T26n1526_寶髻經四法憂波提舍
大正藏第 26 冊 No. 1526 寶髻經四法憂波提舍
No. 1526
寶髻經四法憂波提舍翻譯之記
寶髻經者，是大集中之一集也。其宗四法，玄深奧密，天親菩薩略開其門，是故名為憂波提舍。聖自在力行之，彼古時人，處會出於此。今興和三年歲次辛酉九月朔旦庚午之日，烏萇國人剎利王種三藏法師毗目智仙，中天竺國婆羅門人，瞿曇流支，護法大士魏驃騎大將軍，開府儀同三司御史中尉勃海高仲密，愛法之人沙門曇林，道俗相假于鄴城內金華寺譯四千九百九十九字。
寶髻經四法憂波提舍一卷
天親菩薩造
元魏烏萇國三藏毗目智仙譯
如是我聞：一時婆伽婆住王舍城耆阇崛山中，與大比丘僧大菩薩眾俱。爾時世尊告寶髻菩薩言：善男子！菩薩四種發起精進不離佈施。何等為四？一者滿足一切眾生髮起精進；二者滿足一切佛法發起精進；三者究竟相隨形好發起精進；四者清凈佛之世界發起精進。如是四種發起精進，乃至盡此修多羅說。
如是菩薩四種正法，大乘經攝諸菩薩行證明說。此今解釋。以何義故，彼不可量無垢精勤不動最勝堅固精進大力具足？如是世尊而說此經。偈言：
「世尊牟尼王， 不可量精進， 無垢勤不動，
【現代漢語翻譯】 現代漢語譯本
《寶髻經四法憂波提舍翻譯之記》
《寶髻經》是大集部中的一個部分。它主要闡述四法，內容玄妙深奧。天親（Vasubandhu）菩薩略微開啟了其中的門徑，因此被稱為《憂波提舍》（Upadesha，論書）。聖自在力（可能是指一位譯者或贊助人）實踐了它，古代的人們在集會中也提到了它。現在是興和三年，歲在辛酉年九月初一庚午日，烏萇國（Udyana）的剎帝利（Kshatriya）王族出身的三藏法師毗目智仙（Vimokshasena），中天竺國（Central India）婆羅門（Brahmin）出身的瞿曇流支（Gautama Prajna），護法大士、魏驃騎大將軍、開府儀同三司御史中尉勃海高仲密，以及喜愛佛法的沙門曇林，在鄴城內的金華寺共同翻譯了這部四千九百九十九字的經典。
《寶髻經四法憂波提舍》一卷
天親（Vasubandhu）菩薩造
元魏烏萇國三藏毗目智仙（Vimokshasena）譯
如是我聞：一時，婆伽婆（Bhagavan，世尊）住在王舍城（Rajagriha）的耆阇崛山（Grdhrakuta）中，與眾多大比丘僧（Bhikshu Sangha）和大菩薩（Mahabodhisattva）眾在一起。當時，世尊告訴寶髻（Ratnakuta）菩薩說：『善男子！菩薩有四種發起精進，且不離佈施（Dana）。哪四種呢？一是滿足一切眾生的願望而發起精進；二是為圓滿一切佛法（Buddha-Dharma）而發起精進；三是為究竟成就相隨形好（Lakshana-anuvyanjana）而發起精進；四是為清凈佛之世界（Buddha-kshetra）而發起精進。』這四種發起精進，乃至盡此修多羅（Sutra，經）所說。
如是菩薩的四種正法，大乘經（Mahayana Sutra）攝取諸菩薩行，並加以證明和說明。現在對此進行解釋。以何種意義，說明它是不可衡量、無垢、精勤不動、最勝、堅固、精進大力具足的呢？世尊因此而說了這部經。偈頌說：
『世尊牟尼王（Muni-raja，聖者之王），不可量精進， 無垢勤不動，'
【English Translation】 English version
A Record of the Translation of the Ratnakuta Sutra's Four Dharmas Upadesha
The Ratnakuta Sutra is a part of the Mahasamgraha. It mainly elucidates the four dharmas, and its content is profound and mysterious. Bodhisattva Vasubandhu slightly opened the door to it, hence it is called Upadesha (treatise). Holy Self-Mastery (possibly referring to a translator or sponsor) practiced it, and ancient people also mentioned it in gatherings. Now, in the third year of Xinghe, the year of Xinyou, on the Gengwu day of the first day of the ninth month, the Tripitaka Master Vimokshasena from the Kshatriya royal family of Udyana, Gautama Prajna, a Brahmin from Central India, the Dharma-protecting great man, General of the Cavalry of Wei, Gao Zhongmi of Bohai, who held the same rank as the Three Dukes and was the Censor-in-chief, and the Shramana Tanlin, who loved the Dharma, jointly translated this scripture of four thousand nine hundred and ninety-nine words at Jinhua Temple in Yecheng.
Ratnakuta Sutra's Four Dharmas Upadesha, one volume
Composed by Bodhisattva Vasubandhu
Translated by Tripitaka Master Vimokshasena of Udyana during the Yuan Wei Dynasty
Thus have I heard: At one time, the Bhagavan (World-Honored One) was dwelling in Mount Grdhrakuta in Rajagriha, together with a large assembly of Bhikshu Sangha (monk community) and Mahabodhisattvas (great Bodhisattvas). At that time, the World-Honored One said to Bodhisattva Ratnakuta: 'Good man! Bodhisattvas have four kinds of initiating diligence that are inseparable from Dana (giving). What are the four? First, initiating diligence to fulfill the wishes of all sentient beings; second, initiating diligence to perfect all Buddha-Dharma; third, initiating diligence to ultimately achieve the Lakshana-anuvyanjana (major and minor marks of excellence); fourth, initiating diligence to purify the Buddha-kshetra (Buddha-field).' These four kinds of initiating diligence, even to the extent described in this Sutra.
Thus, the four correct dharmas of Bodhisattvas are collected by the Mahayana Sutras, and their practices are proven and explained. Now, we will explain this. In what sense is it said to be immeasurable, immaculate, diligently unmoving, most excellent, firm, and endowed with great power of diligence? Therefore, the World-Honored One spoke this Sutra. The verse says:
'The World-Honored Muni-raja (Sage-king), immeasurable diligence, Immaculate, diligently unmoving,'
最勝精進力。 說此修多羅， 為何所饒益？」
又復何義名為世尊？何所饒益在王舍城？以何義故世尊告彼寶髻菩薩？何故菩薩名為寶髻？彼善男子菩薩四種發起精進不離佈施，如是菩薩是何種姓？此義須釋。何故發起四種精進不多不少？何者佈施？幾種佈施滿足眾生髮起精進？此應解釋。何者眾生為有為無？眾生若有，一切諸法離眾生說，云何可避？眾生若無，而言滿足一切眾生則不相應。菩薩佈施為當滿足一切眾生、為不滿足？若皆滿足，何因緣故一切眾生不覺不知？如世尊說彼言「龍王！若我四法已取眾生，彼諸眾生一切皆應知我說法」。若不滿足，自違所說修多羅言。
若說滿足，一切佛法發起精進，彼說何者名為佛法？又復云何菩薩佈施如是滿足一切佛法，何須更說六波羅蜜？若彼佈施如是滿足，是則無有五波羅蜜；若有六者，自違所說修多羅言。
若說究竟相隨形好，發起精進相隨形好，此義須說何者相好？又復此義世尊已說，若世尊說究竟相好，發起精進尸波羅蜜。佛如是說，若有菩薩悕望欲得相隨形好而佈施者，當知彼是取著菩薩。以何義故？此中隨說尸波羅蜜，彼處則遮如是因緣。此義須說。
若說清凈佛之世界發起精進，諸佛世界幾種清凈、幾種不凈？此義
【現代漢語翻譯】 現代漢語譯本 『最勝精進力， 說此修多羅（Sutra，經）， 為何所饒益？』 『又復何義名為世尊（Bhagavan，佛的稱號之一）？何所饒益在王舍城（Rajagrha，古印度城市）？以何義故世尊告彼寶髻菩薩（Ratnakuta Bodhisattva）？何故菩薩名為寶髻？彼善男子菩薩四種發起精進不離佈施（Dana，給予），如是菩薩是何種姓？此義須釋。何故發起四種精進不多不少？何者佈施？幾種佈施滿足眾生髮起精進？此應解釋。何者眾生為有為無？眾生若有，一切諸法離眾生說，云何可避？眾生若無，而言滿足一切眾生則不相應。菩薩佈施為當滿足一切眾生、為不滿足？若皆滿足，何因緣故一切眾生不覺不知？如世尊說彼言「龍王（Nagaraja）！若我四法已取眾生，彼諸眾生一切皆應知我說法」。若不滿足，自違所說修多羅言。 若說滿足，一切佛法發起精進，彼說何者名為佛法？又復云何菩薩佈施如是滿足一切佛法，何須更說六波羅蜜（Paramita，到達彼岸）？若彼佈施如是滿足，是則無有五波羅蜜；若有六者，自違所說修多羅言。 若說究竟相隨形好，發起精進相隨形好，此義須說何者相好？又復此義世尊已說，若世尊說究竟相好，發起精進尸波羅蜜（Sila Paramita，持戒波羅蜜）。佛如是說，若有菩薩悕望欲得相隨形好而佈施者，當知彼是取著菩薩。以何義故？此中隨說尸波羅蜜，彼處則遮如是因緣。此義須說。 若說清凈佛之世界發起精進，諸佛世界幾種清凈、幾種不凈？此義』
【English Translation】 English version 'With the most supreme effort. Speaking of this Sutra (Sutra), what benefit does it provide?' 'Furthermore, what is the meaning of being called Bhagavan (Bhagavan, one of the titles of the Buddha)? What benefit is there in Rajagrha (Rajagrha, an ancient Indian city)? For what reason did the Bhagavan tell that Ratnakuta Bodhisattva (Ratnakuta Bodhisattva)? Why is the Bodhisattva called Ratnakuta? That good man, the Bodhisattva, initiates four kinds of effort inseparable from giving (Dana), what is the lineage of such a Bodhisattva? This meaning needs to be explained. Why initiate four kinds of effort, no more, no less? What is giving? How many kinds of giving satisfy sentient beings to initiate effort? This should be explained. Are sentient beings existent or nonexistent? If sentient beings are existent, all dharmas are spoken apart from sentient beings, how can this be avoided? If sentient beings are nonexistent, then saying that one satisfies all sentient beings is inconsistent. Does the Bodhisattva's giving satisfy all sentient beings, or not satisfy them? If all are satisfied, for what reason do all sentient beings not perceive or know? As the Bhagavan said, "Dragon King (Nagaraja)! If I have taken sentient beings with these four dharmas, all those sentient beings should know that I am speaking the Dharma." If they are not satisfied, it contradicts the words of the Sutra. If it is said that one satisfies all Buddha-dharmas by initiating effort, then what is called