T32n1635_大乘寶要義論

大正藏第 32 冊 No. 1635 大乘寶要義論

No. 1635

大乘寶要義論卷第一

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉　詔譯

歸命十方無邊際　　所住一切世界中　過未現在諸如來　　菩薩聲聞緣覺等

智者當知。人身難得。于剎那間。成諸勝行亦復為難。若於此中不起思惟作利益事。此生虛來。云何能于如來清凈言教。發勤勇心領納聽受。此有二事。謂人身難得。正法難聞。值佛出世復甚為難。

問此中以何而為印證值佛甚難。答無數經中皆作是說。斯為定量。且依妙法蓮華經云。佛言。諸苾芻。如來應供正等正覺。經于百千俱胝那庾多劫。如是等曠遠世時。或有或無。如來出世斯為甚難。如優曇華時一現爾。決定王經云。佛言。阿難。諸佛出世。彼優曇華。俱時而現。其華如金有凈妙光。開敷異香遍由旬內。是華光明能破冥暗。能令念者即得清凈。能息病苦。能作明照。能去惡香。能施妙香。彼香能息四界增損。其華亦非隨轉輪王遍處皆出。唯金輪王乃可應現。況復破戒諸有情類。唯佛出世是華俱出。此中雲何能知彼優曇華于曠遠時或有或無。如有緣起中說。無熱惱大池北面有山名五峰。而彼山上有優曇華林。若佛世尊

從兜率天宮沒降生人間入母胎時。彼優曇華而方含蕊。若佛世尊出母胎時。是華增長有開敷相。若佛世尊成阿耨多羅三藐三菩提果時。彼優曇華開敷茂盛。若佛世尊棄捨壽命及緣行時。是華萎瘁。若佛世尊入涅槃時。是華枝葉及以華果。皆悉凋落。其華份量大若車輪。覺智方廣經云。大名稱仙王謂諸仙眾言。諸仁者。若菩薩暫時得值如來出世說法化利。是即相應。華嚴經云。于俱胝劫中值佛出世。聽受正法尊重信奉。此真實見甚為難得。賢劫經云。此賢劫后六十五劫無佛出世。其後有劫號大名稱。彼一劫中有十千佛出現於世。大名稱劫后八十千劫無佛出世。其後有劫號曰星喻。彼一劫中有八十千佛出現於世。星喻劫后經三百劫無佛出世。其後有劫名功德莊嚴。彼一劫中有八萬四千佛出現於世。

此中問言。云何能知人身難得。答諸契經中皆作是說。如雜阿含經云。佛言。諸苾芻。譬如大地流水充滿有人取木開一孔穴置於水中。是木輕浮隨風飄流。東風西向西風東向。南北所吹亦復如是。有一眼龜居其水內壽命無數百歲。凡經百歲自水一浮投木孔中。諸苾芻。于汝意云何。彼一眼龜如是壽極長遠。百歲一浮可能得值浮木孔邪。諸苾芻言。不也世尊。佛言。諸苾芻。值佛出世說法化度覺了正道得至涅槃亦復如是。斯

【現代漢語翻譯】現代漢語譯本：從兜率天宮（梵文：Tuṣita，欲界天中的第四層天，彌勒菩薩現在居住的地方）沒降生人間進入母胎時，那優曇華（梵文：udumbara，一種傳說中的花，象徵稀有和吉祥）才剛剛含苞待放。如果佛世尊（對佛陀的尊稱）從母胎出生時，這花就會增長並呈現開放的景象。如果佛世尊成就阿耨多羅三藐三菩提果（梵文：anuttarā-samyak-saṃbodhi，無上正等正覺，即最高的智慧和覺悟）時，那優曇華就會開放得非常茂盛。如果佛世尊放棄壽命以及緣行（指佛陀示現涅槃）時，這花就會枯萎凋謝。如果佛世尊進入涅槃（梵文：nirvāṇa，佛教術語，指解脫生死輪迴的境界）時，這花的枝葉以及花果，都會全部凋落。這花的份量大小像車輪一樣。覺智方廣經中說，大名稱仙王（Mahānāman，一位仙王的名字）對各位仙人說，各位仁者，如果菩薩暫時能夠遇到如來（梵文：Tathāgata，佛陀的稱號之一）出世說法，教化利益眾生，這就是相應的因緣。華嚴經中說，在俱胝劫（梵文：koṭi，印度數字單位，相當於千萬）中遇到佛出世，聽受正法，尊重信奉，這種真實的見解是非常難得的。賢劫經中說，這個賢劫（Bhadrakalpa，現在我們所處的劫，特點是有許多佛出世）之後六十五劫沒有佛出世。其後有一個劫叫做大名稱劫，那一劫中有十千佛出現於世。大名稱劫后八十千劫沒有佛出世。其後有一個劫叫做星喻劫，那一劫中有八十千佛出現於世。星喻劫后經過三千劫沒有佛出世。其後有一個劫叫做功德莊嚴劫，那一劫中有八萬四千佛出現於世。

這裡提問說，怎樣才能知道人身是難以得到的？回答說，各種契經（佛經）中都這樣說。如雜阿含經中說，佛說，各位比丘（梵文：bhikṣu，佛教出家男子），譬如大地充滿流水，有人取一塊木頭，開一個孔穴，放在水中。這木頭輕浮，隨風飄流。東風把它吹向西，西風把它吹向東，南風北風所吹也是這樣。有一隻瞎了眼睛的烏龜，住在水裡，壽命無數百歲。每經過一百年，自己從水裡浮上來一次，想把頭投進木頭的孔中。各位比丘，你們認為怎麼樣？這隻瞎了眼睛的烏龜，這樣壽命極其長遠，一百年浮上來一次，可能遇到浮木的孔嗎？各位比丘回答說，不可能的，世尊。佛說，各位比丘，遇到佛出世說法，教化引導，覺悟正道，得以到達涅槃，也是這樣啊。這太難了！

【English Translation】 English version: When [a Bodhisattva] descends from the Tuṣita Heaven (Tuṣita, the fourth heaven in the desire realm, where Bodhisattva Maitreya currently resides) and enters the mother's womb, the udumbara flower (udumbara, a legendary flower symbolizing rarity and auspiciousness) is just budding. If the Buddha-World Honored One (a respectful title for the Buddha) emerges from the mother's womb, this flower will grow and show signs of blooming. If the Buddha-World Honored One attains the fruit of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment, the highest wisdom and awakening), the udumbara flower will bloom luxuriantly. If the Buddha-World Honored One relinquishes his lifespan and the activities of conditioned existence (referring to the Buddha manifesting Parinirvana), this flower will wither and fade. If the Buddha-World Honored One enters Nirvana (nirvāṇa, a Buddhist term referring to the state of liberation from the cycle of birth and death), the branches, leaves, flowers, and fruits of this flower will all wither and fall. The size of this flower is like a chariot wheel. The Awakening Wisdom Expansive Sutra says that the Great Name Immortal King (Mahānāman, the name of an immortal king) said to the assembly of immortals, 'Virtuous ones, if a Bodhisattva can temporarily encounter the Tathāgata (Tathāgata, one of the titles of the Buddha) appearing in the world to teach the Dharma, transforming and benefiting sentient beings, this is a corresponding cause and condition.' The Avataṃsaka Sutra says, 'To encounter a Buddha appearing in the world in koṭi kalpas (koṭi, an Indian numerical unit equivalent to ten million), to hear and receive the true Dharma, to respect and believe in it, this true view is extremely rare.' The Bhadrakalpika Sutra says, 'After this Bhadrakalpa (Bhadrakalpa, the kalpa we are currently in, characterized by the appearance of many Buddhas), there will be sixty-five kalpas without a Buddha appearing in the world. After that, there will be a kalpa called the Great Name Kalpa, in which ten thousand Buddhas will appear in the world. After the Great Name Kalpa, there will be eighty thousand kalpas without a Buddha appearing in the world. After that, there will be a kalpa called the Star Analogy Kalpa, in which eighty thousand Buddhas will appear in the world. After the Star Analogy Kalpa, there will be three hundred kalpas without a Buddha appearing in the world. After that, there will be a kalpa called the Merit Adornment Kalpa, in which eighty-four thousand Buddhas will appear in the world.'

Here, the question is asked, 'How can one know that obtaining a human body is difficult?' The answer is that all the sutras say this. As the Saṃyukta Āgama Sutra says, the Buddha said, 'Monks (bhikṣu, Buddhist monks), suppose the earth is filled with flowing water, and someone takes a piece of wood, makes a hole in it, and puts it in the water. This wood is light and floats, drifting with the wind. The east wind blows it west, the west wind blows it east, and the south and north winds blow it accordingly. There is a one-eyed turtle living in the water, with a lifespan of countless hundreds of years. Every hundred years, it floats up from the water once, trying to put its head into the hole in the wood. Monks, what do you think? This one-eyed turtle, with such an extremely long lifespan, floating up once every hundred years, is it possible for it to encounter the hole in the floating wood?' The monks replied, 'No, World Honored One.' The Buddha said, 'Monks, to encounter a Buddha appearing in the world to teach the Dharma, to transform and guide, to awaken to the right path, and to be able to reach Nirvana, is also like that. It's too difficult!'

極為難。或得人身時分具足又復為難。

此中問言。云何能知時分具足而難得邪。答諸契經中作如是說。如增一阿含經云。佛言。諸苾芻。有八種難。不知時人不應修梵行。何等為八。若佛出世時宣說法要。化度有情使至涅槃。而一類有情在地獄中。此為第一修梵行者時分之難。若佛出世時宣說法要。化度有情使至涅槃。而一類有情在畜生中。此為第二修梵行者時分之難。若佛出世時宣說法要。化度有情使至涅槃。而一類有情在餓鬼中。此為第三修梵行者時分之難。若佛出世時宣說法要。化度有情使至涅槃。而一類有情在長壽天。此為第四修梵行者時分之難。若佛出世時宣說法要。化度有情使至涅槃。而一類有情在於邊惡恚害之處。此為第五修梵行者時分之難。若佛出世時宣說法要。化度有情使至涅槃。而一類有情雖生中國。或聾或啞根不完具。善說惡說不知其義。此為第六修梵行者時分之難。若佛出世時宣說法要。化度有情使至涅槃。而一類有情生於中國。不聾不啞六根完具。善說惡說而悉能知。然起邪見顛倒計執。謂無施無利亦無事火。無善作惡作諸業果報。無此世無他世。無父無母。無世間沙門婆羅門。無正趣正道。無阿羅漢智解於此世他世以自通力而證聖果。此為第七修梵行者時分之難。或復一類有情

【現代漢語翻譯】現代漢語譯本：極為困難。即使獲得了人身，要具備修行的時機和條件也是非常困難的。

這裡提問：如何得知具備修行的時機和條件是難以獲得的呢？回答是，在各種契經（佛經）中是這樣說的。例如，《增一阿含經》中說，佛說：『各位比丘，有八種困難，使得不具備時機的人不應修行梵行（清凈的行為）。是哪八種呢？如果佛出世時宣說佛法要義，教化有情眾生達到涅槃（寂滅）的境界，而有一類有情眾生在地獄中，這是第一種修行梵行者的時機之難。如果佛出世時宣說佛法要義，教化有情眾生達到涅槃的境界，而有一類有情眾生在畜生道中，這是第二種修行梵行者的時機之難。如果佛出世時宣說佛法要義，教化有情眾生達到涅槃的境界，而有一類有情眾生在餓鬼道中，這是第三種修行梵行者的時機之難。如果佛出世時宣說佛法要義，教化有情眾生達到涅槃的境界，而有一類有情眾生在長壽天（無想天）中，這是第四種修行梵行者的時機之難。如果佛出世時宣說佛法要義，教化有情眾生達到涅槃的境界，而有一類有情眾生在邊地、邪惡、充滿嗔恚和迫害的地方，這是第五種修行梵行者的時機之難。如果佛出世時宣說佛法要義，教化有情眾生達到涅槃的境界，而有一類有情眾生雖然生在中國（指文化中心），或者聾啞，六根不完整，對於善說和惡說不能理解其含義，這是第六種修行梵行者的時機之難。如果佛出世時宣說佛法要義，教化有情眾生達到涅槃的境界，而有一類有情眾生生在中國，不聾不啞，六根完整，對於善說和惡說都能夠理解，然而卻生起邪見，顛倒地執著，認為沒有佈施，沒有利益，也沒有祭祀，沒有善業和惡業的果報，沒有今世，沒有來世，沒有父親，沒有母親，沒有世間的沙門（出家人）和婆羅門（修行人），沒有正確趨向正道的修行，沒有阿羅漢（斷盡煩惱的聖者）以智慧通達今世和來世，以自己的神通力證得聖果，這是第七種修行梵行者的時機之難。或者還有一類有情眾生』

【English Translation】 English version: It is extremely difficult. Even if one obtains a human body, it is also difficult to have the complete conditions and timing for practice.

Here, the question is asked: How can one know that having the complete conditions and timing for practice is difficult to obtain? The answer is, in various Sutras (Buddhist scriptures), it is said as follows. For example, in the Ekottara Agama Sutra (增一阿含經), the Buddha said: 'O Bhikshus (苾芻, monks), there are eight difficulties, due to which those who do not have the right timing should not practice Brahmacharya (梵行, pure conduct). What are the eight? If the Buddha appears in the world and proclaims the essential teachings of the Dharma, guiding sentient beings to reach Nirvana (涅槃, liberation), but a certain type of sentient being is in hell, this is the first difficulty of timing for practitioners of Brahmacharya. If the Buddha appears in the world and proclaims the essential teachings of the Dharma, guiding sentient beings to reach Nirvana, but a certain type of sentient being is in the animal realm, this is the second difficulty of timing for practitioners of Brahmacharya. If the Buddha appears in the world and proclaims the essential teachings of the Dharma, guiding sentient beings to reach Nirvana, but a certain type of sentient being is in the realm of hungry ghosts, this is the third difficulty of timing for practitioners of Brahmacharya. If the Buddha appears in the world and proclaims the essential teachings of the Dharma, guiding sentient beings to reach Nirvana, but a certain type of sentient being is in the long-life heavens (長壽天, heavens of long life), this is the fourth difficulty of timing for practitioners of Brahmacharya. If the Buddha appears in the world and proclaims the essential teachings of the Dharma, guiding sentient beings to reach Nirvana, but a certain type of sentient being is in a borderland, an evil place full of anger and harm, this is the fifth difficulty of timing for practitioners of Brahmacharya. If the Buddha appears in the world and proclaims the essential teachings of the Dharma, guiding sentient beings to reach Nirvana, but a certain type of sentient being, although born in China (中國, referring to the cultural center), is either deaf or mute, with incomplete faculties, unable to understand the meaning of good or bad speech, this is the sixth difficulty of timing for practitioners of Brahmacharya. If the Buddha appears in the world and proclaims the essential teachings of the Dharma, guiding sentient beings to reach Nirvana, but a certain type of sentient being is born in China, neither deaf nor mute, with complete faculties, able to understand both good and bad speech, yet develops wrong views, clinging to inverted beliefs, thinking that there is no giving, no benefit, and no sacrifice, no good or bad karmic consequences, no this life, no next life, no father, no mother, no Shramanas (沙門, renunciates) or Brahmanas (婆羅門, priests) in the world, no correct path leading to enlightenment, no Arhats (阿羅漢, enlightened beings) who understand this life and the next with their wisdom, attaining the holy fruit through their own supernatural powers, this is the seventh difficulty of timing for practitioners of Brahmacharya. Or there is another type of sentient being』

生於中國。不聾不啞六根完具。善說惡說而悉能知。又復正見無顛倒計執。謂有施有利乃至有阿羅漢取證聖果。然佛不出世不說法要。此為第八修梵行者時分之難。諸苾芻。當知有一種時分和合應修梵行。謂佛出世宣說法要。初善中善後善。文義深遠純一無雜。具足清白梵行之相。而一類有情生於中國。不聾不啞六根完具。善說惡說而悉能知。正見具足不起顛倒計執。謂有施有利亦有事火。有善作惡作諸業果報。有此世有他世。有父有母。有世間沙門婆羅門。有正趣正道。有阿羅漢智解於此世他世以自通力而證聖果。是為一種時分和合。大集經月藏品云。諸仁者。時分和合如應時香樹。極為難得。

此中應問。彼作是說。得人身者云何能得清凈平等清凈所說。答有十種功德。若能圓滿。彼得人身清凈平等。何等為十。如超越下族經云。一者若善男子善女人內發菩提心已即生凈信。二者廣多清凈欲見聖賢。三者樂聞正法。四者不生慳嫉普行大施。五者端身繫念樂涅槃道。六者以無礙心善心廣施。七者信有諸業及諸業報。八者不起分別。九者無求無疑亦無染慧。十者不壞善惡業果。如是十種若了知已。於此命緣諸惡莫作。此中應問。何名為信。答信者謂順向聖賢諸惡莫作。如破染慧經云。諸善法中信為先導。是中信

者何義。謂信順義。此能具足如來無障礙智。而能宣說難見難知甚深正法。永斷愛纏。謂無眼無眼滅。無耳鼻舌身意無耳鼻舌身意滅。無住非無住。無意樂非無意樂。具六十種音聲文句。次第語業清凈潔白。其身極凈。其心現種種色相。而佛如來無所不知無所不見。無不成證無不覺了。如來以清凈眼及如來普眼。永斷過失遠離貪愛。破諸癡瞑過於肉眼。而能觀照甚深頂相。宣說無上第一義諦。一切佛法雖復分別。如是佛法而不謗緣起。此名為信。信力入印法門經云。佛言。妙吉祥。何名信力。謂於一切佛法現前印順。信解無疑亦無異求。決定實信業及業報。信心無雜。于空無相無愿所作諸行及一切法皆生凈信。謂佈施有佈施果。持戒持戒果。忍辱忍辱果。精進精進果。禪定禪定果。智慧智慧果。彼如是說是清凈相。于大乘勝解中能生凈信。此說名為信力。若復覺了諸著。是名信根。若根若力。總說名信。又復此中何名信力。信謂印順。能信他聲。云何修菩薩者信他聲邪。所謂聞他教示發菩提心修菩薩行。菩薩依止波羅蜜多。善巧方便及四攝法。一切佛法菩薩法等聲。從他聞已極生凈信。此說名為信力。菩薩藏經云。佛言。舍利子。此修菩薩行者。內發菩提心已即生凈信。廣多清凈欲見聖賢樂聞正法。決定信有諸業及業

【現代漢語翻譯】現代漢語譯本『者何義』（zhe he yi）：這是什麼意思？謂『信順義』（xin shun yi）：意思是信服和順從。這種信能完備地具備如來無障礙的智慧，並且能夠宣說難以見到、難以理解的甚深正法，永遠斷除愛慾的纏縛。所謂『無眼無眼滅』（wu yan wu yan mie）：沒有眼睛，沒有眼睛的滅盡。『無耳鼻舌身意無耳鼻舌身意滅』（wu er bi she shen yi wu er bi she shen yi mie）：沒有耳朵、鼻子、舌頭、身體、意識，沒有耳朵、鼻子、舌頭、身體、意識的滅盡。『無住非無住』（wu zhu fei wu zhu）：不住于存在，不住于非存在。『無意樂非無意樂』（wu yi le fei wu yi le）：沒有意樂，沒有非意樂。具備六十種音聲文句，次第的語言行為清凈潔白，他的身體極其清凈，他的心顯現種種色相。而佛如來無所不知，無所不見，沒有不能成就的，沒有不能覺悟的。如來以清凈的眼睛以及如來普眼，永遠斷除過失，遠離貪愛，破除各種愚癡的矇蔽，超過肉眼，而能觀照甚深的頂相，宣說無上第一義諦。一切佛法即使有所分別，這樣的佛法也不誹謗緣起。這叫做『信』（xin）。《信力入印法門經》（Xin Li Ru Yin Fa Men Jing）中說，佛說：『妙吉祥（Miaojixiang），什麼叫做信力？』意思是對於一切佛法現前印證順從，信解沒有懷疑，也沒有其他的追求，堅定地相信業和業報，信心沒有雜染，對於空、無相、無愿、所作諸行以及一切法都生起清凈的信心。意思是佈施有佈施的果報，持戒有持戒的果報，忍辱有忍辱的果報，精進有精進的果報，禪定有禪定的果報，智慧有智慧的果報。他這樣說是清凈的相。在大乘的殊勝理解中能夠生起清凈的信心。這叫做信力。如果進一步覺悟各種執著，這叫做信根。根和力，總的來說叫做信。另外，這裡什麼叫做信力？信的意思是印證順從，能夠相信他人的聲音。怎樣修菩薩的人才能相信他人的聲音呢？意思是聽聞他人的教示，發起菩提心，修菩薩行。菩薩依止波羅蜜多（Boluomita，到達彼岸），善巧方便以及四攝法，一切佛法、菩薩法等聲音，從他人聽聞后，極其生起清凈的信心。這叫做信力。《菩薩藏經》（Pusa Zang Jing）中說，佛說：『舍利子（Shelizi），這位修菩薩行的人，內心發起菩提心后，立即生起清凈的信心，廣泛地、多多地清凈地想要見到聖賢，樂於聽聞正法，堅定地相信有各種業和業報。』

【English Translation】 English version What is the meaning of 『zhe he yi』? It means 『xin shun yi』: believing and obeying. This faith can fully possess the unobstructed wisdom of the Tathagata (Rulai, Thus Come One), and can proclaim the profound and correct Dharma (Fa, Law) that is difficult to see and difficult to understand, and forever cut off the entanglement of love and desire. 『Wu yan wu yan mie』: no eye, no extinction of the eye. 『Wu er bi she shen yi wu er bi she shen yi mie』: no ear, nose, tongue, body, mind, no extinction of ear, nose, tongue, body, mind. 『Wu zhu fei wu zhu』: not dwelling in existence, not dwelling in non-existence. 『Wu yi le fei wu yi le』: no intention, no non-intention. Possessing sixty kinds of sounds and sentences, the sequential language behavior is pure and clean, his body is extremely pure, and his mind manifests various colors and appearances. And the Buddha Tathagata knows everything, sees everything, there is nothing that cannot be accomplished, and nothing that cannot be awakened. The Tathagata, with pure eyes and the universal eyes of the Tathagata, forever cuts off faults, stays away from greed and love, breaks all kinds of ignorance and obscuration, surpasses the physical eyes, and can observe the profound top aspect, proclaiming the supreme first meaning truth. Even if all Buddha Dharmas are distinguished, such Buddha Dharmas do not slander dependent origination. This is called 『xin』 (faith). The Xin Li Ru Yin Fa Men Jing (Scripture of Faith Power Entering the Seal Dharma) says, the Buddha said: 『Miaojixiang (Manjushri), what is called faith power?』 It means to presently seal and follow all Buddha Dharmas, believing and understanding without doubt, and without other pursuits, firmly believing in karma and karmic retribution, faith without impurities, and generating pure faith in emptiness, signlessness, wishlessness, actions, and all Dharmas. It means that giving has the fruit of giving, keeping precepts has the fruit of keeping precepts, patience has the fruit of patience, diligence has the fruit of diligence, meditation has the fruit of meditation, and wisdom has the fruit of wisdom. He says this is a pure aspect. In the supreme understanding of Mahayana, one can generate pure faith. This is called faith power. Furthermore, what is called faith power here? Faith means sealing and following, being able to believe the voices of others. How can a Bodhisattva (Pusa, Enlightenment Being) believe the voices of others? It means hearing the teachings of others, generating the Bodhi mind, and practicing Bodhisattva conduct. The Bodhisattva relies on Paramita (Boluomita, Perfection), skillful means, and the four embracing Dharmas, all Buddha Dharmas, Bodhisattva Dharmas, etc., and after hearing them from others, generates extremely pure faith. This is called faith power. The Pusa Zang Jing (Bodhisattva Treasury Scripture) says, the Buddha said: 『Shelizi (Sariputra), this person who practices Bodhisattva conduct, after generating the Bodhi mind in his heart, immediately generates pure faith, widely and purely desiring to see sages, delighting in hearing the correct Dharma, and firmly believing that there are various karmas and karmic retributions.』

果報。斷十不善業修十善業。信有沙門婆羅門及正趣正道而復多聞。所聞相應心意和合。超越疑惑不受後有。于諸佛菩薩及聲聞等真善知識。常所親近起愛重心。信彼善知識所說諸業及業果報。知其器已如應為說甚深言論。謂空無相無愿無行無生無起之論。無我無人無有情無壽者之論。及緣生論。是諸言論聞已無疑。亦復無執。隨入一切法蘊處界等。悉應無著。信一切法自性皆空。以佛智推求純一不放逸。何名不放逸。謂若諸根起散亂時。應自心調伏他心隨護。月光菩薩經云。若諸有情於三寶中起凈信心。而實難得。譬彼如意珠寶求得亦難。入如來功德智不思議境界經云。聖除蓋障菩薩白妙吉祥菩薩言。有五種法。諸菩薩摩訶薩當生勝解。若此若彼阿僧祇最勝功德而悉獲得。何等為五。一者一切法空。二者一切法無對治。三者一切法無生。四者一切法無滅。五者一切法不可記說。如是五種當生勝解。如閻浮提地過微塵等數諸威儀道及作用處。如來悉無發悟亦無分別。然隨眾生心意。若時非時一切常轉。諸菩薩摩訶薩於此當生勝解。星賀騷那你緣起經云。世尊釋迦牟尼如來。為化度有情作利益故。于殑伽沙數劫中歷修諸行現成正覺。諸菩薩摩訶薩於此應生信解。又世尊釋迦牟尼如來。于燃燈佛所得授記別。于其中間歷修

