緣覺、菩薩三乘的果位，也不應貪戀人天道的安樂。 應當常常以現世之事，隨順眾生而利益他們。 如果有一些眾生，不接受菩薩的利益，菩薩對此不應捨棄，而應生起更大的慈悲心。
你為什麼說菩薩能得到不雜亂的心和不貪著的心呢？如果菩薩不貪著眾生，那就是捨棄眾生，又怎麼能度化他們呢？回答說：應當隨順菩薩道的修行而捨棄（小）心。為什麼呢？因為菩薩因捨棄（小）心而生起廣大歡快的心。菩薩這樣想：我如果捨棄這些喧鬧，就能得到禪定，因禪定而生起微妙廣大歡快的法。得到這些法之後，就能利益眾生，勝過現在千萬倍。所以，爲了更多地利益眾生，暫時捨棄（小）心，權且捨棄喧鬧，就能得到禪定、五神通等，從而利益眾生。菩薩為什麼要做這樣的方便呢？菩薩爲了得到更大的心而這樣想：大丈夫樂於大利益，所以不貪圖小利。因此，我現在應當尋求大丈夫的法，隨順它而修學。應當這樣勤加精進，爲了大利益，也就是諸禪定、神通、滅苦解脫等。所以你說的不對。問：初地（歡喜地）中已經有直心等法，為什麼又說菩薩想要得到二地（離垢地）要生起十種心呢？答：初地雖然有這些法，但還沒有得到深刻的喜樂，還沒有堅固。在此地（二地）中，心常喜樂，更加深刻堅固，能夠施用。所以你的責難是不對的。問：如果深刻喜樂並堅固這些法，能得到什麼不同的事情呢？答：
如果一時得到深刻喜樂和堅固的心，就不再需要費力，就像僕人常常跟隨主人一樣。
就像僕人一旦產生，就常常跟隨主人。菩薩也是這樣，一旦得到深刻喜樂和堅固的心，就常常跟隨，不再需要費力就能生起（這些心），只要少許因緣就能生起。為什麼呢？因為根已經深入，莖節自然相續。問：如果菩薩得到這十種心，能得到什麼樣的果報呢？答：
如果得到這些心，就能安住在第二地（離垢地），具足三種遠離垢染的惡。
【English Translation】 English version Following the causes and conditions of blessings and merits: Relying on virtuous conduct to accumulate the causes and conditions for blessings and merits. One should not dwell in the fruits of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), nor should one be attached to the pleasures of humans and gods. One should always use the affairs of the present world to benefit sentient beings accordingly. If there are sentient beings who do not accept the benefits of a Bodhisattva, the Bodhisattva should not abandon them but should generate even greater compassion.
Why do you say that a Bodhisattva can attain a non-distracted mind and a non-attached mind? If a Bodhisattva is not attached to sentient beings, that is abandoning them, so how can they liberate them? The answer is: One should follow the practice of the Bodhisattva path and relinquish (small) minds. Why? Because a Bodhisattva generates a vast and joyful mind by relinquishing (small) minds. The Bodhisattva thinks: If I relinquish these disturbances, I can attain samādhi (禪定), and from samādhi, I can generate subtle, vast, and joyful dharmas. After attaining these dharmas, I can benefit sentient beings, surpassing the present by ten million times. Therefore, to benefit sentient beings more, one temporarily relinquishes (small) minds and provisionally abandons disturbances, so that one can attain samādhi, the five supernormal powers (五神通), etc., thereby benefiting sentient beings. Why does a Bodhisattva make such expedient means? A Bodhisattva thinks in this way to attain a greater mind: A great person delights in great benefits, so they do not covet small benefits. Therefore, I should now seek the dharma of a great person and cultivate and learn accordingly. One should diligently strive in this way for great benefits, which are the various samādhis, supernormal powers, cessation of suffering, liberation, etc. Therefore, what you said is incorrect. Question: In the first bhūmi (歡喜地, Joyful Ground), there are already dharmas such as straightforwardness. Why is it said that a Bodhisattva who wants to attain the second bhūmi (離垢地, Stainless Ground) must generate ten kinds of minds? Answer: Although the first bhūmi has these dharmas, one has not yet attained deep joy and is not yet firm. In this ground (second bhūmi), the mind is constantly joyful, more deeply firm, and able to be applied. Therefore, your criticism is incorrect. Question: If one deeply delights in and firmly establishes these dharmas, what different things can one attain? Answer:
If one attains a deeply joyful and firm mind at one time, one no longer needs to exert effort, just as a servant constantly follows the master.
Just as a servant, once born, constantly follows the master. A Bodhisattva is also like this: once one attains a deeply joyful and firm mind, it constantly follows, and one no longer needs to exert effort to generate (these minds); they can be generated with just a few causes and conditions. Why? Because the roots have penetrated deeply, and the stem segments naturally continue. Question: If a Bodhisattva attains these ten kinds of minds, what kind of karmic result can one attain? Answer:
If one attains these minds, one can dwell in the second bhūmi (離垢地, Stainless Ground), possessing three kinds of evils that are far from defilement.
業及煩惱
若菩薩得是直等十心。即名住第二菩薩地。一離垢者。地名也。二離垢者。於此地中離十不善道罪業之垢。三離垢者。離貪慾瞋恚等諸煩惱垢故。名為離垢。複次離垢義者。◎
十住毗婆沙論卷第十三 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第十四
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
分別二地業道品之餘
◎菩薩住此地 自然不行惡 深樂善法故 自然行善道
問曰。十不善道自然不作。自然行十善道。此二種道。幾是身行。幾是口行。幾是意行。答曰。
身意二三種 口四善亦爾 略說則如是 此應當分別
不善身行有三種。所謂奪他命劫盜邪淫。不善口行四種妄語兩舌惡口散亂語。不善意行三種。貪取瞋惱邪見。善身行亦有三種。離奪命劫盜邪淫。善口行亦四種。離妄語兩舌惡口散亂語。善意行有三種。不貪取不瞋惱正見。身口意業道。是善不善應須論議令人得解。初奪命不善道者。所謂有他眾生知是眾生故行惱害。因是惱害則失壽命。起此身業是名初奪命不善道。離此事故。名為離奪命善行。劫盜者。所謂屬他之物。知是物屬他生劫盜心。手捉此物舉離此處。若劫若盜計是我物
【現代漢語翻譯】 現代漢語譯本 業及煩惱
若菩薩得到這正直平等的十心，就稱為安住于第二菩薩地，名為離垢地（Vimalābhūmi）。之所以稱為離垢地，是因為在此地中遠離十不善道的罪業之垢。又因為遠離貪慾、瞋恚等各種煩惱垢，所以名為離垢。下面進一步解釋離垢的含義。
十住毗婆沙論卷第十三 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第十四
聖者龍樹（Nāgārjuna）造
後秦龜茲國三藏鳩摩羅什（Kumārajīva）譯
分別二地業道品之餘
菩薩安住於此地，自然不會行惡，因為深深地喜愛善法，自然而然地行於善道。
問：十不善道自然不做，自然行十善道，這兩種道，哪些是身行？哪些是口行？哪些是意行？ 答：
身意二種三，口四善亦爾，略說則如是，此應當分別。
不善的身行有三種：奪取他人性命、劫盜、邪淫。不善的口行有四種：妄語、兩舌、惡口、散亂語。不善的意行有三種：貪取、瞋惱、邪見。善的身行也有三種：遠離奪取性命、劫盜、邪淫。善的口行也有四種：遠離妄語、兩舌、惡口、散亂語。善的意行也有三種：不貪取、不瞋惱、正見。身口意業道，是善是不善，應該加以論議，使人得以理解。首先，奪命的不善道，是指明知是眾生，卻故意去惱害，因為這種惱害而喪失壽命。發起這種身業，就叫做最初的奪命不善道。遠離這種行為，就叫做遠離奪命的善行。劫盜，是指屬於他人的東西，明知是屬於他人的，卻生起劫盜之心，用手拿取此物，使之離開原來的地方，無論是劫是盜，都認為是自己的東西。
【English Translation】 English version Karma and Afflictions
If a Bodhisattva attains these ten upright and equal minds, they are said to dwell in the Second Bodhisattva Ground, named the Vimalābhūmi (Stainless Ground). It is called the Stainless Ground because in this ground, one is far from the defilements of the karmic actions of the ten non-virtuous paths. Furthermore, it is called Stainless because it is far from the defilements of greed, hatred, and other afflictions. Next, the meaning of 'Stainless' will be further explained.
Treatise on the Ten Grounds, Volume 13 Taisho Tripitaka, Volume 26, No. 1521, Treatise on the Ten Grounds
Treatise on the Ten Grounds, Volume 14
Composed by the Venerable Nāgārjuna
Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty
Remaining Sections on Differentiating the Karmic Paths of the Second Ground
A Bodhisattva dwelling in this ground naturally does not engage in evil. Because they deeply delight in virtuous dharmas, they naturally walk the path of virtue.
Question: The ten non-virtuous paths are naturally not done, and the ten virtuous paths are naturally practiced. Of these two paths, which are actions of the body, which are actions of speech, and which are actions of mind? Answer:
Body and mind have two or three, speech has four, and virtue is the same. Briefly speaking, it is like this; this should be differentiated.
Non-virtuous bodily actions are of three types: taking the life of others, stealing, and sexual misconduct. Non-virtuous verbal actions are of four types: lying, divisive speech, harsh speech, and idle chatter. Non-virtuous mental actions are of three types: greed, hatred, and wrong views. Virtuous bodily actions are also of three types: abstaining from taking life, stealing, and sexual misconduct. Virtuous verbal actions are also of four types: abstaining from lying, divisive speech, harsh speech, and idle chatter. Virtuous mental actions are of three types: non-greed, non-hatred, and right views. The karmic paths of body, speech, and mind, whether virtuous or non-virtuous, should be discussed so that people can understand. First, the non-virtuous path of taking life refers to knowingly harming a sentient being, causing them to lose their life. Initiating this bodily action is called the initial non-virtuous path of taking life. Abstaining from this action is called the virtuous action of abstaining from taking life. Stealing refers to something belonging to another, knowing that it belongs to another, yet generating the intention to steal it, taking the object with one's hand, moving it from its original place, whether by force or stealth, and considering it one's own.
生我所心。是名劫盜行。離此事者名為離劫盜善行。邪淫者。所有女人。若為父母所護。親族所護。為姓所護。世法所護。戒法所護。若他人婦知有鞭杖惱害等障礙。於此事中生貪慾心起于身業。或於自所有妻妾。若受戒若懷妊若乳兒若非道。是名邪淫。遠離此事名為善身行。妄語者。覆相覆心覆見覆忍覆欲知如是相而更異說。是名妄語。遠離此事名為遠離妄語善行。兩舌者。欲離別他。以此事向彼說。以彼事向此說。為離別他故。和合者令別離。別離者則隨順樂為別離。喜別離好別離。是名兩舌。離如此事名為遠離兩舌善行。惡口者。世間所有惡語害語苦語粗語弊語令他瞋惱是名惡口。遠離此事名為離惡口善行。散亂語者。非時語無利益語非法語無本末語無因緣語。是名散亂語。遠離此事名為離散亂善行。貪取者。屬他之物他所欲。他田塢他財物。心貪取愿欲得。於此事中不貪不妒不願欲得是名不貪善行。瞋惱者。於他眾生瞋恨心礙心發瞋恚。作是念。何不打縛殺害是名瞋惱離如此事名為無瞋惱善行。邪見者。言無佈施無有恩報。善惡業無果報。無今世無後世。無父母無沙門無婆羅門。能知此世後世。了了通達自身作證。是名邪見。正見者。為有施者有恩報。有善惡業報有今世後世。世間有沙門婆羅門。知此世後世
了了通達自身作證。是名正見善行。是菩薩如是入正見道。
善道不善道 各二十分別 知何處起等 十二種分別
菩薩於十不善道十善道等種種別相知二十種分別。又於是二十種分別善知從何處起等十二種分別。於此十不善道中有二十種分別。所謂不離奪他命罪。一是不善。二欲界系。三有漏。四非心數法。五心不相應。六不隨心行。七或共心生或不共心生。何等共心生。實有眾生知是眾生。以身業故奪其命。是名共心生。云何名不共心生。若人慾殺眾生捉持牽挽撲著地已然後能死。是名不共心生。又身不動口不言。但生心我從今日當作殺眾生者。如是奪他命罪。是名不共心生。又是不離奪他命者。若睡若覺常積習增長。亦名不共心生。八或色或非色。初共心生殺罪是色。第二殺罪第三第四非是色。九或作或非作。有色是作。餘者無作。十或有緣或無緣。色是有緣餘者是無緣。問曰。是心為有緣為無緣。答曰。非有緣。問曰。若心非有緣身不動口不言時但心生念我從今日當作殺眾生者。如是罪業云何名為非緣。答曰。若殺罪是心則應有緣。今實殺罪非是心。若心是殺罪即是身業。而心實非身業。是故殺生罪不名有緣。但殺生罪共心在身中生。以是無作故言非緣。十一是業。十二非業相應。十三不隨
【現代漢語翻譯】 現代漢語譯本： 完全通達並且自身證悟，這被稱為正見善行。菩薩就是這樣進入正見之道的。
善道與不善道，各有二十種分別； 知道從何處生起等，有十二種分別。
菩薩對於十不善道和十善道等種種差別相，知道有二十種分別。又對於這二十種分別，善於知道從何處生起等十二種分別。在這十不善道中，有二十種分別。所謂不離奪取他人性命的罪過：一是屬於不善；二是屬於欲界系（Kāmadhātu，指欲界所繫縛）；三是有漏（sāsrava，指有煩惱和業障）；四是非心數法（Citta-viprayuktasaṃskāra，指不屬於心和心所法的行法）；五是心不相應（Citta-viprayoga，指與心不相應的狀態）；六是不隨心行（na cetasā samprayukta，指不與心同時生起作用）；七是或者與心共同生起，或者不與心共同生起。什麼叫做與心共同生起？確實有眾生，知道是眾生，因為身體的作為而奪取他的性命，這叫做與心共同生起。什麼叫做不與心共同生起？如果有人想要殺死眾生，捉住、拉扯、摔在地上之後才能殺死，這叫做不與心共同生起。又或者身體不動，口裡不說話，只是心裡想『我從今天開始要做殺害眾生的人』，像這樣奪取他人性命的罪過，這叫做不與心共同生起。又是不離奪取他人性命的人，無論是睡覺還是醒著，常常積累習氣增長，也叫做不與心共同生起。八是或者有色（rūpa，指物質），或者沒有色。最初與心共同生起的殺罪是有色的，第二種殺罪、第三種、第四種不是有色的。九是或者有作（kriyā，指行為），或者沒有作。有色是有作，其餘的沒有作。十是或者有緣（ālambana，指所緣境），或者沒有緣。有色是有緣，其餘的是沒有緣。問：這個心是有緣還是沒有緣？答：不是有緣。問：如果心不是有緣，身體不動，口裡不說話時，只是心裡生起念頭『我從今天開始要做殺害眾生的人』，像這樣的罪業為什麼叫做沒有緣？答：如果殺罪是心，那麼心就應該是有緣。現在真實的殺罪不是心。如果心是殺罪，那就是身業，而心實際上不是身業。所以殺生罪不能叫做有緣。只是殺生罪與心共同在身體中生起，因為這是無作，所以說沒有緣。十一是業（karma，指行為或造作）。十二是非業相應。十三是不隨...
【English Translation】 English version: Completely understanding and self-realizing through one's own testimony is called right view and good conduct. This is how a Bodhisattva enters the path of right view.
Good paths and unwholesome paths, each have twenty kinds of distinctions; Knowing from where they arise, etc., there are twelve kinds of distinctions.
A Bodhisattva, regarding the various distinct characteristics of the ten unwholesome paths and the ten wholesome paths, knows twenty kinds of distinctions. Furthermore, regarding these twenty kinds of distinctions, they are skilled in knowing the twelve kinds of distinctions such as from where they arise. Within these ten unwholesome paths, there are twenty kinds of distinctions. That is, not abstaining from the sin of taking another's life: first, it is unwholesome; second, it is bound to the desire realm (Kāmadhātu, referring to being bound by the realm of desire); third, it is with outflows (sāsrava, referring to having afflictions and karmic hindrances); fourth, it is a non-mind-associated formation (Citta-viprayuktasaṃskāra, referring to formations that are neither mind nor mental factors); fifth, it is not mind-corresponding (Citta-viprayoga, referring to a state not corresponding to the mind); sixth, it does not follow the mind's activity (na cetasā samprayukta, referring to not arising simultaneously with the mind); seventh, it either arises together with the mind or does not arise together with the mind. What is called arising together with the mind? Truly there is a sentient being, knowing it is a sentient being, and taking their life because of bodily action; this is called arising together with the mind. What is called not arising together with the mind? If someone wants to kill a sentient being, grabs, pulls, and throws them to the ground before being able to kill them, this is called not arising together with the mind. Or, the body does not move, the mouth does not speak, but the mind thinks, 'From today on, I will be someone who kills sentient beings.' Such a sin of taking another's life is called not arising together with the mind. Furthermore, one who does not abstain from taking another's life, whether sleeping or awake, constantly accumulates habitual tendencies that increase; this is also called not arising together with the mind. Eighth, it is either with form (rūpa, referring to matter) or without form. The initial sin of killing that arises together with the mind is with form; the second, third, and fourth sins of killing are without form. Ninth, it is either with action (kriyā, referring to behavior) or without action. That which is with form is with action; the rest are without action. Tenth, it is either with an object (ālambana, referring to the object of cognition) or without an object. That which is with form is with an object; the rest are without an object. Question: Is this mind with an object or without an object? Answer: It is not with an object. Question: If the mind is not with an object, and the body does not move, and the mouth does not speak, but the mind simply generates the thought, 'From today on, I will be someone who kills sentient beings,' why is such a sin called without an object? Answer: If the sin of killing were the mind, then the mind should be with an object. Now, the actual sin of killing is not the mind. If the mind were the sin of killing, then it would be bodily action, but the mind is actually not bodily action. Therefore, the sin of killing is not called with an object. It is only that the sin of killing arises together with the mind in the body; because it is without action, it is said to be without an object. Eleventh, it is karma (karma, referring to action or creation). Twelfth, it is not karma-corresponding. Thirteenth, it does not follow...
業行。十四或共業生或不共業生。如共心生無異。但除心與思共生為異。十五非先世業報。十六不可修。十七應善知。十八應以慧證不以身證。十九可斷。二十可知見。不離劫盜罪。不離邪淫罪。不離妄語罪中。但一共心生二不共心生。一有色二無色。一作二無作。一有緣二無緣。余如殺中說。不離兩舌不離惡口亦如是。不離散亂語。或不善或無記從不善心生。是不善從無記心生。是無記或欲界系。或色界系。欲界系者。以欲界身心。散亂語是欲界系。色界系亦如是。余如妄語中說。貪取欲界系。是有漏心數法。非心相應。非隨心行。心共生。無色無作。有緣。非業相應。非隨業行。非共業生。非先世業報。除因報。非可修。應善知。應以慧證。身證。可斷。可見知。瞋惱。或心相應。或心不相應。纏所攝名心相應。使所攝名心不相應。隨心行不隨心行亦如是。共心生不共心生。有覺眾生與心共生。無覺眾生不與心共生。如心相應。隨心行共心生業相應。隨業行共業生亦如是。如心不相應不隨心行不共心生業不相應不隨業行不與業共生亦如是。余分別如貪取中說。如瞋惱邪見亦如是。十善道中離奪他命是善性。或欲界系。或不繫三界。欲界系者以欲界身離奪他命。是欲界系。非三界系者。學無學人八聖道所攝。離殺生
【現代漢語翻譯】 現代漢語譯本 業行：十四、或者由共同的業產生，或者由不共同的業產生。如同共同的心產生沒有差異，但除了心與思共同產生的情況有所不同。十五、不是前世的業報。十六、不可通過修行來改變。十七、應該好好了解。十八、應該用智慧來證悟，而不是用身體來證悟。十九、可以斷除。二十、可以被知曉和看見。不離劫盜罪（不離開搶劫偷盜的罪行），不離邪淫罪（不離開不正當性行為的罪行），不離妄語罪（不離開說謊的罪行）中，只有共同的心產生，沒有不共同的心產生。一個是有色的，一個是無色的。一個是造作的，一個是無造作的。一個是有緣的，一個是無緣的。其餘的如同殺生罪中說的那樣。不離兩舌（不離開挑撥離間的罪行），不離惡口（不離開惡語傷人的罪行）也是如此。不離散亂語（不離開無意義的閑談），或者是不善的，或者是無記的，從不善的心產生，就是不善的；從無記的心產生，就是無記的。或者是欲界系（屬於欲界的），或者是系（原文缺失）。屬於欲界的，以欲界的身體和心，散亂語是屬於欲界的。系（原文缺失）也是如此。其餘的如同妄語中說的那樣。 貪取欲界系（貪戀屬於欲界的），是有漏的心所法，不是與心相應的，不是隨心而行的，與心共同產生。無色、無作、有緣。不是與業相應的，不是隨業而行的，不是與共同的業一起產生的，不是前世的業報，除了因果報應。不是可以通過修行來改變的，應該好好了解，應該用智慧來證悟，而不是用身體來證悟，可以斷除，可以被知曉和看見。瞋惱（嗔恨），或者與心相應，或者與心不相應。被纏所包含的，叫做與心相應；被使所包含的，叫做與心不相應。隨心而行和不隨心而行也是如此。有覺知的眾生與心共同產生，沒有覺知的眾生不與心共同產生。如同與心相應，隨心而行，與心共同產生，與業相應，隨業而行，與共同的業一起產生也是如此。如同與心不相應，不隨心而行，不與心共同產生，與業不相應，不隨業而行，不與業共同產生也是如此。其餘的分別如同貪取中說的那樣。如同嗔惱，邪見（錯誤的見解）也是如此。 十善道（十種善的行為）中，離奪他命（不奪取其他生命的善行）是善的性質。或者是欲界系（屬於欲界的），或者是不屬於三界的。屬於欲界的，以欲界的身體不奪取其他生命，是屬於欲界的。不屬於三界的，是學習佛法和已經證悟的聖人，被八聖道（八正道）所包含的，遠離殺生。
【English Translation】 English version Karma: Fourteen, either arises from shared karma or from unshared karma. Just as minds arising together are not different, except for the difference when mind and thought arise together. Fifteen, it is not the retribution of past lives. Sixteen, it cannot be cultivated. Seventeen, it should be well understood. Eighteen, it should be realized with wisdom, not with the body. Nineteen, it can be severed. Twenty, it can be known and seen. Not separate from the sin of robbery (not separate from the sin of robbery and theft), not separate from the sin of sexual misconduct (not separate from the sin of improper sexual behavior), not separate from the sin of false speech (not separate from the sin of lying), only the shared mind arises, not the unshared mind. One is with form, one is without form. One is created, one is uncreated. One has conditions, one is without conditions. The rest is as described in the section on killing. Not separate from divisive speech (not separate from the sin of sowing discord), not separate from harsh speech (not separate from the sin of abusive language) is also the same. Not separate from scattered speech (not separate from meaningless chatter), either unwholesome or neutral, arises from an unwholesome mind, is unwholesome; arises from a neutral mind, is neutral. Either belonging to the desire realm (kāmadhātu) or realm (missing in the original text). Belonging to the desire realm, with the body and mind of the desire realm, scattered speech belongs to the desire realm. The realm (missing in the original text) is also the same. The rest is as described in the section on false speech. Greed, clinging to the desire realm (kāmadhātu), is a defiled mental factor, not corresponding to the mind, not following the mind, arising together with the mind. Without form, uncreated, with conditions. Not corresponding to karma, not following karma, not arising from shared karma, not the retribution of past lives, except for cause and effect. It cannot be changed through cultivation, it should be well understood, it should be realized with wisdom, not with the body, it can be severed, it can be known and seen. Anger, either corresponding to the mind or not corresponding to the mind. That which is encompassed by fetters is called corresponding to the mind; that which is encompassed by afflictions is called not corresponding to the mind. Following the mind and not following the mind are also the same. Sentient beings with awareness arise together with the mind, sentient beings without awareness do not arise together with the mind. Just as corresponding to the mind, following the mind, arising together with the mind, corresponding to karma, following karma, arising together with shared karma is also the same. Just as not corresponding to the mind, not following the mind, not arising together with the mind, not corresponding to karma, not following karma, not arising together with shared karma is also the same. The rest of the distinctions are as described in the section on greed. Just as anger, wrong views (mithyā-dṛṣṭi) are also the same. Among the ten wholesome paths (daśa-kuśala-karma-patha), refraining from taking the life of others (not taking the lives of others) is of a wholesome nature. Either belonging to the desire realm (kāmadhātu) or not belonging to the three realms. Belonging to the desire realm, with the body of the desire realm refraining from taking the life of others, belongs to the desire realm. Not belonging to the three realms, are those who are learning the Dharma and those who have already attained enlightenment, encompassed by the Eightfold Noble Path (āryāṣṭāṅgamārga), abstaining from killing.
正業。是或有漏或無漏。欲界系是有漏。非三界系是無漏。非心數法。非心相應。非隨心行。或共心生或不共心生。何等是共心生。如行人見蟲而作是念。我當身業遠離不傷害。是名離奪命善行共心生。何等是離殺生善不共心生。有人身不動口不言但心念從今日不殺生。是名不共心生。又有人先遠離殺生。若睡若覺心緣餘事。于唸唸中不殺生。福常得增長。亦不共心生。或是色或非色。一是色二非色。一是作二非作。一有緣二無緣。是業非業相應。不隨業行。或共業生或不共業生。如共心生不共心生除心與思為異。非先業報。除因報。可修可善知可以身證。慧證或可斷或不可斷有漏則可斷。無漏不可斷。可知見亦如是。離劫盜。離邪淫。離妄語。離兩舌。離惡口亦如是。離散亂語。或欲界系。或色界系。或不繫三界。欲界系者。以欲界身心離散亂語。色界系亦如是。不繫三界者。如不殺中說。或有漏或無漏。有漏者系。無漏者不繫。余如離妄語中說。不貪取者是善性。或欲界系。或非系三界。欲界系者。欲界凡夫不貪取及賢聖不貪取善行。是欲界系。非三界系者。諸賢聖不貪取無漏善行。是或有漏或無漏。欲界系是有漏。不繫三界是無漏。是心數法。心相應。隨心行。共心生。無色無作。有緣。非業。業相應。隨業行
【現代漢語翻譯】 現代漢語譯本 正業（Samyag-ājīva，正確的謀生）。這是有煩惱（sāsrava）還是無煩惱（anāsrava）的呢？欲界所繫是有煩惱的，非三界所繫是無煩惱的。它不是心所法（caitta），不與心相應（cittasaṃprayukta），不隨心行（cittānuparivartin）。或者與心共同生起，或者不與心共同生起。什麼是與心共同生起呢？例如，修行人看見蟲子，然後這樣想：『我應當使我的身業遠離傷害。』這稱為離奪命的善行與心共同生起。什麼是不殺生的善不與心共同生起呢？有人身體不動，口不說話，但心裡想：『從今天起我不殺生。』這稱為不共心生。又有人先前已遠離殺生，無論睡覺還是醒著，心緣于其他事情，但在每一個念頭中都不殺生，福德常常增長，這也是不共心生。或者是有色（rūpa），或者是無色（arūpa）。一是色，二是無色。一是作（kriyā），二是非作（akriyā）。一是有緣（ālambana），二是無緣（anālambana）。這是業（karma），不是與業相應（karmasaṃprayukta），不隨業行（karmānuparivartin）。或者與業共同生起，或者不與業共同生起。如同與心共同生起和不與心共同生起一樣，除了心和思（cetanā）的差別。不是先業的果報（vipāka），除了因報（hetu-phala）。可以修習（bhāvanā），可以善知（parijñā），可以通過身證（kāya-sākṣāt-kriyā）和慧證（prajñā-sākṣāt-kriyā）證得。或者可以斷除（prahātavya），或者不可斷除（aprahātavya），有煩惱的可以斷除，無煩惱的不可斷除。可知見（vijñeya）也是如此。遠離劫盜（adatṭādāna），遠離邪淫（kāma-mithyācāra），遠離妄語（mṛṣāvāda），遠離兩舌（paiśunya），遠離惡口（phāruṣya）也是如此。遠離散亂語（saṃbhinna-pralāpa）。或者是欲界所繫，或者是界所繫，或者是不繫於三界。欲界所繫是指，以欲界的身體和心遠離散亂語。界也是如此。不繫於三界是指，如不殺生中所說。或者是有煩惱，或者是無煩惱。有煩惱的是所繫的，無煩惱的是不繫的。其餘如遠離妄語中所說。不貪取（anabhidhyā）是善性（kuśala-prakṛti）。或者是欲界所繫，或者是非繫於三界。欲界所繫是指，欲界的凡夫不貪取，以及賢聖不貪取善行，這是欲界所繫的。非三界所繫是指，諸賢聖不貪取無漏的善行。這是或者有煩惱，或者是無煩惱。欲界所繫是有煩惱的，不繫於三界是無煩惱的。這是心所法，與心相應，隨心行，共同生起。無色，非作，有緣，不是業，與業相應，隨業行。
【English Translation】 English version Right Livelihood (Samyag-ājīva). Is it with outflows (sāsrava) or without outflows (anāsrava)? That which is bound to the desire realm (kāmadhātu) is with outflows. That which is not bound to the three realms is without outflows. It is not a mental factor (caitta), not associated with mind (cittasaṃprayukta), not following the mind (cittānuparivartin). It either arises together with the mind or does not arise together with the mind. What arises together with the mind? For example, a practitioner sees an insect and thinks, 'I should keep my bodily action away from harming.' This is called the good conduct of abstaining from taking life arising together with the mind. What is the good of abstaining from killing that does not arise together with the mind? Someone does not move their body, does not speak, but thinks in their mind, 'From today on, I will not kill.' This is called not arising together with the mind. Also, someone has previously abstained from killing, whether sleeping or awake, their mind is focused on other things, but in every moment they do not kill, and their merit constantly increases. This also does not arise together with the mind. It is either with form (rūpa) or without form (arūpa). One is with form, two are without form. One is active (kriyā), two are inactive (akriyā). One has an object (ālambana), two are without an object (anālambana). This is karma, not associated with karma (karmasaṃprayukta), not following karma (karmānuparivartin). It either arises together with karma or does not arise together with karma. Like arising together with the mind and not arising together with the mind, except for the difference between mind and thought (cetanā). It is not the result (vipāka) of previous karma, except for the result of cause (hetu-phala). It can be cultivated (bhāvanā), can be well understood (parijñā), can be realized through bodily experience (kāya-sākṣāt-kriyā) and wisdom experience (prajñā-sākṣāt-kriyā). It can either be abandoned (prahātavya) or cannot be abandoned (aprahātavya), that with outflows can be abandoned, that without outflows cannot be abandoned. Knowable (vijñeya) is also like this. Abstaining from theft (adatṭādāna), abstaining from sexual misconduct (kāma-mithyācāra), abstaining from false speech (mṛṣāvāda), abstaining from divisive speech (paiśunya), abstaining from harsh speech (phāruṣya) are also like this. Abstaining from idle chatter (saṃbhinna-pralāpa). It is either bound to the desire realm, or bound to the ** realm, or not bound to the three realms. Bound to the desire realm means, with the body and mind of the desire realm, abstaining from idle chatter. The ** realm is also like this. Not bound to the three realms means, as said in abstaining from killing. It is either with outflows or without outflows. That with outflows is bound, that without outflows is not bound. The rest is as said in abstaining from false speech. Non-covetousness (anabhidhyā) is a good quality (kuśala-prakṛti). It is either bound to the desire realm, or not bound to the three realms. Bound to the desire realm means, ordinary beings of the desire realm not being covetous, and noble ones not being covetous in good conduct, this is bound to the desire realm. Not bound to the three realms means, all noble ones not being covetous in good conduct without outflows. It is either with outflows or without outflows. That bound to the desire realm is with outflows, that not bound to the three realms is without outflows. It is a mental factor, associated with mind, following the mind, arising together. Without form, inactive, with an object, not karma, associated with karma, following karma.
。共業生。非先業報。除因報。可修。可善知。可以身證。慧證。或可斷。或不可斷。有漏可斷。無漏不可斷。知見亦如是。離瞋惱是善性。或欲界系。或色界系。或無色界系。或不繫三界。欲界系者。欲界不瞋惱善根。餘二界亦如是。不繫者。余不繫是或有漏或無漏系三界者。是有漏。余是無漏。心數法。或心相應。或心不相應。與纏相違不瞋善根與心相應。與使相違不瞋善根與心不相應。隨心行共心生亦如是。無色無作。或有緣或無緣。心相應是有緣。心不相應是無緣。非業或與業相應。或不與業相應。或隨業行或不隨業行。或共業生。或不共業生。亦如心說非業。報除因報。可以身證慧證。或可斷或不可斷。有漏可斷。無漏不可斷。可知見亦如是。正見是善性。或欲界系。或色界系。或無色界系。或非三界系。欲界系者。若凡夫若賢聖。欲界念相應正見。是色無色界亦如是。不繫三界者。賢聖無漏正見。或有漏或無漏。三界系是有漏。不繫是無漏。心數法。心相應。隨心行。共心生。無色無作。有緣。非業。業相應。隨業行。共業生。非先業報。除因報。可以身證。慧證。或可斷。或不可斷。有漏可斷。無漏不可斷。可見可知亦如是。是名善等二十種分別。從何起等十二論者。一從何起。二起誰。三從何因起。
{ "translations": [ "現代漢語譯本", "共業生：共同的業力所生起（指眾生共同的行為和經歷）。並非先業報：不是指先前的業力直接導致的果報。除因報：除了作為直接原因的果報之外。可修：可以通過修行來改變。可善知：可以被正確地瞭解。可以身證：可以通過親身體驗來證悟。慧證：通過智慧來證悟。或可斷：有些是可以斷除的。或不可斷：有些是無法斷除的。有漏可斷：有煩惱的（有漏）是可以斷除的。無漏不可斷：沒有煩惱的（無漏）是無法斷除的。知見亦如是：對於知見也是如此。離瞋惱是善性：遠離嗔恨和惱怒是善良的本性。或欲界系：屬於欲界的範疇。或系：屬於色界的範疇。或無系：屬於無色界的範疇。或不繫三界：不屬於三界（欲界、色界、無色界）的範疇。欲界系者：屬於欲界的，指欲界中不嗔恨惱怒的善根。餘二界亦如是：其餘兩個界（色界和無色界）也是如此。不繫者：不屬於三界的，或者是有煩惱的（有漏），或者是沒有煩惱的（無漏）。系三界者：屬於三界的，是有煩惱的（有漏）。余是無漏：其餘的是沒有煩惱的（無漏）。心數法：與心相關的心理現象。或心相應：與心同時生起並相互關聯。或心不相應：與心不同時生起或不相互關聯。與纏相違：與煩惱的束縛（纏）相違背。不瞋善根與心相應：不嗔恨的善根與心相應。與使相違：與潛在的煩惱（使）相違背。不瞋善根與心不相應：不嗔恨的善根與心不相應。隨心行：跟隨心的活動。共心生：與心同時生起。亦如是：也是如此。無色無作：沒有顏色和形狀，沒有造作。或有緣：有條件和原因。或無緣：沒有條件和原因。心相應是有緣：與心相應的有條件和原因。心不相應是無緣：與心不相應的沒有條件和原因。非業：不是業力。或與業相應：與業力相互關聯。或不與業相應：與業力不相互關聯。或隨業行：跟隨業力的活動。或不隨業行：不跟隨業力的活動。或共業生：共同的業力所生起。或不共業生：不是共同的業力所生起。亦如心說：也像上面關於心的描述一樣。非業：不是業力。報除因報：果報除了作為直接原因的果報之外。可以身證慧證：可以通過親身體驗和智慧來證悟。或可斷或不可斷：有些是可以斷除的，有些是無法斷除的。有漏可斷無漏不可斷：有煩惱的可以斷除，沒有煩惱的無法斷除。可知見亦如是：可以被瞭解的知見也是如此。正見是善性：正確的見解是善良的本性。或欲界系：屬於欲界的範疇。或系：屬於色界的範疇。或無系：屬於無色界的範疇。或非三界系：不屬於三界（欲界、色界、無色界）的範疇。欲界系者：屬於欲界的，無論是凡夫還是賢聖，與欲界的念相應的正見。是色無**亦如是：在色界和無色界也是如此。不繫三界者：不屬於三界的，賢聖的無漏正見。或有漏或無漏：或者是有煩惱的（有漏），或者是沒有煩惱的（無漏）。三界系是有漏：屬於三界的，是有煩惱的（有漏）。不繫是無漏：不屬於三界的，是沒有煩惱的（無漏）。心數法：與心相關的心理現象。心相應：與心同時生起並相互關聯。隨心行：跟隨心的活動。共心生：與心同時生起。無色無作：沒有顏色和形狀，沒有造作。有緣：有條件和原因。非業：不是業力。業相應：與業力相互關聯。隨業行：跟隨業力的活動。共業生：共同的業力所生起。非先業報：不是先前的業力直接導致的果報。除因報：除了作為直接原因的果報之外。可以身證：可以通過親身體驗來證悟。慧證：通過智慧來證悟。或可斷：有些是可以斷除的。或不可斷：有些是無法斷除的。有漏可斷：有煩惱的（有漏）是可以斷除的。無漏不可斷：沒有煩惱的（無漏）是無法斷除的。可見可知亦如是：可以被看見和了解的也是如此。是名善等二十種分別：這被稱為關於善等二十種事物的分別。從何起等十二論者：關於『從何起』等十二種論題。一從何起：第一，從哪裡生起？二起誰：第二，生起于誰？三從何因起：第三，從什麼原因生起？", "English version", 'Born of shared karma: Arising from collective karmic actions (referring to the shared behaviors and experiences of sentient beings). Not a result of prior karma: Not directly caused by the retribution of previous karmic actions. Except for causal retribution: Except for retribution that serves as a direct cause. Can be cultivated: Can be changed through practice. Can be rightly known: Can be correctly understood. Can be personally realized: Can be realized through personal experience. Wisdom realization: Realized through wisdom. Some can be severed: Some can be eliminated. Some cannot be severed: Some cannot be eliminated. Defiled can be severed: That which is defiled (with outflows) can be eliminated. Undefiled cannot be severed: That which is undefiled (without outflows) cannot be eliminated. Knowledge and views are also thus: The same applies to knowledge and views. Freedom from anger and annoyance is a virtuous nature: Being free from anger and annoyance is a virtuous nature. Either belonging to the desire realm: Belonging to the realm of desire. Or belonging to the ** realm: Belonging to the form realm. Or belonging to the formless realm: Belonging to the formless realm. Or not belonging to the three realms: Not belonging to the three realms (desire realm, form realm, formless realm). Belonging to the desire realm: Those belonging to the desire realm refer to the virtuous roots of non-anger and non-annoyance in the desire realm. The other two realms are also thus: The same applies to the other two realms (form realm and formless realm). Not belonging: Those not belonging to the three realms are either defiled (with outflows) or undefiled (without outflows). Belonging to the three realms: Those belonging to the three realms are defiled (with outflows). The rest are undefiled: The rest are undefiled (without outflows). Mental concomitants: Mental phenomena associated with the mind. Either mind-accompanying: Arising simultaneously with and related to the mind. Or not mind-accompanying: Not arising simultaneously with or not related to the mind. Contradictory to fetters: Contradictory to the bonds of afflictions (fetters). Non-anger virtuous roots are mind-accompanying: Virtuous roots of non-anger are mind-accompanying. Contradictory to latent tendencies: Contradictory to underlying afflictions (latent tendencies). Non-anger virtuous roots are not mind-accompanying: Virtuous roots of non-anger are not mind-accompanying. Following the mind\'s activity: Following the activities of the mind. Arising together with the mind: Arising simultaneously with the mind. Also thus: Also the same. Without form or action: Without color or shape, without fabrication. Either with conditions: Having conditions and causes. Or without conditions: Without conditions and causes. Mind-accompanying has conditions: That which is mind-accompanying has conditions and causes. Not mind-accompanying is without conditions: That which is not mind-accompanying is without conditions and causes. Not karma: Not karmic action. Either associated with karma: Associated with karmic actions. Or not associated with karma: Not associated with karmic actions. Either following karmic activity: Following the activities of karma. Or not following karmic activity: Not following the activities of karma. Either born of shared karma: Arising from collective karmic actions. Or not born of shared karma: Not arising from collective karmic actions. Also as the mind is described: Also as described above regarding the mind. Not karma: Not karmic action. Retribution except for causal retribution: Retribution except for retribution that serves as a direct cause. Can be personally realized, wisdom realized: Can be realized through personal experience and wisdom. Some can be severed, some cannot be severed: Some can be eliminated, some cannot be eliminated. Defiled can be severed, undefiled cannot be severed: That which is defiled can be eliminated, that which is undefiled cannot be eliminated. Knowable and visible are also thus: That which can be known and seen is also thus. Right view is a virtuous nature: Correct understanding is a virtuous nature. Either belonging to the desire realm: Belonging to the realm of desire. Or belonging to the ** realm: Belonging to the form realm. Or belonging to the formless realm: Belonging to the formless realm. Or not belonging to the three realms: Not belonging to the three realms (desire realm, form realm, formless realm). Belonging to the desire realm: Those belonging to the desire realm, whether ordinary beings or noble ones, right view associated with mindfulness in the desire realm. The form and formless realms are also thus: The same applies to the form and formless realms. Not belonging to the three realms: Those not belonging to the three realms are the undefiled right view of noble ones. Either defiled or undefiled: Either defiled (with outflows) or undefiled (without outflows). Belonging to the three realms is defiled: That which belongs to the three realms is defiled (with outflows). Not belonging is undefiled: That which does not belong to the three realms is undefiled (without outflows). Mental concomitants: Mental phenomena associated with the mind. Mind-accompanying: Arising simultaneously with and related to the mind. Following the mind\'s activity: Following the activities of the mind. Arising together with the mind: Arising simultaneously with the mind. Without form or action: Without color or shape, without fabrication. With conditions: Having conditions and causes. Not karma: Not karmic action. Karma-associated: Associated with karmic actions. Following karmic activity: Following the activities of karma. Born of shared karma: Arising from collective karmic actions. Not a result of prior karma: Not directly caused by the retribution of previous karmic actions. Except for causal retribution: Except for retribution that serves as a direct cause. Can be personally realized: Can be realized through personal experience. Wisdom realization: Realized through wisdom. Some can be severed: Some can be eliminated. Some cannot be severed: Some cannot be eliminated. Defiled can be severed: That which is defiled (with outflows) can be eliminated. Undefiled cannot be severed: That which is undefiled (without outflows) cannot be eliminated. Visible and knowable are also thus: That which can be seen and known is also thus. These are called the twenty kinds of distinctions regarding virtue and so on: These are called the distinctions regarding twenty things such as virtue. The twelve topics beginning with \'From what does it arise\': The twelve topics beginning with \'From what does it arise?\'. One, from what does it arise?: First, from what does it arise? Two, in whom does it arise?: Second, in whom does it arise? Three, from what cause does it arise?: Third, from what cause does it arise?' ] }
四與誰作因。五何緣。六與誰作緣。七何所緣。八與誰作緣。九何增上。十與誰作增上。十一何失。十二何果殺罪。從何起者。從三不善根起。又從邪念起。又隨以何心奪眾生命。從是心起。起誰者。從殺罪邊所有諸法。已生今生當生。是因緣亦如是。何所緣者。緣眾生。又因何心奪眾生命。亦緣此心。與誰作緣者。因殺罪邊所有諸法。若已生若今生若當生。是法緣于殺生罪。何失者。今世惡名人所不信等。何果者。墮地獄畜生餓鬼阿修羅等及余惡處。受苦惱報。增上與誰增上者。如從何處起中說。劫盜邪淫妄語兩舌惡口散亂語貪取瞋惱邪見亦如是。但所緣有異。劫盜罪緣所用物。邪淫緣眾生。妄語兩舌惡口散亂語緣于名字。貪取緣所用物。瞋惱緣眾生。邪見緣名字。余殘亦如上。不殺生從三善根起。又從正念起。又隨以何心離殺生。從是心起。起誰者。從是法所有諸法。若已生若今生若當生。是因緣亦如是。所緣者。緣于眾生。與誰作緣者。因是不殺生邊所有諸法。若已生若今生若當生。緣于不殺生。增上者。諸善根增上。正念亦增上。隨以何心不殺生。是心亦增上。與誰作增上者。於是不殺生邊所有諸法。若已生若今生若當生。何利益者。與殺罪相違是名為利。何果者。與殺生相違名為果。不劫盜邪淫妄語兩舌惡
【現代漢語翻譯】 現代漢語譯本 四、與誰作因？ 五、何緣？ 六、與誰作緣？ 七、何所緣？ 八、與誰作緣？ 九、何增上？ 十、與誰作增上？ 十一、何失？ 十二、何果？殺罪從何起者？從三不善根起。又從邪念起。又隨以何心奪眾生命，從是心起。起誰者？從殺罪邊所有諸法，已生、今生、當生，是因緣亦如是。何所緣者？緣眾生。又因何心奪眾生命，亦緣此心。與誰作緣者？因殺罪邊所有諸法，若已生、若今生、若當生，是法緣于殺生罪。何失者？今世惡名、人所不信等。何果者？墮地獄、畜生、餓鬼、阿修羅（Asura）等及余惡處，受苦惱報。增上與誰增上者？如從何處起中說。劫盜、邪淫、妄語、兩舌、惡口、散亂語、貪取、瞋惱、邪見亦如是。但所緣有異。劫盜罪緣所用物，邪淫緣眾生，妄語、兩舌、惡口、散亂語緣于名字，貪取緣所用物，瞋惱緣眾生，邪見緣名字。余殘亦如上。不殺生從三善根起。又從正念起。又隨以何心離殺生，從是心起。起誰者？從是法所有諸法，若已生、若今生、若當生，是因緣亦如是。所緣者？緣于眾生。與誰作緣者？因是不殺生邊所有諸法，若已生、若今生、若當生，緣于不殺生。增上者？諸善根增上，正念亦增上。隨以何心不殺生，是心亦增上。與誰作增上者？於是不殺生邊所有諸法，若已生、若今生、若當生。何利益者？與殺罪相違是名為利。何果者？與殺生相違名為果。不劫盜、邪淫、妄語、兩舌惡…
【English Translation】 English version 4. With whom does it make cause? 5. What is the condition? 6. With whom does it make condition? 7. What is the object condition? 8. With whom does it make condition? 9. What is the dominant condition? 10. With whom does it make dominant condition? 11. What is the loss? 12. What is the result? From where does the sin of killing arise? It arises from the three unwholesome roots. It also arises from wrong thought. And according to what mind one takes the lives of beings, it arises from that mind. From whom does it arise? From all the dharmas on the side of the sin of killing, whether already arisen, now arising, or will arise, this is also the same for the cause and condition. What is the object condition? It takes sentient beings as its object. And because of what mind does one take the lives of beings, it also takes this mind as its object. With whom does it make condition? Because of all the dharmas on the side of the sin of killing, whether already arisen, now arising, or will arise, these dharmas are the condition for the sin of killing. What is the loss? Bad reputation in this life, not being trusted by people, etc. What is the result? Falling into hell, the animal realm, the realm of hungry ghosts, the Asura (demi-gods) realm, etc., and other evil places, receiving suffering as retribution. With whom does the dominant condition increase? As said in 'from where does it arise'. Stealing, sexual misconduct, false speech, divisive speech, harsh speech, incoherent speech, greed, anger, and wrong views are also the same. But the object condition is different. The sin of stealing takes the objects used as its object, sexual misconduct takes sentient beings as its object, false speech, divisive speech, harsh speech, and incoherent speech take names as their object, greed takes the objects used as its object, anger takes sentient beings as its object, and wrong views take names as their object. The rest is also as above. Not killing arises from the three wholesome roots. It also arises from right thought. And according to what mind one abstains from killing, it arises from that mind. From whom does it arise? From all the dharmas belonging to this dharma, whether already arisen, now arising, or will arise, this is also the same for the cause and condition. What is the object condition? It takes sentient beings as its object. With whom does it make condition? Because of all the dharmas on the side of not killing, whether already arisen, now arising, or will arise, it is the condition for not killing. What increases the dominant condition? All wholesome roots increase, and right thought also increases. According to what mind one does not kill, that mind also increases. With whom does it make dominant condition? For all the dharmas on the side of not killing, whether already arisen, now arising, or will arise. What is the benefit? Being contrary to the sin of killing is called benefit. What is the result? Being contrary to killing is called result. Not stealing, sexual misconduct, false speech, divisive speech…
口散亂語不貪不恚正見亦如是。但所緣有異。不劫盜緣所用物。不邪淫緣眾生。不妄語不兩舌不惡口不散亂語緣名字。不貪取緣所用物。不瞋惱緣眾生。正見或緣名字或緣義。有漏緣于名字。無漏緣于義。是菩薩于善等論及起等十二論。行十善道。應如是分別知。又知。
七種不善處 以貪瞋癡生 及四門分別 業眾生各二
是菩薩知七不善業道以貪瞋癡生。而分別於世。又知七種不善業中四門分別。是殺罪或從貪生。或從瞋生。或從癡生。從貪生者。若人見眾生。生貪著心。從是因緣。受用好色聲香味觸。或須齒角毛皮筋肉骨髓等。是人生如是貪心故奪他命。是名從貪生殺罪。若人瞋心不喜殺眾生。是名從瞋生。若人邪見不知後世善惡業殺眾生。是名從癡生殺罪。或以為福德故。或使欲度苦故而殺。如西方安息國等。復有取福德因緣故殺。以是殺業因緣故。欲得生天。如東天竺人于天寺中殺生。以此事故欲生天上。是名從癡生。復有人以貪心故取他物。作是念。以我當隨意得好色聲香味觸。是名從貪生。復有人以瞋心不喜彼人故劫盜財物。欲令其惱。是名從瞋生。復有人邪見不知果報。劫盜他物。是名從癡生。如諸婆羅門說世間財寶皆是我物。我力弱故諸小人等以非法取用。若我取者。自取其物無
【現代漢語翻譯】 現代漢語譯本：口散亂語、不貪、不嗔、正見也是如此。但所緣的對象有所不同。不劫盜是緣于所用的物品，不邪淫是緣于眾生，不妄語、不兩舌、不惡口、不散亂語是緣于名字（nāmadheya，概念、名稱）。不貪取是緣于所用的物品，不嗔惱是緣于眾生。正見或者緣于名字，或者緣于意義（artha，真實）。有漏之法緣于名字，無漏之法緣于意義。這位菩薩對於善等論以及起等十二論，行十善道，應當這樣分別了知。還要知道：
七種不善之處，由貪、嗔、癡產生，以及四種門類的分別，業和眾生各有兩種。
這位菩薩知道七種不善業道是由貪、嗔、癡產生的，並且在世間進行分別。又知道七種不善業中有四種門類的分別。殺罪或者從貪產生，或者從嗔產生，或者從癡產生。從貪產生的情況是：如果有人見到眾生，產生貪著之心，因為這個因緣，想要受用好的色、聲、香、味、觸，或者需要牙齒、角、毛皮、筋肉、骨髓等。這個人因為生起這樣的貪心而奪取他人的性命，這叫做從貪產生殺罪。如果有人因為嗔心而不喜歡而殺害眾生，這叫做從嗔產生。如果有人因為邪見而不知道後世善惡業報而殺害眾生，這叫做從癡產生殺罪。或者以為這樣做可以獲得福德，或者以為這樣做可以使眾生脫離痛苦而殺害。例如西方安息國（An息國）等。又有爲了獲取福德的因緣而殺生，因為這種殺業的因緣，想要得生天界，例如東天竺（Eastern India）人在天寺中殺生，因為這件事想要生到天上，這叫做從癡產生。又有人因為貪心而拿取他人的物品，心裡想著：我可以隨意得到好的色、聲、香、味、觸。這叫做從貪產生。又有人因為嗔心而不喜歡那個人而劫盜財物，想要讓他惱怒。這叫做從嗔產生。又有人因為邪見而不知道果報，劫盜他人的物品。這叫做從癡產生。例如那些婆羅門（Brahmanas）說世間的財寶都是我的東西，因為我力量弱小，所以那些小人才用非法手段取用。如果我取回，只是取回我自己的東西，沒有
【English Translation】 English version: Speech that is scattered, non-greed, non-hatred, and right view are also like this. However, the objects of focus are different. Not stealing is related to the objects used. Not engaging in sexual misconduct is related to sentient beings. Not lying, not engaging in divisive speech, not using harsh language, and not engaging in scattered speech are related to names (nāmadheya, concept, name). Not being greedy is related to the objects used. Not being angry is related to sentient beings. Right view is either related to names or related to meaning (artha, reality). Defiled dharmas are related to names. Undefiled dharmas are related to meaning. This Bodhisattva, regarding the treatises on goodness and the twelve treatises beginning with 'arising,' practices the ten virtuous paths. One should understand and distinguish them in this way. Furthermore, know that:
The seven unwholesome places arise from greed, hatred, and delusion, and are distinguished by four categories, with karma and sentient beings each having two.
This Bodhisattva knows that the seven unwholesome paths of action arise from greed, hatred, and delusion, and distinguishes them in the world. Furthermore, he knows that there are four categories of distinctions within the seven unwholesome karmas. The sin of killing either arises from greed, or arises from hatred, or arises from delusion. The case of arising from greed is: if a person sees a sentient being and generates a greedy mind, because of this cause, he desires to enjoy good forms, sounds, smells, tastes, and tactile sensations, or needs teeth, horns, fur, muscles, tendons, bones, marrow, etc. This person, because he generates such a greedy mind, takes the life of another. This is called the sin of killing arising from greed. If a person kills sentient beings out of hatred and dislike, this is called arising from hatred. If a person kills sentient beings out of wrong views and ignorance of the karmic consequences of good and evil in future lives, this is called the sin of killing arising from delusion. Or he kills thinking that he can obtain merit, or thinking that he can liberate sentient beings from suffering. For example, the country of Anxi (An息國) in the Western Regions, etc. There are also those who kill for the sake of obtaining merit, because of this karma of killing, they desire to be born in the heavens, such as the people of Eastern India (Eastern India) who kill living beings in the temples of the gods, desiring to be born in the heavens because of this matter. This is called arising from delusion. Furthermore, there are those who take the property of others out of greed, thinking: I can freely obtain good forms, sounds, smells, tastes, and tactile sensations. This is called arising from greed. Furthermore, there are those who rob others of their property out of hatred and dislike for that person, wanting to make him angry. This is called arising from hatred. Furthermore, there are those who rob others of their property out of wrong views and ignorance of karmic consequences. This is called arising from delusion. For example, those Brahmanas (Brahmanas) say that the wealth and treasures of the world are all mine, but because I am weak, those petty people take and use them unlawfully. If I take them back, I am only taking back my own things, there is no
有過罪。以如是心劫盜他物者。是亦從癡生。若人貪著色因緣故而邪淫。是名從貪生。若人瞋不喜作是念。是人犯我母婦姊妹女等。我亦還以淫事污彼母婦姊妹女等。是名從瞋生邪淫。若人邪見不知果報而故犯者。是名從癡生。如有人言。人中無有邪淫。何以故。女人皆為男子故生。如余所用物。如有所須。若與從事無邪淫罪。以是心作淫慾者。是名從癡生。如劫盜罪妄語亦如是。為貪財故妄語。是名從貪生。為欲誑彼令得苦惱。是名從瞋生。邪見不知業果報故妄語。是名從癡生。兩舌惡口散亂語亦如是。三不善道則是根本。從是分別生七種身口業果。問曰。不離殺生皆是殺生罪不。若殺生罪皆是不離殺生耶。答曰。有不離殺生即是殺生罪。有不離殺生非殺生罪。何等是不離殺生即是殺生罪。若有眾生知是眾生故殺奪命起身業。是名不離殺生亦是殺生罪。何等是不離殺生非殺生罪。此人先雖作殺因緣而眾生不死又身不動口不說。但心念我從今日當殺眾生。是名不離殺生非殺生罪。是二門分別。為四種分別。所謂善不善各二種。
不但善不善 身心二種業 亦復應當知 更有餘分別
除身殺生劫盜邪淫。余殘打縛閉系鞭杖牽挽等。但不死而已。如是不善身業非奪命等所攝。善中迎送合掌禮拜恭敬問訊洗
【現代漢語翻譯】 現代漢語譯本： 有過錯。如果有人以這樣的心態去搶劫別人的東西，這也是從愚癡產生的。如果有人因為貪戀美色而邪淫，這叫做從貪慾產生。如果有人因為嗔恨而不高興，心想：『這個人侵犯了我的母親、妻子、姐妹、女兒等，我也要用淫亂之事來玷污他的母親、妻子、姐妹、女兒等。』這叫做從嗔恨產生邪淫。如果有人因為邪見，不知道善惡果報而故意犯戒，這叫做從愚癡產生。比如有人說：『人世間沒有邪淫。』為什麼呢？因為女人都是爲了男人而生的，就像其他被使用的物品一樣，如果有所需要，與之發生關係沒有邪淫的罪過。』以這樣的心態行淫慾之事，這叫做從愚癡產生。如同搶劫的罪過一樣，妄語也是如此。爲了貪圖錢財而說謊，這叫做從貪慾產生。爲了欺騙他人，使他人痛苦惱怒而說謊，這叫做從嗔恨產生。因為邪見，不知道善惡業的果報而說謊，這叫做從愚癡產生。兩舌、惡口、綺語也是如此。這三種不善的意業是根本，由此分別產生七種身口意的業果。
問：不離殺生都算是殺生罪嗎？如果犯了殺生罪，就一定是不離殺生嗎？
答：有不離殺生就是殺生罪，有不離殺生卻不是殺生罪。什麼是不離殺生就是殺生罪呢？如果有人明知是眾生而故意殺害，奪取其性命，並且有身體的行動，這就叫做不離殺生，也是殺生罪。什麼是不離殺生卻不是殺生罪呢？這個人雖然先有了殺生的念頭，但是眾生沒有死，而且身體沒有行動，口中也沒有說出來，只是心中想『我從今天開始要殺害眾生』，這叫做不離殺生，但不是殺生罪。這是從兩個方面來分別，可以分為四種，也就是善和不善各有兩種。
不但有善與不善，還有身和心兩種業，也應當知道，還有其他的分別。
除了身體的殺生、偷盜、邪淫，其餘的如毆打、捆綁、囚禁、鞭打、牽拉等，只要沒有致人死亡。這些不善的身業不屬於奪命等罪所包含的。善業中，如迎接、護送、合掌、禮拜、恭敬、問候、洗...
【English Translation】 English version: There is transgression. If someone steals another's property with such a mind, it also arises from ignorance (chi). If someone commits sexual misconduct due to greed for sensual pleasures, it is said to arise from greed (tan). If someone is angry and displeased, thinking, 'This person has violated my mother, wife, sister, daughter, etc., I will also defile his mother, wife, sister, daughter, etc., with sexual misconduct,' it is said to arise from anger (chen). If someone commits transgressions knowingly due to wrong views, not understanding karmic consequences, it is said to arise from ignorance (chi). For example, someone might say, 'There is no sexual misconduct among people.' Why? Because women are all born for men, like other things that are used. If there is a need, engaging with them does not constitute sexual misconduct.' Engaging in sexual desire with such a mind is said to arise from ignorance (chi). Just like the transgression of robbery, false speech is also similar. Lying for the sake of greed for wealth is said to arise from greed (tan). Lying to deceive others and cause them suffering and distress is said to arise from anger (chen). Lying due to wrong views, not understanding the karmic consequences of actions, is said to arise from ignorance (chi). Divisive speech, harsh speech, and frivolous speech are also similar. These three unwholesome mental actions are the root, from which seven kinds of bodily, verbal, and mental karmic results arise.
Question: Does not abstaining from killing always constitute the sin of killing? If one commits the sin of killing, is it necessarily not abstaining from killing?
Answer: There are instances where not abstaining from killing is the sin of killing, and there are instances where not abstaining from killing is not the sin of killing. What is it that not abstaining from killing is the sin of killing? If someone knowingly kills a sentient being, taking their life, and there is physical action involved, it is called not abstaining from killing, and it is the sin of killing. What is it that not abstaining from killing is not the sin of killing? Although this person first had the thought of killing, the sentient being did not die, and there was no physical action or verbal expression, but only the thought in their mind, 'From today onwards, I will kill sentient beings,' it is called not abstaining from killing, but it is not the sin of killing. These are two aspects to distinguish, which can be divided into four types, namely, good and unwholesome, each having two types.
Not only are there good and unwholesome actions, but also bodily and mental actions. It should also be known that there are other distinctions.