Buddha-dharma? Furthermore, how does the Bodhisattva's giving satisfy all Buddha-dharmas in this way, why is it necessary to speak of the six Paramitas (Paramita, reaching the other shore)? If that giving is so satisfying, then there are no five Paramitas; if there are six, it contradicts the words of the Sutra. If it is said that ultimately the marks and characteristics follow, initiating effort, the marks and characteristics follow, this meaning needs to be explained, what are the marks and characteristics? Furthermore, this meaning has already been spoken by the Bhagavan, if the Bhagavan speaks of ultimate marks and characteristics, initiating effort, Sila Paramita (Sila Paramita, the perfection of morality). The Buddha said thus, if there is a Bodhisattva who hopes to obtain marks and characteristics by giving, know that he is an attached Bodhisattva. For what reason? Here, Sila Paramita is spoken of, there, such a cause is obstructed. This meaning needs to be explained. If it is said that one initiates effort in a pure Buddha-world, how many kinds of pure and impure Buddha-worlds are there? This meaning』
須說。又此世尊釋迦牟尼佛之世界，為是清凈、為不清凈？若皆清凈，違《阿彌陀莊嚴經》說。于彼經中如來說言「我今出於五濁惡世，阿耨多羅三藐三菩提覺」。若不清凈，何故此說菩薩四種發起精進不離佈施？此義須說。以要言之，何者滿足一切眾生髮起精進如是，乃至何者清凈佛之世界發起精進，世尊已說？此皆是難。
如是第一無垢清凈勝修多羅，如所問難，彼義今說。此所說法，其義云何？以何義故？彼無障礙不可稱量，離垢勝慧不可思議，勝身口意第一，天人阿修羅眾之所供養，寂靜勝行不可思議，無等等光已說。此經偈言：
「無礙廣無量， 勝慧三界上， 身不可思議， 口意亦如是。 天人阿修羅， 眾等所供養， 何義故說此， 無上離垢行？ 正教佛已說， 寂靜第一行， 有不可思議， 無等等光明。」
此義今說，為有疑者斷疑饒益。于大會中有天有人，有阿修羅、若龍、夜叉、鳩槃茶等，聞佛世尊為菩薩說，飲食車乘衣服莊嚴、種種珍寶若馬若象、修道之處園林戲處、城邑聚落多人住處，或以洲埏妻子頭目手足心皮肉血骨髓上身等分以用佈施。聞此說已生於疑心：菩薩幾許發起精進，如是種種難行佈施？如來觀知彼生疑心，斷彼疑故為說此經，言
【現代漢語翻譯】 現代漢語譯本：須說。又此世尊釋迦牟尼佛（Sakyamuni Buddha）之世界，為是清凈、為不清凈？若皆清凈，違《阿彌陀莊嚴經》說。于彼經中如來說言『我今出於五濁惡世，阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）覺』。若不清凈，何故此說菩薩四種發起精進不離佈施？此義須說。以要言之，何者滿足一切眾生髮起精進如是，乃至何者清凈佛之世界發起精進，世尊已說？此皆是難。 如是第一無垢清凈勝修多羅（Sutra），如所問難，彼義今說。此所說法，其義云何？以何義故？彼無障礙不可稱量，離垢勝慧不可思議，勝身口意第一，天人阿修羅（Asura）眾之所供養，寂靜勝行不可思議，無等等光已說。此經偈言： 『無礙廣無量， 勝慧三界上， 身不可思議， 口意亦如是。 天人阿修羅， 眾等所供養， 何義故說此， 無上離垢行？ 正教佛已說， 寂靜第一行， 有不可思議， 無等等光明。』 此義今說，為有疑者斷疑饒益。于大會中有天有人，有阿修羅、若龍、夜叉（Yaksa）、鳩槃茶（Kumbhanda）等，聞佛世尊為菩薩說，飲食車乘衣服莊嚴、種種珍寶若馬若象、修道之處園林戲處、城邑聚落多人住處，或以洲埏妻子頭目手足心皮肉血骨髓上身等分以用佈施。聞此說已生於疑心：菩薩幾許發起精進，如是種種難行佈施？如來觀知彼生疑心，斷彼疑故為說此經，言
【English Translation】 English version: It must be explained. Furthermore, is the world of this World Honored One, Sakyamuni Buddha (Sakyamuni Buddha), pure or impure? If it is entirely pure, it contradicts the 'Amitabha Adornment Sutra'. In that Sutra, the Thus Come One said, 'I now emerge from the evil world of the five turbidities, awakened to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi)'. If it is not pure, why is it said here that the four kinds of diligent effort initiated by Bodhisattvas are inseparable from giving? This meaning must be explained. In short, what fulfills the diligent effort initiated by all sentient beings, and to what extent does the pure world of the Buddha initiate diligent effort, as the World Honored One has already spoken? These are all difficult questions. This first immaculate and pure supreme Sutra, according to the questions raised, its meaning will now be explained. What is the meaning of this teaching? For what reason is it that it is unobstructed, immeasurable, free from defilements, of supreme wisdom beyond comprehension, with supreme body, speech, and mind, and is the foremost offering of gods, humans, and Asuras (Asura)? The unsurpassed light of serene and supreme conduct beyond comprehension has already been spoken. The verses of this Sutra say: 'Unobstructed, vast, and immeasurable, Supreme wisdom above the three realms, The body is inconceivable, So too are speech and mind. Gods, humans, and Asuras, And all the assemblies make offerings, For what reason is this spoken, The unsurpassed conduct free from defilements? The correct teaching has been spoken by the Buddha, The serene and foremost conduct, Possessing inconceivable, Unsurpassed light.' This meaning is now explained to dispel doubts and benefit those who are doubtful. In the great assembly, there are gods and humans, Asuras, dragons, Yakshas (Yaksa), Kumbhandas (Kumbhanda), and others, who hear the World Honored Buddha speaking to the Bodhisattvas about food, drink, carriages, clothing, adornments, various treasures such as horses and elephants, places for cultivation, gardens, places for recreation, cities, villages, places where many people live, or giving away continents, lands, wives, children, heads, eyes, hands, feet, hearts, skin, flesh, blood, bones, marrow, and upper body parts as offerings. Having heard this, they give rise to doubts: To what extent do Bodhisattvas initiate diligent effort, performing such difficult acts of giving? The Thus Come One, knowing that they have given rise to doubts, speaks this Sutra to dispel their doubts, saying
「善男子！菩薩四種發起精進不離佈施」。一切智人已說此法，非謂菩薩懈怠佈施，是故四種發起精進如是饒益。
又復如來何所饒益而說如是檀波羅蜜施行清凈？有人憶念：欲聞佛說檀波羅蜜施行清凈，聞已饒益。何人慾聞？此我今說。所謂「寶髻諸菩薩等，如是大聖菩薩眾俱，善應世界而來至此，種種勝妙供養世尊。供養已訖問言：世尊！未知菩薩幾種凈行？愿世尊說，我今欲聞。世尊說言：善男子！菩薩具有四種凈行。何等為四？一者波羅蜜凈行；二者菩提分法凈行；三者通智究竟凈行；四者眾生淳熟凈行。」何者佈施波羅蜜凈行？彼云何說？彼世尊說菩薩四種發起精進不離佈施如是等，如是饒益。
又復此義何所利益？此我今說。為自利益、為他利益。不知自他利益因故，如來示彼自他利因，是故為說此修多羅。一切智人何以故示？有人起發菩提心已，四種發起精進佈施，彼人自他利益具足，非唯憶念。
究竟相好發起精進，滿足佛法發起精進，是故佈施得自利益滿足。眾生髮起精進，凈佛世界發起精進，是故佈施得他利益如是饒益。
又復更有何所饒益？此義今說。若有菩薩不學施智，令彼菩薩學施智故，如是饒益。一切智示若有菩薩不學施智而亦行施，得名為施，非波羅蜜。如
【現代漢語翻譯】 現代漢語譯本： 『善男子！菩薩有四種發起精進的方式，都離不開佈施。』一切智者（Sarvajna，指佛陀）已經宣說了這種方法，並不是說菩薩懈怠於佈施。因此，這四種發起精進的方式能帶來這樣的利益。
此外，如來（Tathagata，指佛陀）通過宣說這種檀波羅蜜（Dānapāramitā，佈施波羅蜜）的清凈修行，究竟饒益了什麼呢？有人憶念：想要聽聞佛陀宣說檀波羅蜜的清凈修行，聽聞之後就能得到饒益。什麼人想要聽聞呢？我現在就說。那就是『寶髻』等諸位菩薩，以及這樣的大聖菩薩眾，爲了利益世界而來到這裡，用種種殊勝美妙的供品供養世尊。供養完畢后，他們問道：『世尊！我們還不知道菩薩有多少種清凈的修行？愿世尊為我們宣說，我們現在想要聽聞。』世尊回答說：『善男子！菩薩具有四種清凈的修行。哪四種呢？第一是波羅蜜的清凈修行；第二是菩提分法（bodhipaksa-dharma，菩提的組成部分）的清凈修行；第三是通智究竟的清凈修行；第四是眾生淳熟的清凈修行。』什麼是佈施波羅蜜的清凈修行呢？』世尊又是如何宣說的呢？世尊宣說了菩薩四種發起精進的方式都離不開佈施等等，這就是所帶來的利益。
此外，這個道理又有什麼利益呢？我現在就說。是爲了自己利益，也是爲了他人利益。因為不瞭解自利和他利的原因，如來就向他們展示自利和他利的因，所以才宣說了這部修多羅（sutra，經）。一切智者為什麼要展示這些呢？因為有人發起菩提心（bodhicitta，覺悟之心）之後，通過四種發起精進的方式進行佈施，這個人自利和他利都能圓滿具足，不僅僅是憶念而已。
究竟相好（laksana，佛的三十二相，八十種好）發起精進，滿足佛法發起精進，因此佈施能夠使自利得到滿足。為眾生髮起精進，為清凈佛世界發起精進，因此佈施能夠使他利得到饒益。
此外，還有什麼利益呢？我現在就說。如果有菩薩不學習佈施的智慧，爲了讓這些菩薩學習佈施的智慧，就能帶來這樣的利益。一切智者開示說，如果有菩薩不學習佈施的智慧卻也進行佈施，這可以稱為佈施，但不是波羅蜜。
【English Translation】 English version: 『Good man! Bodhisattvas have four kinds of initiating diligence that are inseparable from giving.』 The All-Knowing One (Sarvajna, referring to the Buddha) has already spoken this Dharma, not that Bodhisattvas are lazy in giving. Therefore, these four kinds of initiating diligence are so beneficial.