【現代漢語翻譯】現代漢語譯本果報：斷除十不善業，修習十善業。深信有沙門（出家修道者）、婆羅門（古印度祭司），以及真正趨向正道且博學多聞的人。所聽聞的教法與心意相應，內心平和融洽，超越對輪迴的疑惑，不再受後世的牽絆。對於諸佛、菩薩以及聲聞等真正的善知識，常常親近並生起深厚的愛敬之心，相信這些善知識所說的諸業及其果報。瞭解眾生的根器后，如其所應地為他們宣說甚深的言論，即關於空、無相、無愿、無行、無生、無起的論述，以及無我、無人、無有情、無壽者的論述，還有緣起論。聽聞這些言論后，心中沒有疑惑，也沒有執著，隨順進入一切法蘊、處、界等，都應當沒有執著。相信一切法的自性皆是空性，以佛的智慧推求，純一而不放逸。什麼是不放逸呢？就是說如果諸根（眼、耳、鼻、舌、身、意）生起散亂時，應當自己調伏自心，並且隨順守護他人的心。《月光菩薩經》說：『如果眾生對於三寶（佛、法、僧）生起清凈的信心，那是很難得的，就像如意寶珠一樣難以求得。』《入如來功德智不思議境界經》說：『聖除蓋障菩薩（菩薩名）對妙吉祥菩薩（文殊菩薩）說：有五種法，諸位菩薩摩訶薩（大菩薩）應當生起殊勝的理解，如果能這樣，就能獲得無數最殊勝的功德。是哪五種呢？一是，一切法皆空；二是，一切法沒有對治；三是，一切法無生；四是，一切法無滅；五是，一切法不可記說。』應當對這五種法生起殊勝的理解。就像閻浮提（我們所居住的這個世界）的土地，超過微塵數量的諸威儀道和作用之處，如來（佛）都沒有發起覺悟，也沒有分別，然而隨著眾生的心意，無論何時何地，一切常在運轉。諸位菩薩摩訶薩對此應當生起信解。《星賀騷那你緣起經》說：世尊釋迦牟尼如來（現在佛），爲了化度有情眾生，利益他們，在殑伽沙（恒河沙）數劫中經歷修習各種修行，現在成就正覺。諸位菩薩摩訶薩對此應當生起信解。又，世尊釋迦牟尼如來，在燃燈佛（過去佛）那裡得到授記（預言未來成佛），在其中間經歷修習

【English Translation】 English version Karmic Retribution: Abandoning the ten non-virtuous actions and cultivating the ten virtuous actions. Believing in the existence of Shramanas (wandering ascetics), Brahmanas (priests), and those who truly pursue the right path and are learned. The teachings heard are in accordance with one's mind, and the heart is peaceful and harmonious, transcending doubts about Samsara (cycle of rebirth) and no longer subject to future existence. Towards all Buddhas, Bodhisattvas, and Shravakas (disciples) and other true and virtuous teachers, one should always be close and generate deep love and respect, believing in the various actions and their karmic retributions as taught by these virtuous teachers. Knowing the capacity of beings, one should appropriately explain profound teachings to them, such as the doctrines of emptiness, signlessness, wishlessness, actionlessness, non-birth, and non-arising, as well as the doctrines of no-self, no person, no sentient being, and no life-span, and the theory of dependent origination. Upon hearing these teachings, there should be no doubt or attachment, and one should enter into all Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements) without clinging. Believe that the self-nature of all Dharmas (phenomena) is empty, and seek with the wisdom of the Buddha, purely and without negligence. What is non-negligence? It means that when the senses (eyes, ears, nose, tongue, body, mind) become scattered, one should subdue one's own mind and protect the minds of others. The 'Moonlight Bodhisattva Sutra' says: 'If sentient beings generate pure faith in the Three Jewels (Buddha, Dharma, Sangha), it is rare and difficult to obtain, just like a wish-fulfilling jewel.' The 'Entering the Inconceivable Realm of the Buddha's Meritorious Wisdom Sutra' says: 'The Holy Sarvanivaranaviskambhin Bodhisattva (name of a Bodhisattva) said to Manjushri Bodhisattva (name of a Bodhisattva): There are five Dharmas that Bodhisattvas Mahasattvas (great Bodhisattvas) should generate supreme understanding in. If they do so, they will obtain countless supreme merits. What are the five? First, all Dharmas are empty; second, all Dharmas have no antidote; third, all Dharmas are unborn; fourth, all Dharmas are unceasing; fifth, all Dharmas are indescribable.' One should generate supreme understanding in these five Dharmas. Just like the land of Jambudvipa (the world we live in), exceeding the number of dust particles in the various paths of conduct and places of action, the Tathagata (Buddha) has no awakening or discrimination, yet according to the minds of sentient beings, at all times and places, everything is constantly in motion. Bodhisattvas Mahasattvas should generate faith and understanding in this. The 'Star He Sao Na Dependent Origination Sutra' says: The World Honored Shakyamuni Tathagata (the present Buddha), in order to transform sentient beings and benefit them, has undergone various practices for countless Kalpas (eons), like the sands of the Ganges River, and now has attained perfect enlightenment. Bodhisattvas Mahasattvas should generate faith and understanding in this. Furthermore, the World Honored Shakyamuni Tathagata, having received the prediction (of future Buddhahood) from Dipankara Buddha (a past Buddha), in the intervening time, underwent

勝行。遍入諸佛境界。經無邊際劫。乃至於今現成正覺。於此應生信解。又世尊釋迦牟尼如來。見殺釋種因緣為化度有情作利益故。經無邊際劫歷修勝行現成正覺。於此應生信解。是故當知。一切有情若發菩提心。此為難得。

問發菩提心實為難得。此復云何得發起邪。答多有經說。且依華嚴經云。世間有情若發阿耨多羅三藐三菩提心。實為難得。當知菩提心如世間種子。以世間一切善法悉種植故。如一切佛法境界。一切惡作能盡燒故。猶如劫火。一切不善法能銷壞故。猶如大地。一切義能成就故。如摩尼寶王。一切意樂悉圓滿故。猶如賢瓶。拔出生死流故。如勝鉤餌。一切世間天人阿修羅乃至一切佛法一切佛功德。皆悉稱讚彼菩提心功德故。如佛塔廟。何以故。此中具有諸菩薩行勝境界故。又復此菩提心出生過去未來現在一切諸佛。善男子。譬如有藥名鐵金光。是藥一兩能化鐵千兩悉使成金。非彼千兩鐵而能壞此一兩聖藥。發菩提心者亦復如是。若能一發。一切智心微妙聖藥善根迴向智所攝受。能令一切業煩惱障悉成一切法一切智金。非彼一切業煩惱障而能染污一切智心。善男子。又如秉一燈炬入于暗室。隨入室中彼百千年積集暗瞑。皆悉破滅洞然明照。發菩提心亦復如是。秉一切智心大光明炬。入于有情心

【現代漢語翻譯】現代漢語譯本：殊勝的修行，遍及諸佛的境界，經歷無邊無際的劫數，乃至到今天顯現成就正覺。對此應當生起信心和理解。又世尊釋迦牟尼如來，見到誅殺釋迦種姓的因緣，爲了化度有情眾生，利益他們，經歷無邊無際的劫數，經歷修習殊勝的修行，顯現成就正覺。對此應當生起信心和理解。因此應當知道，一切有情眾生如果發起菩提心（bodhicitta，覺悟之心），這是非常難得的。

問：發起菩提心確實非常難得，那麼這又該如何才能發起呢？答：很多經典都有說到。且依據《華嚴經》所說：世間有情眾生如果發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），確實非常難得。應當知道菩提心就像世間的種子，因為世間一切善法都由此種植生長。又像一切佛法境界，一切惡行都能完全焚燒殆盡，猶如劫火。一切不善法都能銷融壞滅，猶如大地。一切義理都能成就，如摩尼寶王（mani-ratna-raja，如意寶珠之王）。一切意願都能圓滿，猶如賢瓶（bhadra-ghata，吉祥之瓶）。拔出眾生死輪迴，如殊勝的鉤子和魚餌。一切世間天人阿修羅，乃至一切佛法，一切佛的功德，都讚歎這菩提心的功德，如佛塔廟。為什麼呢？因為這其中具有諸菩薩行殊勝的境界。又，這菩提心出生過去、未來、現在一切諸佛。善男子，譬如有一種藥名叫鐵金光，這一兩的藥能把一千兩的鐵全部變成金子，而那一千兩的鐵卻不能損壞這一兩的聖藥。發起菩提心也是這樣，如果能發起一次，一切智心（sarvajna-citta，遍知一切的心）這種微妙的聖藥，善根迴向智慧所攝受，能讓一切業障煩惱障都變成一切法，一切智金。不是那一切業障煩惱障能夠染污一切智心。善男子，又如拿著一支燈炬進入暗室，隨著進入室內，那百千年積聚的黑暗，全部破滅，洞然明亮。發起菩提心也是這樣，秉持一切智心的大光明炬，進入有情眾生的心。

【English Translation】 English version: Excellent practice, pervading the realms of all Buddhas, passing through boundless eons, and even to this day manifesting perfect enlightenment. One should generate faith and understanding in this. Furthermore, the World Honored One, Shakyamuni Tathagata (Shakyamuni Tathagata, the thus-come one, the Buddha), seeing the causes and conditions for the killing of the Shakya clan, for the sake of transforming sentient beings and benefiting them, passing through boundless eons, experiencing the cultivation of excellent practices, and manifesting perfect enlightenment. One should generate faith and understanding in this. Therefore, it should be known that if all sentient beings generate Bodhicitta (bodhicitta, the mind of enlightenment), this is extremely rare.

Question: Generating Bodhicitta is indeed very rare. How then can it be generated? Answer: Many sutras speak of this. According to the Avatamsaka Sutra (Avatamsaka Sutra, Flower Garland Sutra), if sentient beings in the world generate the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment), it is truly rare. Know that Bodhicitta is like a seed in the world, because all good dharmas in the world are planted and grow from it. It is also like the realm of all Buddha-dharmas, capable of completely burning away all evil deeds, like the fire at the end of an eon. It can destroy all unwholesome dharmas, like the earth. It can accomplish all meanings, like the Mani Jewel King (mani-ratna-raja, the king of wish-fulfilling jewels). It can fulfill all intentions, like the Auspicious Vase (bhadra-ghata, vase of plenty). It pulls beings out of the stream of birth and death, like an excellent hook and bait. All worldly gods, humans, asuras, and even all Buddha-dharmas and all Buddha-virtues, praise the merit of this Bodhicitta, like a Buddha stupa or temple. Why? Because it contains the excellent realm of the practices of all Bodhisattvas. Furthermore, this Bodhicitta gives birth to all Buddhas of the past, future, and present. Good man, for example, there is a medicine called Iron-Gold Light. One ounce of this medicine can transform a thousand ounces of iron into gold, but that thousand ounces of iron cannot destroy this one ounce of sacred medicine. Generating Bodhicitta is also like this. If one can generate it once, the subtle and sacred medicine of the Sarvajna-citta (sarvajna-citta, the mind that knows all), the roots of goodness turned towards and embraced by wisdom, can transform all karmic obstacles and afflictive obstacles into all dharmas, all-knowing gold. Those karmic obstacles and afflictive obstacles cannot defile the all-knowing mind. Good man, it is also like holding a torch and entering a dark room. As one enters the room, the darkness accumulated for hundreds and thousands of years is completely destroyed, and it becomes brightly illuminated. Generating Bodhicitta is also like this. Holding the great light of the all-knowing mind, one enters the mind of sentient beings.

意暗室。隨入其中彼不可說百千劫已來積集一切業煩惱障。無明黑暗皆悉銷除。以大智光出生明照。善男子。又如大龍王頂大如意妙寶王冠。不為他怨敢來侵怖。諸菩薩摩訶薩亦復如是。頂菩提心及大悲心妙寶王冠。不為一切惡趣諸惡敢來侵怖。又如日月凈圓光中極所照曜。是中應現所有一切金銀珍寶華鬘衣服勝妙樂具。總集彼等一切所有。皆不能與如意寶王等其價直。發菩提心亦復如是。極盡三世一切智智法界道場隨所照曜。是中應現一切有情一切天人及彼一切聲聞緣覺。若有漏若無漏。一切善根。皆不能與發菩提心自在寶王等其價直。又如牛羊之乳滿大海中。若師子乳足跡之滴墮海中時。牛羊諸乳不能凝結亦不和合。菩提心亦復如是。不可說百千劫積集諸業煩惱。其猶大海。如來大丈夫師子發一切智心一滴之乳墮海中時。諸業煩惱永盡無餘。所有一切聲聞緣覺解脫亦不和合。又如親近勇猛之人一切怨惡不能侵害。發菩提心者亦復如是。若親近勇猛菩薩一切惡作之怨不能侵害。又如殘缺金剛之寶。雖有所損於眾寶中亦復最勝。而能出過諸莊嚴具。彼金剛寶名亦不殞滅。普能拯濟諸有貧乏。少分菩提心亦復如是。其猶殘缺金剛之寶。雖未圓具。而亦出過一切聲聞緣覺功德莊嚴。彼菩薩名亦不殞滅。能濟貧乏無聖財者。

【現代漢語翻譯】現代漢語譯本意即進入暗室，一旦進入其中，那不可說百千劫以來積聚的一切業、煩惱障、無明黑暗都將全部消除，以大智慧之光出生，照亮一切。善男子，又如大龍王的頭頂上有一頂大如意妙寶王冠，不懼怕其他怨敵前來侵擾恐嚇。諸位菩薩摩訶薩也是如此，頭頂菩提心及大悲心的妙寶王冠，不懼怕一切惡趣諸惡前來侵擾恐嚇。又如日月清凈圓滿的光芒所照耀之處，其中所顯現的一切金銀珍寶、華鬘、衣服、殊勝美妙的樂器，將它們全部加起來，都不能與如意寶王的價值相等。發起菩提心也是如此，窮盡三世一切智智的法界道場所照耀之處，其中所顯現的一切有情、一切天人以及他們的一切聲聞、緣覺，無論是有漏還是無漏的一切善根，都不能與發起菩提心的自在寶王等同價值。又如牛羊的乳汁充滿大海，如果師子的乳汁滴入海中，牛羊的各種乳汁就不能凝結，也不會融合。菩提心也是如此，不可說百千劫積聚的各種業和煩惱，就像大海一樣。如來大丈夫師子發起一切智心，一滴乳汁滴入海中時，各種業和煩惱永遠消盡無餘，所有一切聲聞緣覺的解脫也不能與之融合。又如親近勇猛之人，一切怨敵都不能侵害。發起菩提心的人也是如此，如果親近勇猛的菩薩，一切惡行的怨敵都不能侵害。又如殘缺的金剛寶，即使有所損壞，在眾多寶物中仍然是最殊勝的，而且能夠超越各種莊嚴之物。這金剛寶的名字也不會消失，普遍能夠拯救那些貧困匱乏的人。少分的菩提心也是如此，就像殘缺的金剛寶，即使沒有圓滿具足，也能夠超越一切聲聞緣覺的功德莊嚴。這位菩薩的名字也不會消失，能夠救濟那些缺乏聖財的人。

【English Translation】 English version It is like entering a dark room. Once inside, all the accumulated karma, afflictive obstructions, and the darkness of ignorance from countless kalpas (kalpa: an aeon, a very long period of time) will be completely dispelled. The great light of wisdom will arise, illuminating everything. Good son, it is also like the great wish-fulfilling jewel king crown on the head of a great Naga King (Naga King: a serpent or dragon king), which fears no enemy daring to invade and intimidate. Likewise, Bodhisattvas (Bodhisattva: an enlightened being who delays their own nirvana to help others) Mahasattvas (Mahasattva: a great being) wear the wonderful jewel king crown of Bodhicitta (Bodhicitta: the mind of enlightenment) and great compassion, fearing no evil of any evil realms daring to invade and intimidate. Furthermore, just as the pure and perfect light of the sun and moon illuminates everything, and all the gold, silver, precious jewels, garlands, clothing, and exquisite musical instruments that appear within it, even if all of these are combined, they cannot equal the value of the wish-fulfilling jewel king. The arising of Bodhicitta is also like this. The realm of Dharma (Dharma: the teachings of the Buddha) of all-knowing wisdom throughout the three times (past, present, and future) illuminates everything. All sentient beings, all gods and humans, and all Shravakas (Shravaka: a disciple of the Buddha who attains enlightenment through listening to his teachings) and Pratyekabuddhas (Pratyekabuddha: a solitary Buddha who attains enlightenment on their own), whether with outflows or without outflows, all virtuous roots cannot equal the value of the sovereign jewel king of Bodhicitta. Moreover, if the milk of cows and sheep fills the great ocean, and a drop of lion's milk falls into the ocean, the milk of cows and sheep cannot coagulate or mix together. Bodhicitta is also like this. The various karmas and afflictions accumulated over countless kalpas are like the great ocean. When a drop of the lion-like Tathagata (Tathagata: 'one who has thus come' or 'one who has thus gone', referring to the Buddha) arises with the mind of all-knowing wisdom and falls into the ocean, all karmas and afflictions are forever exhausted without remainder, and all the liberation of Shravakas and Pratyekabuddhas cannot merge with it. Furthermore, just as approaching a courageous person prevents all enemies from harming you, so too it is with those who generate Bodhicitta. If one approaches a courageous Bodhisattva, the enemies of all evil deeds cannot harm them. Moreover, like a broken Vajra (Vajra: a diamond or thunderbolt, symbolizing indestructibility) jewel, even if damaged, it is still the most supreme among all jewels and can surpass all ornaments. The name of this Vajra jewel will not perish and can universally save those who are poor and lacking. A small portion of Bodhicitta is also like this. Like a broken Vajra jewel, even if not fully complete, it can still surpass the merit and adornment of all Shravakas and Pratyekabuddhas. The name of this Bodhisattva will not perish and can save those who lack holy wealth.

勝軍王問經云。佛言。大王。善哉善哉。汝能于佛法中愛樂希求。如汝大王。現今治化憍薩羅國。利益安樂一切人民。救拔濟度安慰接引使歸正道。而汝若能廣利一切有情。令發一切智心圓滿一切佛法趣證阿耨多羅三藐三菩提道。斯復大利。又復大王。彼祇陀林常有無數百千聖賢。隱居其中生尊重想。大王。彼諸聖賢于正等覺有所樂欲有信有求有愿有稱讚生隨喜心。是諸聖賢若身語意極生信重。何以故。大王。而彼地方有無數百佛出現。無數百轉法輪。無數百聖眾相續得度。如是乃至無數百千俱胝那庾多殑伽沙數諸佛出現。轉正法輪化度聖眾。如是彼諸聖賢。皆悉發生菩提樂欲信求愿等。

大乘寶要義論卷第一大正藏第 32 冊 No. 1635 大乘寶要義論

大乘寶要義論卷第二

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉　詔譯

阿阇世王經云。尊者大迦葉白妙吉祥菩薩言譬如初生師子隨生即有力勢。凡所向詣或有群鹿。才聞師子之香。皆悉奔竄。設使大力龍象若聞師子香時。逼惱驚怖。掣拽鎖縛。鎖縛斷已奔馳四向。山巖地穴遍求隱匿。水族飛禽聞師子香亦悉驚怖。妙吉祥。若諸菩薩具慧力者亦復如是。彼初發心菩薩才發大菩提心。即能勝過一切聲聞緣

【現代漢語翻譯】現代漢語譯本：《勝軍王問經》中，佛說：『大王，善哉善哉！你能在佛法中愛樂希求，很好。如你大王，現在治理教化憍薩羅國（Kosala，古印度十六雄國之一），利益安樂一切人民，救拔濟度、安慰接引，使他們歸於正道。如果你能廣泛利益一切有情眾生，令他們發起一切智心，圓滿一切佛法，趣證阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之道，這更是大利益。』『又，大王，那祇陀林（Jetavana，祇樹給孤獨園）常有無數百千聖賢隱居其中，人們對他們生起尊重之心。大王，那些聖賢對於正等覺（Sammasambuddha，圓滿覺悟的佛陀）有所樂欲、有所信、有所求、有所愿、有所稱讚，並生起隨喜之心。這些聖賢的身語意都極生信重。』『為什麼呢？大王，因為那個地方有無數百佛出現，無數百次轉法輪，無數百聖眾相續得度。如是乃至無數百千俱胝（koti，印度計數單位，千萬）那庾多（Niyuta，印度計數單位，萬億）殑伽沙（Ganges sands，恒河沙）數諸佛出現，轉正法輪，化度聖眾。因此，那些聖賢都生起菩提（Bodhi，覺悟）的樂欲、信心、希求、願望等等。』

《大乘寶要義論》卷第一大正藏第 32 冊 No. 1635 《大乘寶要義論》

《大乘寶要義論》卷第二

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉詔譯

《阿阇世王經》中，尊者大迦葉（Mahakasyapa，摩訶迦葉）對妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）說：『譬如初生的獅子，隨出生即具有力勢。凡是它所前往的地方，如果有群鹿，只要聞到獅子的氣味，都會全部奔逃。即使是大力龍象，如果聞到獅子的氣味，也會感到逼惱驚怖，掙脫鎖鏈。鎖鏈斷裂后，也會奔馳四方，在山巖地穴中遍尋隱匿之處。水族飛禽聞到獅子的氣味，也都會驚慌恐懼。』『妙吉祥，如果諸菩薩具有智慧之力，也是如此。那些初發心的菩薩，只要發起大菩提心，就能勝過一切聲聞（Sravaka，阿羅漢）緣覺（Pratyekabuddha，辟支佛）。』

【English Translation】 English version: In the Sheng Jun Wang Wen Jing (Sheng Jun Wang Asks Sutra), the Buddha said: 'Great King, excellent, excellent! You are able to love and seek within the Buddhadharma, which is very good. Like you, Great King, now governing and teaching the Kosala (one of the sixteen ancient Indian kingdoms) country, benefiting and bringing peace and happiness to all the people, rescuing and delivering, comforting and guiding them, causing them to return to the right path. If you can broadly benefit all sentient beings, causing them to generate the mind of all-wisdom, perfect all Buddhadharma, and proceed to realize the path of Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), this is even greater benefit.' 'Furthermore, Great King, in that Jetavana (Jeta's Grove) there are often countless hundreds of thousands of sages and virtuous ones living in seclusion, and people generate thoughts of respect for them. Great King, those sages and virtuous ones have desires, faith, seeking, wishes, and praise for the Sammasambuddha (perfectly enlightened Buddha), and they generate a mind of rejoicing. The body, speech, and mind of these sages and virtuous ones are extremely sincere and respectful.' 'Why is this? Great King, because in that place countless hundreds of Buddhas have appeared, countless hundreds of times the Dharma wheel has been turned, and countless hundreds of assemblies of sages have been continuously delivered. Thus, even countless hundreds of thousands of kotis (Indian unit of measurement, ten million) of niyutas (Indian unit of measurement, trillion) of Ganges sands (countless) of Buddhas have appeared, turned the true Dharma wheel, and transformed and delivered assemblies of sages. Therefore, those sages and virtuous ones all generate desires, faith, seeking, wishes, and so on for Bodhi (enlightenment).'

Mahayana Precious Meaning Treatise, Volume 1 Taisho Tripitaka Volume 32, No. 1635 Mahayana Precious Meaning Treatise

Mahayana Precious Meaning Treatise, Volume 2

Translated by the Tripitaka Master of Western India, Chao San Da Fu Shi Hong Lu Shao Qing Chuan Fan Da Shi, Purple-robed Shramana Minister Fa Hu, etc., under Imperial Decree

In the Ajatasattu Sutra, Venerable Mahakasyapa (Great Kasyapa) said to Manjushri Bodhisattva (Bodhisattva Manjushri): 'For example, a newly born lion immediately possesses strength and power upon birth. Wherever it goes, if there is a herd of deer, as soon as they smell the scent of the lion, they will all flee. Even if there are powerful dragons and elephants, if they smell the scent of the lion, they will feel oppressed and terrified, breaking their chains. After the chains are broken, they will run in all directions, searching for places to hide in mountain rocks and caves. Aquatic creatures and birds, upon smelling the scent of the lion, will also be frightened and terrified.' 'Manjushri, if Bodhisattvas possess the power of wisdom, it is also like this. Those Bodhisattvas who have initially generated the mind, as soon as they generate the great Bodhi mind, will be able to surpass all Sravakas (Arhats) and Pratyekabuddhas (Solitary Buddhas).'