Apart from bodily actions of killing, stealing, and sexual misconduct, the remaining actions such as beating, binding, imprisoning, whipping, pulling, etc., as long as they do not result in death, these unwholesome bodily actions are not included in the sins of taking life, etc. Among wholesome actions, such as welcoming, escorting, joining palms, prostrating, respecting, greeting, washing...
浴按摩佈施等善身業非不殺生等所攝。意業中除貪取瞋惱邪見余所有不守攝心諸結使等不善法。又意業中除不貪取不瞋惱正見余善守攝心信戒聞定舍慧等善法。
七業亦業道 三業道非業
殺生劫盜邪淫妄語兩舌惡口散亂語七。是業即業道。貪取瞋惱邪見。是業道非業。此三事相應思是業。問曰。前七事何故亦是業亦是業道。答曰。習行是七事轉增故。至地獄畜生餓鬼。以是故名為業道。是七能作故名業。三是業道非業者。是不善業根本。以是故名三業道非業。善中亦如是。所謂離殺生劫盜邪淫妄語兩舌惡口散亂語亦業亦業道。餘三不貪取不瞋惱正見是業道非業。此三相應思是業。問曰。前七事何故是業亦業道。答曰。常修習此事故。能至人天好處名為道。是七能作故名為業。問曰。餘三何故但業道非業耶。答曰。三是諸善業根本。諸善業從中行故。名為業道非業。複次。
戒法即是業 業或戒非戒 業及於業道 有四種分別
身口業是戒。意業是業非戒。業及於業道四種分別者。有業非業道。有業道非業。有業亦是業道。有非業非業道。業非業道者。三種不善身業。業道所不攝。所謂手拳鞭杖等。及三種善身業。業道所不攝。所謂迎逆敬禮等。是二善不善業。非業道所攝。或有人言。
【現代漢語翻譯】 現代漢語譯本： 沐浴、佈施等善良的身業，並非不殺生等惡業所包含的。意業中，除了貪婪、嗔怒、邪見之外，其餘所有不能守護攝持內心的各種煩惱（結使）等不善之法。又在意業中，除了不貪婪、不嗔怒、正見之外，其餘所有能守護攝持內心的信心、戒律、聽聞、禪定、捨棄、智慧等善良之法。
七種行為既是業也是業道，三種行為是業道但不是業。
殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語這七種行為，既是業也是業道。貪婪、嗔怒、邪見，是業道但不是業。與這三種行為相應的思念才是業。有人問：為什麼前面的七種行為既是業也是業道呢？回答說：因為經常習行這七種行為，會不斷增長，最終墮入地獄、畜生、餓鬼道。因此被稱為業道。這七種行為本身能產生作用，所以也稱為業。三種是業道但不是業的原因是：它們是不善業的根本。因此被稱為三種業道但不是業。善業中也是如此。所謂遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語，既是業也是業道。其餘三種不貪婪、不嗔怒、正見，是業道但不是業。與這三種行為相應的思念才是業。有人問：為什麼前面的七種行為既是業也是業道呢？回答說：因為經常修習這些行為，能夠到達人天等好的去處，所以稱為道。這七種行為本身能產生作用，所以也稱為業。有人問：為什麼其餘三種只是業道但不是業呢？回答說：這三種是所有善業的根本。所有善業都從中產生，所以稱為業道但不是業。再次說明：
戒律就是業，業可能是戒律，也可能不是戒律。 業以及業道，有四種不同的區分。
身業和口業是戒律。意業是業但不是戒律。業以及業道四種不同的區分是：有的是業但不是業道，有的是業道但不是業，有的是業也是業道，有的是既不是業也不是業道。是業但不是業道的是：三種不善的身業，不被業道所包含，例如用手、拳頭、鞭子、棍棒等。以及三種善良的身業，不被業道所包含，例如迎接、尊敬、禮拜等。這兩種善與不善的業，不被業道所包含。或者有人說：
【English Translation】 English version: Good bodily actions such as bathing and giving alms are not included in actions such as not killing. In mental actions, all unwholesome dharmas such as afflictions (kleshas) that do not guard and restrain the mind, except for greed, hatred, and wrong views. Also, in mental actions, all wholesome dharmas that guard and restrain the mind, such as faith, discipline, learning, concentration, renunciation, and wisdom, except for non-greed, non-hatred, and right view.
The seven actions are both karma and the path of karma; the three actions are the path of karma but not karma.
Killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, and idle chatter are the seven. These are both karma and the path of karma. Greed, hatred, and wrong view are the path of karma but not karma. The thought associated with these three is karma. Question: Why are the previous seven actions both karma and the path of karma? Answer: Because practicing these seven actions increases them, leading to hell, the animal realm, and the realm of hungry ghosts. Therefore, they are called the path of karma. These seven can produce effects, so they are called karma. The reason why the three are the path of karma but not karma is that they are the root of unwholesome karma. Therefore, they are called the three paths of karma but not karma. It is the same in wholesome actions. Abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, and idle chatter are both karma and the path of karma. The remaining three, non-greed, non-hatred, and right view, are the path of karma but not karma. The thought associated with these three is karma. Question: Why are the previous seven actions both karma and the path of karma? Answer: Because constantly practicing these actions can lead to good places such as the human and heavenly realms, they are called the path. These seven can produce effects, so they are called karma. Question: Why are the remaining three only the path of karma but not karma? Answer: These three are the root of all wholesome actions. All wholesome actions arise from them, so they are called the path of karma but not karma. Furthermore:
Precepts are karma; karma may or may not be precepts. Karma and the path of karma have four different distinctions.
Bodily and verbal actions are precepts. Mental actions are karma but not precepts. The four different distinctions of karma and the path of karma are: some are karma but not the path of karma, some are the path of karma but not karma, some are both karma and the path of karma, and some are neither karma nor the path of karma. Karma but not the path of karma includes the three unwholesome bodily actions that are not included in the path of karma, such as using hands, fists, whips, and sticks. And the three wholesome bodily actions that are not included in the path of karma, such as welcoming, respecting, and bowing. These two kinds of wholesome and unwholesome karma are not included in the path of karma. Or some say:
亦是業道。何以故。是二業或時至善惡處故。名為業道。以不定故不說業道。業道非業者。后三不善及三善是煩惱性故非業。能起業故名為業道。三善是善根性故非業。能起善業故名為業道。亦業亦業道者。所謂殺生不殺生等七事。是非業非業道者余法是。複次。
菩薩初地邊 以三種清凈 安住十善道 則生決定心
是菩薩于第二地中了了分別知如是十善十不善道。知已以三種清凈住十善道。所謂自不殺生不教他殺。于殺生罪心不喜悅。乃至正見亦如是。問曰。菩薩初地中已住十善道。此中何故重說。答曰。初地中。非不住十善道。但此中轉勝增長。以三種清凈故。先初住中雖作閻浮提王不能行此三種清凈。是故此中說三種清凈。菩薩住是二地。知如是分別諸業。生決定心。
世所有惡道 皆十不善生 世所有善道 因於十善生
世間所有惡道者。所謂三種地獄道。熱地獄冷地獄。黑地獄。三種畜生道。水行畜生。陸行畜生。空行畜生。種種鬼道。有飢餓鬼者食不凈鬼者火口者阿修羅夜叉等。皆由行十不善道。有上中下因緣故。出世間所有善道若天若人。皆由行十善道生。三界所攝。天有二十八。人者四天下人是。如是決定知已。作是念。我欲自生善處。亦令眾生生於善處。
【現代漢語翻譯】 現代漢語譯本： 也是業道。為什麼這麼說呢？因為這兩種業有時會導致好的或壞的結果，所以稱為業道。因為它們是不確定的，所以不直接稱為業道。業道不是業的情況是：後面的三種不善業和三種善業，因為它們是煩惱的性質，所以不是業，但因為它們能引發業，所以稱為業道。三種善業是善根的性質，所以不是業，但因為它們能引發善業，所以稱為業道。既是業又是業道的情況是：所謂的殺生和不殺生等七件事。既不是業也不是業道的情況是：其餘的法。再者， 菩薩在初地（Bodhisattva Bhumi，菩薩修行的第一個階段）的邊緣， 以三種清凈的方式， 安住於十善道（Dasa-kusala，十種善的行爲準則）， 就會生起堅定的決心。 這位菩薩在第二地（Vimala Bhumi，菩薩修行的第二個階段）中，完全清楚地分別知道這十善道和十不善道（Dasa-akusala，十種不善的行爲準則）。知道之後，以三種清凈的方式安住於十善道。這三種清凈是：自己不殺生，不教他人殺生，對於殺生的罪行，內心不喜悅。乃至正見（Samyag-drsti，八正道之一，正確的見解）也是如此。有人問：菩薩在初地中已經安住於十善道，為什麼這裡還要重複說呢？回答是：在初地中，並非不安住於十善道，但在這裡，十善道變得更加殊勝和增長，因為有三種清凈的緣故。先前在初地中，即使做了閻浮提（Jambudvipa，我們所居住的大陸）的國王，也不能實行這三種清凈。因此，這裡才說這三種清凈。菩薩安住在這兩個階段，知道如何分別各種業，就會生起堅定的決心。 世間所有惡道， 都是由十不善業所生。 世間所有善道， 都是因為行十善業而生。 世間所有惡道，指的是三種地獄道：熱地獄、冷地獄、黑地獄；三種畜生道：水行畜生、陸行畜生、空行畜生；各種鬼道：有飢餓鬼、食不凈鬼、火口鬼、阿修羅（Asura，一種神道生物）、夜叉（Yaksa，一種守護神）等。這些都是由於行十不善道，有上、中、下等因緣所導致的。出世間所有善道，無論是天道還是人道，都是由於行十善道而產生的，都包含在三界（Triloka，欲界、色界、無色界）之中。天道有二十八種天，人道指的是四大部洲（Caturdvipa，佛教宇宙觀中的四個大陸）的人。像這樣確定地知道之後，就產生這樣的想法：我想要自己生於善處，也讓眾生生於善處。
【English Translation】 English version: It is also the path of karma. Why is that? Because these two karmas sometimes lead to good or bad outcomes, they are called the path of karma. Because they are uncertain, they are not directly called the path of karma. The cases where karma is not the path of karma are: the latter three unwholesome karmas and three wholesome karmas, because they are of the nature of afflictions, they are not karma, but because they can initiate karma, they are called the path of karma. The three wholesome karmas are of the nature of wholesome roots, so they are not karma, but because they can initiate wholesome karma, they are called the path of karma. What is both karma and the path of karma is: the so-called killing and non-killing, etc., the seven things. What is neither karma nor the path of karma is: the remaining dharmas. Furthermore, On the edge of the first Bodhisattva Bhumi (Bodhisattva Bhumi, the first stage of a Bodhisattva's practice), With three kinds of purity, Abiding in the ten wholesome paths (Dasa-kusala, the ten wholesome courses of action), Then a determined mind arises. This Bodhisattva, in the second Bhumi (Vimala Bhumi, the second stage of a Bodhisattva's practice), fully and clearly distinguishes and knows these ten wholesome paths and ten unwholesome paths (Dasa-akusala, the ten unwholesome courses of action). Having known them, he abides in the ten wholesome paths with three kinds of purity. These three kinds of purity are: not killing oneself, not teaching others to kill, and not rejoicing in the mind at the sin of killing. Even right view (Samyag-drsti, one of the Eightfold Path, correct view) is the same. Someone asks: The Bodhisattva already abides in the ten wholesome paths in the first Bhumi, why is it repeated here? The answer is: In the first Bhumi, it is not that one does not abide in the ten wholesome paths, but here, the ten wholesome paths become more excellent and increase because of the three kinds of purity. Previously, in the first Bhumi, even if one were the king of Jambudvipa (Jambudvipa, the continent we live on), one could not practice these three kinds of purity. Therefore, these three kinds of purity are mentioned here. The Bodhisattva abides in these two stages, knowing how to distinguish various karmas, and a determined mind arises. All evil paths in the world, Are born from the ten unwholesome deeds. All good paths in the world, Are born from the ten wholesome deeds. All evil paths in the world refer to the three hell realms: hot hell, cold hell, and dark hell; the three animal realms: aquatic animals, terrestrial animals, and aerial animals; various ghost realms: hungry ghosts, filth-eating ghosts, fire-mouthed ghosts, Asuras (Asura, a type of divine being), Yakshas (Yaksa, a type of guardian deity), etc. These are all caused by practicing the ten unwholesome deeds, with superior, middling, and inferior causes and conditions. All wholesome paths in the world, whether they are the heavenly realms or the human realm, are produced by practicing the ten wholesome deeds, and are all included within the three realms (Triloka, the desire realm, the form realm, and the formless realm). There are twenty-eight heavens in the heavenly realms, and the human realm refers to the people of the four continents (Caturdvipa, the four continents in Buddhist cosmology). Having determinedly known this, one generates this thought: I want to be born in a good place myself, and also cause sentient beings to be born in good places.
是故我自應 住於十善道 亦令餘眾生 即住此善道
若生善處若生惡處。皆屬十善十不善道。我知是世間諸業因緣有無有定主。是故我應先自行十善道。然後令諸眾生亦住十善道。問曰。何以故。要先自住十善道后乃令他住耶。答曰。
行於惡業者 令他善不易 自不行善故 他則不信受
若惡人自不行善。欲令他行善者則為甚難。何以故。是人自不行善。他人不信受其語。如偈說。
若人自不善 不能令他善 若自不寂滅 不能令他寂 以是故汝當 先自行善寂 然後教他人 令行善寂滅
是菩薩當如是行善法。
從阿鼻地獄 乃至於有頂 分別十業果 及其受報處
當如是正知。下從阿鼻地獄。上至非有想非無想處。皆是善不善種種業受果報處。于中習行上十不善道故生阿鼻地獄。小減生大炙地獄。小減生小炙地獄。小減生大叫喚地獄。小減生小叫喚地獄。小減生僧伽陀地獄。小減生大陌地獄。小減生黑繩地獄。小減生活地獄。小減生劍林等小眷屬地獄中。亦應如是轉小分別。行中十不善道生畜生中。畜生中亦應轉少分別。行下不善道生餓鬼中。如是總相說。是中應廣分別差別。有諸阿修羅夜叉生鬼道中。有諸龍王生畜生中。所受快
【現代漢語翻譯】 現代漢語譯本： 因此我應當自己安住於十善道， 也讓其餘眾生，安住于這十善道。
如果生於善處或生於惡處，都屬於十善或十不善道。我知道這世間諸業的因緣，有或沒有一定的支配者。因此我應當先自己實行十善道，然後讓眾生也安住於十善道。問：為什麼一定要先自己安住於十善道，然後才讓別人安住呢？答：
對於行惡業的人，要讓他行善不容易； 因為自己不行善的緣故，他人就不會相信接受。
如果惡人自己不行善，想要讓別人行善，那就非常困難。為什麼呢？因為這個人自己不行善，他人就不會相信接受他的話。如偈頌所說：
如果自己不善良，不能使他人善良； 如果自己不寂滅，不能使他人寂滅； 因此你應當，先自己行善寂； 然後教導他人，令行善寂滅。
這位菩薩應當這樣行善法。
從阿鼻地獄（梵文 Avīci，八大地獄中最下層），乃至到有頂天（色界最高處）； 分別十業（十善業和十惡業）的果報，以及他們所受報之處。
應當這樣正確地瞭解：下從阿鼻地獄，上至非想非非想處（既不是『有想』也不是『無想』的境界，三界天的最高處），都是善不善種種業所受果報之處。在其中習行上十不善道，所以生於阿鼻地獄；稍微減輕，生於大焦熱地獄；稍微減輕，生於小焦熱地獄；稍微減輕，生於大叫喚地獄；稍微減輕，生於小叫喚地獄；稍微減輕，生於眾合地獄；稍微減輕，生於大黑暗地獄；稍微減輕，生於黑繩地獄；稍微減輕，生於活地獄；稍微減輕，生於劍林等小的眷屬地獄中。也應當這樣逐漸細微地分別。行中十不善道，生於畜生中。畜生中也應當逐漸減少地分別。行下不善道，生於餓鬼中。像這樣總括地來說。其中應當廣泛地分別差別。有諸阿修羅（梵文 Asura，一種非天、非人的大力神）夜叉（梵文 Yaksha，一種守護神）生於鬼道中，有諸龍王生於畜生中，所受的快樂
【English Translation】 English version: Therefore, I myself should abide in the Ten Virtuous Paths, And also cause other beings to abide in these virtuous paths.
Whether born in good realms or born in evil realms, all belong to the Ten Virtuous and Ten Non-Virtuous Paths. I know that the causes and conditions of all karmas in this world, whether existent or nonexistent, have no fixed master. Therefore, I should first practice the Ten Virtuous Paths myself, and then cause all beings to abide in the Ten Virtuous Paths. Question: Why must one first abide in the Ten Virtuous Paths oneself before causing others to abide in them? Answer:
For those who practice evil deeds, It is not easy to make them do good; Because one does not practice good oneself, Others will not believe and accept.
If an evil person does not practice good himself, wanting to make others practice good is very difficult. Why? Because this person does not practice good himself, others will not believe and accept his words. As the verse says:
If a person is not good himself, He cannot make others good; If he is not tranquil himself, He cannot make others tranquil; Therefore, you should, First practice goodness and tranquility yourself; Then teach others, To practice goodness and tranquility.
This Bodhisattva should practice good dharmas in this way.
From Avīci Hell (the hell of incessant suffering, the lowest of the eight great hells), Up to the Peak of Existence (the highest realm in the Form Realm); Distinguish the karmic results of the Ten Karmas (Ten Virtuous Deeds and Ten Non-Virtuous Deeds), And the places where they receive their retribution.
One should thus correctly understand: from Avīci Hell below, up to the Realm of Neither Perception Nor Non-Perception (the state of neither 'perception' nor 'non-perception', the highest of the Three Realms), all are places where the fruits of good and non-good karmas are received. Practicing the upper Ten Non-Virtuous Paths within them, one is born in Avīci Hell; slightly reduced, one is born in the Great Burning Hell; slightly reduced, one is born in the Small Burning Hell; slightly reduced, one is born in the Great Crying Hell; slightly reduced, one is born in the Small Crying Hell; slightly reduced, one is born in the Saṃghāta Hell; slightly reduced, one is born in the Great Dark Hell; slightly reduced, one is born in the Black Rope Hell; slightly reduced, one is born in the Living Hell; slightly reduced, one is born in the small attendant hells such as the Sword Forest. One should also gradually and subtly distinguish in this way. Practicing the middle Ten Non-Virtuous Paths, one is born among animals. Among animals, one should also gradually reduce and distinguish. Practicing the lower Non-Virtuous Paths, one is born among hungry ghosts. Thus, generally speaking. Within this, one should widely distinguish the differences. There are Asuras (a type of demigod or titan in Buddhist cosmology) and Yakshas (a type of nature spirit, usually benevolent) born in the realm of ghosts, and there are Dragon Kings born among animals, the pleasures they receive
樂或與諸天同。是諸眾生以不善因緣故生。生已受善業果報。行最下十善道生閻浮提人中在貧窮下賤家。所謂栴陀羅邊地工巧小人等。轉勝生居士家。轉勝生婆羅門家。轉勝生剎利家。轉勝生大臣家。轉勝生國王家。於十善道轉復勝者生瞿陀尼。轉勝生弗婆提。轉勝生郁單越。轉勝生四天王處。轉勝生忉利天炎摩天兜率陀天化樂天。習行上十善道生他化自在天。於是中亦應種種分別小大差別。如人中小王大王閻浮提王轉輪聖王。四天王處有四天王。忉利天中有釋提桓因。炎摩天上有須炎摩天王。兜率陀天上有珊兜率陀天王。化樂天上有善化天王。他化自在天上有他化自在天王。過是以上。要行禪定思得生上界。問曰。若以禪定思得生上界者。何以故。說乃至非有想非無想處皆以十善道故得生。答曰。雖修禪定生色界無色界。要當先堅住十善道然後得修禪定。以是故。彼處以十善業道為大利益。以是故。說乃至非有想非無想處皆以十善道因緣故得生。所以者何。先行清凈十善道離欲。修初禪下思得生梵眾天。修初禪中思生梵輔天。修初禪上思故得生大梵天。修二禪下思生少光天。修二禪中思得生無量光天。修二禪上思得生妙光天。修三禪下思得生小凈天。修三禪中思故得生無量凈天。修三禪上思得生遍凈天。修四禪下思
【現代漢語翻譯】 現代漢語譯本 快樂可以與諸天眾相同。這些眾生因為不善的因緣而出生。出生后承受善業的果報。奉行最下等的十善道而生於閻浮提（Jambudvipa，四大部洲之一，我們所居住的洲）的人群中，處於貧窮的家庭。例如旃陀羅（Chandala，古印度社會中的賤民）或者邊遠地區從事工巧技藝的小人物等等。逐漸提升，轉而出生于居士（在家信徒）的家庭。更加提升，出生于婆羅門（Brahmana，印度教祭司階層）的家庭。更加提升，出生于剎利（Kshatriya，印度教的武士和統治者階層）的家庭。更加提升，出生于大臣的家庭。更加提升，出生於國王的家庭。在十善道上更加精進的人，出生于瞿陀尼（Godaniya，四大部洲之一）。更加精進，出生于弗婆提（Purvavideha，四大部洲之一）。更加精進，出生于郁單越（Uttarakuru，四大部洲之一）。更加精進，出生於四天王處（Cāturmahārājika，佛教六慾天中的第一層天）。更加精進，出生于忉利天（Trāyastriṃśa，佛教欲界六天中的第二層天），炎摩天（Yāmadeva，佛教欲界六天中的第三層天），兜率陀天（Tuṣita，佛教欲界六天中的第四層天），化樂天（Nirmāṇarati，佛教欲界六天中的第五層天）。修習上等的十善道，出生於他化自在天（Paranirmita-vasavartin，佛教欲界六天中的第六層天）。 在這些天界中，也應該種種區分大小的差別。如同人間有小王、大王、閻浮提王、轉輪聖王。四天王處有四大天王。忉利天中有釋提桓因（Śakro devānām indraḥ，帝釋天）。炎摩天上有須炎摩天王。兜率陀天上有珊兜率陀天王。化樂天上有善化天王。他化自在天上有他化自在天王。超過這些天界以上，需要修行禪定思慮才能得以上升到更高的境界。有人問：『如果通過禪定思慮才能得以上升到更高的境界，為什麼說乃至非有想非無想處（Naivasamjnanasamjnayatana，佛教無色界最高的境界）都是因為十善道的緣故才能得生呢？』回答說：『雖然修習禪定可以生到無色界，但必須要先堅定地奉行十善道，然後才能修習禪定。因此，在那些境界中，十善業道是最大的利益。因此說，乃至非有想非無想處都是因為十善道的因緣才能得生。』 這是什麼原因呢？先行清凈的十善道，遠離慾望，修習初禪下等的思慮，可以得生梵眾天（Brahma-parisadya，色界初禪天）。修習初禪中等的思慮，可以得生梵輔天（Brahma-purohita，色界初禪天）。修習初禪上等的思慮，可以得生大梵天（Mahābrahmā，色界初禪天）。修習二禪下等的思慮，可以得生少光天（Parittābha，色界二禪天）。修習二禪中等的思慮，可以得生無量光天（Apramāṇābha，色界二禪天）。修習二禪上等的思慮，可以得生妙光天（Ābhāsvara，色界二禪天）。修習三禪下等的思慮，可以得生小凈天（Parittaśubha，色界三禪天）。修習三禪中等的思慮，可以得生無量凈天（Apramāṇaśubha，色界三禪天）。修習三禪上等的思慮，可以得生遍凈天（Śubhakṛtsna，色界三禪天）。修習四禪下等的思慮
【English Translation】 English version Happiness can be shared with the various heavens. These beings are born due to unwholesome causes and conditions. Having been born, they receive the karmic rewards of wholesome deeds. Practicing the lowest level of the ten wholesome paths, they are born among the people of Jambudvipa (one of the four continents, the continent we inhabit), in impoverished families. For example, Chandala (outcastes in ancient Indian society) or small artisans in remote areas. Gradually improving, they are reborn into the families of lay practitioners (householders). Further improving, they are born into the families of Brahmins (the priestly class in Hinduism). Further improving, they are born into the families of Kshatriyas (the warrior and ruling class in Hinduism). Further improving, they are born into the families of ministers. Further improving, they are born into the families of kings. Those who are even more diligent in the ten wholesome paths are born in Godaniya (one of the four continents). Even more diligent, they are born in Purvavideha (one of the four continents). Even more diligent, they are born in Uttarakuru (one of the four continents). Even more diligent, they are born in the Heaven of the Four Kings (Cāturmahārājika, the first heaven in the desire realm). Even more diligent, they are born in the Trayastrimsha Heaven (Trāyastriṃśa, the second heaven in the desire realm), the Yama Heaven (Yāmadeva, the third heaven in the desire realm), the Tushita Heaven (Tuṣita, the fourth heaven in the desire realm), and the Nirmāṇarati Heaven (Nirmāṇarati, the fifth heaven in the desire realm). Practicing the highest level of the ten wholesome paths, they are born in the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, the sixth heaven in the desire realm). Within these heavens, there should also be various distinctions of size and magnitude. Just as in the human realm there are small kings, great kings, the king of Jambudvipa, and the Wheel-Turning Sage King. In the Heaven of the Four Kings, there are the Four Heavenly Kings. In the Trayastrimsha Heaven, there is Śakro devānām indraḥ (Indra, the lord of the gods). In the Yama Heaven, there is the Yama Heavenly King. In the Tushita Heaven, there is the Santushita Heavenly King. In the Nirmāṇarati Heaven, there is the Sunirmita Heavenly King. In the Paranirmita-vasavartin Heaven, there is the Paranirmita-vasavartin Heavenly King. Beyond these heavens, one needs to practice meditation and contemplation to ascend to higher realms. Someone asks: 『If one can ascend to higher realms through meditation and contemplation, why is it said that even the Realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana, the highest realm in the formless realm) is attained through the ten wholesome paths?』 The answer is: 『Although one can be born in the formless realm through meditation, one must first firmly uphold the ten wholesome paths before one can practice meditation. Therefore, in those realms, the ten wholesome paths are of the greatest benefit. Therefore, it is said that even the Realm of Neither Perception Nor Non-Perception is attained through the causes and conditions of the ten wholesome paths.』 What is the reason for this? First, practicing the pure ten wholesome paths, being free from desire, and cultivating the lower level of contemplation in the first dhyana (meditative state), one can be born in the Brahma-parisadya Heaven (the heaven of the retinue of Brahma, in the first dhyana of the form realm). Cultivating the middle level of contemplation in the first dhyana, one can be born in the Brahma-purohita Heaven (the heaven of the ministers of Brahma, in the first dhyana of the form realm). Cultivating the highest level of contemplation in the first dhyana, one can be born in the Mahābrahmā Heaven (the Great Brahma Heaven, in the first dhyana of the form realm). Cultivating the lower level of contemplation in the second dhyana, one can be born in the Parittābha Heaven (the heaven of limited light, in the second dhyana of the form realm). Cultivating the middle level of contemplation in the second dhyana, one can be born in the Apramāṇābha Heaven (the heaven of unlimited light, in the second dhyana of the form realm). Cultivating the highest level of contemplation in the second dhyana, one can be born in the Ābhāsvara Heaven (the heaven of radiant light, in the second dhyana of the form realm). Cultivating the lower level of contemplation in the third dhyana, one can be born in the Parittaśubha Heaven (the heaven of limited purity, in the third dhyana of the form realm). Cultivating the middle level of contemplation in the third dhyana, one can be born in the Apramāṇaśubha Heaven (the heaven of unlimited purity, in the third dhyana of the form realm). Cultivating the highest level of contemplation in the third dhyana, one can be born in the Śubhakṛtsna Heaven (the heaven of complete purity, in the third dhyana of the form realm). Cultivating the lower level of contemplation in the fourth dhyana
故生阿那婆伽天。修四禪中思故生福生天。修四禪上思故生廣果天修無想定中思得生無想天。以無漏熏修四禪下思故生不廣天。以無漏熏修四禪勝思故生不熱天。以無漏熏修四禪勝思故生喜見天。以無漏熏修四禪勝思故生妙見天。以無漏熏修四禪最上思故生阿迦膩吒天。修虛空處定相應思得生空處天。修識處定相應思得生識處天。修無所有處定相應思得生無所有處天。修非有想非無想處定相應思得生非有想非無想處天。是名生死世間眾生往來之處。◎
◎分別聲聞辟支佛品第二
問曰。是十善業道。但是生人天因緣。更有餘利益耶。答曰有。
所有聲聞乘 辟支佛大乘 皆以十善道 而為大利益
凡出生死因緣唯有三乘。聲聞辟支佛大乘。是三乘皆以十善道為大利益。何以故。是十善道能令行者至聲聞地。亦能令至辟支佛地。亦能令人至於佛地。問曰。是十善道。能令何等眾生至聲聞地。答曰。
隨他無大悲 畏怖於三界 樂少功德分 其志甚劣弱 心樂於厭離 常觀世無常 及知一切法 皆亦無有我 乃至一念頃 不樂於受生 常不信世間 而有安隱法 觀大如毒蛇 陰如拔刃賊 六入如空聚 不樂世富樂 貴于堅持戒 而為禪定故 常樂
【現代漢語翻譯】 現代漢語譯本：因此，通過修習四禪中的思惟，可以往生阿那婆伽天（Anapaga-deva，無熱天）。通過修習四禪之上的思惟，可以往生福生天（Punya-prasava-deva，福生天）。通過修習四禪，以及修習無想定中的思惟，可以往生無想天（Asanjnika-deva，無想天）。通過以無漏智慧熏修四禪之下的思惟，可以往生不廣天（Avriha-deva，不廣天）。通過以無漏智慧熏修四禪殊勝的思惟，可以往生不熱天（Atapa-deva，不熱天）。通過以無漏智慧熏修四禪殊勝的思惟，可以往生喜見天（Sudrisa-deva，善現天）。通過以無漏智慧熏修四禪殊勝的思惟，可以往生妙見天（Sudarsana-deva，善見天）。通過以無漏智慧熏修四禪最上的思惟，可以往生阿迦膩吒天（Akanistha-deva，色究竟天）。修習虛空處定相應的思惟，可以往生空處天（Akasanantyayatana-deva，空無邊處天）。修習識處定相應的思惟，可以往生識處天（Vijnanantyayatana-deva，識無邊處天）。修習無所有處定相應的思惟，可以往生無所有處天（Akincanyayatana-deva，無所有處天）。修習非有想非無想處定相應的思惟，可以往生非有想非無想處天（Naivasamjnanasamjnayatana-deva，非想非非想處天）。這些被稱為生死世間眾生往來之處。
分別聲聞辟支佛品第二
問：這十善業道，僅僅是產生人天果報的因緣嗎？還有其他的利益嗎？ 答：有。
所有聲聞乘 辟支佛大乘 皆以十善道 而為大利益
凡是能夠脫離生死輪迴的因緣，只有聲聞乘、辟支佛乘和大乘。這三乘都以十善道作為最大的利益。為什麼呢？因為這十善道能夠使修行者到達聲聞地，也能夠使修行者到達辟支佛地，也能夠使人到達佛地。問：這十善道，能夠使什麼樣的眾生到達聲聞地呢？ 答：
隨他無大悲 畏怖於三界 樂少功德分 其志甚劣弱 心樂於厭離 常觀世無常 及知一切法 皆亦無有我 乃至一念頃 不樂於受生 常不信世間 而有安隱法 觀大如毒蛇 陰如拔刃賊 六入如空聚 不樂世富樂 貴于堅持戒 而為禪定故 常樂
【English Translation】 English version: Therefore, by contemplating within the four Dhyanas (meditative absorptions), one is born in the Anapaga-deva (Atapa-deva, Heaven of No Heat). By contemplating above the four Dhyanas, one is born in the Punya-prasava-deva (Heaven of the Production of Merit). By contemplating within the four Dhyanas, and by contemplating within the Asanjnika-deva (Heaven of Non-Perception), one is born in the Heaven of Non-Perception. By cultivating the lower contemplations of the four Dhyanas with non-outflow wisdom, one is born in the Avriha-deva (Heaven of Not Vast). By cultivating the superior contemplations of the four Dhyanas with non-outflow wisdom, one is born in the Atapa-deva (Heaven of No Heat). By cultivating the superior contemplations of the four Dhyanas with non-outflow wisdom, one is born in the Sudrisa-deva (Heaven of Good Vision). By cultivating the superior contemplations of the four Dhyanas with non-outflow wisdom, one is born in the Sudarsana-deva (Heaven of Good Observation). By cultivating the supreme contemplations of the four Dhyanas with non-outflow wisdom, one is born in the Akanistha-deva (Heaven of the Ultimate in Form). By contemplating in accordance with the Samadhi (concentration) of the Sphere of Infinite Space, one is born in the Akasanantyayatana-deva (Heaven of the Sphere of Infinite Space). By contemplating in accordance with the Samadhi of the Sphere of Infinite Consciousness, one is born in the Vijnanantyayatana-deva (Heaven of the Sphere of Infinite Consciousness). By contemplating in accordance with the Samadhi of the Sphere of No-Thingness, one is born in the Akincanyayatana-deva (Heaven of the Sphere of No-Thingness). By contemplating in accordance with the Samadhi of the Sphere of Neither Perception Nor Non-Perception, one is born in the Naivasamjnanasamjnayatana-deva (Heaven of the Sphere of Neither Perception Nor Non-Perception). These are called the places where sentient beings in the world of birth and death come and go.
Chapter Two: Distinguishing Sravakas and Pratyekabuddhas
Question: Are these ten good karmic paths only the causes and conditions for being born in the realms of humans and gods? Are there any other benefits? Answer: Yes.
All Sravaka Vehicle Pratyekabuddha Great Vehicle All take the Ten Good Paths as a great benefit
Generally, the causes and conditions for escaping birth and death are only the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle. These three vehicles all take the Ten Good Paths as the greatest benefit. Why? Because these Ten Good Paths can enable practitioners to reach the Sravaka stage, can also enable them to reach the Pratyekabuddha stage, and can also enable people to reach the Buddha stage. Question: What kind of sentient beings can these Ten Good Paths enable to reach the Sravaka stage? Answer:
Following others, without great compassion Fearing the Three Realms Delighting in a small share of merit Whose will is very weak Whose mind delights in renunciation Constantly contemplating the impermanence of the world And knowing that all dharmas are also without a self Even for a moment Not delighting in rebirth Constantly not believing that in the world There is a peaceful and secure dharma Viewing the great as a poisonous snake The skandhas as a robber with a drawn blade The six entrances as an empty village Not delighting in worldly wealth and happiness Valuing upholding precepts For the sake of Dhyana (meditative absorption) Constantly delighting
于安禪 修習諸善法 唯觀于涅槃 第一救護者 常求盡苦慧 樂集行解脫 但貴于自利 一一勝處來 善道令是人 能至聲聞地
隨他音聲者。聞他所說隨順而行。不能自生智慧。問曰。十善道能令一切從他聞者皆作聲聞耶。答曰。不爾。若無大悲心十善道能令此人至聲聞地。若有菩薩從諸佛聞法。以有大悲心故十善道不能令至聲聞地。問曰。一切無大悲心者。十善道皆能令至聲聞地耶。答曰。不然。怖畏三界者十善道能令此人至聲聞道。余不怖畏者令生人天善處。以樂三界故。問曰。一切怖畏三界者。十善道皆能令至聲聞地。若爾者菩薩亦怖畏三界為身故。復為眾生勤行精進求于涅槃。如是十善道。亦應令至聲聞地。答曰。不必一切怖畏三界者盡墮聲聞地。何等為墮。樂習行功德少分者。于佛所教化六波羅蜜中受行少分。如是之人墮聲聞地。若人能取諸佛功德遍學智慧十善道必令此人徑至佛道。隨他聞聲怖畏三界取功德少分。是人有二種十善道。能令至聲聞地者。至辟支佛地者。問曰。是人云何俱從他聞怖畏三界取功德少分十善道能令至聲聞地至辟支佛地。答曰。志劣弱者作阿羅漢。小堅固者作辟支佛。問曰。十善道令一切志劣弱者至聲聞地。答曰。不然。何以故。所謂志弱樂厭離生死
【現代漢語翻譯】 現代漢語譯本 于安禪（處於禪定），修習各種善法， 只觀想涅槃（寂滅），這是第一的救護。 常常尋求斷盡痛苦的智慧，樂於積累修行以求解脫， 但重視自身的利益，從每一個殊勝之處而來， 善道引導這樣的人，能夠到達聲聞地（阿羅漢的果位）。 隨從他人音聲者，聽聞他人所說便隨順而行，不能自己生出智慧。問：十善道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）能令一切聽從他人言論者都成為聲聞嗎？答：不是這樣的。如果沒有大悲心，十善道能令此人到達聲聞地。如果有菩薩從諸佛處聽聞佛法，因為有大悲心的緣故，十善道不能令其到達聲聞地。問：一切沒有大悲心的人，十善道都能令其到達聲聞地嗎？答：不一定。如果有人怖畏三界（欲界、色界、無色界），十善道能令此人到達聲聞道。其餘不怖畏三界者，則會轉生到人天善處，因為他們樂於三界。問：一切怖畏三界的人，十善道都能令其到達聲聞地嗎？如果是這樣，菩薩也怖畏三界，爲了自身，又爲了眾生，勤奮精進地尋求涅槃，那麼這樣的十善道，也應該令其到達聲聞地。答：不必一切怖畏三界者都墮入聲聞地。哪些人會墮入呢？樂於修習功德的少分者，對於佛所教化的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）中，只接受並修行少分。這樣的人會墮入聲聞地。如果有人能夠學習諸佛的功德，普遍地學習智慧，十善道必定令此人直接到達佛道。隨從他人音聲，怖畏三界，只取功德的少分，這樣的人有兩種情況，十善道能令其到達聲聞地，或者到達辟支佛地（緣覺）。問：這樣的人為什麼既聽從他人言論，又怖畏三界，只取功德的少分，十善道既能令其到達聲聞地，又能令其到達辟支佛地？答：意志薄弱者成為阿羅漢，意志稍微堅固者成為辟支佛。問：十善道能令一切意志薄弱者都到達聲聞地嗎？答：不是這樣的。為什麼呢？因為意志薄弱者樂於厭離生死。
【English Translation】 English version In peaceful meditation, cultivating all virtuous practices, Solely contemplating Nirvana (extinction), the foremost refuge. Constantly seeking wisdom to end suffering, delighting in accumulating practices for liberation, But valuing personal benefit, coming from each excellent place, The virtuous path guides such a person to reach the Sravaka (Arhat) stage. Those who follow the voices of others, listening to what others say and acting accordingly, cannot generate wisdom themselves. Question: Can the Ten Virtuous Paths (non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-covetousness, non-anger, non-wrong views) cause all who hear from others to become Sravakas? Answer: Not so. If there is no great compassion, the Ten Virtuous Paths can lead this person to the Sravaka stage. If a Bodhisattva hears the Dharma from all Buddhas, because of great compassion, the Ten Virtuous Paths cannot lead them to the Sravaka stage. Question: Can the Ten Virtuous Paths lead all those without great compassion to the Sravaka stage? Answer: Not necessarily. If someone fears the Three Realms (desire realm, form realm, formless realm), the Ten Virtuous Paths can lead this person to the Sravaka path. Others who do not fear the Three Realms will be reborn in good places in the human and heavenly realms because they delight in the Three Realms. Question: Can the Ten Virtuous Paths lead all those who fear the Three Realms to the Sravaka stage? If so, Bodhisattvas also fear the Three Realms, both for themselves and for the sake of sentient beings, diligently seeking Nirvana. Then, these Ten Virtuous Paths should also lead them to the Sravaka stage. Answer: Not necessarily do all who fear the Three Realms fall into the Sravaka stage. Who falls into it? Those who delight in practicing a small portion of merit, accepting and practicing only a small portion of the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom) taught by the Buddha. Such a person falls into the Sravaka stage. If someone can learn the merits of all Buddhas and universally study wisdom, the Ten Virtuous Paths will surely lead this person directly to the Buddha path. Following the voices of others, fearing the Three Realms, and taking only a small portion of merit, such a person has two possibilities: the Ten Virtuous Paths can lead them to the Sravaka stage or to the Pratyekabuddha (Solitary Buddha) stage. Question: How can such a person, who both listens to others, fears the Three Realms, and takes only a small portion of merit, be led by the Ten Virtuous Paths to both the Sravaka stage and the Pratyekabuddha stage? Answer: Those with weak will become Arhats, and those with slightly stronger will become Pratyekabuddhas. Question: Can the Ten Virtuous Paths lead all those with weak will to the Sravaka stage? Answer: Not so. Why? Because those with weak will delight in renouncing birth and death.
者。非但志劣無厭離者。問曰。觀何事得知樂厭離心。答曰。觀有為法無常一切法無我。當知是必樂於厭離。問曰。已知樂厭離。菩薩亦如是觀有為無常一切法無我。是十善道何得不令此人墮聲聞地耶。答曰。是人深厭離離大悲故。乃至一念中不樂受生。不信世間有安隱相。如經中佛告諸比丘。譬如少糞尚臭穢不凈。何況多也。如是一念中受生尚苦。何況多也。諸比丘。當學斷生莫令更受。聲聞人信受是語故。乃至一念中不樂受生。是人復作是念。世間無常。于所作事及受命都無安隱相。死常逐人誰能知死時節。不知死時為受何業果報。為生何心。如是事中不安隱故。不可信故。當疾求盡苦。菩薩則不爾。于恒河沙無量阿僧祇劫受生。為得阿耨多羅三藐三菩提度諸眾生。是故偈中說。乃至一念頃不樂於受生。善道令是人能至聲聞地。問曰。是人樂修集何事故不樂受生。答曰。是人觀地水火風四大喜生瞋恨故。不凈臭穢不知恩故。生毒蛇想。色受想行識五陰。能奪智慧命故。生怨賊想。眼耳鼻舌身意。入離常離不動不變不壞無我無我所故。生空聚想。若人於世間一切受生及資生樂具。以無常虛誑無須臾住故不生喜悅心。如是之人於一切生處生無安隱想。但涅槃一法能為救護。如經中說。諸比丘世間皆是熾然。所謂眼然色
然眼識然眼觸然。及眼觸因緣生受皆亦是然。以何事故然。所謂貪慾火瞋恚火愚癡火。生老病死憂悲苦惱火之所熾然。耳鼻舌身意亦如是。觀一切有為法皆是熾然。唯涅槃寂滅法能為救護。貴涅槃一法故舍一切事勤習坐禪。問曰。若觀一切有為法皆是熾然。唯涅槃寂滅能為救護者。十善道皆令至聲聞地耶。答曰。不然。佛所結戒。為禪定故貴重此戒。有決定心而不毀犯。舍一切事但樂坐禪。求盡苦智常勤修習解脫因緣。于先世中或從一勝處來二勝處來者。十善道能令此人至聲聞地。何以故。持戒清凈則心不悔。心不悔故得歡喜。得歡喜故身輕軟。身輕軟故心快樂。心快樂故攝心得定。攝心得定故。生如實智慧。生如實智慧故即生厭。從厭生離從離得解脫。若一若二勝處來者。如尊者羅睺羅從諦勝處來。如尊者施曰羅從舍勝處來。如尊者離跋多從寂滅勝處來。如尊者舍利弗從慧勝處來。或從諦舍二勝處來。或從諦寂滅二勝處來。或從諦慧二勝處來。或從舍寂滅二勝處來。或從舍慧二勝處來。或從寂滅慧二勝處來。如是十善道。能令至聲聞地。◎
十住毗婆沙論卷第十四 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第十五
聖者龍樹造
後秦龜茲國三藏鳩摩羅什
【現代漢語翻譯】 現代漢語譯本 眼識、眼觸以及由眼觸因緣所生的感受，都是熾然的。因為什麼緣故說是熾然的呢？因為被貪（Tanha，渴愛）、瞋恚（Dosa，嗔恨）之火、愚癡（Moha，迷惑）之火，以及生、老、病、死、憂、悲、苦、惱之火所燃燒。耳、鼻、舌、身、意也是如此。觀察一切有為法（Saṅkhata-dharma，有條件的事物）都是熾然的，只有涅槃（Nibbāna，寂滅）寂滅之法才能作為救護。因此，珍視涅槃這一法，捨棄一切事務，勤奮地修習坐禪。 問：如果觀察一切有為法都是熾然的，只有涅槃寂滅才能作為救護，那麼，修持十善道（Dasa-kusala-kammapatha，十種善業的道路）都能令人達到聲聞地（Sāvaka-bhūmi，聲聞的境界）嗎？ 答：不是的。佛所制定的戒律，是爲了禪定（Jhāna，禪那）的緣故，所以非常重視這些戒律。要有堅定的決心而不毀犯戒律，捨棄一切事務，只喜歡坐禪，尋求斷盡痛苦的智慧，經常勤奮地修習解脫的因緣。在前世中，或者從一個殊勝之處來，或者從兩個殊勝之處來的人，十善道能令這些人達到聲聞地。為什麼呢？因為持戒清凈，內心就不會後悔；內心不後悔，就能得到歡喜；得到歡喜，身體就輕安柔軟；身體輕安柔軟，內心就快樂；內心快樂，就能攝心入定；攝心入定，就能生起如實的智慧；生起如實的智慧，就會產生厭離；從厭離產生脫離，從脫離得到解脫。如果從一個或兩個殊勝之處來的人，例如尊者羅睺羅（Rāhula）從諦勝處來，例如尊者施曰羅（Sīvala）從舍勝處來，例如尊者離婆多（Revata）從寂滅勝處來，例如尊者舍利弗（Sariputta）從慧勝處來，或者從諦、舍二勝處來，或者從諦、寂滅二勝處來，或者從諦、慧二勝處來，或者從舍、寂滅二勝處來，或者從舍、慧二勝處來，或者從寂滅、慧二勝處來。像這樣，十善道能令人達到聲聞地。 ◎ 《十住毗婆沙論》卷第十四 大正藏第 26 冊 No. 1521 《十住毗婆沙論》 《十住毗婆沙論》卷第十五 聖者龍樹（Nāgārjuna）造 後秦龜茲國三藏鳩摩羅什（Kumārajīva）譯 ◎
【English Translation】 English version The eye-consciousness, eye-contact, and the feeling born of the condition of eye-contact are all ablaze. Why are they said to be ablaze? Because they are ablaze with the fire of greed (Tanha), the fire of hatred (Dosa), the fire of delusion (Moha), and the fire of birth, aging, sickness, death, sorrow, lamentation, pain, grief, and despair. The ear, nose, tongue, body, and mind are also the same. Observing all conditioned phenomena (Saṅkhata-dharma) as ablaze, only Nirvana (Nibbāna), the cessation of suffering, can be a refuge. Therefore, valuing this one Dharma of Nirvana, abandoning all affairs, diligently practice meditation. Question: If observing all conditioned phenomena as ablaze, and only Nirvana can be a refuge, then can the ten wholesome paths (Dasa-kusala-kammapatha) lead everyone to the stage of a Hearer (Sāvaka-bhūmi)? Answer: No. The precepts established by the Buddha are for the sake of meditation (Jhāna), so these precepts are highly valued. One must have a firm resolve not to violate the precepts, abandon all affairs, and only delight in meditation, seeking the wisdom to end suffering, and constantly and diligently cultivate the causes and conditions for liberation. Those who in previous lives came from one superior place or two superior places, the ten wholesome paths can lead these people to the stage of a Hearer. Why? Because maintaining pure precepts, the mind will not have remorse; without remorse, one can obtain joy; obtaining joy, the body becomes light and soft; with a light and soft body, the mind is happy; with a happy mind, one can concentrate the mind; with a concentrated mind, one can generate true wisdom; generating true wisdom, one will then generate aversion; from aversion comes detachment, and from detachment comes liberation. If one comes from one or two superior places, for example, Venerable Rāhula came from the place of truth, Venerable Sīvala came from the place of generosity, Venerable Revata came from the place of tranquility, Venerable Sariputta came from the place of wisdom, or from the two superior places of truth and generosity, or from the two superior places of truth and tranquility, or from the two superior places of truth and wisdom, or from the two superior places of generosity and tranquility, or from the two superior places of generosity and wisdom, or from the two superior places of tranquility and wisdom. In this way, the ten wholesome paths can lead one to the stage of a Hearer. ◎ Chapter 14 of the Daśabhūmika-vibhāṣā-śāstra Taisho Tripitaka Volume 26, No. 1521, Daśabhūmika-vibhāṣā-śāstra Chapter 15 of the Daśabhūmika-vibhāṣā-śāstra Composed by the Holy Nāgārjuna Translated by Tripiṭaka Kumārajīva of the Qin Dynasty of Kucha ◎
譯
分別聲聞辟支佛品之餘
◎問曰。十善道令何等人至辟支佛地。答曰。
于聲聞所行 十善道轉勝 深禪不隨他 常喜于遠離 恒樂善修習 甚深因緣法 遠離方便力 及以大悲心 少欲及少事 惡賤憒鬧語 常樂遠離處 威德深重人 喜為福田地 常觀于出性 成辦有理事 恭敬于諸主 已成就係心 知心在所緣 常樂於禪定 中人之勢力 樂於出家法 善心不縮沒 得慧光明者 或從二勝處 或三勝處來 十善之業道 能令如是人 至於緣覺地
于聲聞所行十善道轉勝者。過聲聞人所行十善道。而不及菩薩所行。作是念。聲聞人應隨他聞而行道然後得自證智慧。我則不然。不樂隨他人。以是故。我應令十善道轉勝。以是因緣故。我樂不隨他十善道。令我至辟支佛地。如是思惟已常樂於遠離。作是念。若我常樂憒鬧則為集諸惡不善法。以近可染可瞋可癡事故。於是遠離中應修習甚深因緣法。復作是念。若我不修習甚深因緣法者則不得不隨他智。我今何故不常修習甚深因緣。然後可得不隨他智。甚深者。難得其底不可通達。一切凡夫從無始生死中所有經書及其技藝皆可得其邊底。唯甚深因緣不可得底。如兔等小蟲不能得大海邊底
【現代漢語翻譯】 現代漢語譯本 分別聲聞辟支佛品之餘 ◎問：什麼樣的十善道能使人達到辟支佛（Pratyekabuddha）的境界？ 答： 在聲聞（Śrāvaka）所行的基礎上， 十善道更加殊勝。 深入禪定不隨他人， 常常喜好遠離喧囂。 恒常喜樂修習， 甚深的因緣法（Pratītyasamutpāda）。 遠離方便之力， 以及廣大的慈悲心（Mahākaruṇā）。 少欲知足，減少事務， 厭惡卑賤喧鬧的言語。 常常喜樂遠離之處， 威德深重之人。 歡喜成為眾生的福田， 常常觀察出離的本性。 成就處理事務的能力， 恭敬於一切尊長。 已經成就係念， 知道心在所緣境。 常常喜樂禪定， 具有中等人的勢力。 喜樂出家之法， 善良的心不退縮。 得到智慧光明的人， 或者從二勝處而來， 或者從三勝處而來， 十善的業道， 能使這樣的人， 達到緣覺（Pratyekabuddha）的境界。 在聲聞所行的基礎上，十善道更加殊勝：超過聲聞人所行的十善道，但不及菩薩（Bodhisattva）所行的十善道。這樣想：聲聞人應當隨從他人聽聞而修行，然後才能得到自己證悟的智慧。我則不然，不樂意隨從他人。因此，我應當使十善道更加殊勝。因為這個因緣，我樂於不隨從他人的十善道，使我達到辟支佛的境界。這樣思惟之後，常常喜樂於遠離。這樣想：如果我常常喜樂於喧鬧，就會聚集各種惡和不善法，因為接近容易被染污、容易生嗔恨、容易愚癡的事物。因此，在遠離中應當修習甚深的因緣法。又這樣想：如果我不修習甚深的因緣法，就不能得到不隨從他人的智慧。我如今為什麼不常常修習甚深的因緣，然後才能得到不隨從他人的智慧？甚深，是指難以探尋其底，不可通達。一切凡夫從無始生死中所學的經書以及技藝，都可以探尋到邊底，唯有甚深的因緣法不可探尋其底，如同兔子等小蟲不能探尋到大海的邊底。
【English Translation】 English version The Remainder of the Chapter on Distinguishing Śrāvakas and Pratyekabuddhas ◎ Question: What kind of Ten Virtuous Actions (Daśa-kuśala-karma-patha) leads a person to the level of a Pratyekabuddha (辟支佛)? Answer: Surpassing the Ten Virtuous Actions practiced by Śrāvakas (聲聞), Superior Ten Virtuous Actions. Deep in meditation, not following others, Always delighting in solitude. Constantly rejoicing in cultivation, The profound Law of Dependent Origination (Pratītyasamutpāda 因緣法). Far from the power of skillful means, And the great compassion (Mahākaruṇā 慈悲心). Few desires and few affairs, Aversion to base and noisy speech. Always delighting in secluded places, A person of profound virtue and gravity. Joyfully becoming a field of merit, Always contemplating the nature of renunciation. Accomplishing the ability to handle affairs, Respectful to all superiors. Having achieved mindfulness, Knowing the mind's object. Always delighting in meditation, Possessing the strength of an average person. Delighting in the Dharma of renunciation, A good heart that does not shrink back. One who has obtained the light of wisdom, Either coming from two superior places, Or coming from three superior places, The path of the Ten Virtuous Actions, Can lead such a person, To the level of a Pratyekabuddha (緣覺). Surpassing the Ten Virtuous Actions practiced by Śrāvakas: surpassing the Ten Virtuous Actions practiced by Śrāvakas (聲聞), but not reaching the Ten Virtuous Actions practiced by Bodhisattvas (菩薩). Thinking thus: 'Śrāvakas should follow others' teachings and practice, and then they can attain their own enlightened wisdom. But I am not like that; I do not like to follow others. Therefore, I should make the Ten Virtuous Actions more superior.' Because of this cause, I delight in not following others' Ten Virtuous Actions, so that I can reach the level of a Pratyekabuddha. After thinking like this, one always delights in solitude. Thinking thus: 'If I always delight in noise, I will accumulate all kinds of evil and unwholesome Dharmas, because being close to things that are easily defiled, easily give rise to anger, and easily lead to ignorance.' Therefore, in solitude, one should cultivate the profound Law of Dependent Origination. Again, thinking thus: 'If I do not cultivate the profound Law of Dependent Origination, I will not be able to obtain wisdom that does not follow others. Why do I not always cultivate the profound Law of Dependent Origination, so that I can obtain wisdom that does not follow others?' 'Profound' means difficult to fathom its bottom, and impossible to penetrate. All the scriptures and skills that ordinary people learn from beginningless birth and death can be fathomed to their edges, but only the profound Law of Dependent Origination cannot be fathomed to its bottom, just as small insects like rabbits cannot fathom the edge of the great ocean.