Furthermore, what benefit does the Tathagata (referring to the Buddha) derive from speaking of such purity in the practice of Dānapāramitā (Perfection of Giving)? Someone remembers: wanting to hear the Buddha speak of the purity of the practice of Dānapāramitā, and hearing it is beneficial. Who wants to hear? I will say this now. That is, 『Jeweled Crest』 and other Bodhisattvas, and such great holy Bodhisattva assemblies, come here for the benefit of the world, offering various excellent and wonderful offerings to the World-Honored One. After the offerings are completed, they ask: 『World-Honored One! We do not yet know how many kinds of pure practices Bodhisattvas have? May the World-Honored One speak for us, we want to hear now.』 The World-Honored One said: 『Good man! Bodhisattvas have four kinds of pure practices. What are the four? First is the pure practice of pāramitā; second is the pure practice of bodhipaksa-dharma (constituents of enlightenment); third is the pure practice of ultimate penetrating wisdom; fourth is the pure practice of ripening sentient beings.』 What is the pure practice of Dāna pāramitā? How did the World-Honored One speak of it? The World-Honored One spoke of the four kinds of initiating diligence of Bodhisattvas that are inseparable from giving, and so on, which is the benefit brought about.
Furthermore, what benefit does this meaning have? I will say this now. It is for one's own benefit and for the benefit of others. Because they do not understand the cause of self-benefit and other-benefit, the Tathagata shows them the cause of self-benefit and other-benefit, so he speaks this sutra. Why does the All-Knowing One show these? Because after someone has aroused the bodhicitta (mind of enlightenment), they give through the four kinds of initiating diligence, and this person's self-benefit and other-benefit are fully complete, not just remembrance.
Initiating diligence in ultimate marks (laksana, the 32 marks and 80 minor marks of the Buddha), initiating diligence in fulfilling the Buddha-dharma, therefore giving can satisfy self-benefit. Initiating diligence for sentient beings, initiating diligence for purifying the Buddha-world, therefore giving can benefit others in this way.
Furthermore, what other benefits are there? I will say this now. If there are Bodhisattvas who do not learn the wisdom of giving, it is beneficial to let those Bodhisattvas learn the wisdom of giving. The All-Knowing One shows that if there are Bodhisattvas who do not learn the wisdom of giving but also give, this can be called giving, but it is not pāramitā.
世尊說檀波羅蜜，彼中說言「若人恒伽河沙等劫修行佈施不學施智，如是菩薩得名為施，非波羅蜜」。
又復更有何所饒益？此義今說。若有菩薩欲少行施多得果報，以何方便？彼不學人，一切智人善方便學，彼不學人饒益彼故為說此經，一切智人四種示現。以此方便，少行佈施多得果報。如善方便修多羅說，善方便菩薩少施作廣，廣作無量。如是饒益。
又復更有何所饒益？此義今說。若有菩薩離於愿智，令彼菩薩愿智和合。如是饒益。一切智示，菩薩無愿則不佈施。又如是愿：我今食等佈施滿足，愿未來世以無上法佈施，滿足力無所畏不共法等。如是佛法相隨形好皆悉證得，我得善凈佛之世界。如是饒益。
又復更有何所饒益？此義今說。菩薩求於四種具足不學其因、學因饒益。一切智示，若汝欲求四種具足，應行四種發起精進行於佈施。何等為四？一者眾僧具足；二者智具足；三者身具足；四者佛世界具足。一切智示，若汝欲求四種具足，應行四種發起精進行於佈施。若說滿足一切眾生髮起精進，得僧具足。若說滿足一切佛法發起精進，得智具足。若說究竟相隨形好發起精進，得身具足。若說清凈佛之世界發起精進，得佛世界具足。如是饒益。自他利益，故說此經。
又復何義名為世
【現代漢語翻譯】 現代漢語譯本： 世尊（Bhagavan，佛陀）宣講檀波羅蜜（Dānapāramitā，佈施波羅蜜），其中說到：『如果有人像恒河沙粒數一樣多的劫數里修行佈施，卻不學習佈施的智慧，這樣的菩薩只能稱為佈施者，不能稱為波羅蜜。』
又還有什麼利益呢？現在說明這個道理。如果有菩薩想要少行佈施而多得果報，用什麼方法呢？對於那些不學習的人，一切智人（Sarvajña，佛陀）以善巧方便來教導，爲了利益那些不學習的人而宣說此經，一切智人有四種開示。通過這種方法，少行佈施也能多得果報。正如《善方便修多羅》（Upāyakauśalya Sūtra）所說，善於運用方便的菩薩能將少量的佈施轉化為廣大的功德，將廣大的功德轉化為無量的功德。這就是它的利益。
又還有什麼利益呢？現在說明這個道理。如果菩薩缺乏愿智，使那位菩薩的愿智得以圓滿。這就是它的利益。一切智人開示說，菩薩如果沒有願力就不會佈施。又比如這樣發願：『我今天以飲食等佈施來滿足眾生，愿未來世以無上的佛法佈施來滿足眾生，獲得十力（bala，佛陀的十種力量）、四無所畏（catu vaiśāradyāni，佛陀的四種無所畏懼的品質）和十八不共法（aṣṭādaśa āveṇikadharmāḥ，佛陀獨有的十八種功德）。』這樣，佛法、三十二相（lakṣaṇa，佛陀的三十二種殊勝的身體特徵）和八十隨形好（anuvyañjana，佛陀的八十種較小的身體特徵）都能證得，我能獲得清凈美好的佛國世界。這就是它的利益。
又還有什麼利益呢？現在說明這個道理。菩薩尋求四種圓滿具足，卻不學習其原因，學習其原因就能帶來利益。一切智人開示說，如果你們想要尋求四種圓滿具足，就應該以四種發起精進的方式來進行佈施。哪四種呢？一是眾僧具足；二是智慧具足；三是身體具足；四是佛國世界具足。一切智人開示說，如果你們想要尋求四種圓滿具足，就應該以四種發起精進的方式來進行佈施。如果說以滿足一切眾生的願望來發起精進，就能得到眾僧具足。如果說以滿足一切佛法的願望來發起精進，就能得到智慧具足。如果說以究竟圓滿三十二相和八十隨形好來發起精進，就能得到身體具足。如果說以清凈美好的佛國世界來發起精進，就能得到佛國世界具足。這就是它的利益。爲了自己和他人的利益，所以宣說此經。
又是什麼含義叫做世……
【English Translation】 English version: The Blessed One (Bhagavan, the Buddha) spoke of Dānapāramitā (Perfection of Giving), wherein it is said: 'If a person practices giving for as many kalpas (aeons) as there are grains of sand in the Ganges River, but does not learn the wisdom of giving, such a Bodhisattva is only called a giver, not one who has attained pāramitā.'
What further benefit is there? This meaning I now explain. If a Bodhisattva wishes to give little and receive much reward, by what means can this be achieved? The All-Knowing One (Sarvajña, the Buddha), with skillful means, teaches those who do not learn; for the benefit of those who do not learn, this sutra is spoken, and the All-Knowing One reveals four aspects. By this means, giving little can yield great reward. As the Upāyakauśalya Sūtra (Skillful Means Sutra) says, a Bodhisattva skillful in means can transform a small act of giving into vast merit, and transform vast merit into immeasurable merit. Such is its benefit.
What further benefit is there? This meaning I now explain. If a Bodhisattva lacks the wisdom of aspiration, may that Bodhisattva's wisdom of aspiration be fulfilled. Such is its benefit. The All-Knowing One reveals that a Bodhisattva will not give without aspiration. And for example, one makes this aspiration: 'May I, by giving food and other things to satisfy beings, in future lives give the unsurpassed Dharma to satisfy beings, and attain the ten powers (bala, the ten powers of a Buddha), the four fearlessnesses (catu vaiśāradyāni, the four kinds of fearlessness of a Buddha), and the eighteen unique qualities (aṣṭādaśa āveṇikadharmāḥ, the eighteen unique qualities of a Buddha).' Thus, the Dharma, the thirty-two marks (lakṣaṇa, the thirty-two major marks of a Buddha), and the eighty minor marks (anuvyañjana, the eighty minor marks of a Buddha) can all be attained, and I can obtain a pure and beautiful Buddha-field. Such is its benefit.
What further benefit is there? This meaning I now explain. A Bodhisattva seeks the four kinds of completeness but does not learn their causes; learning their causes brings benefit. The All-Knowing One reveals that if you wish to seek the four kinds of completeness, you should practice giving with four kinds of initiating effort. What are the four? First, the completeness of the Sangha (community); second, the completeness of wisdom; third, the completeness of the body; and fourth, the completeness of the Buddha-field. The All-Knowing One reveals that if you wish to seek the four kinds of completeness, you should practice giving with four kinds of initiating effort. If it is said that initiating effort is made to fulfill the wishes of all beings, the completeness of the Sangha is obtained. If it is said that initiating effort is made to fulfill all the Buddha's teachings, the completeness of wisdom is obtained. If it is said that initiating effort is made to ultimately perfect the thirty-two marks and eighty minor marks, the completeness of the body is obtained. If it is said that initiating effort is made to purify and beautify the Buddha-field, the completeness of the Buddha-field is obtained. Such is its benefit. For the benefit of oneself and others, this sutra is spoken.