覺。魔宮震動。一切天魔咸生恐栗。以恐栗故而悉不能安止其宮。寶積經云。佛言。阿難。于汝意云何。譬若有人雙斷手足。能活命不。阿難答言。手足雖斷其命尚活。佛言。阿難。若或有人剖裂其心。是人能活命不。阿難答言。不也世尊。佛言。阿難汝應當知。我之弟子大目乾連及舍利子猶如手足。而諸菩薩其猶我心。阿難。若有菩薩。御大寶車。以五欲功德作神通遊戲。而無有人為其駕御。如來爾時為彼菩薩。力御其車以進前道。若舍利子及目乾連修三解脫門。若經一劫若過一劫。如來不復與其勤力而為策進。父子合集經云。諸苾芻。所有殑伽沙數等諸如來。于殑伽沙數等劫中。稱讚彼發一切智相應心者諸功德藏。說不能盡。何以故。如來往昔修菩薩行。曾無暫時不發是心。一切有情悉皆攝受。隨攝受已於諸有情亦復不起所化度想。所有無量諸有情界。如來遍是有情界中。歷修菩薩廣大勝行。一一發心集諸福蘊。所以者何。諸苾芻。有情界無盡。以有情界無盡故。如來廣修菩薩勝行。一一發心集諸福蘊亦復無盡。如來秘密經云。若諸菩薩發菩提心修勝行者。令三寶種不斷不絕。又云。菩薩菩提心所生福蘊。悉用迴向一切有情。如是迴向功德滿虛空界。而復過上。彼一切有情福蘊所攝。悉由菩薩菩提心轉。法集經云

【現代漢語翻譯】現代漢語譯本覺（覺悟）。魔宮震動。一切天魔都感到恐懼戰慄。因為恐懼戰慄的緣故，都不能安穩地待在自己的宮殿里。《寶積經》中說，佛說：『阿難（佛陀的十大弟子之一），你認為怎麼樣？譬如有人雙手雙腳都被砍斷，還能活命嗎？』阿難回答說：『即使手腳被砍斷，性命還是可以保全的。』佛說：『阿難，如果有人被剖開胸膛，那人還能活命嗎？』阿難回答說：『不能，世尊。』佛說：『阿難，你應該知道，我的弟子大目乾連（佛陀的十大弟子之一，以神通著稱）和舍利子（佛陀的十大弟子之一，以智慧著稱）就像我的手足，而諸位菩薩就像我的心。阿難，如果有菩薩乘坐著裝飾華麗的寶車，以五欲功德作為神通遊戲，卻沒有一個人為他駕車，如來那時就會為那位菩薩盡力駕馭他的車，引導他前進。如果舍利子和目乾連修習三解脫門，即使經過一劫（極長的時間單位）或者超過一劫，如來也不會再費力為他們策勵精進。』《父子合集經》中說：『各位比丘（出家修行的男性佛教徒），所有像恒河沙數一樣多的如來，在像恒河沙數一樣多的劫中，稱讚那些發起與一切智慧相應的心的功德寶藏，也說不完。為什麼呢？如來往昔修行菩薩道時，沒有一刻不發這個心，一切有情（眾生）都包含在內。在包含攝受之後，對於這些有情，也不再有被我化度的想法。在所有無量無數的有情世界中，如來遍在於有情界中，經歷修行菩薩廣大殊勝的德行。每一次發心都積累各種福德，為什麼呢？各位比丘，有情界是無盡的，因為有情界是無盡的，所以如來廣泛地修習菩薩殊勝的德行，每一次發心所積累的各種福德也同樣是無盡的。《如來秘密經》中說：『如果各位菩薩發起菩提心（覺悟之心）修行殊勝的德行，就能使三寶（佛、法、僧）的種子不斷絕。』又說：『菩薩由菩提心所產生的福德，全部用來回向給一切有情。這樣迴向的功德充滿虛空界，而且超過虛空界。所有一切有情的福德，都由菩薩的菩提心轉化而來。《法集經》中說：

【English Translation】 English version Awakening. The demon palaces trembled. All the heavenly demons felt fear and dread. Because of this fear and dread, they could not remain peacefully in their palaces. The Ratnakuta Sutra says: 'The Buddha said, 'Ananda (one of the ten principal disciples of the Buddha), what do you think? If someone had both hands and feet cut off, could they still live?' Ananda replied, 'Even if their hands and feet were cut off, their life could still be preserved.' The Buddha said, 'Ananda, if someone had their heart cut open, could that person still live?' Ananda replied, 'No, World Honored One.' The Buddha said, 'Ananda, you should know that my disciples, Maha Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers) and Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom), are like my hands and feet, while the Bodhisattvas are like my heart. Ananda, if a Bodhisattva rides in a magnificent jeweled chariot, using the merits of the five desires as a divine game, and there is no one to drive it for him, the Tathagata (another name for the Buddha) will then exert himself to drive that chariot for the Bodhisattva, guiding him forward. If Sariputra and Maha Maudgalyayana cultivate the three doors of liberation, even if it takes one kalpa (an extremely long unit of time) or more than one kalpa, the Tathagata will no longer exert effort to encourage them to advance.' The Father-Son Meeting Sutra says: 'Monks (male Buddhist renunciates), all the Tathagatas, as numerous as the sands of the Ganges River, could not exhaustively praise the treasury of merits of those who generate a mind corresponding to all-knowing wisdom, even in as many kalpas as there are sands in the Ganges River. Why? Because in the past, when the Tathagata practiced the Bodhisattva path, there was never a moment when he did not generate this mind, encompassing all sentient beings. After encompassing and accepting them, he no longer had the thought of 'I am converting them.' In all the immeasurable realms of sentient beings, the Tathagata pervades the realms of sentient beings, undergoing vast and supreme practices of the Bodhisattva. Each time he generates this mind, he accumulates various blessings. Why? Monks, the realm of sentient beings is endless. Because the realm of sentient beings is endless, the Tathagata extensively cultivates the supreme practices of the Bodhisattva, and each time he generates this mind, the accumulation of various blessings is also endless.' The Tathagata Secret Sutra says: 'If Bodhisattvas generate the Bodhi mind (mind of enlightenment) and cultivate supreme practices, they will ensure that the seeds of the Three Jewels (Buddha, Dharma, Sangha) are not cut off.' It also says: 'The blessings produced by the Bodhisattva's Bodhi mind are all dedicated to all sentient beings. The merit of this dedication fills the entire space and even surpasses it. All the blessings of all sentient beings are transformed by the Bodhisattva's Bodhi mind.' The Dharma Collection Sutra says:

。菩薩發菩提心覺悟一切法。知一切法與法界等。而一切法無所從來。及無所止。亦不可知。然以如量智知法性空。令一切有情亦如是覺了。菩薩若如是發心。此說是為菩薩。菩提心。利樂一切有情心。無上心。大慈柔軟心。大悲無倦心。大喜不退心。大舍無垢心。空無異作心。無相寂靜心。無愿無住心。

此中應問。云何以少善根迴向一切智。乃至坐菩提場。于其中間而不盡邪。答如無盡意經云。佛告尊者舍利子言。譬如一滴水入大海中乃至窮劫。于其中間而不能盡。菩薩以少善根迴向一切智亦復如是。乃至坐菩提場。于其中間亦不能盡。善巧方便經云。或有菩薩見貧窮者。起悲愍心施以少飯。如佛所說。此心廣大名最上施。何況諸所施法。其施雖少而。一切智心功德無量。賢劫經云。星王如來於聲授如來所。初發菩提心。彼星王如來昔為牧牛人。以末俱羅華供施因緣從是發心。名稱如來於電光如來所。初發菩提心。彼名稱如來昔為織師。以妙㲲邊縷供施因緣從是發心。明焰如來於無邊光如來所。初發菩提心。彼明焰如來昔為守城人。以一草燈供施因緣從是發心。難勝如來於堅固步如來所。初發菩提心。彼難勝如來昔為樵人。以齒木供施因緣從是發心。功德幢如來於妙稱如來所。初發菩提心。彼功德幢如來昔

【現代漢語翻譯】現代漢語譯本：菩薩發起菩提心（bodhicitta，覺悟之心），覺悟一切法（dharma，宇宙間一切事物和現象）。了知一切法與法界（dharmadhatu，諸法的本性或本體）相等同。然而一切法無所從來，也無所止，亦不可知。然而以如量智（yathābhūta-jñāna，如實智）了知法性（dharma-lakṣaṇa，法的特性）是空（śūnyatā，空性）的，令一切有情（sattva，眾生）也如此覺悟。菩薩若如此發心，這就被稱為菩薩的菩提心，是利益和快樂一切有情的心，是無上心，是大慈柔軟心，是大悲無倦心，是大喜不退心，是大舍無垢心，是空無異作心，是無相寂靜心，是無愿無住心。

這裡應該提問：如何以少許善根迴向一切智（sarvajñāna，佛陀的智慧），乃至安坐菩提場（bodhimaṇḍa，證悟之地），在這期間而不耗盡呢？回答如同《無盡意經》所說：佛告訴尊者舍利子（Śāriputra）說：譬如一滴水進入大海中，乃至經歷無數劫（kalpa，極長的時間單位），在這期間也不會窮盡。菩薩以少許善根迴向一切智也是如此，乃至安坐菩提場，在這期間也不會窮盡。《善巧方便經》說：或者有菩薩見到貧窮的人，生起悲憫心施捨少許飯食，如佛所說，此心廣大，名為最上施捨。何況是施捨諸法。其施捨雖然少，而一切智心的功德無量。《賢劫經》說：星王如來（Tārārāja-tathāgata）在聲授如來（Ghoṣadatta-tathāgata）處，最初發起菩提心。這位星王如來過去是一位牧牛人，以末俱羅華（makura flower）供養的因緣而發起菩提心。名稱如來（Nāmadatta-tathāgata）在電光如來（Vidyuddeva-tathāgata）處，最初發起菩提心。這位名稱如來過去是一位織師，以美妙的㲲邊縷供養的因緣而發起菩提心。明焰如來（Jvalanadatta-tathāgata）在無邊光如來（Anantaprabha-tathāgata）處，最初發起菩提心。這位明焰如來過去是一位守城人，以一盞草燈供養的因緣而發起菩提心。難勝如來（Durjayadatta-tathāgata）在堅固步如來（Dṛḍhāṅghri-tathāgata）處，最初發起菩提心。這位難勝如來過去是一位樵夫，以齒木供養的因緣而發起菩提心。功德幢如來（Guṇadhvaja-tathāgata）在妙稱如來（Sughoṣa-tathāgata）處，最初發起菩提心。這位功德幢如來過去

【English Translation】 English version: A Bodhisattva, having generated the Bodhicitta (bodhicitta, the mind of awakening), awakens to all dharmas (dharma, all things and phenomena in the universe). Knowing that all dharmas are equal to the Dharmadhatu (dharmadhatu, the nature or essence of all dharmas). However, all dharmas come from nowhere, nor do they stop anywhere, nor can they be known. However, with Yathābhūta-jñāna (yathābhūta-jñāna, knowledge of reality), one knows that the Dharma-lakṣaṇa (dharma-lakṣaṇa, the characteristics of dharmas) is Śūnyatā (śūnyatā, emptiness), causing all Sattvas (sattva, sentient beings) to awaken in the same way. If a Bodhisattva generates such a mind, this is said to be the Bodhisattva's Bodhicitta, a mind that benefits and brings happiness to all sentient beings, a supreme mind, a mind of great loving-kindness and gentleness, a mind of great compassion without weariness, a mind of great joy without regression, a mind of great generosity without defilement, a mind of emptiness without differentiation, a mind of no-form and tranquility, a mind of no wishes and no abiding.

Here, one should ask: How can one dedicate a small amount of merit to Sarvajñāna (sarvajñāna, the wisdom of the Buddha), and even sit at the Bodhimaṇḍa (bodhimaṇḍa, the place of enlightenment), without exhausting it in the meantime? The answer is as stated in the Akṣayamati-sūtra: The Buddha told Venerable Śāriputra (Śāriputra): 'For example, a drop of water enters the great ocean and will not be exhausted even after countless kalpas (kalpa, an extremely long unit of time). It is the same with a Bodhisattva dedicating a small amount of merit to Sarvajñāna, which will not be exhausted even when sitting at the Bodhimaṇḍa.' The Upāyakauśalya-sūtra says: 'Or a Bodhisattva sees a poor person and generates a compassionate mind, giving a small amount of food. As the Buddha said, this mind is vast and is called the supreme giving. How much more so when giving all dharmas. Although the giving is small, the merit of the mind of Sarvajñāna is immeasurable.' The Bhadrakalpika-sūtra says: 'Tārārāja-tathāgata (Tārārāja-tathāgata) first generated the Bodhicitta at the place of Ghoṣadatta-tathāgata (Ghoṣadatta-tathāgata). This Tārārāja-tathāgata was once a cowherd, and generated the Bodhicitta due to the cause of offering makura flowers (makura flower). Nāmadatta-tathāgata (Nāmadatta-tathāgata) first generated the Bodhicitta at the place of Vidyuddeva-tathāgata (Vidyuddeva-tathāgata). This Nāmadatta-tathāgata was once a weaver, and generated the Bodhicitta due to the cause of offering beautiful woolen threads. Jvalanadatta-tathāgata (Jvalanadatta-tathāgata) first generated the Bodhicitta at the place of Anantaprabha-tathāgata (Anantaprabha-tathāgata). This Jvalanadatta-tathāgata was once a city guard, and generated the Bodhicitta due to the cause of offering a grass lamp. Durjayadatta-tathāgata (Durjayadatta-tathāgata) first generated the Bodhicitta at the place of Dṛḍhāṅghri-tathāgata (Dṛḍhāṅghri-tathāgata). This Durjayadatta-tathāgata was once a woodcutter, and generated the Bodhicitta due to the cause of offering tooth wood. Guṇadhvaja-tathāgata (Guṇadhvaja-tathāgata) first generated the Bodhicitta at the place of Sughoṣa-tathāgata (Sughoṣa-tathāgata). This Guṇadhvaja-tathāgata was once

為汲水人。以盛水器供施因緣從是發心。力軍如來於大臂如來所。初發菩提心。彼力軍如來昔為醫王。以一庵摩勒果供施因緣從是發心。寶積經云。若或有人為求阿羅漢果故。以摩尼寶充滿無邊世界而行佈施。有菩薩乘人見已發一切智相應隨喜心。而此相應隨喜所有福蘊。比前佈施福蘊。百分不及一。乃至烏波尼殺曇分亦不及一。

問云何菩薩而能勝出彼前佈施。答以迴向一切智故。如般若波羅蜜多經云。佛言。舍利子。菩薩摩訶薩若欲勝出一切聲聞緣覺所修佈施持戒忍辱精進禪定智慧者。應當一發一切智相應隨喜心。修學般若波羅蜜多。以大悲心而為先導。而諸菩薩然後發菩提心。是故當知。大菩提心者大悲為先導。此何能知邪。如菩薩藏經云。若諸菩薩欲求菩提應以大悲而為先導。譬如士夫所有命根以出入息而為先導。諸菩薩摩訶薩亦復如是。于所集大乘法中以大悲心而為先導。又如轉輪聖王于諸寶中以其輪寶而為先導。菩薩摩訶薩亦復如是。於一切佛法中以大悲心而為先導。又云。諸菩薩於己過失常行伺察。於他過失悲心護念。無畏授所問大乘經云。佛言。長者。若諸菩薩為欲成就大菩提者。當於一切有情起大悲心。于自身命不生愛著。乃至一切財谷舍宅妻子飲食衣服乘輿床座香華涂香等一切樂具。悉不

【現代漢語翻譯】現代漢語譯本：有一個汲水人，因為用盛水器供養佈施的因緣而從此發心。力軍如來（Likun Tathagata）在大臂如來（Dabi Tathagata）處，最初發菩提心。那位力軍如來過去是一位醫王，因為用一個庵摩勒果（an amalaka fruit）供養佈施的因緣而從此發心。《寶積經》說，如果有人爲了求阿羅漢果的緣故，用摩尼寶（mani jewel）充滿無邊世界而行佈施，有菩薩乘人見到后，發起與一切智相應的隨喜心，而這相應的隨喜所擁有的福德，比前面的佈施所擁有的福德，百分之一都比不上，乃至烏波尼殺曇分（upanisad-utpala）也比不上。

問：為什麼菩薩能夠勝過前面的佈施呢？答：因為迴向一切智的緣故。如《般若波羅蜜多經》所說，佛說：『舍利子（Sariputra），菩薩摩訶薩如果想要勝過一切聲聞緣覺所修的佈施、持戒、忍辱、精進、禪定、智慧，應當發起與一切智相應的隨喜心，修學般若波羅蜜多（Prajnaparamita），以大悲心作為先導。』而諸位菩薩然後才發菩提心。所以應當知道，大菩提心是以大悲為先導。這如何能夠知道呢？如《菩薩藏經》所說，如果諸位菩薩想要尋求菩提，應當以大悲作為先導。譬如士夫所有的命根，以出入息作為先導，諸菩薩摩訶薩也是這樣，在所集的大乘法中，以大悲心作為先導。又如轉輪聖王在各種寶物中，以輪寶作為先導，菩薩摩訶薩也是這樣，在一切佛法中，以大悲心作為先導。』又說：『諸位菩薩對於自己的過失常常進行觀察，對於他人的過失以悲心護念。』《無畏授所問大乘經》說，佛說：『長者，如果諸位菩薩爲了成就大菩提，應當對一切有情生起大悲心，對自身性命不生愛著，乃至一切財物、穀物、舍宅、妻子、飲食、衣服、乘輿、床座、香華、涂香等一切樂具，全部不（生愛著）。』

【English Translation】 English version: There was a water drawer who, due to the karmic connection of offering water vessels, generated the aspiration from that point on. The Tathagata Likun (Likun Tathagata) initially generated the Bodhi mind at the place of the Tathagata Dabi (Dabi Tathagata). That Tathagata Likun was formerly a medicine king, and due to the karmic connection of offering an amalaka fruit (an amalaka fruit), he generated the aspiration from that point on. The Ratnakuta Sutra says, 'If someone, for the sake of seeking the Arhat fruit, makes offerings of mani jewels (mani jewel) filling endless worlds, and a Bodhisattva vehicle person sees this and generates a corresponding joyful mind associated with all-knowing wisdom, the merit of this corresponding joyful mind is not even one percent of the merit of the previous offering, not even an upanisad-utpala (upanisad-utpala) part.'

Question: How can a Bodhisattva surpass the previous offering? Answer: Because of dedicating it to all-knowing wisdom. As the Prajnaparamita Sutra says, the Buddha said, 'Sariputra (Sariputra), if a Bodhisattva-Mahasattva wishes to surpass the giving, morality, patience, diligence, meditation, and wisdom practiced by all Sravakas and Pratyekabuddhas, they should generate a joyful mind corresponding to all-knowing wisdom, study the Prajnaparamita (Prajnaparamita), and take great compassion as the guide.' And then the Bodhisattvas generate the Bodhi mind. Therefore, it should be known that the great Bodhi mind takes great compassion as the guide. How can this be known? As the Bodhisattva Pitaka Sutra says, 'If the Bodhisattvas wish to seek Bodhi, they should take great compassion as the guide. Just as a person's life force takes inhalation and exhalation as the guide, so too do the Bodhisattva-Mahasattvas take great compassion as the guide in the collected Mahayana Dharma. Also, just as a Chakravarti King takes the wheel jewel as the guide among all treasures, so too do the Bodhisattva-Mahasattvas take great compassion as the guide in all Buddha-Dharma.' It also says, 'The Bodhisattvas constantly observe their own faults and protect and remember others' faults with compassion.' The Fearless Teaching of the Great Vehicle Sutra says, the Buddha said, 'Elder, if the Bodhisattvas wish to achieve great Bodhi, they should generate great compassion for all sentient beings and not be attached to their own lives, even to all wealth, grains, houses, wives, food, clothing, vehicles, beds, incense, flowers, perfumes, and all other pleasures, not at all.'

應著。何以故。長者。多諸有情于身命等皆生愛著。以愛著故廣造罪業墮惡趣中。若復有情起大悲已。于身命等不生愛著。以不著故生於善趣。復能于彼一切有情。運心廣行佈施等行。一切善法相應而作。修菩薩者以大悲心而成其身。此云何知。如寶云經云。佛言。善男子。若諸菩薩具十法者。是為大悲所成其身。何等為十。一者見一切有情為苦逼迫無救無依無歸趣者。見已應發大菩提心為作依怙。二者發菩提心已令彼有情得法成就。三者隨所得法為諸有情作大利益。四者慳吝有情令住佈施。五者若毀禁戒令修凈戒。六者若多忿恚令住忍辱。七者若多懈怠令發精進。八者若多散亂令修靜慮。九者諸無智慧令得勝慧。十者一切有情極苦所逼。菩薩普為息除令于菩提不為障難。如是名為十法。總持自在王問經云。菩薩或見一類有情貪愛所纏。于自妻子眷屬而生耽染。以愛纏故不得自在。菩薩如應為說法要。令解愛纏使得自在。菩薩為諸有情起大悲心故。或見一類有情起忿恚心互相違損生多過失。菩薩如應為說法要。使令斷除忿恚過失。菩薩為諸有情起大悲心故。或見一類有情為惡友攝故遠離善友常造罪業。菩薩如應為說法要。使令常得親近善友遠離惡友。菩薩為諸有情起大悲心故。或見一類有情最極貪愛不知厭足遠離勝慧

【現代漢語翻譯】現代漢語譯本：（菩薩）應聲回答。為什麼呢？長者，因為很多有情眾生對自身性命等都產生強烈的愛戀執著。由於這種愛戀執著，他們廣泛地造作罪業，從而墮入惡趣之中。如果（有）有情眾生生起大悲心之後，對於自身性命等不再產生愛戀執著。因為沒有執著，他們便能往生到善趣。並且還能對所有那些有情眾生，用心廣泛地施行佈施等行為，一切善法相應而作。修菩薩道的人以大悲心成就自身。這如何得知呢？如《寶云經》所說：佛說：『善男子，如果各位菩薩具備這十種法，就是以大悲心成就自身。』是哪十種呢？一是見到一切有情眾生被痛苦逼迫，沒有救助、沒有依靠、沒有歸宿，見到之後應當發起大菩提心，為他們做依靠。二是發起菩提心之後，令那些有情眾生在佛法上得到成就。三是隨著所得到的佛法，為各種有情眾生做大利益的事情。四是對於慳吝的有情眾生，令他們安住于佈施。五是對於毀犯禁戒的有情眾生，令他們修持清凈的戒律。六是對於多有忿怒怨恨的有情眾生，令他們安住于忍辱。七是對於多有懈怠的有情眾生，令他們發起精進。八是對於多有散亂的有情眾生，令他們修習禪定。九是對於沒有智慧的有情眾生，令他們獲得殊勝的智慧。十是一切有情眾生被極大的痛苦所逼迫，菩薩普遍地為他們息滅痛苦，使他們對於菩提道不產生障礙。』這叫做十法。《總持自在王經》說：『菩薩或者見到一類有情眾生被貪愛所纏縛，對於自己的妻子眷屬而產生沉溺染著，因為被愛纏縛的緣故不能得到自在。菩薩應當為他們宣說相應的佛法要義，使他們解脫愛慾的纏縛，從而得到自在。菩薩爲了各種有情眾生生起大悲心，或者見到一類有情眾生生起忿怒怨恨之心，互相違背損害，產生很多過失。菩薩應當為他們宣說相應的佛法要義，使他們斷除忿怒怨恨的過失。菩薩爲了各種有情眾生生起大悲心，或者見到一類有情眾生被惡友所攝受，因此遠離善友，經常造作罪業。菩薩應當為他們宣說相應的佛法要義，使他們經常能夠親近善友，遠離惡友。菩薩爲了各種有情眾生生起大悲心，或者見到一類有情眾生最為貪愛，不知滿足，遠離殊勝的智慧。

【English Translation】 English version: (The Bodhisattva) responded. Why is that? O Elder, it is because many sentient beings are attached to their bodies and lives, etc. Because of this attachment, they create extensive sinful karma and fall into evil realms. If sentient beings generate great compassion, they will no longer be attached to their bodies and lives, etc. Because of this non-attachment, they will be reborn in good realms. Furthermore, they can direct their minds towards all those sentient beings, extensively practicing generosity and other virtuous deeds, acting in accordance with all good dharmas. Those who cultivate the Bodhisattva path perfect themselves with great compassion. How is this known? As the 'Ratnamegha Sutra' ('寶云經') states: The Buddha said, 'Good men, if Bodhisattvas possess these ten qualities, they are perfected by great compassion.' What are the ten? First, seeing all sentient beings oppressed by suffering, without help, without refuge, without a place to turn, upon seeing this, they should generate the great Bodhicitta (大菩提心 - the mind of enlightenment) to be their refuge. Second, after generating Bodhicitta, they enable those sentient beings to achieve accomplishment in the Dharma. Third, according to the Dharma they have attained, they greatly benefit all sentient beings. Fourth, they lead miserly sentient beings to abide in generosity. Fifth, if sentient beings violate precepts, they lead them to cultivate pure precepts. Sixth, if sentient beings are full of anger, they lead them to abide in patience. Seventh, if sentient beings are full of laziness, they lead them to generate diligence. Eighth, if sentient beings are full of distraction, they lead them to cultivate meditative concentration. Ninth, they enable sentient beings without wisdom to attain supreme wisdom. Tenth, when all sentient beings are oppressed by extreme suffering, Bodhisattvas universally eliminate their suffering, preventing it from becoming an obstacle to Bodhi (菩提 - enlightenment). These are called the ten qualities.' The 'Samadhiraja-cintamani-cakra Sutra' ('總持自在王經') states: 'Bodhisattvas may see a class of sentient beings entangled in greed, indulging in attachment to their wives, children, and relatives. Because of this entanglement in love, they cannot attain freedom. Bodhisattvas should teach them the appropriate Dharma teachings to liberate them from the entanglement of love and enable them to attain freedom. Because Bodhisattvas generate great compassion for sentient beings, they may see a class of sentient beings generating anger and harming each other, causing many faults. Bodhisattvas should teach them the appropriate Dharma teachings to enable them to eliminate the faults of anger. Because Bodhisattvas generate great compassion for sentient beings, they may see a class of sentient beings influenced by evil friends, thus distancing themselves from good friends and constantly creating sinful karma. Bodhisattvas should teach them the appropriate Dharma teachings to enable them to constantly associate with good friends and distance themselves from evil friends. Because Bodhisattvas generate great compassion for sentient beings, they may see a class of sentient beings who are extremely greedy, never knowing satisfaction, and distancing themselves from supreme wisdom.'