。若人有方便大悲心及修集甚深因緣即得阿耨多羅三藐三菩提。若離此二事修集甚深因緣智則成辟支佛。方便名于成就教化眾生中種種思惟而不錯謬。亦于甚深法不取相大悲名深。憐愍眾生。勝聲聞辟支佛。何況凡夫。少欲少事惡賤憒鬧語。如是則得辟支佛地。若大欲大事好聚眾人。為方便大悲所護者。阿耨多羅三藐三菩提則為易得。何以故。求辟支佛人少欲者作是念但自度身。少事者但自成就善根不及餘人。是人舍離教化眾生事故不親近眾鬧。菩薩大欲大事作是念。我應度一切眾生。以此大欲因緣故則為大事教化眾生。教化眾生此非小事。若憎惡憒鬧語則不成此事。是故菩薩入憒鬧中亦用憒鬧之語但無所著。複次覆真實功德故是為少欲。少事務故名為少事。惡賤憒鬧名少欲。樂獨處故名為少事。如是之人少欲少事。不樂眾鬧語。樂於親近遠離可畏深邃之處其心深大。是人作是念。若我住遠離可畏深邃之處人則不來。以遠離處住故。心亦深遠。若人自不深遠喜戲調者。外人往來則不為難。如是人不與眾生和合。雖舍眾生亦欲令眾生種諸善根為大利益作是念。我云何不與眾生和合亦能利益眾生。如是思惟知已。我當爲眾生作福田之利受其供養。如是雖不與眾生和合。而能作大利益。是人復思惟。我云何當得福田地。即自
【現代漢語翻譯】 現代漢語譯本：如果有人具有方便大悲心，並且修集甚深的因緣，就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果離開這兩種條件，即使修集甚深的因緣智慧，也只能成就辟支佛（Pratyekabuddha，緣覺）。方便是指在成就教化眾生中，種種思惟而不出現錯謬。也指對於甚深佛法不執著于表相。大悲是指深刻地憐憫眾生，勝過聲聞（Śrāvaka，阿羅漢）和辟支佛，更何況是凡夫。少欲少事，厭惡低俗喧鬧的言語，這樣就能證得辟支佛的果位。如果大欲大事，喜歡聚集眾人，但受到方便大悲心的護佑，那麼阿耨多羅三藐三菩提就容易證得。為什麼呢？因為求辟支佛的人少欲，他們這樣想：只求自我解脫。少事，只求自我成就善根，而不顧及他人。這些人捨棄了教化眾生的事業，所以不親近人群。菩薩大欲大事，他們這樣想：我應當度化一切眾生。因為這種大欲的因緣，所以才會有教化眾生的大事。教化眾生並非小事。如果憎惡喧鬧的言語，就不能成就這件事。所以菩薩進入人群中，也使用人群中的語言，但心中沒有執著。再次，掩蓋真實的功德，這叫做少欲。減少事務，叫做少事。厭惡低俗喧鬧，叫做少欲。喜歡獨處，叫做少事。這樣的人少欲少事，不喜歡人群喧鬧的言語，喜歡親近遠離可畏深邃的地方，他們的心深遠廣大。這些人這樣想：如果我住在遠離可畏深邃的地方，人們就不會來。因為住在遠離的地方，心也變得深遠。如果自己不深遠，喜歡嬉戲調笑，外人往來就不會感到困難。這樣的人不與眾生和合。即使捨棄眾生，也希望令眾生種下各種善根，為他們帶來大利益，他們這樣想：我怎樣才能不與眾生和合，也能利益眾生呢？這樣思惟之後，他們知道：我應當為眾生作福田之利，接受他們的供養。這樣即使不與眾生和合，也能帶來大利益。這些人又思惟：我怎樣才能得到福田的地位呢？就自己
【English Translation】 English version: If a person has expedient great compassion and cultivates profound causes and conditions, they will attain Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment). If one is without these two qualities, even cultivating profound causes, conditions, and wisdom will only result in becoming a Pratyekabuddha (solitary Buddha). 'Expedient' means having various thoughts without error in accomplishing the teaching and transformation of sentient beings. It also means not clinging to appearances in profound Dharma. 'Great compassion' means deeply pitying sentient beings, surpassing Śrāvakas (hearers) and Pratyekabuddhas, let alone ordinary people. Having few desires, few affairs, and disliking vulgar and noisy speech, one can attain the state of Pratyekabuddha. If one has great desires, great affairs, and likes to gather with people, but is protected by expedient great compassion, then Anuttara-samyak-sambodhi is easily attained. Why? Because those who seek to become Pratyekabuddhas have few desires, thinking only of liberating themselves. They have few affairs, only seeking to accomplish their own good roots, without considering others. These people abandon the work of teaching and transforming sentient beings, so they do not associate with crowds. Bodhisattvas have great desires and great affairs, thinking: 'I should liberate all sentient beings.' Because of this cause of great desire, they have the great affair of teaching and transforming sentient beings. Teaching and transforming sentient beings is not a small matter. If one hates noisy speech, one cannot accomplish this. Therefore, Bodhisattvas enter into crowds and use the language of crowds, but without attachment. Furthermore, concealing true merit is called having few desires. Reducing affairs is called having few affairs. Disliking vulgar noise is called having few desires. Liking solitude is called having few affairs. Such people have few desires and few affairs, dislike the noisy speech of crowds, and like to be near remote, fearful, and profound places; their minds are deep and vast. These people think: 'If I live in remote, fearful, and profound places, people will not come.' Because they live in remote places, their minds also become profound. If one is not profound oneself and likes to play and joke, it will not be difficult for outsiders to come and go. Such people do not harmonize with sentient beings. Even if they abandon sentient beings, they still want to enable sentient beings to plant various good roots, bringing them great benefit, thinking: 'How can I benefit sentient beings without harmonizing with them?' After thinking in this way, they know: 'I should create the benefit of a field of merit for sentient beings, receiving their offerings.' In this way, even without harmonizing with sentient beings, they can bring great benefit. These people think again: 'How can I attain the position of a field of merit?' Then they
見知。若我深樂為福田地。常觀出性。然後福田地法自然而來。乃至出性之法亦自然而來。所謂持戒禪定智慧等。復作是念。我當云何疾至福田地及出性法。我當爲正觀者于諸現有理趣事中皆悉成辦供養恭敬諸主。如是福田地及出性法不久疾得。何以故。我當成辦有理之事正觀諸法能得不隨他智。又供養恭敬諸主故令善根增厚。善根增厚故智慧深厚。智慧深厚故能通達實事。能通達實事故能生厭。從厭則生離。從離得解脫。得解脫故前後所集善根得為福田。然後得證出性之法。諸主者諸佛世尊。是種諸善根時是最大因緣。是人復思惟。我云何能疾成有理趣事。是人即自知見。若我集繫心一處知其所緣。常樂禪定。是人能繫心一處則能得三昧。得三昧故有理事皆能成辦。如經中說。得禪定能如實知如實見。若人已行繫心則疾入三昧。疾入三昧故名禪定者常定者。若能如是修集諸法則為供養恭敬諸佛。若人以香華四事供養佛不名供養佛。若能一心不放逸親近修集聖道是名供養恭敬諸佛。如經說。般涅槃時佛告阿難。天雨文陀羅華及栴檀末香作天伎樂。不名供養恭敬如來也。阿難。若比丘比丘尼優婆塞優婆夷一心不放逸親近修集聖法。是名真供養佛。是故阿難。汝當修學真供養佛。如是眾功德。皆是中勢力人樂出家善心不縮
【現代漢語翻譯】 現代漢語譯本： 見知（Kenzhi，指一種見解或認知）。如果我深深地喜愛成為福田地（Futian Di，指能夠產生福報的田地，比喻行善的對象），經常觀察出性（Chuxing，指出離的本性），那麼福田地的法則自然而然地到來。乃至出性的法則也自然而然地到來。這包括持戒（Chijie，遵守戒律）、禪定（Chanding，禪修入定）、智慧（Zhihui，般若智慧）等等。我又這樣想：我應當如何快速地到達福田地以及獲得出性之法？我應當為那些正確觀察者，在所有現有的、合乎理趣的事情中，都圓滿地完成供養、恭敬諸位主（Zhu，指諸佛）。像這樣，福田地和出性之法不久就能快速獲得。為什麼呢？因為我應當完成合乎道理的事情，正確地觀察諸法，就能獲得不隨他人智慧所轉的智慧。又因為供養、恭敬諸位主，所以使得善根（Shangen，善的根基）增厚。善根增厚，所以智慧深厚。智慧深厚，所以能夠通達真實的事物。能夠通達真實的事物，所以能夠產生厭離。從厭離則產生脫離。從脫離得到解脫。得到解脫，所以前後所積累的善根能夠成為福田。然後才能證得出性之法。諸位主指的是諸佛世尊（Zhufo Shizun，諸佛，世尊是對佛的尊稱）。這是種植各種善根時最大的因緣。這個人又思惟：我如何能夠快速地成就合乎理趣的事情？這個人立刻自己知道：如果我將心集中在一處，知道它所緣的對象，經常喜愛禪定。這個人能夠將心集中在一處，就能得到三昧（Sanmei，禪定的一種境界）。得到三昧，所有合乎理的事情都能成就。如經中所說：得到禪定能夠如實地知，如實地見。如果有人已經開始實行繫心（Xixin，將心專注於一處），那麼就能快速地進入三昧。快速地進入三昧，所以被稱為禪定者、常定者。如果能夠像這樣修集各種法則，就是供養、恭敬諸佛。如果有人用香、花、四事供養佛，不叫做供養佛。如果能夠一心不放逸，親近修集聖道（Shengdao，通往解脫的道路），這才是供養、恭敬諸佛。如經中所說：般涅槃（Banniepan，佛的涅槃）時，佛告訴阿難（Anan，佛的弟子）：天空中降下文陀羅華（Wentuo Luohua，一種天上的花）以及栴檀末香（Zhan Tan Moxian，一種香），演奏著天上的音樂，這不叫做供養、恭敬如來（Rulai，佛的稱號）。阿難，如果比丘（Biqiu，出家男子）、比丘尼（Biqiuni，出家女子）、優婆塞（Upasai，在家男居士）、優婆夷（Upoyi，在家女居士）一心不放逸，親近修集聖法，這才是真正的供養佛。所以阿難，你應當修學真正的供養佛。像這樣的眾多功德，都是中等勢力的人喜愛出家，善心不退縮。
【English Translation】 English version: Insightful Knowing. If I deeply delight in becoming a field of merit (Futian Di, a field that generates blessings, a metaphor for objects of virtuous actions), constantly contemplate the nature of transcendence (Chuxing, the nature of detachment), then the laws of the field of merit will naturally arise. Even the laws of the nature of transcendence will naturally arise. This includes upholding precepts (Chijie, observing moral rules), meditative concentration (Chanding, entering into meditative absorption), wisdom (Zhihui, prajna wisdom), and so on. I further think: How should I quickly reach the field of merit and attain the Dharma of the nature of transcendence? I should, for those who observe correctly, in all existing and rational matters, completely accomplish offering and reverence to all lords (Zhu, referring to all Buddhas). In this way, the field of merit and the Dharma of the nature of transcendence will soon be quickly attained. Why? Because I should accomplish rational matters, correctly observe all Dharmas, and thus attain wisdom that is not swayed by the wisdom of others. Furthermore, because of offering and reverence to all lords, the roots of goodness (Shangen, the foundation of virtue) are deepened. Because the roots of goodness are deepened, wisdom becomes profound. Because wisdom is profound, one can penetrate the true nature of things. Because one can penetrate the true nature of things, one can generate aversion. From aversion arises detachment. From detachment, one attains liberation. Having attained liberation, the accumulated roots of goodness, both past and present, can become a field of merit. Then one can realize the Dharma of the nature of transcendence. The lords refer to all Buddhas, World Honored Ones (Zhufo Shizun, all Buddhas, World Honored One is an honorific title for the Buddha). This is the greatest cause and condition for planting various roots of goodness. This person further contemplates: How can I quickly accomplish rational matters? This person immediately knows: If I gather my mind in one place, knowing its object of focus, and constantly delight in meditative concentration. This person, being able to gather the mind in one place, can attain samadhi (Sanmei, a state of meditative absorption). Having attained samadhi, all rational matters can be accomplished. As it is said in the sutras: Having attained meditative concentration, one can truly know and truly see. If someone has already practiced focusing the mind (Xixin, focusing the mind in one place), then they can quickly enter samadhi. Quickly entering samadhi, they are called a practitioner of meditative concentration, a constant practitioner. If one can cultivate and gather these Dharmas in this way, it is offering and reverence to all Buddhas. If someone offers incense, flowers, and the four requisites to the Buddha, it is not called offering to the Buddha. If one can be single-minded and not lax, closely cultivating the holy path (Shengdao, the path to liberation), this is truly offering and revering all Buddhas. As it is said in the sutras: At the time of parinirvana (Banniepan, the Buddha's nirvana), the Buddha told Ananda (Anan, the Buddha's disciple): The rain of Mandarava flowers (Wentuo Luohua, a celestial flower) and sandalwood powder (Zhan Tan Moxian, a type of incense), and the playing of celestial music, is not called offering and revering the Tathagata (Rulai, a title of the Buddha). Ananda, if a bhikkhu (Biqiu, a male monastic), a bhikkhuni (Biqiuni, a female monastic), an upasaka (Upasai, a male lay practitioner), or an upasika (Upoyi, a female lay practitioner) is single-minded and not lax, closely cultivating the holy Dharma, this is true offering to the Buddha. Therefore, Ananda, you should cultivate true offering to the Buddha. Such numerous merits are all because people of middling capacity delight in leaving home and their virtuous minds do not shrink back.
沒者。最上勢力能得成佛。下勢力者作聲聞。以是故中勢力人作辟支佛。樂出家故能成眾功德。何以故。若在居家則不能少欲少事。不能身心遠離。亦不能禪定。若心縮沒不清凈者。不能成辦眾事。不能知甚深因緣法。不能證出性。不能如法真供養恭敬諸佛。如是眾生是中勢力。作是念。我中勢力人。常樂出家心不縮沒。諸所愿功德事皆自然來。復作是思惟。是中勢力樂為得何果。即知當得智慧果。何以故。智慧能為照明。如經中說。諸比丘一切光明中智慧光為勝。復作是念。我所樂慧光云何當得。即知若從二勝處來。若三勝處來。二勝處者先已說。三勝處者。所謂諦舍寂滅。或諦舍慧。或諦寂滅慧。以是故我當修集如是諸勝處。我修集是已得智慧光明。所愿智慧自然而至。如是相如是修集助道法者。十善道能令至辟支佛地。
大乘品第三
問曰。如仁已說。十善道能令人至聲聞辟支佛地。十善業道。復令何等眾生至於佛地。答曰。
所行十善道 勝於二種人 無量希有修 勝一切世間 發堅善二愿 成大悲無礙 善受行方便 忍辱諸苦惱 不捨諸眾生 深愛諸佛慧 于佛力自在 樂盡遍行者 能破邪見意 受護佛正法 健堪受精進 堅心化眾生 不貪著自樂
【現代漢語翻譯】 現代漢語譯本： 如果（心識）沉沒，最上等根器的人能夠成就佛果，下等根器的人成就聲聞果位。因此，中等根器的人成就辟支佛果位。因為他們樂於出家，所以能夠成就各種功德。為什麼呢？如果在居家，就不能少欲知足，不能減少事務，不能身心遠離（世俗），也不能修習禪定。如果心識沉沒不清凈，就不能成辦各種事情，不能瞭解甚深的因緣法，不能證得出世的本性，不能如法地以真實的供養恭敬諸佛。這樣的眾生屬於中等根器。他們這樣想：『我是中等根器的人，常常樂於出家，心不沉沒。各種所希望的功德事情都會自然而來。』又這樣思惟：『中等根器的人樂於得到什麼果報呢？』隨即知道應當得到智慧的果報。為什麼呢？因為智慧能夠照明。如經中所說：『諸位比丘，一切光明中，智慧的光明最為殊勝。』又這樣想：『我所樂求的智慧光明應當如何才能得到呢？』隨即知道如果從二勝處而來，或者從三勝處而來。二勝處前面已經說過。三勝處是：所謂諦（真諦，Satya）舍（舍離，Tyaga）寂滅（涅槃，Nirvana），或者諦舍慧，或者諦寂滅慧。因此，我應當修集這樣的各種殊勝之處。我修集這些之後，就能得到智慧光明，所希望的智慧自然而然地到來。像這樣，像這樣修集助道法的人，十善道能夠令他們到達辟支佛的果地。
大乘品第三
問：如您所說，十善道能夠令人到達聲聞、辟支佛的果地。那麼，十善業道又令什麼樣的眾生到達佛地呢？ 答：
所行十善道，勝於二種人， 無量希有修，勝一切世間， 發堅善二愿，成大悲無礙， 善受行方便，忍辱諸苦惱， 不捨諸眾生，深愛諸佛慧， 于佛力自在，樂盡遍行者， 能破邪見意，受護佛正法， 健堪受精進，堅心化眾生， 不貪著自樂，
【English Translation】 English version: If (the mind) is submerged, those with the highest faculties can achieve Buddhahood, while those with the lowest faculties achieve the state of Sravaka (hearer). Therefore, those with medium faculties achieve the state of Pratyekabuddha (solitary Buddha). Because they delight in renunciation, they can accomplish various merits. Why? If they remain at home, they cannot be content with few desires, cannot reduce their affairs, cannot separate their body and mind (from the world), and cannot practice meditation. If the mind is submerged and impure, they cannot accomplish various tasks, cannot understand the profound law of dependent origination, cannot realize the transcendental nature, and cannot properly offer true offerings and respect to all Buddhas. Such beings belong to the medium faculties. They think: 'I am a person of medium faculties, and I always delight in renunciation, with my mind not submerged. All the meritorious deeds I desire will come naturally.' They further contemplate: 'What fruit do people of medium faculties delight in obtaining?' They immediately know that they should obtain the fruit of wisdom. Why? Because wisdom can illuminate. As it is said in the sutras: 'Monks, among all lights, the light of wisdom is the most supreme.' They further think: 'How can I obtain the light of wisdom that I desire?' They immediately know that it comes from two excellent places, or from three excellent places. The two excellent places have already been mentioned. The three excellent places are: namely, Satya (truth), Tyaga (renunciation), and Nirvana (cessation), or Satya-Tyaga-wisdom, or Satya-Nirvana-wisdom. Therefore, I should cultivate such excellent places. After I cultivate these, I will obtain the light of wisdom, and the wisdom I desire will come naturally. In this way, those who cultivate the auxiliary practices in this way, the ten virtuous paths can lead them to the state of Pratyekabuddha.
Chapter Three: The Mahayana
Question: As you have said, the ten virtuous paths can lead people to the states of Sravaka and Pratyekabuddha. Then, what kind of beings do the ten virtuous karmic paths lead to the state of Buddhahood? Answer:
The ten virtuous paths practiced, surpass the two kinds of people, Immeasurable and rare cultivation, surpasses all the world, Generating firm and virtuous two vows, accomplishing great compassion without obstruction, Skillfully receiving and practicing expedient means, enduring suffering and afflictions, Not abandoning all beings, deeply loving the wisdom of all Buddhas, In the Buddha's power, being at ease, delighting in exhaustive and pervasive practice, Able to break the mind of wrong views, receiving and protecting the Buddha's true Dharma, Being strong and capable of receiving diligence, with a firm mind transforming beings, Not being greedy for one's own pleasure,
及無量身命 一切事中上 所作無過咎 一切種清凈 一切勝處來 善道令此人 至十力世尊
所修十善道勝二種人者。菩薩修十善道。于求聲聞辟支佛者為轉勝。轉勝者。一心修行常修行。為自利故修行。為他利故修行。清凈修行。一心行者用意修行。常修行者不中休息。為自利故修行者。生天人因緣泥洹因緣。為他利修行者。菩薩修行十善道。迴向利安一切眾生故。以是因緣故。能度過算數眾生。清凈修行者。不壞行無雜行。不濁行自在行。具足行不貪著行。智者所贊行。壞者有行有不行。與此相違名不壞行。雜者自不作令他作。與此相違名不雜行。濁者與煩惱罪業合行。與此相違名為不濁行。自在者。破戒人為田業妻子財物所繫不得自在。持戒者無如是事。隨意自在無所繫屬。具足者。盡行一切大小戒。遮止諸煩惱。常憶念守護。為禪定作因緣。迴向佛道能令同真際法性。是名具足。不貪著者。不向世間不取戒相自高卑他。智者所贊者。聲聞法中不隨生死。但為涅槃故名智者所贊。此大乘法中。尚不迴向聲聞辟支佛乘。何況生死。但向阿耨多羅三藐三菩提。是名智者所贊十善道。問曰。修有何相名為善修。答曰。以無量希有修十善道。勝一切世間。是名善修。問曰。云何菩薩。以此修勝一切
【現代漢語翻譯】 現代漢語譯本 及無量的身命。 在一切事情中都是最上的，所做的事情沒有過失。 一切種類都是清凈的，從一切殊勝之處而來。 善良的道路引導這個人，到達具有十種力量的世尊（佛的稱號）。
修習十善道勝過兩種人是指：菩薩修習十善道，比那些追求聲聞（小乘佛教的修行者）和辟支佛（緣覺，不依師自悟的修行者）的人更為殊勝。更為殊勝在於：一心修行，持續修行，爲了自己的利益而修行，爲了他人的利益而修行，清凈地修行。一心修行是指專心致志地修行；持續修行是指不中斷地修行；爲了自己的利益而修行是指，爲了生天人（天道和人道）的因緣和涅槃（佛教的最高境界，解脫）的因緣而修行；爲了他人的利益而修行是指，菩薩修習十善道，並將功德迴向給一切眾生，使他們得到利益和安樂。因為這個因緣，能夠度過無數的眾生。清凈修行是指，不破壞戒律，沒有雜染，不污濁，自在，具足，不貪著，被智者所讚歎的修行。破壞是指有行有不行，與此相反就稱為不破壞。雜染是指自己不做卻讓別人做，與此相反就稱為不雜染。污濁是指與煩惱罪業結合在一起修行，與此相反就稱為不污濁。自在是指，破戒的人被田地、家業、妻子、財物所束縛，不得自在。持戒的人沒有這些事情，可以隨意自在，沒有束縛。具足是指，完全奉行一切大小戒律，遮止各種煩惱，經常憶念守護，作為禪定的因緣，迴向佛道，能夠與真如實際的法性相同。這稱為具足。不貪著是指，不追求世間，不執著于戒相而自高自大，輕視他人。智者所讚歎是指，在聲聞法中，不隨順生死，只爲了涅槃，所以稱為智者所讚歎。這大乘佛法中，尚且不迴向聲聞和辟支佛乘，更何況是生死輪迴，只回向阿耨多羅三藐三菩提（無上正等正覺）。這稱為智者所讚歎的十善道。問：修習有什麼樣的相貌才稱為善修？答：以無量稀有的心來修習十善道，勝過一切世間，這稱為善修。問：菩薩如何以這種修習勝過一切？
【English Translation】 English version And immeasurable body and life. In all matters, it is supreme; what is done has no fault. All kinds are pure; it comes from all excellent places. The good path leads this person to the Ten-Powered World Honored One (a title for the Buddha).
The superiority of cultivating the Ten Virtuous Paths over two types of individuals refers to: a Bodhisattva cultivating the Ten Virtuous Paths is more superior than those who seek to become Śrāvakas (followers of the Hinayana school of Buddhism) and Pratyekabuddhas (Solitary Buddhas, who attain enlightenment on their own without a teacher). The superiority lies in: cultivating with a focused mind, cultivating continuously, cultivating for one's own benefit, cultivating for the benefit of others, and cultivating purely. Cultivating with a focused mind means cultivating with intention; cultivating continuously means cultivating without interruption; cultivating for one's own benefit means cultivating for the causes and conditions to be reborn in the heavens and as humans (the heavenly and human realms) and for the causes and conditions for Nirvana (the ultimate state of liberation in Buddhism); cultivating for the benefit of others means that a Bodhisattva cultivates the Ten Virtuous Paths and dedicates the merits to all sentient beings, so that they may receive benefit and peace. Because of this cause and condition, they are able to liberate countless sentient beings. Cultivating purely means cultivating without breaking precepts, without impurities, without defilement, freely, completely, without attachment, and praised by the wise. Breaking means sometimes acting and sometimes not acting, and the opposite of this is called not breaking. Impurities mean not doing oneself but causing others to do, and the opposite of this is called without impurities. Defilement means cultivating together with afflictions and sinful karma, and the opposite of this is called without defilement. Freedom means that those who break precepts are bound by fields, property, wives, children, and wealth, and are not free. Those who uphold precepts do not have these things and can be free at will, without any bondage. Completeness means fully observing all major and minor precepts, preventing all afflictions, constantly remembering and guarding, making it a cause and condition for meditation, dedicating it to the Buddha path, and being able to be the same as the true reality of Dharma-nature. This is called completeness. Without attachment means not seeking worldly things, not clinging to the appearance of precepts to exalt oneself and belittle others. Praised by the wise means that in the Śrāvaka Dharma, one does not follow birth and death, but only for Nirvana, so it is called praised by the wise. In this Mahayana Dharma, one does not even dedicate it to the Śrāvaka and Pratyekabuddha vehicles, let alone birth and death, but only dedicates it to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). This is called the Ten Virtuous Paths praised by the wise. Question: What kind of appearance in cultivation is called good cultivation? Answer: Cultivating the Ten Virtuous Paths with immeasurable and rare mind, surpassing all the world, this is called good cultivation. Question: How does a Bodhisattva surpass everything with this cultivation?
世間。答曰。諸菩薩以五事修故。勝一切世間。一愿二堅心三深心四善清凈五方便。愿者菩薩所行愿。一切凡夫人及聲聞辟支佛人所無。以是故。菩薩所行愿勝一切世間。如大智經毗摩羅達多女問中。佛因目揵連說。菩薩從初發愿乃至道場。能為一切世間天及人作福田。又勝一切聲聞辟支佛。又如凈毗尼中。摩訶迦葉于佛前說。世尊善說希有。所謂菩薩初一發愿勝一切聲聞辟支佛。又如偈中說。
菩薩初發心 與大慈悲合 為于無上道 即是心為勝 是故以此愿 住於世間上
堅心者。菩薩于諸苦惱所謂活地獄。黑繩地獄。合會地獄。小叫喚地獄。大叫喚地獄。小炙地獄。大炙地獄。阿鼻地獄。沸屎。劍林。灰河。阿浮陀。尼羅浮陀。阿波簸。阿羅邏。休休。郁缽羅。拘勿陀。須曼那。分陀利。缽頭摩。寒熱地獄中種種拷掠。如是苦惱。畜生餓鬼阿修羅人天。共相食啖互相恐怖。飢餓谷貴。從天退失。慳妒瞋惱。恩愛別離。怨憎合會。生老病死憂悲惱等。此六道中。所有諸苦若見若聞若受。修十善道。為阿耨多羅三藐三菩提時心終不壞。以是故此菩薩以堅心修十善道。勝一切世間。如說。
地獄及畜生 餓鬼阿修羅 天人六趣苦 不能動其心 是故諸菩薩 以此堅固心 所修十
【現代漢語翻譯】 現代漢語譯本： 世間（loka）。答：諸菩薩以五事修習的緣故，勝過一切世間：一、愿（pranidhana），二、堅心（drdha citta），三、深心（gambhiracitta），四、善清凈（kushala shuddha），五、方便（upaya）。 愿，是菩薩所發的誓願，一切凡夫人以及聲聞（shravaka）、辟支佛（pratyekabuddha）所沒有的。因此，菩薩所發的誓願勝過一切世間。如同《大智經》中毗摩羅達多女（Vimaladatta）的提問中，佛陀因目犍連（Maudgalyayana）而說，菩薩從最初發愿乃至證得菩提道場，能為一切世間的天人和人道眾生作福田。又勝過一切聲聞、辟支佛。又如《凈毗尼》中，摩訶迦葉（Mahakashyapa）在佛陀面前說，世尊善說希有之法，所謂菩薩最初一發愿就勝過一切聲聞、辟支佛。又如偈頌中所說： 『菩薩初發心，與大慈悲合，為于無上道，即是心為勝，是故以此愿，住於世間上。』 堅心，是菩薩對於諸種苦惱，例如活地獄（sanjiva naraka）、黑繩地獄（kalasutra naraka）、合會地獄（samghata naraka）、小叫喚地獄（raurava naraka）、大叫喚地獄（maharaurava naraka）、小炙地獄（tapana naraka）、大炙地獄（pratapana naraka）、阿鼻地獄（avici naraka）、沸屎地獄（kuthita naraka）、劍林地獄（asipattravana naraka）、灰河地獄（ksaranadi naraka）、阿浮陀地獄（arbuda naraka）、尼羅浮陀地獄（nirarbuda naraka）、阿波波地獄（atata naraka）、阿羅邏地獄（hahava naraka）、休休地獄（huhuva naraka）、郁缽羅地獄（utpala naraka）、拘勿陀地獄（padma naraka）、須曼那地獄（kumuda naraka）、分陀利地獄（saugandhika naraka）、缽頭摩地獄（pundarika naraka）等寒熱地獄中的種種拷打折磨。像這樣的苦惱，以及畜生道、餓鬼道、阿修羅道、人道、天道中，互相吞食、互相恐怖，飢餓谷貴，從天界退失，慳吝嫉妒嗔恚惱怒，恩愛離別，怨憎相會，生老病死憂愁悲傷等。這六道中，所有諸般的痛苦，無論是見到、聽到、感受到，修習十善道，爲了證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）時，心終究不會退轉。因此，這位菩薩以堅定的心修習十善道，勝過一切世間。如經中所說： 『地獄及畜生，餓鬼阿修羅，天人六趣苦，不能動其心，是故諸菩薩，以此堅固心，所修十』
【English Translation】 English version: The world (loka). Answer: Because the Bodhisattvas cultivate five things, they surpass all the world: 1. Vow (pranidhana), 2. Firm Mind (drdha citta), 3. Profound Mind (gambhiracitta), 4. Wholesome Purity (kushala shuddha), 5. Expedient Means (upaya). Vow is the vow made by the Bodhisattvas, which all ordinary people, Shravakas (shravaka), and Pratyekabuddhas (pratyekabuddha) do not have. Therefore, the vow made by the Bodhisattvas surpasses all the world. As in the question of Vimaladatta (Vimaladatta) in the Mahaprajnaparamita Sutra, the Buddha spoke because of Maudgalyayana (Maudgalyayana), that the Bodhisattva, from the initial vow until attaining the Bodhi-mandala, can be a field of merit for all the world's gods and humans. Moreover, they surpass all Shravakas and Pratyekabuddhas. Furthermore, as in the Vinaya, Mahakashyapa (Mahakashyapa) said before the Buddha, 'The World-Honored One speaks well of rare and wonderful things, that the Bodhisattva's initial vow surpasses all Shravakas and Pratyekabuddhas.' Also, as it is said in the verse: 'The Bodhisattva's initial aspiration, unites with great compassion, for the sake of the unsurpassed path, this mind is supreme, therefore with this vow, they dwell above the world.' Firm Mind is when Bodhisattvas face various sufferings, such as the Reviving Hell (sanjiva naraka), the Black Rope Hell (kalasutra naraka), the Crushing Hell (samghata naraka), the Howling Hell (raurava naraka), the Great Howling Hell (maharaurava naraka), the Heating Hell (tapana naraka), the Great Heating Hell (pratapana naraka), the Avici Hell (avici naraka), the Excrement Hell (kuthita naraka), the Sword Forest Hell (asipattravana naraka), the River of Ashes Hell (ksaranadi naraka), the Arbuda Hell (arbuda naraka), the Nirarbuda Hell (nirarbuda naraka), the Atata Hell (atata naraka), the Hahava Hell (hahava naraka), the Huhuva Hell (huhuva naraka), the Utpala Hell (utpala naraka), the Padma Hell (padma naraka), the Kumuda Hell (kumuda naraka), the Saugandhika Hell (saugandhika naraka), the Pundarika Hell (pundarika naraka), and various tortures in the hot and cold hells. Such sufferings, as well as in the realms of animals, hungry ghosts, asuras, humans, and gods, where they devour each other, terrify each other, suffer from famine and expensive grains, fall from the heavens, are stingy, jealous, angry, and annoyed, experience separation from loved ones, encounter hated enemies, and endure birth, old age, sickness, death, sorrow, and grief. In these six realms, all kinds of suffering, whether seen, heard, or felt, when cultivating the ten wholesome paths, for the sake of attaining Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi), their minds will never be destroyed. Therefore, this Bodhisattva, with a firm mind, cultivates the ten wholesome paths, surpassing all the world. As it is said: 'The hells and the animals, the hungry ghosts and asuras, the sufferings of the six realms of gods and humans, cannot move their minds, therefore the Bodhisattvas, with this firm mind, cultivate the ten'
善道 勝一切世間
深心者。大心用心愛心念心。諸菩薩以如是等心修十善道。勝一切世間。除諸佛世尊及久行菩薩。如說。
深心及用心 利益世間心 菩薩以是心 勝一切世間
善清凈者。菩薩修十善業道三種清凈。餘人所無。以是故。勝一切世間。如說。
菩薩人中寶 具深心凈心 以是善法力 世間所不及
方便者。菩薩以方便力修于善法。餘人所無。是故勝一切世間。無量修者。菩薩以五因緣故名無量修。一時無量。二善根無量。三緣無量。四究竟無量。五迴向無量。時無量者。謂菩薩修行善業道過於時量。時量過故。所修善業道亦無量。是故勝一切世間。如說。
諸菩薩師子 所修善業道 過諸算數時 故修善最勝
善根無量者。諸菩薩修無量無邊善根。從是善根所修善業道亦無量。是故勝一切世間。如大乘法中凈毗尼經。佛告迦葉。譬如生酥滿四大海。菩薩有為善根資糧亦如是。是福德迴向無為智則大利益一切眾生。是故菩薩雖處有為能勝一切世間。如說。
為一切眾生 及求佛道故 善根則無量 以是勝世間
緣無量者。菩薩不緣有量眾生故修集善根。而所修善根不言為利益若干眾生。菩薩但緣一切眾生故修集善根。是
【現代漢語翻譯】 現代漢語譯本 善道 勝一切世間
『深心』指的是：偉大的心、專注的心、慈愛的心、憶念的心。諸位菩薩以這樣的心來修習十善道，勝過一切世間，除了諸佛世尊以及長久修行的菩薩。正如經文所說：
『深心及用心，利益世間心，菩薩以是心，勝一切世間。』
『善清凈』指的是：菩薩修習十善業道，具有三種清凈的特質，這是其他人所沒有的。因此，勝過一切世間。正如經文所說：
『菩薩人中寶，具深心凈心，以是善法力，世間所不及。』
『方便』指的是：菩薩以方便之力修習善法，這是其他人所沒有的。因此，勝過一切世間。『無量修』指的是：菩薩因為五個原因被稱為『無量修』：一是時間無量，二是善根無量，三是因緣無量，四是究竟無量，五是迴向無量。時間無量指的是：菩薩修行善業道超過了時間的限制。因為時間沒有限制，所以所修的善業道也是無量的。因此，勝過一切世間。正如經文所說：
『諸菩薩師子，所修善業道，過諸算數時，故修善最勝。』
『善根無量』指的是：諸位菩薩修習無量無邊的善根，從這些善根中所修的善業道也是無量的。因此，勝過一切世間。正如大乘佛法中的《凈毗尼經》所說，佛陀告訴迦葉（Kasyapa，佛陀的弟子）：譬如用酥油充滿四大海，菩薩有為的善根資糧也是如此。這樣的福德迴向于無為的智慧，就能大利益一切眾生。因此，菩薩雖然處於有為的境界，卻能勝過一切世間。正如經文所說：
『為一切眾生，及求佛道故，善根則無量，以是勝世間。』
『緣無量』指的是：菩薩不以有限的眾生為對像來修集善根，所修的善根也不說是爲了利益多少眾生。菩薩只是以一切眾生為對像來修集善根，這是
【English Translation】 English version The Good Path Surpasses All Worlds
『Deep Mind』 refers to: a great mind, an attentive mind, a loving mind, a mindful mind. Bodhisattvas cultivate the Ten Virtuous Paths with such minds, surpassing all worlds, except for all Buddhas, World Honored Ones, and Bodhisattvas who have practiced for a long time. As it is said:
『Deep mind and attentive mind, benefiting the world's mind, Bodhisattvas with this mind, surpass all worlds.』
『Good Purity』 refers to: Bodhisattvas cultivate the Ten Virtuous Karmic Paths with three kinds of purity, which others do not have. Therefore, they surpass all worlds. As it is said:
『Bodhisattvas are treasures among people, possessing deep and pure minds, with the power of these virtuous dharmas, the world cannot reach.』
『Skillful Means』 refers to: Bodhisattvas cultivate virtuous dharmas with the power of skillful means, which others do not have. Therefore, they surpass all worlds. 『Immeasurable Cultivation』 refers to: Bodhisattvas are called 『Immeasurable Cultivation』 for five reasons: first, time is immeasurable; second, roots of goodness are immeasurable; third, conditions are immeasurable; fourth, ultimate is immeasurable; fifth, dedication is immeasurable. Time being immeasurable refers to: Bodhisattvas cultivate virtuous karmic paths beyond the measure of time. Because the measure of time is surpassed, the virtuous karmic paths cultivated are also immeasurable. Therefore, they surpass all worlds. As it is said:
『Bodhisattva lions, the virtuous karmic paths they cultivate, surpass all calculable times, therefore cultivation of virtue is most supreme.』
『Roots of Goodness Immeasurable』 refers to: Bodhisattvas cultivate immeasurable and boundless roots of goodness, and from these roots of goodness, the virtuous karmic paths cultivated are also immeasurable. Therefore, they surpass all worlds. As it is said in the Mahayana Dharma in the Net Vini Sutra, the Buddha told Kasyapa (Kasyapa, Buddha's disciple): 『For example, if clarified butter fills the four great oceans, the Bodhisattva's conditioned roots of goodness and resources are also like that. This merit dedicated to unconditioned wisdom will greatly benefit all sentient beings.』 Therefore, although Bodhisattvas are in the conditioned realm, they can surpass all worlds. As it is said:
『For the sake of all sentient beings, and for seeking the Buddha path, roots of goodness are immeasurable, with this they surpass the world.』
『Conditions Immeasurable』 refers to: Bodhisattvas do not cultivate roots of goodness for a limited number of sentient beings, nor do they say that the roots of goodness cultivated are for the benefit of a certain number of sentient beings. Bodhisattvas only cultivate roots of goodness for all sentient beings, this is
故菩薩緣無量眾生所修善業道亦無量。勝一切世間。如凈毗尼經中。佛告諸天子。如大菩薩薄有慈悲心求利益他。是心能令無量眾生得利樂。深發心菩薩。勤行精進亦如是。能教化無量阿僧祇眾生令得涅槃樂。如說。
菩薩無量善 功德自莊嚴 皆為度眾生 無量之大苦
究竟無量者。初地中為發願故。已說十究竟。是究竟無量故。菩薩所修善業道亦無量。是故勝一切世間。如說。
菩薩修善道 從十究竟生 是故勝一切 無有能壞者
迴向無量者。如初地中說。菩薩迴向果報無量。以是迴向果報無量。所修善業亦無量。是故勝一切世間。如說。
以無量因緣 修于善業道 迴向佛乘故 是以為最上
希有者。諸菩薩修善道。以五因緣故名希有。一堪受故。二精進故。三心堅故。四慧故。五果故。堪受者。我當作天人中尊一切智慧者。能如是堪受。是為希有。若人以指舉三千大千世界。于虛空中令住百千萬劫。是事可成。不足為難。若發願言我當作佛。是為希有甚難。如說。
為無量佛法 立誓當作佛 是人無有比 何況有勝者
精進者。多有人堪受發阿耨多羅三藐三菩提心。不能精進行六波羅蜜。若人以堪受發阿耨多羅三藐三菩提心。能精進行
【現代漢語翻譯】 現代漢語譯本：因此，菩薩因無量眾生所修的善業道也是無量的，勝過一切世間。如同《凈毗尼經》中所說，佛告訴諸天子：『如果大菩薩稍微有一點慈悲心，想要利益他人，這個心就能讓無量眾生得到利益和快樂。』深發心的菩薩，勤奮精進也是如此，能教化無量阿僧祇（asamkhya，極大的數字單位）眾生，使他們得到涅槃（Nirvana，解脫）的快樂。如經中所說： 『菩薩無量的善行，功德自然莊嚴，都是爲了救度眾生，脫離無量的大苦。』 究竟無量：在初地（first Bhumi，菩薩修行階位的第一層）中，因為發願的緣故，已經說了十種究竟。因為這究竟是無量的，所以菩薩所修的善業道也是無量的，因此勝過一切世間。如經中所說： 『菩薩修習善道，從十種究竟中產生，因此勝過一切，沒有誰能夠破壞。』 迴向無量：如同初地中所說，菩薩迴向的果報是無量的。因為這回向的果報是無量的，所以修習的善業也是無量的，因此勝過一切世間。如經中所說： 『以無量的因緣，修習于善業道，迴向于佛乘（Buddha-yana，成佛的道路）的緣故，因此成為最上。』 希有：諸位菩薩修習善道，因為五種因緣的緣故，被稱為希有。一是堪受故，二是精進故，三是心堅固，四是智慧故，五是果報故。堪受是指：『我應當成為天人中的至尊，一切智慧者。』能夠這樣堪受，是為希有。如果有人用手指舉起三千大千世界（three thousand great thousand worlds，佛教宇宙觀中的一個宇宙），在虛空中令其停留百千萬劫（kalpa，極長的時間單位），這件事可以成功，不足為難。如果發願說『我應當成佛』，這是希有，非常困難。如經中所說： 『爲了無量的佛法，立下誓言要成佛，這個人沒有誰可以相比，更何況有勝過他的呢？』 精進：很多人能夠堪受，發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），卻不能精進行六波羅蜜（six paramitas，六種到達彼岸的方法）。如果有人能夠堪受，發阿耨多羅三藐三菩提心，能夠精進行
【English Translation】 English version: Therefore, the good paths cultivated by Bodhisattvas for the sake of immeasurable beings are also immeasurable, surpassing all worldly realms. As stated in the 'Net Vinaya Sutra,' the Buddha told the Devas (deities): 'If a great Bodhisattva has even a slight compassionate heart, desiring to benefit others, this heart can enable immeasurable beings to attain benefit and happiness.' A Bodhisattva with a deeply awakened mind, diligently practicing with vigor, is also like this, able to teach and transform immeasurable Asamkhya (an extremely large numerical unit) beings, enabling them to attain the bliss of Nirvana (liberation). As it is said: 'The Bodhisattva's immeasurable good deeds, naturally adorn with merit, are all for the sake of saving beings, from immeasurable great suffering.' Ultimately Immeasurable: In the first Bhumi (the first stage of a Bodhisattva's path), due to the making of vows, ten ultimates have already been spoken of. Because this ultimate is immeasurable, the good paths cultivated by Bodhisattvas are also immeasurable, therefore surpassing all worldly realms. As it is said: 'Bodhisattvas cultivate good paths, arising from the ten ultimates, therefore surpassing all, with no one able to destroy them.' Dedication Immeasurable: As stated in the first Bhumi, the Bodhisattva's dedication of merit is immeasurable. Because this dedication of merit is immeasurable, the cultivated good deeds are also immeasurable, therefore surpassing all worldly realms. As it is said: 'With immeasurable causes and conditions, cultivating the path of good deeds, dedicating it to the Buddha-yana (the path to Buddhahood), therefore it is considered the most supreme.' Rare and Wonderful: The Bodhisattvas cultivate good paths, and because of five causes and conditions, they are called rare and wonderful. First, because they are capable of undertaking; second, because of their diligence; third, because their minds are firm; fourth, because of their wisdom; fifth, because of their results. Capable of undertaking means: 'I shall become the most honored among Devas and humans, the one with all wisdom.' Being able to undertake in this way is considered rare and wonderful. If someone were to lift the three thousand great thousand worlds (a cosmological unit in Buddhism) with a finger, and keep them suspended in space for hundreds of thousands of Kalpas (an extremely long period of time), this could be accomplished and would not be difficult. If one makes the vow, 'I shall become a Buddha,' this is rare and wonderful, extremely difficult. As it is said: 'For the sake of immeasurable Buddha-dharma, making the vow to become a Buddha, this person has no equal, let alone someone who surpasses them?' Diligence: Many people are capable of undertaking and generating the mind of Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), but are unable to diligently practice the six Paramitas (six perfections). If someone is capable of undertaking and generating the mind of Anuttara-samyak-sambodhi-citta, and is able to diligently practice
六波羅蜜。是名實堪受無量功德。精進希有故。所修善業道亦希有。如說。
希有大精進 凡人念已怖 菩薩實行之 何得不希有
心堅者。有人發精進心修集佛道。若有障礙心不堅固則不能成。是故發精進安住希有。堅心中則成其事。壞諸障礙。是為菩薩修善業道第一希有。如說。
若人無堅心 尚不成小事 何況成佛道 世間無上者
慧者。是堪受精進堅心皆以慧為根本。是故菩薩慧為第一希有。能生如是堪受精進堅心故。以慧為希有以慧為希有故。所修善業亦希有。如說。
如有人堪受 欲得于佛法 精進得堅心 皆以慧為本
果者。修善業故得無量無邊諸佛之法。是故希有。如說。
行此善得道 無量功德力 為諸眾生師 誰聞而不行
堅愿者。菩薩以五因緣故名為堅愿。一于聲聞乘心不轉。二于辟支佛乘不轉。三于外道事不轉。四於一切魔事不轉。五無因緣不轉。如說。
聞二乘解脫 何不為此道 若未入于位 則失菩薩道 又貪外道事 或為魔所壞 或復無因緣 自舍菩薩道
善愿者。菩薩以五因緣故名善愿。一先籌量得失者。二知道者。三知道果者。四不貪惜自樂者。五欲滅眾生大苦者。如是作愿名為善
【現代漢語翻譯】 現代漢語譯本 六波羅蜜（Lục bāluómì，六種到達彼岸的方法）。這被稱為真實且能夠承受無量功德。因為精進稀有，所以所修的善業道也稀有。如經文所說： 『希有大精進，凡人念已怖，菩薩實行之，何得不希有』 心堅固者。如果有人發起精進心修集佛道，若有障礙，心不堅固則不能成就。因此，發起精進並安住于稀有之中。在堅固的心中就能成就其事，摧毀各種障礙。這是菩薩修善業道的第一稀有。如經文所說： 『若人無堅心，尚不成小事，何況成佛道，世間無上者』 有智慧者。是能夠承受精進和堅固的心，都以智慧為根本。因此，菩薩的智慧是第一稀有。能夠產生這樣能夠承受的精進和堅固的心。因為以智慧為稀有，所以所修的善業也稀有。如經文所說： 『如有人堪受，欲得于佛法，精進得堅心，皆以慧為本』 果報者。修習善業的緣故，得到無量無邊的諸佛之法。因此是稀有的。如經文所說： 『行此善得道，無量功德力，為諸眾生師，誰聞而不行』 堅固的誓願者。菩薩以五種因緣的緣故，被稱為堅固的誓願。一，對於聲聞乘（Shēngwén shèng，聽聞佛法而修行的乘）心不轉變。二，對於辟支佛乘（Pìzhīfó shèng，獨自覺悟的乘）不轉變。三，對於外道之事不轉變。四，對於一切魔事不轉變。五，沒有因緣也不轉變。如經文所說： 『聞二乘解脫，何不為此道，若未入于位，則失菩薩道，又貪外道事，或為魔所壞，或復無因緣，自舍菩薩道』 善良的誓願者。菩薩以五種因緣的緣故，被稱為善良的誓願。一，先衡量得失者。二，知道（佛）道者。三，知道（佛）道果者。四，不貪惜自己的快樂者。五，想要滅除眾生大苦者。像這樣發願，稱為善良的誓願。
【English Translation】 English version The Six Pāramitās (Lục bāluómì, the six perfections or ways to cross over to the other shore). This is known as truly being able to receive immeasurable merit. Because diligence is rare, the path of good deeds cultivated is also rare. As it is said: 'Rare is great diligence, ordinary people are frightened upon hearing it, Bodhisattvas practice it, how can it not be rare?' One with a firm mind. If someone initiates a diligent mind to cultivate the Buddha's path, if there are obstacles and the mind is not firm, then it cannot be accomplished. Therefore, initiating diligence and abiding in the rare. In a firm mind, one can accomplish the matter and destroy all obstacles. This is the first rarity of a Bodhisattva cultivating the path of good deeds. As it is said: 'If a person has no firm mind, they cannot even accomplish small things, how much less the Buddha's path, the unsurpassed in the world?' One with wisdom. Is able to receive diligence and a firm mind, all with wisdom as the root. Therefore, the wisdom of a Bodhisattva is the first rarity. Able to generate such receivable diligence and a firm mind. Because wisdom is rare, the good deeds cultivated are also rare. As it is said: 'If someone is able to receive, desiring to obtain the Buddha's Dharma, diligence obtains a firm mind, all with wisdom as the root.' The fruit. Because of cultivating good deeds, one obtains immeasurable and boundless Dharmas of all Buddhas. Therefore, it is rare. As it is said: 'Practicing this good obtains the path, immeasurable merit and power, becoming a teacher for all beings, who would hear and not practice?' One with firm vows. A Bodhisattva is called one with firm vows because of five conditions. First, the mind does not turn away from the Śrāvakayāna (Shēngwén shèng, the vehicle of those who hear the teachings). Second, it does not turn away from the Pratyekabuddhayāna (Pìzhīfó shèng, the vehicle of solitary Buddhas). Third, it does not turn away from externalist practices. Fourth, it does not turn away from all demonic affairs. Fifth, it does not turn away without a cause. As it is said: 'Hearing of the liberation of the Two Vehicles, why not take this path? If one has not entered the position, then one loses the Bodhisattva path, also greedy for externalist affairs, or destroyed by demons, or without cause, abandoning the Bodhisattva path.' One with good vows. A Bodhisattva is called one with good vows because of five conditions. First, one who first weighs the gains and losses. Second, one who knows the (Buddha's) path. Third, one who knows the fruit of the (Buddha's) path. Fourth, one who does not greedily cherish their own happiness. Fifth, one who desires to extinguish the great suffering of beings. Making vows in this way is called good vows.
愿。如說。
先見世過患 佛道大利益 知行無上道 及其無量果 舍自寂滅樂 欲除眾生苦 發是無比愿 為諸佛所贊
大悲無礙者。以五因緣故。知菩薩有大悲。一利安無量眾生故。于資生之物不生貪惜。二不惜身。三不惜命。四不觀時久遠。五欲怨親中等心利益。如說。
內外所愛物 于中不貪著 為利眾生故 及舍于身命 生死無量劫 猶如一眴頃 怨親中平等 名菩薩大悲
無礙者。菩薩以五因緣故。悲心有礙。一以地獄苦故。二以畜生苦故。三以餓鬼苦故。四以惡人無返復故。五以生死過惡故。若此五事不障其心是名無礙大悲。如說。
第一地獄苦 畜生餓鬼苦 惡人及生死 不障名大悲 菩薩能如是 佛說無礙悲
善受行方便者。菩薩以五因緣故。名善受行方便。一知方時。二知他心所樂。三知轉入道。四知事次第。五知引導眾生。
知方時者知是方處。應以如是說法。知是時中。應以如是說法知是方處。應以如是因緣度眾生。知是時中應以如是因緣度眾生菩薩先知是事已隨順而行。如說。
若以世尊意 為他人解說 先應知二事 后隨時方說 若不知時方 而欲說佛意 不得所為利 而更有過咎
【現代漢語翻譯】 愿。如所說。
先看到世間的過患，佛道的巨大益處， 瞭解通往無上道的修行，以及它所帶來的無量果報， 捨棄自身的寂滅之樂，想要解除眾生的痛苦， 發起這無比的誓願，為諸佛所讚歎。
大悲無礙者，因為五個因緣的緣故，可知菩薩具有大悲心。一是利益安樂無量眾生，因此對於生活所需的物品不生貪婪吝惜。二是不吝惜自己的身體。三是不吝惜自己的生命。四是不考慮時間的長遠。五是希望以平等心利益怨親。如所說：
對於內外所珍愛的事物，心中不貪戀執著， 爲了利益眾生的緣故，甚至捨棄自己的身命， 生死輪迴無量劫，如同短暫的一瞬間， 對於怨家、親人和中等之人皆平等對待，這叫做菩薩的大悲心。
無礙者，菩薩因為五個因緣的緣故，悲心會受到阻礙。一是因為地獄的痛苦。二是因為畜生的痛苦。三是因為餓鬼的痛苦。四是因為惡人沒有悔改的機會。五是因為生死的過患。如果這五件事不能夠障礙他的心，這叫做無礙大悲。如所說：
首先是地獄的痛苦，畜生和餓鬼的痛苦， 惡人和生死輪迴，不能夠障礙他的心，這叫做大悲。 菩薩能夠做到這樣，佛陀說這是無礙的悲心。
善於接受和實行方便法門的人，菩薩因為五個因緣的緣故，被稱為善於接受和實行方便法門。一是瞭解地點和時間。二是瞭解他人心中所喜好的。三是瞭解如何轉入正道。四是瞭解事情的次第。五是瞭解如何引導眾生。
瞭解地點和時間，就是知道在這個地方，應該用這樣的方法說法；知道在這個時間，應該用這樣的方法說法；知道在這個地方，應該用這樣的因緣來度化眾生；知道在這個時間，應該用這樣的因緣來度化眾生。菩薩先了解這些事情之後，再隨順而行。如所說：
如果想要以世尊（釋迦牟尼佛）的意旨，為他人解釋佛法， 首先應該瞭解兩個方面，然後隨時隨地說法。 如果不瞭解時間和地點，卻想要宣說佛的意旨， 不但不能得到所期望的利益，反而會有過失和罪過。
【English Translation】 Aspiration. As it is said.
First, seeing the faults of the world, and the great benefits of the Buddha's path, Knowing the practice leading to the unsurpassed path, and its immeasurable fruits, Relinquishing the joy of one's own Nirvana, desiring to remove the suffering of sentient beings, Generating this incomparable vow, praised by all the Buddhas.
One with unobstructed great compassion, knows that a Bodhisattva has great compassion because of five causes. First, to benefit and bring peace to immeasurable sentient beings, therefore, one does not generate greed and miserliness towards the necessities of life. Second, not being stingy with one's own body. Third, not being stingy with one's own life. Fourth, not considering the length of time. Fifth, wishing to benefit enemies, relatives, and those in between with an equal mind. As it is said:
Towards things loved internally and externally, in the mind there is no greed or attachment, For the sake of benefiting sentient beings, even relinquishing one's own body and life, The immeasurable eons of birth and death, are like a fleeting moment, Treating enemies, relatives, and those in between equally, this is called the great compassion of a Bodhisattva.
One without obstruction. A Bodhisattva's compassionate heart is obstructed because of five causes. First, because of the suffering of hell. Second, because of the suffering of animals. Third, because of the suffering of hungry ghosts. Fourth, because evil people have no chance of repentance. Fifth, because of the faults of birth and death. If these five things cannot obstruct his mind, this is called unobstructed great compassion. As it is said:
First, the suffering of hell, the suffering of animals and hungry ghosts, Evil people and the cycle of birth and death, if these do not obstruct, it is called great compassion. If a Bodhisattva can do this, the Buddha says this is unobstructed compassion.
One who is good at receiving and practicing expedient means. A Bodhisattva is called good at receiving and practicing expedient means because of five causes. First, knowing the place and time. Second, knowing what others like in their hearts. Third, knowing how to enter the right path. Fourth, knowing the order of things. Fifth, knowing how to guide sentient beings.
Knowing the place and time means knowing that in this place, one should use this method to teach the Dharma; knowing that at this time, one should use this method to teach the Dharma; knowing that in this place, one should use this cause and condition to liberate sentient beings; knowing that at this time, one should use this cause and condition to liberate sentient beings. The Bodhisattva first understands these things, and then acts accordingly. As it is said:
If one wants to explain the Buddha's (Shakyamuni Buddha) intention to others, One should first understand two aspects, and then speak at any time and place. If one does not understand the time and place, but wants to proclaim the Buddha's intention, Not only will one not obtain the desired benefits, but there will be faults and transgressions.
知他心所樂者。知他深心為在何事為何所樂。菩薩先知已。入眾生所知所樂。隨順起發度脫方便。如是則不虛也。如說。
菩薩知眾生 深心難測意 先知其意已 漸令住佛意 遍知世間事 自利亦利他 若能如是者 說名善方便
知轉入道者。能轉外道凡夫意令入佛道。亦轉眾生惡事令住善事中。亦知轉聲聞辟支佛道令入大乘中。已在佛法者不令入外道。先知是事已隨順而修行。如說。
若人令眾生 遠離外道法 及諸不善者 入佛上寂滅 若知諸眾生 上中下之心 知已能引導 是名善方便
知事次第者。如聲聞乘中。初說佈施。次持戒。次生天。次五欲過患。次在家苦惱。次出家利樂。次說苦諦。次集諦。次滅諦。次道諦。次須陀洹果。次斯陀含果。次阿那含果。次阿羅漢果。次不壞解脫。次說諸無礙。辟支佛乘中亦說。我我所物多有過患。舍此過患之物得大利益。在家為過惡。出家為利益。次眾鬧亂語為過惡。獨行為善利。聚落為過惡。阿練若處為善利。厭離多欲多事。樂於少欲少事。守護諸根。飲食知節。初夜后夜隨時覺悟。觀緣取相樂住空舍。貴于持戒禪定智慧不現奇異。令他歡喜但自利益。樂於深法不隨他智。如大乘中次第者。初說檀波羅蜜
【現代漢語翻譯】 現代漢語譯本 瞭解他人內心所喜好：瞭解他人內心深處在想什麼，喜歡什麼。菩薩首先了解這些，然後進入眾生所知所樂的境界，順應他們的心意，啓發引導，使他們脫離苦海，這樣才不會徒勞無功。正如經文所說： 『菩薩瞭解眾生，內心深處的想法難以測度，先了解他們的想法后，逐漸引導他們安住于佛的意境。普遍瞭解世間的事情，既能利益自己也能利益他人。如果能夠這樣做，就稱為善巧方便。』 瞭解如何引導他人入道：能夠轉變外道凡夫的心意，使他們進入佛道；也能轉變眾生的惡行，使他們安住于善行之中；也能轉變聲聞（Śrāvakayāna，小乘）和辟支佛（Pratyekabuddha，緣覺）的道，使他們進入大乘（Mahāyāna）之中。對於已經在佛法中的人，不讓他們進入外道。先了解這些事情，然後順應情況而修行。正如經文所說： 『如果有人能使眾生遠離外道之法，以及各種不善的行為，進入佛的上乘寂滅之境；如果瞭解眾生上、中、下不同的根器，瞭解之後能夠引導他們，這稱為善巧方便。』 瞭解事情的次第：例如在聲聞乘（Śrāvakayāna，小乘）中，首先講佈施（dāna），其次是持戒（śīla），其次是生天，其次是五欲的過患，其次是在家的苦惱，其次是出家的利益和快樂，其次講苦諦（duḥkha-satya），其次是集諦（samudaya-satya），其次是滅諦（nirodha-satya），其次是道諦（mārga-satya），其次是須陀洹果（Srotaāpanna，入流果），其次是斯陀含果（Sakṛdāgāmin，一來果），其次是阿那含果（Anāgāmin，不還果），其次是阿羅漢果（Arhat，無學果），其次是不壞解脫。其次講諸無礙。在辟支佛乘（Pratyekabuddha，緣覺乘）中也說，『我』和『我所』之物有很多過患，捨棄這些有過患之物可以得到大利益。在家是過惡，出家是利益。眾人喧鬧是過惡，獨自修行是善利。聚落是過惡，阿練若處（āraṇya，寂靜處）是善利。厭離多欲多事，樂於少欲少事。守護諸根，飲食知節。初夜后夜隨時覺悟。觀察因緣，取相，樂於住在空舍。重視持戒、禪定、智慧，不顯現奇異，使他人歡喜，但求自利。樂於深奧的佛法，不隨從他人的智慧。』如同在大乘（Mahāyāna）中的次第，首先講檀波羅蜜（dāna-pāramitā，佈施波羅蜜）。
【English Translation】 English version Knowing what pleases others' minds: Knowing what is in the depths of their minds, what they are concerned with, and what they enjoy. Bodhisattvas first understand these things, then enter into what beings know and enjoy, according to their inclinations, initiating and guiding them to liberation. Only in this way will their efforts not be in vain. As it is said: 'Bodhisattvas know beings, the intentions deep within their hearts are difficult to fathom. Having first understood their intentions, they gradually lead them to abide in the Buddha's intention. Comprehensively knowing the affairs of the world, they benefit both themselves and others. If one can do this, it is called skillful means.' Knowing how to guide others into the Path: Being able to transform the minds of non-Buddhist ordinary people, leading them into the Buddha's Path; also transforming beings' evil deeds, causing them to abide in good deeds; also transforming the paths of Śrāvakayāna (Hearer Vehicle) and Pratyekabuddha (Solitary Buddha Vehicle), leading them into the Mahāyāna (Great Vehicle). For those already in the Buddhadharma, preventing them from entering non-Buddhist paths. First understanding these matters, then practicing accordingly. As it is said: 'If a person can cause beings to turn away from non-Buddhist teachings, and all unwholesome actions, and enter the Buddha's supreme quiescence; if one knows the superior, middling, and inferior minds of all beings, and having known this, can guide them, this is called skillful means.' Knowing the order of things: For example, in the Śrāvakayāna (Hearer Vehicle), first is taught giving (dāna), then moral conduct (śīla), then rebirth in the heavens, then the faults of the five desires, then the suffering of household life, then the benefits and happiness of leaving home, then the truth of suffering (duḥkha-satya), then the truth of the cause of suffering (samudaya-satya), then the truth of the cessation of suffering (nirodha-satya), then the truth of the path to the cessation of suffering (mārga-satya), then the fruit of Stream-enterer (Srotaāpanna), then the fruit of Once-returner (Sakṛdāgāmin), then the fruit of Non-returner (Anāgāmin), then the fruit of Arhat (Worthy One), then indestructible liberation. Then the various unobstructed knowledges are discussed. In the Pratyekabuddha (Solitary Buddha Vehicle), it is also said, 'The things of 'I' and 'mine' have many faults; abandoning these faulty things brings great benefit. Household life is faulty, leaving home is beneficial. Crowded, noisy speech is faulty, solitary practice is beneficial. Villages are faulty, forest hermitages (āraṇya) are beneficial. Disliking many desires and many affairs, delighting in few desires and few affairs. Guarding the sense faculties, knowing moderation in food. Being awake at all times during the early and late watches of the night. Contemplating conditions, taking appearances, delighting in dwelling in empty dwellings. Valuing moral conduct, meditation, and wisdom, not displaying strange powers, causing others to rejoice, but seeking one's own benefit. Delighting in profound Dharma, not following others' wisdom.' As in the order of the Mahāyāna (Great Vehicle), first is taught the dāna-pāramitā (perfection of giving).
。次尸羅波羅蜜。羼提波羅蜜。毗梨耶波羅蜜。禪波羅蜜。般若波羅蜜。初說諦勝處。次說舍勝處滅勝處慧勝處。複次初讚歎發菩提心。次十種愿。次十究竟。次讚歎遠離退失菩提心法。次修集不退失菩提心法。次堅心精進。次堅固堪受。次堅誓。複次初說能得諸地法。次說能住諸地法。次說能得諸地底法。次說遠離諸地垢法。次說能作凈地法。次說諸地久住法。次說能到諸地邊法。次說能作不退失諸地法。次說諸地果。次說諸地果勢力。複次或初說歡喜地。次說離垢地。次說明地。次說炎地。次說難勝地。次說現前地。次說深遠地。次說不動地。次說善慧地。次說法雲地。如說。
初施次持戒 果報得生天 無常在家過 出家為大利 次無上四諦 斷結證四果 是方便次第 令人住初乘 初說生死過 次說涅槃利 守護于諸根 持戒及禪定 不隨他智慧 功德樂獨處 自依不依他 樂求自利樂 亦不捨他人 深行頭陀法 其求中乘者 教法相如是 以四十不共 說佛無量德 亦說菩薩時 一切所行法 為利眾生故 次第說是法 自利及利他 說種種功德 亦說諸佛子 所樂十種地 求法大乘者 如是次第度
引導者。隨眾生所樂門。知
【現代漢語翻譯】 現代漢語譯本： 其次是尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）、羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）、毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）、禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）、般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）。 最初宣說諦勝處，其次宣說舍勝處、滅勝處、慧勝處。 再者，最初讚歎發菩提心，其次是十種愿，其次是十究竟，其次是讚歎遠離退失菩提心之法，其次是修集不退失菩提心之法，其次是堅心精進，其次是堅固堪受，其次是堅誓。 再者，最初宣說能得諸地之法，其次宣說能住諸地之法，其次宣說能得諸地底之法，其次宣說遠離諸地垢之法，其次宣說能作凈地之法，其次宣說諸地久住之法，其次宣說能到諸地邊之法，其次宣說能作不退失諸地之法，其次宣說諸地之果，其次宣說諸地果之勢力。 再者，或者最初宣說歡喜地（Pramuditā-bhūmi），其次宣說離垢地（Vimalā-bhūmi），其次宣說明地（Prabhākarī-bhūmi），其次宣說炎地（Arciṣmatī-bhūmi），其次宣說難勝地（Sudurjayā-bhūmi），其次宣說現前地（Abhimukhī-bhūmi），其次宣說深遠地（Dūraṅgamā-bhūmi），其次宣說不動地（Acalā-bhūmi），其次宣說善慧地（Sādhumatī-bhūmi），其次宣說法雲地（Dharmameghā-bhūmi）。如是宣說。 『最初佈施次持戒，果報得生天，無常在家過，出家為大利。 次無上四諦，斷結證四果，是方便次第，令人住初乘。 初說生死過，次說涅槃利，守護于諸根，持戒及禪定。 不隨他智慧，功德樂獨處，自依不依他，樂求自利樂。 亦不捨他人，深行頭陀法，其求中乘者，教法相如是。 以四十不共，說佛無量德，亦說菩薩時，一切所行法。 為利眾生故，次第說是法，自利及利他，說種種功德。 亦說諸佛子，所樂十種地，求法大乘者，如是次第度。』 引導者，隨眾生所樂之門，知。
【English Translation】 English version: Next are Śīla-pāramitā (Perfection of Morality), Kṣānti-pāramitā (Perfection of Patience), Vīrya-pāramitā (Perfection of Vigor), Dhyāna-pāramitā (Perfection of Meditation), and Prajñā-pāramitā (Perfection of Wisdom). First, the Truth-Winning Places are explained. Next, the Renunciation-Winning Places, Cessation-Winning Places, and Wisdom-Winning Places are explained. Furthermore, first, the generation of Bodhicitta (the mind of enlightenment) is praised. Next are the ten vows. Next are the ten ultimates. Next is the praise of abandoning the Dharma (teachings) that cause the loss of Bodhicitta. Next is the cultivation of the Dharma that prevents the loss of Bodhicitta. Next is firm-minded diligence. Next is steadfast endurance. Next is firm vow. Furthermore, first, the Dharma for attaining the Bhūmis (grounds or levels of realization) is explained. Next, the Dharma for abiding in the Bhūmis is explained. Next, the Dharma for reaching the base of the Bhūmis is explained. Next, the Dharma for abandoning the defilements of the Bhūmis is explained. Next, the Dharma for creating pure Bhūmis is explained. Next, the Dharma for long-lasting abiding in the Bhūmis is explained. Next, the Dharma for reaching the edge of the Bhūmis is explained. Next, the Dharma for preventing the loss of the Bhūmis is explained. Next are the fruits of the Bhūmis. Next is the power of the fruits of the Bhūmis. Furthermore, perhaps first, Pramuditā-bhūmi (Joyful Ground) is explained. Next, Vimalā-bhūmi (Immaculate Ground) is explained. Next, Prabhākarī-bhūmi (Luminous Ground) is explained. Next, Arciṣmatī-bhūmi (Radiant Ground) is explained. Next, Sudurjayā-bhūmi (Difficult to Conquer Ground) is explained. Next, Abhimukhī-bhūmi (Face to Face Ground) is explained. Next, Dūraṅgamā-bhūmi (Far-Reaching Ground) is explained. Next, Acalā-bhūmi (Immovable Ground) is explained. Next, Sādhumatī-bhūmi (Ground of Good Wisdom) is explained. Next, Dharmameghā-bhūmi (Cloud of Dharma Ground) is explained. Thus it is explained. 『First giving, then upholding precepts, the fruit of which is rebirth in heaven; impermanence is the fault of household life, renunciation is of great benefit. Next, the unsurpassed Four Noble Truths, severing fetters and realizing the four fruits; this is the expedient sequence, causing beings to abide in the initial vehicle. First, the faults of birth and death are explained, then the benefits of Nirvāṇa; guarding the senses, upholding precepts, and practicing meditation. Not following others' wisdom, delighting in solitude through merit, relying on oneself and not on others, delighting in seeking one's own benefit and happiness. Also not abandoning others, deeply practicing the Dhūta practices; for those seeking the middle vehicle, the teachings are thus. With the forty unshared qualities, the Buddha's immeasurable virtues are explained; also explaining the practices of a Bodhisattva, all that is practiced. For the sake of benefiting beings, these teachings are explained in sequence, benefiting oneself and benefiting others, explaining various merits. Also explaining the ten Bhūmis delighted in by the Buddha's children; those seeking the Dharma of the Great Vehicle are thus gradually guided.』 The guide knows the gate that pleases beings.