And what meaning is called the world...
尊？何所饒益在王舍城？此之二難，如菩提心憂波提舍彼說應知。
何故菩薩名寶髻者，彼義今說。如是無量無數百千阿僧祇劫，善根究竟得珠寶髻，直十三千大千世界滿中七寶，是故彼聖名為寶髻。譬如以手執金剛故名金剛手，如是髻中有寶珠故名為寶髻。三善具足憂波提舍彼說應知。
何故發起四種精進，不多不少？彼義今說。以思念因此之四種發起精進，思念饒益具足究竟。彼有何物思念饒益？此我今說。自他利益，彼不須多亦不得少；又復思念饒益究竟不得說少。如是四種，世尊已說，譬如丈夫兩腳得行，更不用多，一不得行。此亦如是。
何者佈施？幾種佈施？此二種難，三善具足憂波提舍彼說應知。何者眾生為有為無？如菩提心優婆提舍彼說應知。菩薩佈施為當滿足一切眾生、為不滿足？彼義今說。菩薩滿足，云何滿足？菩薩普於一切眾生心皆平等，舍一切物普施眾生，滿足一切眾生愿故。菩薩云何舍一切物？所有一切內外之物，愿令一切眾生解脫，清凈心舍。乞求人來，如自己物自物想，取一切眾生平等心故。若菩薩施，離彼我過舍衣食等，佈施滿足一切眾生；若不取者，非菩薩過。菩薩心施一切乞者，猶如龍王。譬如龍王，一切求者皆悉等與；若不受者，非龍王過。譬如龍王興大
【現代漢語翻譯】 尊者，在王舍城（Rājagṛha）有什麼利益？這兩種困難，就像菩提心（bodhicitta）憂波提舍（Upadeśa）所說的那樣，應該知道。
為什麼菩薩（bodhisattva）名為寶髻（Ratnakūṭa）？現在解釋這個意義。像這樣無量無數百千阿僧祇劫（asaṃkhyeya-kalpa），善根究竟得到珠寶髮髻，價值十三千大千世界（tri-sāhasra-mahā-sāhasra-loka-dhātu）充滿七寶，因此這位聖者名為寶髻。譬如用手執持金剛（vajra）故名金剛手（Vajrapāṇi），像這樣髮髻中有寶珠故名為寶髻。三善具足憂波提舍所說應該知道。
為什麼發起四種精進，不多也不少？現在解釋這個意義。因為思念這四種而發起精進，思念饒益具足究竟。其中有什麼思念饒益？我現在說。爲了自己和他人的利益，不多也不少；又思念饒益究竟，不能說少。像這樣四種，世尊（Bhagavān）已經說了，譬如丈夫兩腳可以行走，再多就沒用，一隻腳不能行走。這個也是這樣。
什麼是佈施（dāna）？有幾種佈施？這兩種困難，三善具足憂波提舍所說應該知道。眾生是有還是沒有？就像菩提心優婆提舍所說應該知道。菩薩佈施是應當滿足一切眾生，還是不滿足？現在解釋這個意義。菩薩滿足，如何滿足？菩薩普遍對一切眾生心都平等，捨棄一切事物普遍佈施給眾生，滿足一切眾生的願望。菩薩如何捨棄一切事物？所有一切內外之物，愿令一切眾生解脫，以清凈心捨棄。乞求的人來，如同對待自己的東西一樣，以平等心對待一切眾生。如果菩薩佈施，離開彼我之過，捨棄衣食等，佈施滿足一切眾生；如果不接受，不是菩薩的過錯。菩薩以心佈施給一切乞求者，猶如龍王（Nāgarāja）。譬如龍王，對一切求者都平等給予；如果不接受，不是龍王的過錯。譬如龍王興起大
【English Translation】 Venerable one, what benefit is there in Rājagṛha (王舍城)? These two difficulties, as explained in the Upadeśa (憂波提舍) on the mind of enlightenment (bodhicitta 菩提心), should be understood.
Why is the Bodhisattva (菩薩) named Ratnakūṭa (寶髻)? The meaning of this will now be explained. After countless hundreds of thousands of asaṃkhyeya-kalpas (阿僧祇劫) of perfecting roots of virtue, he obtained a jewel-adorned hair knot (髻), worth thirteen thousand tri-sāhasra-mahā-sāhasra-loka-dhātus (大千世界) filled with the seven treasures. Therefore, that holy one is named Ratnakūṭa. Just as one is named Vajrapāṇi (金剛手) because he holds a vajra (金剛) in his hand, so too is he named Ratnakūṭa because there is a jewel in his hair knot. This should be understood as explained in the Upadeśa with the three kinds of goodness.
Why are four kinds of exertion (精進) aroused, neither more nor less? The meaning of this will now be explained. Because of contemplating these four, exertion is aroused, and contemplation benefits completely and ultimately. What contemplation benefits in this way? I will now explain this. For the benefit of oneself and others, neither more nor less is needed; furthermore, contemplation benefits ultimately, and it cannot be said to be too little. Thus, the World-Honored One (Bhagavān 世尊) has spoken of these four, just as a man can walk with two feet, and more are useless, and one is insufficient. It is the same in this case.
What is giving (dāna 佈施)? How many kinds of giving are there? These two difficulties should be understood as explained in the Upadeśa with the three kinds of goodness. Are sentient beings existent or nonexistent? This should be understood as explained in the Upadeśa on the mind of enlightenment. Should a Bodhisattva's giving satisfy all sentient beings, or not? The meaning of this will now be explained. The Bodhisattva satisfies; how does he satisfy? The Bodhisattva's mind is universally equal towards all sentient beings, and he gives away all things universally to sentient beings, thus satisfying the wishes of all sentient beings. How does the Bodhisattva give away all things? He gives away all things, internal and external, wishing to liberate all sentient beings, giving with a pure mind. When beggars come, he treats them as if they were his own, with an equal mind towards all sentient beings. If the Bodhisattva gives, abandoning the fault of 'self' and 'other', giving away clothing, food, and so on, his giving satisfies all sentient beings; if they do not accept, it is not the Bodhisattva's fault. The Bodhisattva gives with his mind to all beggars, like a Dragon King (Nāgarāja 龍王). Just as a Dragon King gives equally to all who ask; if they do not accept, it is not the Dragon King's fault. Just as a Dragon King raises great
密雲覆于虛空平等降雨，藥草叢林樹木生長，陂池悉滿；高處不受，非龍王咎。如是菩薩平等普施一切乞者，若有不受，非菩薩過，滿足一切眾生愿故。菩薩佈施作如是愿：我為滿足一切眾生無上樂故，種種物施一切生處，我常滿足一切眾生。是故菩薩作愿佈施，一切生處得大富樂，以彼願力佈施力熏，生生處處種種佈施，無量眾生皆悉滿足。離殺生等種種不善是無畏施，一切眾生皆悉滿足。如世尊說「止殺生故是則佈施，一切眾生不畏不憎」如是等故。如為示現畢竟涅槃，無量眾生住涅槃樂，為諸菩薩授佛記已，然後菩薩自取涅槃。如是因緣舍苦得樂，如是滿足一切眾生。
何者佛法？彼義今說。法身依止十力、無畏、不共法等，此是佛法。彼一切法皆是佛知，故名佛法。如彼聖者文殊師利所說偈言：
「不思議正覺， 不可量如來， 緣覺聲聞等， 所不能測量， 況一切眾生， 能知彼如來。 凡夫戲論行， 如來無戲論， 唯佛能知佛， 佛法行依止， 自然身心智， 除佛無能解。」
又復云何菩薩佈施如是滿足一切佛法，何須說六？彼義今說。實有六種。以何意故唯說佈施？此義今說。此是菩薩善方便意，如善方便菩薩佈施，則能滿足六波羅蜜。如善方便修多羅說
【現代漢語翻譯】 現代漢語譯本： 密雲覆蓋虛空，平等地降下雨水，使得藥草、叢林、樹木生長，水池都充滿；高處因為地勢原因無法受益，這不是龍王（Nāga-rāja）的過錯。同樣，菩薩平等地普遍施捨給一切乞求者，如果有人不接受，這不是菩薩的過錯，因為菩薩是爲了滿足一切眾生的願望。菩薩佈施時發這樣的愿：『爲了滿足一切眾生無上的快樂，我用種種物品施捨給一切眾生，無論他們身在何處，我常常滿足一切眾生。』因此，菩薩發願佈施，在一切所生的處所都能得到巨大的財富和快樂，憑藉這種願力以及佈施的力量熏習，生生世世在各個地方都能進行種種佈施，使得無量眾生都得到滿足。遠離殺生等種種不善行為，這是無畏的佈施，能使一切眾生都得到滿足。正如世尊所說：『停止殺生就是佈施，一切眾生就不會感到畏懼和憎恨。』像這樣等等原因。就像爲了示現最終的涅槃（Nirvāṇa），使得無量眾生安住于涅槃的快樂之中，為各位菩薩授記成佛之後，然後菩薩自己才進入涅槃。像這樣的因緣，捨棄痛苦而得到快樂，像這樣滿足一切眾生。
什麼是佛法（Buddha-dharma）？它的意義現在說明。法身（Dharmakāya）依止於十力（Daśa-bala）、四無畏（catu-vaiśāradya）、十八不共法（aṣṭādaśa āveṇika-buddha-dharmāḥ）等等，這就是佛法。所有這些法都是佛所知曉的，所以稱為佛法。就像聖者文殊師利（Mañjuśrī）所說的偈頌：
『不可思議的正覺，不可度量的如來（Tathāgata），緣覺（Pratyekabuddha）、聲聞（Śrāvaka）等等，都不能測量，更何況一切眾生，能夠了解那位如來。凡夫以戲論為行，如來沒有戲論，只有佛才能瞭解佛，佛法是修行的依止，自然的身心智慧，除了佛沒有人能夠理解。』
又如何理解菩薩佈施能夠這樣滿足一切佛法，為什麼還要說六波羅蜜（ṣaṭ-pāramitā）？它的意義現在說明。實際上有六種。因為什麼緣故只說佈施？這個意義現在說明。這是菩薩善巧方便的意圖，就像善巧方便的菩薩佈施，就能滿足六波羅蜜。就像善巧方便的修多羅（sūtra）所說。
【English Translation】 English version: As dense clouds cover the empty sky and evenly rain down, herbs, forests, and trees grow, and ponds are filled; high places do not benefit, but it is not the fault of the Dragon King (Nāga-rāja). Similarly, a Bodhisattva equally and universally gives to all beggars, and if some do not receive, it is not the Bodhisattva's fault, because the Bodhisattva aims to fulfill the wishes of all beings. When giving, a Bodhisattva makes this vow: 'To fulfill the supreme happiness of all beings, I give various things to all beings, wherever they may be, and I always satisfy all beings.' Therefore, a Bodhisattva makes a vow to give, and in all places of birth, they obtain great wealth and happiness. Through the power of this vow and the influence of giving, in every birth and place, they perform various kinds of giving, satisfying countless beings. Abstaining from killing and other unwholesome actions is the giving of fearlessness, which satisfies all beings. As the World Honored One said, 'Stopping killing is giving, and all beings will not feel fear or hatred,' and so on. It is like demonstrating ultimate Nirvana (Nirvāṇa), enabling countless beings to dwell in the joy of Nirvana, and after bestowing predictions of Buddhahood upon the Bodhisattvas, the Bodhisattva then enters Nirvana themselves. Through such causes and conditions, they abandon suffering and attain happiness, thus satisfying all beings.