。菩薩如應為說法要。令斷貪愛發生勝慧。菩薩為諸有情起大悲心故。或見一類有情謂無業報執斷執常。菩薩如應為說法要。令入甚深緣起知諸業行。菩薩為諸有情起大悲心故。或見一類有情以其無明癡暗所覆取著我人有情壽者。菩薩如應為說法要。使令慧眼清凈斷諸見執。菩薩為諸有情起大悲心故。或見一類有情耽味生死執著五蘊如殺害者。菩薩如應為說法要。使令出離一切三界。菩薩為諸有情起大悲心故。或見一類有情為彼魔索之所纏縛若愛若惡皆生住著。菩薩如應為說法要。使令解脫魔索纏縛斷除愛惡所住著心。菩薩為諸有情起大悲心故。或見一類有情扃涅槃門辟惡趣戶。菩薩如應為說法要。使令彼等辟涅槃門扃惡趣戶。菩薩為諸有情起大悲心故發菩提心。若於菩薩忍法有譭謗者。彼生欺慢心於法障難。欲令菩薩遠離忍法。菩薩當知是魔事起。信力入印法門經云。佛言。妙吉祥。假使有人於一切世界極微塵等一切有情所有善根悉為障難。若復於一優婆塞無異師尊具修十善業者彼少善根。而為障難。如是之罪倍勝於前阿僧祇數。假使有人于極微塵等一切世界諸優婆塞所有善根。悉為障難。若復有人於一苾芻所彼少善根。而為障難。如是之罪倍勝於前阿僧祇數。如是次第。若於隨信行人隨法行人。須陀洹斯陀含。阿

【現代漢語翻譯】現代漢語譯本：菩薩應當根據情況宣說佛法要義，使眾生斷除貪愛，生起殊勝的智慧。菩薩因為對一切有情生起大悲心，或者見到一類有情認為沒有業報，執著于斷滅或常恒。菩薩應當根據情況宣說佛法要義，使他們深入瞭解甚深的緣起，明白一切業行的道理。菩薩因為對一切有情生起大悲心，或者見到一類有情被無明愚癡所覆蓋，執著於我、人、有情、壽者（都指眾生不同的存在狀態）。菩薩應當根據情況宣說佛法要義，使他們的慧眼清凈，斷除各種錯誤的見解和執著。菩薩因為對一切有情生起大悲心，或者見到一類有情貪戀生死的滋味，執著於五蘊（色、受、想、行、識，構成個體存在的五個要素），如同被殺害者一樣。菩薩應當根據情況宣說佛法要義，使他們出離一切三界（欲界、色界、無色界）。菩薩因為對一切有情生起大悲心，或者見到一類有情被魔的羅網所纏縛，無論是愛還是惡，都產生執著。菩薩應當根據情況宣說佛法要義，使他們解脫魔的羅網纏縛，斷除愛和惡所產生的執著心。菩薩因為對一切有情生起大悲心，或者見到一類有情關閉涅槃（佛教追求的解脫境界）之門，打開惡趣（地獄、餓鬼、畜生）之門。菩薩應當根據情況宣說佛法要義，使他們打開涅槃之門，關閉惡趣之門。菩薩因為對一切有情生起大悲心而發起菩提心（追求覺悟的心）。如果有人對菩薩的忍法（安忍的修行方法）進行譭謗，他們會生起欺騙和傲慢之心，對佛法設定障礙，想要讓菩薩遠離忍法。菩薩應當知道這是魔事（魔的干擾）的顯現。《信力入印法門經》中說，佛告訴妙吉祥（文殊菩薩的別名）：『假設有人對所有世界中如極微塵數量的有情的所有善根都加以障礙，如果又有人對一位沒有其他師尊、具足修持十善業的優婆塞（在家男居士）的少量善根加以障礙，那麼後者的罪過比前者還要勝過無數倍。假設有人對如極微塵數量的一切世界中所有優婆塞的善根都加以障礙，如果又有人對一位苾芻（出家男眾）的少量善根加以障礙，那麼後者的罪過比前者還要勝過無數倍。』像這樣依次類推，如果對隨信行人（跟隨信仰修行的人）、隨法行人（跟隨佛法修行的人）、須陀洹（初果阿羅漢）、斯陀含（二果阿羅漢）、阿現代漢語譯本：那含阿羅漢獨覺菩薩。所有善根而為障難。如是之罪倍勝於前阿僧祇數。何以故。妙吉祥。以諸菩薩于諸有情。為大福田故。妙吉祥。若有於此甚深法門。譭謗輕毀。當知是人不任受持讀誦書寫。何以故。此是諸佛菩薩境界。非是凡夫所能知故。妙吉祥。若有於此甚深法門。能生信受。當知是人曾於過去無量諸佛。親近供養。非是薄福所能信受。佛說是經已。妙吉祥菩薩摩訶薩。及諸大眾天人阿修羅等。聞佛所說。皆大歡喜。信受奉行。

【English Translation】 English version: Bodhisattvas should expound the Dharma appropriately to enable beings to sever greed and attachment and generate supreme wisdom. Because Bodhisattvas have great compassion for all sentient beings, they may see some who believe in no karmic retribution, clinging to nihilism or eternalism. Bodhisattvas should expound the Dharma appropriately to lead them to deeply understand dependent origination and know all karmic actions. Because Bodhisattvas have great compassion for all sentient beings, they may see some who are covered by the darkness of ignorance and cling to 'I', 'person', 'sentient being', and 'life' (all referring to different states of existence of beings). Bodhisattvas should expound the Dharma appropriately to purify their wisdom eyes and cut off all views and attachments. Because Bodhisattvas have great compassion for all sentient beings, they may see some who indulge in the taste of birth and death, clinging to the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute individual existence) as if they were murderers. Bodhisattvas should expound the Dharma appropriately to enable them to escape from all three realms (desire realm, form realm, formless realm). Because Bodhisattvas have great compassion for all sentient beings, they may see some who are entangled in the nets of Mara (demon), generating attachment to both love and hate. Bodhisattvas should expound the Dharma appropriately to enable them to break free from the entanglements of Mara's nets and cut off the clinging mind arising from love and hate. Because Bodhisattvas have great compassion for all sentient beings, they may see some who close the gate to Nirvana (the state of liberation sought in Buddhism) and open the gate to the evil realms (hell, hungry ghosts, animals). Bodhisattvas should expound the Dharma appropriately to enable them to open the gate to Nirvana and close the gate to the evil realms. Because Bodhisattvas have great compassion for all sentient beings, they generate Bodhicitta (the mind of seeking enlightenment). If someone slanders the Bodhisattva's Dharma of patience (the practice of forbearance), they will generate a deceitful and arrogant mind, creating obstacles to the Dharma, wanting to lead the Bodhisattva away from the Dharma of patience. Bodhisattvas should know that this is a manifestation of Mara's work (Mara's interference). The 'Faith Power Entering the Seal of Dharma Sutra' says, the Buddha told Manjushri (another name for Manjushri Bodhisattva): 'Suppose someone obstructs all the good roots of all sentient beings in all worlds as numerous as the finest dust particles, and if someone obstructs the small amount of good roots of an Upasaka (male lay practitioner) who has no other teacher and fully practices the ten virtuous actions, then the latter's sin is many times greater than the former, countless times over. Suppose someone obstructs all the good roots of all Upasakas in all worlds as numerous as the finest dust particles, and if someone obstructs the small amount of good roots of a Bhikshu (male monastic), then the latter's sin is many times greater than the former, countless times over.' In this way, step by step, if one obstructs the Stream-enterer (Sotapanna), Once-returner (Sakadagami), Non- English version: returner (Anagami), Arhat, Pratyekabuddha, Bodhisattva, all the good roots, then the sin is many times greater than the former, countless times over. Why? Manjushri, because all Bodhisattvas are great fields of merit for all sentient beings. Manjushri, if anyone slanders or belittles this profound Dharma, know that this person is not capable of receiving, upholding, reciting, or writing it. Why? Because this is the realm of Buddhas and Bodhisattvas, not something that ordinary people can understand. Manjushri, if anyone can generate faith and acceptance in this profound Dharma, know that this person has in the past drawn near to and made offerings to countless Buddhas. It is not something that those with little merit can believe in and accept.' After the Buddha spoke this Sutra, Manjushri Bodhisattva-Mahasattva, and all the great assembly of gods, humans, asuras, etc., heard what the Buddha had said, and they were all greatly delighted, believing and practicing accordingly.

那含阿羅漢。八人地及緣覺人。羊車行菩薩人。像車行菩薩人。日月神通行菩薩人。聲聞神通行菩薩人等。若或有人於是極微塵等一切世界諸聲聞神通行菩薩人所諸有善根悉為障難。若復有人於一如來神通行菩薩所。彼一善根而為障難。起欺慢心生忿恚者。如是之罪倍勝於前阿僧祇數。假使有人於十方一切世界極微塵等一切有情挑取其眼。而復劫奪一切所有資生財物。若復有人於一菩薩所。起欺慢心而生忿恚。罵辱毀呰加復觸嬈。如是之罪倍勝於前阿僧祇數。若或有人于菩薩所。隨以何緣起欺慢心生忿恚者。由是罪業墮大號叫地獄。身量五百由旬有五百頭。其一一頭有五百舌。而一一舌有五百犁以耕其舌。有大熾焰。假使有人於三千大千世界一切有情所。皆以刀杖而打斫之。加復侵奪所有一切資生財物。若復有人于菩薩所起欺慢心。而生忿恚及懷損惱。如是之罪倍勝於前阿僧祇數。假使有人發極噁心。一切有情不利益心。于殑伽沙數等世界。一一世界中有殑伽沙數諸阿羅漢而悉殺害。復以殑伽沙數等諸佛塔廟諸寶所成及寶欄楯豎立幢幡殊妙嚴飾皆悉破壞。若復有人于信解大乘菩薩所同植大乘種已。隨以何緣起欺慢心而生忿恚。罵辱毀呰加復觸嬈。如是之罪倍勝於前阿僧祇數。何以故。以菩薩能生諸如來故。使令佛種不

【現代漢語翻譯】現代漢語譯本：那含阿羅漢（Anāgāmi Arhat，不還果阿羅漢）。八人地（Srota-āpanna，預流果）及緣覺人（Pratyekabuddha，獨覺）。羊車行菩薩人（Sravaka-yana Bodhisattva，聲聞乘菩薩）。像車行菩薩人（Mahayana Bodhisattva，大乘菩薩）。日月神通行菩薩人（Surya-chandra-deva-abhijna Bodhisattva，具日月神通的菩薩）。聲聞神通行菩薩人等（Sravaka-abhijna Bodhisattva，具聲聞神通的菩薩）。如果有人對於像極微塵數一樣多的世界中所有聲聞神通行菩薩所擁有的善根加以阻撓，或者有人對於一位如來神通行菩薩所擁有的哪怕是一點點善根加以阻撓，並因此生起欺騙輕慢之心，產生憤怒怨恨，這樣的罪過比之前的罪過要勝過無數阿僧祇（Asankhya，無央數）。假設有人挖出十方一切世界中像極微塵數一樣多的所有眾生的眼睛，並且搶奪他們所有賴以生存的財物。如果有人對一位菩薩生起欺騙輕慢之心，並且產生憤怒怨恨，謾罵侮辱，詆譭責罵，甚至加以觸犯騷擾，這樣的罪過比之前的罪過要勝過無數阿僧祇。如果有人因為任何原因對菩薩生起欺騙輕慢之心，產生憤怒怨恨，由於這樣的罪業會墮入大號叫地獄（Mahāraurava Naraka）。身體的尺寸有五百由旬（Yojana，印度長度單位），有五百個頭，每一個頭有五百條舌頭，每一條舌頭有五百把犁在耕犁。並且有巨大的火焰。假設有人用刀杖擊打砍殺三千大千世界中所有的眾生，並且侵奪他們所有賴以生存的財物。如果有人對菩薩生起欺騙輕慢之心，並且產生憤怒怨恨以及懷有損害惱怒之心，這樣的罪過比之前的罪過要勝過無數阿僧祇。假設有人發起極度惡毒的心，對一切眾生懷有不利益之心，在恒河沙數（Ganges river sand，印度恒河中的沙子數量，形容極大的數量）一樣多的世界中，每一個世界中有恒河沙數一樣多的阿羅漢，並且將他們全部殺害。又將恒河沙數一樣多的佛塔廟宇，用各種珍寶製成，以及用珍寶欄桿豎立，用幢幡進行殊勝美妙的裝飾，全部破壞。如果有人對於已經共同種植大乘種子，並且信解大乘的菩薩，因為任何原因生起欺騙輕慢之心，並且產生憤怒怨恨，謾罵侮辱，詆譭責罵，甚至加以觸犯騷擾，這樣的罪過比之前的罪過要勝過無數阿僧祇。為什麼呢？因為菩薩能夠生出諸如來，使得佛種不...

【English Translation】 English version: Anāgāmi Arhat (Non-returner Arhat). Srota-āpanna (Stream-enterer) and Pratyekabuddha (Solitary Buddha). Sravaka-yana Bodhisattva (Hearer Vehicle Bodhisattva). Mahayana Bodhisattva (Great Vehicle Bodhisattva). Surya-chandra-deva-abhijna Bodhisattva (Sun-moon-god-supernatural-power Bodhisattva). Sravaka-abhijna Bodhisattva (Hearer-supernatural-power Bodhisattva) and so on. If someone obstructs all the good roots of all Sravaka-abhijna Bodhisattvas in all worlds as numerous as extremely small dust particles, or if someone obstructs even a single good root of a single Tathagata-abhijna Bodhisattva, and thereby gives rise to a deceiving and contemptuous mind, generating anger and resentment, such a sin is more severe than the previous sins by countless Asankhyas (innumerable). Suppose someone gouges out the eyes of all sentient beings in all worlds as numerous as extremely small dust particles in the ten directions, and also robs them of all their means of livelihood and possessions. If someone gives rise to a deceiving and contemptuous mind towards a single Bodhisattva, and generates anger and resentment, cursing and insulting, slandering and scolding, and even touching and harassing, such a sin is more severe than the previous sins by countless Asankhyas. If someone, for any reason, gives rise to a deceiving and contemptuous mind towards a Bodhisattva, generating anger and resentment, due to such sinful karma, they will fall into the Mahāraurava Naraka (Great Howling Hell). The size of the body is five hundred Yojanas (Indian unit of length), with five hundred heads, and each head has five hundred tongues, and each tongue has five hundred plows plowing it. And there are great flames. Suppose someone strikes and slashes all sentient beings in the three thousand great thousand worlds with knives and clubs, and also seizes all their means of livelihood and possessions. If someone gives rise to a deceiving and contemptuous mind towards a Bodhisattva, and generates anger and resentment, as well as harboring harmful and vexatious thoughts, such a sin is more severe than the previous sins by countless Asankhyas. Suppose someone generates an extremely evil mind, harboring thoughts of non-benefit towards all sentient beings, in worlds as numerous as the sands of the Ganges River (Ganges river sand, describing an extremely large number), and in each world there are Arhats as numerous as the sands of the Ganges River, and they kill them all. Furthermore, they destroy stupas and temples as numerous as the sands of the Ganges River, made of various treasures, as well as treasure railings erected, and wonderfully adorned with banners and streamers. If someone, towards a Bodhisattva who has already jointly planted the seeds of the Great Vehicle and has faith and understanding in the Great Vehicle, for any reason gives rise to a deceiving and contemptuous mind, and generates anger and resentment, cursing and insulting, slandering and scolding, and even touching and harassing, such a sin is more severe than the previous sins by countless Asankhyas. Why? Because the Bodhisattva can give birth to all Tathagatas, causing the Buddha-seed to not...

斷絕故。若有譭謗菩薩者。是即譭謗正法。若譭謗菩薩者。彼無別法可攝受故。唯菩薩法而能攝受。假使有人於十方一切世界諸有情所悉生忿恚。若復有人于菩薩所生忿恚已。舍而背之不樂瞻視。如是之罪倍勝於前阿僧祇數。假使有人于閻浮提一切有情而悉殺害。加復侵奪一切所有。若復有人隨於一菩薩所而生譭謗。如是之罪倍勝於前阿僧祇數。慈氏師子吼經云。若菩薩于滿三千大千世界一切有情所。悉生忿恚罵辱捶打。而彼菩薩亦復不為壞失損惱。若此菩薩或於一菩薩所一起忿恚心雖極少分。而此菩薩是為陷失損惱。何以故。彼一菩薩經爾所劫被忍辱鎧。常不捨離一切智心。是故此菩薩不應于彼暫生忿恚。妙吉祥神通遊戲經云。佛言。妙吉祥。汝今當知。諸言損害者。謂百劫中積修善根別別壞失。此名損害。修菩薩行者應如是知。若於佛世尊所作不饒益得大罪報。作諸饒益者獲大福蘊。

大乘寶要義論卷第二大正藏第 32 冊 No. 1635 大乘寶要義論

大乘寶要義論卷第三

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉　詔譯

入定不定印經云。佛言。妙吉祥。假使有人於十方一切世界一切有情悉挑其目至滿一劫。若有善男子善女人。于彼如上諸有情所

【現代漢語翻譯】現代漢語譯本斷絕的緣故。如果有人譭謗菩薩（Bodhisattva，指發菩提心，立志成佛的人），那就是譭謗正法。如果譭謗菩薩，因為沒有其他法可以攝受他，只有菩薩法才能攝受。假設有人對十方一切世界的所有有情（sentient beings，指一切有感知、有情識的生命）都生起忿恨，如果有人對菩薩生起忿恨后，捨棄並背離，不樂意瞻視，這樣的罪過比前者要勝過阿僧祇（asamkhya，佛教中的一個極大數值單位）數倍。假設有人對閻浮提（Jambudvipa，指我們所居住的這個世界）的一切有情都加以殺害，再加上侵奪他們的一切所有，如果有人對一位菩薩生起譭謗，這樣的罪過比前者要勝過阿僧祇數倍。《慈氏師子吼經》說：『如果菩薩對充滿三千大千世界（three thousand great thousand worlds，佛教宇宙觀中的一個宇宙單位）的一切有情都生起忿恨、謾罵、捶打，而那位菩薩也不會因此而壞失或受到損害。如果這位菩薩對一位菩薩生起哪怕極少分的忿恨心，這位菩薩就會因此而陷於失落和受到損害。』為什麼呢？因為那位菩薩經歷了那麼多的劫數，身披忍辱鎧甲，常不捨離一切智心（sarvajna-citta，指追求一切智慧的心）。因此，這位菩薩不應該對那位菩薩哪怕暫時生起忿恨。《妙吉祥神通遊戲經》說：『佛說：妙吉祥（Manjushri，文殊菩薩的音譯）。你現在應當知道，所謂的損害，是指在百劫中積累修習的善根被一一破壞喪失，這叫做損害。修菩薩行的人應當這樣理解。如果在佛世尊那裡做出不饒益的事情，會得到大的罪報；做出各種饒益的事情，會獲得大的福德蘊藏。

《大乘寶要義論》卷第二《大正藏》第32冊 No. 1635 《大乘寶要義論》

《大乘寶要義論》卷第三

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉詔譯

《入定不定印經》說：佛說：妙吉祥。假設有人對十方一切世界的一切有情都挖出他們的眼睛，直到滿一劫。如果有善男子善女人，對那些如上的有情

【English Translation】 English version The reason for severance. If there is someone who slanders a Bodhisattva (Bodhisattva, one who generates Bodhicitta and aspires to become a Buddha), that is slandering the True Dharma. If one slanders a Bodhisattva, there is no other Dharma that can embrace them, only the Bodhisattva Dharma can embrace them. Suppose someone generates anger towards all sentient beings (sentient beings, all beings with sentience and consciousness) in all worlds of the ten directions. If someone generates anger towards a Bodhisattva, abandons and turns away, unwilling to look upon them, such a sin is greater than the former by asamkhya (asamkhya, an extremely large numerical unit in Buddhism) numbers. Suppose someone kills all sentient beings in Jambudvipa (Jambudvipa, the world we live in), and further seizes all their possessions. If someone slanders even one Bodhisattva, such a sin is greater than the former by asamkhya numbers. The 'Lion's Roar Sutra of Maitreya' says: 'If a Bodhisattva generates anger, curses, and beats all sentient beings in the three thousand great thousand worlds (three thousand great thousand worlds, a cosmic unit in Buddhist cosmology), that Bodhisattva will not be destroyed or harmed. If this Bodhisattva generates even a minimal amount of anger towards one Bodhisattva, this Bodhisattva will be trapped in loss and harmed.' Why? Because that Bodhisattva has endured so many kalpas, wearing the armor of patience, constantly not abandoning the mind of all-knowing wisdom (sarvajna-citta, the mind seeking all wisdom). Therefore, this Bodhisattva should not generate even temporary anger towards that Bodhisattva. The 'Manjushri's Miraculous Play Sutra' says: 'The Buddha said: Manjushri (Manjushri, the transliteration of Manjushri Bodhisattva). You should know now that the so-called harm refers to the separate destruction and loss of the roots of good that have been accumulated and cultivated over hundreds of kalpas. This is called harm. Those who practice the Bodhisattva path should understand it this way. If one does not benefit the World Honored One Buddha, one will receive great sinful retribution; those who do all kinds of benefits will obtain great stores of merit.'