是門已。以是門引導眾生。隨其所樂任其勢力而令得度。如說。
或有諸眾生 可以深經書 難事及工巧 咒術以愛語 善說及資財 佈施戒定慧 如是籌量已 引來入大乘 或現於女身 引導諸男子 復現男子身 引導于女人 示眾五欲樂 然後說欲過 而令一切人 得離於五欲
善行是五事。是名菩薩善受行方便。能忍苦惱者。若有人過算數劫于生死中能忍諸苦惱。十善業道能令此人住于阿耨多羅三藐三菩提。問曰。一切人皆樂樂惡苦。是人云何能忍苦惱。答曰。以五因緣故。一樂無我。二信樂空。三籌量世法。四觀業果報。五念過算數劫唐受苦惱。如說。
樂無我空法 又知業果報 利衰等八法 處世必應受 亦念過去世 空受無量苦 何況為佛道 而當不受耶
不捨於一切者。或有眾生第一弊惡無有功德不可利益。菩薩於此終不生舍心。問曰。若是惡人不可度者。云何不捨。答曰。以五因緣故。一賤小人法故。二貴大人法故。三畏誑諸佛故。四知恩故。五為是世間事故出世間。如說。
欲度眾生故 生心持重擔 于惡怨賊中 心常不應舍 賤小貴大人 是小大差別 不應眾生中 愍憐心還息 于諸急難中 無事而
【現代漢語翻譯】 現代漢語譯本 『是門已』，這是方便之門，用此方便之門引導眾生，隨順他們所喜好的，任憑菩薩的力量，而使他們得以解脫。如經文所說： 『或者有些眾生，可以通過深奧的經書，或者通過困難的事情和精巧的技藝，或者通過咒語和柔和的言語，或者通過善巧的說法和資財，或者通過佈施、持戒、禪定，像這樣衡量之後，引導他們進入大乘佛法。 或者示現為女身，引導那些男子；又或者示現為男子身，引導那些女人；向大眾展示五欲之樂，然後說明五欲的過患，從而使一切人，得以脫離五欲。』 『善行是五事』，這叫做菩薩善於接受和實行方便法門。『能忍苦惱者』，如果有人在無數劫的生死輪迴中，能夠忍受各種苦惱，修持十善業道，就能使這個人安住于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 問：一切人都喜歡快樂，厭惡痛苦，這個人怎麼能夠忍受苦惱呢？答：因為有五種因緣：一、樂於無我；二、信樂空性；三、衡量世間法；四、觀察業的果報；五、憶念過去無數劫白白遭受的苦惱。如經文所說： 『樂於無我空性的法，又知道業的果報，利益、衰敗等世間八法，處世必定應當承受。也憶念過去世，白白遭受無量的痛苦，何況是爲了佛道，怎麼能不承受呢？』 『不捨於一切者』，或者有些眾生極其卑劣惡劣，沒有任何功德，無法利益，菩薩對於這些人，始終不生捨棄之心。問：如果這些人是惡人，無法度化，為什麼不捨棄呢？答：因為有五種因緣：一、輕賤小人之法；二、尊重大人之法；三、畏懼欺騙諸佛；四、知恩圖報；五、爲了世間事才出世間。如經文所說： 『爲了度化眾生，發心承擔重擔，對於惡人怨賊，心中常常不應該捨棄。輕賤小人，尊重大人，這是小大之間的差別，不應該在眾生之中，停止慈悲憐憫之心。在各種危急困難之中，沒有事情而』
【English Translation】 English version 'It is the gate.' This is the gate of skillful means. With this gate of skillful means, guide sentient beings, according to what they delight in, relying on the power of the Bodhisattva, and enabling them to attain liberation. As it is said: 'Perhaps there are sentient beings who can be guided by profound scriptures, or by difficult matters and skillful crafts, or by mantras and loving speech, or by skillful explanations and wealth, or by generosity, discipline, and wisdom. Having considered these things, lead them into the Great Vehicle. Or manifest as a female body to guide men; or manifest as a male body to guide women; show the pleasures of the five desires to the masses, and then explain the faults of desire, thereby enabling all people to be free from the five desires.' 'Good conduct is these five things.' This is called a Bodhisattva's skillful acceptance and practice of expedient methods. 'Those who can endure suffering,' if someone can endure all kinds of suffering in countless kalpas of samsara, and cultivate the ten wholesome paths of action, it can enable this person to abide in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Question: Everyone likes happiness and dislikes suffering. How can this person endure suffering? Answer: Because of five causes and conditions: First, delighting in no-self; second, believing in and delighting in emptiness; third, considering worldly dharmas; fourth, observing the karmic consequences; fifth, remembering the countless kalpas of suffering endured in vain in the past. As it is said: 'Delighting in the dharma of no-self and emptiness, and also knowing the karmic consequences, the eight worldly dharmas such as gain and loss, one must inevitably endure them while living in the world. Also remembering the past lives, suffering immeasurable pain in vain, how much more so for the sake of the Buddha's path, how can one not endure it?' 'Not abandoning all,' or there are sentient beings who are extremely base and evil, without any merit, and cannot be benefited. The Bodhisattva never gives rise to the thought of abandoning these people. Question: If these people are evil and cannot be saved, why not abandon them? Answer: Because of five causes and conditions: First, despising the ways of petty people; second, respecting the ways of great people; third, fearing to deceive all the Buddhas; fourth, knowing gratitude and repaying kindness; fifth, coming into the world for the sake of worldly affairs. As it is said: 'In order to liberate sentient beings, generate the mind to bear heavy burdens, towards evil enemies and thieves, the mind should not be abandoned. Despising the petty and respecting the great, this is the difference between small and great, one should not, among sentient beings, cease the heart of compassion and pity. In all kinds of urgent difficulties, without anything to do and'
利益 擔于重擔時 而不中懈廢 若發無上心 或有舍眾生 若自心疲苦 及惡人所害 即為欺誑于 十方三世佛 諸佛世中尊 為利益眾生 行種種苦行 修集於佛道 佛于恒沙劫 舍樂作福業 若舍一惡人 則為背佛恩 是故惡眾生 不應于中舍 若人于無量 阿僧祇劫中 所修集佛道 大悲為根本 若以貪慾心 瞋恚怖畏心 舍一可度者 是斷佛道根
是故善業道能令不捨者至阿耨多羅三藐三菩提。深樂佛慧者。若人深樂佛慧。便疾得阿耨多羅三藐三菩提。以五因緣故。深樂佛慧。一佛慧無與等。二佛智慧令人為世中尊。三佛以佛智自度其身。四佛智亦度他人。五佛智是一切功德住處。如說。
諸佛之智慧 天上及世間 一切無與等 何況而得勝 諸佛以此智 為天阿修羅 一切世間人 恭敬而作禮 佛以智自度 亦度於他人 若得是佛智 是功德藏者
于諸佛力及自在法中樂盡遍行者。遍行名久習。一切行力名十種智力。自在名隨意所作。若人深樂佛十力及自在法中盡遍行。如是人阿耨多羅三藐三菩提不久疾得。以五因緣故樂盡遍行。一尊重諸佛教敕。二諸佛有大弟子故。三身證一切法故。四攝取墮落者。五
【現代漢語翻譯】 現代漢語譯本 利益 承擔重擔時，不應該懈怠廢棄。 如果發了無上菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），即使有時要捨棄眾生。 如果自己內心疲憊痛苦，或者被惡人所傷害。 那就是欺騙了十方三世一切諸佛。 諸佛是世間最尊貴的，爲了利益眾生。 修行種種苦行，修集佛道。 佛在恒河沙數般的劫（Kalpa，極長的時間單位）中，捨棄安樂而行作福德之事。 如果捨棄一個惡人，那就是背棄了佛的恩德。 所以對於惡劣的眾生，不應該輕易捨棄。 如果有人在無量阿僧祇劫（Asamkhya kalpas，極長的時間單位）中。 所修集的佛道，是以大悲心為根本。 如果以貪慾心、瞋恚心、怖畏心。 捨棄一個可以被度化的人，那就是斷絕了佛道的根本。 因此，行善業之道能使人不捨棄眾生，最終證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 對於佛的智慧有深刻愛好的人，如果能深刻愛好佛的智慧，就能迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因為有五種因緣，所以要深刻愛好佛的智慧：一，佛的智慧是無與倫比的；二，佛的智慧能使人成為世間最尊貴的人；三，佛用佛的智慧來度化自己；四，佛的智慧也能度化他人；五，佛的智慧是一切功德的住所。正如經文所說： 諸佛的智慧，天上和世間。 一切都無法與之相比，更何況是勝過它呢？ 諸佛憑藉這種智慧，使天人、阿修羅（Asura，一種神道） 以及一切世間的人，都恭敬地向他們作禮。 佛用智慧度化自己，也度化他人。 如果能得到這種佛的智慧，那就是得到了功德的寶藏。 對於諸佛的力量和自在法樂於完全修行的人。遍行，指的是長久的修習。一切行力，指的是十種智力。自在，指的是隨心所欲地行事。如果有人深刻愛好佛的十力以及自在法，並且樂於完全修行，那麼這個人證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）指日可待。因為有五種因緣，所以要樂於完全修行：一，尊重諸佛的教誨；二，諸佛有大弟子；三，親身證悟一切法；四，攝取墮落者；五
【English Translation】 English version Benefits When bearing a heavy burden, one should not be lax or abandon it. If one has generated the unsurpassed Bodhi mind (Anuttara-samyak-sambodhi, the mind of unsurpassed perfect enlightenment), even if it sometimes means abandoning sentient beings. If one's own mind is weary and suffering, or if one is harmed by evil people. Then one is deceiving all the Buddhas of the ten directions and three times. The Buddhas are the most venerable in the world, and for the benefit of sentient beings. They practice various ascetic practices, cultivating the path to Buddhahood. The Buddhas, in kalpas (Kalpa, extremely long units of time) as numerous as the sands of the Ganges, relinquish pleasure and perform meritorious deeds. If one abandons even one evil person, one is betraying the Buddha's kindness. Therefore, one should not easily abandon evil sentient beings. If someone, in immeasurable asamkhya kalpas (Asamkhya kalpas, extremely long units of time). Cultivates the path to Buddhahood, with great compassion as its foundation. If, with a mind of greed, anger, or fear. One abandons someone who can be liberated, one is severing the root of the path to Buddhahood. Therefore, the path of good deeds enables one not to abandon sentient beings, ultimately attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). For those who deeply delight in the wisdom of the Buddha, if they can deeply delight in the wisdom of the Buddha, they will quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Because of five causes and conditions, one should deeply delight in the wisdom of the Buddha: first, the wisdom of the Buddha is unparalleled; second, the wisdom of the Buddha can make one the most venerable person in the world; third, the Buddha uses the wisdom of the Buddha to liberate himself; fourth, the wisdom of the Buddha can also liberate others; fifth, the wisdom of the Buddha is the abode of all merits. As the sutra says: The wisdom of the Buddhas, in the heavens and in the world. Everything is incomparable to it, let alone surpassing it? The Buddhas, with this wisdom, cause the devas, asuras (Asura, a type of deity), And all the people in the world, to respectfully prostrate before them. The Buddha liberates himself with wisdom, and also liberates others. If one can obtain this wisdom of the Buddha, one has obtained a treasure of merit. For those who delight in fully practicing the powers and self-mastery of the Buddhas. 'Fully practicing' refers to prolonged practice. 'All powers of practice' refers to the ten powers of wisdom. 'Self-mastery' refers to acting as one pleases. If someone deeply delights in the ten powers of the Buddha and the Dharma of self-mastery, and delights in fully practicing them, then that person's attainment of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) is imminent. Because of five causes and conditions, one should delight in fully practicing: first, respecting the teachings of all Buddhas; second, the Buddhas have great disciples; third, personally realizing all dharmas; fourth, gathering in those who have fallen; fifth
已墮落者能拔濟之。如說。
尊佛教無比 佛子有四八 及以六三種 堪為諸天師 以佛智慧眼 見諸法現前 逆惡斷善根 及諸破戒等 如是墜落人 攝取而濟度 若人于佛力 自在中遍行 涅槃及天福 常在此人手
於是中諸佛以佛力能為五種事。一令眾生學聲聞乘。二令眾生學辟支佛乘。三令眾生學大乘法。四力具足者令得解脫。五力劣者令住世樂。如說。
諸佛以神力 令厭離眾生 或令學小乘 中乘及大乘 有力具足者 令其得解脫 力不具足者 生天令世樂
自在者。諸佛於五事中自在。一諸神通自在。二自心中得自在。三滅盡中得自在。四聖如意中得自在。五壽命中得自在。如說。
飛行等自在 自心得自在 于滅禪定中 如入出自舍 一切凈不凈 隨心而能轉 命不為他害 自緣亦無盡 如是等自在 一切法亦爾 是故人師子 名為自在者
能破惡意者。所謂遠離正道。凡夫九十六種外道等。略說惡意者。說五陰為我。或言我有五陰。或言五陰中有我。或言我中有五陰。或言離五陰有我。如說。
若五陰是我 即為墮斷滅 則失業因緣 無功而解脫 余殘有四種 異陰無有相 無
【現代漢語翻譯】 現代漢語譯本：已墮落者能夠被救拔。如經文所說： 『無比尊貴的佛陀教法，佛子有四十八種功德，以及六種和三種功德，堪能作為諸天的導師。 以佛陀的智慧之眼，能夠見到諸法顯現於眼前，對於那些作逆惡之事、斷滅善根，以及各種破戒之人， 像這樣墜落的人，佛陀都能夠攝取並救度。如果有人對於佛陀的力量，在自在之中普遍執行， 那麼涅槃以及天上的福報，常常就在此人的掌握之中。』 在這其中，諸佛以佛陀的力量能夠做到五種事情：第一，令眾生學習聲聞乘（Śrāvakayāna，小乘）；第二，令眾生學習辟支佛乘（Pratyekabuddhayāna，緣覺乘）；第三，令眾生學習大乘法（Mahāyāna）；第四，對於力量具足的人，令其得到解脫；第五，對於力量不足的人，令其安住於世間的快樂。如經文所說： 『諸佛以神通之力，令厭離世間的眾生，或者令其學習小乘、中乘以及大乘。 對於力量具足的人，令其得到解脫；對於力量不具足的人，使其生天而享受世間的快樂。』 自在者，諸佛在五件事情中得到自在：第一，諸神通自在；第二，自心中得到自在；第三，滅盡定（Nirodha-samāpatti）中得到自在；第四，聖如意中得到自在；第五，壽命中得到自在。如經文所說： 『飛行等等的自在，自心中得到自在，于滅盡禪定中，能夠隨意進入、出來和捨棄。 一切清凈與不清凈的事物，都能夠隨心而轉變，壽命不會被他人所傷害，自己的因緣也沒有窮盡。 像這樣的自在，一切法也是如此。所以人中獅子，被稱為自在者。』 能夠破除惡意者，就是遠離正道的人，比如凡夫和九十六種外道等等。簡略地說，惡意就是認為五蘊（pañca-skandha）是我，或者說我擁有五蘊，或者說五蘊中有我，或者說我中有五蘊，或者說離開五蘊之外還有我。如經文所說： 『如果五蘊是我，那麼就墮入了斷滅論，這樣就會失去業的因緣，沒有修行就想要解脫。 其餘剩下的四種，與五蘊相異也沒有任何相狀，沒有。』
【English Translation】 English version: The fallen can be rescued. As it is said: 『The Buddha's teaching is incomparably venerable, the Buddha's disciples have forty-eight merits, as well as six and three kinds of merits, worthy to be teachers of the gods. With the Buddha's eye of wisdom, one can see all dharmas manifest before them, for those who commit perverse deeds, sever roots of goodness, and those who break precepts, Such fallen people, the Buddha can gather and deliver. If one, through the Buddha's power, universally acts in freedom, Then Nirvana and heavenly blessings are always in this person's grasp.』 Among these, the Buddhas, with their Buddha-power, can accomplish five things: First, they cause beings to learn the Śrāvakayāna (the Hearer Vehicle). Second, they cause beings to learn the Pratyekabuddhayāna (the Solitary Buddha Vehicle). Third, they cause beings to learn the Mahāyāna (the Great Vehicle). Fourth, for those with sufficient strength, they enable them to attain liberation. Fifth, for those with weak strength, they enable them to abide in worldly pleasures. As it is said: 『The Buddhas, with their divine power, cause beings to become weary of the world, or cause them to learn the Small Vehicle, the Middle Vehicle, and the Great Vehicle. For those with sufficient strength, they enable them to attain liberation; for those without sufficient strength, they cause them to be born in heaven and enjoy worldly pleasures.』 The 'Free One': The Buddhas are free in five matters: First, freedom in all supernatural powers; second, freedom in one's own mind; third, freedom in cessation (Nirodha-samāpatti); fourth, freedom in holy wish-fulfillment; fifth, freedom in lifespan. As it is said: 『Freedom in flying and so on, freedom in one's own mind, in the cessation meditation, one can enter, exit, and abandon at will. All pure and impure things can be transformed according to one's mind, life is not harmed by others, and one's own karmic conditions are also inexhaustible. Such freedom, all dharmas are also like this. Therefore, the lion among men is called the Free One.』 One who can break malicious intent: This refers to those who are far from the right path, such as ordinary people and the ninety-six kinds of non-Buddhist paths. Briefly speaking, malicious intent is to say that the five aggregates (pañca-skandha) are 'I', or to say that 'I' have the five aggregates, or to say that 'I' is in the five aggregates, or to say that the five aggregates are in 'I', or to say that apart from the five aggregates there is 'I'. As it is said: 『If the five aggregates are 'I', then one falls into annihilationism, thus losing the karmic conditions, and seeking liberation without cultivation. The remaining four, different from the aggregates, have no form, and are without.』
相無有法 皆應如是破
複次五邪見名為惡意。所謂邪見身見邊見見取戒取。如說。
破因果邪見 二十種身見 有見及無見 下事以為最 但以戒力故 而得於解脫 如先一異破 此見如是破 正意八道破 說名得解脫
守護諸佛正法者。若人能守護諸佛所教法所謂十二部經。以其心能信能受。十善業道能令此人至阿耨多羅三藐三菩提。以五因緣故應受護正法。一知報諸佛恩故。二令法久住故。三以最上供養供養諸佛故。四利益無量眾生故。五正法第一難得故。如說。
若人慾施作 諸佛所受事 亦令法久住 以上供養佛 為欲療治于 眾生之重病 亦知諸世尊 從苦得是法 以是因緣故 知法為難得 是故有智者 應當愛護法
於是中。以五因緣故。名為愛護正法。一如所說行。二令他人如法行。三除破佛法刺蕀故。四離四黑印。五行四大印。如說。
自於佛法中 如佛所教住 悲心不吝法 亦令他得住 又破于魔眾 及外道論師 若憎佛法者 以無瞋心破 遠離四黑印 受行四大印 如是則名為 愛護于正法
勇健者。菩薩以五因緣故名為勇健。一破魔賊故。二破外道賊故。三破煩惱賊故。四破諸根
【現代漢語翻譯】 現代漢語譯本： 『相無有法，皆應如是破』——一切表象皆非實有，都應如此破除。
其次，五種邪見被稱為惡意，即邪見、身見（認為五蘊和合的身體是真實的我）、邊見（執著于斷滅或永恒的極端觀點）、見取見（認為自己錯誤的見解是正確的）、戒禁取見（認為不正確的戒律和禁忌可以導致解脫）。如經中所說：
『破因果邪見，二十種身見，有見及無見，下事以為最，但以戒力故，而得於解脫，如先一異破，此見如是破，正意八道破，說名得解脫』——破除否定因果的邪見，以及二十種身見，包括執著于『有』和『無』的極端觀點，認為低下的行為是最高的，僅僅依靠戒律的力量就能獲得解脫。如同先前破除『一』和『異』的觀點一樣，這些邪見也應如此破除。通過修習正念和八正道，才能真正獲得解脫。
守護諸佛正法的人，如果能夠守護諸佛所教導的法，即十二部經，以信心和接受的態度，奉行十善業道，就能使自己最終達到阿耨多羅三藐三菩提（無上正等正覺）。因為以下五個原因，我們應當守護正法：一是爲了報答諸佛的恩德；二是爲了使正法長久住世；三是爲了以最上的供養來供養諸佛；四是爲了利益無量眾生；五是因為正法是極其難得的。如經中所說：
『若人慾施作，諸佛所受事，亦令法久住，以上供養佛，為欲療治于，眾生之重病，亦知諸世尊，從苦得是法，以是因緣故，知法為難得，是故有智者，應當愛護法』——如果有人想要行諸佛所行之事，使正法長久住世，以最上的供養來供養諸佛，爲了療治眾生深重的煩惱病，並且知道諸世尊是從苦難中證悟此法，因為這些原因，知道正法是極其難得的，所以有智慧的人，應當愛護正法。
在這其中，因為以下五個原因，被稱為愛護正法：一是如所說而行；二是令他人如法而行；三是破除佛法中的刺和荊棘；四是遠離四黑印；五是奉行四大印。如經中所說：
『自於佛法中，如佛所教住，悲心不吝法，亦令他得住，又破于魔眾，及外道論師，若憎佛法者，以無瞋心破，遠離四黑印，受行四大印，如是則名為，愛護于正法』——自己在佛法中，按照佛陀的教導安住，以慈悲心不吝惜佛法，也使他人能夠安住于佛法，並且破除魔眾和外道論師的邪說，對於憎恨佛法的人，以沒有嗔恨的心去破除他們的邪見，遠離四黑印，奉行四大印，這樣就叫做愛護正法。
勇健者，菩薩因為以下五個原因被稱為勇健：一是破除魔賊；二是破除外道賊；三是破除煩惱賊；四是破除諸根（六根：眼、耳、鼻、舌、身、意）
【English Translation】 English version: 『Phenomena are without inherent existence; all should be refuted in this way.』—All appearances are not real and should be refuted in this way.
Furthermore, the five wrong views are called evil intentions, namely, wrong view, self-view (the belief that the aggregation of the five skandhas is a real self), extreme view (attachment to the extreme views of annihilation or permanence), view of holding to views (considering one's own wrong views as correct), and view of holding to precepts (believing that incorrect precepts and prohibitions can lead to liberation). As it is said:
『Refute the wrong view of causality, the twenty kinds of self-view, the view of existence and non-existence, considering inferior matters as the highest, believing that liberation can be attained solely through the power of precepts, just as the views of 『one』 and 『different』 were refuted earlier, these views should be refuted in the same way. By practicing right mindfulness and the Eightfold Path, one can truly attain liberation.』—Refute the wrong view of denying causality, as well as the twenty kinds of self-view, including attachment to the extreme views of 『existence』 and 『non-existence,』 considering inferior practices as the highest, and believing that liberation can be attained solely through the power of precepts. Just as the views of 『one』 and 『different』 were refuted earlier, these wrong views should also be refuted in the same way. Only through practicing right mindfulness and the Eightfold Path can one truly attain liberation.
Those who protect the Buddhas' true Dharma, if they can protect the Dharma taught by the Buddhas, namely the twelve divisions of scriptures, with faith and acceptance, and practice the ten wholesome deeds, can ultimately attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Because of the following five reasons, we should protect the true Dharma: first, to repay the kindness of the Buddhas; second, to make the true Dharma abide in the world for a long time; third, to offer the supreme offerings to the Buddhas; fourth, to benefit countless sentient beings; fifth, because the true Dharma is extremely rare. As it is said:
『If one wishes to perform what the Buddhas have done, to make the Dharma abide long, to offer the supreme offerings to the Buddhas, to heal the severe illnesses of sentient beings, and to know that the World Honored Ones attained this Dharma from suffering, because of these reasons, knowing that the Dharma is difficult to obtain, therefore, the wise should cherish the Dharma.』—If someone wants to do what the Buddhas have done, to make the true Dharma abide in the world for a long time, to offer the supreme offerings to the Buddhas, to heal the deep-seated afflictions of sentient beings, and to know that the World Honored Ones attained this Dharma from suffering, because of these reasons, knowing that the Dharma is extremely rare, therefore, the wise should cherish the Dharma.
Among these, because of the following five reasons, it is called protecting the true Dharma: first, to act as it is said; second, to enable others to act according to the Dharma; third, to remove the thorns and brambles in the Buddha-dharma; fourth, to stay away from the four black seals; fifth, to practice the four great seals. As it is said:
『In the Buddha-dharma, abide as the Buddha taught, with compassion, do not be stingy with the Dharma, and also enable others to abide in the Dharma, and also refute the hordes of demons and the heretical teachers, for those who hate the Buddha-dharma, refute their wrong views with a mind without hatred, stay away from the four black seals, practice the four great seals, this is called protecting the true Dharma.』—In the Buddha-dharma, abide according to the Buddha's teachings, with compassion, do not be stingy with the Dharma, and also enable others to abide in the Dharma, and also refute the hordes of demons and the heretical teachers, for those who hate the Buddha-dharma, refute their wrong views with a mind without hatred, stay away from the four black seals, practice the four great seals, this is called protecting the true Dharma.
The valiant one, the Bodhisattva is called valiant for the following five reasons: first, to defeat the bandit of Mara (demon); second, to defeat the bandit of heretics; third, to defeat the bandit of afflictions; fourth, to defeat the senses (six senses: eye, ear, nose, tongue, body, mind)
賊故。五破五陰賊故。如說。
惡魔起兵眾 道樹欲害佛 常求于佛便 嬈亂聽者心 佛日出世間 魔請令涅槃 常亂受學者 破于解脫道 乃至於今日 其心猶不息 是憎涅槃者 善人之大賊 應以戒定慧 摧破魔力怨 自謂有智慧 常輕慢于佛 以種種因緣 滅佛法故出 常憎佛弟子 自失教他失 是諸外道輩 世間之大賊 當以無瞋心 應以多聞慧 及以大心力 摧破外道怨 煩惱力起業 輪轉墮惡道 煩惱力障故 不能行大道 以煩惱力故 墮種種邪見 以煩惱力故 不行甘露道 以是因緣故 煩惱最大賊 以正念定慧 破此煩惱賊 若為根賊牽 令人墮惡道 又墮天人中 不得至涅槃 今此諸根賊 何不以慚愧 正念及智慧 摧破諸根賊 譬如世間人 以軟語欺誑 財物及刀槊 以此四除賊 以此五陰故 受生老病死 亦墮大怖畏 得諸急苦惱 五陰因緣故 憂悲及啼哭 五陰因緣故 受種種諸苦 是故汝當知 應以知見法 摧破此五陰 猶如破怨賊
堪受者。心志力強有大人相。見事深遠。以五因緣故。名為堪受者。一所愿事成其心不高。二所愿不成心亦不
【現代漢語翻譯】 現代漢語譯本：賊的緣故。因為要破除五陰（色、受、想、行、識，構成個體存在的五個要素）之賊的緣故。正如經文所說：
惡魔興起軍隊，想要在菩提樹下加害佛陀（Buddha）， 常常尋找機會加害佛陀，擾亂聽法者的心。 佛陀的智慧之日照耀世間，惡魔請求佛陀進入涅槃（Nirvana，寂滅）， 常常擾亂學習佛法的人，破壞他們解脫的道路。 乃至今日，他們的心仍然沒有停止。 這些憎恨涅槃的人，是善人的大賊。 應當用戒律（Śīla）、禪定（Dhyāna）、智慧（Prajñā），摧毀惡魔的力量和怨恨。 自認為有智慧，常常輕慢佛陀。 以種種因緣，爲了滅佛法而出。 常常憎恨佛陀的弟子，自己迷失也使他人迷失。 這些外道之輩，是世間的大賊。 應當以沒有嗔恨的心，應當以廣博的智慧。 以及強大的心力，摧毀外道的怨恨。 煩惱的力量引發業力，在輪迴中墮入惡道。 因為煩惱的力量阻礙，不能行走在通往涅槃的大道上。 因為煩惱的力量，墮入種種邪見。 因為煩惱的力量，不走甘露之道。 因為這個緣故，煩惱是最大的賊。 用正念、禪定和智慧，破除這個煩惱賊。 如果被根賊（眼、耳、鼻、舌、身、意六根）牽引，會使人墮入惡道。 又會墮入天人之中，不能到達涅槃。 現在這些根賊，為何不用慚愧心。 正念和智慧，摧毀這些根賊。 譬如世間的人，用甜言蜜語欺騙。 財物以及刀槍，用這四種方法除去盜賊。 因為這五陰的緣故，承受生老病死。 也墮入大恐怖之中，得到各種急迫的苦惱。 五陰的因緣，導致憂愁悲傷和啼哭。 五陰的因緣，承受種種諸苦。 所以你應當知道，應當用知見之法。 摧毀這五陰，猶如摧毀怨賊。
堪受教誨的人。心志堅定，有大丈夫之相，見識深遠。以五種因緣，被稱為堪受教誨的人：一、所希望的事情成功，他的心不驕傲；二、所希望的事情不成功，他的心也不...
【English Translation】 English version: It is because of the thief. It is because of breaking the thief of the five skandhas (pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness that constitute individual existence). As it is said:
Evil demons raise armies, wanting to harm the Buddha (Buddha) under the Bodhi tree, Constantly seeking opportunities to harm the Buddha, disturbing the minds of those who listen to the Dharma. The sun of the Buddha's wisdom shines upon the world, demons request the Buddha to enter Nirvana (Nirvana, cessation). Constantly disturbing those who study the Dharma, destroying their path to liberation. Even to this day, their minds have not ceased. These who hate Nirvana are the great thieves of good people. One should use precepts (Śīla), meditation (Dhyāna), and wisdom (Prajñā) to destroy the power and hatred of demons. Claiming to have wisdom, they often belittle the Buddha. With various causes and conditions, they emerge to destroy the Buddha's Dharma. Constantly hating the Buddha's disciples, they lose themselves and cause others to lose themselves. These heretics are the great thieves of the world. One should use a mind without anger, one should use vast wisdom. And with great mental strength, destroy the hatred of heretics. The power of afflictions gives rise to karma, causing one to fall into evil realms in the cycle of rebirth. Because of the obstruction of the power of afflictions, one cannot walk on the great path to Nirvana. Because of the power of afflictions, one falls into various wrong views. Because of the power of afflictions, one does not walk the path of nectar. Because of this reason, afflictions are the greatest thieves. Use right mindfulness, meditation, and wisdom to break this affliction thief. If one is led by the root thieves (the six senses: eye, ear, nose, tongue, body, and mind), it will cause one to fall into evil realms. And also fall into the realms of gods and humans, unable to reach Nirvana. Now these root thieves, why not use shame. Right mindfulness and wisdom to destroy these root thieves. For example, worldly people deceive with sweet words. Wealth and spears, use these four methods to remove thieves. Because of these five skandhas, one endures birth, old age, sickness, and death. Also falling into great fear, obtaining various urgent sufferings. The causes and conditions of the five skandhas lead to sorrow, grief, and weeping. The causes and conditions of the five skandhas lead to enduring various sufferings. Therefore, you should know, you should use the Dharma of knowledge and vision. Destroy these five skandhas, just like destroying enemy thieves.
One who is worthy of receiving teachings. One whose mind is firm, has the appearance of a great person, and has profound insight. With five causes and conditions, one is called worthy of receiving teachings: first, when the things one wishes for succeed, one's mind is not arrogant; second, when the things one wishes for do not succeed, one's mind is not...
下。三苦惱切己其心不動。四樂事加身心亦不異。五其心深遠。若瞋若喜難可得知。如說。
身心新苦至 其意亦不動 隨意樂事至 大智心不異 若瞋喜怖畏 他人不能測 如是深心相 是說堪受者
勤精進者。於五事中勤行精進。一未生惡法為不生故勤行精進。二已生惡法為斷滅故勤行精進。三未生善法為令生故勤行精進。四已生善法為增長故勤行精進。五於世間事中有所作無能障礙故勤行精進。如說。
斷已生惡法 猶如除毒蛇 斷未生惡法 如預斷流水 增長於善法 如溉甘果栽 未生善為生 如攢木出火 世間善事中 精進無障礙 諸佛說是人 名為勤精進
堅心化眾生者。若菩薩於五乘中教化眾生時。供養輕慢憎愛怖畏苦樂疲極等事中其心不轉。是名堅心化眾生。五乘者。一者佛乘。二者辟支佛乘。三者聲聞乘。四者天乘。五者人乘。如說。
如應以一心 一切諸力勢 依種種方便 離於憎愛心 教化諸眾生 離垢心清凈 令得無量世 難得無上乘 若入無勢力 不堪住大乘 次教辟支佛 聲聞天人乘
不貪自樂者。所謂不著一切諸樂。菩薩以五因緣故不貪自樂。一樂無常如水泡。二世樂變苦。三從眾緣生
【現代漢語翻譯】 現代漢語譯本： 下。三、即使自身遭受痛苦，內心也不會動搖。四、即使快樂的事情降臨到身上，內心也不會因此而改變。五、內心深沉而遠大，無論是憤怒還是喜悅，都難以被他人察覺。正如經文所說：
身心遭受新的痛苦， 他的意志也不會動搖。
隨心所欲的快樂降臨， 大智者的心也不會改變。
無論是憤怒、喜悅、恐懼， 他人無法測度他的內心。
像這樣深沉的內心， 才可說是堪能接受佛法的人。
勤奮精進的人，在五件事中勤奮修行精進。一、爲了不讓尚未產生的惡法產生而勤奮精進。二、爲了斷滅已經產生的惡法而勤奮精進。三、爲了讓尚未產生的善法產生而勤奮精進。四、爲了增長已經產生的善法而勤奮精進。五、在世間事務中有所作為，不會被任何事物所障礙，因此勤奮精進。正如經文所說：
斷除已產生的惡法， 就像除去毒蛇一樣。
斷除未產生的惡法， 就像預先截斷流水一樣。
增長已經產生的善法， 就像灌溉甘甜的果樹一樣。
爲了讓未產生的善法產生， 就像鉆木取火一樣。
在世間善事之中， 精進修行沒有障礙。
諸佛都說這樣的人， 名為勤奮精進。
以堅定的心來教化眾生的人，如果菩薩在五乘（Panca-yana）（五種不同的修行道路）中教化眾生時，對於供養、輕慢、憎恨、愛戀、恐懼、苦惱、疲憊等事情，內心都不會動搖。這就叫做以堅定的心來教化眾生。五乘指的是：一、佛乘（Buddha-yana）。二、辟支佛乘（Pratyekabuddha-yana）。三、聲聞乘（Sravaka-yana）。四、天乘（Deva-yana）。五、人乘（Manusya-yana）。正如經文所說：
應當以一心一意， 以及一切的力量，
依靠種種的方便， 遠離憎恨和愛戀之心，
教化一切眾生， 使他們遠離垢染，內心清凈，
讓他們獲得無量世， 難以獲得的無上乘。
如果進入沒有力量的境地， 就不能安住于大乘。
其次教導辟支佛乘， 聲聞乘、天乘、人乘。
不貪戀自身享樂的人，就是指不執著於一切享樂。菩薩因為五個因緣而不貪戀自身享樂。一、享樂是無常的，就像水泡一樣。二、世間的享樂會轉變為痛苦。三、享樂是從眾多因緣和合而生的。
【English Translation】 English version: Down. Three, even if suffering befalls oneself, the mind does not waver. Four, even if joyful events come upon one, the mind does not change because of it. Five, the mind is deep and far-reaching, and whether it is angry or joyful, it is difficult for others to perceive. As it is said:
When new suffering comes to body and mind, His will does not waver.
When pleasant things come as desired, The wise one's mind does not change.
Whether anger, joy, or fear, Others cannot fathom his mind.
Such a deep mind, Is said to be one who can receive the Dharma.
The diligently striving one diligently practices in five matters. One, to diligently strive so that unwholesome dharmas (akusala-dharma) that have not yet arisen do not arise. Two, to diligently strive to eliminate unwholesome dharmas that have already arisen. Three, to diligently strive to bring about wholesome dharmas (kusala-dharma) that have not yet arisen. Four, to diligently strive to increase wholesome dharmas that have already arisen. Five, to diligently strive in worldly affairs so that nothing can hinder one. As it is said:
Eliminate unwholesome dharmas that have already arisen, Like removing a poisonous snake.
Prevent unwholesome dharmas that have not yet arisen, Like preemptively cutting off a flowing stream.
Increase wholesome dharmas, Like irrigating a sweet fruit tree.
To bring about wholesome dharmas that have not yet arisen, Like drilling wood to produce fire.
In worldly good deeds, Diligently striving without hindrance.
The Buddhas say that such a person, Is called diligently striving.
One who transforms sentient beings with a firm mind: If a Bodhisattva is teaching and transforming sentient beings in the five vehicles (Panca-yana) (five different paths of practice), his mind does not waver in the face of offerings, contempt, hatred, love, fear, suffering, fatigue, and other such things. This is called transforming sentient beings with a firm mind. The five vehicles are: One, the Buddha Vehicle (Buddha-yana). Two, the Pratyekabuddha Vehicle (Pratyekabuddha-yana). Three, the Sravaka Vehicle (Sravaka-yana). Four, the Deva Vehicle (Deva-yana). Five, the Manusya Vehicle (Manusya-yana). As it is said:
One should with one mind, And all one's strength,
Rely on various skillful means, And be free from hatred and love,
To teach and transform all sentient beings, To purify their minds from defilements,
To enable them to attain in countless lifetimes, The unsurpassed vehicle that is difficult to obtain.
If one enters a state of powerlessness, One cannot abide in the Great Vehicle.
Next, teach the Pratyekabuddha Vehicle, The Sravaka Vehicle, the Deva Vehicle, and the Human Vehicle.
One who is not greedy for self-enjoyment: This refers to not being attached to all pleasures. A Bodhisattva does not crave self-enjoyment for five reasons. One, pleasure is impermanent, like a water bubble. Two, worldly pleasure turns into suffering. Three, pleasure arises from numerous causes and conditions.
故。四從渴愛起故。五少樂如蜜渧故。如說。
樂少住如泡 變苦如毒食 三合從觸有 貪慾㽿故生 若離於貪愛 更無有別樂 如枯井蜜渧 樂少而苦多 利益眾生者 不應有貪著
及無量身命者。菩薩以五因緣故不貪惜身。一身不從先世來。二不去至後世。三不堅牢。四是身無我。五無我所。如說。
汝身眾穢聚 不凈遍充滿 不從先世來 不持至後世 雖久好供事 而破大恩分 是身不堅固 如沫不久壞 緣生無定性 無性不自在 是故應當知 非我非我所 是身無量過 不應有貪惜
菩薩以五因緣故不貪惜壽命。一樂慧命故。二怖畏罪故。三念無始生死中無量死故。四與一切眾生共受故。五不可免故。如說。
從多聞正論 生貪慧命故 怖畏失命時 而起于罪惡 又見一切人 無脫死王者 不可以財智 方便力所免 修集善法者 何得惜是命
一切事中上者。若人有所作事必能究竟。是名為上人。菩薩以五事發必得究竟。一者財物。二者佈施。三持戒。四修定。五道德。如說。
勤求聚財利 慇勤行佈施 次第凈持戒 精進求禪定 行種種方便 生八道解脫 是名諸事中 名之為上人
【現代漢語翻譯】 現代漢語譯本： 因此，有五個原因導致貪愛產生：第一，因為它是苦的根源；第二，因為它令人不滿足；第三，因為它增長煩惱；第四，因為它源於渴愛；第五，因為它帶來的快樂少得像蜂蜜滴一樣。正如所說： 『快樂短暫如水泡，變化成痛苦如毒藥。三者（根、塵、識）結合從接觸產生，貪慾和㽿（音chī，愚癡）導致其生起。如果遠離貪愛，就沒有其他真正的快樂。如同枯井中的蜂蜜滴，快樂少而痛苦多。利益眾生的人，不應該有貪著。』 以及無量的身體和生命。菩薩因為五個原因而不貪惜身體：第一，身體不是從前世而來；第二，也不會去到後世；第三，身體不堅固；第四，這個身體沒有『我』（ātman）；第五，沒有『我所』（ātmanīya）。正如所說： 『你的身體是各種污穢的聚集，不乾淨且充滿雜物。它不是從前世而來，也不會帶到後世。即使長期供養它，最終也會破壞你的大恩情。這個身體不堅固，像泡沫一樣很快就會壞滅。因緣生法沒有固定的自性，沒有自性就不自在。因此應當知道，它不是『我』，也不是『我所』。這個身體有無量的過患，不應該貪惜。』 菩薩因為五個原因而不貪惜壽命：第一，因為樂於追求慧命（智慧的生命）；第二，因為害怕罪惡；第三，因為想到在無始的生死輪迴中有無量的死亡；第四，因為要與一切眾生共同承受；第五，因為死亡是不可避免的。正如所說： 『從多聞和正確的討論中，產生對慧命的貪求。害怕失去生命時，會產生罪惡。又看到所有的人，都無法逃脫死亡的統治。不可以憑藉財富、智慧或方便之力來避免。修集善法的人，怎麼能吝惜這條生命呢？』 在一切事情中，最上等的人是：如果一個人有所作為，必定能夠完成，這樣的人被稱為上等人。菩薩因為五件事發起，必定能夠得到究竟的成就：第一是財物；第二是佈施（dāna）；第三是持戒（śīla）；第四是修定（samādhi）；第五是道德。正如所說： 『勤奮地尋求聚集財富利益，慇勤地施行佈施，次第地清凈持戒，精進地尋求禪定，行種種方便，生起八正道解脫。這在各種事情中，被稱為最上等的人。』
【English Translation】 English version: Therefore, there are five reasons why craving arises: first, because it is the root of suffering; second, because it is unsatisfying; third, because it increases afflictions; fourth, because it originates from thirst; fifth, because the pleasure it brings is as little as a drop of honey. As it is said: 'Pleasure is as fleeting as a bubble, turning into suffering like poisonous food. The combination of the three (sense base, object, and consciousness) arises from contact, and craving and ignorance cause it to arise. If one is free from craving, there is no other true pleasure. Like a drop of honey in a dry well, pleasure is little and suffering is much. Those who benefit sentient beings should not have attachment.' And countless bodies and lives. Bodhisattvas do not cherish their bodies for five reasons: first, the body does not come from the previous life; second, it will not go to the next life; third, the body is not firm; fourth, this body has no 'self' (ātman); fifth, there is no 'belonging to self' (ātmanīya). As it is said: 'Your body is a collection of various impurities, unclean and full of filth. It does not come from the previous life, nor will it be taken to the next life. Even if you nourish it for a long time, it will eventually destroy your great kindness. This body is not firm, it will soon perish like a bubble. Conditioned phenomena have no fixed nature, and without self-nature, there is no freedom. Therefore, it should be known that it is not 'self' nor 'belonging to self'. This body has countless faults, and should not be cherished.' Bodhisattvas do not cherish their lives for five reasons: first, because they delight in pursuing wisdom-life; second, because they fear sin; third, because they think of the countless deaths in beginningless samsara; fourth, because they share it with all sentient beings; fifth, because death is inevitable. As it is said: 'From much learning and correct discussion, arises the craving for wisdom-life. Fearing the time of losing life, one generates evil deeds. And seeing that all people cannot escape the rule of death. It cannot be avoided by wealth, wisdom, or skillful means. Those who cultivate good deeds, how can they be stingy with this life?' Among all things, the best person is: if a person undertakes something, they will surely be able to complete it, such a person is called a superior person. Bodhisattvas, initiated by five things, will surely attain ultimate accomplishment: first is wealth; second is giving (dāna); third is morality (śīla); fourth is meditation (samādhi); fifth is virtue. As it is said: 'Diligently seeking to gather wealth and benefit, diligently practicing giving, successively purely upholding precepts, diligently seeking meditation, practicing various skillful means, generating the Eightfold Path to liberation. This, among all things, is called the most superior person.'
所作無過咎者。是菩薩所作智者不呵。以五因緣故。所作無過智者不呵。一作可作事。二大果利。三不壞法。四次後無過。五大名聲。如說。
先種種籌量 自作易作事 從是事所得 無量大果利 不妨于善法 作已無惡隨 善人所讚歎 名聞廣流佈 智者所起業 名為無過咎 可作及易作 自屬於己身 無量大功德 疾得果利益 智者如是知 后無有過咎 應加勤精進 而作如是事
一切種清凈一切勝處來者。以五因緣故諸勝處一切種清凈。一深心清凈。二回向清凈。三自如說行勝處。四令他人行。五離諸勝處相違法所謂妄語慳貪戲調愚癡。如說。
菩薩深凈心 遠離於諂曲 皆以四勝處 迴向于佛道 先自修善法 后令他人行 菩薩如是者 四勝處清凈
十善道能令至十力世尊者。如是修習十善業道。能令人至十力。十力者名為正遍知。正遍知者則是佛。以五因緣故名世尊。一斷過去世疑。二斷未來世疑。三斷現在世疑。四斷過三世法疑。五斷不可說法疑。如說。
無始過去世 通達無有疑 無邊未來世 知通達無疑 十方無有邊 現在一切世 出過於三世 無為微妙法 十四不可說 亦通無有疑 是故
【現代漢語翻譯】 現代漢語譯本： 所作所為沒有過失的，是菩薩所為，智者不會呵責。因為有五種因緣的緣故，所作所為沒有過失，智者不會呵責。一是做可以做的事情，二是能帶來巨大的利益，三是不破壞佛法，四是之後沒有過失，五是能獲得巨大的名聲。正如經文所說： 事先經過種種籌劃衡量，自己做容易做的事情。 從這件事所獲得的，是無量巨大的利益。 不妨礙善良的佛法，做完之後沒有惡果相隨。 被善良的人們所讚歎，名聲廣泛地流傳。 智者所發起的事業，被稱為沒有過失。 可以做而且容易做，這件事屬於自身。 能帶來無量巨大的功德，迅速獲得果報利益。 智者如果這樣認知，之後就不會有過失。 應該更加勤奮精進，去做這樣的事情。 一切種類清凈，一切殊勝之處都由此而來。因為有五種因緣的緣故，這些殊勝之處在一切種類上都是清凈的。一是內心深處的清凈，二是迴向的清凈，三是自己如所說的那樣修行殊勝之處，四是令他人也修行，五是遠離與殊勝之處相違背的行為，比如妄語、慳貪、戲調、愚癡。正如經文所說： 菩薩具有深刻而清凈的內心，遠離諂媚和虛偽。 都將這四種殊勝之處，迴向于成佛的道路。 先自己修習善良的佛法，然後令他人也修行。 菩薩如果這樣做，這四種殊勝之處就是清凈的。 修習十善道能令人到達具有十力（dashalika）的世尊（lokanatha）的境界。像這樣修習十善業道，能令人到達十力。十力，指的是正遍知（sammasambuddha）。正遍知，指的就是佛（buddha）。因為有五種因緣的緣故，被稱為世尊。一是斷除對過去世的疑惑，二是斷除對未來世的疑惑，三是斷除對現在世的疑惑，四是斷除對過去、現在、未來三世之法的疑惑，五是斷除不可說法之疑惑。正如經文所說： 對於沒有開始的過去世，通達而沒有疑惑。 對於沒有邊際的未來世，知曉通達而沒有疑惑。 對於十方沒有邊際的現在一切世。 以及超越過去、現在、未來三世的，無為微妙之法。 對於十四種不可說之事，也通達而沒有疑惑。 因此，
【English Translation】 English version: That which is done without fault is what a Bodhisattva does, and the wise do not criticize it. Because of five causes and conditions, what is done is without fault, and the wise do not criticize it: first, doing what can be done; second, great benefit and profit; third, not destroying the Dharma; fourth, no fault afterward; and fifth, great fame. As it is said: First, after various deliberations and measurements, do what is easy to do yourself. From this matter, what is obtained is immeasurable great benefit and profit. It does not hinder the good Dharma; after doing it, no evil follows. Praised by good people, fame spreads widely. The actions initiated by the wise are called without fault. What can be done and is easy to do belongs to oneself. It brings immeasurable great merit, quickly obtaining the benefits of the fruit. If the wise know this, there will be no fault afterward. One should add diligence and vigor and do such things. All kinds of purity and all excellent places come from this. Because of five causes and conditions, these excellent places are pure in all kinds: first, deep purity of mind; second, purity of dedication; third, practicing the excellent places oneself as it is said; fourth, causing others to practice; and fifth, being away from things that contradict the excellent places, such as false speech, stinginess, frivolousness, and foolishness. As it is said: The Bodhisattva has a deep and pure mind, far from flattery and deceit. All dedicate these four excellent places to the path of Buddhahood. First, cultivate good Dharma oneself, then cause others to practice. If a Bodhisattva does this, these four excellent places are pure. Cultivating the Ten Good Deeds leads to the World Honored One (lokanatha) with the Ten Powers (dashalika). Cultivating the Ten Good Deeds in this way can lead one to the Ten Powers. The Ten Powers refer to the Fully Enlightened One (sammasambuddha). The Fully Enlightened One is the Buddha (buddha). Because of five causes and conditions, one is called the World Honored One: first, cutting off doubts about the past; second, cutting off doubts about the future; third, cutting off doubts about the present; fourth, cutting off doubts about the Dharma of the past, present, and future; and fifth, cutting off doubts about what cannot be spoken. As it is said: For the beginningless past, understanding without doubt. For the boundless future, knowing and understanding without doubt. For the present of all worlds in the ten directions without boundaries. And the unconditioned, subtle Dharma that transcends the past, present, and future. For the fourteen unspeakable things, also understanding without doubt. Therefore,
功德藏 諸佛名世尊
如是功德成就者十善業道能令菩薩至阿耨多羅三藐三菩提。是故求佛道者。應如是修十善業。
十住毗婆沙論卷第十五 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第十六
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
護戒品第四
是菩薩如是行諸善道。
于善不善道 總相及別相 各各分別知 有二種果報
十善業道總相果報者。若生天上若生人中。別相果報者。離殺生善行。有二種果報。一者長壽。二者少病。離劫盜善行。有二種果報。一者大富。二者獨有財物。離邪淫善行。有二種果報。一者妻婦貞良。二者不為外人所壞。離妄語善行。有二種果報。一者不為人所謗毀。二者不為人所欺誑。離兩舌善行。有二種果報。一者得好眷屬。二者不為人所壞。離惡口善行。有二種果報。一者得聞隨意所樂音聲。二者無有斗諍。離散亂語善行。有二種果報。一者人信受其語。二者所言決定。離貪取善行。有二種果報。一者知足。二者少欲。離瞋惱善行。有二種果報。一者在所生處常求他好事。二者不喜惱害眾生。正見善行。有二種果報。一者離諂曲。二者所見清凈。十不善道亦如是。總相果報者。上行
【現代漢語翻譯】 現代漢語譯本 功德藏（Gongde Zang）諸佛名世尊（Shizun）， 像這樣功德成就的人，修持十善業道能使菩薩達到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此，追求佛道的人，應該這樣修習十善業。 《十住毗婆沙論》卷第十五 《十住毗婆沙論》卷第十六 聖者龍樹（Nagarjuna）造 後秦龜茲國三藏鳩摩羅什（Kumarajiva）譯 護戒品第四 這位菩薩這樣奉行各種善道。 對於善與不善之道，總的方面和個別的方面，都能一一分別瞭解，它們各有兩種果報。 十善業道的總相果報是：如果投生到天上，或者投生到人間。個別相的果報是：遠離殺生的善行，有兩種果報：一是長壽，二是少病。遠離偷盜的善行，有兩種果報：一是大富，二是獨自擁有財物。遠離邪淫的善行，有兩種果報：一是妻子貞潔賢良，二是不被外人破壞。遠離妄語的善行，有兩種果報：一是不被人誹謗詆譭，二是不被人欺騙誆騙。遠離兩舌的善行，有兩種果報：一是得到好的眷屬，二是不被人破壞。遠離惡口的善行，有兩種果報：一是能聽到隨意喜愛的聲音，二是不會有爭鬥。遠離散亂語的善行，有兩種果報：一是人們相信並接受他的話語，二是所說的話確定不虛。遠離貪取的善行，有兩種果報：一是知足，二是少欲。遠離嗔怒的善行，有兩種果報：一是在所投生的地方常常尋求他人的好事，二是不喜歡惱害眾生。正見的善行，有兩種果報：一是遠離諂媚虛偽，二是所見清凈。十不善道也是這樣。總相果報是：向上行走
【English Translation】 English version Gongde Zang (Accumulation of Merit), the Buddhas are named World Honored Ones (Shizun). Those who have accomplished such merits, practicing the Ten Wholesome Karmas can lead Bodhisattvas to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Therefore, those who seek the path of Buddhahood should cultivate the Ten Wholesome Karmas in this way. Chapter 15 of the Ten Stages Treatise Chapter 16 of the Ten Stages Treatise Composed by the Saint Nagarjuna Translated by Kumarajiva, Tripitaka Master from the Kingdom of Kucha in the Later Qin Dynasty Chapter Four: Protecting the Precepts This Bodhisattva thus practices all virtuous paths. Regarding the paths of good and non-good, understanding both the general and specific aspects, each has two kinds of karmic results. The general karmic result of the Ten Wholesome Karmas is: rebirth in the heavens or rebirth among humans. The specific karmic results are: abstaining from the wholesome act of killing has two karmic results: first, longevity; second, few illnesses. Abstaining from the wholesome act of stealing has two karmic results: first, great wealth; second, exclusive possession of wealth. Abstaining from the wholesome act of sexual misconduct has two karmic results: first, a chaste and virtuous wife; second, not being ruined by outsiders. Abstaining from the wholesome act of false speech has two karmic results: first, not being slandered or defamed by others; second, not being deceived or defrauded by others. Abstaining from the wholesome act of divisive speech has two karmic results: first, obtaining good companions; second, not being ruined by others. Abstaining from the wholesome act of harsh speech has two karmic results: first, being able to hear sounds that one enjoys at will; second, absence of strife. Abstaining from the wholesome act of frivolous speech has two karmic results: first, people believe and accept one's words; second, what is said is definite and not false. Abstaining from the wholesome act of greed has two karmic results: first, contentment; second, few desires. Abstaining from the wholesome act of anger has two karmic results: first, in the places where one is born, one always seeks good things for others; second, one does not like to harm sentient beings. The wholesome act of right view has two karmic results: first, being free from flattery and deceit; second, one's view is pure. The Ten Unwholesome Karmas are also like this. The general karmic result is: going upwards.
墮地獄。中行墮畜生。下行墮餓鬼。別相果報者。殺生不善行。有二種果報。一者短命。二者多病。劫盜不善行。有二種果報。一者貧窮。二者失財。邪淫不善行。有二種果報。一者得醜惡妻婦。又不貞良。二者為他所壞。妄語不善行。有二種果報。一者人所謗毀。二者為人欺誑。兩舌不善行。有二種果報。一者得惡眷屬。二者眷屬可壞。惡口不善行。有二種果報。一者耳聞惡聲。二者常有斗諍。散亂語不善行。有二種果報。一者語不信受。二者言無本末。貪取不善行。有二種果報。一者心不知足。二者多欲無厭。瞋惱不善行。有二種果報。一者惡性。二者喜惱眾生。邪見不善行。有二種果報。一者其心諂曲。二者墮在邪見。
知已愛樂法 於法心不動 于諸眾生中 慈悲心轉勝
愛法者。但愛於法更無勝事。此中法者。先說十善業道。樂法者。但樂於法更無餘事。於法心不動者。乃至失命終不捨法。菩薩行如是法。于眾生中慈悲轉勝。初地中雖有慈悲不及此地。以通達罪福業因緣故。眾生可愍皆屬於業不得自在。則無瞋恨憎恚之心。如是行者慈悲轉勝。作是念。
咄哉諸眾生 深墮于邪見 我應說正見 令得入正道
菩薩通達罪福業因緣。于諸眾生深行慈悲。作是念。眾生可愍不
【現代漢語翻譯】 現代漢語譯本：墮地獄。中等程度的惡行墮畜生道。下等程度的惡行墮餓鬼道。各種不同的果報是：殺生這種不善的行為，有兩種果報，一是短命，二是多病。偷盜這種不善的行為，有兩種果報，一是貧窮，二是失財。邪淫這種不善的行為，有兩種果報，一是得到醜陋且不貞潔的妻婦，二是自己的配偶被他人破壞。妄語這種不善的行為，有兩種果報，一是被人誹謗詆譭，二是被人欺騙誆騙。兩舌這種不善的行為，有兩種果報，一是得到惡劣的眷屬，二是眷屬之間容易破裂。惡口這種不善的行為，有兩種果報，一是耳朵里聽到惡劣的聲音，二是經常有爭鬥。散亂語這種不善的行為，有兩種果報，一是說的話不被人相信接受，二是說話沒有條理和邏輯。貪取這種不善的行為，有兩種果報，一是內心不知滿足，二是慾望很多沒有厭足的時候。嗔惱這種不善的行為，有兩種果報，一是性格惡劣，二是喜歡惱害眾生。邪見這種不善的行為，有兩種果報，一是內心諂媚奸詐，二是墮落在邪見之中。
知曉並喜愛佛法，對於佛法內心不動搖，對於一切眾生，慈悲之心更加增長。
喜愛佛法的人，只是喜愛佛法，沒有比這更殊勝的事情了。這裡所說的佛法，首先是十善業道。樂於佛法的人，只是樂於佛法，沒有其他的事情了。對於佛法內心不動搖，即使失去生命也不會捨棄佛法。菩薩修行這樣的佛法，對於眾生的慈悲心更加增長。初地（初地，菩薩修行階位的第一階段）的菩薩雖然有慈悲心，但是不如這個階段的菩薩。因為通達了罪業和福業的因緣，知道眾生可憐，都被業力所束縛，不能自主，所以沒有嗔恨憎惡之心。這樣修行的人，慈悲心更加增長。這樣想：
唉，這些眾生啊，深深地陷入邪見之中，我應該宣說正確的見解，讓他們能夠進入正道。
菩薩通達罪業和福業的因緣，對於一切眾生深深地生起慈悲心，這樣想：眾生可憐，不
【English Translation】 English version: Falling into hell. Medium level of evil deeds leads to rebirth as an animal. Lower level of evil deeds leads to rebirth as a hungry ghost. Different kinds of karmic consequences are: Killing, an unwholesome act, has two kinds of consequences: first, short life; second, many illnesses. Stealing, an unwholesome act, has two kinds of consequences: first, poverty; second, loss of wealth. Sexual misconduct, an unwholesome act, has two kinds of consequences: first, obtaining an ugly and unchaste wife; second, one's spouse being violated by others. Lying, an unwholesome act, has two kinds of consequences: first, being slandered and defamed by others; second, being deceived and cheated by others. Divisive speech, an unwholesome act, has two kinds of consequences: first, obtaining bad relatives; second, relatives being easily broken apart. Harsh speech, an unwholesome act, has two kinds of consequences: first, hearing bad sounds; second, constant quarrels and disputes. Frivolous speech, an unwholesome act, has two kinds of consequences: first, one's words not being believed or accepted; second, one's words lacking order and logic. Greed, an unwholesome act, has two kinds of consequences: first, the mind never knowing satisfaction; second, having many desires with no end. Anger, an unwholesome act, has two kinds of consequences: first, having a bad temper; second, liking to annoy sentient beings. Wrong views, an unwholesome act, has two kinds of consequences: first, having a deceitful and flattering mind; second, falling into wrong views.