What is the Buddha-dharma? Its meaning will now be explained. The Dharmakāya (Dharmakāya) relies on the Ten Powers (Daśa-bala), Four Fearlessnesses (catu-vaiśāradya), Eighteen Unique Qualities of a Buddha (aṣṭādaśa āveṇika-buddha-dharmāḥ), and so on; this is the Buddha-dharma. All these dharmas are known by the Buddha, hence they are called Buddha-dharma. As the venerable Mañjuśrī (Mañjuśrī) said in the verse:
'The inconceivable perfect enlightenment, the immeasurable Tathāgata (Tathāgata), Pratyekabuddhas (Pratyekabuddha), Śrāvakas (Śrāvaka), and others, cannot measure, let alone all beings, be able to know that Tathāgata. Ordinary beings engage in frivolous conduct, but the Tathāgata has no frivolity. Only a Buddha can know a Buddha, the Buddha-dharma is the reliance of practice, and natural body, mind, and wisdom, no one but a Buddha can understand.'
Furthermore, how does the Bodhisattva's giving thus satisfy all Buddha-dharma, and why is it necessary to speak of the six pāramitās (ṣaṭ-pāramitā)? Its meaning will now be explained. There are indeed six. For what reason is only giving mentioned? This meaning will now be explained. This is the Bodhisattva's skillful means, just as a Bodhisattva with skillful means giving, can fulfill the six pāramitās. As the sūtra (sūtra) of skillful means says.
、郁伽羅問修多羅說，在家菩薩佈施滿足六波羅蜜。云何滿足？所謂菩薩，異異種物，彼彼求者皆悉施與，心不分別，如是名為檀波羅蜜。依菩提心修行佈施，如是名為尸波羅蜜。于乞求者不瞋不動，如是名為羼提波羅蜜。若佈施他，我何所用，無如是心、有如是力，如是名為毗梨耶波羅蜜。若有來乞，若施施已不熱不悔，自心喜樂善意心生，如是名為禪波羅蜜。若佈施已，於一切法心無所得不望果報，如彼黠慧無有少法貪著喜樂，如是不著，唯愿阿耨多羅三藐三菩提，如是名為般若波羅蜜。如是滿足六波羅蜜，以要言之一切具足。又如世尊大乘經說無量具足，如是一切皆此中攝。又住大地諸菩薩等，有如是意。彼住大地諸菩薩意，佈施滿足一切佛法。又復對治諸眾生故，世尊說法。或有眾生以佈施門，為說滿足一切佛法。或有眾生乃至慧門。
又復為示菩薩愿故。菩薩滿足乞求者意，作如是愿：如我滿足彼求者意，以此善根，愿令滿足一切佛法。如是說者，則無有過。
何者相好？彼義今說。三十二相，所謂手足皆有輪文善安平住，手網縵指，手足柔軟，七處平滿，指長身寬，正直大身，項則如貝，身毛上靡，因尼鹿踹髀平臂平，陰馬王藏，皮妙金色，一孔一毛，眉間則有白毫顯面，師子上身肩前後圓
【現代漢語翻譯】 現代漢語譯本：郁伽羅（Ugra）問修多羅（Sutra）說，在家菩薩如何通過佈施來圓滿六波羅蜜（Six Paramitas）？如何才能算作圓滿？菩薩對於前來乞求的眾生，給予各種不同的物品，心中沒有分別，這叫做檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。依菩提心（Bodhi-citta，覺悟之心）修行佈施，這叫做尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）。對於乞求者不生瞋恨，心不為所動，這叫做羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）。佈施給他人時，不生『我還有什麼用』這樣的想法，並且有能力持續佈施，這叫做毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）。如果有人來乞求，施捨之後不感到後悔，內心充滿喜悅，生起善良的意念，這叫做禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）。佈施之後，對於一切法心無所得，不期望任何果報，就像那些聰明的人一樣，對於任何事物都沒有貪戀和喜悅，不執著于任何事物，只願證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），這叫做般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）。這樣就圓滿了六波羅蜜，總而言之，就是一切都具足。又如世尊在大乘經典中所說，無量具足，所有這些都包含在其中。又如安住于大地的諸菩薩等，有這樣的想法。那些安住于大地的菩薩的想法是，佈施可以圓滿一切佛法。世尊爲了對治各種眾生，所以宣說佛法。對於一些眾生，通過佈施之門，為他們宣說圓滿一切佛法。對於另一些眾生，乃至通過智慧之門也是如此。 爲了展示菩薩的願力，菩薩滿足乞求者的意願，並立下這樣的誓願：就像我滿足了這些乞求者的意願一樣，憑藉這個善根，愿我能圓滿一切佛法。這樣說，就沒有過失。 什麼是相好？現在解釋這些含義。三十二相（Thirty-two Marks of a Great Man），即手足都有輪紋，安穩平正；手指間有縵網相；手足柔軟；七處平滿；手指纖長，身形寬大；身體正直高大；頸項如貝殼般圓潤；身上的毛髮向上生長；如因尼鹿（Eṇi-deer）般的小腿；髀部平整，手臂平直；陰藏如馬王般；面板呈現美妙的金色；一孔一毛；眉間有白毫，光明顯耀；上半身如獅子般雄偉，雙肩前後圓潤。
【English Translation】 English version: Ugra asked Sutra, 'How does a lay Bodhisattva fulfill the Six Paramitas through giving? How is it considered fulfilled?' The Bodhisattva gives various kinds of things to those who ask, without any discrimination in their mind. This is called Dāna-pāramitā (Perfection of Giving). Practicing giving with the Bodhi-citta (Mind of Enlightenment) is called Śīla-pāramitā (Perfection of Morality). Not being angry or agitated towards those who ask is called Kṣānti-pāramitā (Perfection of Patience). When giving to others, not having the thought of 'What will I use?' and having the strength to continue giving is called Vīrya-pāramitā (Perfection of Diligence). If someone comes to ask, and after giving, one does not feel regret, but feels joy in their heart and generates good intentions, this is called Dhyāna-pāramitā (Perfection of Meditation). After giving, having no attachment to any dharma and not expecting any reward, like those wise people who have no greed or joy for anything, not being attached to anything, only wishing to attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), this is called Prajñā-pāramitā (Perfection of Wisdom). In this way, the Six Paramitas are fulfilled. In short, everything is complete. Furthermore, as the World Honored One said in the Mahayana Sutras, immeasurable completeness, all of this is included within it. Also, Bodhisattvas who dwell on the earth have such thoughts. The thoughts of those Bodhisattvas who dwell on the earth are that giving fulfills all Buddha-dharma. Furthermore, the World Honored One teaches the Dharma to counteract the various afflictions of sentient beings. For some sentient beings, he teaches the fulfillment of all Buddha-dharma through the gate of giving. For other sentient beings, even through the gate of wisdom. Furthermore, to show the vows of the Bodhisattva, the Bodhisattva fulfills the wishes of those who ask and makes this vow: 'Just as I have fulfilled the wishes of these who ask, with this root of goodness, may I fulfill all Buddha-dharma.' Saying this is without fault. What are the marks and excellencies? Now I will explain these meanings. The Thirty-two Marks of a Great Man are: hands and feet have wheel marks, well-placed and stable; webbed fingers; soft hands and feet; seven places are full; long fingers and wide body; upright and large body; neck like a conch shell; body hair grows upwards; calves like those of an Eṇi-deer; flat hips and straight arms; genitals like a horse king; skin is wonderfully golden; one hair per pore; a white hair between the eyebrows, illuminating the face; upper body like a lion, shoulders round in front and back.