Mahayana Jewel Essence Treatise, Volume 2 Taisho Tripitaka, Volume 32, No. 1635, Mahayana Jewel Essence Treatise

Mahayana Jewel Essence Treatise, Volume 3

Translated by the Tripitaka Master of Western India, Chao San Da Fu Shi Honglu Shaoqing, Chuan Fan Da Shi, bestowed with the Purple Robe, Shramana Chen Fahu, etc., by Imperial Decree

The 'Entering Samadhi Undetermined Seal Sutra' says: The Buddha said: Manjushri. Suppose someone gouges out the eyes of all sentient beings in all worlds of the ten directions for a full kalpa. If there are good men and good women, towards those sentient beings as mentioned above

起慈愍心。悉使其目平復如故。至滿一劫。妙吉祥。若復有人。于信解大乘菩薩所發清凈心。暫一觀視者。如是福蘊倍勝於前阿僧祇數。假使有人遍往十方一切有情諸牢獄中。悉為解除牢獄繫縛。而復令得轉輪聖王或帝釋天主上妙快樂。妙吉祥。若復有人。于信解大乘菩薩所發清凈心瞻仰讚歎。如是福蘊倍勝於前阿僧祇數。信力入印法門經云。佛言。妙吉祥。若有善男子善女人。於一切世界極微塵等諸有情所。日日常以天百味飲食及天妙衣。于殑伽沙數等劫中普行佈施。若復有人。於一優婆塞無異師尊具修十善業者。當起是念。此是學佛戒行人。於一日中以一食施。如是福蘊倍勝於前阿僧祇數。如是次第。若一苾芻。若隨信行人。若隨法行人。乃至若緣覺。倍倍供施。若復有人但見一畫佛形像或經夾中畫如來像者。如是福蘊倍勝於前阿僧祇數。何況合掌尊重。或以華香涂香燈明凈心供養。如是福蘊倍勝於前阿僧祇數。複次若有于殑伽沙數等諸佛世尊及聲聞眾。日日常以天百味飲食及天妙衣。于殑伽沙數等劫中佈施供養。若復有人。於一羊車行菩薩人所。隨於何佛種植善根。凈心具足者攝取是人。於一日中以一食施。如是福蘊倍勝於前阿僧祇數。若有人於一切世界極微塵等諸羊車行菩薩人所。日日常以天百味飲食及天妙

【現代漢語翻譯】現代漢語譯本：生起慈悲憐憫之心，使他們的眼睛全都恢復如初。直到滿一個劫的時間。妙吉祥（Manjushri，文殊菩薩）。如果又有人，對於信解大乘佛法的菩薩所發出的清凈心，僅僅觀視一下，這樣的福德積累比前面所說的阿僧祇（asamkhya，無數）倍還要多。假使有人走遍十方一切有情眾生的牢獄中，全部為他們解除牢獄的束縛，並且讓他們得到轉輪聖王或帝釋天主那樣最美妙的快樂。妙吉祥（Manjushri，文殊菩薩）。如果又有人，對於信解大乘佛法的菩薩所發出的清凈心瞻仰讚歎，這樣的福德積累比前面所說的阿僧祇（asamkhya，無數）倍還要多。《信力入印法門經》中說，佛說：『妙吉祥（Manjushri，文殊菩薩），如果有善男子善女人，對於一切世界極微塵數那麼多的有情眾生，每天都用天上的百味飲食以及天上的美妙衣服，在恒河沙數那麼多的劫中普遍地進行佈施。如果又有人，對於一位優婆塞（upasaka，在家男居士），沒有其他師尊，具足修持十善業的人，應當生起這樣的念頭：『這是學習佛戒的修行人。』在一天之中用一份食物佈施給他，這樣的福德積累比前面所說的阿僧祇（asamkhya，無數）倍還要多。像這樣依次類推，如果是一位比丘（bhiksu，出家男眾），如果是隨信行人，如果是隨法行人，乃至如果是緣覺（pratyekabuddha，獨覺），加倍地供養他們。如果又有人僅僅看見一幅畫的佛像，或者經書夾中畫的如來像，這樣的福德積累比前面所說的阿僧祇（asamkhya，無數）倍還要多。何況是合掌尊重，或者用鮮花、香、涂香、燈明，以清凈心供養，這樣的福德積累比前面所說的阿僧祇（asamkhya，無數）倍還要多。再次，如果有人對於恒河沙數那麼多的諸佛世尊以及聲聞眾，每天都用天上的百味飲食以及天上的美妙衣服，在恒河沙數那麼多的劫中佈施供養。如果又有人，對於一位羊車行的菩薩，隨他在哪位佛那裡種植善根，以清凈心具足，攝取這個人，在一天之中用一份食物佈施給他，這樣的福德積累比前面所說的阿僧祇（asamkhya，無數）倍還要多。如果有人對於一切世界極微塵數那麼多的羊車行的菩薩，每天都用天上的百味飲食以及天上的美妙

【English Translation】 English version: Generating compassionate and merciful thoughts, causing all their eyes to recover as before, lasting for a full kalpa (aeon). Manjushri (Bodhisattva of wisdom). If there is someone who, upon seeing the pure mind generated by a Bodhisattva who believes in and understands the Mahayana (Great Vehicle) teachings, even with a brief glance, the accumulation of merit is many times greater than the asamkhya (innumerable) mentioned before. Suppose someone were to go to all the prisons of sentient beings in the ten directions, freeing them from their bonds, and granting them the supreme happiness of a Chakravartin (universal monarch) or the lord of the Devas (gods). Manjushri (Bodhisattva of wisdom). If there is someone who, upon looking up to and praising the pure mind generated by a Bodhisattva who believes in and understands the Mahayana (Great Vehicle) teachings, the accumulation of merit is many times greater than the asamkhya (innumerable) mentioned before. The Sutra of Faith Power Entering the Seal Dharma says, the Buddha said: 'Manjushri (Bodhisattva of wisdom), if there is a virtuous man or virtuous woman who, towards sentient beings as numerous as the dust motes in all the worlds, daily offers hundreds of flavors of heavenly food and exquisite heavenly clothing, universally giving alms for kalpas (aeons) as numerous as the sands of the Ganges River. If there is someone who, towards a Upasaka (layman) who has no other teacher and cultivates the ten virtuous actions, should arise the thought: 'This is a practitioner who studies the Buddha's precepts.' Giving him one meal in a day, the accumulation of merit is many times greater than the asamkhya (innumerable) mentioned before. In this order, if it is a Bhiksu (monk), if it is a follower of faith, if it is a follower of Dharma, even if it is a Pratyekabuddha (solitary Buddha), offering to them with increased merit. If there is someone who only sees a painted image of the Buddha, or an image of the Tathagata (Thus Come One) painted in a scripture case, the accumulation of merit is many times greater than the asamkhya (innumerable) mentioned before. How much more so if one joins their palms in respect, or offers flowers, incense, scented oil, and lamps with a pure mind, the accumulation of merit is many times greater than the asamkhya (innumerable) mentioned before. Furthermore, if someone offers daily hundreds of flavors of heavenly food and exquisite heavenly clothing to Buddhas and Sravakas (hearers) as numerous as the sands of the Ganges River, for kalpas (aeons) as numerous as the sands of the Ganges River. If there is someone who, towards a Bodhisattva who practices the Yana-carita (sheep vehicle), wherever he plants roots of goodness with whichever Buddha, with a pure and complete mind, embraces this person, giving him one meal in a day, the accumulation of merit is many times greater than the asamkhya (innumerable) mentioned before. If someone offers daily hundreds of flavors of heavenly food and exquisite heavenly

衣。于殑伽沙數等劫中佈施供養。若復有人。於一象車行菩薩人所。一日之中以一食施。如是福蘊倍勝於前阿僧祇數。若有人於一切世界極微塵等諸象車行菩薩人所。日日常以天百味飲食及天妙衣。于殑伽沙數等劫中佈施供養。若復有人。於一日月神通行菩薩人所。一日之中以一食施。如是福蘊倍勝於前阿僧祇數。若有人於一切世界極微塵等諸日月神通行菩薩人所。日日常以天百味飲食及天妙衣。于殑伽沙數等劫中佈施供養。若復有人。於一聲聞神通行菩薩人所。一日之中以一食施。如是福蘊倍勝於前阿僧祇數。若有人於一切世界極微塵等諸聲聞神通行菩薩人所。日日常以天百味飲食及天妙衣。于殑伽沙數等劫中佈施供養。若復有人。於一如來神通行菩薩人所。一日之中以一食施。如是福蘊倍勝於前阿僧祇數。

此中應問。何名羊車行菩薩人乃至如來神通行菩薩人邪。答如入定不定印經云。佛言。妙吉祥。菩薩有五種行。所謂羊車行。像車行。日月神通行。聲聞神通行。如來神通行。此中羊車行象車行二菩薩人。于阿耨多羅三藐三菩提有所退轉。其日月神通行聲聞神通行如來神通行三菩薩人。于阿耨多羅三藐三菩提不復退轉。彼羊車行菩薩人。其復云何。譬如有人慾過五佛剎微塵數世界。乃自思念我當乘其羊車

【現代漢語翻譯】現代漢語譯本：如果有人在恒河沙數（殑伽沙數）般的劫數中佈施供養衣服，另有人在一位羊車行菩薩（指修行層次較低的菩薩）那裡，一天之中施捨一份食物，後者的福德積累比前者多出無數倍。如果有人在所有世界極微塵數那麼多的象車行菩薩（指修行層次較高的菩薩）那裡，每天都用天上的百味飲食和美妙的衣服，在恒河沙數般的劫數中佈施供養，另有人在一位日月神通行菩薩（指具有日月般神通的菩薩）那裡，一天之中施捨一份食物，後者的福德積累比前者多出無數倍。如果有人在所有世界極微塵數那麼多的日月神通行菩薩那裡，每天都用天上的百味飲食和美妙的衣服，在恒河沙數般的劫數中佈施供養，另有人在一位聲聞神通行菩薩（指具有聲聞神通的菩薩）那裡，一天之中施捨一份食物，後者的福德積累比前者多出無數倍。如果有人在所有世界極微塵數那麼多的聲聞神通行菩薩那裡，每天都用天上的百味飲食和美妙的衣服，在恒河沙數般的劫數中佈施供養，另有人在一位如來神通行菩薩（指具有如來神通的菩薩）那裡，一天之中施捨一份食物，後者的福德積累比前者多出無數倍。這裡應該問，什麼是羊車行菩薩，乃至如來神通行菩薩呢？回答就像《入定不定印經》所說，佛說：『妙吉祥（Manjushri）。菩薩有五種修行方式，分別是羊車行、象車行、日月神通行、聲聞神通行、如來神通行。』這裡羊車行和象車行這兩種菩薩，對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）是有可能退轉的。而日月神通行、聲聞神通行、如來神通行這三種菩薩，對於阿耨多羅三藐三菩提是不會退轉的。那麼羊車行菩薩，又是怎樣的呢？譬如有人想要經過五佛剎微塵數的世界，於是心想我應當乘坐羊車。

【English Translation】 English version: If someone makes offerings of clothing for kalpas equal to the sands of the Ganges River (Ganga sand number), and another person offers a single meal in one day to a Bodhisattva who practices the 'Sheep-Vehicle Conduct' (a Bodhisattva of lower level), the accumulation of merit of the latter surpasses the former by countless times. If someone makes offerings of heavenly hundred-flavored foods and exquisite heavenly garments daily to Bodhisattvas who practice the 'Elephant-Vehicle Conduct' (a Bodhisattva of higher level), as numerous as the motes of dust in all the worlds, for kalpas equal to the sands of the Ganges River, and another person offers a single meal in one day to a Bodhisattva who practices the 'Sun-Moon Divine Passage Conduct' (a Bodhisattva with sun and moon like divine powers), the accumulation of merit of the latter surpasses the former by countless times. If someone makes offerings of heavenly hundred-flavored foods and exquisite heavenly garments daily to Bodhisattvas who practice the 'Sun-Moon Divine Passage Conduct', as numerous as the motes of dust in all the worlds, for kalpas equal to the sands of the Ganges River, and another person offers a single meal in one day to a Bodhisattva who practices the 'Shravaka Divine Passage Conduct' (a Bodhisattva with Shravaka like divine powers), the accumulation of merit of the latter surpasses the former by countless times. If someone makes offerings of heavenly hundred-flavored foods and exquisite heavenly garments daily to Bodhisattvas who practice the 'Shravaka Divine Passage Conduct', as numerous as the motes of dust in all the worlds, for kalpas equal to the sands of the Ganges River, and another person offers a single meal in one day to a Bodhisattva who practices the 'Tathagata Divine Passage Conduct' (a Bodhisattva with Tathagata like divine powers), the accumulation of merit of the latter surpasses the former by countless times. Here, one should ask, what is meant by a Bodhisattva who practices the 'Sheep-Vehicle Conduct', and so on, up to a Bodhisattva who practices the 'Tathagata Divine Passage Conduct'? The answer is as stated in the 'Entering Samadhi, Undetermined Seal Sutra': The Buddha said, 'Manjushri (妙吉祥). Bodhisattvas have five kinds of conduct, namely, the Sheep-Vehicle Conduct, the Elephant-Vehicle Conduct, the Sun-Moon Divine Passage Conduct, the Shravaka Divine Passage Conduct, and the Tathagata Divine Passage Conduct.' Among these, the Bodhisattvas of the Sheep-Vehicle Conduct and the Elephant-Vehicle Conduct are capable of regressing from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). The Bodhisattvas of the Sun-Moon Divine Passage Conduct, the Shravaka Divine Passage Conduct, and the Tathagata Divine Passage Conduct do not regress from Anuttara-samyak-sambodhi. So, what is the Sheep-Vehicle Conduct Bodhisattva like? For example, someone wants to pass through worlds as numerous as the motes of dust in five Buddha-lands, and thinks to himself, 'I should ride a sheep-vehicle.'

。念已即乘隨路而去。時極長久歷受勤苦行百由旬。忽為大風所吹退八十由旬。妙吉祥。于汝意云何。是人乘彼羊車。若經一劫。乃至不可說不可說劫。能過爾所世界或一世界不。妙吉祥言。不也世尊。若能過者無有是處。佛言。妙吉祥。如是如是。或有菩薩先發大菩提心已。後於大乘法中不持不誦。返于聲聞法中愛樂修習同其稱讚。受持讀誦解釋其義。復令他人持習解了。由是緣故智慧鈍劣。于無上智道有所退轉。是菩薩雖先修習大菩提心慧根慧眼。以其智慧成鈍劣故有所壞失。此名羊車行菩薩人。

何名象車行菩薩人。譬如有人慾過如前佛剎微塵數世界。乃自思念。我當乘其八支具足妙好像車。念已即乘隨路而去。經于百年行二千由旬。忽為大風所吹退千由旬。妙吉祥。于汝意云何。乃至是人能過一世界不。妙吉祥言。不也世尊。若能過者無有是處。佛言。妙吉祥。如是如是。或有菩薩先發大菩提心已。後於大乘法中不持不誦。返于聲聞法中愛樂修習乃至持讀解了。此名象車行菩薩人。何名日月神通行菩薩人。譬如有人慾過如前佛剎微塵數世界。乃至其人作日月神通行隨路而去。妙吉祥。于汝意云何。是人能過爾所世界不。妙吉祥白佛言。世尊。是人能過。時極長久歷受勤苦。佛言。妙吉祥。如是如是。或

【現代漢語翻譯】現代漢語譯本：他這樣想后，就乘坐羊車沿著道路前進。經過非常長的時間，歷經各種辛苦，行走了百由旬（Yojana，古印度長度單位）。忽然被大風吹退了八十由旬。妙吉祥（Manjushri，文殊菩薩）。你認為如何？這個人乘坐那輛羊車，即使經過一劫（Kalpa，佛教時間單位），乃至不可說不可說劫，能夠通過那麼多的世界，或者一個世界嗎？妙吉祥說：『不能，世尊。如果能夠通過，那是沒有可能的。』佛說：『妙吉祥，正是這樣。』或者有菩薩先發了大菩提心（Mahabodhi-citta，成佛的願望）之後，在大乘法（Mahayana，大乘佛教）中不堅持受持讀誦，反而對聲聞法（Shravakayana，小乘佛教）喜愛修習，贊同聲聞法的觀點，受持讀誦，解釋其中的意義，又讓其他人也受持學習理解。由於這個緣故，智慧變得遲鈍低下，對於無上智慧之道有所退轉。這位菩薩雖然先前修習了大菩提心的智慧根基和智慧眼，但因為他的智慧變得遲鈍低下，所以有所損壞和缺失。這叫做羊車行菩薩人。什麼叫做象車行菩薩人呢？譬如有人想要通過像前面所說的佛剎微塵數那麼多的世界，於是自己思量：『我應當乘坐具有八種完備莊嚴的妙好像車。』這樣想后，就乘坐象車沿著道路前進。經過一百年，行走了二千由旬，忽然被大風吹退了一千由旬。妙吉祥，你認為如何？乃至這個人能夠通過一個世界嗎？妙吉祥說：『不能，世尊。如果能夠通過，那是沒有可能的。』佛說：『妙吉祥，正是這樣。』或者有菩薩先發了大菩提心之後，在大乘法中不堅持受持讀誦，反而對聲聞法喜愛修習，乃至受持讀誦理解。這叫做象車行菩薩人。什麼叫做日月神通行菩薩人呢？譬如有人想要通過像前面所說的佛剎微塵數那麼多的世界，乃至這個人修成日月神通，沿著道路前進。妙吉祥，你認為如何？這個人能夠通過那麼多的世界嗎？妙吉祥稟告佛說：『世尊，這個人能夠通過，但時間非常長久，歷經各種辛苦。』佛說：『妙吉祥，正是這樣。』或者

【English Translation】 English version: Having thought thus, he then rides the sheep cart and proceeds along the road. After a very long time, enduring various hardships, he travels a hundred yojanas (Yojana, ancient Indian unit of distance). Suddenly, he is blown back eighty yojanas by a great wind. Manjushri (Manjushri, Bodhisattva of wisdom), what do you think? Can this person, riding that sheep cart, pass through that many worlds, or even one world, in one kalpa (Kalpa, Buddhist unit of time), or even in inexpressible, inexpressible kalpas? Manjushri says: 'No, World-Honored One. There is no possibility of passing through.' The Buddha says: 'Manjushri, it is so, it is so.' Or there may be a Bodhisattva who, having first generated the great Bodhi-citta (Mahabodhi-citta, mind of enlightenment), later does not uphold or recite the Mahayana (Mahayana, Great Vehicle Buddhism) teachings, but instead delights in studying and practicing the Shravakayana (Shravakayana, Hearer Vehicle Buddhism) teachings, agreeing with their views, upholding, reciting, and explaining their meaning, and also causing others to uphold, study, and understand them. Because of this, his wisdom becomes dull and inferior, and he regresses from the path of unsurpassed wisdom. Although this Bodhisattva previously cultivated the roots of wisdom and the eye of wisdom of the great Bodhi-citta, because his wisdom becomes dull and inferior, he suffers damage and loss. This is called a Bodhisattva who travels by sheep cart. What is called a Bodhisattva who travels by elephant cart? For example, if someone wants to pass through as many worlds as there are dust motes in the Buddha-fields mentioned earlier, he then thinks to himself: 'I should ride a wonderful elephant cart with eight complete and adorned features.' Having thought thus, he then rides the elephant cart and proceeds along the road. After a hundred years, he travels two thousand yojanas, but is suddenly blown back a thousand yojanas by a great wind. Manjushri, what do you think? Can this person pass through even one world? Manjushri says: 'No, World-Honored One. There is no possibility of passing through.' The Buddha says: 'Manjushri, it is so, it is so.' Or there may be a Bodhisattva who, having first generated the great Bodhi-citta, later does not uphold or recite the Mahayana teachings, but instead delights in studying and practicing the Shravakayana teachings, even upholding, reciting, and understanding them. This is called a Bodhisattva who travels by elephant cart. What is called a Bodhisattva who travels with the supernatural powers of the sun and moon? For example, if someone wants to pass through as many worlds as there are dust motes in the Buddha-fields mentioned earlier, and this person cultivates the supernatural powers of the sun and moon and proceeds along the road. Manjushri, what do you think? Can this person pass through that many worlds? Manjushri reports to the Buddha, saying: 'World-Honored One, this person can pass through, but the time will be very long, and he will endure various hardships.' The Buddha says: 'Manjushri, it is so, it is so.' Or

有菩薩先發大菩提心已。不于聲聞法中愛樂修習。乃至一四句偈亦不持讀。唯于大乘法中愛樂讀誦解釋解了。此名日月神通行菩薩人。何名聲聞神通行菩薩人。譬如有人慾過如前佛剎微塵數世界。乃至其人作聲聞神通行隨路而去。妙吉祥。于汝意云何。是人能過爾所世界不。妙吉祥白佛言。世尊。是人能過。佛言。妙吉祥。如是如是。或有菩薩發大菩提心已。于大乘法中愛樂修習。而復於他修大乘者信解大乘者持誦大乘者攝受大乘者諸菩薩所。信奉歸向親近於彼。希求大乘受持讀誦。乃至值遇失命因緣。亦不暫時舍離大乘。而復於他修大乘者。以香華等尊重供養。于未學菩薩亦不起慢心。此名聲聞神通行菩薩人。

何名如來神通行菩薩人。譬如有人慾過如前佛剎微塵數世界。乃至其人求佛神通行隨路而去。妙吉祥。于汝意云何。是人速能過爾所世界不。妙吉祥白佛言。世尊是人一剎那間發是心時。即能速過爾所世界。佛言。妙吉祥。如是如是。或有菩薩發大菩提心已。乃至善解大乘最上甚深廣大義理。常為救度一切有情。發大菩提心慈悲攝受。於六波羅蜜多四攝法等發勤勇心已。復令他人亦如是安住。此名如來神通行菩薩人。

此中應言。若有譭謗正法者。是即於法作其障難。斯極大罪。如般若波羅蜜多

【現代漢語翻譯】現代漢語譯本有菩薩已經先發起了大菩提心（Mahabodhi-citta，偉大的覺悟之心）。他們不會對聲聞法（Śrāvakayāna，小乘佛法）產生喜愛，不修習，甚至連一句四句偈（gāthā，四句詩）也不持誦。他們只對大乘法（Mahāyāna，大乘佛法）產生喜愛，讀誦、解釋和理解。這被稱為日月神通行菩薩人。什麼叫做聲聞神通行菩薩人呢？譬如有人想要經過如前面所說的佛剎微塵數（Buddhakṣetra-paramāṇu-saṃkhyeya，如佛土微塵般多的）世界。這個人以聲聞神通行（Śrāvakayāna-ṛddhi-abijñā，小乘神通）的方式，沿著道路前進。妙吉祥（Mañjuśrī，文殊菩薩），你認為如何？這個人能夠經過那麼多的世界嗎？妙吉祥回答佛說：『世尊，這個人能夠經過。』佛說：『妙吉祥，正是這樣。』或者有菩薩已經發起了大菩提心，對大乘法產生喜愛並修習，並且對於其他修習大乘者、信解大乘者、持誦大乘者、攝受大乘者等諸菩薩，信奉、歸向、親近他們，希望從他們那裡學習大乘，受持讀誦，甚至遇到會失去生命的因緣，也不會暫時舍離大乘。而且，他們還會用香、花等來尊重供養其他修習大乘者，對於尚未學習菩薩道的人，也不會生起傲慢之心。這被稱為聲聞神通行菩薩人。什麼叫做如來神通行菩薩人呢？譬如有人想要經過如前面所說的佛剎微塵數世界。這個人以求佛神通行（Tathāgata-ṛddhi-abijñā，如來神通）的方式，沿著道路前進。妙吉祥，你認為如何？這個人能夠快速地經過那麼多的世界嗎？妙吉祥回答佛說：『世尊，這個人在一剎那間發起這個心的時候，就能快速地經過那麼多的世界。』佛說：『妙吉祥，正是這樣。』或者有菩薩已經發起了大菩提心，甚至善於理解大乘最上甚深廣大的義理，常常爲了救度一切有情（sattva，眾生），發起大菩提心，以慈悲心攝受他們，對於六波羅蜜多（ṣaṭ-pāramitā，六度）和四攝法（catuḥ-saṃgrahavastu，四攝事）等，發起勤奮勇猛之心，並且讓其他人也這樣安住。這被稱為如來神通行菩薩人。這裡應該說，如果有人譭謗正法（sad-dharma，真正的佛法），那就是對佛法設定障礙，這是極大的罪過，如同《般若波羅蜜多》（Prajñāpāramitā，般若波羅蜜多經）所說。

【English Translation】 English version A Bodhisattva who has already generated the great Bodhicitta (Mahabodhi-citta, the great mind of enlightenment) does not delight in or practice the Śrāvakayāna (Śrāvakayāna, the Vehicle of Hearers), not even holding or reciting a single four-line verse (gāthā, four-line poem). They only delight in reading, reciting, explaining, and understanding the Mahāyāna (Mahāyāna, the Great Vehicle). This is called a Bodhisattva with the divine power of the sun and moon. What is called a Bodhisattva with the divine power of a Śrāvaka? For example, someone wants to pass through as many worlds as there are dust motes in the Buddha-fields (Buddhakṣetra-paramāṇu-saṃkhyeya, numerous as dust particles in Buddha-lands) mentioned earlier. That person goes along the road with the divine power of a Śrāvaka (Śrāvakayāna-ṛddhi-abijñā, Hearer's supernatural power). Mañjuśrī (Mañjuśrī, the Bodhisattva of Wisdom), what do you think? Can that person pass through so many worlds? Mañjuśrī replied to the Buddha, 'World-Honored One, that person can pass through.' The Buddha said, 'Mañjuśrī, so it is.' Or a Bodhisattva who has already generated the great Bodhicitta delights in practicing the Mahāyāna, and also towards other Bodhisattvas who practice the Mahāyāna, believe in the Mahāyāna, uphold and recite the Mahāyāna, embrace the Mahāyāna, they believe in, rely on, and draw near to them, hoping to learn the Mahāyāna from them, upholding and reciting it, even if they encounter circumstances that would cause them to lose their lives, they will not temporarily abandon the Mahāyāna. Moreover, they will respectfully make offerings to other practitioners of the Mahāyāna with incense, flowers, and so on, and they will not give rise to arrogance towards those who have not yet learned the Bodhisattva path. This is called a Bodhisattva with the divine power of a Śrāvaka. What is called a Bodhisattva with the divine power of a Tathāgata? For example, someone wants to pass through as many worlds as there are dust motes in the Buddha-fields mentioned earlier. That person goes along the road seeking the divine power of a Buddha (Tathāgata-ṛddhi-abijñā, the supernatural power of a Thus-Come One). Mañjuśrī, what do you think? Can that person quickly pass through so many worlds? Mañjuśrī replied to the Buddha, 'World-Honored One, when that person generates this thought in a single instant, they can quickly pass through so many worlds.' The Buddha said, 'Mañjuśrī, so it is.' Or a Bodhisattva who has already generated the great Bodhicitta, even being skilled in understanding the most supreme, profound, and vast meanings of the Mahāyāna, constantly generates the great Bodhicitta to save all sentient beings (sattva, beings with consciousness), embracing them with compassion, and having generated diligent and courageous minds towards the Six Perfections (ṣaṭ-pāramitā, six perfections) and the Four Means of Attraction (catuḥ-saṃgrahavastu, four ways of gathering), and also causing others to abide in this way. This is called a Bodhisattva with the divine power of a Tathāgata. Here it should be said that if someone slanders the true Dharma (sad-dharma, the true teachings), that is creating obstacles for the Dharma, which is an extremely great offense, as stated in the Prajñāpāramitā (Prajñāpāramitā, Perfection of Wisdom Sutra).