Knowing and loving the Dharma, the mind does not waver in the Dharma, and compassion for all sentient beings increases even more.
Those who love the Dharma only love the Dharma, and there is nothing more supreme than this. The Dharma here refers first to the Ten Wholesome Paths of Action. Those who delight in the Dharma only delight in the Dharma, and there is nothing else. The mind does not waver in the Dharma, even if it means losing one's life, one will not abandon the Dharma. Bodhisattvas (Bodhisattva, a being on the path to Buddhahood) who practice such Dharma have increasing compassion for sentient beings. Although Bodhisattvas in the First Ground (First Ground, the first stage of a Bodhisattva's path) have compassion, it is not as great as that of Bodhisattvas in this stage. Because they understand the causes and conditions of sinful and meritorious karma, they know that sentient beings are pitiable, bound by karma, and not free, so they have no hatred or resentment. Those who practice in this way have increasing compassion. They think:
Alas, these sentient beings are deeply immersed in wrong views. I should proclaim the correct views so that they can enter the right path.
Bodhisattvas understand the causes and conditions of sinful and meritorious karma, and deeply generate compassion for all sentient beings. They think: Sentient beings are pitiable, not
知諸法實相故。多行妄想生諸邪見。因邪見故起諸煩惱。因煩惱故而起諸業。起業因緣故輪轉生死。我先發心求阿耨多羅三藐三菩提。為度眾生故當說正見。是諸眾生是我應度。今當爲說正見令入真道使得度脫。如是念已。知諸眾生有種種煩惱。所謂。
觀所起煩惱 及諸煩惱垢 種種黑惡業 受種種苦惱 愍念諸眾生 多有所闕少 種種觀察已 是皆如我有 即時以悲心 方便發大愿 云何令眾生 得滅是諸苦
煩惱煩惱垢者。使所攝名為煩惱纏所攝名為垢。使所攝煩惱者。貪瞋慢無明身見邊見見取戒取邪見疑。是十根本隨三界見諦思惟所斷分別故名九十八使。非使所攝者。不信無慚無愧諂曲戲侮堅執懈怠退沒睡眠佷戾慳嫉憍不忍食不知足。亦以三界見諦思惟所斷分別故有一百九十六纏垢。有言人。煩惱在深心垢在淺心。有人言。諸障蓋名為纏垢。余皆名煩惱。黑惡業者。即是七不善業道。及貪取瞋惱邪見相應思。能生苦報。種種苦惱者。身中種種惡事名為苦。心中種種惡事名為惱。又今世苦名為苦。后墮惡道名為惱。多有所少者。或諸根支體。或資生所須。或信戒等諸功德不具故名為少。余句易解如偈中所說。不復須釋。如是思惟已。眾生甚可愍。墮在於二乘。我當爲發願令住
【現代漢語翻譯】 現代漢語譯本 因爲了解諸法實相的緣故，如果多生妄想，就會產生各種邪見。因為邪見的緣故，就會產生各種煩惱。因為煩惱的緣故，就會造作各種惡業。因為造業的因緣，就會在生死中輪迴。我先前發心求證阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），爲了度化眾生，應當宣說正見。這些眾生是我應當度化的對象，現在應當為他們宣說正見，使他們進入真道，得以解脫。這樣想之後，我知道眾生有種種煩惱，即：
觀察煩惱的生起，以及各種煩惱垢染； 種種黑惡之業，承受種種苦惱； 憐憫這些眾生，多有缺失和不足； 經過種種觀察，這些都如同我所經歷的； 即刻以悲憫之心，方便地發起大愿： 如何才能使眾生，得以滅除這些痛苦？
『煩惱』和『煩惱垢』，是指使（煩惱的根本）所包含的稱為煩惱，纏（束縛）所包含的稱為垢。使所包含的煩惱有：貪、嗔、慢、無明（Avidya，無知）、身見（Satkayadristi，認為五蘊為我）、邊見（Antagrahadristi，執著于斷或常的極端見解）、見取見（Dristi-paramarsa，執著于自己的錯誤見解）、戒禁取見（Silavata-paramarsa，執著于不正確的戒律和苦行）、邪見（Mithyadristi，否認因果的錯誤見解）、疑（Vicikitsa，懷疑真理）。這十種根本煩惱，隨著三界（欲界、色界、無色界）的見諦（通過觀察和理解真理而斷除煩惱）和思惟（通過修行和冥想而斷除煩惱）所斷除的部分，因為分別的緣故，被稱為九十八使。非使所包含的煩惱有：不信、無慚、無愧、諂曲、戲侮、堅執、懈怠、退沒、睡眠、佷戾、慳吝、嫉妒、憍慢、不忍、食不知足。也因為三界見諦和思惟所斷除的部分，因為分別的緣故，有一百九十六纏垢。有人說，煩惱在深層的心中，垢在淺層的心中。也有人說，各種障礙和覆蓋稱為纏垢，其餘的都稱為煩惱。黑惡業，就是指七不善業道（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語），以及與貪取、嗔惱、邪見相應的思。這些能產生痛苦的果報。種種苦惱，身體中的種種惡事稱為苦，心中的種種惡事稱為惱。或者說，今世的痛苦稱為苦，死後墮入惡道稱為惱。多有所少，或者指諸根和肢體不全，或者指生活所需的物資缺乏，或者指信、戒等各種功德不具足，因此稱為少。其餘的句子容易理解，如偈頌中所說，不再需要解釋。這樣思惟之後，眾生真是可憐，墮落在二乘（聲聞乘和緣覺乘）。我應當為他們發願，使他們安住于……
【English Translation】 English version Because of knowing the true nature of all dharmas, if one generates many deluded thoughts, one will produce various wrong views. Because of wrong views, one will generate various afflictions. Because of afflictions, one will create various karmas. Because of the causes and conditions of creating karma, one will transmigrate in samsara (cycle of birth and death). I initially generated the mind to seek Anuttara-samyak-sambodhi (unexcelled complete enlightenment). For the sake of liberating sentient beings, I should speak of right view. These sentient beings are those whom I should liberate. Now I should speak of right view for them, so that they may enter the true path and attain liberation. After thinking in this way, I know that sentient beings have various afflictions, namely:
Observing the arising of afflictions, and all the defilements of afflictions; Various black and evil karmas, enduring various sufferings and distresses; Having compassion for these sentient beings, who have many deficiencies and lacks; After various observations, these are all like what I have experienced; Immediately with a compassionate heart, expediently making a great vow: How can I enable sentient beings to extinguish these sufferings?
'Afflictions' and 'defilements of afflictions' refer to what is encompassed by the 'anusayas' (latent tendencies) being called afflictions, and what is encompassed by the 'paryavasthanas' (entanglements) being called defilements. The afflictions encompassed by the anusayas are: greed, hatred, pride, ignorance (Avidya), self-view (Satkayadristi), extreme views (Antagrahadristi), view of holding onto views (Dristi-paramarsa), view of holding onto precepts (Silavata-paramarsa), wrong views (Mithyadristi), and doubt (Vicikitsa). These ten fundamental afflictions, along with the parts that are severed by seeing the truth (darśana-mārga) and cultivating (bhāvanā-mārga) in the three realms (desire realm, form realm, formless realm), are called ninety-eight anusayas because of their distinctions. Those not encompassed by the anusayas are: lack of faith, lack of shame, lack of embarrassment, flattery, mockery, stubbornness, laziness, regression, sleep, rebelliousness, stinginess, jealousy, arrogance, intolerance, and not knowing satisfaction with food. Also, because of the parts that are severed by seeing the truth and cultivating in the three realms, there are one hundred and ninety-six entanglements. Some say that afflictions are in the deep mind, and defilements are in the shallow mind. Others say that various obstacles and coverings are called entanglements, and the rest are called afflictions. Black and evil karma refers to the seven unwholesome paths of action (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, and idle chatter), and thoughts corresponding to greed, hatred, and wrong views. These can produce painful consequences. Various sufferings and distresses refer to the various evil things in the body being called suffering, and the various evil things in the mind being called distress. Or, the suffering in this life is called suffering, and falling into evil realms after death is called distress. Having many deficiencies refers to either the faculties and limbs being incomplete, or the necessary resources for life being lacking, or the various merits such as faith and precepts being incomplete, therefore it is called lacking. The remaining sentences are easy to understand, as stated in the verses, and no further explanation is needed. After thinking in this way, sentient beings are truly pitiable, falling into the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). I should make a vow for them, so that they may abide in...
于大乘。是事如此十地經中金剛藏菩薩自說。是菩薩離十不善業道。亦令眾生住十善業道。為眾生深求勝心好心樂心憐愍心慈悲心利益心守護心我所有心大師心攝取心受取心。作是念。此諸眾生甚可憐愍。墮種種邪意邪見行邪險道。我今應令住在真實正見道中。是諸眾生種類不同互相諍競。常懷忿恚瞋惱熾盛。然我當令住無上大慈。是諸眾生無有厭足。貪求他利邪命自活。我當令住清凈身口意業。是諸眾生在貪慾瞋恚愚癡因緣中常起種種煩惱結使而不方便求欲自出。我當滅其諸苦惱事令住無苦惱處。是諸眾生為無明所翳入黑闇稠林。不能自出離。智慧明入在諸見險惡道中。我應救之使得無礙智慧之眼。以是慧眼不隨他人。於一切法知如實相。是諸眾生墮在生死長流。欲墮地獄畜生餓鬼阿修羅坑入邪曲網中。種種煩惱惡草所覆無有導師不生出心。道言非道非道言道。魔民怨賊常共隨逐無有善師。隨順魔意遠離佛法。如是眾生我應令度此諸生死險惡道得住無畏無衰一切智慧城。是諸眾生為欲流有流見流無明流所漂種種罪業濤波所覆沒在愛河。隨生死波浪。為洄澓所轉不能自出。為欲覺瞋覺惱覺鹹水淹爛為身見羅剎之所執持。入五欲深林為喜染所著吹。在我慢陸地。甚可憐愍。無洲無救。於六入空聚落不能動發。無善度者。
如是眾生我今應以大悲牢堅智慧之船載至諸安隱無怖畏一切智洲。是諸眾生多苦可愍。閉在生死憂悲苦惱牢獄。多懷貪恚愛憎墮四顛倒為四大毒蛇所害。為五陰怨家所殘。喜染詐賊所陷。在六入空聚受無量苦惱。我應破其生死牢獄令得自在無礙涅槃安隱快樂。是諸眾生甚可憐愍。狹劣小心樂於少利。縮沒無有一切智心。設求出者則樂聲聞辟支佛乘。我應令得大心使樂佛廣大之法。
菩薩如是行 則得持戒力 善知起善業 使令得增長 是則為佛子 深入離垢地
持戒力者。一心清凈具足十善道。戒則得修集福德力。能起善業者。善知自生增長善道。亦令他眾生深入者。所行轉遠盡其邊底。佛子者。能隨法行名為佛子。于初地始生。至二地增長。是菩薩應如是勤行精進。
菩薩若得至 離垢地邊際 爾時則得見 百種千種佛
初地中已說。般舟三昧。見現在佛助三昧法。所謂以三十二相八十種好四十不共法念佛。於一切法無所貪著。亦說利益三昧。能成就果報勢力。問曰。若菩薩于初地中已到其邊能見諸佛。初入第二地。即應見諸佛。云何言乃至第二地邊乃見諸佛。若爾者。入第二地初中應失此三昧。至后乃得。答曰。初入第二地中亦見諸佛亦不退失是三昧。汝不能善解偈義故作
【現代漢語翻譯】 現代漢語譯本：這些眾生，我現在應當用大悲心、牢固的智慧之船，載他們到達安穩、無怖畏的一切智洲（指佛的境界）。這些眾生多麼痛苦，多麼可憐啊！他們被囚禁在生死的憂悲苦惱的牢獄中，懷著貪婪、嗔恨、愛戀、憎惡，墮入四種顛倒（常、樂、我、凈的顛倒），被四大毒蛇（地、水、火、風）所傷害，被五陰（色、受、想、行、識）怨家所殘害，被喜好染污的詐騙賊所陷害，在六入（眼、耳、鼻、舌、身、意）空聚中承受無量的苦惱。我應當打破他們生死的牢獄，讓他們得到自在無礙的涅槃，安穩快樂。這些眾生真是可憐，心胸狹窄，只喜歡小的利益，退縮沉沒，沒有追求一切智慧的心。即使有人想出離，也只喜歡聲聞乘、辟支佛乘。我應當讓他們得到廣大的心，喜歡佛的廣大之法。 菩薩如果這樣修行，就能得到持戒的力量，善於發起善業，使善業得到增長。這樣才是佛的真子，深入到遠離垢染的清凈之地。 持戒的力量，就是一心清凈，具足十善道。持戒就能修集福德的力量。能發起善業，就是善於知道自己生起和增長善道，也使其他眾生深入善道。深入，就是所行之道轉遠，直到邊底。佛子，就是能隨法修行的人，稱為佛子。在初地開始生起，到二地增長。菩薩應當這樣勤奮修行精進。 菩薩如果能夠到達離垢地的邊際，那時就能見到百種千種的佛。 初地中已經說了般舟三昧（常念諸佛現於其前三昧）。見到現在的佛，幫助修三昧的方法。就是用三十二相（佛的三十二種殊勝的相貌）、八十種好（佛的八十種細微的特徵）、四十不共法（佛獨有的四十種功德）來念佛，對於一切法沒有貪著。也說了利益三昧，能夠成就果報的勢力。問：如果菩薩在初地中已經到達邊際，能夠見到諸佛，那麼初入第二地，就應該見到諸佛，為什麼說要到第二地的邊際才能見到諸佛？如果這樣，那麼進入第二地的開始就應該失去這種三昧，到後來才能得到。答：初入第二地中也能見到諸佛，也不會退失這種三昧。你不能很好地理解偈頌的意義，所以才這樣問。
【English Translation】 English version: These sentient beings, I shall now carry them with the ship of great compassion and firm wisdom to the shore of all-knowing (Sarvajna-dvipa), secure and without fear. How miserable and pitiable these sentient beings are! They are imprisoned in the jail of birth, death, sorrow, grief, and suffering, harboring greed, hatred, love, and aversion, falling into the four inversions (viparyasa) (the inversions of permanence, pleasure, self, and purity), harmed by the four great poisonous snakes (the four elements: earth, water, fire, and wind), ravaged by the five skandhas (form, feeling, perception, mental formations, and consciousness) as enemy, trapped by deceitful thieves who delight in defilement, enduring immeasurable suffering in the empty assembly of the six entrances (the six sense organs: eye, ear, nose, tongue, body, and mind). I shall break their jail of birth and death, enabling them to attain the unhindered Nirvana, secure and joyful. These sentient beings are truly pitiable, narrow-minded, delighting in small gains, shrinking back without the mind of all-knowing. Even if some seek liberation, they only delight in the Sravaka-yana (the vehicle of the hearers) and Pratyekabuddha-yana (the vehicle of the solitary Buddhas). I shall enable them to attain the great mind, making them delight in the vast Dharma of the Buddha. If a Bodhisattva practices in this way, they will attain the power of morality (sila), skillfully initiate good deeds, and cause them to grow. This is a true child of the Buddha, deeply entering the undefiled ground. The power of morality is the purity of mind, fully possessing the ten virtuous paths. Morality enables the cultivation of the power of merit and virtue. Being able to initiate good deeds means skillfully knowing how to generate and increase the paths of virtue, and also enabling other sentient beings to deeply enter them. Deeply entering means that the path traveled extends far, reaching its edge. A child of the Buddha is one who can practice according to the Dharma, and is called a child of the Buddha. It begins to arise in the first Bhumi (the first stage of a Bodhisattva's path) and grows in the second Bhumi. The Bodhisattva should diligently practice and strive in this way. If a Bodhisattva can reach the edge of the stainless ground, at that time they will see hundreds and thousands of Buddhas. In the first Bhumi, the Pratyutpanna Samadhi (the samadhi of constantly seeing the Buddhas before one) has already been discussed. Seeing the Buddhas in the present helps the practice of Samadhi. That is, contemplating the Buddha with the thirty-two marks (the thirty-two auspicious marks of a Buddha), the eighty minor marks (the eighty minor characteristics of a Buddha), and the forty unshared qualities (the forty unique qualities of a Buddha), without attachment to any Dharma. It also discusses the beneficial Samadhi, which can accomplish the power of karmic retribution. Question: If a Bodhisattva has already reached the edge in the first Bhumi and can see the Buddhas, then upon entering the second Bhumi, they should see the Buddhas. Why does it say that one can only see the Buddhas at the edge of the second Bhumi? If so, then upon entering the second Bhumi, one should lose this Samadhi at the beginning and only attain it later. Answer: Upon entering the second Bhumi, one can still see the Buddhas and will not lose this Samadhi. You do not understand the meaning of the verses well, that is why you ask this.
此難。第二地初中。但見百種佛。乃至其邊得見百種千種佛。見諸佛已心大歡喜。欲得佛法故。勤行精進。
即能以四事 供養于諸佛 能于諸佛所 復受十業道
四事者。衣服飲食臥具醫藥。余義則可知。
作如是行已 從佛受善道 至百千萬劫 不毀亦不失
不毀者。不令戒羸弱。或以清凈事名不毀。都不復行名為失。是菩薩如是。過初地入第二地已。如說。
善離慳貪垢 樂行清凈舍 善離慳貪垢 深愛清凈戒
清凈名但以善心行舍。不雜諸煩惱。深愛名堅住其中。究竟不捨。此地中慳貪垢。破戒垢無有遺余。是故此地名為離垢。菩薩如是無慳貪破戒心。於四攝法中愛語偏利。六波羅蜜中戒度偏利。利名多行勢力轉深。問曰。若第二地中。尸羅波羅蜜已得勢力。今此地中。應解說尸羅波羅蜜分生力凈差別。答曰。
略說尸羅度 有六十五分 生力凈差別 處處論中說
尸羅波羅蜜無量無邊。但略說有六十五分。余戒生戒力戒凈戒差別。論中先後處處說相。如寶頂經中和合佛法品中。無盡意菩薩于佛前說六十五種尸羅波羅蜜分。尸羅名不惱。一切眾生於他物中無劫盜想不著外色不誑眾生。眷屬具足故不兩舌。多忍惡言故無有惡口。常思惟籌量
利益語故無散亂語。喜人樂故心無貪取。忍諸苦故無有瞋惱。不稱譽余師故名為正見。信凈心故信佛。知法真實故信法。樂尊重恭敬賢聖眾故信僧。唸佛以五體投地供養禮敬。乃至小戒深心怖畏故。戒不羸弱。不依余乘故不毀戒。離邪行故戒不缺損。不起惡煩惱故名不雜戒。畢竟常樂增長善法故名不濁戒。隨意行故名自在戒。不為智者所呵故名為聖所贊戒。常在念安慧故名為易行戒。一切無過故名不可呵戒。守護諸根故名為善護戒。諸佛所念故名為名聞戒。如法物中知量取故名為少欲戒。斷慳貪故名知足戒。身心遠離故名遠離戒。離眾鬧語故名阿蘭若戒。不視他面望有所得故名為具足聖種戒。屬善根故名細行頭陀戒。生人天中故名隨說行戒。救一切眾生故名為慈戒。忍一切苦故名為悲戒。心不退沒故名為喜戒。離憎愛故名為舍戒。降伏心故名為自見過戒。護彼心故名為不錯戒。善護戒故名為善攝戒。成熟眾生故名為佈施戒。無所愿故名忍辱戒。不懈退故名精進戒。集助禪法故名為禪戒。多聞善根無厭足故名為智慧戒。從多聞得智慧故名為求多聞戒。集助七覺法故名親近善知識戒。舍邪道故名離惡知識戒。觀無常故名不貪身戒。勤集善根故名不信命戒。深心清凈故名不悔戒。行清凈故名不假偽戒。深心無垢故名無熱戒。
【現代漢語翻譯】 現代漢語譯本 因言語有益，所以沒有散亂語。因喜歡他人快樂，所以心中沒有貪婪。因能忍受各種痛苦，所以沒有嗔恨惱怒。不稱讚其他老師，這叫做正見。因對清凈有信心，所以信佛（Buddha，覺悟者）。因瞭解佛法的真實性，所以信法（Dharma，佛法）。因樂於尊重恭敬賢聖僧眾，所以信僧（Sangha，僧團）。 憶念佛陀，以五體投地的方式供養禮敬。乃至對於微小的戒律也深深地感到畏懼，所以戒律不會衰弱。不依賴其他乘法，所以不毀壞戒律。遠離邪淫的行為，所以戒律不會缺損。不生起惡的煩惱，這叫做不雜戒。最終能夠常樂地增長善法，這叫做不濁戒。隨順自己的意願而行，這叫做自在戒。不被有智慧的人所呵責，這叫做聖所贊戒。心中常常安住于正念和智慧，這叫做易行戒。一切行為都沒有過失，這叫做不可呵戒。守護好自己的六根（眼、耳、鼻、舌、身、意），這叫做善護戒。被諸佛所憶念，這叫做名聞戒。在如法的物品中知道適量地取用，這叫做少欲戒。斷除慳吝和貪婪，這叫做知足戒。身心都遠離世俗的喧囂，這叫做遠離戒。不看別人的臉色，不期望得到什麼好處，這叫做具足聖種戒。 屬於善根的範疇，這叫做細行頭陀戒。能夠轉生到人道或天道中，這叫做隨說行戒。救度一切眾生，這叫做慈戒。忍受一切痛苦，這叫做悲戒。內心不退縮，這叫做喜戒。遠離憎恨和喜愛，這叫做舍戒。降伏自己的內心，這叫做自見過戒。守護他人的內心，這叫做不錯戒。能夠很好地守護戒律，這叫做善攝戒。能夠成熟眾生，這叫做佈施戒。沒有什麼愿求，這叫做忍辱戒。不懈怠退縮，這叫做精進戒。能夠積聚幫助禪定的方法，這叫做禪戒。對於多聞的善根沒有厭足，這叫做智慧戒。從多聞中獲得智慧，這叫做求多聞戒。能夠積聚幫助七覺支的方法，這叫做親近善知識戒。捨棄邪道，這叫做遠離惡知識戒。觀察世事無常，這叫做不貪身戒。勤奮地積聚善根，這叫做不信命戒。內心深處清凈，這叫做不悔戒。行為清凈，這叫做不假偽戒。內心深處沒有污垢，這叫做無熱戒。
【English Translation】 English version Because speech is beneficial, there is no scattered speech. Because one delights in others' happiness, there is no greed in the heart. Because one endures all suffering, there is no anger or annoyance. Not praising other teachers is called right view. Because of pure faith, one believes in the Buddha (the Awakened One). Because one knows the truth of the Dharma (Buddhist teachings), one believes in the Dharma. Because one delights in respecting and revering the virtuous Sangha (community), one believes in the Sangha. Remembering the Buddha, one offers reverence by prostrating with the five limbs touching the ground. Even for minor precepts, one feels deep fear, so the precepts are not weakened. Not relying on other vehicles (paths), one does not violate the precepts. Abstaining from wrong conduct, the precepts are not broken. Not arising evil afflictions is called 'unmixed precepts'. Ultimately, one can constantly and joyfully increase good deeds, which is called 'untainted precepts'. Acting according to one's own will is called 'unrestricted precepts'. Not being criticized by the wise is called 'precepts praised by the noble ones'. Constantly abiding in mindfulness and wisdom is called 'easy-to-practice precepts'. Having no faults at all is called 'irreproachable precepts'. Guarding the six senses (eyes, ears, nose, tongue, body, mind) is called 'well-guarded precepts'. Being remembered by all Buddhas is called 'renowned precepts'. Knowing the proper amount to take from lawful things is called 'precepts of few desires'. Cutting off stinginess and greed is called 'precepts of contentment'. Body and mind are both far from worldly noise, which is called 'secluded precepts'. Not looking at others' faces, not expecting to gain anything, is called 'precepts of complete noble lineage'. Belonging to the category of good roots is called 'ascetic practices of subtle conduct'. Being able to be reborn in the human or heavenly realms is called 'precepts of conduct according to teachings'. Saving all sentient beings is called 'precepts of loving-kindness'. Enduring all suffering is called 'precepts of compassion'. The mind does not retreat, which is called 'precepts of joy'. Being free from hatred and love is called 'precepts of equanimity'. Subduing one's own mind is called 'precepts of seeing one's own faults'. Protecting others' minds is called 'precepts of not being mistaken'. Being able to protect the precepts well is called 'precepts of well-collectedness'. Being able to mature sentient beings is called 'precepts of generosity'. Having no desires is called 'precepts of patience'. Not being lazy or retreating is called 'precepts of diligence'. Being able to accumulate methods that help meditation is called 'precepts of meditation'. Not being satisfied with the good roots of much learning is called 'precepts of wisdom'. Gaining wisdom from much learning is called 'precepts of seeking much learning'. Being able to accumulate methods that help the seven factors of enlightenment is called 'precepts of associating with good teachers'. Abandoning wrong paths is called 'precepts of separating from evil teachers'. Observing impermanence is called 'precepts of not being greedy for the body'. Diligently accumulating good roots is called 'precepts of not trusting in life'. The depths of the heart are pure, which is called 'precepts of no regret'. Conduct is pure, which is called 'precepts of not being false'. The depths of the heart have no defilements, which is called 'precepts of no heat'.
善起業故名無憂戒。不自高故。名無慢戒。離染欲故名不戲調戒。心質直故名不自高戒。心調和故名有羞戒。噁心不發故名調善戒。滅諸煩惱故名為寂滅戒。如說行故名為隨所教戒。行四攝法故名教化眾生戒。不失自法故名為護法戒。本來清凈故名一切愿滿戒。迴向無上道故名至佛法戒。等心一切眾生故名得佛三昧戒。大德舍利弗是六十五分。諸菩薩清凈戒。則為無盡。生戒者處處說。略說有八種生戒。四從身生。四從口生。從身生者。離奪命離惱苦眾生離劫盜離邪淫。從口生者。離妄語兩舌惡口散亂語。是名八。是八種戒從受生。是受法。若以身若以口若以心受和合為二十四教。他受亦二十四。隨喜受亦二十四。修習行時亦二十四。合九十六。皆是欲界系。從是晝夜生。何以故。初受心已滅。是第二心晝夜常生。用福德亦如是。所以者何。初佈施心滅已。從第二心后。用時當生。是名善身業。有十善業道所攝。有不攝。欲界所繫如是。色界繫有二種。一從身生二從口生。從身生者。離十不善道。所不攝罪。從口生者。離散亂語。是戒以身受口受心受。二三為六。教他亦六。隨喜亦六。習行時亦六。四六二十四。先說九十六合為百二十。如是從行生戒。復有證道時生戒。退道時生戒。初生時生戒。以事廣故今但略說。
【現代漢語翻譯】 現代漢語譯本 因為善於開始事業，所以稱為『無憂戒』（不會因為犯戒而產生憂慮）。因為不自高自大，所以稱為『無慢戒』（不會因為驕傲自滿而犯戒）。因為遠離染污的慾望，所以稱為『不戲調戒』（不會因為戲弄調笑而犯戒）。因為內心正直，所以稱為『不自高戒』（內心正直就不會自高自大）。因為內心調和，所以稱為『有羞戒』（對自己的過錯感到羞愧）。因為不生噁心，所以稱為『調善戒』（調伏噁心，行持善法）。因為滅除各種煩惱，所以稱為『寂滅戒』（達到寂靜涅槃的境界）。因為如所說的那樣去實行，所以稱為『隨所教戒』（遵循佛陀的教導）。因為實行四攝法（佈施、愛語、利行、同事），所以稱為『教化眾生戒』（通過四攝法來教化眾生）。因為不失去自己的法，所以稱為『護法戒』（守護佛法）。因為本來清凈，所以稱為『一切愿滿戒』（滿足一切願望）。因為迴向于無上菩提之道，所以稱為『至佛法戒』（最終達到佛法）。因為平等對待一切眾生，所以稱為『得佛三昧戒』（獲得佛陀的三昧）。 大德舍利弗（Sariputra），這六十五種是諸菩薩的清凈戒，可以說是無窮無盡的。生戒（戒律的產生）在很多地方都有提到，這裡簡略地說有八種生戒：四種從身（身體）產生，四種從口（語言）產生。從身產生的是：遠離殺害生命，遠離惱亂傷害眾生，遠離偷盜，遠離邪淫。從口產生的是：遠離妄語，遠離兩舌（挑撥離間），遠離惡口（粗惡的語言），遠離散亂語（無意義的閑談）。這稱為八種戒。這八種戒是從受戒而產生的，這是受戒的方法。如果以身、口、心來受戒，總共有二十四種教（導）。教他人受戒也是二十四種，隨喜他人受戒也是二十四種，修習實行時也是二十四種，總共九十六種，這些都是欲界所繫的。這些戒律從晝夜不斷地產生。為什麼呢？因為最初受戒的心已經滅去，從第二個心念開始，晝夜不斷地產生戒律。運用福德也是這樣。為什麼呢？因為最初佈施的心念已經滅去，從第二個心念之後，運用福德的時候就會產生新的福德。這稱為善身業。有些包含在十善業道中，有些不包含。欲界所繫的戒律就是這樣。 系（指戒律的約束）有兩種：一種從身產生，一種從口產生。從身產生的是：遠離十不善道所不包含的罪。從口產生的是：遠離散亂語。這種戒律以身受、口受、心受，二三得六。教他人也是六種，隨喜也是六種，習行時也是六種，四六二十四。先前說的九十六種，合起來總共一百二十種。像這樣是從修行而產生的戒律。還有證道時產生的戒律，退道時產生的戒律，初生時產生的戒律。因為事情繁多，所以現在只是簡略地說。
【English Translation】 English version Because of skillfully initiating actions, it is called the 『Worry-Free Precept』 (no worries arise from breaking the precepts). Because of not being arrogant, it is called the 『Non-Arrogance Precept』 (no precepts are broken due to pride). Because of being apart from defiled desires, it is called the 『Non-Frivolous Precept』 (no precepts are broken due to frivolous joking). Because of having an honest mind, it is called the 『Non-Self-Praising Precept』 (an honest mind will not be self-praising). Because of having a harmonious mind, it is called the 『Shameful Precept』 (feeling ashamed of one's mistakes). Because evil thoughts do not arise, it is called the 『Tamed and Good Precept』 (taming evil thoughts and practicing good deeds). Because of extinguishing all afflictions, it is called the 『Quiescent Precept』 (reaching the state of quietude and Nirvana). Because of acting as it is said, it is called the 『Following the Teachings Precept』 (following the Buddha's teachings). Because of practicing the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), it is called the 『Teaching Sentient Beings Precept』 (teaching sentient beings through the Four Embracing Dharmas). Because of not losing one's own Dharma, it is called the 『Protecting the Dharma Precept』 (protecting the Buddha's Dharma). Because of being originally pure, it is called the 『All Wishes Fulfilled Precept』 (fulfilling all wishes). Because of dedicating to the unsurpassed path of Bodhi, it is called the 『Reaching the Buddha Dharma Precept』 (ultimately reaching the Buddha Dharma). Because of treating all sentient beings equally, it is called the 『Attaining the Buddha Samadhi Precept』 (attaining the Buddha's Samadhi). Great Virtue Sariputra (Sariputra), these sixty-five are the pure precepts of the Bodhisattvas, which can be said to be endless. The arising of precepts is mentioned in many places. Here, it is briefly said that there are eight kinds of arising precepts: four arise from the body, and four arise from the mouth. Those that arise from the body are: abstaining from taking life, abstaining from troubling and harming sentient beings, abstaining from stealing, and abstaining from sexual misconduct. Those that arise from the mouth are: abstaining from false speech, abstaining from divisive speech (sowing discord), abstaining from harsh speech (coarse language), and abstaining from frivolous speech (meaningless chatter). These are called the eight precepts. These eight precepts arise from receiving the precepts; this is the method of receiving the precepts. If one receives the precepts with body, mouth, and mind, there are a total of twenty-four teachings. Teaching others to receive the precepts is also twenty-four, rejoicing in others receiving the precepts is also twenty-four, and practicing and acting is also twenty-four, totaling ninety-six. These are all related to the Desire Realm. These precepts arise continuously day and night. Why? Because the initial mind of receiving the precepts has ceased, and from the second thought onward, the precepts arise continuously day and night. Using merit is also like this. Why? Because the initial thought of giving has ceased, and from the second thought onward, when using merit, new merit will arise. This is called good bodily karma. Some are included in the Ten Good Karmic Paths, and some are not. The precepts related to the Desire Realm are like this. The 'ties' (referring to the constraints of the precepts) are of two kinds: one arises from the body, and one arises from the mouth. Those that arise from the body are: abstaining from sins not included in the Ten Non-Virtuous Paths. Those that arise from the mouth are: abstaining from frivolous speech. These precepts are received with body, mouth, and mind, two times three equals six. Teaching others is also six, rejoicing is also six, and practicing is also six, four times six equals twenty-four. The previously mentioned ninety-six, combined together, total one hundred and twenty. Like this, these are the precepts that arise from practice. There are also precepts that arise at the time of attaining the Path, precepts that arise at the time of regressing from the Path, and precepts that arise at the time of initial birth. Because the matters are numerous, I will now only speak briefly.
戒力者。隨波羅蜜增長。戒轉得力。隨所得地戒亦堅固得力。戒凈者。不毀壞缺減等如先說。複次戒凈不凈相。七梵行法中說。如經說。以七種淫慾名戒不凈。一者雖斷淫慾而以染心受女人洗浴按摩。二以染心聞女人香共語戲笑。三以染心目共相視。四雖有障礙。以染心聞女人音聲。五先共女人語笑。后雖相離憶念不捨。六自限爾所時斷淫慾然後當作。七期生天上受天女樂及後身富樂。是故斷淫慾是名不凈。離此七事名戒清凈。戒差別者。有二種。一有漏。二無漏。三種欲界系色界系不繫。四種正命所攝二種正語正業。正命所不攝亦二種正語正業。五種凡夫戒菩薩戒聲聞戒辟支佛戒無上佛戒。六種欲界正命所攝身口。一。正命所不攝二。色界系正命所攝身口業三。正命所不攝四。無漏正命所攝身口五。正命所不攝六。七種七善業道。八種如先說。身四種口四種。九種七欲界系七善業道二種如先說。十種道戒三種。對治戒三種。但戒三種。是九種。無漏戒有漏戒為十。如是等種種分別差別。問曰。聲聞乘中。說身業口業名為尸羅。此二善業名好。二不善業名惡。是善身口業名尸羅。此論中即以此為尸羅。為更有尸羅。答曰。
不但身口業 名之為尸羅 修親近樂行 亦名為尸羅
此三事一義。所謂修習
【現代漢語翻譯】 現代漢語譯本 戒力是指隨著波羅蜜（Paramita，到彼岸）的增長，戒律的力量也隨之增強。隨著所證得的果位，戒律也更加堅定有力。戒凈是指不毀壞、不缺減等，如先前所說。進一步說，戒律清凈與不清凈的相狀，在七梵行法中有所闡述，如經文所說，以七種與淫慾相關的行為稱為戒律不清凈：
一、雖然斷除了淫慾，但仍然以染污之心接受女人洗浴身體。 二、以染污之心聽聞女人的香氣，與她們交談嬉笑。 三、以染污之心用眼睛互相觀看。 四、即使有障礙，仍然以染污之心聽聞女人的聲音。 五、先前與女人談笑，後來即使分離了，仍然憶念不捨。 六、自己限定一段時間斷除淫慾，然後打算再行淫慾。 七、期望往生天上，享受天女的快樂以及後世的富貴。
因此，不斷除這些淫慾相關的行為，就稱為不清凈。遠離這七件事，就稱為戒律清凈。戒律的差別有二種：一是有漏（Sāsrava），二是無漏（Anāsrava）。三種：欲界系（Kāmadhātu-baddha）、非欲界系、非系。四種：正命（Samyag-ājīva）所攝的，以及非正命所攝的，各有兩種正語（Samyag-vāc）和正業（Samyak-karmānta）。五種：凡夫戒、菩薩戒（Bodhisattva-śīla）、聲聞戒（Śrāvaka-śīla）、辟支佛戒（Pratyekabuddha-śīla）、無上佛戒（Anuttara-buddha-śīla）。六種：欲界正命所攝的身口業一種，非正命所攝的兩種，欲界系正命所攝的身口業三種，非正命所攝的四種，無漏正命所攝的身口業五種，非正命所攝的六種。七種：七善業道。八種：如先前所說，身四種，口四種。九種：七欲界系七善業道，兩種如先前所說。十種：道戒三種，對治戒三種，但戒三種，這是九種，無漏戒有漏戒為十。像這樣有種種分別差別。
問：在聲聞乘（Śrāvakayāna）中，說身業和口業稱為尸羅（Śīla，戒），這兩種善業稱為好，兩種不善業稱為惡。這善的身口業稱為尸羅。這部論中就是以此為尸羅，還是有其他的尸羅？
答：
不但身口業，名為之為尸羅， 修親近樂行，亦名為尸羅。
這三件事是一個意思，所謂修習。
【English Translation】 English version 'Śīla-bala' (戒力, strength of morality) means that as the 'Pāramitā' (波羅蜜, perfection) increases, the strength of morality also increases. As the attained stage is reached, the precepts become more firm and powerful. 'Śīla-śuddhi' (戒凈, purity of morality) means not destroying, not diminishing, etc., as previously mentioned. Furthermore, the characteristics of pure and impure morality are explained in the seven 'brahmacarya' (梵行, pure conduct) practices, as the sutra says, seven kinds of lustful behaviors are called impure morality:
- Although one has cut off lust, one still accepts women washing their bodies with a defiled mind.
- With a defiled mind, one hears the fragrance of women, talks and jokes with them.
- With a defiled mind, one looks at each other with eyes.
- Even if there are obstacles, one still hears the voices of women with a defiled mind.
- Having talked and laughed with women before, even if separated later, one still remembers and cannot let go.
- One limits oneself to cutting off lust for a certain period of time, and then intends to engage in lust again.
- One hopes to be reborn in heaven, enjoying the pleasures of heavenly women and the wealth and happiness of future lives.
Therefore, not cutting off these lustful behaviors is called impurity. Being away from these seven things is called purity of morality. There are two kinds of differences in morality: one is 'Sāsrava' (有漏, with outflows), and the other is 'Anāsrava' (無漏, without outflows). Three kinds: bound by the 'Kāmadhātu' (欲界系, desire realm), not bound by the desire realm, and not bound. Four kinds: those included in 'Samyag-ājīva' (正命, right livelihood), and those not included in right livelihood, each with two kinds of 'Samyag-vāc' (正語, right speech) and 'Samyak-karmānta' (正業, right action). Five kinds: the morality of ordinary people, 'Bodhisattva-śīla' (菩薩戒, Bodhisattva precepts), 'Śrāvakayāna-śīla' (聲聞戒, Śrāvaka precepts), 'Pratyekabuddha-śīla' (辟支佛戒, Pratyekabuddha precepts), and 'Anuttara-buddha-śīla' (無上佛戒, unsurpassed Buddha precepts). Six kinds: one kind of physical and verbal karma included in right livelihood in the desire realm, two kinds not included in right livelihood, three kinds of physical and verbal karma included in right livelihood bound by the desire realm, four kinds not included in right livelihood, five kinds of physical and verbal karma included in right livelihood without outflows, and six kinds not included in right livelihood. Seven kinds: the seven good karmic paths. Eight kinds: as previously mentioned, four kinds of body and four kinds of speech. Nine kinds: seven good karmic paths bound by the seven desire realms, and two kinds as previously mentioned. Ten kinds: three kinds of path morality, three kinds of counteracting morality, and three kinds of mere morality, which are nine kinds, and the morality without outflows and the morality with outflows are ten. There are various distinctions and differences like these.
Question: In the 'Śrāvakayāna' (聲聞乘, Hearer Vehicle), it is said that physical and verbal karma are called 'Śīla' (尸羅, morality), these two kinds of good karma are called good, and two kinds of bad karma are called evil. These good physical and verbal karmas are called 'Śīla'. Is this what is meant by 'Śīla' in this treatise, or is there another 'Śīla' (morality)?
Answer:
Not only physical and verbal karma, is called 'Śīla' (morality),
Practicing intimacy and joyful conduct, is also called 'Śīla' (morality).
These three things have one meaning, which is cultivation.
親近樂行。問曰。若以修習親近樂行。名為尸羅者。一切法皆應名尸羅。何以故。常修習親近樂行故汝今應說最勝修習尸羅答曰。
若無我我所 遠離諸戲論 一切無所得 是名上尸羅
若不知內外法實相。即因尸羅生憍慢貪著故。開諸罪門。是故若於內法不見有我。于外法中不得我所。知內外法畢竟空無所得。亦於畢竟空不取相戲論是名最勝尸羅。何以故。如是尸羅中尚無心錯。何況身口。是故諸佛菩薩。第一能行屍羅者。於一切法無所得。名為上尸羅。如迦葉經中說。佛告迦葉。尸羅名無我無非我無作無所作。無作者。無行無不行。無名無色無相無無相。非善非非善。非寂滅非非寂滅。非取非舍。無眾生無眾生因緣。無身無口無心。無世間無世間法不依世間。不以尸羅自高。不以尸羅下人不以尸羅起增上慢。不以尸羅分別此彼。迦葉。是名諸賢聖尸羅。離於三界無漏無系。如無盡意菩薩尸羅品中。語舍利弗。尸羅名不分別是眾生不說是我。不說是壽者命者。不說是人。不說是養育者。不說是色陰受想行識陰。不說是地種水火風種。尸羅名不分別是眼相不分別是色相不分別是耳相聲相鼻相香相舌相味相身相觸相意相法相。尸羅名不分別是身是口是心。尸羅名攝心故是一心相。選擇諸法故是慧相。尸
【現代漢語翻譯】 現代漢語譯本 親近樂行。問：如果因為修習親近樂行，就稱之為尸羅（Śīla，戒律）的話，那麼一切法都應該被稱為尸羅了。為什麼呢？因為它們常常修習親近樂行。你現在應該說出最殊勝的修習尸羅是什麼。回答說： 若無我我所 遠離諸戲論 一切無所得 是名上尸羅 如果不知道內外法的真實相狀，就會因為尸羅而生起憍慢和貪著，因此開啟了諸罪之門。所以，如果在內法中不見有我，在外法中不得我所，知道內外法畢竟空無所得，也不在畢竟空中取相戲論，這才是最殊勝的尸羅。為什麼呢？因為這樣的尸羅中尚且沒有心的過錯，更何況是身和口呢？所以，諸佛菩薩，第一能行屍羅的人，對於一切法無所得，這被稱為上尸羅。如《迦葉經》中所說，佛告訴迦葉（Kāśyapa，人名）：尸羅名為無我、無非我、無作、無所作、無作者、無行、無不行、無名、無色、無相、無無相、非善、非非善、非寂滅、非非寂滅、非取、非舍、無眾生、無眾生因緣、無身、無口、無心、無世間、無世間法，不依世間，不以尸羅自高，不以尸羅輕視他人，不以尸羅起增上慢，不以尸羅分別此彼。迦葉，這名為諸賢聖的尸羅，遠離於三界，無漏無系。如《無盡意菩薩尸羅品》中，對舍利弗（Śāriputra，人名）說：尸羅名為不分別是眾生，不說是我，不說是壽者命者，不說是人，不說是養育者，不說是色陰受想行識陰，不說是地種水火風種。尸羅名為不分別是眼相，不分別是色相，不分別是耳相聲相，鼻相香相，舌相味相，身相觸相，意相法相。尸羅名為不分別是身是口是心。尸羅名為攝心，所以是一心相；選擇諸法，所以是慧相。尸
【English Translation】 English version Approaching the Joyful Conduct. Question: If practicing and approaching the joyful conduct is called Śīla (moral discipline), then all dharmas should be called Śīla. Why? Because they constantly practice and approach the joyful conduct. You should now explain the most supreme practice of Śīla. Answer: If there is no self or what belongs to self, Far from all conceptual proliferation, Everything is unobtainable, This is called the supreme Śīla. If one does not know the true nature of internal and external dharmas, then arrogance and attachment arise because of Śīla, thus opening the gates of all sins. Therefore, if one does not see a self in internal dharmas, and does not obtain what belongs to self in external dharmas, knowing that internal and external dharmas are ultimately empty and unobtainable, and also does not grasp onto appearances or engage in conceptual proliferation in ultimate emptiness, this is called the most supreme Śīla. Why? Because in such Śīla, there is not even a fault of mind, let alone body and speech. Therefore, the Buddhas and Bodhisattvas, those who are foremost in practicing Śīla, have no attainment in all dharmas, and this is called the supreme Śīla. As it is said in the Kāśyapa Sūtra, the Buddha told Kāśyapa: Śīla is called no self, no non-self, no action, no non-action, no actor, no practice, no non-practice, no name, no form, no appearance, no non-appearance, neither good nor not good, neither tranquility nor not tranquility, neither taking nor abandoning, no sentient beings, no causes and conditions of sentient beings, no body, no speech, no mind, no world, no worldly dharmas, not relying on the world, not exalting oneself with Śīla, not belittling others with Śīla, not arising with increased arrogance with Śīla, not distinguishing this and that with Śīla. Kāśyapa, this is called the Śīla of all sages, separated from the three realms, without outflows and without bondage. As in the chapter on the Śīla of the Inexhaustible Intent Bodhisattva, it is said to Śāriputra: Śīla is called not distinguishing sentient beings, not saying 'I', not saying 'life-span' or 'life-force', not saying 'person', not saying 'nurturer', not saying 'the skandhas of form, feeling, perception, volition, and consciousness', not saying 'the elements of earth, water, fire, and wind'. Śīla is called not distinguishing the characteristic of the eye, not distinguishing the characteristic of form, not distinguishing the characteristic of the ear and the characteristic of sound, the characteristic of the nose and the characteristic of smell, the characteristic of the tongue and the characteristic of taste, the characteristic of the body and the characteristic of touch, the characteristic of the mind and the characteristic of dharmas. Śīla is called not distinguishing whether it is the body, the speech, or the mind. Śīla is called gathering the mind, therefore it is the characteristic of one-pointedness; selecting all dharmas, therefore it is the characteristic of wisdom. Śī
羅名到空至無相際不雜三界。無作無起無生忍。尸羅名不從先際來不至后際亦不住中際。尸羅名不住。心意識不與念和合。尸羅名不依欲界不依色界不依無色界。尸羅名離貪塵除瞋垢滅無明闇。非常非斷不違眾緣生相。尸羅名離我心舍我所心不住身見。尸羅名不貪著名相不與名色和合。尸羅名不為結使所使。不為諸纏所覆。不住障礙疑悔中。尸羅名貪不善根所不住過瞋不善根斷癡不善根。尸羅名無急無熱猗心快樂。尸羅名不斷諸佛種故不破法身。不分別法性故不斷法種。無為相故不斷僧種。舍利弗。是名諸菩薩最勝無上尸羅。如是尸羅則不可盡唯除諸佛尸羅皆有盡也所謂。
從凡夫尸羅 后至辟支佛 是皆有盡相 菩薩則無盡
從凡夫來所有尸羅雖久受果報終歸於盡。諸阿羅漢辟支佛所有尸羅皆亦有盡。菩薩尸羅無我無我所離一切所得滅諸戲論。是故無盡。如無盡意菩薩尸羅品中說。諸凡夫尸羅隨生處盡故。尸羅則盡。外道五通退轉時盡故。尸羅則盡。人以十善業道盡故。尸羅則盡。欲界諸天福德盡故。尸羅則盡。色界諸天四禪四無量盡故。尸羅則盡。無色界諸天隨定生處盡故。尸羅則盡。諸學無學人入涅槃盡故。尸羅則盡。諸辟支佛無大悲故。尸羅則盡。大德舍利弗。但諸菩薩尸羅無有盡。何以故
【現代漢語翻譯】 現代漢語譯本 『羅名』（Ruo Ming）到達空性，直至無相的境界，不與三界（欲界、色界、無色界）混雜。沒有造作，沒有生起，安住于無生法忍。『尸羅』（Śīla，戒律）不是從最初的邊際而來，也不到最後的邊際，也不住在中間的邊際。『尸羅』（Śīla）名為不住。心、意識不與念頭和合。『尸羅』（Śīla）名為不依賴欲界，不依賴色界，不依賴無色界。『尸羅』（Śīla）名為遠離貪慾的塵垢，去除嗔恚的污垢，滅除無明的黑暗。不是常，也不是斷，不違背眾緣生起的現象。『尸羅』（Śīla）名為遠離我執的心，捨棄屬於我的心，不住于身見。『尸羅』（Śīla）名為不貪著名稱和相狀，不與名色和合。『尸羅』（Śīla）名為不被煩惱所驅使，不被各種纏縛所覆蓋，不住在障礙、疑惑、後悔之中。『尸羅』（Śīla）名為貪婪的不善根所不能住，過去的嗔恚不善根已經斷除，愚癡的不善根也已斷除。『尸羅』（Śīla）名為沒有急迫，沒有熱惱，內心安樂。『尸羅』（Śīla）名為不斷絕諸佛的種子，因此不破壞法身。不分別法的自性，因此不斷絕法的種子。因為是無為的相，所以不斷絕僧眾的種子。舍利弗（Śāriputra），這名為諸菩薩最殊勝、無上的『尸羅』（Śīla）。這樣的『尸羅』（Śīla）是不可窮盡的，只有諸佛的『尸羅』（Śīla）才是有窮盡的，所謂： 從凡夫的『尸羅』（Śīla） 後來到辟支佛（Pratyekabuddha） 這些都是有窮盡的相 菩薩的則是沒有窮盡 從凡夫那裡來的所有『尸羅』（Śīla），雖然長久地接受果報，最終也會歸於窮盡。諸阿羅漢（Arhat）和辟支佛（Pratyekabuddha）所有的『尸羅』（Śīla）也都是有窮盡的。菩薩的『尸羅』（Śīla）沒有我，沒有我所，遠離一切所得，滅除各種戲論。因此是無盡的。如無盡意菩薩『尸羅』（Śīla）品中所說。諸凡夫的『尸羅』（Śīla）隨著所生之處而窮盡，所以『尸羅』（Śīla）就窮盡了。外道的五神通退轉時就窮盡了，所以『尸羅』（Śīla）就窮盡了。人因為十善業道窮盡了，所以『尸羅』（Śīla）就窮盡了。欲界諸天的福德窮盡了，所以『尸羅』（Śīla）就窮盡了。色界諸天的四禪和四無量心窮盡了，所以『尸羅』（Śīla）就窮盡了。無色界諸天隨著禪定所生之處窮盡了，所以『尸羅』（Śīla）就窮盡了。諸有學和無學之人進入涅槃就窮盡了，所以『尸羅』（Śīla）就窮盡了。諸辟支佛（Pratyekabuddha）因為沒有大悲心，所以『尸羅』（Śīla）就窮盡了。大德舍利弗（Śāriputra），只有諸菩薩的『尸羅』（Śīla）是沒有窮盡的。為什麼呢？
【English Translation】 English version 'Ruo Ming' arrives at emptiness, reaching the realm of no-form, not mixed with the three realms (desire realm, form realm, formless realm). There is no creation, no arising, abiding in the tolerance of no-birth. 'Śīla' (morality, discipline) does not come from the initial boundary, nor does it reach the final boundary, nor does it dwell in the middle boundary. 'Śīla' is named non-dwelling. Mind and consciousness do not unite with thoughts. 'Śīla' is named not relying on the desire realm, not relying on the form realm, not relying on the formless realm. 'Śīla' is named as being away from the dust of greed, removing the defilement of anger, extinguishing the darkness of ignorance. It is neither permanent nor discontinuous, not contrary to the phenomena arising from various conditions. 'Śīla' is named as being away from the mind of self-attachment, abandoning the mind of what belongs to me, not dwelling in the view of self. 'Śīla' is named as not being greedy for names and forms, not uniting with name and form. 'Śīla' is named as not being driven by afflictions, not being covered by various entanglements, not dwelling in obstacles, doubts, and regrets. 'Śīla' is named as not being dwelled in by the roots of greed and unwholesomeness, the past roots of anger and unwholesomeness have been cut off, and the roots of ignorance and unwholesomeness have also been cut off. 'Śīla' is named as having no urgency, no heat, and having a happy and peaceful mind. 'Śīla' is named as not cutting off the seeds of all Buddhas, therefore not destroying the Dharma body. Not distinguishing the nature of Dharma, therefore not cutting off the seeds of Dharma. Because it is the aspect of non-action, it does not cut off the seeds of the Sangha. Śāriputra, this is named the most supreme and unsurpassed 'Śīla' of all Bodhisattvas. Such 'Śīla' is inexhaustible, only the 'Śīla' of all Buddhas is exhaustible, so-called: From the 'Śīla' of ordinary beings Later to the Pratyekabuddha These are all exhaustible aspects The Bodhisattva's is inexhaustible All 'Śīla' that comes from ordinary beings, although receiving karmic rewards for a long time, will eventually return to exhaustion. All 'Śīla' of Arhats and Pratyekabuddhas are also exhaustible. The Bodhisattva's 'Śīla' has no self, no what belongs to self, is away from all attainments, and extinguishes all fabrications. Therefore, it is inexhaustible. As it is said in the chapter of Inexhaustible Intent Bodhisattva's 'Śīla'. The 'Śīla' of all ordinary beings is exhausted with the place of birth, so 'Śīla' is exhausted. The five supernormal powers of non-Buddhists are exhausted when they regress, so 'Śīla' is exhausted. People are exhausted because the ten wholesome karmic paths are exhausted, so 'Śīla' is exhausted. The merits of the gods of the desire realm are exhausted, so 'Śīla' is exhausted. The four dhyanas and four immeasurable minds of the gods of the form realm are exhausted, so 'Śīla' is exhausted. The gods of the formless realm are exhausted with the place of birth of meditation, so 'Śīla' is exhausted. All learners and non-learners are exhausted when they enter Nirvana, so 'Śīla' is exhausted. All Pratyekabuddhas are exhausted because they have no great compassion, so 'Śīla' is exhausted. Great Virtue Śāriputra, only the 'Śīla' of all Bodhisattvas is inexhaustible. Why?
。從菩薩尸羅出諸尸羅差別因無盡故果亦無盡。菩薩尸羅無盡故。如來尸羅亦無盡。是故諸大人尸羅名為無盡。問曰。汝解粗尸羅時。說六十五種尸羅。聲聞中有八種尸羅。四種從身生。四種從口生。如是事者何得不相違。答曰。不相違也。何以故。
雖非尸羅體 益故名為分 八種身口業 即是尸羅體
雖六十五種分非尸羅體而利益身口八種粗尸羅故名尸羅分。凡能有所利益皆名為分。如象馬扇蓋名為王分。是故禪定智慧等雖非尸羅體以利益尸羅故。亦名尸羅分。
解頭陀品第五
菩薩如是行屍羅法。
見十利應著 二六種衣法 又以見十利 盡形應乞食
比丘欲具足行持戒品。應著二六種衣。以見十利故。何等十。一以慚愧故。二障寒熱蚊虻毒蟲故。三以表示沙門儀法故。四一切天人見法衣恭敬尊貴如塔寺故。五以厭離心著染衣非為貪好故。六以隨順寂滅非為熾然煩惱故。七著法衣有惡易見故。八著法衣更不須余物莊嚴故。九著法衣隨順修八聖道故。十我當精進行道不以染污心於須臾間著壞色衣。以見是十利故。應著二種衣。一者居士衣。二者糞掃衣。六種者。一劫貝。二芻摩。三憍絺耶。四毳衣。五赤麻衣。六白麻衣。見有十利盡形乞食者。一所用活命自屬不屬
【現代漢語翻譯】 現代漢語譯本：從菩薩的戒律（尸羅，Śīla）產生各種戒律的差別，因為因是無盡的，所以果也是無盡的。菩薩的戒律是無盡的，所以如來的戒律也是無盡的。因此，諸位大人的戒律被稱為無盡。有人問：『你解釋粗略的戒律時，說了六十五種戒律。聲聞（Śrāvaka）中有八種戒律，四種從身體產生，四種從口產生。這樣的說法難道沒有互相矛盾嗎？』回答說：『不矛盾。』為什麼呢？ 雖然不是戒律的本體，但因為有益處，所以稱為分。八種身口業，就是戒律的本體。 雖然六十五種分不是戒律的本體，但因為利益身口八種粗略的戒律，所以稱為戒律的分。凡是能夠有所利益的，都稱為分。例如，像、馬、扇子、傘蓋被稱為王的分。因此，禪定（Dhyāna）、智慧（Prajñā）等雖然不是戒律的本體，但因為利益戒律，所以也稱為戒律的分。 解說頭陀品第五 菩薩這樣奉行戒律之法。 見到十種利益，應當穿著二六種衣法，又因為見到十種利益，終身應當乞食。 比丘（Bhikṣu）想要具足奉行持戒品，應當穿著二六種衣，因為見到十種利益。哪十種呢？一是因為慚愧。二是遮擋寒冷、炎熱、蚊子、毒蟲。三是表示沙門（Śrāmaṇa）的儀法。四是一切天人見到法衣，恭敬尊貴如同塔寺。五是以厭離心穿著染色衣，不是爲了貪圖美好。六是隨順寂滅，不是爲了熾燃煩惱。七是穿著法衣，有惡容易被發現。八是穿著法衣，不再需要其他物品裝飾。九是穿著法衣，隨順修習八聖道。十是我應當精進修行，不以染污心在須臾之間穿著壞色衣。因為見到這十種利益，應當穿著兩種衣。一是居士衣，二是糞掃衣。六種是：一、劫貝（Kṣauma，亞麻）。二、芻摩（Kṣauma，亞麻）。三、憍絺耶（Kauśeya，絲綢）。四、毳衣（Kambala，毛織品）。五、赤麻衣（Raktakṣauma，紅色亞麻）。六、白麻衣（Śvetakṣauma，白色亞麻）。見到有十種利益，終身乞食的人：一是所用的活命自己掌握，不屬於他人。
【English Translation】 English version: From the Śīla (precepts) of a Bodhisattva arise the differences in various precepts, because the cause is inexhaustible, so the result is also inexhaustible. Because the Śīla of a Bodhisattva is inexhaustible, so the Śīla of a Tathāgata (Thus Come One) is also inexhaustible. Therefore, the Śīla of all great beings is called inexhaustible. Someone asks: 'When you explain the coarse Śīla, you speak of sixty-five kinds of Śīla. Among the Śrāvakas (Hearers), there are eight kinds of Śīla, four arising from the body and four arising from the mouth. How can such statements not contradict each other?' The answer is: 'They do not contradict each other.' Why? Although not the substance of Śīla, they are called parts because they are beneficial. The eight kinds of bodily and verbal karma are the substance of Śīla. Although the sixty-five kinds of parts are not the substance of Śīla, they are called parts of Śīla because they benefit the eight kinds of coarse Śīla of body and mouth. Whatever can be beneficial is called a part. For example, elephants, horses, fans, and canopies are called parts of a king. Therefore, Dhyāna (meditation), Prajñā (wisdom), etc., although not the substance of Śīla, are also called parts of Śīla because they benefit Śīla. Explanation of the Dhūta (Ascetic Practices) Chapter Fifth The Bodhisattva thus practices the Dharma of Śīla. Seeing ten benefits, one should wear the two or six kinds of clothing Dharma, and also seeing ten benefits, one should beg for food for life. If a Bhikṣu (monk) wishes to fully practice the precepts, he should wear two or six kinds of clothing, because he sees ten benefits. What are the ten? First, because of shame. Second, to block cold, heat, mosquitoes, and poisonous insects. Third, to represent the monastic practices of a Śrāmaṇa (ascetic). Fourth, all devas (gods) and humans see the Dharma robes and respectfully honor them like pagodas and temples. Fifth, to wear dyed robes with a mind of renunciation, not for greed. Sixth, to accord with quiescence, not to ignite afflictions. Seventh, wearing Dharma robes makes it easy to see evil. Eighth, wearing Dharma robes eliminates the need for other ornaments. Ninth, wearing Dharma robes accords with cultivating the Noble Eightfold Path. Tenth, I should diligently practice the Way and not wear defiled robes for even a moment with a defiled mind. Because he sees these ten benefits, he should wear two kinds of clothing. One is the clothing of a householder, and the other is discarded clothing. The six kinds are: 1. Kṣauma (linen). 2. Kṣauma (linen). 3. Kauśeya (silk). 4. Kambala (wool). 5. Raktakṣauma (red linen). 6. Śvetakṣauma (white linen). Seeing ten benefits, those who beg for food for life: First, the livelihood used is under one's own control and does not belong to others.