，其背平正，味中上味，身體圓滿如尼拘陀頂上高圓，修廣長舌妙梵音聲，師子頤頰，齒則鮮白齊平而密，有四十齒，目𥇒紺青牛王眼。
八十種好，隆赤膩甲圓指錦文，脈深不見，手足踝平，骨節堅密，二足趺平足下文長，手足平正文深膩潤，舌次第語唇色赤好，如頻婆果不高不下，舌赤軟少白象王舌，雷吼云聲善美音聲如文殊響，滿足眾好兩臂平等，身體凈潔衣裳亦爾，普身柔軟眾分皆等，次第善密身份分善，分分寬博善坐圓滿，舌正美言語論次第齊舌皆深，行密仙王普皆可喜第一善凈，離闇電光普遍光明，師子牛王龍王鵝步右旋轉行，舌不長短舌則圓美，腹脅不卓離於惡欲，身無黑黡無有垢惡外圓而利，又不前卻高隆而凈無有垢穢，笑微而緩，目如青葉居婆羅耶，笑則如法，眉面處所次第相應，眉正不邪不少不多，皆悉離過不可毀呰皆不可嫌，諸根善勝額中善滿第一可喜，面額相類上身平滿，不白不黑有種種香，不堅不濁次第善緊，勝妙文章有難提旋跋陀摩那，應量身形發順不亂。
佛何以故，此中教示相好究竟尸波羅蜜，彼中便遮此義？今說初業菩薩憶念相好，悕望欲得。饒益彼故，方便教示；彼未久行，故愛相好舍離饒益，悲心佈施相應饒益如是故遮。又復若人貪著妙色究竟相好，悕望憶念，
【現代漢語翻譯】 現代漢語譯本：他的背部平坦端正，味道屬於中上等，身體圓滿如同尼拘陀樹（榕樹）的樹頂一樣高大圓潤，具有修長寬廣的舌頭和美妙的梵音，擁有獅子般的下巴和麵頰，牙齒潔白整齊且排列緊密，共有四十顆牙齒，眼睛像牛王一樣呈現湛藍的紺青色。
八十種好包括：隆起且紅潤光澤的指甲，圓潤的手指，手上的紋路如錦緞般美麗，脈絡深藏不顯，手足的腳踝平坦，骨節堅固緊密，雙腳的腳背平坦，腳底的紋路長而清晰，手足平正，紋路深刻且細膩潤澤，舌頭能按順序說話，嘴唇的顏色紅潤美好，如同頻婆果（一種紅色水果）一樣，不高也不低，舌頭紅潤柔軟，如同白象王的舌頭，聲音如雷鳴般洪亮，如同祥雲般美妙，聲音悅耳動聽，如同文殊菩薩的聲音一樣，具備所有美好的特質，雙臂平等對稱，身體乾淨整潔，衣裳也是如此，全身柔軟，各個部分都勻稱，排列有序且緊密，身體的各個部分都完美，每個部分都寬闊豐滿，坐姿端正圓滿，舌頭正直，言語美好，說話有條理，舌頭深長，行為舉止莊重，如同仙王一般，普遍令人喜愛，極其善良純凈，遠離黑暗，如閃電般光明，普照四方，行走時如獅子、牛王、龍王、鵝一樣，向右旋轉而行，舌頭不長不短，圓潤美好，腹部和脅部平坦，遠離邪惡的慾望，身上沒有黑痣，沒有污垢，外表圓潤而有光澤，既不向前傾斜也不向後仰，高隆而潔凈，沒有污穢，微笑輕微而舒緩，眼睛如同青蓮葉，安住在婆羅耶（一種境界），微笑合乎佛法，眉毛和麵部的各個部位排列有序且和諧，眉毛端正不歪斜，不多也不少，都遠離過失，無可挑剔，無可嫌惡，各種器官都完美，額頭飽滿，極其令人喜愛，面部和額頭相似，上半身平坦豐滿，膚色不白不黑，散發著各種香氣，質地不堅硬也不渾濁，排列有序且緊密，擁有殊勝美妙的紋路，有難提旋（一種吉祥的旋紋）和跋陀摩那（一種吉祥的圖案），身形與體量相稱，頭髮柔順不散亂。
佛陀為何在此處教導相好究竟的尸波羅蜜（持戒波羅蜜），卻在彼處遮止這種說法呢？現在說的是，初學的菩薩憶念相好，希望得到。爲了饒益他們，方便教導；因為他們修行時間不長，所以喜愛相好而捨棄饒益，悲心佈施才能相應饒益，因此遮止。又或者，如果有人貪著美妙的容色和究竟的相好，希望憶念，
【English Translation】 English version: His back is flat and upright, the taste is of upper-middle quality, and his body is as round and full as the top of a Nigrodha tree (banyan tree), high and round. He possesses a long and broad tongue with a wonderful Brahma-like voice, a lion-like jaw and cheeks, teeth that are bright white, even, and closely aligned, totaling forty. His eyes are a deep blue-black, like the eyes of a bull king.
The eighty minor marks of excellence include: raised, red, and glossy nails, round fingers with brocade-like patterns, deep and invisible veins, flat ankles on hands and feet, firm and dense joints, flat insteps, long lines on the soles of the feet, hands and feet that are level, with deep, smooth, and lustrous lines, a tongue that speaks in sequence, lips that are red and beautiful, like the Bimba fruit (a red fruit), neither too high nor too low, a tongue that is red and soft, like the tongue of a white elephant king, a voice that roars like thunder, a beautiful voice like auspicious clouds, a voice that is pleasing to the ear, like the voice of Manjushri Bodhisattva, possessing all the good qualities, arms that are equal and symmetrical, a body that is clean and pure, and clothing that is the same, a body that is soft all over, with all parts being equal, arranged in order and closely packed, each part of the body being perfect, each part being broad and full, a sitting posture that is upright and complete, a tongue that is straight, beautiful speech, speech that is orderly, a tongue that is deep and long, conduct that is dignified, like a king of immortals, universally pleasing, supremely good and pure, free from darkness, radiant like lightning, universally illuminating, walking like a lion, bull king, dragon king, or goose, walking clockwise, a tongue that is neither too long nor too short, a tongue that is round and beautiful, an abdomen and ribs that are flat, free from evil desires, a body without black moles, without impurities, an exterior that is round and lustrous, neither leaning forward nor backward, high and pure, without defilement, a smile that is slight and gentle, eyes like blue lotus leaves, dwelling in the state of Brahman, a smile that is in accordance with the Dharma, eyebrows and facial features that are arranged in order and harmony, eyebrows that are straight and not crooked, neither too few nor too many, all free from faults, beyond reproach, beyond dislike, all organs are excellent, a forehead that is full, supremely pleasing, a face and forehead that are similar, an upper body that is flat and full, skin that is neither white nor black, emitting various fragrances, a texture that is neither hard nor turbid, arranged in order and tightly packed, possessing supremely wonderful patterns, having auspicious swirls and auspicious designs, a body shape that is proportionate to its size, hair that is smooth and not disheveled.
Why does the Buddha teach the ultimate Paramita (perfection) of Sila (morality) regarding the marks and qualities here, but prohibit this teaching there? Now, it is said that novice Bodhisattvas remember the marks and qualities, hoping to attain them. For the benefit of these Bodhisattvas, the teaching is given as a skillful means; because they have not practiced for long, they cherish the marks and qualities and abandon benefiting others. Compassionate giving is the corresponding benefit, and therefore it is prohibited. Furthermore, if someone is attached to beautiful forms and ultimate marks and qualities, hoping to remember them,
為彼人遮；若有眾產生熟饒益，彼須教示。此有眾生見如來身相好莊嚴發菩提心，故如是說，如轉女身修多羅說。又復未發菩提心者饒益教示，又復久發菩提心者，空等相應饒益故遮。又具福德滿足饒益，是故教示智具；滿足饒益故遮。又求世尊相隨形好滿足究竟；取著故遮。又復貪著喜樂等過，寂靜饒益；為彼故遮。如是因緣此經不遮。諸佛世界幾種清凈幾種不凈？彼義不說。彼不清凈，要有二種。何者為二？一者眾生相；二者行相。眾生相者，謂眾生過。言行相者，所謂行過。彼眾生過，惡行眾生依止種種虛妄諸見。彼行過者，坑坎堆阜蕀刺等過。如是地多食飲衣服寶等受用皆不具足，如是相對眾生功德，行功德故世界清凈。彼復菩薩無量種種願力自在，應如是知。諸佛世界功德無邊，菩薩願力自在無邊，發起精進是亦無邊，如是種種不可盡說。又此諸佛世界清凈，唯說少分，餘者應知。如世尊說，有十二種諸功德場和合聚集，彼清凈覺得佛世界。何等十二？一者劫場和集故得，以功德場皆究竟故。二者時場和集故得，以法行等不過時故。三者眾生場和集故得，以法智故。四者世界場和集故得，以善凈故。五者調御眾生場和集故得，以無䩛故。六者乘場和集故得，以一行故。七者陀羅尼場和集故得，以無餘物故。
【現代漢語翻譯】 現代漢語譯本：為那些人遮止不說；如果有些眾生已經成熟可以饒益，就應當教示他們。這裡有些眾生因為見到如來（Tathagata，佛的稱號）的身相好莊嚴而發起菩提心（Bodhi-citta，覺悟之心），所以這樣說，就像《轉女身修多羅》（Sutra on Transforming a Woman's Body）所說的那樣。此外，對於尚未發起菩提心的人，教示他們可以饒益他們；對於已經發起菩提心很久的人，因為空性（Sunyata，佛教中的一個重要概念，指一切事物沒有固定不變的自性）等相應的緣故，遮止不說可以饒益他們。此外，具備福德圓滿可以饒益眾生，所以教示他們智慧具足；因為滿足饒益的緣故，所以遮止不說。此外，如果有人追求世尊（Lokajyestha，佛的稱號）的相隨形好圓滿究竟，因為執著的緣故，所以遮止不說。此外，如果有人貪著喜樂等過患，爲了寂靜饒益他們，所以為他們遮止不說。因為這些因緣，此經並不遮止（說法）。 諸佛的世界有幾種清凈和幾種不凈？這個意義沒有說。那些不清凈的世界，主要有兩種。哪兩種呢？第一種是眾生相（Sattva-lakshana，眾生的狀態），第二種是行相（Karma-lakshana，行為的狀態）。眾生相指的是眾生的過失。行相指的是行為的過失。那些眾生的過失，指的是惡行眾生依止種種虛妄的見解。那些行為的過失，指的是坑坑洼洼、土堆山丘、荊棘等過患。這樣的地方，食物、飲水、衣服、寶物等受用都不具足。與此相對，眾生有功德，行為有功德，所以世界清凈。那些菩薩（Bodhisattva，追求覺悟的修行者）有無量種種的願力自在，應當這樣理解。諸佛的世界功德無邊，菩薩的願力自在無邊，發起精進也是無邊，像這樣種種是不可窮盡的。 此外，這些諸佛世界清凈，只說了少部分，其餘的應當自己知道。就像世尊所說，有十二種功德場和合聚集，那些清凈的佛世界由此而來。哪十二種呢？第一種是劫場（Kalpa-kshetra，時間之場）和集而得，因為功德場都究竟圓滿的緣故。第二種是時場（Samaya-kshetra，時節之場）和集而得，因為法行等不會錯過時節的緣故。第三種是眾生場（Sattva-kshetra，眾生之場）和集而得，因為具有佛法的智慧。第四種是世界場（Loka-kshetra，世界之場）和集而得，因為善良清凈的緣故。第五種是調御眾生場（Vinaya-sattva-kshetra，調伏眾生之場）和集而得，因為沒有諂媚的緣故。第六種是乘場（Yana-kshetra，乘運之場）和集而得，因為只有一種乘運的緣故。第七種是陀羅尼場（Dharani-kshetra，總持之場）和集而得，因為沒有剩餘之物的緣故。