經云。或有修菩薩乘者。雖曾得見百千俱胝那庾多諸佛如來。于諸佛所廣行佈施。乃至修習智慧。而起有所得心。雖往諸佛會中聽受宣說般。若波羅蜜多不生尊重。若身若心悉不清凈起染污慧成大罪業。即于甚深般若波羅蜜多而生譭謗。由謗此甚深般若波羅蜜多故。是即譭謗過去未來現在諸佛世尊及佛一切智。以是緣故是謂於法作大障難。此業相續墮大地獄。經俱胝那庾多百千歲。從一地獄出復入一地獄。如是展轉數數成壞。地獄出已復墮餓鬼及畜生趣。舍利子白佛言。世尊。此障正法罪業相續當墮五無間地獄。今可說是校量罪業為不可說邪。佛言。止舍利子。汝不應說。

複次諸修菩薩行者有多種魔事。如般若波羅蜜多經云。複次須菩提。若有建立諸名字者。菩薩當知。是為魔事。若有魔來詣菩薩所作如是說。汝此菩薩現成正覺建立是名。菩薩爾時隨起伺察。若住不退轉相。即彼魔異不得其便。若起解心謂我得記。即生慢意。于余菩薩所乃起欺慢。此是惡魔巧以方便欲令菩薩遠離般若。善友不攝惡友隨逐。或墮聲聞地。或墮緣覺地。起欺慢相應心者。獲罪甚重過四根本。菩薩當知。此為魔事。妙吉祥神通遊戲經云。妙吉祥言。天子。隨有事業成此。皆是魔事。若其所求若有所取若有所舍。皆是魔事。若有所欲

【現代漢語翻譯】現代漢語譯本：經中說，或者有修菩薩乘的人，雖然曾經得見百千俱胝那庾多（形容極多的數量）諸佛如來，在諸佛那裡廣泛地行佈施，乃至修習智慧，卻生起有所得的心。雖然前往諸佛的法會中聽受宣說般若波羅蜜多（智慧到彼岸），卻不生尊重之心。如果身心不清凈，生起染污的智慧，就會造成大的罪業，從而對甚深的般若波羅蜜多產生譭謗。由於譭謗這甚深的般若波羅蜜多，就是譭謗過去、未來、現在諸佛世尊以及佛的一切智慧。因為這個緣故，這就是對法作了大的障礙。這種罪業相續不斷，會墮入大地獄，經歷俱胝那庾多百千歲。從一個地獄出來又進入另一個地獄，這樣輾轉反覆，無數次地經歷地獄的成壞。從地獄出來后，又會墮入餓鬼和畜生道。舍利子（佛陀的十大弟子之一，以智慧著稱）問佛說：『世尊，這種障礙正法的罪業相續不斷，應當墮入五無間地獄。現在可以說這種罪業的輕重程度是不可說的嗎？』佛說：『停止吧，舍利子，你不應該說。』再次，修菩薩行的人會有多種魔事。如《般若波羅蜜多經》所說：『再次，須菩提（佛陀的十大弟子之一，以解空第一著稱），如果有人建立各種名字，菩薩應當知道，這是魔事。』如果有魔來拜訪菩薩，這樣說：『你這位菩薩現在成就正覺，建立這個名字。』菩薩那時如果隨之生起伺察之心，如果安住于不退轉的境界，那麼魔就無法得逞。如果生起理解之心，認為『我得到了授記』，就會生起傲慢之心，對其他菩薩產生欺騙和輕慢。這是惡魔巧妙地用方便法，想要讓菩薩遠離般若，善友不攝受，惡友隨之而來，或者墮入聲聞地，或者墮入緣覺地。生起與欺騙和輕慢相應的心的人，所獲罪過非常嚴重，超過四根本罪（殺、盜、淫、妄）。菩薩應當知道，這是魔事。《妙吉祥神通遊戲經》說：妙吉祥（文殊菩薩的另一種稱謂）說：『天子，凡是成就事業，都是魔事。如果有所求，有所取，有所舍，都是魔事。如果有所欲』

【English Translation】 English version: The Sutra says: 'Or there are those who cultivate the Bodhisattva path, although they have seen hundreds of thousands of kotis nayutas (describing an extremely large number) of Buddhas and Tathagatas, and have extensively practiced giving at the Buddhas' places, even cultivating wisdom, yet they give rise to a mind of attainment. Although they go to the assemblies of Buddhas to listen to the exposition of Prajna Paramita (Perfection of Wisdom), they do not generate respect. If their body and mind are not pure, and they give rise to defiled wisdom, they will create great karmic offenses, and thus slander the profound Prajna Paramita. Because of slandering this profound Prajna Paramita, they are slandering the Buddhas, World Honored Ones, of the past, future, and present, as well as the Buddhas' omniscience. For this reason, this is called creating great obstacles to the Dharma. This karmic action continues without end, and they will fall into the great hells, experiencing kotis nayutas of hundreds of thousands of years. Emerging from one hell, they enter another hell, and so on, repeatedly experiencing the formation and destruction of hells. After emerging from hell, they will fall into the realms of hungry ghosts and animals.' Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked the Buddha: 'World Honored One, this karmic action of obstructing the Dharma continues without end, and should lead to falling into the five uninterrupted hells. Can it now be said that the measure of this karmic offense is unspeakable?' The Buddha said: 'Stop, Shariputra, you should not say that.' Furthermore, those who practice the Bodhisattva path encounter various demonic events. As the Prajna Paramita Sutra says: 'Moreover, Subhuti (one of the Buddha's ten great disciples, known as foremost in understanding emptiness), if someone establishes various names, the Bodhisattva should know that this is a demonic event.' If a demon comes to visit a Bodhisattva and says: 'You, this Bodhisattva, are now achieving perfect enlightenment and establishing this name,' if the Bodhisattva then gives rise to a mind of discernment, and if they abide in the state of non-retrogression, then the demon will not succeed. If they give rise to a mind of understanding, thinking 'I have received a prediction,' they will give rise to arrogance, and will deceive and belittle other Bodhisattvas. This is a skillful means used by evil demons to cause Bodhisattvas to distance themselves from Prajna, good friends are not embraced, and evil friends follow, or they fall into the Sravaka (Hearer) path, or they fall into the Pratyekabuddha (Solitary Realizer) path. Those who give rise to a mind associated with deception and belittlement incur very heavy offenses, exceeding the four root offenses (killing, stealing, sexual misconduct, lying). Bodhisattvas should know that this is a demonic event.' The Manjushri (another name for Manjushri Bodhisattva) Supernatural Play Sutra says: Manjushri said: 'Son of Heaven, whatever accomplishment of deeds there is, all of this is a demonic event. If there is something sought, something taken, or something given up, all of this is a demonic event. If there is something desired'

若有想像若有領納若有計度。皆是魔事。又復天子。若於菩提心有所取著。皆是魔事。于佈施持戒忍辱精進禪定智慧諸心有所取著。皆是魔事。又施起慢心戒住分別忍生忿恚精進戲論禪定取相智慧作意。此等皆是魔事。若起厭舍心樂居寂靜。此是魔事。若於少欲知足頭陀功德起領解意。此是魔事。若行於空若行無相若行無愿若行無戲論若行遠離。于如來言教所行起我慢意有所分別。皆是魔事。天子。乃至若有分別若無分別見聞覺知想念生時。皆是魔事。天子問言。妙吉祥。是諸魔事何因所起。妙吉祥言。天子。諸魔事者。皆從增上相應所起。何以故。而諸魔事于增上相應法中伺求其便。若非相應勝法魔何所作。天子言。妙吉祥。何等是菩薩增上相應。何等是不相應。妙吉祥言。天子。若二法相應是即增上相應。何以故。以二法相應是為世間和合依止。此增上相應即是正相應增語。此正相應即是不相應增語。此不相應即是無戲論增語。此無戲論即是正相應增語。若相應若不相應。是中建立。是故天子。無眼相應無色相應。乃至無意相應無法相應。此說名為菩薩正相應。

複次天子。當知諸菩薩有二十種法隨起魔事令魔勇悍。何等二十。一者于修解脫事業者。于怖畏生死者。于修相應勝行者。方便親近承事供養。此

【現代漢語翻譯】現代漢語譯本：若有想像、若有領會接納、若有思量揣度，這些都是魔事。還有，天子，如果對於菩提心有所執著，都是魔事。對於佈施、持戒、忍辱、精進、禪定、智慧這些心有所執著，都是魔事。又因為佈施而生起傲慢心，因為持戒而住在分別之中，因為忍辱而生起憤怒，因為精進而戲論，因為禪定而取著于相，因為智慧而妄加思量，這些都是魔事。如果生起厭惡捨棄之心，喜歡居住在寂靜之處，這是魔事。如果對於少欲知足、頭陀苦行功德生起領會理解之意，這是魔事。如果行於空性、行於無相、行於無愿、行於無戲論、行於遠離，對於如來的言教所行生起我慢之心，有所分別，都是魔事。天子，乃至如果有分別或沒有分別，見、聞、覺、知、想念生起時，都是魔事。天子問道：『妙吉祥（Manjushri，文殊菩薩），這些魔事是由什麼原因產生的呢？』妙吉祥回答說：『天子，這些魔事，都是從增上相應所產生的。為什麼呢？因為這些魔事在增上相應的法中伺機尋找機會。如果不是相應的殊勝之法，魔又能做什麼呢？』天子說：『妙吉祥，什麼是菩薩的增上相應？什麼是不相應呢？』妙吉祥說：『天子，如果二法相應，這就是增上相應。為什麼呢？因為二法相應是世間和合的依靠。這增上相應就是正相應增語，這正相應就是不相應增語，這不相應就是無戲論增語，這無戲論就是正相應增語。無論是相應還是不相應，都是在其中建立的。所以，天子，沒有眼根相應，沒有色塵相應，乃至沒有意根相應，沒有法塵相應，這被稱為菩薩的正相應。』再次，天子，應當知道諸位菩薩有二十種法，隨之生起魔事，令魔更加勇猛強悍。是哪二十種呢？第一種，對於修習解脫事業的人，對於怖畏生死的人，對於修習相應殊勝之行的人，以方便親近承事供養，這...

【English Translation】 English version: If there is imagination, if there is comprehension and acceptance, if there is calculation and deliberation, all these are the deeds of Mara (demon). Furthermore, O son of the gods, if there is any attachment to the Bodhi-mind (mind of enlightenment), all are the deeds of Mara. If there is any attachment to the minds of giving, keeping precepts, patience, diligence, meditation, and wisdom, all are the deeds of Mara. Also, arising arrogance from giving, dwelling in discrimination from keeping precepts, generating anger from patience, engaging in frivolous talk from diligence, grasping at appearances from meditation, and making intentional efforts from wisdom, all these are the deeds of Mara. If one arises a mind of aversion and abandonment, delighting in dwelling in solitude, this is the deed of Mara. If one arises a mind of understanding and comprehension regarding the virtues of few desires, contentment, and ascetic practices (dhuta), this is the deed of Mara. If one practices emptiness, practices no-form, practices no-desire, practices no-playfulness, practices detachment, and arises a mind of arrogance regarding the teachings of the Tathagata (Buddha), and makes discriminations, all are the deeds of Mara. O son of the gods, even if there is discrimination or no discrimination, when seeing, hearing, feeling, knowing, thinking, and remembering arise, all are the deeds of Mara. The son of the gods asked: 'O Manjushri (Bodhisattva of Wisdom), what is the cause of these deeds of Mara?' Manjushri replied: 'O son of the gods, these deeds of Mara all arise from the increase and correspondence. Why? Because these deeds of Mara seek opportunities in the Dharma (teachings) of increase and correspondence. If it were not for the corresponding superior Dharma, what could Mara do?' The son of the gods said: 'O Manjushri, what is the increase and correspondence of a Bodhisattva? What is non-correspondence?' Manjushri said: 'O son of the gods, if two Dharmas correspond, this is increase and correspondence. Why? Because the correspondence of two Dharmas is the reliance of worldly harmony. This increase and correspondence is the expression of correct correspondence. This correct correspondence is the expression of non-correspondence. This non-correspondence is the expression of no-playfulness. This no-playfulness is the expression of correct correspondence. Whether it is correspondence or non-correspondence, it is established within this. Therefore, O son of the gods, there is no correspondence of the eye, no correspondence of form, and even no correspondence of the mind, no correspondence of Dharma. This is called the correct correspondence of a Bodhisattva.' Furthermore, O son of the gods, you should know that there are twenty kinds of Dharmas that arise in Bodhisattvas, causing the deeds of Mara to arise, making Mara more courageous and fierce. What are the twenty? First, for those who cultivate the work of liberation, for those who fear birth and death, for those who cultivate corresponding superior practices, to approach, attend to, and make offerings with convenience, this...

等皆是菩薩魔事。二者若但觀空棄捨有情。是菩薩魔事。三者但觀無為于有為善根而生懈倦。是菩薩魔事。四者雖起定意而不修定行。是菩薩魔事。五者說法者樂說聽者不起大悲。是菩薩魔事。六者于有戒有德人所求行佈施。于破戒人所而生譭謗。是菩薩魔事。七者樂說聲聞緣覺言論隱覆大乘言論。是菩薩魔事。八者隱覆甚深言論樂說種類言論。是菩薩魔事。九者雖知菩薩道。而不求修波羅蜜多道。是菩薩魔事。十者以稱讚增上相應語言。與不相應諸有情類而為教示。是菩薩魔事。十一者雖種植善根而背菩提心。是菩薩魔事。十二者雖于相應觀行相續所行。而不為諸有情如應教示。是菩薩魔事。十三者雖求盡彼無餘煩惱。于生死相續煩惱厭棄。是菩薩魔事。十四者雖復伺察勝慧。而不取大悲所緣之境。是菩薩魔事。十五者於一切善行若不具方便。是菩薩魔事。十六者雖復希求菩薩藏法。而樂受持路伽邪陀外道典籍。是菩薩魔事。十七者雖復多聞于所聞法。而常秘惜不令他知。是菩薩魔事。十八者雖復多聞以世間緣為他說授。貿取其財為無義利。是菩薩魔事。十九者于住大乘諸法師所而不親近尊重承事。返于住彼聲聞緣覺乘人非同分者同其稱讚。是菩薩魔事。二十者若時菩薩恃有財寶威德富盛。若天帝釋。若梵王。若護

【現代漢語翻譯】現代漢語譯本：這些都是菩薩的魔事（障礙菩薩修行的事物）。第二，如果只觀空性而捨棄有情眾生，這是菩薩的魔事。第三，如果只觀無為法，對於有為的善根產生懈怠，這是菩薩的魔事。第四，雖然發起禪定的意願，卻不修習禪定的行為，這是菩薩的魔事。第五，說法的人只顧自己快樂地說，聽法的人卻不生起大悲心，這是菩薩的魔事。第六，對於持戒有德的人，尋求機會施行佈施，對於破戒的人，卻加以譭謗，這是菩薩的魔事。第七，喜歡宣說聲聞、緣覺的言論，而隱藏大乘的言論，這是菩薩的魔事。第八，隱藏甚深的言論，喜歡宣說世俗瑣碎的言論，這是菩薩的魔事。第九，雖然知道菩薩道，卻不尋求修習波羅蜜多（到達彼岸的方法）之道，這是菩薩的魔事。第十，用稱讚、增上的相應語言，對不相應的有情眾生進行教導，這是菩薩的魔事。第十一，雖然種植善根，卻背離菩提心（覺悟之心），這是菩薩的魔事。第十二，雖然對於相應的觀行相續所行，卻不為有情眾生如實地教導，這是菩薩的魔事。第十三，雖然尋求斷盡一切煩惱，卻對生死相續的煩惱感到厭棄，這是菩薩的魔事。第十四，雖然伺察殊勝的智慧，卻不取大悲心所緣的境界，這是菩薩的魔事。第十五，對於一切善行，如果不具備方便，這是菩薩的魔事。第十六，雖然希望尋求菩薩藏法，卻喜歡受持路伽邪陀（世間論）外道的典籍，這是菩薩的魔事。第十七，雖然博學多聞，對於所聽聞的佛法，卻常常秘藏吝惜，不讓別人知道，這是菩薩的魔事。第十八，雖然博學多聞，卻以世間的因緣為別人講授佛法，以此換取錢財，做無意義的事情，這是菩薩的魔事。第十九，對於住于大乘的諸位法師，不親近、尊重、承事，反而對於住在聲聞、緣覺乘的人，雖然不是同道，卻讚歎他們，這是菩薩的魔事。第二十，如果菩薩仗恃自己有財寶、威德、富盛，或者像天帝釋（忉利天之主），或者像梵王（色界之主），或者像護世四天王。

【English Translation】 English version: All these are the Māra-deeds (obstacles to a Bodhisattva's practice) of a Bodhisattva. Secondly, if one only contemplates emptiness and abandons sentient beings, this is a Māra-deed of a Bodhisattva. Thirdly, if one only contemplates the unconditioned (Nirvana) and becomes weary of conditioned virtuous roots, this is a Māra-deed of a Bodhisattva. Fourthly, although one initiates the intention for Samadhi (meditative concentration), one does not cultivate the practice of Samadhi, this is a Māra-deed of a Bodhisattva. Fifthly, if the speaker delights in speaking, but the listeners do not generate great compassion, this is a Māra-deed of a Bodhisattva. Sixthly, if one seeks opportunities to give alms to those who uphold the precepts and are virtuous, but slanders those who break the precepts, this is a Māra-deed of a Bodhisattva. Seventhly, if one delights in speaking about the teachings of the Śrāvakas (Disciples) and Pratyekabuddhas (Solitary Buddhas), while concealing the teachings of the Mahāyāna (Great Vehicle), this is a Māra-deed of a Bodhisattva. Eighthly, if one conceals profound teachings and delights in speaking about mundane topics, this is a Māra-deed of a Bodhisattva. Ninthly, although one knows the Bodhisattva path, one does not seek to cultivate the path of the Pāramitās (perfections), this is a Māra-deed of a Bodhisattva. Tenthly, if one uses praising and enhancing language to teach those sentient beings who are not receptive, this is a Māra-deed of a Bodhisattva. Eleventhly, although one plants virtuous roots, one turns away from Bodhicitta (the mind of enlightenment), this is a Māra-deed of a Bodhisattva. Twelfthly, although one practices in accordance with the continuous flow of appropriate contemplation, one does not teach sentient beings accordingly, this is a Māra-deed of a Bodhisattva. Thirteenthly, although one seeks to exhaust all remaining afflictions, one becomes disgusted with the continuous cycle of afflictions in Samsara (cycle of birth and death), this is a Māra-deed of a Bodhisattva. Fourteenthly, although one investigates superior wisdom, one does not take the object of great compassion, this is a Māra-deed of a Bodhisattva. Fifteenthly, if one does not possess skillful means in all virtuous actions, this is a Māra-deed of a Bodhisattva. Sixteenthly, although one hopes to seek the Bodhisattva-piṭaka (Bodhisattva teachings), one delights in upholding the scriptures of the Lokāyata (materialist) and other heretical sects, this is a Māra-deed of a Bodhisattva. Seventeenthly, although one is learned and has heard much, one always keeps the Dharma (teachings) one has heard secret and does not let others know, this is a Māra-deed of a Bodhisattva. Eighteenthly, although one is learned, one uses worldly reasons to teach others the Dharma, exchanging it for wealth and doing meaningless things, this is a Māra-deed of a Bodhisattva. Nineteenthly, if one does not draw near, respect, and serve the Dharma masters who abide in the Mahāyāna, but instead praises those who abide in the Śrāvakayāna (Vehicle of Disciples) and Pratyekabuddhayāna (Vehicle of Solitary Buddhas), even though they are not of the same path, this is a Māra-deed of a Bodhisattva. Twentiethly, if a Bodhisattva relies on their wealth, power, and prosperity, or is like Indra (ruler of the Trāyastriṃśa Heaven), or Brahmā (ruler of the Form Realm), or the Four Guardian Kings.

世。若王及長者。皆不親近尊重承事。以威德富盛故。是菩薩魔事。此等是為菩薩二十種法隨起魔事令魔勇悍。海意經云。若有菩薩具大名稱。富盛自在種族高勝。眷屬廣多具有福行。由如是故而生懈怠。不以智求相應勝行。驕倨放逸。或見菩薩出家圓滿常以智行求相應法。悍勞忍苦大風大熱。悉能甘受。血肉銷瘦容貌醜惡。而前菩薩如是見彼勝功能已生欺慢意。彼有善說而不聽受。而復增起驕倨癡慢。此為菩薩魔力鉤制。

又云。有四種法能于大乘而為障難。一者顯露己德。二者隱覆他德。三者我慢熾盛。四者忿恚堅固。又諸菩薩勿應以發菩提心便為喜足。然當廣修相應勝行。

此中應問。在家菩薩云何所行。答如勇授長者問經云。佛言。長者。在家菩薩雖處其家。常修正士所行諸業。非正士所行而實不作。依法受用不以非法。艱苦希求正命自資。不以邪命而活。不惱他人。自所得利雖常受用起無常觀。廣以實法而行佈施大舍無吝。尊事父母。于妻子奴婢及作事人乃至朋友知識。常以正法而相教示。又復何等是在家菩薩不正所行。如出家障難經云。佛告尊者大名言。汝今當知。諸生盲者。聾者啞者。及旋陀羅不知樂者。多譭謗者。諂曲者。不男者。常為僕使者。轉女人身者。駝驢豬狗乃至毒蛇。如是等

【現代漢語翻譯】現代漢語譯本：世尊，如果國王以及長者，都不親近、尊重、承事那些具有威德和財富的人，這就是菩薩的魔事。這些是菩薩的二十種法，隨之而起的魔事，令魔更加勇猛強悍。《海意經》說，如果有的菩薩具有很大的名聲，財富眾多且自在，種族高貴且殊勝，眷屬廣博眾多，具有福德善行，因為這些原因而產生懈怠，不以智慧尋求相應的殊勝修行，驕傲自大放縱。或者見到出家菩薩修行圓滿，常常以智慧和行動尋求相應的佛法，勤勞忍耐艱苦，無論大風大熱，都能甘心承受，血肉消瘦，容貌醜陋。而前面的菩薩這樣見到那些殊勝的功德后，產生欺騙輕慢之心，對於他們的善說不聽不接受，反而更加增長驕傲自大和愚癡輕慢。這就是菩薩被魔力鉤住控制。

《海意經》又說，有四種法能夠對大乘佛法造成障礙：一是顯露自己的功德，二是隱瞞他人的功德，三是我慢心熾盛，四是憤怒心堅固。所以各位菩薩不要因為發了菩提心就感到滿足，而應當廣泛地修習相應的殊勝修行。

這裡應該提問，在家菩薩應該如何修行？回答就像《勇授長者問經》所說，佛說：『長者，在家菩薩雖然身處家庭，但常常修正人君子所行的各種事業，不做不正人君子所做的事情。依照正法受用財物，不以非法手段獲取。通過辛勤勞動，以正當的職業來維持生計，不以邪門歪道來謀生。不惱害他人。對於自己所得到的利益，雖然常常受用，但要生起無常的觀念。廣泛地以真實的佛法來行佈施，大舍大放，沒有吝嗇之心。尊敬侍奉父母。對於妻子、奴婢以及做工的人，乃至朋友和知識分子，常常以正法來教導他們。』又有什麼是在家菩薩不應該做的呢？就像《出家障難經》所說，佛告訴尊者大名說：『你現在應當知道，那些天生盲人、聾人、啞巴，以及旋陀羅（Candala，印度種姓制度中的賤民）不知道快樂的人，常常譭謗他人的人，諂媚虛偽的人，沒有效能力的人，常常做僕役的人，轉為女人身的人，以及駝驢豬狗乃至毒蛇等等。』

【English Translation】 English version: World Honored One, if kings and elders do not approach, respect, or serve those with power and wealth, this is a demonic act of a Bodhisattva. These are twenty kinds of dharmas of Bodhisattvas, with accompanying demonic acts that make demons more courageous and fierce. The Hai Yi Sutra says, 'If a Bodhisattva has great fame, abundant and free wealth, a noble and superior lineage, and a wide and numerous retinue, possessing meritorious deeds, and because of these reasons becomes lazy, not seeking corresponding superior practices with wisdom, becoming arrogant and indulgent. Or seeing a fully accomplished monastic Bodhisattva constantly seeking corresponding dharmas with wisdom and action, diligently enduring hardship, great wind, and great heat, able to accept them willingly, with flesh and blood wasting away and an ugly appearance. And the former Bodhisattva, seeing those superior merits, generates a deceptive and contemptuous mind, not listening to or accepting their good teachings, but instead increasing arrogance, ignorance, and conceit. This is a Bodhisattva being hooked and controlled by demonic power.'

The Hai Yi Sutra also says, 'There are four kinds of dharmas that can be obstacles to the Mahayana: first, revealing one's own merits; second, concealing the merits of others; third, the burning of arrogance; and fourth, the firmness of anger. Therefore, all Bodhisattvas should not be satisfied with merely generating Bodhicitta (the aspiration for enlightenment), but should extensively cultivate corresponding superior practices.'

Here, one should ask, how should a lay Bodhisattva practice? The answer is as stated in the Vimalakirti Sutra: The Buddha said, 'Householders, although lay Bodhisattvas live in their homes, they constantly cultivate the various deeds practiced by virtuous people, and do not do what is not done by virtuous people. They use wealth according to the Dharma, not obtaining it through illegal means. They maintain their livelihood through diligent labor and righteous occupations, not through evil means. They do not harm others. Although they constantly enjoy the benefits they receive, they generate the concept of impermanence. They extensively practice giving with true Dharma, giving generously without stinginess. They respect and serve their parents. They constantly teach their wives, servants, and workers, as well as friends and intellectuals, with the true Dharma.' What are the things that a lay Bodhisattva should not do? As stated in the Obstacles to Renunciation Sutra, the Buddha told the Venerable Great Name, 'You should know that those who are born blind, deaf, mute, and Candala (outcast in the Indian caste system) who do not know happiness, those who constantly slander others, those who are flattering and deceitful, those who are impotent, those who constantly serve as servants, those who are transformed into female bodies, and camels, donkeys, pigs, dogs, and even poisonous snakes, and so on.'