他。二眾生施我食者令住三寶然後當食。三若有施我食者當生悲心我當勤行精進令善住佈施作已乃食。四隨順佛教行故。五易滿易養。六行破憍慢法。七無見頂善根。八見我乞食余有修善法者亦當效我。九不與男女大小有諸因緣事。十次第乞食故。于眾生中生平等心。即種助一切種智。
佛雖聽請食 欲以自利己 亦利他人故 則不受請食
自利者。能具諸波羅蜜。利他者教化眾生令住三寶。行者如是自利利他。
見有十利故 常不捨空閑 問疾及聽法 教化乃至寺
受阿練若處比丘。雖增長種種功德。略說見十利故。盡形不應舍。何等為十。一自在來去。二無我無我所。三隨意所住無有障礙。四心轉樂習阿練若住處。五住處少欲少事。六不惜身命。為具足功德故。七遠離眾鬧語故。八雖行功德不求恩報。九隨順禪定易得一心。十于空處住易生無障礙想。問訊病等來至寺者。
若有因緣事 來在塔寺住 於一切事中 不捨空閑想
比丘雖受盡形阿練若法。有因緣事至則入塔寺。佛法有通有塞。非如外道阿練若。名常樂空閑靜處。於一切法不捨空想。以一切法體究竟皆空故。問曰。有何因緣故來至塔寺。答曰。一供給病人。二為病求醫藥具。三為病者求看病人。四為
【現代漢語翻譯】 現代漢語譯本： 他。二、眾生布施食物給我，（我）令（他們）安住於三寶（佛、法、僧）然後才食用。（三寶：佛教的三個根本要素）。 三、若有人佈施食物給我，（我）應當生起悲憫之心，我應當勤奮修行精進，令（他們）善於安住于佈施，完成之後才食用。 四、隨順佛教的教導而行事。 五、（我）容易滿足，容易養活。 六、修行破除驕慢的方法。 七、沒有見頂相的善根。（見頂相：佛的三十二相之一，頭頂肉髻隆起）。 八、看見我乞食，其餘有修行善法的人也應當效仿我。 九、不與男女老少有各種因緣之事牽扯。 十、次第乞食的緣故，于眾生心中生起平等之心，即是種下幫助成就一切種智（佛智）的種子。
佛陀雖然聽許（接受）應請赴齋，（但這是）想要自我利益， 也利益他人，所以不（輕易）接受應請赴齋。
自我利益，是能具足各種波羅蜜（到達彼岸的方法）。利益他人，是教化眾生令安住於三寶。修行者像這樣自我利益也利益他人。
看見有十種利益的緣故，常常不捨棄空閑之處。 （例如）問候疾病以及聽聞佛法，教化（眾生）乃至（回到）寺廟。
受持阿練若（遠離處）的比丘，雖然增長種種功德，簡略地說，看見這十種利益的緣故，終身不應當捨棄（阿練若）。哪十種呢？一、自在來去。二、沒有我，沒有我所（不執著于自我和屬於我的東西）。三、隨意所住沒有障礙。四、內心轉而樂於習阿練若的住處。五、住處少欲少事。六、不吝惜身命，爲了具足功德的緣故。七、遠離眾多喧鬧的言語的緣故。八、雖然行持功德不求恩報。九、隨順禪定容易得到一心。十、在空曠之處居住容易生起無障礙的想法。問訊疾病等事而來寺廟的人。
若有因緣之事，來到塔寺居住， 於一切事中，不捨棄空閑的想法。
比丘雖然受持終身阿練若法，有因緣之事來到就進入塔寺。佛法有通有塞（開通和閉塞），不像外道的阿練若，名為常常喜樂空閑靜處，於一切法不捨棄空想，因為一切法的本體究竟都是空性的緣故。問：有什麼因緣的緣故來到塔寺？答：一、供給病人。二、為病人求取醫藥器具。三、為病人求取看護病人的人。四、為（病人）
【English Translation】 English version: He. Two, those who offer me food should be led to abide in the Three Jewels (Buddha, Dharma, Sangha) before I eat. (Three Jewels: the three fundamental elements of Buddhism). Three, if someone offers me food, I should generate a compassionate heart. I should diligently practice and strive to enable them to dwell well in giving. Only after completing this should I eat. Four, acting in accordance with the Buddha's teachings. Five, (I am) easy to satisfy and easy to nourish. Six, practicing the method of breaking down arrogance. Seven, lacking the good roots of the 'seeing the crown' (Ushnisha). (Ushnisha: one of the thirty-two marks of the Buddha, a protuberance on the crown of the head). Eight, seeing me begging for food, others who cultivate good deeds should also emulate me. Nine, not engaging in various causal affairs with men, women, young, and old. Ten, because of begging for food in an orderly manner, generating a mind of equality among sentient beings, which is planting the seed to help achieve all-knowing wisdom (Buddha's wisdom).
Although the Buddha permits (accepting) invitations for meals, (this is) wanting to benefit oneself, and also benefit others, therefore not (easily) accepting invitations for meals.
Benefiting oneself is being able to perfect all the Paramitas (ways to reach the other shore). Benefiting others is teaching sentient beings to abide in the Three Jewels. Practitioners benefit themselves and others in this way.
Seeing that there are ten benefits, one should not abandon solitary places. (Such as) inquiring about illnesses and listening to the Dharma, teaching (sentient beings) and even (returning to) the temple.
A Bhikshu (monk) who observes the practice of Aranya (seclusion), although increasing various merits, briefly speaking, seeing these ten benefits, should not abandon (Aranya) for life. What are the ten? One, freedom to come and go. Two, no self, no self-possession (not attached to self and what belongs to me). Three, no obstacles to dwelling wherever one pleases. Four, the mind turns to delight in practicing the dwelling of Aranya. Five, the dwelling place has few desires and few affairs. Six, not sparing one's life, for the sake of perfecting merits. Seven, being far from many noisy words. Eight, although performing merits, not seeking repayment. Nine, following along with Samadhi (meditative state), it is easy to attain one-pointedness of mind. Ten, dwelling in empty places makes it easy to generate unobstructed thoughts. Those who come to the temple for inquiring about illnesses and other matters.
If there are causal affairs, coming to reside in the stupa (pagoda) and temple, in all matters, not abandoning the thought of solitude.
Although a Bhikshu observes the Aranya practice for life, if there are causal affairs, he enters the stupa and temple. The Buddha-dharma has openness and closure, unlike the Aranya of external paths, which is called constantly delighting in solitary and quiet places. In all dharmas, one does not abandon the thought of emptiness, because the essence of all dharmas is ultimately emptiness. Question: For what causal reasons does one come to the stupa and temple? Answer: One, to provide for the sick. Two, to seek medicine and tools for the sick. Three, to seek caregivers for the sick. Four, to (for the sick)
病者說法。五為余比丘說法。六聽法教化。七為供養恭敬大德者。八為供給聖眾。九為讀誦深經。十教他令讀深經。有如是等諸因來至塔寺。
精進行諸覺 隨阿練若法 比丘已住于 阿練若處者 常應精勤生 種種諸善法 大膽心無我 滅除諸怖畏
阿練若精進者。若比丘斷貪。不惜身命利養故。晝夜常勤精進如救頭然。身依隨阿練若。覺者所謂出覺不瞋覺不惱覺等諸善覺。複次唸佛是正遍知者。眾生中尊。佛法是善說。弟子眾隨順正行。複次隨順空隨順無相隨順無愿諸覺名隨阿練若覺。複次隨順四勝處。隨順六波羅蜜諸覺。是名隨順阿練若覺。複次如佛為郁伽長者說在家出家菩薩行。若出家菩薩受阿練若法。應如是思惟。我何故住阿練若處。我非但住阿練若處故名為沙門。而阿練若處。多有眾生。多惡不善。不護諸根不精進不修習善法者。如獐鹿猿猴眾鳥惡賊旃陀羅等不名為比丘。我今為何事故住阿練若處。應成辦其事。長者何等為事。一謂念不散亂。二得諸陀羅尼。三行慈心。四行悲心。五自在住五神通。六具足六波羅蜜。七不捨一切智心。八修習方便智。九攝取眾生。十成就眾生。十一不捨四攝法。十二常念六思念。十三為多聞故不捨精進。十四正觀擇諸法。十五應正解脫。十六知
【現代漢語翻譯】 現代漢語譯本： 為病人說法；為其他的比丘說法；聽聞佛法並接受教化；爲了供養和恭敬有德行的人；爲了供給僧團；爲了讀誦深奧的經典；教導他人讀誦深奧的經典。有以上這些原因來到佛塔或寺廟。
精進地修行各種覺悟，遵循阿練若（Aranya，意為寂靜處）的修行方法。 比丘已經住在阿練若處， 應當常常精勤地生起各種善法， 以大膽和無我的精神，滅除各種怖畏。
阿練若精進的含義是：如果比丘斷除貪慾，不吝惜身命和利養，日夜常常勤奮精進，如同救燃眉之急。身體依止阿練若，覺悟指的是出離的覺悟、不嗔恨的覺悟、不惱怒的覺悟等各種善的覺悟。進一步說，憶念佛陀是正遍知者（Sammasambuddha），是眾生中最尊貴的。佛法是善妙的教說，弟子們隨順正道而行。進一步說，隨順空性（Sunyata）、隨順無相（Animitta）、隨順無愿（Apranihita）等各種覺悟，稱為隨順阿練若的覺悟。進一步說，隨順四勝處（Cattaro Adhitthana），隨順六波羅蜜（Sat Paramita）等各種覺悟，這被稱為隨順阿練若的覺悟。進一步說，如同佛陀為郁伽（Ugga）長者所說的在家和出家菩薩的修行，如果出家菩薩接受阿練若的修行方法，應當這樣思維：我為何要住在阿練若處？我並非僅僅住在阿練若處就稱為沙門（Samana，意為修行者）。而阿練若處，有很多眾生，有很多邪惡不善的事物，不守護諸根，不精進，不修習善法。如同獐、鹿、猿猴、鳥類、惡賊、旃陀羅（Candala，意為賤民）等，不能稱為比丘。我現在爲了什麼緣故住在阿練若處？應當成就那些事情。長者，什麼是那些事情呢？一是念頭不散亂，二是獲得各種陀羅尼（Dharani，意為總持），三是行慈心，四是行悲心，五是自在地安住於五神通（Panca Abhinna），六是具足六波羅蜜，七是不捨棄一切智心（Sarvajna-citta），八是修習方便智慧，九是攝取眾生，十是成就眾生，十一是不捨棄四攝法（Cattari Sangahavatthuni），十二是常常憶念六思念（Cha Anussati），十三是爲了多聞而不捨棄精進，十四是正確地觀察和選擇諸法，十五是應當正確地解脫，十六是知曉。
【English Translation】 English version: Explaining the Dharma to the sick; explaining the Dharma to other Bhikkhus (monks); listening to the Dharma and receiving teachings; for the purpose of offering and respecting virtuous individuals; for the purpose of providing for the Sangha (community); for the purpose of reciting profound Sutras (scriptures); teaching others to recite profound Sutras. For such reasons, one comes to stupas or temples.
Vigorously cultivate all kinds of enlightenment, following the practice of Aranya (secluded place). A Bhikkhu who has already resided in an Aranya, Should always diligently generate all kinds of good Dharmas, With boldness and selflessness, eliminate all fears.
Aranya diligence means: if a Bhikkhu cuts off greed, does not spare his life and gains, day and night, he is always diligent and vigorous, like saving a burning head. The body relies on Aranya, and enlightenment refers to the enlightenment of renunciation, the enlightenment of non-anger, the enlightenment of non-annoyance, and other good enlightenments. Furthermore, mindfulness of the Buddha (Buddha) as the Sammasambuddha (Perfectly Enlightened One), the most venerable among beings. The Buddha-dharma (Buddha's teachings) is well-spoken, and the disciples follow the right path. Furthermore, following Sunyata (emptiness), following Animitta (signlessness), following Apranihita (wishlessness), these enlightenments are called following Aranya enlightenment. Furthermore, following the Four Bases for Steadfast Mindfulness (Cattaro Adhitthana), following the Six Paramitas (Sat Paramita), these enlightenments are called following Aranya enlightenment. Furthermore, as the Buddha said to the householder Ugga (Ugga) about the practice of Bodhisattvas (enlightenment beings) at home and leaving home, if a Bhikkhu who has left home accepts the practice of Aranya, he should think like this: Why do I live in Aranya? I am not called a Samana (ascetic) just because I live in Aranya. And in Aranya, there are many beings, many evil and unwholesome things, who do not guard their senses, are not diligent, and do not cultivate good Dharmas. Like deer, monkeys, birds, evil thieves, Candala (outcastes), etc., they cannot be called Bhikkhus. For what reason do I now live in Aranya? One should accomplish those things. Householder, what are those things? First, thoughts are not scattered; second, one obtains various Dharanis (mantras); third, one practices loving-kindness; fourth, one practices compassion; fifth, one dwells freely in the Five Supernormal Powers (Panca Abhinna); sixth, one is complete with the Six Paramitas; seventh, one does not abandon the mind of all-knowingness (Sarvajna-citta); eighth, one cultivates skillful means; ninth, one gathers beings; tenth, one accomplishes beings; eleventh, one does not abandon the Four Means of Attraction (Cattari Sangahavatthuni); twelfth, one constantly remembers the Six Recollections (Cha Anussati); thirteenth, one does not abandon diligence for the sake of learning; fourteenth, one correctly observes and chooses all Dharmas; fifteenth, one should be rightly liberated; sixteenth, one knows.
得果。十七住于正位。十八守護佛法。十九信業果報故名正見。二十離一切憶想分別思惟故名正思惟。二十一隨眾生所信樂為說法故名為正語。二十二滅諸業故起業名為正業。二十三破煩惱氣故名為正命。二十四得無上道故名正精進。二十五觀不虛妄法故名正念二十六得一切智慧故名正定。二十七于空不怖。二十八于無相不畏。二十九于無愿不沒。三十故以智受身。三十一依義不依語。三十二依智不依識。三十三依了義經不依不了義經。三十四依法不依人。長者如是等名為出家菩薩比丘。利益事應生。隨順阿練若法者。所謂四禪四無量心。天耳天眼他心智宿命智神通等。滅諸怖畏者。是人以三因緣能滅怖畏。一見無我我所法相故能除怖畏。二以方便力故。三以心膽力故能除怖畏。見無我我所者。如初地中所說。除五種怖畏方便力者。此論中念正思惟業果報故。名方便力。應作是念。諸大國王在深宮殿。像馬車步四兵侍衛業因緣盡。亦受種種諸衰惱事。又業因緣守護者。雖行險道中入大海水在大戰陣亦安隱無患。我先世業因緣。若在聚落。若在阿練若處。業因緣必受其報。如是思惟已除滅怖畏。復作是念。若我為守護身故。入城邑聚落。舍阿練若處者。無有能勝善身業善口業善意業守護者。如佛告波斯匿王。若人行身善
【現代漢語翻譯】 現代漢語譯本 得果（獲得果位）。十七、安住于正位。十八、守護佛法。十九、因為相信業和果報，所以稱為正見。二十、遠離一切憶念、想像、分別、思惟，所以稱為正思惟。二十一、隨順眾生所信樂的而為他們說法，所以稱為正語。二十二、因為滅除諸業而生起的行為稱為正業。二十三、破除煩惱之氣，所以稱為正命。二十四、因為獲得無上道，所以稱為正精進。二十五、觀察不虛妄的法，所以稱為正念。二十六、因為獲得一切智慧，所以稱為正定。二十七、對於空性不感到怖畏。二十八、對於無相不感到畏懼。二十九、對於無愿不感到沉沒。三十、所以憑藉智慧而受生。三十一、依從義理，不依從言語。三十二、依從智慧，不依從意識。三十三、依從了義經，不依從不了義經。三十四、依從佛法，不依從人。長者，像這些就稱為出家菩薩比丘。應該生起利益之事。隨順阿練若法（指在寂靜處修行的法則）的人，就是指四禪（四種禪定）、四無量心（慈、悲、喜、舍四種廣大的心境）、天耳（能聽到遠處聲音的能力）、天眼（能看到遠處事物的能力）、他心智（能知他人心念的智慧）、宿命智（能知過去世的智慧）、神通等等。滅除各種怖畏的人，這個人以三種因緣能夠滅除怖畏：一、見到無我（沒有永恒不變的自我）和我所（屬於我的事物）的法相，所以能夠去除怖畏。二、憑藉方便之力。三、憑藉心膽之力，能夠去除怖畏。見到無我我所的人，就像初地（菩薩修行階位的第一層）中所說的那樣。去除五種怖畏的方便力，在這部論中，唸誦正思惟業果報，就稱為方便力。應該這樣想：諸大國王住在深深的宮殿里，有象、馬、車、步四種軍隊侍衛，但如果業的因緣窮盡，也會遭受種種衰惱之事。又有業的因緣守護的人，即使行走在危險的道路中，進入大海水中，在大戰陣中，也能安穩無患。我前世的業的因緣，無論在村落里，還是在阿練若處，業的因緣必定會受到報應。這樣思惟之後，就能除滅怖畏。又這樣想：如果我爲了守護身體的緣故，進入城邑聚落，捨棄阿練若處，沒有能勝過善身業、善口業、善意業的守護者。就像佛告訴波斯匿王那樣，如果人行持身善
【English Translation】 English version Attaining fruition. 17. Abiding in the right position. 18. Guarding the Buddha-dharma. 19. Because of believing in karma and its retributions, it is called Right View. 20. Being apart from all recollection, imagination, discrimination, and thought, it is called Right Thought. 21. Speaking Dharma according to what beings believe and delight in, it is called Right Speech. 22. Because of extinguishing all karmas, the arising of actions is called Right Action. 23. Breaking the air of afflictions, it is called Right Livelihood. 24. Because of attaining the Unsurpassed Path, it is called Right Diligence. 25. Contemplating non-illusory dharmas, it is called Right Mindfulness. 26. Because of attaining all wisdom, it is called Right Concentration. 27. Not being afraid of emptiness. 28. Not being fearful of no-characteristics. 29. Not being submerged in no-wishing. 30. Therefore, receiving a body with wisdom. 31. Relying on meaning, not relying on words. 32. Relying on wisdom, not relying on consciousness. 33. Relying on sutras of definitive meaning, not relying on sutras of provisional meaning. 34. Relying on the Dharma, not relying on people. Elder, these are called a renunciate Bodhisattva Bhikshu. Beneficial matters should arise. Those who accord with the Aranya Dharma (rules for practicing in a quiet place), refer to the Four Dhyanas (four stages of meditation), the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), the Heavenly Ear (ability to hear distant sounds), the Heavenly Eye (ability to see distant things), the Knowledge of Others' Minds (ability to know others' thoughts), the Knowledge of Past Lives (ability to know past lives), supernormal powers, and so on. Those who extinguish all fears, this person can extinguish fears through three causes: 1. Seeing the characteristics of the Dharma of no-self (no permanent self) and what belongs to self, thus being able to remove fears. 2. Through the power of skillful means. 3. Through the power of courage, being able to remove fears. Seeing no-self and what belongs to self is as described in the first ground (the first stage of a Bodhisattva's path). The power of skillful means to remove the five kinds of fears, in this treatise, reciting Right Thought about karma and its retributions is called the power of skillful means. One should think like this: Great kings reside in deep palaces, attended by the four divisions of troops—elephants, horses, chariots, and infantry—but when the causes and conditions of their karma are exhausted, they also suffer various kinds of decline and distress. Furthermore, those who are protected by the causes and conditions of karma, even if they walk in dangerous paths, enter the great ocean, or are in the midst of great battles, will be safe and without harm. My past life's karmic causes and conditions, whether in a village or in an Aranya, the karmic causes and conditions will certainly receive their retribution. After thinking in this way, one can extinguish fears. Furthermore, one should think like this: If I, for the sake of protecting my body, enter cities and villages, abandoning the Aranya, there is no protector that can surpass good bodily karma, good verbal karma, and good mental karma. Just as the Buddha told King Prasenajit, 'If a person practices good bodily'
業行口善業行意善業。是名為人善自守護。是人若言我善自守護者是為實說。大王是人雖無四兵衛護亦可名為善好守護。何以故。如是守護名內守護。非外守護。是故我以身業善行口業善行意業善行故名為善自守護。復作是念。是諸鳥獸腹行蟲等在阿練若處。身不行善口不行善意不行善。以遠聚落住故而無所畏。我之心智豈不如此鳥獸等耶。如是思惟除諸怖畏。又以唸佛故。在阿練若處。能破一切諸怖畏事。如經說。汝諸比丘阿練若處。若在樹下若在空舍。或生怖畏。心沒毛豎者。汝當念我是如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。如是念時怖畏即滅。大膽名心不怯弱決定求道。如說。
比丘住空閑 當以心膽力 除滅諸怖畏 唸佛無畏者 若人自起業 怖畏不得脫 不怖亦不脫 怖則失正利 如是知不免 而破餘利者 則行小人事 比丘所不應 若有怖畏者 應畏於生死 一切諸怖畏 生死皆為因 是故行道者 欲脫于生死 亦救於他人 不應生怖畏
如佛離怖畏經中說怖畏法。有沙門婆羅門。住阿練若處。應如是念。以不凈身業故。不凈口業故。不凈意業故。念不清凈故。自高卑人故。懈怠心故。妄憶念故。心不定故。愚癡故怖畏。與此
【現代漢語翻譯】 現代漢語譯本： 身行善業，口行善業，意行善業。這叫做人善於自我守護。如果有人說『我善於自我守護』，這就是真實的說法。大王，這樣的人即使沒有四種軍隊的衛護，也可以稱為善於守護。為什麼呢？因為這樣的守護叫做內在的守護，不是外在的守護。所以，我因為身業善行、口業善行、意業善行，所以被稱為善於自我守護。我又這樣想：這些鳥獸、腹行蟲等，在阿練若（araṇya，寂靜處）處，身不行善，口不行善，意不行善，因為遠離聚落居住，所以沒有畏懼。我的心智難道不如這些鳥獸等嗎？這樣思惟，就能消除各種怖畏。又因爲念佛的緣故，在阿練若處，能夠破除一切諸怖畏的事情。如經中所說：『你們這些比丘，在阿練若處，如果在樹下，如果在空舍，或者產生怖畏，心沒毛髮豎立，你們應當念我是如來（Tathāgata）、應（Arhat）、正遍知（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-puruṣa-damya-sārathi）、調御丈夫（Śāsta deva-manuṣyāṇāṃ）、天人師（Śāsta deva-manuṣyāṇāṃ）、佛（Buddha）、世尊（Bhagavat）。』這樣唸誦的時候，怖畏就會立即消滅，大膽名心，不怯弱，決定求道。如是說： 『比丘住空閑，當以心膽力，除滅諸怖畏，唸佛無畏者。 若人自起業，怖畏不得脫，不怖亦不脫，怖則失正利。 如是知不免，而破餘利者，則行小人事，比丘所不應。 若有怖畏者，應畏於生死，一切諸怖畏，生死皆為因。 是故行道者，欲脫于生死，亦救於他人，不應生怖畏。』 如佛離怖畏經中說怖畏法。有沙門（śrāmaṇa，出家求道者）婆羅門（brāhmaṇa，祭司）。住在阿練若處。應當這樣想：因為不清凈的身業，不清凈的口業，不清凈的意業，念不清凈的緣故，自高而輕視他人，懈怠心，妄憶念，心不定，愚癡的緣故而產生怖畏。與此
【English Translation】 English version: With wholesome bodily action, wholesome verbal action, and wholesome mental action. This is called a person who is good at self-protection. If someone says, 'I am good at self-protection,' this is a true statement. Great King, such a person, even without the protection of four kinds of armies, can be called well-protected. Why? Because such protection is called inner protection, not outer protection. Therefore, because of wholesome bodily action, wholesome verbal action, and wholesome mental action, I am called good at self-protection. I also think this: these birds, crawling creatures, etc., in the araṇya (secluded place), do not practice wholesome bodily action, wholesome verbal action, or wholesome mental action, but because they live far from settlements, they have no fear. Is my mind not as good as these birds, etc.? By thinking in this way, one can eliminate all kinds of fears. Also, because of mindfulness of the Buddha, in the araṇya, one can overcome all fearful things. As the sutra says: 'You monks, in the araṇya, if you are under a tree, if you are in an empty house, or if fear arises, and your hair stands on end, you should be mindful of me as the Tathāgata (Tathāgata, 'Thus Gone'), Arhat (Arhat, 'Worthy One'), Samyak-saṃbuddha (Samyak-saṃbuddha, 'Perfectly Enlightened One'), Vidyā-caraṇa-saṃpanna (Vidyā-caraṇa-saṃpanna, 'Endowed with Knowledge and Conduct'), Sugata (Sugata, 'Well-Gone'), Lokavid (Lokavid, 'Knower of the World'), Anuttara-puruṣa-damya-sārathi (Anuttara-puruṣa-damya-sārathi, 'Unsurpassed Trainer of Those Who Can Be Tamed'), Śāsta deva-manuṣyāṇāṃ (Śāsta deva-manuṣyāṇāṃ, 'Teacher of Gods and Humans'), Buddha (Buddha, 'Awakened One'), Bhagavat (Bhagavat, 'Blessed One').' When you recite in this way, fear will immediately disappear, and with a bold mind, without weakness, you will be determined to seek the path. As it is said: 'A monk dwelling in solitude, should use the strength of mind and courage, to eliminate all fears, mindful of the Buddha, the fearless one. If a person creates fear for themselves, they cannot escape fear, without fear, they also cannot escape, with fear, they lose true benefit. Knowing that it is unavoidable, and destroying other benefits, they act in a petty manner, which is not appropriate for a monk. If there is fear, one should fear birth and death, all fears have birth and death as their cause. Therefore, a practitioner, wishing to escape birth and death, and also save others, should not generate fear.' As the Buddha said in the Sutra on Abandoning Fear, there are śrāmaṇa (śrāmaṇa, wandering ascetics) and brāhmaṇa (brāhmaṇa, priests). Living in the araṇya. They should think in this way: because of impure bodily action, impure verbal action, impure mental action, because of impure thoughts, because of exalting oneself and belittling others, because of laziness, false recollection, an unsteady mind, and foolishness, fear arises. With this
相違。身業清凈等則無怖畏。又佛為郁伽長者說。出家菩薩在阿練若處。應作是念。我何故在此。即時自知。欲離怖畏故。來至於此。怖畏於誰。畏眾憒鬧。畏眾語言。畏貪慾瞋恚愚癡。畏憍慢恚恨嫉他利養。畏色聲香味觸。畏五陰魔。畏諸愚癡障礙處。畏非時語。畏不見言見。畏不聞言聞。畏不覺而覺。畏不知而知。畏諸沙門垢。畏共相憎惡。畏欲界色界無色界一切生處。畏墮地獄畜生餓鬼及諸難處。略說畏一切惡不善法故。來在此住。若人在家樂在眾鬧不修習道。住在邪念不能得離如是怖畏所。有過去諸菩薩。皆在阿練若處。離諸怖畏得無畏處。得一切智慧。所有當來諸菩薩亦在阿練若處離諸怖畏得一切智慧。今現在諸菩薩。住阿練若處離諸怖畏。得無畏處成一切智慧。以是故。我怖畏一切諸惡度諸怖畏故。應住阿練若處。複次一切怖畏皆從著我生。貪著我故。愛受我故。生我想故。見我故。貴我故。分別我故。守護我故。若我住阿練若處不捨貪著我者。則為空在阿練若處。複次長者見有所得者。則不住阿練若處。住我我所心者。則不住阿練若處。住顛倒者。則不住阿練若處。長者乃至生涅槃想者。尚不住阿練若處。何況起煩惱想者。長者譬如草木在阿練若處。無有驚畏。菩薩如是。在阿練若處。應生草木想石瓦
【現代漢語翻譯】 現代漢語譯本： 相違背。如果身業清凈等，就不會有怖畏。佛陀也曾為郁伽長者開示說，出家的菩薩在阿練若（遠離人煙的處所）應該這樣想：『我為何要在此處？』 隨即自己明白，是爲了遠離怖畏才來到這裡。怖畏什麼呢？怖畏大眾的喧鬧，怖畏大眾的言語，怖畏貪慾、瞋恚、愚癡，怖畏憍慢、恚恨、嫉妒他人的利養，怖畏色、聲、香、味、觸，怖畏五陰魔，怖畏各種愚癡的障礙之處，怖畏不合時宜的言語，怖畏沒看見卻說看見，怖畏沒聽見卻說聽見，怖畏沒有覺察卻說覺察，怖畏不知道卻說知道，怖畏各種沙門的垢染，怖畏互相憎惡，怖畏欲界無一切生處，怖畏墮入地獄、畜生、餓鬼以及各種苦難之處。簡略地說，是爲了怖畏一切惡和不善法，所以才住在這裡。如果有人在家，貪圖安樂，處在喧鬧之中，不修習正道，住在邪念之中，就不能脫離這些怖畏。過去所有的菩薩，都在阿練若處，遠離各種怖畏，得到無畏的境界，得到一切智慧。所有未來的菩薩，也將在阿練若處，遠離各種怖畏，得到一切智慧。現在所有的菩薩，住在阿練若處，遠離各種怖畏，得到無畏的境界，成就一切智慧。因此，我爲了怖畏一切諸惡，爲了度脫各種怖畏，應該住在阿練若處。 再次，一切怖畏都從執著于『我』而產生。因為貪著『我』，愛戀接受『我』，產生『我』的念頭，執見於『我』，看重『我』，分別『我』，守護『我』。如果我住在阿練若處，卻不捨棄貪著『我』，那麼就等於白白地住在阿練若處。 再次，長者，如果心有所得，就不能安住于阿練若處。如果住在『我』和『我所』的心念中，就不能安住于阿練若處。如果住在顛倒的知見中，就不能安住于阿練若處。長者，乃至生起對涅槃的執著，尚且不能安住于阿練若處，更何況是生起煩惱的念頭呢？長者，譬如草木在阿練若處，沒有驚慌和畏懼。菩薩也應如此，在阿練若處，應當生起草木、石頭、瓦礫一樣的想法。
【English Translation】 English version: It is contradictory. If bodily actions are pure, there will be no fear. Furthermore, the Buddha told the Elder Ugga that a renunciate Bodhisattva in a secluded place (aranya) should think, 'Why am I here?' Immediately, he knows himself that it is to be free from fear that he has come here. Fear of whom? Fear of the noise of the crowd, fear of the words of the crowd, fear of greed, hatred, and delusion, fear of pride, resentment, jealousy of others' gains, fear of form, sound, smell, taste, and touch, fear of the five skandha demons, fear of all places of ignorant obstruction, fear of untimely speech, fear of saying 'seen' when not seen, fear of saying 'heard' when not heard, fear of saying 'aware' when not aware, fear of saying 'known' when not known, fear of the defilements of all ascetics, fear of mutual hatred, fear of all places of birth in the desire realm, fear of falling into hell, the animal realm, the realm of hungry ghosts, and all difficult places. In short, it is to fear all evil and unwholesome dharmas that one comes to dwell here. If a person is at home, enjoying comfort, in the midst of noise, not cultivating the path, dwelling in wrong thoughts, he cannot escape from such fears. All past Bodhisattvas were in secluded places, free from all fears, attaining the state of fearlessness, attaining all wisdom. All future Bodhisattvas will also be in secluded places, free from all fears, attaining all wisdom. All present Bodhisattvas dwell in secluded places, free from all fears, attaining the state of fearlessness, accomplishing all wisdom. Therefore, because I fear all evils and wish to overcome all fears, I should dwell in a secluded place. Furthermore, all fears arise from attachment to 'self'. Because of greed for 'self', love for accepting 'self', the thought of 'self' arises, seeing 'self', valuing 'self', discriminating 'self', protecting 'self'. If I dwell in a secluded place but do not abandon greed for 'self', then it is in vain that I dwell in a secluded place. Furthermore, Elder, if one has a sense of attainment, one cannot dwell in a secluded place. If one dwells in the thought of 'self' and 'what belongs to self', one cannot dwell in a secluded place. If one dwells in inverted views, one cannot dwell in a secluded place. Elder, even if one has an attachment to Nirvana, one cannot dwell in a secluded place, how much more so if one has thoughts of afflictions? Elder, just as grass and trees in a secluded place have no fear, so too should a Bodhisattva in a secluded place have the thought of grass, trees, stones, and tiles.
想水中影想鏡中像想。于語言生響想。於心生幻想。此中誰驚誰畏。菩薩爾時則正觀身。無我無我所。無眾生無壽者命者。無養育者。無男無女。無知者見者。怖畏名為虛妄分別。我則不應隨虛妄分別。菩薩如是應如草木住阿練若處。又知一切法皆亦如是。斷斗諍名阿練若處。無我無我所無所屬名阿練若處。不應樂在家出家眾鬧處住。諸佛不聽阿練若處比丘與在家出家者和合。
問曰。佛不聽與一切眾人和合耶。答曰。不然。
佛聽四和合 餘者則不聽 是故應親近 餘者則遠離
菩薩在阿練若處。聽與四眾和合。所謂入聽法眾。教化眾生供養于佛。不離一切智心和合。是故唯聽此四事和合。餘者不應親近。複次菩薩應作是念。云何諸佛所聽。阿練若住處。我當親近。我或非阿練若住處。謂是住阿練若處。或有錯謬。問曰。何等是阿練若住處。菩薩應當和合。答曰。佛自經中說阿練若住處。名不住一切法。不歸諸塵。不取一切法相。不貪色聲香味觸。一切法平等故。無所依止住名阿練若處住。自心善故。不相違住處。名阿練若住。舍一切擔猗樂住故。名阿練若住。脫一切煩惱。無怖畏住故。名阿練若住。度諸流住故。名阿練若住。住聖種故名阿練若住。知足趣得故。名阿練若住。易滿易養少欲
【現代漢語翻譯】 現代漢語譯本： 想像水中的倒影，想像鏡中的影像，這些都只是語言所產生的迴響，心中所產生的幻想。在這種情況下，誰會感到驚恐，誰又會感到畏懼呢？菩薩在這個時候應當正確地觀察自身，了悟到沒有『我』，也沒有『我所』（屬於我的東西），沒有眾生，沒有壽命，沒有養育者，沒有男人，沒有女人，沒有知覺者，沒有觀看者。所謂的怖畏，都只是虛妄的分別。我不應該隨順這些虛妄的分別。菩薩應當像草木一樣，安住在阿練若處（寂靜處，遠離喧囂的地方）。並且了知一切法也都是如此。斷絕爭鬥，就叫做阿練若處。沒有『我』，沒有『我所』，沒有任何執著，就叫做阿練若處。不應該喜歡住在在家眾或出家眾喧鬧的地方。諸佛不允許住在阿練若處的比丘與在家眾或出家眾混雜在一起。
問：佛陀不允許與所有的人混雜在一起嗎？
答：不是這樣的。
佛陀允許四種和合，其餘的則不允許。 因此，應該親近這四種和合，遠離其他的。
菩薩在阿練若處，允許與四眾和合，也就是參與聽法的集會，教化眾生，供養佛陀，以及不離一切智（對一切事物徹底的理解）之心而和合。因此，只允許這四件事的和合，其餘的不應該親近。進一步說，菩薩應該這樣想：什麼樣的阿練若住處是諸佛所允許的，我應當親近？我或許並非真正住在阿練若處，只是自以為是住在阿練若處，或者存在著錯誤。問：什麼是阿練若住處，菩薩應當與之和合？答：佛陀自己在經中說了阿練若住處的定義，那就是不住於一切法，不歸屬於各種塵世的誘惑，不執取一切法的表象，不貪戀色、聲、香、味、觸。因為一切法都是平等的，所以無所依止地安住，就叫做住在阿練若處。自己的心善良，不與善良的心相違背的住處，就叫做阿練若住。捨棄一切負擔，安樂地居住，就叫做阿練若住。脫離一切煩惱，沒有怖畏地居住，就叫做阿練若住。度過各種煩惱的河流，就叫做阿練若住。安住于聖者的種性，就叫做阿練若住。知足常樂，容易滿足，容易養活，少欲知足，就叫做阿練若住。
【English Translation】 English version: Imagining reflections in water, imagining images in a mirror, these are merely echoes arising from language, illusions arising in the mind. In this situation, who is startled, and who is afraid? At this time, a Bodhisattva should correctly observe the body, realizing that there is no 'I,' no 'mine' (that which belongs to me), no sentient being, no life span, no nurturer, no male, no female, no knower, no seer. So-called fear is merely false discrimination. I should not follow these false discriminations. A Bodhisattva should dwell in the Aranya (a quiet place, away from the noise) like grass and trees. And know that all dharmas are also like this. Cutting off strife is called Aranya. No 'I,' no 'mine,' no attachment is called Aranya. One should not enjoy dwelling in noisy places with laypeople or monastics. The Buddhas do not allow monks dwelling in Aranya to mingle with laypeople or monastics.
Question: Does the Buddha not allow mingling with all people?
Answer: Not so.
The Buddha allows four kinds of association, the rest are not allowed. Therefore, one should be close to these four, and stay away from the rest.
A Bodhisattva in Aranya is allowed to associate with the four assemblies, namely, participating in gatherings for listening to the Dharma, teaching sentient beings, making offerings to the Buddha, and associating without departing from the mind of all-knowing wisdom (complete understanding of all things). Therefore, only these four associations are allowed; the rest should not be approached. Furthermore, a Bodhisattva should think like this: What kind of Aranya dwelling is allowed by the Buddhas, and what should I be close to? Perhaps I am not truly dwelling in Aranya, but merely think I am, or there may be errors. Question: What is Aranya, and what should a Bodhisattva associate with? Answer: The Buddha himself said in the sutras that Aranya means not dwelling in any dharma, not returning to various worldly temptations, not grasping the appearance of any dharma, not being greedy for form, sound, smell, taste, touch. Because all dharmas are equal, dwelling without attachment is called dwelling in Aranya. A place where one's own mind is good and does not contradict a good mind is called Aranya. Abandoning all burdens and dwelling in peace and joy is called Aranya. Being free from all afflictions and dwelling without fear is called Aranya. Crossing the river of afflictions is called Aranya. Dwelling in the lineage of the saints is called Aranya. Being content, easily satisfied, easily nourished, having few desires is called Aranya.
住故。名阿練若住。智慧足住故。名阿練若住。正行多聞住故。名阿練若住。空無相無愿解脫門現前故。名阿練若住。斷諸縛得解脫住故。名阿練若住。順十二因緣隨順住故。名阿練若住。畢竟寂滅所作已作住故。名阿練若住。阿練若住處者。隨順戒品佐助定品。利益慧品易得解脫品。易得解脫知見品。易行諸助菩提法。能攝諸頭陀功德。阿練若住處通達諸諦。阿練若處見知諸陰。阿練若處。諸性同爲法性。阿練若處出離十二入。阿練若處不忘失菩提心。阿練若處觀空不畏。阿練若處能護佛法。阿練若處。求解脫者不失功德。阿練若處。能得一切智者則能增益阿練若處。菩薩如是行。疾得具六度。
何以故。若菩薩在阿練若處住。不貪惜身命是名檀波羅蜜行。三種善業清凈入細頭陀行法。是名尸波羅蜜。不瞋恨心於諸眾生慈心普遍。但忍樂薩婆若乘不在余乘。是名羼提波羅蜜。自立誓願于阿練若處不得正法忍終不捨此處是名毗梨耶波羅蜜。得禪定故不觀生處修習善根是名禪波羅蜜。如身阿練若亦如是。如身菩提亦如是。如實中無差別。是名般若波羅蜜。
佛聽有四法 住阿練若處
何等四。如佛告長者。一者多聞。二善知決定義。三樂修正憶念。四隨順如所說行。如是人應住阿練若處。復有菩薩煩
【現代漢語翻譯】 現代漢語譯本： 因為安住于遠離之處，所以稱為『阿練若住』（araṇya-vāsa，住在遠離人煙的地方）。因為安住于具足智慧之處，所以稱為『阿練若住』。因為安住于正行、多聞之處，所以稱為『阿練若住』。因為空、無相、無愿解脫門現前，所以稱為『阿練若住』。因為斷除各種束縛，獲得解脫而安住，所以稱為『阿練若住』。因為順應十二因緣，隨順而住，所以稱為『阿練若住』。因為畢竟寂滅，所作已作而安住，所以稱為『阿練若住』。阿練若住處，能夠隨順戒品，輔助定品，利益慧品，容易獲得解脫品，容易獲得解脫知見品，容易修行各種助菩提法，能夠攝取各種頭陀功德（dhūta-guṇa，苦行功德）。阿練若住處能夠通達諸諦（satya，真諦）。阿練若處能夠見知諸陰（skandha，五蘊）。阿練若處，各種自性相同，都歸於法性（dharma-dhātu，法界）。阿練若處能夠出離十二入（āyatana，十二處）。阿練若處不會忘失菩提心（bodhicitta，覺悟之心）。阿練若處觀察空性而不畏懼。阿練若處能夠守護佛法。阿練若處，求解脫的人不會失去功德。阿練若處，能夠獲得一切智者則能增益阿練若處。菩薩如果這樣修行，迅速具足六度（pāramitā，六波羅蜜）。
為什麼呢？如果菩薩在阿練若處住，不貪惜身命，這稱為檀波羅蜜（dāna-pāramitā，佈施波羅蜜）行。三種善業清凈，進入細微的頭陀行法，這稱為尸波羅蜜（śīla-pāramitā，持戒波羅蜜）。不生瞋恨心，對於一切眾生慈心普遍，但安忍于喜樂薩婆若（sarvajña，一切智）乘，不在其餘乘，這稱為羼提波羅蜜（kṣānti-pāramitā，忍辱波羅蜜）。自己立下誓願，在阿練若處如果不得正法忍，終不捨棄此處，這稱為毗梨耶波羅蜜（vīrya-pāramitā，精進波羅蜜）。因為得到禪定，不觀察生處，修習善根，這稱為禪波羅蜜（dhyāna-pāramitā，禪定波羅蜜）。如身阿練若也是這樣，如身菩提也是這樣，如實中沒有差別，這稱為般若波羅蜜（prajñā-pāramitā，智慧波羅蜜）。
佛陀說有四法，安住在阿練若處。
是哪四種呢？如佛陀告訴長者：一者，多聞。二者，善於了解決定義。三者，樂於修正憶念。四者，隨順如所說而行。這樣的人應該住在阿練若處。還有菩薩煩惱
【English Translation】 English version: It is called 'araṇya-vāsa' (dwelling in a remote place) because of dwelling in a secluded place. It is called 'araṇya-vāsa' because of dwelling in a place of complete wisdom. It is called 'araṇya-vāsa' because of dwelling in a place of righteous conduct and extensive learning. It is called 'araṇya-vāsa' because the doors to emptiness, signlessness, and wishlessness liberation are present. It is called 'araṇya-vāsa' because of dwelling in liberation by cutting off all bonds. It is called 'araṇya-vāsa' because of dwelling in accordance with the twelve links of dependent origination. It is called 'araṇya-vāsa' because of dwelling in ultimate tranquility, having done what needs to be done. The dwelling place of araṇya-vāsa accords with the precepts, assists in samādhi (concentration), benefits prajñā (wisdom), easily attains liberation, easily attains the knowledge and vision of liberation, easily practices all the aids to bodhi (enlightenment), and can gather all the dhūta-guṇas (ascetic qualities). The dwelling place of araṇya-vāsa penetrates all the satyas (truths). The araṇya-vāsa place sees and knows all the skandhas (aggregates). In the araṇya-vāsa place, all natures are the same, all returning to the dharma-dhātu (dharma-realm). The araṇya-vāsa place is the departure from the twelve āyatanas (sense bases). The araṇya-vāsa place does not forget the bodhicitta (mind of enlightenment). The araṇya-vāsa place observes emptiness without fear. The araṇya-vāsa place can protect the Buddha-dharma. In the araṇya-vāsa place, those seeking liberation do not lose merit. In the araṇya-vāsa place, those who can attain sarvajña (omniscience) can increase the araṇya-vāsa place. If a Bodhisattva practices in this way, they will quickly perfect the six pāramitās (perfections).
Why is that? If a Bodhisattva dwells in an araṇya-vāsa place and does not covet their body or life, this is called the practice of dāna-pāramitā (perfection of giving). The purification of the three kinds of good karma, entering the subtle practice of dhūta, this is called śīla-pāramitā (perfection of morality). Not generating hatred, having universal loving-kindness for all beings, but enduring and delighting in the sarvajña (all-knowing) vehicle, not in other vehicles, this is called kṣānti-pāramitā (perfection of patience). Making a vow that if one does not attain the forbearance of the right Dharma in the araṇya-vāsa place, one will never abandon this place, this is called vīrya-pāramitā (perfection of diligence). Because of attaining dhyāna (meditation), not observing the place of birth, cultivating good roots, this is called dhyāna-pāramitā (perfection of meditation). The araṇya-vāsa of the body is also like this, the bodhi of the body is also like this, there is no difference in reality, this is called prajñā-pāramitā (perfection of wisdom).
The Buddha heard that there are four dharmas for dwelling in an araṇya-vāsa place.
What are the four? As the Buddha told the elder: First, extensive learning. Second, skillful understanding of definitive meanings. Third, delighting in correcting mindfulness. Fourth, acting in accordance with what is said. Such a person should dwell in an araṇya-vāsa place. Furthermore, Bodhisattvas' afflictions
惱深厚。是人若在眾鬧則發煩惱。應在阿練若處住降伏煩惱。
複次菩薩得五神通。是人慾教化成就天龍夜叉乾闥婆故。應住阿練若處。復有菩薩作是念。諸佛所贊聽處。是阿練若處。複次住阿練若處。助滿一切善法增長善根。然後入聚落。為眾生說法。成就如是功德。乃可住阿練若處。複次。
決定王經中 佛為阿難說 阿練若比丘 應住四四法
菩薩住阿練若處者。一遠離在家出家。二欲讀誦深經。三引導眾生使得阿練若處功德。四晝夜不離唸佛。復有四法。一乃至彈指頃于眾生中不生瞋恨心。二不應一時頃使眠睡覆心。三於一念頃不應生眾生想。四於一念頃不應忘舍菩提心。復有四法。一常應閑坐不應聚眾。二常樂經行。三常觀諸法無新故想。四不應離深空無相無愿法。復有四法。一行四禪不行世間禪。行四無量緣眾生生悲心而不取眾生相。二雖行慈心而不緣眾生。雖行喜心而不貪樂。雖行舍心而不捨眾生。三自見身有四聖種行而不自高卑下他人。四自行多聞如所聞行。是為四。複次。
無智無精進 而住空閑處 即得於四法 復得餘四法 又復得三事 如是佛所說
阿練若比丘于諸功德中應勤修習。何以故。阿練若功德中。此二事能生諸功德故。若比丘愚癡懈怠
【現代漢語翻譯】 現代漢語譯本：煩惱深重。這樣的人如果在人群中就會感到煩躁。應該住在寂靜處（阿練若處）來降伏煩惱。
其次，菩薩獲得五神通。這樣的人爲了教化成就天龍（天神和龍）、夜叉（一種鬼神）、乾闥婆（一種天神）等，應該住在寂靜處。還有菩薩這樣想：諸佛所讚歎的地方，就是寂靜處。其次，住在寂靜處，有助於圓滿一切善法，增長善根，然後進入村落，為眾生說法，成就這樣的功德，才可以住在寂靜處。再次。
《決定王經》中，佛為阿難說：住在寂靜處的比丘，應該奉行四種四法。
菩薩住在寂靜處，第一，遠離在家眾和出家眾。第二，想要讀誦深奧的經典。第三，引導眾生獲得寂靜處的功德。第四，晝夜不離唸佛。又有四法：第一，哪怕是彈指之間，也不對眾生生起嗔恨心。第二，不應該一時之間讓睡眠覆蓋內心。第三，在一念之間不應該生起眾生相。第四，在一念之間不應該忘記捨棄菩提心（覺悟之心）。又有四法：第一，常常應該閑坐，不應該聚集人群。第二，常常喜歡經行（一種緩慢的行走方式）。第三，常常觀察諸法，沒有新舊的想法。第四，不應該離開甚深的空、無相、無愿之法。又有四法：第一，修行四禪，不修行世間禪。修行四無量心，緣眾生生起悲心，但不執取眾生相。第二，雖然修行慈心，但不緣眾生。雖然修行喜心，但不貪戀快樂。雖然修行舍心，但不捨棄眾生。第三，自己看到自身有四聖種的修行，但不因此自高，也不貶低他人。第四，自己實行多聞，如所聽聞的去實行。這就是四法。再次。
沒有智慧，沒有精進，卻住在空閑的地方，就會得到四種法，又會得到另外四種法，又會得到三件事，這是佛所說的。
住在寂靜處的比丘，對於各種功德應該勤奮修習。為什麼呢？因為寂靜處的功德中，這兩件事能夠產生各種功德。如果比丘愚癡懈怠
【English Translation】 English version: Deeply rooted in afflictions. If such a person is in a crowd, they will become agitated. They should dwell in a secluded place (Aranya) to subdue afflictions.
Furthermore, a Bodhisattva obtains the five supernormal powers. Such a person, in order to teach and accomplish Devas (gods and deities), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (a type of celestial musician), etc., should dwell in a secluded place. Moreover, a Bodhisattva thinks thus: 'The place praised by all Buddhas is the Aranya.' Furthermore, dwelling in an Aranya helps to fulfill all good dharmas and increase good roots, and then entering villages to expound the Dharma for sentient beings, accomplishing such merits, one may then dwell in an Aranya. Again.
In the 'Determining King Sutra,' the Buddha spoke to Ananda, saying: 'A Bhikshu (monk) dwelling in an Aranya should abide by four sets of four dharmas.'
A Bodhisattva dwelling in an Aranya: first, to stay away from lay people and renunciates; second, desiring to recite profound sutras; third, guiding sentient beings to attain the merits of the Aranya; fourth, day and night, not departing from mindfulness of the Buddha. There are also four dharmas: first, not generating hatred in one's mind towards sentient beings, even for the duration of a finger snap; second, one should not allow sleep to cover the mind even for a moment; third, one should not generate the perception of sentient beings even for a moment; fourth, one should not forget to abandon the Bodhi-mind (mind of enlightenment) even for a moment. There are also four dharmas: first, one should always sit in solitude and not gather in crowds; second, one should always delight in walking meditation; third, one should always contemplate all dharmas without the thought of new or old; fourth, one should not depart from the profound Dharma of emptiness, signlessness, and wishlessness. There are also four dharmas: first, practicing the four Dhyanas (meditative states), not practicing worldly Dhyanas; practicing the four immeasurable minds, generating compassion for sentient beings without grasping onto the characteristics of sentient beings; second, although practicing loving-kindness, not being attached to sentient beings; although practicing joy, not being greedy for pleasure; although practicing equanimity, not abandoning sentient beings; third, seeing oneself having the practice of the four noble lineages, but not being arrogant because of it, nor belittling others; fourth, practicing extensive learning oneself, acting according to what one has heard. These are the four. Again.
Without wisdom, without diligence, yet dwelling in an empty and secluded place, one will obtain four dharmas, and also obtain another four dharmas, and also obtain three things, as the Buddha has said.
A Bhikshu dwelling in an Aranya should diligently cultivate all kinds of merits. Why? Because in the merits of the Aranya, these two things can generate all kinds of merits. If a Bhikshu is foolish and lazy,
在阿練若處住者則得四非法。一多眠睡。二多貪利養。三以因緣現矯異相。四現不樂阿練若處復有四法。一增上慢未得謂得。二于深經心懷憎惡。三壞空無相無愿法。四于持深經者心生瞋恨。復有三事。一若在阿練若處。不精進無智慧。或值女人墮在非法。若得僧殘。若得重罪。若反戒還俗。是為三。◎
◎複次。◎
◎廣說空閑法 及與乞食法 餘十頭陀德 皆亦應廣說
十二頭陀法。上來以廣解二事。餘十頭陀功德亦應如是知。何以故。是二則為開十頭陀門。余則易解。十頭陀者。一著糞掃衣。二一坐。三常坐。四食后不受非時飲食。五但有三衣。六毳衣。七隨敷坐。八樹下住。九空地住。十死人間住。糞掃衣者。人所棄捨受而後著。受者。若心生若口言。一坐者。先受食處更不復食。常坐者。夜常不臥。食后不飲漿者。食后不受非時飲。石蜜等可食之物。但有三衣者。唯受三衣更不畜余衣。毳衣者。從毳所成粗毛毳衣褐氈欽婆羅等。隨敷坐者。隨所得坐處不令他起。樹下住者。樂住樹下不入覆處。空地坐者。露地止住。住死人間者。隨順厭離心故。常止宿死人間法。是名十二頭陀。令戒清凈。糞掃衣有十利。一不以衣故與在家者和合。二不以衣故現乞衣相。三亦不方便說得衣相。四不以
【現代漢語翻譯】 現代漢語譯本： 住在寂靜的阿練若（araṇya，遠離村落的修行處）處所的人，會得到四種不如法的行為。一是多睡眠；二是多貪圖利養；三是利用因緣顯現虛假的奇異外相；四是表現出不喜歡阿練若處所。還有四種情況：一是增上慢，未證得（的境界）卻自認為已經證得；二是對深奧的經典心懷憎惡；三是破壞空、無相、無愿之法；四是對持有深奧經典的人心生瞋恨。還有三種情況：一，如果在阿練若處所，不精進，沒有智慧，或者遇到女人而墮入不如法的行為，如果犯了僧殘罪（saṃghāvaśeṣa，僅次於波羅夷的重罪），如果犯了重罪，如果捨棄戒律還俗，這就是三種情況。
再次說明。
廣泛宣說空閑之法，以及乞食之法，其餘十種頭陀（dhūta，苦行）的功德，都應該廣泛宣說。
以上已經廣泛解釋了十二種頭陀法中的兩種。其餘十種頭陀的功德也應該這樣理解。為什麼呢？因為這兩種（空閑處住和乞食）是開啟其餘十種頭陀之門的鑰匙，其餘的就容易理解了。十種頭陀是：一、穿糞掃衣（pāṃśukūla，從垃圾堆或被丟棄的布料中撿來的衣服）；二、一坐食（ekāsanika，一天只坐著吃一頓飯）；三、常坐不臥（naikasadika，經常坐著不躺下）；四、食后不飲漿（pātrapiṇḍika，飯後不接受非時飲食）；五、但有三衣（traicīvarika，只擁有三件袈裟）；六、穿毳衣（lomasaṅghāta，用粗羊毛製成的衣服）；七、隨處敷坐（yathāsaṃstarika，隨處找到什麼就用什麼當坐墊）；八、樹下住（rukkhamūlika，住在樹下）；九、空地住（abbhokāsika，住在空曠的地方）；十、死人間住（sosānika，住在墓地或尸陀林）。穿糞掃衣，是接受別人丟棄的衣服然後穿上。接受的方式是，心中生起念頭或者口中說出來。一坐食，是先接受食物的地方不再接受其他食物。常坐不臥，是夜晚經常不躺下。食后不飲漿，是飯後不接受非時飲品，比如石蜜等可以食用的東西。但有三衣，是隻接受三件袈裟，不再蓄積其他衣服。毳衣，是用粗羊毛製成的衣服，比如褐氈、欽婆羅等。隨處敷坐，是隨處找到什麼就用什麼當坐墊，不讓別人起身讓座。樹下住，是喜歡住在樹下，不進入有遮蓋的地方。空地住，是露天止宿。住死人間，是爲了隨順厭離之心，經常止宿在死人之間。這叫做十二頭陀，能使戒律清凈。穿糞掃衣有十種利益：一、不因為衣服的緣故與在家者和合；二、不因為衣服的緣故顯現乞討衣服的樣子；三、也不方便地說得到衣服的樣子；四、不因為
【English Translation】 English version: For those who dwell in secluded Āraṇya (forest dwelling), there are four unlawful practices: 1. Excessive sleep; 2. Excessive greed for offerings; 3. Displaying false and extraordinary appearances through contrived means; 4. Expressing discontent with the Āraṇya dwelling. There are also four other factors: 1. Exaggerated pride, claiming attainment without having achieved it; 2. Harboring hatred towards profound scriptures; 3. Undermining the teachings of emptiness, signlessness, and wishlessness; 4. Generating anger towards those who uphold profound scriptures. There are also three situations: 1. If, while dwelling in the Āraṇya, one lacks diligence and wisdom, or if one encounters a woman and falls into unlawful conduct, or if one commits a Saṃghāvaśeṣa (a serious offense requiring formal penance), or commits a grave offense, or renounces the precepts and returns to lay life, these are the three situations.
Furthermore.
The practice of dwelling in solitude and the practice of alms-begging should be extensively explained, as well as the merits of the remaining ten Dhūta (ascetic) practices.