【English Translation】 English version: These should be concealed from those people; if there are beings who are mature and can be benefited, they should be taught. Here, some beings develop Bodhicitta (the mind of enlightenment) upon seeing the beautiful and adorned form of the Tathagata (the Thus-Gone One, an epithet of the Buddha), therefore it is said in this way, as stated in the 'Sutra on Transforming a Woman's Body'. Furthermore, those who have not yet developed Bodhicitta should be taught to benefit them; and those who have long developed Bodhicitta, concealing it benefits them because of their correspondence with emptiness (Sunyata, the Buddhist concept of emptiness, lack of inherent existence). Moreover, possessing merit and being complete benefits them, therefore they are taught to have complete wisdom; because of fulfilling benefit, it is concealed. Furthermore, if someone seeks the complete and ultimate perfection of the Lokajyestha's (Lord of the World, an epithet of the Buddha) physical characteristics, it is concealed because of attachment. Furthermore, if someone is attached to the faults of joy and pleasure, it is concealed for the sake of their peaceful benefit. Because of these causes and conditions, this sutra does not conceal (the teachings). How many kinds of pure and impure Buddha-fields (Buddha-ksetra, Buddha's realm) are there? This meaning is not spoken of. Those impure ones mainly have two kinds. What are the two? The first is the aspect of beings (Sattva-lakshana, characteristics of beings); the second is the aspect of actions (Karma-lakshana, characteristics of actions). The aspect of beings refers to the faults of beings. The aspect of actions refers to the faults of actions. The faults of those beings refer to evil-doing beings relying on various false views. The faults of those actions refer to the faults of pits, mounds, thorns, and so on. In such places, food, drink, clothing, treasures, and other enjoyments are not complete. In contrast, beings have merit, and actions have merit, therefore the world is pure. Those Bodhisattvas (enlightenment beings) have immeasurable and various vows and are free, it should be understood in this way. The merits of the Buddha-fields are boundless, the vows of the Bodhisattvas are boundless, and the arising of diligence is also boundless; like this, various things cannot be completely spoken of. Furthermore, these pure Buddha-fields are only spoken of in a small part, the rest should be known by oneself. Just as the Lokajyestha said, there are twelve kinds of fields of merit that come together and gather, and those pure Buddha-fields come from this. What are the twelve? The first is obtained by the gathering of the Kalpa-kshetra (field of time), because the fields of merit are all ultimately complete. The second is obtained by the gathering of the Samaya-kshetra (field of time), because the practice of Dharma and so on does not miss the time. The third is obtained by the gathering of the Sattva-kshetra (field of beings), because of the wisdom of the Dharma. The fourth is obtained by the gathering of the Loka-kshetra (field of the world), because of goodness and purity. The fifth is obtained by the gathering of the Vinaya-sattva-kshetra (field of taming beings), because there is no flattery. The sixth is obtained by the gathering of the Yana-kshetra (field of vehicle), because there is only one vehicle. The seventh is obtained by the gathering of the Dharani-kshetra (field of dharani), because there is nothing remaining.
八者佛法場和集故得，以無一切外道法故。九者功德場和集故得，以不諂故。十者直心深心場和集故得，以本性凈生凈眾生處凈故。十一者聖場和集故得，以不離福田故。十二者道場和集故得，以乘前佛所乘來故。又此世尊釋迦牟尼佛之世界，為是清凈、為不清凈？今說清凈。何以知之？以世尊心善清凈故。若得有人心不清凈故，見此佛世界不凈。依彼意故，世尊說言「我今出於五濁惡世，阿耨多羅三藐三菩提覺」，如無垢稱修多羅說「菩薩欲得凈佛世界，當凈其心。隨其心凈，佛世界凈。爾時慧命舍利弗，承佛威神作是疑念：若菩薩心凈佛世界凈者，今我世尊釋迦牟尼，行菩薩時意豈不凈，而佛世界不凈若此？爾時世尊以知慧命舍利弗念，而問之言：舍利弗！于意云何？汝舍利弗勿作是念。日月豈不凈耶？而盲者不見。慧命舍利弗言：不也。世尊。是盲者過，非日月咎。佛言：舍利弗！眾生如是。無智罪故，不見如來世界清凈，非如來咎。舍利弗！我此世界常自清凈，而汝不見。爾者䗍髻梵王語慧命舍利弗言：大德舍利弗！仁意莫謂此佛世界為不清凈；今此世尊釋迦牟尼世界清凈。慧命舍利弗問梵王言：此佛世界云何清凈？䗍髻梵言：大德舍利弗！譬如他化自在天宮莊嚴殊妙，我見世尊釋迦牟尼世界清凈功德莊嚴亦
【現代漢語翻譯】 現代漢語譯本 八、佛法之場能夠和諧聚集，是因為沒有一切外道之法。 九、功德之場能夠和諧聚集，是因為沒有諂媚之心。 十、正直深遂之心之場能夠和諧聚集，是因為本性清凈，能夠生出清凈的眾生，所處之地也清凈。 十一、聖人之場能夠和諧聚集，是因為不離福田。 十二、道場能夠和諧聚集，是因為乘著過去諸佛所乘之道而來。 再問，世尊釋迦牟尼佛的世界，是清凈的還是不清凈的？現在說是清凈的。為什麼知道是清凈的呢？因為世尊的心善良而清凈。如果有人心不清凈，就會覺得這個佛世界不清凈。根據他們的想法，世尊說：『我現在出於五濁惡世，覺悟了阿耨多羅三藐三菩提（無上正等正覺）。』正如《維摩詰經》所說：『菩薩想要得到清凈的佛世界，應當清凈自己的心。隨著心清凈，佛世界就清凈。』 當時，慧命舍利弗（智慧第一的舍利弗）憑藉佛的威神之力，產生這樣的疑問：『如果菩薩心清凈佛世界就清凈，那麼現在世尊釋迦牟尼在行菩薩道時，心難道不清凈嗎？為什麼佛的世界不清凈成這樣呢？』 當時，世尊知道慧命舍利弗的想法，就問他說：『舍利弗！你覺得怎麼樣？你舍利弗不要這樣想。太陽和月亮難道不清凈嗎？只是盲人看不見。』慧命舍利弗說：『不是的，世尊。這是盲人的過錯，不是太陽和月亮的過錯。』 佛說：『舍利弗！眾生也是這樣。因為沒有智慧的罪過，所以看不見如來世界的清凈，不是如來的過錯。舍利弗！我的這個世界常常是清凈的，只是你看不見。』 當時，䗍髻梵王（一位梵天之王）對慧命舍利弗說：『大德舍利弗！你不要認為這個佛世界不清凈；現在世尊釋迦牟尼的世界是清凈的。』慧命舍利弗問梵王說：『這個佛世界如何清凈呢？』䗍髻梵王說：『大德舍利弗！譬如他化自在天（欲界第六天）的宮殿莊嚴殊勝美妙，我看見世尊釋迦牟尼的世界清凈功德莊嚴也是如此。』
【English Translation】 English version Eighth, the field of Buddha-dharma is obtained by harmonious gathering, because there is no heterodoxical dharma. Ninth, the field of merit is obtained by harmonious gathering, because there is no flattery. Tenth, the field of upright and profound mind is obtained by harmonious gathering, because the original nature is pure, able to generate pure beings, and the place where they are located is also pure. Eleventh, the field of the saints is obtained by harmonious gathering, because it does not depart from the field of blessings. Twelfth, the Bodhimanda is obtained by harmonious gathering, because it comes riding on the path ridden by the Buddhas of the past. Furthermore, is the world of the World Honored One, Shakyamuni Buddha, pure or impure? Now it is said to be pure. How is it known? Because the mind of the World Honored One is good and pure. If someone's mind is impure, they will see this Buddha-world as impure. According to their intention, the World Honored One said, 'I now emerge from the evil world of the five defilements, awakened to Anuttara-samyak-sambodhi (unexcelled complete enlightenment),' as the Vimalakirti Sutra says, 'If a Bodhisattva wishes to obtain a pure Buddha-world, they should purify their mind. As their mind is pure, the Buddha-world is pure.' At that time, the wise Shariputra (the foremost in wisdom), relying on the Buddha's majestic power, had this doubt: 'If the Bodhisattva's mind is pure, the Buddha-world is pure, then when the World Honored One Shakyamuni was practicing the Bodhisattva path, was his mind not pure? Why is the Buddha-world not pure like this?' At that time, the World Honored One, knowing the thought of the wise Shariputra, asked him, 'Shariputra! What do you think? You, Shariputra, should not think like this. Are the sun and moon not pure? It is just that the blind cannot see them.' The wise Shariputra said, 'No, World Honored One. It is the fault of the blind, not the fault of the sun and moon.' The Buddha said, 'Shariputra! Sentient beings are like this. Because of the sin of lacking wisdom, they do not see the purity of the Tathagata's world, not the fault of the Tathagata. Shariputra! My world is always pure, but you do not see it.' At that time, Sikhin Brahma (a king of the Brahma heavens) said to the wise Shariputra, 'Great Virtue Shariputra! Do not think that this Buddha-world is impure; now the world of the World Honored One Shakyamuni is pure.' The wise Shariputra asked the Brahma king, 'How is this Buddha-world pure?' Sikhin Brahma said, 'Great Virtue Shariputra! Just as the palaces of the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm) are adorned with extraordinary beauty, I see that the pure merits and adornments of the world of the World Honored One Shakyamuni are also like this.'