類。世世生生於佛教中不生愛樂。又復大名。在家菩薩若有四種法者。是為難事。一者于先佛所曾種善根諸有情類。及求出離心者。樂聖道心者。于彼若作障難。此為在家菩薩第一難事。二者貪著財寶子息眷屬不信業報。若男若女若妻子等諸親眷屬。于富貴中舍欲出家者。若於彼等作障難者。此為在家菩薩第二難事。三者在家菩薩譭謗正法。未聞之法雖復聽受。聞已不信返生譭謗。此為在家菩薩第三難事。四者于具戒德沙門婆羅門所起損害心。及多種過失心。此為在家菩薩第四難事。如是四種及別別起諸障難法。皆是在家菩薩乃至世世所生而為難事。如有一人墮穢污井。乃謂餘人言。快哉此井。有清潔水。餘人聞已於穢水中起清水想。不以穢污為不清凈。諸染欲有情亦復如是。自染欲泥。而復教令他人亦染。自嗅惡香教他亦然。自墮貪瞋癡等諸險難處。而復教令他人亦墮。又如有人獲其怨對棄擲火坑。是火猛焰高七人量無薪無煙。諸染欲者亦復如是。親近女人讚說欲事墮慾火坑。而復教令他人亦墮。使彼墮已病苦憂惱常所侵逼。又如一人教令餘人登刀鋒山受其快樂。而復謂言。是山平坦無復巇險。可登其山受于快樂。世間父母愛戀子息亦復如是。以愛子故於欲染事隨生取著。而欲染法其實大惡。猶如毒蛇。是人染心。

【現代漢語翻譯】現代漢語譯本：這類菩薩生生世世對於佛教不會產生喜愛之心。此外，大名（菩薩名號），如果在家菩薩有以下四種行為，那就是難事：第一，對於過去諸佛處曾經種下善根的眾生，以及那些尋求出離之心的人，和那些喜愛聖道之心的人，如果對他們設定障礙，這就是在家菩薩的第一件難事。第二，貪戀財寶、子息、眷屬，不相信業報。對於想要在富貴中捨棄慾望出家的男人、女人、妻子等親屬，如果對他們設定障礙，這就是在家菩薩的第二件難事。第三，在家菩薩誹謗正法。對於未曾聽聞的佛法，即使聽了也不相信，反而產生誹謗。這就是在家菩薩的第三件難事。第四，對於具有戒律和德行的沙門（出家修道者）和婆羅門（古印度祭司），產生損害之心，以及產生多種過失之心。這就是在家菩薩的第四件難事。像這樣的四種行為，以及分別產生的各種障礙，都是在家菩薩乃至生生世世都會遇到的難事。比如有一個人掉進骯髒的井裡，卻對別人說：『這井真好啊，有乾淨的水。』別人聽了之後，在髒水里也產生乾淨水的想法，不認為髒水是不乾淨的。那些被慾望染污的眾生也是這樣，自己陷在慾望的泥潭裡，還教別人也染上。自己聞著惡臭的香氣，也教別人聞。自己掉進貪婪、嗔恨、愚癡等危險的地方，還教別人也掉進去。又比如有人把自己的仇人扔進火坑，那火猛烈燃燒，火焰高達七人高，沒有柴火也沒有煙。那些被慾望染污的人也是這樣，親近女人，讚美慾望的事情，掉進**坑，還教別人也掉進去。使他們掉進去之後，被病痛、痛苦、憂愁所侵擾。又比如一個人教別人登上刀鋒山，說可以享受快樂，還說：『這座山平坦，沒有危險，可以登上它享受快樂。』世間的父母愛戀子女也是這樣，因為愛孩子，對於慾望的事情隨之產生執著。而慾望實際上是非常惡劣的，就像毒蛇一樣，會讓人染上污濁的心。

【English Translation】 English version: Such Bodhisattvas will not generate love and joy for Buddhism in life after life. Furthermore, Great Name (name of the Bodhisattva), if a lay Bodhisattva possesses these four kinds of conduct, it is a difficult matter: First, if they create obstacles for sentient beings who have planted good roots in the presence of past Buddhas, and for those who seek liberation, and for those who cherish the path of the saints, this is the first difficult matter for a lay Bodhisattva. Second, being attached to wealth, treasures, children, and relatives, and not believing in karmic retribution, if they create obstacles for men, women, wives, and other relatives who wish to renounce desires and leave home in wealth and honor, this is the second difficult matter for a lay Bodhisattva. Third, a lay Bodhisattva slanders the true Dharma. Even if they hear the Dharma they have not heard before, they do not believe it and instead generate slander. This is the third difficult matter for a lay Bodhisattva. Fourth, generating harmful thoughts and various faults towards Shramanas (ascetics) and Brahmins (ancient Indian priests) who possess precepts and virtue. This is the fourth difficult matter for a lay Bodhisattva. These four kinds of conduct, as well as the various obstacles that arise separately, are all difficult matters for lay Bodhisattvas to encounter throughout their lives. For example, if a person falls into a filthy well, they tell others, 'This well is wonderful, it has clean water.' Upon hearing this, others imagine clean water in the dirty water, and do not consider the dirty water to be unclean. Sentient beings defiled by desires are also like this, they are trapped in the mud of desire and teach others to become defiled as well. They smell foul fragrances and teach others to smell them too. They fall into dangerous places such as greed, hatred, and delusion, and teach others to fall in as well. Furthermore, it is like someone throwing their enemy into a pit of fire, the fire blazing fiercely, the flames reaching the height of seven people, without fuel or smoke. Those defiled by desires are also like this, they associate with women, praise the affairs of desire, fall into a ** pit, and teach others to fall in as well. After they fall in, they are constantly afflicted by illness, suffering, and sorrow. Furthermore, it is like someone teaching others to climb a mountain of knife edges, saying they can enjoy happiness, and saying, 'This mountain is flat and without danger, you can climb it and enjoy happiness.' Worldly parents who love their children are also like this, because of their love for their children, they become attached to matters of desire. But the Dharma of desire is actually very evil, like a poisonous snake, it defiles the mind.

于彼妻前。返以美言贊說欲事。彼三惡趣極大險怖。亦以美言返為善說。作是說者。當墮地獄餓鬼畜生道中。

大乘寶要義論卷第三大正藏第 32 冊 No. 1635 大乘寶要義論

大乘寶要義論卷第四

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉　詔譯

如日子王所問經云。佛言。大王。彼染欲人愛著欲事。樂見女人行染欲法。不樂親近具戒沙門及婆羅門。為彼有戒德者而共嫌厭。減失所有信戒聞舍慧等法。彼穢惡門惡氣充盈不凈流溢。故起耽染。不生厭棄處其穢惡。與蛆蟲等非所依著。遠離慚愧。天人法滅。殘毀身命。智者呵厭。為彼女人之所降伏。與彼女人而為僕使。涎液涕流諸不凈物。取以為味。于不凈境中與彼牛羊雞豬狐及驢等。同其所行。于父母沙門婆羅門所遠離孝愛。于佛法僧減劣凈信。當墮地獄餓鬼畜生趣中。于其險惡怖畏岸側登鐵叉樹。墮在等活黑繩眾合號叫大號叫炎熱極炎熱阿鼻大地獄中。皆由與彼女人。儔侶親狎。愛戀喜笑。嬉戲娛樂。歌舞唱妓。如是等事常思念故。于出離事不起思念。又復不念父母生育極甚為難。十月懷擔不凈流溢。于諸艱苦而悉甘忍。及其生已轉復增長諸苦惱事。養育存惜乳哺愛憐。洎至長立。教彼閻浮提中種

【現代漢語翻譯】現代漢語譯本在那個人妻子的面前，反而用美好的言辭讚美和述說淫慾之事。對於那三惡趣（地獄、餓鬼、畜生）極大的危險和恐怖，也用美好的言辭反而說成是好的。做出這樣言說的人，應當墮入地獄、餓鬼、畜生道中。

《大乘寶要義論》卷第三大正藏第 32 冊 No. 1635 《大乘寶要義論》

《大乘寶要義論》卷第四

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉詔譯

《如日子王所問經》中，佛說：『大王，那些沉溺於淫慾的人，貪愛淫慾之事，喜歡觀看女人行淫慾之法，不喜歡親近具有戒律的沙門（出家修行者）和婆羅門（祭司）。對於那些有戒德的人，他們共同嫌棄厭惡，減少喪失所有信、戒、聞、舍、慧等法。他們的身體是污穢惡臭之門，惡氣充滿，不凈之物流溢，因此才會耽溺於淫染，不生厭惡捨棄之心，身處污穢惡臭之中，如同蛆蟲一般，不是可以依靠之處。他們遠離慚愧之心，天人的法則因此滅亡，殘害毀壞身命，被智者所呵斥厭惡。他們被那些女人所降伏，成為那些女人的僕人。對於女人的涎液、鼻涕等各種不凈之物，他們卻視為美味。在不凈的境界中，他們與牛、羊、雞、豬、狐貍以及驢等動物，做著同樣的事情。對於父母、沙門、婆羅門，他們遠離孝順和愛敬之心。對於佛、法、僧三寶，他們減少了清凈的信心。這樣的人，應當墮入地獄、餓鬼、畜生道中。在那些險惡恐怖的岸邊，他們會登上鐵叉樹，墮落在等活地獄、黑繩地獄、眾合地獄、號叫地獄、大號叫地獄、炎熱地獄、極炎熱地獄、阿鼻大地獄中。這一切，都是由於與那些女人結為伴侶，親近狎昵，愛戀喜笑，嬉戲娛樂，歌舞娼妓等事情常常思念的緣故，對於出離之事，他們不起思念。而且，他們也不念及父母生育自己極其艱難，十個月懷著自己，身體充滿不凈之物流溢，對於各種艱苦都甘心忍受。等到自己出生之後，父母又不斷增長各種苦惱之事，養育存活，憐惜愛護，直到自己長大成人，教導自己在閻浮提（我們所居住的世界）中種植生根。』

【English Translation】 English version Before that man's wife, they instead use beautiful words to praise and describe lustful matters. Regarding the great danger and terror of the three evil realms (hell, hungry ghosts, animals), they also use beautiful words to describe them as good. Those who speak in this way should fall into the hell, hungry ghost, and animal realms.

Mahayana Precious Meaning Treatise, Volume 3 Taisho Tripitaka, Volume 32, No. 1635, Mahayana Precious Meaning Treatise

Mahayana Precious Meaning Treatise, Volume 4

Translated by the Tripitaka Master of Western India, Chao San Da Fu Shi Honglu Shaoqing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Fahu, etc., by imperial decree

In the 'Sutra Asked by King Such-and-Such', the Buddha said: 'Great King, those who are addicted to lust, crave lustful matters, and enjoy watching women engage in lustful practices, do not like to be close to Shramanas (ordained practitioners) and Brahmanas (priests) who uphold the precepts. They commonly dislike and detest those who have virtuous precepts, and diminish and lose all the qualities of faith, precepts, learning, generosity, and wisdom. Their bodies are gates of filth and evil, filled with foul air, and overflowing with impurity, which is why they indulge in lustful defilement and do not generate aversion or renunciation, dwelling in filth and evil like maggots, not a place to rely on. They are far from shame and remorse, and the laws of gods and humans are destroyed. They harm and ruin their lives, and are despised and detested by the wise. They are subdued by those women and become servants to those women. They regard the saliva, mucus, and other impure things of women as delicious. In impure realms, they do the same things as cows, sheep, chickens, pigs, foxes, and donkeys. They are far from filial piety and love towards their parents, Shramanas, and Brahmanas. They diminish their pure faith in the Buddha, Dharma, and Sangha. Such people should fall into the hell, hungry ghost, and animal realms. On those dangerous and terrifying shores, they will climb iron-forked trees and fall into the Reviving Hell, the Black Rope Hell, the Assembly Hell, the Crying Hell, the Great Crying Hell, the Burning Hell, the Extremely Burning Hell, and the Avici Great Hell. All of this is because they associate with those women, are intimate and close, love and laugh, play and enjoy themselves, and constantly think about singing, dancing, and prostitution. They do not generate thoughts of liberation. Moreover, they do not remember how extremely difficult it was for their parents to give birth to them, carrying them for ten months, their bodies filled with overflowing impurity, enduring all kinds of hardships. After they are born, their parents continue to increase all kinds of suffering, raising them, keeping them alive, cherishing them, and loving them, until they grow up and teach them to plant roots in Jambudvipa (the world we live in).'

種事業。欲令子得安隱利樂。時彼父母為欲令子得安樂故。選擇上族與娶其妻。妻至家已子生愛著。迷醉耽湎纏縛悶亂。以彼愛著其妻室故。不念尊重孝養父母。返于父母輕慢棄背。其後父母年邁衰朽。諸根劣弱多所闕乏。子設方計遣其父母令出自舍。佛言。大王。汝觀彼人。無悲愍心生舍離心起損害心。不念父母生育極難。而彼父母常與其子作安樂事。方便存惜令得安隱。彼子背恩遣其父母出自舍已。乃與妻子常所歡聚。飲食衣服隨意受用。由是因緣棄捨善趣。行斯非法。決定當墮諸惡趣中。

複次宣說一切有情共行邪行。唯諸菩薩而乃不行。所謂殺生偷盜欲邪行等。如是作已決定當獲不可愛果。如月燈三昧經偈云。

愚者耽著諸欲事　　親近女人染穢身　還當向彼染穢中　　隨業墮在諸惡趣　佛不讚說染欲事　　亦不聽近於女人　大怖畏繩所縈纏　　慾女之繩極堅惡　慾火猛熾當遠離　　如惡蛇毒智應知　女人無信不可憑　　智於此道應覺了　當觀菩提最勝道　　是即先佛所親近　觀已菩提聖道圓　　獲得諸佛無上智

如正法念處經云。諸地獄中所有罪人。時彼獄卒于日日中數教示云。汝等罪人自造惡業。決定無失隨其所造。彼無數種不善業行亦然。今受無數種苦。因相等故取果

【現代漢語翻譯】現代漢語譯本：這種事業。爲了讓兒子得到安穩的利益和快樂，當時的父母爲了讓兒子得到安樂，選擇高貴的家族為他娶妻。妻子來到家中后，兒子便對她產生愛戀，沉迷於酒色，被纏縛而感到悶亂。因為他愛戀自己的妻子，就不再思念尊重和孝養父母，反而輕慢和拋棄父母。之後，父母年老衰弱，各個器官功能衰退，缺乏很多東西。兒子便想方設法將父母趕出家門。佛說：『大王，你看看這個人，沒有悲憫之心，生起捨棄之心，產生損害之心，不念及父母生育他的艱難。而他的父母常常為兒子做安樂的事情，想方設法地保護他，讓他得到安穩。這個兒子卻背棄恩情，將父母趕出家門后，就和妻子常常歡聚，飲食衣服隨意享用。』由於這樣的因緣，他捨棄了善道，做這種非法的事情，必定會墮入各種惡趣之中。

再次宣說一切有情共同做的邪行，只有菩薩才不會去做。這些邪行包括殺生、偷盜、邪淫等。像這樣做了之後，必定會獲得不可愛的果報。如《月燈三昧經》的偈頌所說：

『愚蠢的人沉迷於各種慾望之事，親近女人那染污的身體，最終還是要回到那染污之中，隨著業力墮入各種惡趣。佛不讚美沉迷於慾望之事，也不允許親近女人，因為那是被巨大的恐怖繩索所纏繞，之繩極其堅固惡劣。的猛烈熾熱應當遠離，應當像瞭解惡蛇的毒性一樣去了解它。女人沒有信用，不可依靠，有智慧的人應當覺悟這個道理。應當觀察菩提最殊勝的道路，那就是過去諸佛所親近的。觀察之後，菩提聖道圓滿，就能獲得諸佛無上的智慧。』

如《正法念處經》所說：『各個地獄中的所有罪人，獄卒每天都會教訓他們說：你們這些罪人自己造作惡業，決定不會有失，會隨著你們所造的業報應。你們無數種不善的業行也是這樣，現在遭受無數種痛苦，因為原因和結果是相等的。』

【English Translation】 English version: This kind of endeavor. Wishing to bring peace, benefit, and joy to his son, the parents of that time, desiring their son's happiness, chose a wife from a noble family for him. After the wife arrived at the home, the son developed love and attachment for her, becoming intoxicated and indulging in pleasures, entangled, and confused. Because of his love and attachment to his wife, he no longer thought of respecting and being filial to his parents, instead, he slighted and abandoned them. Later, the parents became old and frail, their faculties weakened, and they lacked many things. The son then devised a plan to drive his parents out of the house. The Buddha said, 'Great King, observe that person. He has no compassion, generates thoughts of abandonment, and harbors harmful intentions. He does not remember the extreme difficulty of his parents in raising him. Yet, his parents constantly did things to bring him happiness, carefully protecting him and ensuring his well-being. This son, however, betrayed their kindness, driving his parents out of the house, and then constantly rejoiced with his wife, indulging in food and clothing as he pleased.' Because of this cause, he abandoned the path of goodness, engaging in such unlawful actions, and is certain to fall into various evil realms.

Furthermore, it is proclaimed that all sentient beings commonly engage in evil deeds, which only Bodhisattvas do not practice. These include killing, stealing, and sexual misconduct. Having done such things, one is certain to reap undesirable consequences. As the verse in the 'Moon Lamp Samadhi Sutra' says:

'Fools indulge in various sensual pleasures, approaching women with defiled bodies, and will eventually return to that defilement, falling into various evil realms according to their karma. The Buddha does not praise indulgence in sensual pleasures, nor does he permit approaching women, for it is to be entangled by a great and terrifying rope, the rope of ** being extremely strong and evil. The fierce heat of ** should be avoided, and it should be understood like the poison of a venomous snake. Women are untrustworthy and unreliable; the wise should awaken to this truth. One should contemplate the most excellent path of Bodhi (Enlightenment), which is what the Buddhas of the past have frequented. Having contemplated it, the holy path of Bodhi is perfected, and one attains the unsurpassed wisdom of all Buddhas.'

As the 'Sutra on the Correct Contemplation of the Dharma' states: 'All the sinners in the various hells are instructed daily by the prison guards, who say: You sinners have created your own evil karma, which will certainly not be lost and will follow your actions. Your countless unwholesome deeds are the same; now you suffer countless pains because the cause and effect are equal.'

無異。種子等故受果亦然。由如是故汝諸罪人於今墮在炎熱大地獄中。由自所作不善業因昔充滿故。而今所受不善業果亦悉充滿。如是經于百千歲中所作罪業。在不死地無利樂欲。時彼罪人受罪乃至地獄果滿。或暫放釋即求救護。罪人遙見如大黑雲冥然無際極大勇悍。復大力勢如金剛嘴大惡狗眾。大惡吼聲而來圍繞。罪人見已四向奔馳。即時諸狗前來。搏噬罪人恣意食啖。皮肉絲裂筋脈斷壞。支體骨節各各分離。乃至一切身份皆悉食啖。無復遺余如芥子許。如是食已業力所持而復還生。展轉長時。又復食啖。凡如是等業果報者。謂由殺生取其肉食。害有情故果報如是。

複次偷盜業果報者。如彼罪人雖見作業果報真實而為惡業。幻惑所迷隨逐不了。侵取他財。攝為己有。由斯罪故而彼獄卒執取罪人。執已即持利刀割截支節斷壞。斷已還合。見餘罪人亦悉奔走。為彼獄卒各執取已。或持利劍。或爍吉帝。或都摩啰。或復搗杵。皆有熾焰。斬斫打擊種種治罰。此等皆是行偷盜法不善業果。經于無數百千歲中在是地獄。乃至偷盜業果壞散。極盡邊際然後放釋。

複次宣說欲邪行果。謂染欲者見彼女人在灰河地獄或浮或沈叫呼怖畏。而彼地獄熾焰猛惡。其狀如流。時彼女人悲涕號哭呼其人言。我自作業今墮於此灰

【現代漢語翻譯】現代漢語譯本：沒有區別。因為種子等原因，承受的果報也是如此。正因為這樣，你們這些罪人如今才會墮落在炎熱的大地獄中。由於過去所作的不善業因充滿，如今所承受的不善業果也完全充滿。就這樣經過成百上千年的時間，所作的罪業，在沒有死亡的地方，沒有任何利益和快樂可言。這時那些罪人受罪，直到地獄的果報完結。或者暫時被釋放，就立刻尋求救護。罪人遠遠地看見像巨大黑雲一樣，昏暗無邊，極其勇猛強悍，又具有強大的力量，像金剛嘴一樣的大惡狗群，發出巨大的吼聲而來，將罪人團團圍住。罪人看見後向四面八方奔逃。這時，那些惡狗衝上來，撕咬罪人，隨意地吞食，皮肉撕裂，筋脈斷壞，肢體骨節各自分離，乃至全身都被吃得乾乾淨淨，一點也不剩下，像芥菜籽那麼大。這樣吃完后，又被業力所支撐而復活。這樣輾轉經過很長時間，又再次被吞食。凡是像這樣的業果報應，都是因為殺生取肉食用，傷害有情眾生而導致的。

其次是偷盜的業果報應。就像那些罪人，雖然看見作業的果報是真實的，卻被惡業的幻象迷惑，跟隨而不能醒悟，侵佔別人的財產，據爲己有。因為這種罪過，獄卒抓住罪人，用鋒利的刀割斷肢體，使其斷壞。斷開后又重新合上。看見其他的罪人也都在奔跑逃竄，被獄卒抓住后，有的用利劍，有的用爍吉帝（一種兵器），有的用都摩啰（一種兵器），有的用搗杵，都帶著熾熱的火焰，斬殺、砍擊，用各種刑罰來懲治。這些都是因為行偷盜之法所導致的不善業果。經過無數百千年的時間，都在這個地獄中，直到偷盜的業果壞散，到了盡頭，然後才被釋放。

再次宣說邪淫的果報。那些被淫慾所染污的人，看見那些女人在灰河地獄中，或浮或沉，叫喊著，恐懼著。而那地獄的火焰猛烈兇惡，形狀像流水一樣。這時，那些女人悲傷地哭泣，呼喊著對那些人說：『我因為自己所造的業，如今才墮落到這灰河地獄之中。』

【English Translation】 English version: There is no difference. Because of seeds and so on, the fruit received is also the same. Because of this, you sinners are now falling into the hot great hell. Because of the past accumulation of unwholesome karma, the unwholesome karmic results now received are also fully accumulated. Thus, after hundreds of thousands of years, the sins committed, in a place where there is no death, there is no benefit or joy. At this time, those sinners suffer until the karmic results of hell are exhausted. Or, temporarily released, they immediately seek refuge. Sinners see from afar, like a huge black cloud, dark and boundless, extremely brave and fierce, and with great power, like a flock of large, evil dogs with vajra mouths, coming with loud roars, surrounding the sinners. Seeing this, the sinners flee in all directions. At this time, those dogs rush up, tearing at the sinners, devouring them at will, tearing their skin and flesh, breaking their tendons and veins, separating their limbs and joints, until their entire bodies are eaten clean, not even a mustard seed's worth remaining. After eating in this way, they are revived by the power of karma. After a long time, they are eaten again. All such karmic retributions are due to killing living beings for their meat, harming sentient beings.

Next is the karmic retribution for stealing. Like those sinners, although they see that the karmic retribution for their actions is real, they are deluded by the illusions of evil karma, following it without awakening, seizing the property of others, and taking it as their own. Because of this sin, the prison guards seize the sinners, and with sharp knives, they cut off their limbs, causing them to break. After being cut off, they are reassembled. Seeing other sinners also running away, they are seized by the prison guards, some with sharp swords, some with 'Shuo Ji Di' (a type of weapon), some with 'Du Mo Luo' (a type of weapon), and some with pestles, all carrying blazing flames, chopping, striking, and punishing them with various tortures. These are all the unwholesome karmic results of practicing theft. After countless hundreds of thousands of years, they remain in this hell, until the karmic results of theft are destroyed, reaching their end, and then they are released.

Next, the karmic retribution for sexual misconduct is explained. Those who are defiled by lust see those women in the Ash River Hell, either floating or sinking, crying out in fear. And the flames of that hell are fierce and evil, shaped like flowing water. At this time, those women weep sadly, calling out to those men, 'Because of the karma I have created, I have now fallen into this Ash River Hell.'