The above has extensively explained two of the twelve Dhūta practices. The merits of the remaining ten Dhūta practices should also be understood in the same way. Why? Because these two (dwelling in solitude and alms-begging) serve as the gateway to the other ten Dhūta practices, and the rest are easier to understand. The ten Dhūta practices are: 1. Wearing discarded rags (pāṃśukūla, clothes collected from dust heaps or cemeteries); 2. Eating only one meal a sitting (ekāsanika, eating only one meal while seated); 3. Constantly sitting and not lying down (naikasadika, always sitting and never lying down); 4. Refraining from untimely food after meals (pātrapiṇḍika, not accepting non-prescribed food after meals); 5. Having only three robes (traicīvarika, possessing only three robes); 6. Wearing coarse woolen clothes (lomasaṅghāta, clothes made of coarse wool); 7. Using any available seat (yathāsaṃstarika, using whatever is available as a seat); 8. Dwelling under a tree (rukkhamūlika, living under a tree); 9. Dwelling in the open air (abbhokāsika, living in an open space); 10. Dwelling in a cemetery (sosānika, living in a cemetery or charnel ground). Wearing discarded rags means accepting and wearing clothes that others have discarded. Acceptance is indicated by a thought arising in the mind or by speaking words. Eating only one meal a sitting means not accepting any more food after having accepted it once. Constantly sitting and not lying down means not lying down at night. Refraining from untimely food after meals means not accepting non-prescribed drinks after meals, such as rock candy or other edible items. Having only three robes means accepting only three robes and not accumulating any more. Coarse woolen clothes are clothes made of coarse wool, such as felt or blankets. Using any available seat means using whatever is available as a seat, without asking others to move. Dwelling under a tree means enjoying dwelling under a tree and not entering covered places. Dwelling in the open air means dwelling in an open space. Dwelling in a cemetery means constantly dwelling among the dead in order to cultivate detachment. These are called the twelve Dhūta practices, which purify the precepts. Wearing discarded rags has ten benefits: 1. Not associating with laypeople for the sake of clothing; 2. Not displaying the appearance of begging for clothing; 3. Not conveniently speaking about obtaining clothing; 4. Not because of
衣故四方求索。五若不得衣亦不憂。六得亦不喜。七賤物易得無有過患。八是順行初受四依法。九入在粗衣數中。十不為人所貪著。一坐食亦有十利。一無有求第二食疲苦。二于所受輕少。三無有所用疲苦。四食前無疲苦。五入在細行食法。六食消后食。七少妨患。八少疾病。九身體輕便。十身快樂。常坐亦有十利。一不貪身樂。二不貪睡眠樂。三不貪臥具樂。四無臥時脅著席苦。五不隨身欲。六易得坐禪。七易讀誦經。八少睡眠。九身輕易起。十求坐臥具衣服心薄。食后不受非時飲食亦有十利。一不多食。二不滿食。三不貪美味。四少所求欲。五少妨患。六少疾病。七易滿。八易養。九知足。十坐禪讀經身不疲極。但三衣亦有十利。一於三衣外無求受疲苦。二無有守護疲苦。三所畜物少。四唯身所著為足。五細戒行。六行來無累。七身體輕便。八隨順阿練若處住。九處處所住無所顧惜。十隨順道行。受毳衣亦有十利。一在粗衣數。二少所求索。三隨意可坐。四隨意可臥。五浣濯則易。六染時亦易。七少有蟲壞。八難壞。九更不受余衣。十不廢求道。隨敷坐亦有十利。一無求好精舍住疲苦。二無求好坐臥具疲苦。三不惱上座。四不令下坐愁惱。五少欲。六少事。七趣得而用。八少用則少務。九不起諍訟因緣。十不奪他
【現代漢語翻譯】 現代漢語譯本 尋找衣服也只是在四處搜尋。如果找不到衣服，也不憂愁。找到了也不歡喜。便宜的東西容易得到，沒有過多的憂患。這是順行初受四依法。進入粗衣的行列中。不被人所貪戀執著。坐著吃飯也有十種好處。一、沒有尋求第二種食物的疲勞。二、對於所接受的食物感到輕少。三、沒有因為食物而感到疲勞。四、飯前沒有疲勞。五、進入細行食法。六、食物消化后再吃。七、很少妨礙修行。八、很少生病。九、身體輕便。十、身心快樂。經常坐著也有十種好處。一、不貪戀身體的安樂。二、不貪戀睡眠的安樂。三、不貪戀臥具的安樂。四、沒有躺臥時身體壓著蓆子的痛苦。五、不隨順身體的慾望。六、容易進入坐禪。七、容易讀誦經典。八、減少睡眠。九、身體容易起來。十、對於尋求坐臥具和衣服的心淡薄。飯後不接受非時飲食也有十種好處。一、不多吃。二、不吃飽。三、不貪戀美味。四、很少有所求的慾望。五、很少妨礙修行。六、很少生病。七、容易滿足。八、容易養活。九、知足。十、坐禪讀經身體不疲勞。只擁有三衣也有十種好處。一、對於三衣之外沒有尋求和接受的疲勞。二、沒有守護的疲勞。三、所擁有的東西少。四、只以身上所穿的為滿足。五、細緻地持戒修行。六、行走來去沒有累贅。七、身體輕便。八、隨順在阿練若處（Aranya，空閑處）居住。九、在任何地方居住都沒有顧惜。十、隨順修道的行為。接受用粗毛做的衣服也有十種好處。一、屬於粗衣的行列。二、很少有所求索。三、可以隨意坐。四、可以隨意臥。五、容易洗滌。六、染色也容易。七、很少有蟲子損壞。八、難以損壞。九、不再接受其他的衣服。十、不耽誤求道。隨處鋪設坐具也有十種好處。一、沒有尋求好的精舍（Vihara，寺廟）居住的疲勞。二、沒有尋求好的坐臥具的疲勞。三、不惱亂上座（長老）。四、不令下座（年輕僧人）愁惱。五、少欲。六、少事。七、隨手得到就用。八、用得少就少事務。九、不引起爭訟的因緣。十、不奪取他人的（坐具）。
【English Translation】 English version Seeking robes is merely searching in all directions. If one does not obtain robes, one is not worried. If one obtains them, one is not delighted. Cheap things are easy to obtain, without excessive worries. This is the initial acceptance of the Four Reliances in accordance with the Dharma. Entering into the category of coarse robes. Not being coveted or attached to by others. Sitting while eating also has ten benefits. First, there is no fatigue from seeking a second meal. Second, one feels that what is received is light and little. Third, there is no fatigue from food. Fourth, there is no fatigue before eating. Fifth, one enters the practice of refined eating. Sixth, one eats after the food has been digested. Seventh, it rarely hinders practice. Eighth, one rarely gets sick. Ninth, the body is light and comfortable. Tenth, the body and mind are happy. Constantly sitting also has ten benefits. First, one is not greedy for the pleasure of the body. Second, one is not greedy for the pleasure of sleep. Third, one is not greedy for the pleasure of bedding. Fourth, there is no suffering of the body pressing against the mat when lying down. Fifth, one does not follow the desires of the body. Sixth, it is easy to enter into seated meditation. Seventh, it is easy to read and recite scriptures. Eighth, one reduces sleep. Ninth, the body is easy to get up. Tenth, the mind is detached from seeking bedding and clothing. Not accepting untimely food after meals also has ten benefits. First, one does not eat too much. Second, one does not eat to fullness. Third, one is not greedy for delicious flavors. Fourth, one has few desires for seeking. Fifth, it rarely hinders practice. Sixth, one rarely gets sick. Seventh, it is easy to be content. Eighth, it is easy to nourish. Ninth, one is content. Tenth, the body is not fatigued from seated meditation and reading scriptures. Having only three robes also has ten benefits. First, there is no fatigue from seeking and accepting beyond the three robes. Second, there is no fatigue from guarding them. Third, one possesses few things. Fourth, one is content with only what one wears on the body. Fifth, one diligently upholds the precepts and practices. Sixth, there is no burden in walking and coming and going. Seventh, the body is light and comfortable. Eighth, one lives in accordance with the Aranya (secluded place). Ninth, one has no attachment to where one lives. Tenth, one acts in accordance with the path of cultivation. Accepting clothes made of coarse wool also has ten benefits. First, it belongs to the category of coarse clothing. Second, one has few desires for seeking. Third, one can sit at will. Fourth, one can lie down at will. Fifth, it is easy to wash. Sixth, it is also easy to dye. Seventh, it is rarely damaged by insects. Eighth, it is difficult to damage. Ninth, one no longer accepts other clothes. Tenth, it does not delay the pursuit of the path. Spreading a sitting mat anywhere also has ten benefits. First, there is no fatigue from seeking a good Vihara (monastery) to live in. Second, there is no fatigue from seeking good sitting and bedding. Third, one does not disturb the senior monks. Fourth, one does not cause the junior monks to worry. Fifth, one has few desires. Sixth, one has few affairs. Seventh, one uses what one gets easily. Eighth, if one uses little, one has few affairs. Ninth, one does not cause the conditions for disputes and lawsuits. Tenth, one does not take away the (sitting mat) of others.
所用。樹下坐亦有十利。一無有求房舍疲苦。二無有求坐臥具疲苦。三無有所愛疲苦。四無有受用疲苦。五無處名字。六無斗諍事。七隨順四依法。八少而易得無過。九隨順修道。十無眾鬧行。死人間住亦有十利。一常得無常想。二常得死想。三常得不凈想。四常得一切世間不可樂想。五常得遠離一切所愛人。六常得悲心。七遠離戲調。八心常厭離。九勤行精進。十能除怖畏。空地坐者亦有十利。一不求樹下。二遠離我所有。三無有諍訟。四若余去無所顧惜。五少戲調。六能忍風雨寒熱蚊虻毒蟲等。七不為音聲刺蕀所刺。八不令眾生瞋恨。九自亦無有愁恨。十無眾鬧行處。◎
十住毗婆沙論卷第十六 大正藏第 26 冊 No. 1521 十住毗婆沙論
十住毗婆沙論卷第十七
聖者龍樹造
後秦龜茲國三藏鳩摩羅什譯
解頭陀品之餘
◎如五空閑說 余功德亦爾 自讀誦教他 得舍空閑處
阿練若比丘有五種分別。一以惡意欲求利養。二愚癡鈍根故行阿練若。三狂癡失意作阿練若。四為行頭陀行故作阿練若。五以諸佛菩薩賢聖所稱讚故作阿練若。於此五阿練若中為行頭陀行故作阿練若。以諸佛菩薩賢聖所稱讚故作阿練若。是二為善。餘三可呵。如五種分別阿
【現代漢語翻譯】 現代漢語譯本： 在樹下坐有十種利益：一、無需尋求房舍，免除疲憊之苦。二、無需尋求坐臥之具，免除疲憊之苦。三、沒有所愛之物，免除疲憊之苦。四、沒有受用之物，免除疲憊之苦。五、沒有處所名字的束縛。六、沒有爭鬥之事。七、隨順四依法（依法不依人，依義不依語，依智不依識，依了義經不依不了義經）。八、所需甚少且容易獲得，沒有過多的需求。九、隨順修道。十、遠離人群喧鬧。
在死人居住的地方居住也有十種利益：一、常能生起無常之想。二、常能生起死亡之想。三、常能生起不凈之想。四、常能生起對一切世間不可貪戀之想。五、常能遠離一切所愛之人。六、常能生起悲憫之心。七、遠離戲謔調笑。八、內心常生厭離。九、勤奮修行精進。十、能夠消除怖畏。
在空曠之地坐禪也有十種利益：一、不需尋求樹下。二、遠離『我所有』的執著。三、沒有爭訟。四、如果有人離去，也不會顧惜。五、減少戲謔調笑。六、能夠忍受風雨寒熱、蚊虻毒蟲等。七、不會被音聲、刺、荊棘所傷害。八、不令眾生生起瞋恨。九、自己也不會有愁恨。十、沒有人群喧鬧之處。
《十住毗婆沙論》卷第十六 大正藏第26冊 No. 1521 《十住毗婆沙論》
《十住毗婆沙論》卷第十七 聖者 龍樹（Nagarjuna）造 後秦 龜茲國（Kucha）三藏 鳩摩羅什（Kumarajiva）譯
解頭陀品之餘 ◎如五空閑說，其餘功德也一樣。 自己讀誦佛經，教導他人，就能得到捨棄空閑之處的功德。
阿練若（Aranya，意為寂靜處，遠離處）比丘有五種分別：一、以惡劣的心意欲求利養。二、因為愚癡鈍根的緣故而行阿練若。三、因為狂癡失意的緣故而作阿練若。四、爲了修行頭陀行（Dhuta，意為苦行）的緣故而作阿練若。五、因為諸佛、菩薩、賢聖所稱讚的緣故而作阿練若。在這五種阿練若中，爲了修行頭陀行的緣故而作阿練若，以及因為諸佛、菩薩、賢聖所稱讚的緣故而作阿練若，這兩種是好的。其餘三種是應該呵斥的。如同五種分別阿練若。
【English Translation】 English version: Sitting under a tree has ten benefits: 1. No need to seek housing, avoiding the fatigue of searching. 2. No need to seek sitting or sleeping arrangements, avoiding the fatigue of searching. 3. No attachment to loved ones, avoiding the fatigue of attachment. 4. No attachment to possessions, avoiding the fatigue of attachment. 5. No attachment to place names. 6. No disputes. 7. In accordance with the Four Reliances (relying on the Dharma, not the person; relying on the meaning, not the words; relying on wisdom, not consciousness; relying on definitive teachings, not provisional teachings). 8. Few needs and easy to obtain, without excessive demands. 9. In accordance with cultivation. 10. Away from the noise of crowds.
Living in a place where dead people reside also has ten benefits: 1. Constantly able to generate thoughts of impermanence. 2. Constantly able to generate thoughts of death. 3. Constantly able to generate thoughts of impurity. 4. Constantly able to generate thoughts that all worldly things are undesirable. 5. Constantly able to stay away from all loved ones. 6. Constantly able to generate compassion. 7. Away from jesting and teasing. 8. The mind constantly generates aversion. 9. Diligently practice with vigor. 10. Able to eliminate fear.
Sitting in an empty place also has ten benefits: 1. No need to seek a place under a tree. 2. Away from attachment to 'what is mine'. 3. No disputes. 4. If others leave, there is no regret. 5. Reduced jesting and teasing. 6. Able to endure wind, rain, cold, heat, mosquitoes, poisonous insects, etc. 7. Not harmed by sounds, thorns, or brambles. 8. Not causing sentient beings to generate hatred. 9. One will also have no sorrow or resentment. 10. No place with crowds and noise.
《Treatise on the Ten Stages of Bodhisattvahood》Volume 16 Tripitaka Volume 26 No. 1521 《Treatise on the Ten Stages of Bodhisattvahood》
《Treatise on the Ten Stages of Bodhisattvahood》Volume 17 Composed by the Holy Nagarjuna Translated by Kumarajiva, Tripitaka Master from Kucha of the Later Qin Dynasty
Remaining Explanation of the Chapter on Ascetic Practices ◎As the five empty places are described, the other merits are also the same. By reading and reciting the sutras oneself and teaching others, one can obtain the merit of abandoning empty places.
There are five distinctions of Aranya (quiet place, secluded place) Bhikshus: 1. Seeking profit and offerings with evil intentions. 2. Practicing Aranya because of foolishness and dull roots. 3. Practicing Aranya because of madness and loss of mind. 4. Practicing Aranya for the sake of practicing Dhuta (ascetic practices). 5. Practicing Aranya because it is praised by all Buddhas, Bodhisattvas, virtuous and holy beings. Among these five types of Aranya practice, practicing Aranya for the sake of practicing Dhuta, and practicing Aranya because it is praised by all Buddhas, Bodhisattvas, virtuous and holy beings, these two are good. The other three should be criticized. Like the five distinctions of Aranya.
練若法餘十一頭陀行亦應如是分別知。問曰。佛說若已受阿練若法終不應舍。若有因緣得捨去不。答曰。
讀誦經因緣 可舍阿練若
若比丘欲從他受讀誦經法。若欲教他讀誦。應從阿練若處來入塔寺。以是因緣可得舍離。
教他讀誦時 不應望供給 即時應唸佛 佛常有所作
阿練若從空閑處來。教他讀誦。不應求敬心供給。應當唸佛。尚自有所作。何況於我。唸佛者。佛是多陀阿伽陀三藐三佛陀。諸天龍神乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽釋提桓因四天王人非人所供養。一切眾生無上福田。尚不求他供給身自執事。我今未有所知。始欲求學。云何受他供給。復應作是念。
我應善供給 一切諸眾生 不望彼供給 自利利他故
云何為自利。若貴供給則失法施功德。若不貴供給者則得法施功德。云何為利他。若貴彼供給而教令讀誦者。彼則生念師直以世利故而教誨我不以法故。是人若以是心供給師者則不得大利。若但恭敬法故尊重師者則得大利是名利他。
從他求智慧 應不惜身命
若行者欲從他求智慧應捨身命。舍者為智慧故。勤心精進恭敬于師不惜身命。問曰。何以故。為智慧恭敬師而不惜身命。答曰。
若一字一心 以此為劫數 恭敬
【現代漢語翻譯】 現代漢語譯本：
關於其餘十一種頭陀行，也應該像這樣分別瞭解。有人問：『佛說如果已經受持阿練若法（遠離塵囂的修行方法），最終不應該捨棄。如果有什麼因緣可以捨棄離開嗎？』回答是： 『因為讀誦經典的因緣，可以捨棄阿練若法。如果比丘想要向他人學習讀誦經典的方法，或者想要教導他人讀誦，應該從阿練若處來到塔寺。因為這個因緣可以捨棄阿練若法。』 『教導他人讀誦時，不應該期望供養，應該立刻憶念佛陀，佛陀經常有所作為。』阿練若行者從空閑處來，教導他人讀誦，不應該求取恭敬和供養。應當憶念佛陀。佛陀尚且自己有所作為，何況是我。憶念佛陀，佛是多陀阿伽陀（如來）、三藐三佛陀（正等覺者）。諸天、龍神、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、釋提桓因（帝釋天）、四天王、人、非人所供養。是一切眾生無上的福田。尚且不求他人供養，親自處理事務。我如今還沒有什麼知識，才開始想要學習，怎麼能接受他人的供養呢？』又應當這樣想： 『我應當好好地供養一切眾生，不期望他們的供養，爲了自利和利他的緣故。』 『怎麼樣是自利呢？如果看重供養，就會失去法施的功德。如果不看重供養，就能得到法施的功德。怎麼樣是利他呢？如果看重他人的供養而教導他們讀誦，他們就會想：『老師只是因為世俗的利益才教導我，不是因為佛法。』如果這個人因為這種想法而供養老師，就不能得到大利益。如果只是因為恭敬佛法而尊重老師，就能得到大利益，這叫做利他。』 『向他人求取智慧，應該不吝惜身命。』如果修行者想要向他人求取智慧，應該捨棄身命。捨棄身命是爲了智慧的緣故。勤奮精進，恭敬老師，不吝惜身命。有人問：『為什麼爲了智慧恭敬老師而不吝惜身命呢？』回答是： 『如果（爲了）一個字，（付出）一心，用這樣的（態度）經過劫數（極長的時間），（仍然要）恭敬（求法）。』
【English Translation】 English version:
The remaining eleven Dhuta practices (ascetic practices) related to the Aranya practice (forest dwelling) should also be understood in the same way. Question: 'The Buddha said that if one has already undertaken the Aranya practice, one should not abandon it in the end. If there are circumstances under which one can abandon it, what are they?' Answer: 'Due to the cause of reciting scriptures, one can abandon the Aranya practice. If a Bhikshu (monk) wishes to learn the method of reciting scriptures from others, or if he wishes to teach others to recite, he should come from the Aranya to the Stupa (pagoda) or monastery. Because of this cause, one can abandon the Aranya practice.' 'When teaching others to recite, one should not expect offerings; one should immediately remember the Buddha, the Buddha is always doing something.' The Aranya practitioner comes from a secluded place to teach others to recite. One should not seek respect and offerings. One should remember the Buddha. The Buddha still has things to do himself, let alone me. Remembering the Buddha, the Buddha is Tathagata (Thus Come One), Samyak-sambuddha (Perfectly Enlightened One). The Devas (gods), Nagas (dragons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), Sakra (Indra), the Four Heavenly Kings, humans, and non-humans all make offerings. He is the supreme field of merit for all sentient beings. He does not seek offerings from others and handles matters himself. I have no knowledge yet and am just beginning to learn, how can I accept offerings from others?' One should also think: 'I should make good offerings to all sentient beings, not expecting their offerings, for the sake of benefiting myself and others.' 'How is it benefiting oneself? If one values offerings, one will lose the merit of Dharma (teachings) giving. If one does not value offerings, one will gain the merit of Dharma giving. How is it benefiting others? If one values others' offerings and teaches them to recite, they will think: 'The teacher is only teaching me for the sake of worldly benefits, not for the sake of the Dharma.' If this person makes offerings to the teacher with this thought, they will not receive great benefits. If one respects the teacher only because of reverence for the Dharma, one will receive great benefits, this is called benefiting others.' 'When seeking wisdom from others, one should not spare one's life.' If a practitioner wants to seek wisdom from others, they should give up their life. Giving up one's life is for the sake of wisdom. Diligently and vigorously, respectfully treat the teacher, not sparing one's life. Someone asks: 'Why respect the teacher and not spare one's life for the sake of wisdom?' The answer is: 'If (for) one word, (give) one's whole heart, using this (attitude) for Kalpas (immeasurably long periods of time), (one should still) respectfully (seek the Dharma).'
于師所 能說此論者 離諸諂曲心 深愛而恭敬 晝夜不休息 盡于爾所劫
隨師所教論義字數及爾所心念。若受法者心無諂曲不惜身命。晝夜恭敬始終無異。雖能如是猶不報師所益論議智慧之恩。是故弟子應離諂曲心舍貪惜身命破于憍慢。若師輕蔑及以敬愛心無有異。當生深愛心第一恭敬心。應生父母心。應生大師心。應生善知識想。應生能為難事想。應生難報心。若師聽則受所常行事。不須師敕餘事則相望師意隨事而行。師所愛重隨而愛重。不應因師求於世利。莫求師讚歎。莫求名聞。但求智慧法寶。師有謬失常應隱藏。若師過釁若彰露者。當方便覆之。師有功德稱揚流佈。深心愛樂聽受持解。思惟義趣如所說行。求自利利他者。莫為秸弟子。莫為大弟子。莫為垢弟子。莫為衰弟子。莫為無益弟子。無如是等過。但住善弟子法中。供給於師。如般舟經說。佛告颰陀婆羅。若菩薩欲得是三昧者。應勤精進于諸師所生尊重心難遭心。若從口聞。若得經卷處。於是師所應深心恭敬生父母心善知識心大師心。以能說如是法助菩提故。颰陀婆羅。若求菩薩道者。若求聲聞者。所從師讀誦是法處。不生深恭敬心父母心善知識心大師心。能得誦利是法。令不忘失久住不滅者。無有是處。何以故。颰陀婆羅以不恭
【現代漢語翻譯】 現代漢語譯本： 對於能宣說此論的老師，應當遠離一切虛偽諂媚之心，以深深的愛戴和恭敬之心對待。 日夜不懈地學習，儘自己所能地長時間跟隨老師。 要隨順老師所教的論義字句以及老師的心念。如果接受佛法的人心中沒有虛偽諂媚，不吝惜自己的身命，日夜恭敬，始終如一。即使能做到這樣，仍然無法報答老師所給予的論議智慧之恩。因此，弟子應當遠離虛偽諂媚之心，捨棄貪婪吝惜身命的想法，破除驕慢之心。對於老師的輕視或敬愛，內心都應沒有分別。應當生起深深的愛戴之心和第一等的恭敬之心。應當把老師看作父母一樣，應當把老師看作偉大的導師一樣，應當把老師看作善知識一樣，應當想著老師能為自己做很多難做的事情，應當想著難以報答老師的恩情。如果老師在聽法，就接受老師所經常做的事情。不需要老師命令，對於其他事情，就觀察老師的意圖，隨著情況而行動。老師所喜愛重視的，自己也隨之喜愛重視。不應當因為老師而追求世俗的利益，不要追求老師的讚歎，不要追求名聞利養，只求智慧法寶。老師有錯誤或缺失，常常應當隱藏。如果老師有過失或缺點被暴露出來，應當想辦法掩蓋。老師有功德，就稱揚傳播，內心深處喜愛聽聞、接受、奉持、理解，思考其中的意義，按照所說的去做。想要自利利他的人，不要做糠秕弟子，不要做大弟子（指自以為是的弟子），不要做污垢弟子，不要做衰敗弟子，不要做無益弟子。不要有這些過失，只要安住在善弟子的行為中，供養老師。如同《般舟三昧經》所說，佛告訴颰陀婆羅（Bhadrapala，賢護菩薩）：如果菩薩想要得到這種三昧，應當勤奮精進，對於諸位老師生起尊重之心和難遭難遇之心。無論是從老師口中聽聞，還是得到經卷的地方，對於這位老師都應當深深地恭敬，生起如同父母之心、善知識之心、大師之心，因為老師能夠宣說這樣的佛法來幫助菩提。颰陀婆羅（Bhadrapala，賢護菩薩），如果追求菩薩道的人，或者追求聲聞道的人，從老師那裡讀誦這些佛法的地方，不生起深深的恭敬之心、父母之心、善知識之心、大師之心，想要能夠順利地讀誦這些佛法，令其不忘失、長久住世不滅，是沒有這種可能性的。為什麼呢？颰陀婆羅（Bhadrapala，賢護菩薩），因為不恭敬的緣故。
【English Translation】 English version: Regarding the teacher who can expound this treatise, one should be free from all deceitful and flattering thoughts, and treat them with deep love and respect. One should study diligently day and night, following the teacher for as long as one can. One should follow the teacher's teachings, including the words and meanings of the treatise, as well as the teacher's intentions. If the one receiving the Dharma is free from deceit and does not spare their own life, being respectful day and night, consistently, even then, they still cannot repay the teacher's kindness of bestowing wisdom through the treatise. Therefore, a disciple should be free from deceitful thoughts, abandon greed and attachment to their own life, and break down arrogance. Whether the teacher is dismissive or loving, one's heart should remain the same. One should generate deep love and the utmost respect. One should regard the teacher as one's parents, as a great master, as a virtuous friend, thinking that the teacher can do many difficult things for oneself, and feeling that it is difficult to repay the teacher's kindness. If the teacher is listening to the Dharma, then accept what the teacher usually does. Without the teacher's command, observe the teacher's intentions in other matters and act accordingly. What the teacher loves and values, one should also love and value. One should not seek worldly benefits through the teacher, nor seek the teacher's praise, nor seek fame and gain, but only seek the treasure of wisdom and Dharma. One should always conceal the teacher's mistakes or shortcomings. If the teacher's faults or weaknesses are exposed, one should find ways to cover them up. If the teacher has merits, one should praise and spread them, listening, accepting, upholding, and understanding them with deep love, contemplating their meaning, and acting according to what is said. Those who seek to benefit themselves and others should not be like chaff disciples, not be like 'great' disciples (referring to self-righteous disciples), not be like defiled disciples, not be like declining disciples, not be like useless disciples. One should not have these faults, but only abide in the conduct of a good disciple, providing for the teacher. As the Pratyutpanna Samadhi Sutra says, the Buddha told Bhadrapala (賢護菩薩, Worthy Protector Bodhisattva): 'If a Bodhisattva wants to attain this Samadhi, they should be diligent and energetic, generating respect and a sense of rarity towards all teachers. Whether one hears from the teacher's mouth or obtains scriptures, one should deeply respect the teacher, generating a heart like that towards one's parents, a virtuous friend, and a great master, because the teacher can expound such Dharma to help towards Bodhi. Bhadrapala (賢護菩薩, Worthy Protector Bodhisattva), if those who seek the Bodhisattva path or the Shravaka path do not generate deep respect, a heart like that towards one's parents, a virtuous friend, and a great master in the place where they read and recite these Dharmas from the teacher, wanting to be able to recite these Dharmas smoothly, so that they are not forgotten and remain long-lasting and imperishable, there is no such possibility. Why? Bhadrapala (賢護菩薩, Worthy Protector Bodhisattva), because of the lack of respect.'
敬因緣故。佛法則滅。是故颰陀婆羅。若求菩薩道者。若求聲聞者。于所從聞。讀誦書寫是法處。生恭敬心父母心善知識心大師心者。于所讀誦書寫未得者令得已得久住則有是處。何以故。以恭敬心故佛法不滅。是故颰陀婆羅。我今告汝。於是師所應生深恭敬心父母心善知識心大師心。是則隨我所教。
助尸羅果品第六
如是菩薩。為求多聞知多聞義已隨說行故。能令尸羅清凈。清凈尸羅法應當修行。問曰。何等法能令尸羅清凈。答曰。
護身口意業 亦不得護法 終不令我見 及以余見雜 迴向薩婆若 此四凈尸羅
行者修此四法。尸羅自然清凈。護身口意業者。常應正念身口意業乃至小罪不令錯謬。譬如龜鱉常護頭足。此人深樂空故。于第一義中而亦不得護三業法。有人雖見法空謂知空者在。是故說不雜我見眾生見人見壽者見知者見。迴向薩婆若者。持戒果報不求余福。但為度一切眾生。以求佛道。是為四。復有四法。能令尸羅清凈。所謂。
無我我所心 亦無斷常見 入于眾緣法 則能凈尸羅
無我我所心者。不貪著我我所心。但知此心虛妄顛倒而無我法。無斷常見者。以斷常見多過故。入眾緣法者。知諸法從眾緣生無有定性。行於中道。如是四法能凈尸羅
【現代漢語翻譯】 現代漢語譯本： 因為不恭敬因緣的緣故，佛法將要滅亡。因此，颰陀婆羅（Bhadrapala，賢護菩薩）。如果有人尋求菩薩道，或者尋求聲聞道，對於他所聽聞、讀誦、書寫的佛法之處，生起恭敬心、如父母般的心、如善知識般的心、如大師般的心，那麼對於他所讀誦書寫的佛法，未得到的能夠得到，已得到的能夠長久住世，原因就在於此。為什麼呢？因為有恭敬心的緣故，佛法就不會滅亡。所以，颰陀婆羅（Bhadrapala，賢護菩薩），我現在告訴你，對於你的老師，應當生起深深的恭敬心、如父母般的心、如善知識般的心、如大師般的心，這就是隨順我的教導。
助尸羅果品第六
像這樣的菩薩，爲了尋求廣博的知識，瞭解廣博知識的意義，並且隨之修行，因此能夠使戒律清凈。清凈的戒律法應當修行。有人問：『什麼法能夠使戒律清凈呢？』回答說：
守護身口意三業，也不執著守護這些法。 最終不讓我見，以及其他任何見解混雜其中。 將功德迴向一切智（薩婆若，Sarvajna），這四點能清凈戒律。
修行者修習這四種法，戒律自然清凈。『守護身口意業』是指，常常應當以正念守護身口意三業，乃至細小的罪過也不允許犯錯。譬如烏龜和鱉常常守護自己的頭和腳。這個人因為深深地喜愛空性，所以在第一義諦中也不執著守護三業之法。有人雖然見到法是空性的，卻認為有一個知空性的人存在。因此說不雜入我見、眾生見、人見、壽者見、知者見。『迴向薩婆若』是指，持戒的果報不求其他的福報，只是爲了度一切眾生，以求佛道。這就是四種清凈戒律的方法。還有四種法，能夠使戒律清凈，那就是：
沒有我與我所的心，也沒有斷見和常見。 深入到眾緣和合的法中，就能清凈戒律。
『沒有我與我所的心』是指，不貪著於我與我所的心，只是知道這個心是虛妄顛倒的，並沒有真實的我法。『沒有斷見和常見』是指，因為斷見和常見有很多過失的緣故。『深入眾緣法』是指，知道諸法都是從眾多的因緣和合而生，沒有固定的自性，行於中道。像這樣的四種法能夠清凈戒律。
【English Translation】 English version: Due to the cause of disrespect, the Buddha's Dharma will perish. Therefore, Bhadrapala (賢護菩薩). If someone seeks the Bodhisattva path or the Sravaka path, towards the place where they hear, recite, and write the Dharma, they should generate a mind of respect, a mind like that towards parents, a mind like that towards a good teacher, and a mind like that towards a master. Then, regarding the Dharma they recite and write, what has not been attained can be attained, and what has been attained can abide for a long time. Why? Because of the mind of respect, the Buddha's Dharma will not perish. Therefore, Bhadrapala (賢護菩薩), I now tell you, towards your teacher, you should generate a deep mind of respect, a mind like that towards parents, a mind like that towards a good teacher, and a mind like that towards a master. This is following my teachings.
Chapter Six on the Fruits of Assisting Sila (戒律)
A Bodhisattva like this, in order to seek extensive learning, understand the meaning of extensive learning, and practice accordingly, is able to purify the precepts (Sila, 戒律). The pure precepts should be cultivated. Someone asks: 'What Dharma can purify the precepts?' The answer is:
Protecting the karma of body, speech, and mind, also not clinging to protecting these Dharmas. Ultimately not allowing 'I' view, and any other views to be mixed in. Dedicate the merit to Sarvajna (薩婆若, all-knowing wisdom), these four purify the precepts.
A practitioner who cultivates these four Dharmas, the precepts will naturally be purified. 'Protecting the karma of body, speech, and mind' means that one should always guard the karma of body, speech, and mind with right mindfulness, not allowing even small transgressions. Just as turtles and tortoises always protect their heads and feet. Because this person deeply loves emptiness, they also do not cling to protecting the three karmas in the ultimate truth. Although someone sees that the Dharma is empty, they think that there is someone who knows emptiness. Therefore, it is said not to mix in views of self, views of beings, views of people, views of lifespan, and views of knowers. 'Dedicate to Sarvajna' means that the fruit of upholding the precepts is not sought for other blessings, but only to liberate all beings, in order to seek the Buddha path. These are the four methods. There are also four Dharmas that can purify the precepts, namely:
Without the mind of 'I' and 'mine', also without views of annihilation and permanence. Entering into the Dharma of dependent origination, then one can purify the precepts.
'Without the mind of 'I' and 'mine'' means not being attached to the mind of 'I' and 'mine', but only knowing that this mind is false and inverted, and there is no real 'I' Dharma. 'Without views of annihilation and permanence' means because views of annihilation and permanence have many faults. 'Entering into the Dharma of dependent origination' means knowing that all Dharmas arise from the aggregation of many causes and conditions, and have no fixed nature, walking the Middle Way. These four Dharmas can purify the precepts.
。復有四法能凈尸羅。所謂。
行四聖種行 及十二頭陀 亦不樂眾鬧 念何故出家
四聖種者。所謂趣得衣服而足。趣得飲食而足。趣得坐臥具而足。樂斷樂修行。十二頭陀者。所謂受阿練若法。受乞食法。糞掃衣。一坐。常坐。食后不受非時飲食。但有三衣。毛毳衣。隨敷坐。樹下住。空地住。死人間住。亦不樂眾鬧者。不與在家出家者和合。有人雖行阿練若法。多知多識故。多人往來。是故說不樂眾鬧。若至余處。若心不與和合。何故出家者。行屍羅者作是念。我何故而出家。念已。隨出家事欲成就故。如所說行。是為四。復有四法能凈尸羅。所謂。
五陰無生滅 六性如法性 見六情亦空 不著世俗語 如是之四法 亦能凈尸羅
五陰無生滅者。思惟五陰本末故。見五陰無生滅者。見地等六性如法性。如法性不可得六性亦不可得。知六情雖是苦樂等。心心數法因緣。以正智推求。亦知是空。了達三種皆知是空。有行者貪著于空則還妨道。是故說莫貪著空。隨於世俗說空名字。如是法者能凈尸羅。問曰。若爾者云何言五陰諸法。答曰。以空故。五陰諸法空。最後言莫著于空者。空亦應舍。如是無有邪疑法妨礙尸羅。問曰。五陰諸法。以有相可相故。決定有。如說色是苦惱
相覺苦樂是受相。現有如是等諸相。云何言非空非不空。答曰。
惱壞是色相 何等為是色 若惱是色相 離相無可相 此相在何處 無相無可相 世界終無有 無相有可相 相與及可相 非合非不合 其來無所從 去亦無所至 若有合非合 成於相可相 如是則為失 相及可相相 以相成可相 相亦不自成 相自不能成 云何成可相 世界甚可愍 分別相可相 迷惑諸邪徑 邪師所欺誑 相可相則是 無相無可相 如是眼見事 如何不能知 隨計相可相 有如是戲論 隨起戲論時 則隨煩惱處
複次行者以不來不去門觀諸陰性入空。如說。
生老病死法 生時無從來 生老病死法 滅時無所去 諸陰界入性 生時無從來 滅時無所去 佛法義如是 如火非人功 亦不在鉆木 和合中亦無 而因和合有 薪盡則火滅 滅時無所去 諸緣合故有 緣散則皆無 眼識亦如是 不在於眼中 不在於色中 亦不在中間 不在和合中 亦不離和合 亦不從余來 而因和合有 和合散則無 諸法亦如是 生時無從來 滅時無所至 如彼龍心力 而有陰雲現 不從龍身出 亦不餘
【現代漢語翻譯】 現代漢語譯本 『相覺苦樂』（perceiving suffering and joy）是『受相』（characteristic of sensation）。現在有像這樣等等的諸相（various characteristics）。為什麼說它非空非不空呢？回答說：
惱壞是色相（The characteristic of form is affliction and destruction），什麼叫做『色』（form）？如果惱壞是色相，離開『相』（characteristic）就沒有可以被認識的『相』（characteristic）。 這個『相』（characteristic）在什麼地方？沒有『相』（characteristic）就沒有可以被認識的『相』（characteristic）。世界最終是沒有『相』（characteristic）而有可以被認識的『相』（characteristic）的。 『相』（characteristic）與可以被認識的『相』（characteristic），非合非不合。它的來沒有從哪裡來，去也沒有到哪裡去。 如果有合非合，成就於『相』（characteristic）和可以被認識的『相』（characteristic），這樣就失去了『相』（characteristic）以及可以被認識的『相』（characteristic）的『相』（characteristic）。 以『相』（characteristic）成就可以被認識的『相』（characteristic），『相』（characteristic）也不能自己成就。『相』（characteristic）自己不能成就，怎麼能成就可以被認識的『相』（characteristic）呢？ 世界真是可憐啊，分別『相』（characteristic）和可以被認識的『相』（characteristic），迷惑于各種邪徑，被邪師所欺騙。 『相』（characteristic）和可以被認識的『相』（characteristic）就是無『相』（characteristic）和無可認識的『相』（characteristic）。像這樣眼睛所見的事物，為什麼不能明白呢？ 隨著計較『相』（characteristic）和可以被認識的『相』（characteristic），就有這樣的戲論。隨著戲論生起的時候，就隨著煩惱而存在。
再次，修行者以不來不去的法門觀察諸陰（skandhas）的自性而證入空性。如經文所說：
生老病死法（The law of birth, aging, sickness, and death），生的時候沒有從哪裡來，生老病死法，滅的時候沒有到哪裡去。 諸陰（skandhas）、界（dhatus）、入（ayatanas）的自性，生的時候沒有從哪裡來，滅的時候沒有到哪裡去，佛法的真義就是這樣。 就像火不是人的功勞，也不在鉆木中，在和合中也沒有，而是因為和合而有。 柴燒盡了火就滅了，滅的時候沒有到哪裡去。諸緣聚合的緣故而有，緣分散了就都沒有了。 眼識也是這樣，不在於眼中，不在於色中，也不在於中間。 不在和合中，也不離開和合，也不從其餘地方來，而是因為和合而有。 和合散了就沒有了，諸法也是這樣，生的時候沒有從哪裡來，滅的時候沒有到哪裡去。 就像龍的心力，而有陰雲顯現，不從龍身出來，也不從其他地方來。
【English Translation】 English version 『Perceiving suffering and joy』 (相覺苦樂) is the 『characteristic of sensation』 (受相). Now there are such various characteristics. Why is it said that it is neither empty nor not empty? The answer is:
『The characteristic of form is affliction and destruction』 (惱壞是色相), what is called 『form』 (色)? If affliction and destruction are the characteristic of form, then apart from 『characteristic』 (相), there is no recognizable 『characteristic』 (相). Where is this 『characteristic』 (相)? Without 『characteristic』 (相), there is no recognizable 『characteristic』 (相). Ultimately, the world has no 『characteristic』 (相) but has a recognizable 『characteristic』 (相). 『Characteristic』 (相) and recognizable 『characteristic』 (相) are neither combined nor not combined. Its coming has no origin, and its going has no destination. If there is combination or non-combination, resulting in 『characteristic』 (相) and recognizable 『characteristic』 (相), then the 『characteristic』 (相) of 『characteristic』 (相) and recognizable 『characteristic』 (相) is lost. Using 『characteristic』 (相) to achieve recognizable 『characteristic』 (相), 『characteristic』 (相) cannot achieve itself. If 『characteristic』 (相) cannot achieve itself, how can it achieve recognizable 『characteristic』 (相)? The world is truly pitiable, distinguishing between 『characteristic』 (相) and recognizable 『characteristic』 (相),迷失in various wrong paths, deceived by evil teachers. 『Characteristic』 (相) and recognizable 『characteristic』 (相) are the same as no 『characteristic』 (相) and no recognizable 『characteristic』 (相). Seeing things with the eyes like this, why can't it be understood? Following the calculation of 『characteristic』 (相) and recognizable 『characteristic』 (相), there is such playful discourse. When playful discourse arises, it follows the place of affliction.
Furthermore, the practitioner observes the nature of the skandhas (諸陰) with the gate of non-coming and non-going, and enters emptiness. As it is said:
The law of birth, aging, sickness, and death (生老病死法), when born, it does not come from anywhere; the law of birth, aging, sickness, and death, when extinguished, it does not go anywhere. The nature of the skandhas (諸陰), dhatus (界), and ayatanas (入), when born, does not come from anywhere; when extinguished, it does not go anywhere; the meaning of the Buddha's teachings is like this. Like fire, it is not the work of man, nor is it in the drilling wood; it is not in the combination, but it exists because of the combination. When the firewood is exhausted, the fire is extinguished, and when extinguished, it does not go anywhere. It exists because of the aggregation of conditions, and when the conditions are dispersed, all is gone. Eye consciousness is also like this, not in the eye, not in the object, nor in the middle. It is not in the combination, nor is it apart from the combination, nor does it come from elsewhere, but it exists because of the combination. When the combination is dispersed, it is gone; all dharmas are like this, when born, they do not come from anywhere, and when extinguished, they do not go anywhere. Like the power of the dragon's mind, and there are dark clouds appearing, not coming from the dragon's body, nor from elsewhere.
處來 而此大陰雲 雨流滿世界 然後乃消滅 亦無有去處 如雲無來去 諸法亦如是 生時無從來 滅時無所去 如壁上畫人 不在一一彩 亦不在和合 壁中亦復無 畫師所亦無 畫筆中亦無 不從余處來 而因和合有 和合散則無 諸法亦如是 有時無從來 無時無所去 燈炎不在油 亦不從炷出 亦不餘處來 而因油炷有 因緣盡則滅 滅時無去處 諸法來去相 皆亦復如是
復有四法。能凈尸羅。所謂。
能自思量身 不自高下他 此二無所得 心猗無有慢 觀諸法平等 是四凈尸羅
能自思量者。行者作是念。我身不凈無常死相為何所直。如是念已。即不自高下於他人。信解身及他無我我所故無所得。猗者。得如是法故。心輕柔軟堪任受法。以此猗樂心不自高。觀諸法平等者。以空觀有為無為法一切悉等無上中下差別。如說。
若當因於下 而有中上者 下不作中上 云何因下有 下自作下者 中上先定有 若當因於中 而有下上者 中不作下上 云何因中有 中自作中者 下上先定有 若當因於上 而有中下者 上不作中下 云何因上有 上自作上者 中下先定有
【現代漢語翻譯】 現代漢語譯本 從何而來？ 這巨大的陰雲，降下雨水充滿整個世界，然後消散滅亡，也沒有一個去處。 如同雲彩沒有來處和去處，一切諸法也是如此，生起時沒有從哪裡來，滅去時也沒有去往何處。 如同墻壁上畫的人像，不在於任何一種單獨的顏色，也不在於各種顏色的混合，墻壁之中本來就沒有人像。 畫師那裡也沒有人像，畫筆之中也沒有人像，不是從其他地方而來，而是因為各種條件和合而產生。 各種條件和合消散，人像也就消失了，一切諸法也是如此，有時生起沒有來處，無時滅去沒有去處。 燈焰不在於燈油之中，也不是從燈芯中產生，也不是從其他地方而來，而是因為燈油和燈芯的因緣和合而產生。 因緣窮盡燈焰就熄滅了，熄滅時也沒有去處，一切諸法的來去之相，都是如此。
又有四種法，能夠清凈戒律（尸羅，śīla，指道德行為、戒律）。它們是：
能夠自己思量身體，不抬高自己貶低他人，對這二者沒有執著，心中安住沒有傲慢，觀察諸法平等，這就是清凈戒律的四種方法。
能夠自己思量身體是指：修行者這樣思念，我的身體是不清凈的、無常的、有死亡之相的，有什麼值得執著的呢？這樣思念之後，就不會抬高自己貶低他人。因為相信並理解身體和他人都沒有『我』和『我所』，所以沒有執著。『猗』是指：因為得到這樣的法，內心輕安柔軟，堪能接受佛法。因為這種輕安喜樂，內心不會自高自大。觀察諸法平等是指：用空觀來看待有為法和無為法，一切都是平等的，沒有上下好壞的差別。如經文所說：
如果因為低下的，才會有中等的和高等的，如果低下的不能自成中等和高等，怎麼能說因為低下才有中等和高等呢？如果低下的自己就是低下的，那麼中等和高等早就應該存在了。 如果因為中等的，才會有低下的和高等的，如果中等的不能自成低下和高等，怎麼能說因為中等才有低下和高等呢？如果中等的自己就是中等的，那麼低下和高等早就應該存在了。 如果因為高等的，才會有中等的和低下的，如果高等的不能自成中等和低下，怎麼能說因為高等才有中等和低下呢？如果高等的自己就是高等的，那麼中等和低下早就應該存在了。
【English Translation】 English version Where Does It Come From? This great dark cloud pours down rain, filling the whole world, then dissipates and vanishes, with nowhere to go. Like clouds that have no coming or going, all dharmas (dharmas, 法, teachings, phenomena) are the same: when they arise, they come from nowhere; when they cease, they go nowhere. Like a painted figure on a wall, it is not in any single color, nor in the combination of colors; the wall itself contains no figure. The painter has no figure, the brush has no figure; it does not come from elsewhere, but arises from the combination of conditions. When the conditions disperse, the figure vanishes; all dharmas are the same: sometimes arising with no coming, sometimes ceasing with no going. The flame of a lamp is not in the oil, nor does it come from the wick; it does not come from elsewhere, but arises from the conditions of oil and wick. When the conditions are exhausted, the flame is extinguished, with nowhere to go; the coming and going of all dharmas is just like this.
Furthermore, there are four dharmas that purify śīla (śīla, 尸羅, moral conduct, precepts). They are:
Being able to contemplate one's own body, not exalting oneself and denigrating others, having no attachment to these two, dwelling in the mind without arrogance, observing the equality of all dharmas—these are the four ways to purify śīla.
Being able to contemplate one's own body means: the practitioner thinks thus, 'My body is impure, impermanent, and subject to death; what is there to cling to?' Having thought thus, one does not exalt oneself and denigrate others. Because one believes and understands that neither the body nor others have a 'self' or 'what belongs to self,' one has no attachment. 'Dwelling' means: because one obtains such dharmas, the mind becomes light, soft, and capable of receiving the Dharma. Because of this lightness and joy, the mind does not become arrogant. Observing the equality of all dharmas means: using the emptiness perspective to view conditioned and unconditioned dharmas, all are equal, without superior, inferior, or intermediate distinctions. As it is said:
If because of the inferior, there would be the intermediate and the superior, if the inferior could not become the intermediate and the superior by itself, how could it be said that because of the inferior, there is the intermediate and the superior? If the inferior is itself inferior, then the intermediate and the superior should have already existed. If because of the intermediate, there would be the inferior and the superior, if the intermediate could not become the inferior and the superior by itself, how could it be said that because of the intermediate, there is the inferior and the superior? If the intermediate is itself intermediate, then the inferior and the superior should have already existed. If because of the superior, there would be the intermediate and the inferior, if the superior could not become the intermediate and the inferior by itself, how could it be said that because of the superior, there is the intermediate and the inferior? If the superior is itself superior, then the intermediate and the inferior should have already existed.
因下不得作 不因亦不得 若先定有者 不應因於下 若先定無者 云何成中上 因中不得作 不因亦不得 若先定有者 不應因於中 若先定無者 云何成下上 因上不得作 不因亦不得 若先定有者 不應因於上 若先定無者 云何成中下
複次以空一相故。觀諸法皆平等眾生亦如是。如說。
智者于空中 不說分別相 空一而無異 能如是見空 是則為見佛 佛不異空故 說言諸佛一 一切眾生一 一切法一法 無上中下別 一切佛世尊 離自性他性 一切諸眾生 亦離自他性 一切法亦爾 離自性他性 以是因緣故 是故名一相 有諸佛則非 無諸佛亦非 有諸眾生非 無諸眾生非 有諸法則非 無諸法亦非 離於有無故 名之為平等 一切佛世尊 眾生及諸法 一切不可取 名諸法平等 一切佛眾生 及法無差別 不可分別故 名之為平等 諸佛與眾生 並及一切法 入生住滅中 寂滅無所有 亦無所從來 亦復無所去 以無來去故 名之為平等 諸佛與眾生 並及一切法 悉皆無所有 過一切有道 此三非是等 亦復非非等 非等非非等 非非等
【現代漢語翻譯】 現代漢語譯本 『因下』（原因在於下方）不能產生，『不因』（沒有原因）也不能產生。 如果事先已經確定存在，就不應該再依賴於下方。 如果事先已經確定不存在，又怎麼能成就中等和上等呢？ 『因中』（原因在於中間）不能產生，『不因』（沒有原因）也不能產生。 如果事先已經確定存在，就不應該再依賴於中間。 如果事先已經確定不存在，又怎麼能成就下等和上等呢？ 『因上』（原因在於上方）不能產生，『不因』（沒有原因）也不能產生。 如果事先已經確定存在，就不應該再依賴於上方。 如果事先已經確定不存在，又怎麼能成就中等和下等呢？
其次，因為空的單一相狀，觀察諸法都是平等的，眾生也是如此。如經文所說：
智者在空性中，不說任何分別相。 空性是唯一的，沒有差異，能夠這樣看待空性， 那就是見到了佛，佛與空性沒有差別。 所以說諸佛是一體的，一切眾生是一體的， 一切法是一個法，沒有上中下等的區別。 一切佛世尊，都遠離了自性和他性。 一切諸眾生，也遠離了自性和他性。 一切法也是這樣，遠離了自性和他性。 因為這個因緣，所以稱為單一相狀。 說有諸佛是不對的，說沒有諸佛也是不對的。 說有諸眾生是不對的，說沒有諸眾生也是不對的。 說有諸法是不對的，說沒有諸法也是不對的。 遠離了有和無，就稱之為平等。 一切佛世尊，眾生以及諸法， 一切都不可執取，這就叫做諸法平等。 一切佛、眾生，以及法沒有差別， 因為不可分別，所以稱之為平等。 諸佛與眾生，以及一切法， 進入生、住、滅的過程中，寂滅而一無所有。 也沒有從哪裡來，也沒有到哪裡去。 因為沒有來去，所以稱之為平等。 諸佛與眾生，以及一切法， 全部都是空無所有，超越了一切有為之道。 這三者不是相等，也不是不相等。 既不是等，也不是非等，也不是非非等。
【English Translation】 English version 『Due to below』 cannot arise; 『not due to』 also cannot arise. If it is predetermined to exist, it should not depend on below. If it is predetermined not to exist, how can the middle and upper be achieved? 『Due to the middle』 cannot arise; 『not due to』 also cannot arise. If it is predetermined to exist, it should not depend on the middle. If it is predetermined not to exist, how can the lower and upper be achieved? 『Due to above』 cannot arise; 『not due to』 also cannot arise. If it is predetermined to exist, it should not depend on above. If it is predetermined not to exist, how can the middle and lower be achieved?
Furthermore, because of the single characteristic of emptiness (空, kong), observe that all dharmas are equal, and so are sentient beings. As it is said:
The wise do not speak of differentiating characteristics in emptiness. Emptiness is one and without difference; being able to see emptiness in this way, Is to see the Buddha; the Buddha is not different from emptiness. Therefore, it is said that all Buddhas are one, all sentient beings are one, All dharmas are one dharma, without distinction of upper, middle, or lower. All Buddhas, World Honored Ones (世尊, Shìzūn), are free from self-nature and other-nature. All sentient beings are also free from self-nature and other-nature. All dharmas are also like this, free from self-nature and other-nature. Because of this cause and condition, it is therefore called a single characteristic. To say there are Buddhas is not right; to say there are no Buddhas is also not right. To say there are sentient beings is not right; to say there are no sentient beings is also not right. To say there are dharmas is not right; to say there are no dharmas is also not right. Being apart from existence and non-existence is called equality. All Buddhas, World Honored Ones, sentient beings, and all dharmas, All are not graspable; this is called the equality of all dharmas. All Buddhas, sentient beings, and dharmas have no difference, Because they are indistinguishable, they are called equality. Buddhas and sentient beings, along with all dharmas, Enter into the process of arising, abiding, and ceasing, in stillness and without anything. Also without coming from anywhere, and also without going anywhere. Because there is no coming and going, it is called equality. Buddhas and sentient beings, along with all dharmas, Are all without anything, surpassing all paths of existence. These three are not equal, and also not non-equal. Neither equal nor non-equal, neither non-equal.
不等 如是說諸法 皆等無差別
復有四法。能凈尸羅。如說。
善能信解空 不驚無相法 眾生中大悲 能忍于無我 如是之四法 亦能凈尸羅
行者了達諸法無自性無他性故。名為信解空。如說。
一切所有法 終不自性生 若從眾緣生 則應從他有 不從自性生 云何從他生 自性已不成 他性亦復無 若離自性生 則無有自性 若離於自性 則無有自相 自性自性相 不以合故有 不以散故無 二定有則無 他不能生法 自亦不能生 自他亦不能 離二亦不生 若無有自者 云何從他生 離於世俗法 則無有自他 若他從他生 他即無自體 無體則非有 以何物生他 以無自體故 他生亦復無 四種皆空故 無法定生滅
不驚無相者。信樂遠離諸相故不驚。如說。
一切若無相 一切即有相 寂滅是無相 即為是有法 若觀無相法 無相即為相 若言修無相 即非修無相 若舍諸計著 名之為無相 取是舍著相 則為無解脫 凡以有取故 因取而有舍 離取取何事 名之以為舍 取者所用取 及以可取法 共離俱無有 是皆名寂滅 若法相因成
【現代漢語翻譯】 現代漢語譯本 不等 如是說諸法，皆等無差別。 復有四法，能凈尸羅（戒律）。如說： 善能信解空，不驚無相法，眾生中大悲，能忍于無我。 如是之四法，亦能凈尸羅。 行者了達諸法無自性無他性故，名為信解空。如說： 一切所有法，終不自性生，若從眾緣生，則應從他有。 不從自性生，云何從他生？自性已不成，他性亦復無。 若離自性生，則無有自性，若離於自性，則無有自相。 自性自性相，不以合故有，不以散故無，二定有則無。 他不能生法，自亦不能生，自他亦不能，離二亦不生。 若無有自者，云何從他生？離於世俗法，則無有自他。 若他從他生，他即無自體，無體則非有，以何物生他？ 以無自體故，他生亦復無，四種皆空故，無法定生滅。 不驚無相者，信樂遠離諸相故不驚。如說： 一切若無相，一切即有相，寂滅是無相，即為是有法。 若觀無相法，無相即為相，若言修無相，即非修無相。 若舍諸計著，名之為無相，取是舍著相，則為無解脫。 凡以有取故，因取而有舍，離取取何事，名之以為舍？ 取者所用取，及以可取法，共離俱無有，是皆名寂滅。 若法相因成，
【English Translation】 English version Unequal Thus are all dharmas spoken of, all equal and without difference. Again, there are four dharmas that can purify Śīla (moral discipline). As it is said: Good at believing and understanding emptiness, not startled by the dharma of no-characteristics, great compassion among sentient beings, able to endure no-self. These four dharmas can also purify Śīla. The practitioner understands that all dharmas have neither self-nature nor other-nature, hence it is called believing and understanding emptiness. As it is said: All existing dharmas ultimately do not arise from self-nature; if they arise from conditions, then they should arise from other. If they do not arise from self-nature, how can they arise from other? Self-nature is already unestablished, and other-nature is also non-existent. If arising apart from self-nature, then there is no self-nature; if apart from self-nature, then there is no self-characteristic. Self-nature and self-characteristic do not exist by combination, nor do they not exist by dispersion; if the two are definitely present, then they are absent. Other cannot produce dharma, nor can self produce it; neither self nor other can produce it, nor does it arise apart from the two. If there is no self, how can it arise from other? Apart from worldly dharmas, there is neither self nor other. If other arises from other, then other has no self-essence; without essence, it is non-existent; with what does it produce other? Because there is no self-essence, other-arising is also non-existent; because the four kinds are all empty, there is no fixed arising or ceasing of dharmas. Not startled by no-characteristics means not being startled because of believing in and delighting in being apart from all characteristics. As it is said: If everything is without characteristics, then everything has characteristics; quiescence is without characteristics, which is then a dharma with existence. If one observes the dharma of no-characteristics, no-characteristics then becomes a characteristic; if one speaks of cultivating no-characteristics, then it is not cultivating no-characteristics. If one abandons all attachments, it is called no-characteristics; taking this abandoning of attachments as a characteristic is then no liberation. Generally, because there is taking, there is abandoning because of taking; apart from taking, what is taken, and what is called abandoning? The taker, the taking that is used, and the dharma that can be taken, all together are absent; all of this is called quiescence. If dharmas arise from conditions,
此即為無性 若無有性者 此即無有相 若法無有性 此即無相者 云何言無性 即名為無相 若用有與無 亦遮亦應聽 雖言心不著 是則無有過 何處先有法 而後不滅者 何處先有然 而後有滅者 此有相寂滅 同無相寂滅 是故寂滅語 及寂滅語者 先來非寂滅 亦非不寂滅 亦非寂不寂 非非寂不寂
眾生中大悲者。眾生無量無邊故。悲心亦廣大。複次諸佛法無量無邊無盡如虛空。悲心是諸佛法根本。能得大法故名為大悲。一切眾生中最大者名為佛。佛所行故名為大悲。忍無我法者。信樂實法故。諸佛皆一涅槃道故。名為無我法。若入此法中心則不忍。如小草入火則燒盡。若真金入火能堪忍無失如是。若凡夫人不修習善根入無我中不能堪忍即生邪疑。是菩薩無量世來修習善根智慧猛利諸佛護念。雖未斷結使入無我法中心能忍受。無我法者陰界入十二因緣等諸法是。破我因緣如先說。是故欲凈尸羅。當行此四法。複次。
有四破尸羅 而似持尸羅 行者當精進 自製慎莫為
寶頂經迦葉品中。佛告迦葉。四種破戒比丘似如持戒比丘。何等四。迦葉。有比丘。于經戒中盡能具行而說有我。迦葉是名破戒似如持戒。複次迦葉。有比丘。誦
【現代漢語翻譯】 現代漢語譯本 此即為無自性。 如果沒有任何自性，那麼就沒有任何相狀。 如果諸法沒有自性，那麼就是沒有相狀的。 為何說沒有自性，就叫做沒有相狀呢？ 如果執著于有和無，那麼遮止和應允都應當聽取。 雖然說心不執著，這樣就沒有過失。 哪裡先有法，然後不會滅亡呢？ 哪裡先有生起，然後會有滅亡呢？ 這種有相的寂滅，和無相的寂滅是相同的。 所以寂滅的言語，以及說寂滅的人，都是如此。 本來不是寂滅，也不是不寂滅。 也不是寂滅和不寂滅，也不是非寂滅和非不寂滅。
眾生中具有大悲心的人。因為眾生無量無邊，所以悲心也廣大。而且諸佛的法無量無邊，無盡如虛空。悲心是諸佛法的根本，能夠獲得大法，所以叫做大悲。一切眾生中最大的人叫做佛。佛所行持的叫做大悲。忍受無我之法的人，是因為信樂真實之法。諸佛都是同一涅槃之道，所以叫做無我之法。如果進入此法中心則不能忍受，如同小草進入火中則燒盡。如果真金進入火中能夠堪忍而沒有損失，像這樣，如果凡夫不修習善根，進入無我之中不能堪忍，就會產生邪見和疑惑。這位菩薩無量世以來修習善根，智慧猛利，諸佛護念。雖然沒有斷除結使，進入無我法中心也能忍受。無我法就是陰、界、入、十二因緣等諸法。破除我執的因緣如先前所說。所以想要清凈戒律，應當行持這四種法。而且。
有四種破戒，卻像持戒一樣。 修行者應當精進，自我剋制，謹慎不要去做。
在《寶頂經·迦葉品》中，佛告訴迦葉：有四種破戒的比丘，看起來像持戒的比丘。是哪四種呢？迦葉，有一種比丘，對於經戒能夠完全具足地實行，卻說有我（ātman）。迦葉，這叫做破戒，卻像持戒。再次，迦葉，有一種比丘，誦
【English Translation】 English version This is precisely the absence of inherent existence (niḥsvabhāva). If there is no inherent existence, then there is no characteristic (lakṣaṇa). If phenomena (dharma) have no inherent existence, then they are without characteristics. How can it be said that the absence of inherent existence is the same as being without characteristics? If one clings to 'existence' and 'non-existence,' then both refutation and acceptance should be considered. Although it is said that the mind does not cling, there is no fault in this. Where is there a phenomenon that exists first and then does not perish? Where is there something that arises first and then ceases? This cessation of characteristics is the same as the cessation of non-characteristics. Therefore, the words of cessation, and those who speak of cessation, are like this. Originally, it is neither cessation nor non-cessation. Neither cessation and non-cessation, nor non-cessation and non-non-cessation.
Among sentient beings, those with great compassion (mahākaruṇā). Because sentient beings are immeasurable and boundless, compassion is also vast. Moreover, the Buddha's teachings are immeasurable, boundless, and endless like space. Compassion is the root of the Buddha's teachings, and because it can attain great Dharma, it is called great compassion. The greatest among all sentient beings is called Buddha. What the Buddha practices is called great compassion. Those who endure the Dharma of no-self (anātman) do so because they believe in and delight in the true Dharma. All Buddhas follow the same path of Nirvana (nirvāṇa), so it is called the Dharma of no-self. If one enters this Dharma with a clinging mind, one cannot endure it, like a small blade of grass entering fire and being burned up. If genuine gold enters fire, it can endure without loss. Likewise, if ordinary people do not cultivate good roots and enter into no-self, they cannot endure it and will generate wrong views and doubts. This Bodhisattva (bodhisattva) has cultivated good roots for countless lifetimes, has sharp wisdom, and is protected by all Buddhas. Although they have not severed the bonds (kleśa), they can endure when entering the Dharma of no-self with their mind. The Dharma of no-self includes the aggregates (skandha), realms (dhātu), entrances (āyatana), twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), and other phenomena. The causes for breaking down the ego are as previously explained. Therefore, if one wishes to purify their morality (śīla), one should practice these four dharmas. Furthermore,
There are four kinds of breaking the precepts (śīla), which appear to be keeping the precepts. Practitioners should be diligent, self-controlled, and careful not to do them.