復如是。慧命舍利弗復言梵王：我今唯見此佛世界，丘陵坑坎蕀刺沙礫、土石諸山穢惡充滿。螺髻梵言：大德舍利弗！仁者如是心有丘陵坑坎等穢，信不清凈故，見此佛世界不凈。複次大德舍利弗！若有能於一切眾生心皆平等深心清凈，則見此佛世界清凈。爾時世尊足指按地，即時三千大千世界，無量百千不可計數功德珍寶具足莊嚴，譬如寶莊嚴佛無量功德勝妙珍寶莊嚴世界。時此三千大千世界亦復如是。大眾皆見嘆未曾有，而皆自見坐寶蓮華。爾時世尊告慧命舍利弗言：舍利弗！汝今為見我佛世界無量功德勝莊嚴不？慧命舍利弗言？我見。世尊。本所不見、本所不聞，今見世尊不可思議莊嚴世界清凈悉現。佛言：舍利弗！我佛世界清凈如是，下劣眾生見不凈耳。舍利弗！譬如諸天共寶器食，隨其業力飯則不同。如是舍利弗！眾生共生一佛世界，若心凈者則見世尊世界清凈」。我今以此修多羅量故說清凈。
以要言之，滿足眾生髮起精進，一切眾生等心示現；滿足佛法發起精進，自證示現；究竟相好發起精進，此則示現；普賢依止清凈世界發起精進，一切眾生富樂示現。
又復有義：初如厭病；二如聞藥；三如悕藥；四如病人所居舍宅。又復示現：初大悲力；二示智力；三身心力；四者直心深心修力。如
【現代漢語翻譯】 現代漢語譯本： 又如是。慧命舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）又對梵王說：『我現在只看到這個佛世界，到處是丘陵、坑坎、荊棘、沙礫、土石山，充滿了污穢。』螺髻梵（Brahma Sikhin）說：『大德舍利弗！正是因為您的心中有丘陵、坑坎等污穢，信念不清凈，所以才看到這個佛世界不清凈。再者，大德舍利弗！如果有人能對一切眾生心懷平等，內心深處清凈，就能看到這個佛世界清凈。』 當時，世尊用腳趾按地，立刻三千大千世界，充滿了無量百千不可計數的功德珍寶，莊嚴無比，就像寶莊嚴佛（Ratnavyuha Buddha）用無量功德殊勝珍寶莊嚴的世界一樣。當時，這個三千大千世界也同樣如此。大眾都看到了，讚歎前所未有，而且都看到自己坐在寶蓮花上。 當時，世尊告訴慧命舍利弗說：『舍利弗！你現在看到我的佛世界無量功德殊勝莊嚴了嗎？』慧命舍利弗說：『我看到了，世尊。我原本沒有看到、沒有聽到的，現在看到了世尊不可思議的莊嚴世界清凈地顯現出來。』佛說：『舍利弗！我的佛世界清凈就是這樣，只是下劣的眾生看到的是不凈罷了。舍利弗！譬如諸天用同一個寶器吃飯，隨著各自的業力，飯的味道就不同。如此，舍利弗！眾生共同生存在一個佛世界，如果心清凈，就能看到世尊的世界清凈。』我現在用這部經的量來闡述清凈的道理。 總而言之，滿足眾生的願望，發起精進，對一切眾生平等心對待並示現；滿足佛法的要求，發起精進，自我證悟並示現；究竟圓滿相好，發起精進，這就能示現；普賢（Samantabhadra，象徵菩薩的行愿）依止清凈世界，發起精進，一切眾生富足快樂地示現。 又有一種意義：最初就像厭惡疾病；第二就像聽到藥方；第三就像渴望得到藥；第四就像病人所居住的房屋。又進一步示現：最初是大悲的力量；第二是智慧的力量；第三是身心的力量；第四是正直的心和深刻的修行力量。
【English Translation】 English version: Again, thus it was. The wise Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) said to Brahma: 'Now I only see this Buddha world, full of hills, pits, thorns, gravel, earth and stone mountains, filled with filth.' Brahma Sikhin (Brahma Sikhin) said: 'Great virtuous Sariputra! It is because your mind has hills, pits, and other impurities, and your faith is not pure, that you see this Buddha world as impure. Furthermore, great virtuous Sariputra! If someone can have equality in their hearts towards all beings, and their inner heart is pure, then they will see this Buddha world as pure.' At that time, the World Honored One pressed his toe on the ground, and immediately the three thousand great thousand worlds were filled with immeasurable hundreds of thousands of countless merits and treasures, adorned incomparably, just like the world adorned by the Treasure Adornment Buddha (Ratnavyuha Buddha) with immeasurable merits and wonderful treasures. At that time, this three thousand great thousand worlds was also like this. The assembly all saw it and praised it as unprecedented, and they all saw themselves sitting on jeweled lotus flowers. At that time, the World Honored One said to the wise Sariputra: 'Sariputra! Do you now see the immeasurable merits and wonderful adornments of my Buddha world?' The wise Sariputra said: 'I see it, World Honored One. What I originally did not see or hear, I now see the World Honored One's inconceivable adorned world purely manifested.' The Buddha said: 'Sariputra! My Buddha world is pure like this, it is only that inferior beings see it as impure. Sariputra! For example, when the gods eat with a shared treasure vessel, the taste of the food differs according to their respective karmic forces. Thus, Sariputra! Beings coexist in one Buddha world, and if their minds are pure, they will see the World Honored One's world as pure.' I now use the measure of this sutra to explain the principle of purity. In short, fulfilling the wishes of sentient beings, initiating diligence, treating all sentient beings with an equal mind and demonstrating it; fulfilling the requirements of the Buddha Dharma, initiating diligence, self-realizing and demonstrating it; ultimately perfecting the auspicious marks, initiating diligence, this can be demonstrated; Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva) relies on the pure world, initiates diligence, and all sentient beings are shown to be rich and happy. Furthermore, there is another meaning: the beginning is like disliking illness; the second is like hearing about medicine; the third is like longing to obtain the medicine; the fourth is like the house where the sick person lives. Furthermore, it demonstrates: the first is the power of great compassion; the second is the power of wisdom; the third is the power of body and mind; the fourth is the power of an upright heart and profound cultivation.
是示現。
又復有義：初說不捨一切眾生；二者得力、四無所畏、不共法等一切佛法；三者得身著不可嫌；四者得佛無上法王相應世界。
又復有義：滿足眾生髮起精進，檀波羅蜜、毗梨耶波羅蜜為示現故；滿足佛法發起精進，般若波羅蜜、智波羅蜜故；究竟相好發起精進，羼提波羅蜜、方便波羅蜜故；凈佛世界發起精進，尸波羅蜜、禪波羅蜜。如是示現。
寶髻經四法憂波提舍一卷
【現代漢語翻譯】 現代漢語譯本： 這是示現的意義。
還有其他的意義：第一，說明不捨棄一切眾生；第二，獲得十力（Dasabala，佛陀的十種力量）、四無所畏（catu vaiśāradyāni，佛陀的四種無所畏懼的自信）、不共法（āvenika-dharma，佛陀獨有的十八種功德）等一切佛法；第三，獲得清凈的身相，不會令人厭惡；第四，獲得與佛陀無上法王相應的清凈世界。
還有其他的意義：爲了滿足眾生而發起精進，這是爲了示現佈施波羅蜜（dāna-pāramitā，佈施的完美）和精進波羅蜜（vīrya-pāramitā，精進的完美）；爲了滿足佛法而發起精進，這是爲了示現般若波羅蜜（prajñā-pāramitā，智慧的完美）和智波羅蜜（jñāna-pāramitā，知識的完美）；爲了究竟圓滿佛的相好而發起精進，這是爲了示現忍辱波羅蜜（kṣānti-pāramitā，忍耐的完美）和方便波羅蜜（upāya-pāramitā，善巧方便的完美）；爲了清凈佛國世界而發起精進，這是爲了示現持戒波羅蜜（śīla-pāramitā，戒律的完美）和禪定波羅蜜（dhyāna-pāramitā，禪定的完美）。這些都是示現的意義。
出自《寶髻經》四法優波提舍一卷
【English Translation】 English version: This is a manifestation.
Furthermore, there is another meaning: Firstly, it explains not abandoning all sentient beings; secondly, obtaining the ten powers (Dasabala, the ten powers of the Buddha), the four fearlessnesses (catu vaiśāradyāni, the four kinds of fearlessness of the Buddha), the eighteen unique qualities (āvenika-dharma, the eighteen unique qualities of the Buddha), and all other Buddha-dharmas; thirdly, obtaining a body that is pure and not repulsive; fourthly, obtaining a pure land corresponding to the Buddha, the supreme Dharma King.
Furthermore, there is another meaning: Initiating diligence to satisfy sentient beings, this is to demonstrate the perfection of giving (dāna-pāramitā, the perfection of giving) and the perfection of effort (vīrya-pāramitā, the perfection of effort); initiating diligence to satisfy the Buddha-dharma, this is to demonstrate the perfection of wisdom (prajñā-pāramitā, the perfection of wisdom) and the perfection of knowledge (jñāna-pāramitā, the perfection of knowledge); initiating diligence to ultimately perfect the Buddha's marks and characteristics, this is to demonstrate the perfection of patience (kṣānti-pāramitā, the perfection of patience) and the perfection of skillful means (upāya-pāramitā, the perfection of skillful means); initiating diligence to purify the Buddha-field, this is to demonstrate the perfection of morality (śīla-pāramitā, the perfection of morality) and the perfection of meditation (dhyāna-pāramitā, the perfection of meditation). Such is the manifestation.
From the one fascicle of the Ratnakūṭa Sūtra's Four Dharma Upadeśas.