In the Kāśyapa Chapter of the Ratnakūṭa Sūtra, the Buddha told Kāśyapa: There are four kinds of monks who break the precepts but appear to be keeping the precepts. What are the four? Kāśyapa, there is a monk who can fully practice the precepts in the scriptures but says there is a self (ātman). Kāśyapa, this is called breaking the precepts but appearing to be keeping them. Again, Kāśyapa, there is a monk who recites
持律經守護戒行。于身見中不動不離。是名破戒似如持戒。複次迦葉。有比丘。具行十二頭陀。而見諸法定有。是名破戒似如持戒。複次迦葉。有比丘。緣眾生行慈心。聞諸行無生相心則驚畏。是名破戒似如持戒。迦葉。此四破戒人似如持戒。複次。
世尊之所說 沙門有四品 應為第四者 遠離前三種
迦葉品中說四種比丘者。應學第四沙門。不應為三。何等為四。佛告迦葉。有四種沙門。一者形色相沙門。二者威儀矯異沙門。三者貪求名利沙門。四者真實行沙門。云何名為形色相沙門。有沙門形沙門色相。所謂著僧伽梨剃除鬚髮。執持黑缽。而行不凈身業不凈口業不凈意業。不求寂滅。不求善。慳貪懈怠行惡法。破戒不樂修道。是名形色相沙門。云何威儀矯異沙門。具四種威儀。審諦安詳趣得衣食。行聖種行。不與在家出家和合。少於語言。以是所行。欲取人意心不清凈。如此威儀不為善。不為寂滅。而見諸法定有。于空無所有法畏如墮坑。見說空者生怨家想。是名威儀矯異沙門。云何為貪求名利沙門。有沙門雖強能持戒。作是念。云何令人知我持戒。強求多聞。云何令人知我多聞。強作阿練若法。云何令人知我是阿練若。強行少欲知足遠離。云何令人知我少欲知足行遠離法。非為厭離心故。非
【現代漢語翻譯】 現代漢語譯本：持律經守護戒行，卻在身見（認為身體是真實存在的錯誤觀念）中不動不離，這叫做破戒卻像持戒。再次，迦葉（佛陀的弟子名）。有比丘（出家修行的男子），具行十二頭陀（苦行），卻認為一切法是實有的，這叫做破戒卻像持戒。再次，迦葉。有比丘，緣眾生行慈心，聽到諸行無生相（一切事物本無自性）就心生驚畏，這叫做破戒卻像持戒。迦葉，這四種破戒的人卻像持戒。再次。 世尊所說，沙門（出家修行的人）有四品，應當成為第四種，遠離前三種。 迦葉品中說四種比丘，應當學習第四種沙門，不應當成為前三種。哪四種呢？佛告訴迦葉，有四種沙門：第一種是形色相沙門，第二種是威儀矯異沙門，第三種是貪求名利沙門，第四種是真實行沙門。什麼叫做形色相沙門？有沙門的形貌和沙門的色相，穿著僧伽梨（袈裟），剃除鬚髮，拿著黑缽，卻行不凈的身業、不凈的口業、不凈的意業，不求寂滅，不求善法，慳貪懈怠，行惡法，破戒不樂於修道，這叫做形色相沙門。什麼叫做威儀矯異沙門？具有四種威儀，審諦安詳，爲了得到衣食，行聖種行（高尚的行為），不與在家出家之人和合，很少說話，用這些行為來博取他人好感，內心不清凈。這樣的威儀不爲了善法，不爲了寂滅，卻認為一切法是實有的，對於空無所有的法，畏懼如同掉入深坑，見到說空性的人，就生起怨恨之心，這叫做威儀矯異沙門。什麼叫做貪求名利沙門？有的沙門雖然勉強能夠持戒，卻想著：如何才能讓人知道我持戒呢？勉強追求多聞，想著：如何才能讓人知道我多聞呢？勉強做阿練若法（在寂靜處修行），想著：如何才能讓人知道我是阿練若行者呢？勉強行少欲知足遠離，想著：如何才能讓人知道我少欲知足行遠離法呢？不是因為厭離心的緣故，不是爲了...
【English Translation】 English version: Holding the precepts of the Vinaya Sutra and guarding the conduct, yet remaining unmoved and inseparable from the view of self (the mistaken notion that the body is truly existent), this is called breaking the precepts while appearing to uphold them. Furthermore, Kashyapa (name of Buddha's disciple), there are Bhikshus (ordained monks) who practice the twelve Dhutas (ascetic practices), but believe that all dharmas (phenomena) are inherently existent; this is called breaking the precepts while appearing to uphold them. Furthermore, Kashyapa, there are Bhikshus who cultivate loving-kindness towards sentient beings, but are frightened upon hearing that all phenomena are without inherent existence (anutpada); this is called breaking the precepts while appearing to uphold them. Kashyapa, these four types of precept-breakers resemble precept-holders. Furthermore, The World Honored One said, 'There are four types of Shramanas (ascetics); one should become the fourth, and stay away from the first three.' In the Kashyapa chapter, it is said that among the four types of Bhikshus, one should learn to be the fourth type of Shramana, and should not be the first three. What are the four? The Buddha told Kashyapa, 'There are four types of Shramanas: the first is the Shramana of Form and Appearance, the second is the Shramana of Affected Demeanor, the third is the Shramana who Greedily Seeks Fame and Profit, and the fourth is the Shramana of Genuine Practice. What is called the Shramana of Form and Appearance? They have the form and appearance of a Shramana, wearing the Sanghati (robe), shaving their beard and hair, and carrying a black bowl, yet they engage in impure bodily actions, impure verbal actions, and impure mental actions. They do not seek Nirvana, nor do they seek goodness. They are miserly, lazy, and engage in evil dharmas, breaking the precepts and not delighting in cultivation. This is called the Shramana of Form and Appearance. What is called the Shramana of Affected Demeanor? They possess the four kinds of dignified behavior, being deliberate and composed, seeking to obtain clothing and food, practicing noble conduct, not associating with laypeople or monastics, and speaking little. With these actions, they seek to gain the favor of others, but their minds are not pure. Such demeanor is not for the sake of goodness, nor for the sake of Nirvana, but they believe that all dharmas are inherently existent. They fear the emptiness and non-existence of dharmas as if falling into a pit. When they see someone speaking of emptiness, they develop thoughts of enmity. This is called the Shramana of Affected Demeanor. What is called the Shramana who Greedily Seeks Fame and Profit? Some Shramanas, although they can barely uphold the precepts, think, 'How can I make others know that I uphold the precepts?' They force themselves to seek much learning, thinking, 'How can I make others know that I am learned?' They force themselves to practice the Aranyaka Dharma (practice in a secluded place), thinking, 'How can I make others know that I am an Aranyaka practitioner?' They force themselves to practice few desires, contentment, and detachment, thinking, 'How can I make others know that I have few desires, am content, and practice detachment?' It is not because of a mind of renunciation, not for the sake of...
為滅煩惱故。非以求八直聖道故。非為涅槃故。非度一切眾生故。是名求名利沙門。云何真實行沙門。有沙門尚不貪惜身。何況惜名利聞諸法空無所有。心大歡喜隨說而行。尚不貪惜涅槃而行梵行。何況貪惜三界。尚不著空見。何況著我人眾生壽者命者知者見者見。于諸煩惱中而求解脫。不于外求。觀一切法本來清凈無垢。此人但依于身不依于余。以諸法實相尚不貪法身。何況色身。見法離相不以言說。尚不分別無為聖眾。何況眾人。不為斷不為修習故。不惡生死不樂涅槃無縛無解。知諸佛法無有定相。知已不往來生死亦復不滅。迦葉。是名隨真實行沙門。迦葉。汝等應勤行真實行。沙門莫為名字所害。複次。
不為王等法 而持于尸羅 亦不依生等 而持于尸羅
行者欲凈尸羅。不應為王等法。王等法者。佛為凈德力士說。善男子。菩薩尸羅者。乃至失命因緣猶不破戒。不期為國王故持戒。不期生天故持戒。不期為釋提桓因不為梵天王不為富樂自在力故持戒不為名聞稱讚故。不為利養故持戒。不為壽命故。不為飲食衣服臥具醫藥資生物故持戒。不依生等法者。不為生天人持戒。不自依持戒。不依他持戒。不依今世持戒。不依後世持戒。不依色不依受想行識不依眼不依入不依耳鼻舌身意故持戒。不依
【現代漢語翻譯】 現代漢語譯本：爲了滅除煩惱的緣故，不是爲了尋求八正道（Astadharma，達到涅槃的八種正確方法）的緣故，不是爲了涅槃（Nirvana，佛教中的解脫境界）的緣故，不是爲了度化一切眾生的緣故，這叫做追求名利的沙門（Sramana，佛教修行者）。什麼是真實修行的沙門呢？有沙門尚且不貪戀愛惜自己的身體，更何況是愛惜名利呢？聽聞諸法皆空無所有，心中非常歡喜，隨順所說的道理而修行。尚且不貪戀愛惜涅槃而修行梵行（Brahmacarya，清凈的修行生活），更何況是貪戀愛惜三界（Trailokya，欲界、色界、無色界）呢？尚且不執著于空見，更何況是執著於我、人、眾生、壽者、命者、知者、見者這些概念呢？在各種煩惱中尋求解脫，而不是向外尋求。觀察一切法本來就是清凈無垢的。這種人只是依靠自身，不依靠其他。因為諸法的實相尚且不貪戀法身（Dharmakaya，佛的法性之身），更何況是色身（Rupakaya，佛的色相之身）呢？見到法是離相的，無法用言語表達。尚且不分別無為的聖眾，更何況是分別其他人呢？不是爲了斷滅，也不是爲了修習的緣故，不厭惡生死，也不喜樂涅槃，沒有束縛也沒有解脫。知道諸佛的法沒有固定的相狀。知道這些之後，就不再往來於生死，也不滅度。迦葉（Kasyapa，佛陀的弟子），這叫做隨順真實修行的沙門。迦葉，你們應當勤奮地進行真實的修行，不要被名利所害。再次。
不爲了國王等世俗的法則而持守戒律（Sila，道德規範），也不依靠出生等條件而持守戒律。
修行者想要清凈戒律，不應該爲了國王等世俗的法則。國王等世俗的法則，佛陀為凈德力士（具有清凈功德和力量的人）說：『善男子，菩薩（Bodhisattva，立志成佛的修行者）的戒律是，乃至失去生命的因緣也不破壞戒律。不期望爲了成為國王而持戒，不期望爲了生天而持戒，不期望爲了成為釋提桓因（Sakra Devanam Indra，忉利天之主），不爲了梵天王（Brahma，色界之主），不爲了富樂自在的力量而持戒，不爲了名聞稱讚的緣故，不爲了利益供養的緣故而持戒，不爲了壽命的緣故，不爲了飲食衣服臥具醫藥資生物的緣故而持戒。不依靠出生等條件而持戒，不爲了生天人而持戒。不自己依靠而持戒，不依靠他人而持戒，不依靠今世而持戒，不依靠後世而持戒，不依靠色（Rupa，物質現象），不依靠受（Vedana，感受），想（Samjna，概念），行（Samskara，意志），識（Vijnana，意識），不依靠眼（Aksu，視覺器官），不依靠入（Ayatana，感覺的入口），不依靠耳鼻舌身意而持戒。不依靠……』
【English Translation】 English version: For the sake of extinguishing afflictions, not for the sake of seeking the Eightfold Noble Path (Astadharma, the eight correct ways to achieve Nirvana), not for the sake of Nirvana (Nirvana, the state of liberation in Buddhism), not for the sake of liberating all sentient beings, this is called a fame-seeking and profit-seeking Sramana (Sramana, a Buddhist practitioner). What is a truly practicing Sramana? There are Sramanas who do not even covet or cherish their own bodies, let alone cherish fame and profit. Hearing that all dharmas are empty and without substance, their hearts are filled with great joy, and they practice according to what is said. They do not even covet or cherish Nirvana while practicing Brahmacarya (Brahmacarya, a pure and virtuous way of life), let alone covet or cherish the Three Realms (Trailokya, the Desire Realm, the Form Realm, and the Formless Realm)? They do not even cling to the view of emptiness, let alone cling to concepts such as 'I,' 'person,' 'sentient being,' 'life-span,' 'life,' 'knower,' and 'seer'? They seek liberation from afflictions, not seeking it externally. They observe that all dharmas are originally pure and without defilement. Such a person relies only on themselves, not relying on others. Because they do not even covet the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature), let alone the Rupakaya (Rupakaya, the body of the Buddha's physical form)? Seeing that the Dharma is free from characteristics and cannot be expressed in words, they do not even discriminate against the unconditioned holy assembly, let alone discriminate against other people? It is not for the sake of cessation, nor for the sake of cultivation, not hating birth and death, nor delighting in Nirvana, without bondage and without liberation. Knowing that the Buddhas' teachings have no fixed characteristics, knowing this, they no longer come and go in birth and death, nor do they cease to exist. Kasyapa (Kasyapa, one of the Buddha's disciples), this is called a Sramana who follows the true practice. Kasyapa, you should diligently engage in true practice, and do not be harmed by fame and profit. Furthermore.
One does not uphold the precepts (Sila, moral codes) for the sake of kings or other worldly laws, nor does one rely on birth or other conditions to uphold the precepts.
If a practitioner wishes to purify the precepts, they should not do so for the sake of kings or other worldly laws. The Buddha spoke of worldly laws such as kings for the sake of pure and virtuous strong men: 'Good man, the precepts of a Bodhisattva (Bodhisattva, a practitioner who aspires to become a Buddha) are such that they would not break the precepts even if it meant losing their life. They do not expect to become a king by upholding the precepts, nor do they expect to be born in heaven by upholding the precepts, nor do they expect to become Sakra Devanam Indra (Sakra Devanam Indra, the lord of the Trayastrimsa Heaven), nor for the sake of Brahma (Brahma, the lord of the Form Realm), nor for the sake of the power of wealth and freedom, nor for the sake of fame and praise, nor for the sake of benefits and offerings, nor for the sake of longevity, nor for the sake of food, clothing, bedding, medicine, or other necessities. One does not rely on conditions such as birth to uphold the precepts, nor does one uphold the precepts for the sake of being born as a deva or human. One does not uphold the precepts by relying on oneself, nor by relying on others, nor by relying on this life, nor by relying on the next life, nor by relying on form (Rupa, material phenomena), nor by relying on feeling (Vedana, sensation), perception (Samjna, concept), volition (Samskara, will), or consciousness (Vijnana, consciousness), nor by relying on the eye (Aksu, visual organ), nor by relying on the entrance (Ayatana, the entrance of sensation), nor by relying on the ear, nose, tongue, body, or mind to uphold the precepts. One does not rely on...'
欲界色界無色界故持戒。不為得脫地獄畜生餓鬼阿修羅惡道故持戒。不為畏天中貧故持戒。不為畏人中貧故持戒。不為畏夜叉貧故持戒。問曰。若不為如此等法者。為何法故持戒。答曰。
為欲令三寶 久住故持戒 為欲得種種 利益故持戒
三寶久住者。為不斷佛種故持戒。為轉法輪故持戒。為攝聖眾故持戒。為脫生老病死憂悲苦惱故持戒。為度一切眾生故持戒。為令一切眾生得安樂故持戒。為令眾生到安樂處故持戒。為修禪定故持戒。為智慧解脫解脫知見故持戒。是事如凈德經中廣說。
菩薩能如是 成就於尸羅 不失於十利 及餘種種利 亦復不墮于 四難處邪道 不得四失法 不值四壞法 又得不欺誑 諸佛等四法 能過墮地獄 十事諸怖畏
不失於十利者。不失常為轉輪聖王。常于彼中不失不放逸心。不失常作釋提桓因。常于彼中不失不放逸心。常不失求諸佛道。常不失諸菩薩所教化事。常不失樂說辯才。常不失種諸善根福德滿足所愿。常不失為諸佛菩薩賢聖所贊。常不失疾能具足一切智慧。是為十。種種利者。于種種功德不退失。如經中說。菩薩善守持戒。常為諸天所贊。諸龍王善護諸人供養。常為諸佛所念。常為世間大師。愍念眾生。不墮四難處等
【現代漢語翻譯】 現代漢語譯本 在欲界（Kāmadhātu，指眾生有情慾和物質慾望的生存領域）中，持戒並非爲了避免墮入地獄、畜生、餓鬼、阿修羅等惡道。也不是因為害怕在天界、人間或夜叉界遭受貧困而持戒。有人問：如果不爲了這些目的，那麼持戒是爲了什麼呢？回答是：
爲了讓三寶（佛、法、僧）長久住世而持戒，爲了獲得種種利益而持戒。
三寶長久住世，是爲了不斷絕佛種而持戒，爲了轉法輪而持戒，爲了攝受聖眾而持戒，爲了脫離生、老、病、死、憂、悲、苦、惱而持戒，爲了度化一切眾生而持戒，爲了讓一切眾生得到安樂而持戒，爲了讓眾生到達安樂之處而持戒，爲了修習禪定而持戒，爲了獲得智慧、解脫以及解脫知見而持戒。這些內容在《凈德經》中有詳細說明。
菩薩如果能夠這樣成就戒律，就不會失去十種利益以及其他種種利益，也不會墮入四種艱難之處和邪道，不會遭遇四種失法，不會遇到四種壞法，還能獲得不欺騙諸佛等四種功德，能夠超越墮入地獄的十種怖畏。
不失去十種利益是指：不會失去常為轉輪聖王的機會，並且始終保持不放逸的心；不會失去常作釋提桓因（Śakro devānām indraḥ，帝釋天）的機會，並且始終保持不放逸的心；不會失去尋求諸佛之道的機會；不會失去諸菩薩所教化的事業；不會失去樂說辯才；不會失去種植各種善根、福德圓滿所愿的機會；不會失去被諸佛菩薩賢聖所讚歎的機會；不會失去迅速具足一切智慧的機會。這就是十種利益。種種利益是指在種種功德上不會退失。如經中所說，菩薩善於守護戒律，常為諸天所讚歎，諸龍王善於守護，人們樂於供養，常為諸佛所憶念，常為世間大師，憐憫眾生，不墮入四難處等。
【English Translation】 English version In the Desire Realm (Kāmadhātu, the realm of existence where beings have desires for sensual pleasures and material things), one does not uphold precepts to avoid falling into the evil paths of hell, animals, hungry ghosts, or asuras. Nor does one uphold precepts out of fear of poverty in the heavens, the human realm, or the realm of yakshas. Someone asks: If not for these reasons, then for what purpose does one uphold precepts? The answer is:
One upholds precepts to ensure the long-lasting presence of the Three Jewels (Buddha, Dharma, Sangha), and to obtain various benefits.
The long-lasting presence of the Three Jewels is for the sake of not cutting off the lineage of the Buddha, for turning the Wheel of Dharma, for gathering the holy assembly, for liberation from birth, old age, sickness, death, sorrow, grief, suffering, and distress, for liberating all sentient beings, for enabling all sentient beings to attain peace and happiness, for enabling sentient beings to reach places of peace and happiness, for cultivating dhyana (meditative absorption), and for attaining wisdom, liberation, and the knowledge and vision of liberation. These matters are extensively explained in the Jing De Jing.
If a Bodhisattva can thus accomplish the precepts, they will not lose the ten benefits and various other benefits, nor will they fall into the four difficult places and wrong paths, nor will they encounter the four losses, nor will they encounter the four destructive things, and they will also obtain the four merits of not deceiving the Buddhas, and they will be able to transcend the ten fears of falling into hell.
Not losing the ten benefits means: not losing the opportunity to always be a Chakravartin (universal monarch), and always maintaining a non-negligent mind in that state; not losing the opportunity to always be Śakro devānām indraḥ (Lord Indra), and always maintaining a non-negligent mind in that state; not losing the opportunity to seek the path of all Buddhas; not losing the activities of teaching and transforming by all Bodhisattvas; not losing the eloquence of joyful speech; not losing the opportunity to plant various roots of goodness and fulfill all wishes with abundant merit; not losing the opportunity to be praised by all Buddhas, Bodhisattvas, and sages; and not losing the opportunity to quickly perfect all wisdom. These are the ten benefits. The various benefits refer to not regressing in various merits. As it is said in the sutra, a Bodhisattva who skillfully upholds the precepts is always praised by the devas, the dragon kings skillfully protect and people are happy to make offerings, is always remembered by all Buddhas, is always a great teacher of the world, and has compassion for sentient beings, and does not fall into the four difficult places, etc.
邪道者。菩薩能如是成就尸羅者。不墮四難處。一不生無佛處。二不生邪見家。三不生長壽天。四不墮一切惡道。得四不失法者。一不失菩提心。二不失唸佛。三不失常求多聞。四不失念無量世事。不值四壞法者。一不值法壞。二不值刀兵。三不值惡毒。四不值飢餓。得四不誑法者。一不欺誑十方諸佛。二不欺誑諸天神等。三不欺誑眾生。四不自欺誑身。又過十怖畏者。菩薩如是清凈持戒。能過墮地獄等十怖畏。何等十。一能過地獄怖畏。二能過畜生怖畏。三能過餓鬼怖畏。四能過貧窮怖畏。五能過誹謗呵罵惡名怖畏。六能過諸煩惱所覆怖畏。七能過聲聞辟支佛正位怖畏。八能過天人龍神夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽等怖畏。九能過刀兵惡毒水火師子虎狼他人所害怖畏。十能過邪見怖畏。菩薩如是凈持于戒。則能住諸佛法。所謂四十不共法。堪任為法器。
贊戒品第七
菩薩如是凈持尸羅。能攝種種功德諸利。如無盡意菩薩說。複次略贊尸羅少分。尸羅者。是出家人第一所喜樂處。如年少富貴最可喜樂。能增長善法。如慈母養子。能防護衰患如父護子。尸羅能成就諸出家者一切大利。如白衣多財尸羅能救一切苦惱。如正行順理。尸羅善人所敬。如報恩法。尸羅人所愛重。猶如壽命。尸羅智者所
【現代漢語翻譯】 現代漢語譯本 邪道者（持邪見的人）。菩薩如果能夠這樣成就尸羅（戒律）的話，就不會墮入四種困難的境地：一、不會出生在沒有佛法的時代或地方；二、不會出生在持有邪見的家庭；三、不會出生在長壽天（指壽命極長的天界，但缺乏佛法）；四、不會墮入一切惡道（地獄、餓鬼、畜生）。 得到四種不會失去的功德：一、不會失去菩提心（覺悟之心）；二、不會失去憶念佛陀；三、不會失去經常尋求多聞佛法；四、不會失去憶念無量世的事情。 不會遇到四種壞法的情況：一、不會遇到佛法被破壞；二、不會遇到刀兵劫（戰爭）；三、不會遇到惡毒侵害；四、不會遇到飢餓災荒。 得到四種不欺騙的功德：一、不欺騙十方諸佛；二、不欺騙諸天神等；三、不欺騙眾生；四、不自我欺騙。 又能超越十種怖畏：菩薩如果這樣清凈地持戒，能夠超越墮入地獄等的十種怖畏。是哪十種？一、能夠超越地獄的怖畏；二、能夠超越畜生的怖畏；三、能夠超越餓鬼的怖畏；四、能夠超越貧窮的怖畏；五、能夠超越誹謗、呵罵、惡名的怖畏；六、能夠超越被各種煩惱所覆蓋的怖畏；七、能夠超越證得聲聞、辟支佛果位的怖畏（因為菩薩追求的是更高的佛果）；八、能夠超越天人、龍神、夜叉、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）等的怖畏；九、能夠超越刀兵、惡毒、水火、獅子、虎狼、他人所害的怖畏；十、能夠超越邪見的怖畏。菩薩如果這樣清凈地持守戒律，就能安住于諸佛的法中，也就是所謂的四十不共法（佛獨有的四十種功德），堪能成為弘揚佛法的法器。 贊戒品第七 菩薩如果這樣清凈地持守尸羅（戒律），能夠攝取種種功德利益，就像無盡意菩薩所說的那樣。再次簡略地讚歎尸羅的少部分功德。尸羅，是出家人第一所喜樂的地方，就像年輕人喜愛富貴一樣，能夠增長善法，就像慈母養育孩子一樣，能夠防護衰敗患難，就像父親保護孩子一樣。尸羅能夠成就所有出家人的大利益，就像白衣（在家居士）擁有很多財富一樣，尸羅能夠救助一切苦惱，就像行為端正順應道理一樣。尸羅是善人所尊敬的，就像報恩一樣。尸羅是人們所珍愛的，就像生命一樣。尸羅是智者所看重的。
【English Translation】 English version The heretics (those who hold wrong views). If a Bodhisattva can thus accomplish Śīla (precepts), he will not fall into the four difficult places: 1. He will not be born in a place or time without the Buddha's teachings; 2. He will not be born into a family with wrong views; 3. He will not be born in the long-life heavens (referring to heavens with extremely long lifespans but lacking the Dharma); 4. He will not fall into any of the evil realms (hell, hungry ghosts, animals). He will obtain four non-losing qualities: 1. He will not lose the Bodhicitta (the mind of enlightenment); 2. He will not lose mindfulness of the Buddha; 3. He will not lose the constant seeking of extensive learning of the Dharma; 4. He will not lose the ability to remember countless past lives. He will not encounter four destructive situations: 1. He will not encounter the destruction of the Dharma; 2. He will not encounter war; 3. He will not encounter harm from evil poisons; 4. He will not encounter famine. He will obtain four non-deceiving qualities: 1. He will not deceive the Buddhas of the ten directions; 2. He will not deceive the gods and deities; 3. He will not deceive sentient beings; 4. He will not deceive himself. Furthermore, he will transcend ten fears: If a Bodhisattva maintains precepts purely in this way, he can transcend the ten fears such as falling into hell. What are the ten? 1. He can transcend the fear of hell; 2. He can transcend the fear of being an animal; 3. He can transcend the fear of being a hungry ghost; 4. He can transcend the fear of poverty; 5. He can transcend the fear of slander, scolding, and bad reputation; 6. He can transcend the fear of being covered by various afflictions; 7. He can transcend the fear of attaining the positions of Śrāvaka (voice-hearer) and Pratyekabuddha (solitary Buddha) (because Bodhisattvas pursue a higher Buddhahood); 8. He can transcend the fears of devas (gods), nāgas (dragons), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), etc.; 9. He can transcend the fears of weapons, poisons, water, fire, lions, tigers, wolves, and harm from others; 10. He can transcend the fear of wrong views. If a Bodhisattva thus purely upholds the precepts, he can abide in the Buddhas' Dharma, which is the so-called forty unshared qualities (forty unique qualities of a Buddha), and be capable of being a vessel for propagating the Dharma. Chapter Seven: Praising the Precepts If a Bodhisattva thus purely upholds Śīla (precepts), he can gather various merits and benefits, as the Bodhisattva Akṣayamati (Inexhaustible Wisdom) said. Again, briefly praising a small portion of the merits of Śīla. Śīla is the first place of joy for a renunciant, just as a young person loves wealth and nobility, it can increase good dharmas, just as a loving mother nurtures her child, it can protect against decline and suffering, just as a father protects his child. Śīla can accomplish great benefits for all renunciants, just as a layman has much wealth, Śīla can save from all suffering, just as righteous conduct accords with reason. Śīla is respected by good people, just like repaying kindness. Śīla is cherished by people, just like life. Śīla is valued by the wise.
貴。如智慧。求解脫者善護尸羅。如王密事大臣守護。樂道利者。愛重尸羅。如樂涅槃愛重佛法。智慧之人善守尸羅。如惜壽者護安身法救死時急。尸羅為最如遇急難得善知識。尸羅清凈莊嚴賢人。如貴家女慚愧無穢。尸羅即是功德之初門。如不諂曲開諸善利。尸羅最是梵行之本。如直心則是正見之本。諸大人法以尸羅為本。如求重位以直心為本。尸羅即是功德寶𧂐。如不放逸。亦如正念能生諸利。亦如賢友初中后善。學正法者不得過越。如海常限。尸羅即是功德住處。亦如大地萬物依止。尸羅潤益諸善功德。亦如天雨潤益種子能成五根。如火熟物能生諸利。如風成身。尸羅能受一切道果。亦如虛空含受萬物亦如吉瓶隨愿皆得。亦如美膳利益諸根。尸羅善能通利諸道。能令諸根清凈無礙。智慧壽命以尸羅為本。猶如身命以氣息為本。尸羅即是最上依處如民依王。尸羅即是諸功德主。如軍大將。尸羅得眾快樂。如隨意婦能稱夫心。若求涅槃及生天上。尸羅即是學道資用。如彼遠行必持衣糧。尸羅將人令至善處。如經險路得善導師。尸羅度人從生死過。猶如牢船得渡大海。尸羅能滅諸煩惱患。猶如良藥能消眾病。尸羅器仗能御魔賊。如善兵器能對敵陣。如所愛親經難不捨。尸羅將人諸衰惱中隨護不捨。尸羅能照後世癡冥。
如大燈明能除黑闇。尸羅度人出諸惡道。如度深水得好橋樑。尸羅能除煩惱熱急。如清涼室能除毒熱。欲墮惡趣尸羅能救。如勇士持刃救人怖畏。諸凡夫人應深愛尸羅如諸菩薩學諦勝處。行者善行屍羅如諸菩薩行舍勝處得果之人善修尸羅亦如菩薩修滅勝處護持尸羅令人得果。亦如菩薩修慧勝處。不壞法者能凈尸羅如諸菩薩清凈無垢。諸惡人等舍離尸羅如彼諂曲舍離直心。放逸之人不行屍羅如慳貪者不行惠施。放逸之人舍離尸羅如戲論者離寂滅法。愚癡之人無有尸羅猶如盲者不見五色。無思惟者去尸羅遠。如離八道去涅槃遠。善愛身者深樂尸羅如阿羅漢深愛樂法。尸羅能使無惱善法相續不斷。如佛出世善事不絕。尸羅能令諸道果住。如佛神力令法久住。尸羅如佛自利利人。尸羅善護諸善功德。如王知時能護國界。尸羅安行者心。如須陀洹果。如時發事後則無悔。尸羅究竟必得涅槃。如菩薩愿究竟得佛。尸羅亦如良田好澤投之以種疾得增長。尸羅是正行之因。如知時方等是成諸事因。如人端嚴福德智慧人所尊貴。尸羅如是自他所敬。如福德熟時心則安隱。尸羅能使心得安隱受諸利報。尸羅能令行者歡喜。猶如好兒令父心悅。尸羅則是無有過失無畏之法。如人無過心則無畏。尸羅令人今世後世無有怖畏無諸罪惡。供養稱讚持
尸羅者餘者亦喜自知有分。尸羅親愛眾生。如修慈定。尸羅滅苦如修悲定。尸羅與喜如修喜定。尸羅無憎無愛。如修舍定。尸羅為人所信。如四種善語能令人信。尸羅樂行。如世法中常歡喜心。如多聞是樂說因。尸羅則是言行相應因。尸羅是無畏因。如辯才無畏。尸羅是名聞因。如通諸經有好名稱。尸羅是能救法。如易與語者為人所救。尸羅能成明解脫法。如隨所說行。尸羅是諸佛相。如阿耨多羅三藐三菩提。尸羅助修道法。如定助慧。尸羅令人無所畏難。如大心膽無所畏懼。尸羅是諸功德聚處。猶如雪山寶物積聚信等功德。諸希有事所可依止。尸羅猶如大海有諸奇異。亦如美果依止於樹。尸羅與人隨所樂果。如隨正智慧者如行即得。尸羅名為無水而凈。尸羅則是最上妙香。不從根莖枝葉華果中出。尸羅莊嚴過諸寶飾。常住其身無能卻者。尸羅大樂不從五欲生。後世亦有諸妙樂報。尸羅是一切世間天人魔梵沙門婆羅門所讚歎者。尸羅快樂自在身中不從他得生天涅槃之善方便。尸羅即是信河正濟。無有泥陷瓦石刺蕀。隨意可入善渡無礙。尸羅是寶財無諸衰惱。尸羅是凈道無能壞者猶如平路行旅無難。尸羅是好田不種不獲自然獲實。尸羅是甘露果。不從樹草生。香美無比。尸羅是沙華不從水陸生常不萎壞。尸羅除煩惱熱。
【現代漢語翻譯】 現代漢語譯本：持戒（尸羅，Śīla）之人也會歡喜自己有份于戒。持戒親愛眾生，如同修習慈定（Maitrī-samādhi）。持戒滅除痛苦，如同修習悲定（Karuṇā-samādhi）。持戒帶來喜悅，如同修習喜定（Muditā-samādhi）。持戒沒有憎恨和愛戀，如同修習舍定（Upekṣā-samādhi）。持戒之人為人所信賴，如同四種善語能令人信服。持戒樂於實行，如同世俗法中常懷歡喜心。如同多聞是樂於演說的原因，持戒則是言行一致的原因。持戒是無畏的原因，如同辯才無畏。持戒是名聲遠揚的原因，如同通曉諸經有好名聲。持戒是能夠救護的法，如同容易溝通的人為人所救助。持戒能夠成就明智解脫之法，如同隨所說而行。持戒是諸佛的相好，如同阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。持戒幫助修道之法，如同禪定幫助智慧。持戒令人無所畏懼，如同有大心膽無所畏懼。持戒是諸功德聚集之處，猶如雪山寶物積聚，信等功德。是諸希有之事所可以依靠的。持戒猶如大海有諸多奇異，也如美好果實依止於樹。持戒給予人隨心所欲的果報，如同跟隨正智慧者，如法修行即可獲得。持戒名為無水而清凈。持戒則是最上妙香，不從根莖枝葉華果中生出。持戒的莊嚴勝過各種寶飾，常住其身，無人能夠奪走。持戒帶來極大的快樂，不從五欲（pañca kāmaguṇā）中產生，後世也有各種美妙快樂的果報。持戒是一切世間天人、魔（Māra）、梵（Brahma）、沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）所讚歎的。持戒帶來快樂自在，在自身中生起，不從他處獲得，是生天和涅槃（Nirvāṇa）的良好方便。持戒就是信心的河流，可以正確渡過，沒有泥濘、瓦礫、荊棘，可以隨意進入，順利渡過，沒有障礙。持戒是珍貴的財富，沒有各種衰敗煩惱。持戒是清凈的道路，沒有能夠破壞的，猶如平坦的道路，旅行沒有困難。持戒是好的田地，不種植也能自然獲得果實。持戒是甘露果，不從樹木草叢中生長，香甜美好無比。持戒是沙華（Śāka），不從水陸生長，常不枯萎損壞。持戒能夠去除煩惱的熱惱。
【English Translation】 English version: The one possessing Śīla (moral discipline) also rejoices, knowing that they have a share in it. Śīla cherishes all beings, like cultivating Maitrī-samādhi (loving-kindness meditation). Śīla extinguishes suffering, like cultivating Karuṇā-samādhi (compassion meditation). Śīla brings joy, like cultivating Muditā-samādhi (sympathetic joy meditation). Śīla is without hatred or attachment, like cultivating Upekṣā-samādhi (equanimity meditation). A person with Śīla is trusted, just as four kinds of kind speech can make people trust. Śīla is joyful to practice, like a constant joyful heart in worldly matters. Just as extensive learning is the cause of eloquent speech, Śīla is the cause of corresponding words and actions. Śīla is the cause of fearlessness, like fearlessness in eloquence. Śīla is the cause of fame, like having a good reputation for understanding the scriptures. Śīla is a Dharma (teaching, law) that can save, just as someone who is easy to talk to is saved by others. Śīla can accomplish the Dharma of wisdom and liberation, like acting according to what is said. Śīla is the characteristic of all Buddhas, like Anuttarā-samyak-saṃbodhi (unexcelled complete and perfect enlightenment). Śīla helps in the practice of the path, just as samādhi (concentration) helps wisdom. Śīla makes people fearless, like having great courage and being unafraid. Śīla is the gathering place of all merits, like the accumulation of treasures on a snow mountain, such as the merits of faith. It is what all rare and wonderful things can rely on. Śīla is like the ocean with its many wonders, and also like beautiful fruits relying on a tree. Śīla gives people the fruits they desire, just as those who follow right wisdom obtain results as they practice. Śīla is called pure without water. Śīla is the most excellent fragrance, not coming from roots, stems, branches, leaves, flowers, or fruits. The adornment of Śīla surpasses all jewels, constantly abiding in the body, and no one can take it away. Śīla is great joy, not arising from the five kāmaguṇā (objects of desire), and there are also various wonderful and joyful rewards in future lives. Śīla is praised by all beings in the world, including devas (gods), Māra (demons), Brahma (creator god), Śrāmaṇa (ascetics), and Brāhmaṇa (priests). Śīla brings happiness and freedom, arising within oneself, not obtained from others, and is a good means for being born in heaven and attaining Nirvāṇa (liberation). Śīla is the river of faith, which can be crossed correctly, without mud, rubble, thorns, or brambles, and can be entered at will, crossed smoothly, without obstacles. Śīla is a precious treasure, without any decline or affliction. Śīla is a pure path, which cannot be destroyed, like a flat road where travel is easy. Śīla is a good field, where one naturally obtains fruit without planting. Śīla is the nectar fruit, not growing from trees or grass, incomparably fragrant and delicious. Śīla is the Śāka flower, not growing from water or land, and never withering or decaying. Śīla removes the heat of afflictions.
如冷水洗浴。尸羅善守護勝諸刀杖行屍羅者不以人畏故而得恭敬。尸羅是自在處無有諍競。尸羅是好寶不從山生。不從大海出。而寶價無量。尸羅能過不活畏入眾畏考掠畏墮惡道畏。尸羅常隨逐人。今世後世如影隨形。
戒報品第八
菩薩離垢地。清凈具說已。菩薩住此地。常作轉輪王。第二地於十地中名為離垢。慳貪十惡根本永盡故名為離垢。菩薩於是地中深行屍羅波羅蜜。是菩薩若未離欲。此地果報因緣故。作四天下轉輪聖王。得千輻金輪種種珍寶莊嚴。其輞真琉璃為轂。周圓十五里。百種夜叉神所共守護。能飛行虛空導四種兵。輕健迅疾如金翅鳥王。如風如念。所詣之處滅諸衰患降伏怨賊。一切小王皆來歸伏。親族人民莫不愛敬。普能照明。聖王姓族種種華鬘瓔珞間錯莊校。五種伎樂常隨逐之。以奇妙寶蓋羅覆其上。行時有種種華香碎末旃檀常雨供養。燒真黑沉水牛頭旃檀黃旃檀以涂其身。其輪兩邊天女執持白拂侍立。種種珍寶以為其蓋。其輪有種種希有之事而用莊嚴。是名金輪寶具足。一切象相。身大而白如真銀山王出神岳。大象眾中能飛行虛空。伊羅婆那安阇那王摩那等諸大象王皆能摧卻。是名白象寶具足。馬相色如孔雀頸。其體輕疾如金翅鳥王飛行無礙。是名馬寶。貴家中生身無疾病。有大
【現代漢語翻譯】 現代漢語譯本： 例如用冷水洗浴。持戒（尸羅，道德行為）能善加守護，勝過各種刀杖。持戒之人不是因為害怕別人而得到尊敬。持戒是自在之處，沒有爭端。持戒是美好的寶藏，不是從山中產生，也不是從大海中產出，但其價值卻無法衡量。持戒能使人超越對不活、進入大眾、遭受拷打以及墮入惡道的恐懼。持戒常常伴隨著人，今生後世都如影隨形。
戒報品第八
菩薩的離垢地（菩薩十地中的第二地），已經清凈完備地闡述過了。菩薩安住於此地，常常成為轉輪王（擁有統治世界的理想君主）。第二地在十地中被稱為離垢，因為慳吝和十惡的根本已經永遠斷盡，所以稱為離垢。菩薩在這塊土地上深入修行尸羅波羅蜜（持戒的完美）。如果菩薩尚未脫離慾望，由於此地的果報因緣，他將成為統治四大部洲的轉輪聖王。他會得到一個有一千個輻條的金輪，並用各種珍寶裝飾。輪輞由真正的琉璃製成，輪轂的周長為十五里。一百種夜叉神共同守護著它。它能在空中飛行，引導四種軍隊，輕捷迅速如金翅鳥王，像風一樣快，像念頭一樣快。它所到達的地方，能消除各種衰敗和災禍，降伏怨敵。所有的小國王都來歸順，親族和人民無不愛戴和尊敬。它能普遍照明。聖王的姓氏和族群，用各種花鬘和瓔珞交錯裝飾。五種伎樂常常伴隨著他。用奇妙的寶蓋覆蓋在他上面。行走時，有各種花香和碎末旃檀不斷降雨供養。焚燒真正的黑沉水和牛頭旃檀、黃旃檀來塗抹他的身體。金輪的兩邊有天女手持白拂侍立。用各種珍寶來裝飾他的寶蓋。金輪上有各種稀有的事物用來莊嚴。這被稱為金輪寶的具足。 一切象相具足。身體巨大而白，像真正的銀山之王從神聖的山嶽中走出。在大象眾中能飛行於虛空。伊羅婆那（帝釋天的坐騎）安阇那王（Anjana，像王的名字）摩那等諸大象王都能摧毀。這被稱為白象寶的具足。 馬的顏色像孔雀的脖子。身體輕捷迅速，像金翅鳥王一樣飛行無礙。這被稱為馬寶。貴族家庭出生，身體沒有疾病，有大
【English Translation】 English version: For example, bathing with cold water. Keeping the precepts (Śīla, moral conduct) well protects, surpassing all kinds of knives and staffs. Those who keep the precepts are not respected because they fear others. Keeping the precepts is a place of freedom, without disputes. Keeping the precepts is a good treasure, not produced from mountains, nor produced from the sea, but its value is immeasurable. Keeping the precepts can transcend the fear of not living, entering the crowd, being tortured, and falling into evil paths. Keeping the precepts always accompanies a person, like a shadow following the form in this life and the next.
Chapter Eight on the Rewards of Precepts
The Stain-Free Ground (Vimalābhūmi, the second of the ten Bodhisattva grounds) of the Bodhisattva has been completely and purely explained. Bodhisattvas abiding in this ground often become Cakravartin Kings (ideal universal rulers). The second ground is called Stain-Free among the ten grounds because the root of stinginess and the ten evils have been completely eradicated, hence it is called Stain-Free. Bodhisattvas deeply practice Śīla-pāramitā (perfection of moral discipline) on this ground. If the Bodhisattva has not yet detached from desires, due to the karmic causes of this ground, he will become a Cakravartin King ruling over the four continents (caturbrahmakāyas). He will obtain a golden wheel with a thousand spokes, adorned with various treasures. The rim is made of true lapis lazuli, and the hub has a circumference of fifteen leagues. A hundred kinds of Yaksha gods jointly protect it. It can fly in the sky, guide the four kinds of armies, and is as swift as the Garuda King, as fast as the wind, as fast as a thought. Wherever it goes, it can eliminate various declines and calamities, and subdue enemies. All the small kings come to submit, and relatives and people all love and respect him. It can universally illuminate. The king's surname and clan are adorned with various garlands and necklaces intertwined. Five kinds of music constantly accompany him. A wonderful jeweled canopy covers him. When walking, various fragrant flowers and powdered sandalwood constantly rain down as offerings. Burning true black aloeswood and sandalwood from the head of an ox, and yellow sandalwood to anoint his body. On both sides of the golden wheel, celestial maidens hold white whisks and stand in attendance. Various treasures are used to adorn his canopy. The golden wheel has various rare things used for adornment. This is called the complete possession of the Golden Wheel Treasure. All the characteristics of an elephant are complete. The body is huge and white, like a true silver mountain king emerging from a sacred mountain. Among the elephants, it can fly in the sky. It can destroy Airavata (Indra's mount), King Anjana (name of an elephant king), Mana, and other great elephant kings. This is called the complete possession of the White Elephant Treasure. The color of the horse is like the neck of a peacock. The body is light and swift, flying unhindered like the Garuda King. This is called the Horse Treasure. Born in a noble family, without illness, with great
勢力形體凈潔憶念深遠直心柔軟。持戒堅固深敬愛王。能通達種種經書技術。是名主兵臣寶。如財主天王富相具足千萬億種諸寶伏藏常隨逐行。千萬億種諸夜叉神眷屬隨從。皆是先世行業之報。善知分別。金銀帝青大青金剛摩羅竭車𤦲馬瑙珊瑚頗梨摩尼真珠琉璃等種種寶物。悉能善知出入多少。隨宜能用。能滿王愿。是名居士寶。光明如日月照十六由旬。形如大鼓能滅種種毒蟲惡氣疾病苦痛。人天見者莫不珍愛。好華瓔珞以為莊嚴。處在高幢威光奇特。能令眾生髮希有心生大歡喜。是名珠寶。其手爪甲紅赤而薄。其形修直高隆。潤澤不肥不瘦。身肉次第肌膚厚實細密薄皮不堪苦事。身安堅牢如多羅樹。身上處處吉字明瞭。吉樹文畫嚴莊其身。像王牛王馬王畫文幡蓋文魚文園林等文現其身上。踝平不現。足如龜背。足邊俱赤。足跟圓廣。𨄔𦟛柔軟。膝圓不現。髀如金柱如芭蕉樹。如象王鼻軟澤光潤。𦟛圓而直。橫文有三。腹𦟛不現。臍圓而深。脊背平直。乳如頻婆果。如雙鴛鴦圓起不垂柔軟鮮凈。又其臂纖𦟛圓且長節隱不現。其鼻端直不偏現出不大不小孔覆不現。兩頰不深平滿不高兩邊俱滿。額平而長有吉畫文。耳軟而垂著無價環。齒如真珠貫如月初生。如雪如珂。唇如丹霞。如頻婆果上下相當不粗不細。如赤真珠貫。
眼白黑睛二色分明。莊嚴長廣光明清凈。其𥇒青致長而不亂。眉毛不厚不薄不高不下如月初生。高曲而長兩邊相似。發軟而細潤澤不亂。其身芬馨常有香氣。如開種種上好香奩。身諸毛孔常出真妙栴檀名香能悅人心。口中常有青蓮華香。身體柔軟如伽陵伽。天衣細滑之事一切具足。心無諂曲直信慚愧深愛敬王。知時知方善有方便攝取王心坐起言語能得王意隨王意行常出愛語。如人間德女眾好具足。色如提盧多摩天女清凈分明。如月十五日畫文炳現。如帝釋夫人舍脂。著天衣天鬘天香。多以天光明金摩尼珠莊校其身。善知歌舞伎樂娛樂戲笑之事。善有方便隨意能令王發歡喜。一切女中是女為最。是名玉女寶。又轉輪聖王有四如意德。一者色貌端嚴。於四天下第一無比。二無病痛。三人民深愛。四壽命長遠。教誨眾生以十善業。能令諸天宮殿充滿。能減阿修羅眾。能薄諸惡趣增益善處。能為眾生多求利事有所施作。不用兵仗以法治化天子安樂。外無敵國畏內無陰謀畏。又其國內無疫病飢餓及諸災蝗衰惱之事。一切邊王皆所歸伏。多有眷屬能疾攝人。更無有能侵害國界。其四種兵勢力具足。諸婆羅門居士庶人皆共愛敬。甘香美食自然而有。國界日增無有損減善能通達經書技藝算數咒術皆悉受持。巧能論說分別義趣。群臣具足
【現代漢語翻譯】 現代漢語譯本 眼白和黑眼珠的顏色分明。儀容莊嚴，身形修長且光明清凈。頭髮紺青柔順，長而不亂。眉毛濃淡適中，高低適宜，如同新月。眉形高挑彎曲且修長，兩邊對稱。頭髮柔軟而細緻，潤澤不亂。身體散發芬芳，常有香氣，如同打開各種上好的香匣。身體的每個毛孔都散發出真正的妙香栴檀（一種名貴的香木），能夠使人心生喜悅。口中常有青蓮花的香味。身體柔軟如同伽陵伽鳥（一種鳥名）。擁有天衣的細滑等一切美好的事物。內心沒有諂媚和虛偽，正直誠信，有慚愧之心，深深地愛戴和尊敬國王。懂得時機，瞭解方位，善於運用方便之法來獲取國王的歡心，一舉一動、一言一行都能符合國王的心意，順從國王的意願，常說愛語。如同人間具有各種美德的女子，容貌清凈分明，如同提盧多摩（天女名）天女。如同月亮十五日那樣光明，紋彩鮮明。又如帝釋天（佛教的護法神）的夫人舍脂（帝釋天的妻子）。身穿天衣，佩戴天鬘（花環），塗抹天香。常用天光明金和摩尼寶珠（一種寶珠）來莊嚴自身。擅長歌舞伎樂等娛樂嬉笑之事。善於運用方便之法，隨意都能使國王心生歡喜。在所有女子中，此女最為出色。這就是玉女寶。 此外，轉輪聖王（擁有統治世界的理想君王）有四種如意功德。一是容貌端正莊嚴，在四大部洲（指整個世界）中第一無比。二是沒有疾病痛苦。三是人民深深愛戴他。四是壽命長遠。他用十善業（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）來教誨眾生，能夠使諸天宮殿充滿，能夠減少阿修羅（一種惡神）的數量，能夠減少各種惡趣（地獄、餓鬼、畜生）的眾生，增加善處（天道、人道）的眾生。能夠為眾生謀求許多利益，有所施捨和作為。不用兵器，用正法來治理天下，使天子安樂。對外沒有敵國的憂患，對內沒有陰謀的恐懼。而且國內沒有瘟疫、飢餓以及各種災害和蝗蟲等衰敗惱人之事。一切邊境的國王都歸順於他。擁有眾多的眷屬，能夠迅速地收服人心。更沒有能夠侵害他國境的人。他的四種軍隊勢力具足。各位婆羅門（古印度僧侶）、居士和百姓都共同愛戴和尊敬他。甘甜的香美食物自然而有。國境日益增長，沒有損減，善於通達經書、技藝、算數、咒術，全部都能接受和掌握。巧妙地能夠論說和分辨各種義理。群臣賢能具足。
【English Translation】 English version Her eyes have clearly defined white and black. Her appearance is dignified, tall, broad, bright, and pure. Her hair is dark blue, fine, long, and not messy. Her eyebrows are neither thick nor thin, neither high nor low, like a crescent moon. They are high, curved, long, and symmetrical on both sides. Her hair is soft, fine, smooth, and not messy. Her body is fragrant, always emitting a scent, like opening various excellent perfume boxes. Every pore of her body constantly emits true and wonderful sandalwood fragrance (Chandana), which can delight people's hearts. Her mouth always has the fragrance of blue lotus flowers. Her body is as soft as a Kalaviṅka bird (a mythical bird with a beautiful voice). She possesses all the fine qualities of heavenly garments, smooth and delicate. Her heart is without flattery or deceit, honest, trustworthy, ashamed, deeply loving, and respectful to the king. She knows the right time, understands directions, is skilled in using expedient means to win the king's favor, and her every action and word can accord with the king's wishes. She always speaks lovingly, like a virtuous woman in the human world, possessing all good qualities. Her complexion is pure and clear, like the goddess Tilottamā (a celestial nymph). She is as bright as the full moon on the fifteenth day, with clear and distinct patterns. She is like Śacī (Indra's wife), the wife of Indra (the lord of gods). She wears heavenly garments, heavenly garlands, and heavenly fragrances. She often adorns herself with heavenly bright gold and Mani jewels (a type of precious gem). She is skilled in singing, dancing, performing music, and entertaining with laughter. She is adept at using expedient means to make the king happy at will. Among all women, this woman is the most outstanding. This is called the Jewel Woman. Furthermore, the Cakravartin (the ideal universal ruler) has four fulfilling virtues. First, his appearance is dignified and majestic, unparalleled in the four continents (referring to the entire world). Second, he has no illness or suffering. Third, the people deeply love him. Fourth, he has a long lifespan. He teaches sentient beings with the ten wholesome deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking harshly, not gossiping, not speaking frivolously, not being greedy, not being angry, not holding wrong views), which can fill the palaces of the gods, reduce the number of Asuras (a type of evil spirit), decrease the beings in the evil realms (hell, hungry ghosts, animals), and increase the beings in the good realms (heaven, human realm). He can seek many benefits for sentient beings, making offerings and taking actions. He does not use weapons but governs the world with righteousness, bringing peace to the emperor. He has no fear of enemy countries from the outside and no fear of conspiracies from within. Moreover, his country has no epidemics, famine, or disasters such as locust plagues. All the kings of the border regions submit to him. He has many relatives and can quickly win people's hearts. No one can invade his territory. His four types of armies are fully equipped with power. All the Brahmins (ancient Indian priests), lay practitioners, and common people all love and respect him. Sweet and fragrant delicacies appear naturally. His territory increases daily without diminishing. He is skilled in understanding scriptures, arts, mathematics, and mantras, and he can receive and master them all. He is skillful in discussing and distinguishing various meanings. His ministers are virtuous and complete.
悉有威德。常行財施無能及者。千子端嚴如諸天子威德勇健能破強敵。所住宮殿堂閣樓觀如四天王帝釋勝殿。王所教誨無有能壞於四天下。唯有此王威相具足故無能及者。音聲深遠易聽易解不散不亂。如迦羅頻伽鳥美軟和雅聞者悅耳。眷屬同心不可沮壞。所住之處地水虛空無有障礙。威力猛盛能堪大事。念問耆老不欺誑人。心無妒嫉不忍非法無有瞋恨。威儀安詳而不輕躁。所言誠實未曾兩舌。行施持戒常修善心。進止知時不失方便。神色和悅言常含笑。未曾皺眉惡眼視人。退失利者為之作利。已有利者令深知報懷慚愧心。有大智慧威德尊嚴而能忍辱。大丈夫相其性猛厲。諸所為事疾能成辦。先正思量然後乃行。王有法眼所為殊勝。善思量者乃與從事。若不任者更求賢明。善集福德財物。清凈能自防護不破禁戒。多饒財寶如毗沙門王。有大勢力如天帝釋。端嚴可愛猶如滿月。能照如日。能忍如地。心深如海不為苦樂之所傾動。如須彌山王風不能搖。諸寶妙事之所住處。諸善福德之所依止。是諸一切世間親族。諸苦惱者之所歸趣。無歸作歸無舍作舍。有怖畏者能除怖畏。轉輪聖王有如是等相。
能轉破戒者 令住于善法 其餘所行事 如初地中說
轉破戒者。能令眾生舍惡行善得安樂事。令住善法者。能
【現代漢語翻譯】 現代漢語譯本： 他具有令人敬畏的威德，經常佈施財物，無人能及。他的千子端莊威嚴，如同諸天之子，威猛勇健，能夠擊破強大的敵人。他們所居住的宮殿、堂閣、樓觀，如同四大天王（Caturlokapala，佛教的護世四大神）和帝釋天（Śakra，忉利天之主）的殊勝殿宇。國王的教誨，在四天下（Caturdvipa，指須彌山四方的四大部洲）之中無人能夠破壞。只有這位國王的威嚴相貌具足，所以無人能及。他的聲音深沉悠遠，容易聽懂理解，不散亂不雜亂，如同迦羅頻伽鳥（Kalaviṅka，一種美妙的鳥）的聲音，美好柔和，聽聞者感到愉悅。他的眷屬同心同德，不可摧毀。他所居住的地方，地、水、虛空都沒有障礙。他的威力猛烈強盛，能夠擔當重大的事情。他虛心請教年長有德之人，不欺騙人。心中沒有嫉妒，不能容忍非法之事，沒有瞋恨。他的威儀安詳，不輕浮急躁。所說的話誠實可靠，未曾兩舌。他經常佈施，持守戒律，常常修習善心。進退舉止知道時機，不失去方便。神色和悅，言語中常常帶著笑容。未曾皺眉，用惡眼看人。對於失去利益的人，為他們創造利益；對於已經獲得利益的人，讓他們深刻地知道報答，懷有慚愧之心。他具有大智慧、威德和尊嚴，而且能夠忍辱。他具有大丈夫相，他的性格剛毅勇猛。他所做的事情，迅速就能完成。先是端正思想，然後才行動。國王具有法眼（Dharma-cakṣus，能見真理之眼），所作所為殊勝無比。他會與善於思考的人一起共事，如果發現不勝任的人，就再去尋找賢明的人。他善於積聚福德和財物，清凈廉潔，能夠自我防護，不破禁戒。他擁有眾多的財寶，如同毗沙門天王（Vaiśravaṇa，北方守護神）。他具有強大的勢力，如同天帝釋。他端莊可愛，猶如滿月。他能夠照亮一切，如同太陽。他能夠忍耐一切，如同大地。他的心深邃如海，不為苦樂所動搖。如同須彌山王（Sumeru，世界的中心），不會被風所搖動。他是諸寶妙事的居所，是諸善福德的依靠。他是世間一切親族的依靠，是諸苦惱者的歸宿。對於沒有歸宿的人，他作為他們的歸宿；對於沒有施捨的人，他給予施捨。對於有怖畏的人，他能夠消除他們的怖畏。轉輪聖王（Cakravartin，擁有統治世界的輪寶的理想君王）具有如此等等的相貌。
能轉變違犯戒律的人，使他們安住于善良的佛法之中。 其餘所做的事情，如《初地經》中所說。
轉變違犯戒律的人，能夠使眾生捨棄惡行，行持善事，獲得安樂。使他們安住于善良的佛法之中，能夠...
【English Translation】 English version: He possesses awe-inspiring power and virtue, constantly practices generosity, and no one can match him. His thousand sons are dignified and majestic, like the sons of gods, brave and strong, capable of defeating powerful enemies. The palaces, halls, pavilions, and towers where they reside are like the magnificent palaces of the Four Heavenly Kings (Caturlokapala, the four guardian deities of Buddhism) and Śakra (the lord of the Trāyastriṃśa Heaven). The king's teachings cannot be destroyed by anyone in the four continents (Caturdvipa, referring to the four great continents around Mount Sumeru). Only this king's majestic appearance is complete, so no one can match him. His voice is deep and far-reaching, easy to hear and understand, not scattered or chaotic, like the voice of the Kalaviṅka bird (Kalaviṅka, a beautiful bird), beautiful and gentle, pleasing to the ears of those who hear it. His family is of one mind and cannot be destroyed. In the places where he resides, there are no obstacles in the earth, water, or space. His power is fierce and strong, capable of undertaking great tasks. He humbly asks for advice from the elderly and virtuous, and does not deceive people. He has no jealousy in his heart, cannot tolerate illegal things, and has no hatred. His demeanor is peaceful and dignified, not frivolous or impetuous. His words are honest and reliable, and he has never spoken with a double tongue. He constantly practices generosity, upholds the precepts, and always cultivates good intentions. His advances and retreats know the timing, and he does not lose opportunities. His expression is gentle and he often has a smile on his face. He has never frowned or looked at people with evil eyes. For those who have lost benefits, he creates benefits for them; for those who have already gained benefits, he makes them deeply aware of repaying with a sense of shame. He has great wisdom, virtue, and dignity, and is able to endure insults. He has the characteristics of a great man, and his nature is fierce and brave. The things he does are quickly accomplished. He first thinks correctly and then acts. The king has the Dharma-eye (Dharma-cakṣus, the eye that can see the truth), and what he does is exceptionally outstanding. He will work with those who are good at thinking, and if he finds someone who is not competent, he will go and find a wise person. He is good at accumulating merit and wealth, is pure and honest, able to protect himself, and does not break the precepts. He possesses many treasures, like the Vaisravana (Vaiśravaṇa, the guardian deity of the north). He has great power, like Śakra. He is dignified and lovely, like the full moon. He can illuminate everything, like the sun. He can endure everything, like the earth. His heart is as deep as the sea, unmoved by suffering and joy. Like Mount Sumeru (Sumeru, the center of the world), he cannot be shaken by the wind. He is the abode of all precious and wonderful things, the reliance of all good merits. He is the reliance of all relatives in the world, the refuge of all those who are suffering. For those who have no refuge, he acts as their refuge; for those who have no giving, he gives. For those who are fearful, he can remove their fear. The Cakravartin (Cakravartin, the ideal king who possesses the wheel jewel to rule the world) has such characteristics.
He can transform those who violate the precepts, causing them to abide in the good Dharma. The remaining actions are as described in the 'First Ground Sutra'.
Transforming those who violate the precepts can enable sentient beings to abandon evil deeds, practice good deeds, and obtain happiness. Causing them to abide in the good Dharma can...
轉眾生惡身口意業令行善身口意業。此事如初地中說。所謂見諸佛得諸三昧。但彼數百此地數千以為差別。
十住毗婆沙論卷第十七
【現代漢語翻譯】 現代漢語譯本： 轉變眾生的惡劣身口意業，使他們奉行善良的身口意業。這件事就像初地（菩薩十地之第一地，歡喜地）中所說的那樣，即見到諸佛，獲得各種三昧（佛教中的一種精神集中狀態）。但初地所獲得的（三昧）是數百種，此地（指此處所討論的菩薩所處的地位）所獲得的則是數千種，以此作為差別。
【English Translation】 English version: Transforming sentient beings' evil deeds of body, speech, and mind, causing them to practice good deeds of body, speech, and mind. This matter is as described in the first Bhumi (Bhumis are stages on the path to Buddhahood, the first being the Joyful Land), namely, seeing all Buddhas and attaining all Samadhis (a state of meditative consciousness). However, the difference lies in that the former attains hundreds of Samadhis, while this Bhumi attains thousands.