河地獄極險惡處無救無依。愿為救護。時染欲人聞其女人號哭聲已業幻癡迷。即時奔馳入彼河中。是人入已流焰觸身遍體融潰。無復遺余如芥子許。業力所持即復還活。又復如前見彼女人在灰河中叫呼求救。是人見已亦復奔前持捉女人。時彼女人返捉前人。即以熾焰鐵所成棒而為打擊。是人為捧所擊流血遍滿全身碎壞。無復遺余如芥子許。其染欲人業力所持即時還活。染因重故又復奔前持捉女人。同在灰河。大地獄中。經于無數。百千之歲。乃至染欲。業果壞散。極盡邊際然後放釋。又復還生如經廣說。

此中當知。財富壽命勿生取著。生取著者是為邪行。

如勝軍王所問經云。佛言。大王。譬如世間若男若女夢中或見可愛園林或可愛山。或見可愛人眾阛阓。及睡覺已都無所有。大王。又如眾果樹林莖幹枝葉。最初青潤漸變赤色。次第含蕊后乃開華。華開不久即時結果。果落衰殘后見凋謝。如前華果都無所有。今汝大王亦復如是。世間王者所有快樂。王富盛樂。王五欲樂。廣有象馬車步倉庫財谷宮闕園苑金銀珍寶臣佐宰官后妃宮屬童男童女。乃至一切王族親枝。凡如是等皆當棄捨應求出離。此等一切悉是無常。是不堅牢。是不究竟。是變易法。是不真實。是不久住。是動是搖。剎那壞散。畢竟是罪。是盡

【現代漢語翻譯】現代漢語譯本：灰河地獄是極其危險和險惡的地方，沒有任何救助和依靠。我願成為救護者。當時，一個沉溺於慾望的人聽到女人的哭喊聲，已經被業力幻化出的癡迷所迷惑。他立刻奔跑進入那條灰河中。這個人進入后，流動的火焰接觸到他的身體，全身融化潰爛，沒有留下像芥菜籽那樣大小的殘餘。由於業力的作用，他立刻又復活了。他又像之前一樣，看到那個女人在灰河中叫喊求救。這個人看到后，又奔上前去抓住那個女人。這時，那個女人反過來抓住這個人，用熾熱的鐵棒打擊他。這個人被鐵棒擊打，流出的血遍佈全身，身體碎裂，沒有留下像芥菜籽那樣大小的殘餘。這個沉溺於慾望的人，由於業力的作用，立刻又復活了。因為沉溺慾望的因緣深重，他又奔上前去抓住那個女人，一同在灰河大地獄中，經歷了無數百千年的時間，直到沉溺慾望的業果壞滅消散，達到極限的邊際，然後才被釋放。之後又會再次轉生，就像經書中廣泛描述的那樣。

這裡應當明白，不要對財富和壽命產生執著。產生執著就是邪行。

如《勝軍王所問經》所說，佛說：『大王，譬如世間，無論是男人還是女人，在夢中或許會看到可愛的園林，或者可愛的山，或者看到可愛的人群和市場。但當醒來后，一切都空無所有。大王，又如眾多的果樹林，樹幹、樹枝和樹葉，最初是青翠潤澤的，漸漸變成赤色，然後次第長出花蕾，之後才開花。花開不久，就立刻結果。果實掉落後，樹木衰敗凋殘，就像之前的花和果實一樣，都空無所有。現在您大王也是這樣。世間君王所擁有的快樂，君王的財富和盛大的享樂，君王的五欲之樂，廣大的象、馬、車、步兵，倉庫里的財物和穀物，宮殿和園林，金銀珍寶，臣子和宰官，后妃和宮女，童男童女，乃至一切王族親眷，凡是這些都應當拋棄，應當尋求出離。這些一切都是無常的，是不堅固的，是不究竟的，是變易的，是不真實的，是不長久的，是動搖的，剎那間就會壞散，最終是罪惡的，是終結。』

【English Translation】 English version: The Ash River Hell is an extremely dangerous and perilous place, without any rescue or reliance. I vow to be a protector. At that time, a person addicted to desire, hearing the cries of a woman, is already deluded by the infatuation manifested by karma. He immediately runs into that Ash River. After this person enters, the flowing flames touch his body, and his entire body melts and disintegrates, leaving no residue the size of a mustard seed. Due to the power of karma, he immediately revives. He sees the woman crying out for help in the Ash River again, just as before. Seeing this, he rushes forward to grab the woman. At this time, the woman turns around and grabs the person, striking him with a blazing iron rod. The person is struck by the rod, and the blood flowing out covers his entire body, shattering it, leaving no residue the size of a mustard seed. This person addicted to desire, due to the power of karma, immediately revives. Because of the heavy cause of addiction to desire, he rushes forward again to grab the woman, together in the Great Hell of the Ash River, experiencing countless hundreds of thousands of years, until the karmic consequences of addiction to desire are destroyed and dissipated, reaching the limit, and then he is released. Afterwards, he will be reborn again, as widely described in the scriptures.

Here, it should be understood that one should not be attached to wealth and lifespan. To be attached is to engage in wrong conduct.

As stated in the Sheng Jun Wang Suo Wen Jing (Sheng Jun Wang Suo Wen Jing: Sutra Asked by King Sheng Jun), the Buddha said: 'Great King, for example, in the world, whether it is a man or a woman, in a dream they may see a lovely garden, or a lovely mountain, or see lovely crowds and markets. But when they wake up, everything is empty and nonexistent. Great King, also like the many fruit tree forests, the trunks, branches, and leaves, initially are green and lush, gradually turning red, then successively growing buds, and then flowering. Soon after flowering, they immediately bear fruit. After the fruit falls, the trees decay and wither, just like the previous flowers and fruits, all are empty and nonexistent. Now you, Great King, are also like this. The happiness that worldly kings possess, the king's wealth and grand enjoyment, the king's pleasures of the five desires, the vast elephants, horses, chariots, infantry, the wealth and grains in the warehouses, the palaces and gardens, gold, silver, and precious jewels, ministers and officials, consorts and palace women, young boys and girls, and even all royal relatives, all of these should be abandoned, and one should seek liberation. All of these are impermanent, are not firm, are not ultimate, are subject to change, are not real, are not long-lasting, are moving and shaking, will break and scatter in an instant, and ultimately are sin and end.'

是滅。極其邊際為減失法。為怖為惱。多起憂苦。是損是墮。是斷是破。是離散法。大王。如是應知。又如有四大山從四方來。其山堅實不破不缺。妙峰圓滿從虛空中一時墮地。爾時大地諸有情類。乃至一切樹林草木。而悉摧毀。是諸有情及草木等皆不能避。設有力勢不能奔走。復無方術及諸作用而為制止。大王四種大怖彼彼若來亦復如是。一切有情皆不能避。設有力勢不能奔走。復無方術及諸作用而為制止。何等為四。大王。老怖若來壞少年相。病怖若來壞安樂法。死怖若來壞滅壽命。邪行若生壞失正行。大王。又如師子為獸中王。若入獸群取一獸食。隨其所欲不以為難。然彼師子雖有大力。若入咩拏大惡飛鳥口中極不自在。盡食無餘。大王。死箭射人亦復如是。中是箭者極甚迷亂無救無歸。支節將斷血肉乾枯。渴惱所逼面相恐畏。手足戰掉無力無能。涎液涕流大小便利穢污染身。眼耳鼻舌身意諸識不行。喉頸闐咽欲語不能。醫師棄捨無以為療。眾味飲食其何能進。是人爾時隨自業力欲奔他趣。無始時來生老病死。輪迴流轉循環不止。此識若舍他識還依。此命餘業復取有身。閻魔獄卒甚可怖畏。黑暗長夜常履其中。將舍識時。彼出入息漸漸微細。單己無侶無所堪任。此界既謝他界即行。長廣路中孤然游履。大恐怖處

【現代漢語翻譯】現代漢語譯本是滅（涅槃）。將事物推向極端，最終會導致消減和喪失。它會帶來恐懼和煩惱，引發諸多憂愁和痛苦。這是一種損害、墮落、斷裂、破壞和離散的法則。大王，應當這樣理解。又好比有四座大山從四個方向而來，這些山堅固無比，不會崩塌或缺損，山峰完美圓潤，從虛空中同時墜落到地面。那時，大地上所有的有情眾生，乃至一切樹林草木，都會被徹底摧毀。這些有情眾生和草木等都無法逃避。即使有力量，也無法奔跑逃脫；即使有方法和作用，也無法阻止。大王，這四種巨大的恐怖降臨時也是如此。一切有情眾生都無法逃避。即使有力量，也無法奔跑逃脫；即使有方法和作用，也無法阻止。哪四種呢？大王，衰老帶來的恐怖會破壞青春的容貌；疾病帶來的恐怖會破壞安樂的狀態；死亡帶來的恐怖會破壞生命的延續；邪惡的行為產生會破壞和喪失正確的行為。大王，又好比獅子是野獸之王，進入獸群中捕食一隻野獸，隨心所欲，毫不費力。然而，這獅子雖然有強大的力量，如果進入咩拏（一種巨大的惡鳥）的口中，就會非常不自在，最終被吃得一乾二淨。大王，死亡之箭射向人也是如此。被這箭射中的人會極度迷亂，無所依靠，無處可歸。四肢即將斷裂，血肉乾枯，被口渴和煩惱所逼迫，面容充滿恐懼，手腳顫抖，無力無能。口水鼻涕流淌，大小便失禁，污穢沾滿全身。眼、耳、鼻、舌、身、意等各種感官功能停止運作。喉嚨堵塞，想說話也說不出來。醫生放棄治療，無能為力。各種美味佳餚也無法下嚥。這個人那時會隨著自己的業力，奔向來世。從無始以來，就在生老病死中輪迴流轉，循環不止。這個意識捨棄后，另一個意識又會依附。這一生的命結束后，餘下的業力又會帶來新的身體。閻魔（掌管地獄的魔王）的獄卒非常可怕，在漫長黑暗的夜晚中行走。即將捨棄意識時，呼吸會漸漸微弱，孤身一人，無所依靠。這個世界結束后，立即前往另一個世界，在漫長而寬廣的道路上孤獨地遊走，進入充滿大恐怖的地方。

【English Translation】 English version It is extinction (Nirvana). Pushing things to the extreme leads to reduction and loss. It brings fear and annoyance, causing much sorrow and suffering. It is a law of damage, degradation, breakage, destruction, and separation. Great King, you should understand it this way. It is like four great mountains coming from four directions. These mountains are solid and unbreakable, without collapse or defect. The peaks are perfectly round, falling from the void to the ground simultaneously. At that time, all sentient beings on the earth, even all the trees and plants, will be completely destroyed. These sentient beings and plants cannot escape. Even if they have the strength, they cannot run away; even if they have methods and functions, they cannot stop it. Great King, it is the same when these four great terrors come. All sentient beings cannot escape. Even if they have the strength, they cannot run away; even if they have methods and functions, they cannot stop it. What are the four? Great King, the terror of old age destroys the appearance of youth; the terror of disease destroys the state of peace and happiness; the terror of death destroys the continuation of life; the arising of evil conduct destroys and loses the correct conduct. Great King, it is like a lion, the king of beasts, entering a herd of animals and preying on one at will, without difficulty. However, although this lion has great strength, if it enters the mouth of a Megha (a huge, evil bird), it will be very uncomfortable and eventually be eaten completely. Great King, it is the same when the arrow of death shoots a person. The person shot by this arrow will be extremely confused, without reliance, and nowhere to return. The limbs are about to break, the flesh is dry, forced by thirst and annoyance, the face is full of fear, the hands and feet tremble, powerless and incapable. Saliva and mucus flow, incontinence of urine and feces, filth covering the whole body. The functions of the eyes, ears, nose, tongue, body, and mind cease to operate. The throat is blocked, unable to speak. The doctor gives up treatment, unable to do anything. Various delicacies cannot be swallowed. At that time, this person will, according to his own karma, rush to the next life. From beginningless time, he has been transmigrating in birth, old age, sickness, and death, endlessly cycling. When this consciousness is abandoned, another consciousness will cling to it. When the life of this life ends, the remaining karma will bring a new body. Yama's (the demon king who rules hell) jailers are very terrifying, walking in the long, dark night. When about to abandon consciousness, the breath will gradually become weak, alone, without reliance. When this world ends, he immediately goes to another world, walking alone on a long and wide road, entering a place full of great terror.

而生極怖。深隱道途隱覆而行。入大黑暗處大艱險。沒溺生死長流大海。業風所吹飄飏無定。不辯方隅莫知所詣。爾時無救亦無歸趣。佛言。大王。唯除善法當於爾時是所依歸是為救護。大王。世間富樂等法都無所得勿生耽著。諸有所作皆為邪行。是故大王。應修正行。

所言正行者。如真實品云。王者若行八種想行。是為護世相應正法。何等為八。一者世間無子孤露之人與為子想。二者將護惡友如病人想。三者見有諸苦起救拔想。四者見有諸樂起歡喜想。五者于諸冤對隨觀彼緣離過失想。六者于諸善友起隨護想。七者見諸富樂猶如藥想。八者于身作無常想。

又如破惡慧經云。王者若能具足四種法者。應受王之灌頂即成不退墮法。速得如來應供正等正覺愛念。獲受廣大富樂具足。何等為四。一者護持如來教法令得久住。二者棄捨罪不善法。三者攝取空無相無愿法門。四者發起阿耨多羅三藐三菩提心。此中雲何是為棄捨罪不善法。如日藏品云。佛言。大王。未來世中諸剎帝利婆羅門吠舍首陀。于彼一類修行正法之者。以其所有舍宅田土園苑奴婢坐臥之具病緣醫藥乃至四足等。如是一切而悉侵奪。或自受用或與他受用。此等剎帝利婆羅門吠舍首陀。即于現生獲二十種不可愛法。何等二十。一者賢聖舍離。二

【現代漢語翻譯】現代漢語譯本：便會產生極大的恐懼，深深地隱藏在歧途之中，隱蔽地行走，進入到大黑暗之處，充滿艱難險阻，沉沒于生死輪迴的長河大海之中，被業力的風所吹動，飄蕩不定，無法辨別方向，也不知道該去向何處。那時沒有救助，也沒有歸宿。佛說：『大王，只有善法在那個時候才是可以依靠的歸宿，是救護。』大王，世間的富樂等法都無法得到，不要產生貪戀執著。所有（你）所做的（如果）都是邪行。所以，大王，應該修正行。所說的正行，如《真實品》所說：王者如果實行八種想行，這就是與護持世間相應的正法。哪八種呢？一是對於世間沒有子女、孤獨無依的人，生起如同對待子女一樣的想法。二是像對待病人一樣，將護惡友。三是見到各種痛苦，生起救助的想法。四是見到各種快樂，生起歡喜的想法。五是對於各種冤家對頭，隨順觀察他們的因緣，不追究他們的過失。六是對待各種善友，生起隨順守護的想法。七是見到各種富樂，如同見到藥物一樣（不貪戀）。八是對自身作無常的觀想。又如《破惡慧經》所說：王者如果能夠具足四種法，就應該接受王的灌頂，即能成就永不退轉之法，迅速得到如來應供正等正覺的愛念，獲得並享受廣大的富樂。哪四種呢？一是護持如來教法，使之能夠長久住世。二是捨棄罪惡不善之法。三是攝取空、無相、無愿法門。四是發起阿耨多羅三藐三菩提心（無上正等正覺之心）。這其中什麼是捨棄罪惡不善之法呢？如《日藏品》所說：佛說：『大王，未來世中，各種剎帝利（武士階層）、婆羅門（祭司階層）、吠舍（商人階層）、首陀（奴隸階層），對於那些修行正法的人，侵奪他們所有的舍宅、田土、園苑、奴婢、坐臥之具、生病時的醫藥乃至四足牲畜等，像這樣的一切，或者自己享用，或者給他人享用。這些剎帝利、婆羅門、吠舍、首陀，就會在現世獲得二十種不可愛之法。哪二十種呢？一是賢聖舍離。二……』

【English Translation】 English version: And generate extreme fear, deeply hide in the wrong path, walk covertly, enter the great darkness, full of difficulties and dangers, sink in the long river and sea of birth and death, blown by the wind of karma, drifting uncertainly, unable to distinguish the direction, and not knowing where to go. At that time, there is no rescue, and no return. The Buddha said: 'Great King, only good Dharma at that time is the refuge to rely on, and is the rescue.' Great King, the wealth and happiness of the world cannot be obtained, do not generate greed and attachment. All (you) do (if) are evil deeds. Therefore, Great King, you should cultivate right conduct. The so-called right conduct, as stated in the 'Truthful Chapter': If a king practices eight kinds of thoughts and actions, this is the right Dharma corresponding to protecting the world. What are the eight? First, towards those in the world who have no children and are lonely and helpless, generate the thought of treating them like children. Second, protect evil friends like treating sick people. Third, seeing various sufferings, generate the thought of rescuing them. Fourth, seeing various joys, generate the thought of rejoicing. Fifth, towards various enemies, observe their causes and conditions accordingly, and do not pursue their faults. Sixth, towards various good friends, generate the thought of following and protecting them. Seventh, seeing various wealth and happiness, regard them as medicine (without greed). Eighth, contemplate impermanence on oneself. Furthermore, as stated in the 'Breaking Evil Wisdom Sutra': If a king can possess four kinds of Dharma, he should receive the king's initiation, which can achieve the Dharma of non-retrogression, quickly obtain the love and念 of the Tathagata, Arhat, Samyak-sambuddha (perfectly enlightened Buddha), and obtain and enjoy great wealth and happiness. What are the four? First, protect and uphold the Tathagata's teachings so that they can abide in the world for a long time. Second, abandon sinful and unwholesome Dharmas. Third, embrace the Dharma gates of emptiness, signlessness, and wishlessness. Fourth, generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Among these, what is abandoning sinful and unwholesome Dharmas? As stated in the 'Sun Store Chapter': The Buddha said: 'Great King, in the future world, various Kshatriyas (warrior class), Brahmins (priest class), Vaishyas (merchant class), and Shudras (servant class), will seize all the houses, fields, gardens, slaves, sitting and lying tools, medicine for illness, and even four-legged animals, etc., from those who practice the right Dharma. They will either enjoy them themselves or give them to others to enjoy. These Kshatriyas, Brahmins, Vaishyas, and Shudras will obtain twenty unlovable Dharmas in this life. What are the twenty? First, the wise and holy will abandon them. Second...'

者所向方隅譏謗流佈。三者友愛遠離。四者多生冤對。五者財物資具而悉破壞。六者多生散亂。七者身份殘缺。八者不得睡眠。九者渴惱常逼。十者飲中有毒。十一者朋友輕侮。十二者常與他諍。十三者父母妻子奴婢眷屬教令不行。十四者自隱密法及隱密財為他顯示。十五者自隱密人及隱密事悉為他說。十六者財物銷蕩散歸五分。十七者輕重病惱而來侵逼。十八者奉醫藥人而悉舍離。十九者血肉乾枯受諸苦惱。二十者其身流注。大小便利染污而終。大王。如是二十種不可愛法。彼等現生決定速獲皆由於彼修行正法人所侵奪彼有受用資具或自受用或與他人。由是因緣彼命終已當墮阿鼻大地獄中。盡其一劫渴飲銅汁饑吞鐵丸身被火衣。如是種種受大惡苦。盡彼劫壽從地獄出。還復生于餓鬼趣中。處大曠野極惡險難枯涸之地。四方熾盛炎風所吹。其地堅利狀若刀鋒。經于無數百千歲中受彼趣苦。其後暫時或彼滅已。于大海中為一肉團。量百由旬以其宿業因故。令彼海中周百由旬悉成炎熱銅汁。如是經于多百千歲。于大海中受地獄苦。從彼滅已還來於此極惡險難大曠野中。化成肉團與山相等。周匝四方炎風所吹。其四方面飛禽走獸皆來食啖。過長時已或暫彼滅。還復生于大地獄中。地獄滅已數數受是大惡苦果。其後成滿一劫乃

【現代漢語翻譯】現代漢語譯本遭受四面八方的譏諷和誹謗。第二，朋友和愛人遠離。第三，結下許多冤家對頭。第四，財物和資具全部被破壞。第五，經常心神散亂。第六，身體殘缺不全。第七，無法安眠。第八，經常遭受口渴的困擾。第九，飲用的東西里有毒。第十，被朋友輕視和侮辱。第十一，經常與他人爭吵。第十二，父母、妻子、奴婢和眷屬不聽從教令。第十三，自己隱藏的秘密法門和秘密財產被他人知曉。第十四，自己隱藏的秘密人物和秘密事件全部被他人說出。第十五，財物耗盡，分散歸於五家（水、火、盜賊、官府、不肖子孫）。第十六，各種輕重疾病接踵而至。第十七，原本侍奉的醫生都離他而去。第十八，血肉乾枯，遭受各種痛苦。第十九，身體流出大小便，最終在污穢中死去。大王（指國王，此處為佛陀對國王的稱呼）。這二十種令人厭惡的事情，那些人今生必定迅速獲得，都是因為他們侵奪了修行正法之人的受用資具，無論是自己受用還是給予他人。由於這個因緣，他們命終之後會墮入阿鼻大地獄（Avīci，佛教中最底層的地獄）中，經歷一劫（kalpa，佛教時間單位，極長的時間）的時間，口渴時飲用銅汁，飢餓時吞食鐵丸，身上披著火衣。像這樣遭受各種巨大的惡苦。盡一劫的壽命后從地獄出來，還會轉生到餓鬼趣（Preta，六道之一，指遭受飢餓之苦的眾生）中，處在廣闊荒野中極其惡劣險峻的地方，土地乾涸，四面八方熾熱的炎風吹拂，地面堅硬鋒利如同刀鋒。經歷無數百千年中遭受餓鬼道的痛苦。之後暫時或許滅亡，在大海中化為一個肉團，量有一百由旬（Yojana，古印度長度單位）。由於宿世的業力，使得大海中周圍一百由旬都變成炎熱的銅汁。像這樣經歷多百千歲，在大海中遭受地獄的痛苦。從那裡滅亡后，又回到這個極其惡劣險峻的廣闊荒野中，化成與山相等的肉團，周圍四面八方被炎風吹拂，四面八方的飛禽走獸都來啃食。經過漫長的時間后，或許暫時滅亡，又轉生到大地獄中。從地獄滅亡后，多次遭受這樣的大惡苦果。之後經過整整一劫才。

【English Translation】 English version They will be subjected to mockery and slander from all directions. Second, friends and loved ones will distance themselves. Third, they will create many enemies. Fourth, their wealth and possessions will be completely destroyed. Fifth, they will often be mentally scattered. Sixth, their bodies will be incomplete or disabled. Seventh, they will be unable to sleep peacefully. Eighth, they will often suffer from thirst. Ninth, what they drink will be poisoned. Tenth, they will be looked down upon and insulted by friends. Eleventh, they will often quarrel with others. Twelfth, their parents, wives, servants, and relatives will not obey their commands. Thirteenth, their hidden secret teachings and secret wealth will be revealed to others. Fourteenth, their hidden secret people and secret affairs will all be told by others. Fifteenth, their wealth will be exhausted and scattered among the five shares (water, fire, thieves, government, unworthy descendants). Sixteenth, various illnesses, both minor and severe, will come one after another. Seventeenth, the doctors who used to serve them will all leave them. Eighteenth, their flesh and blood will dry up, and they will suffer all kinds of pain. Nineteenth, their bodies will discharge urine and feces, and they will die in filth. Great King (referring to the king, here a term of address from the Buddha to the king). These twenty detestable things, those people will surely and quickly obtain in this life, all because they have seized the possessions of those who practice the true Dharma, whether they use them themselves or give them to others. Because of this cause, after they die, they will fall into the Avīci (the lowest level of hell in Buddhism) Great Hell, where they will spend one kalpa (an extremely long period of time in Buddhism), drinking molten copper when thirsty, swallowing iron balls when hungry, and wearing clothes of fire. Like this, they will suffer all kinds of great evil. After exhausting the lifespan of one kalpa, they will come out of hell and be reborn in the realm of the Pretas (hungry ghosts, one of the six realms, referring to beings who suffer from hunger), in a vast wilderness, an extremely evil and dangerous place, where the land is dry and the scorching winds blow from all directions, and the ground is hard and sharp like knives. They will suffer the pain of the hungry ghost realm for countless hundreds of thousands of years. After that, perhaps they will temporarily perish, and in the great ocean, they will transform into a mass of flesh, measuring one hundred Yojana (an ancient Indian unit of length). Because of their past karma, the surrounding one hundred Yojana in the ocean will all become hot molten copper. Like this, they will suffer the pain of hell in the great ocean for many hundreds of thousands of years. After perishing from there, they will return to this extremely evil and dangerous vast wilderness, transforming into a mass of flesh equal to a mountain, surrounded on all sides by scorching winds, and birds and beasts from all directions will come to devour it. After a long time, perhaps they will temporarily perish, and they will be reborn in the Great Hell again. After perishing from hell, they will repeatedly suffer such great evil consequences. After a full kalpa has passed, then.

得人身。雖生佛國土中。然五濁具足空無智慧。眼目角睞又復聾啞。大王。凡如是等皆由於彼修行。正法人所侵奪彼有受用資具等。如月藏品云。諸仁者。於我法中出家人所起大罪者。所謂殺生偷盜欲邪行妄語等極不善業。謂彼剎帝利啰惹乃至州城聚落官屬。于出家人所若國土州城住處寺舍。多行制止不令居處。或語調伏。謂惡言呵毀。或身調伏。謂加諸杖責。彼一切處如是循環皆不解脫。于天人趣有所減失。當墮阿鼻大地獄中。

爾時諸天乃至羯吒布單那等。隨其所來一切大眾。咸於三寶發生最上清凈之心。以種種相極生尊重。俱發是言。我等從今已往誓於一切世尊教中而作衛護。所有苾芻苾芻尼優婆塞優婆夷。下至破佛戒者。下至於佛法中不持戒行。但剃除鬚髮被服袈裟無所攝受者。我等於彼起大師想。皆為作護。一切資具長養攝持。若復隨諸方處或有官屬。于彼剃除鬚髮被袈裟者。以多種緣加諸杖責。我等於彼不為作護。棄捨一切彼境界事。隨其國中若起種種諂誑不實斗諍殺害疾疫饑饉他兵侵擾非時風雨或旱或澇種子散壞。有如是等諸嬈惱事。我不為彼作其止息。我等當往別國土中有佛弟子之所當爲作護我乃空其境界舍離而去。

如地藏經云。佛言。地藏。過去有國名半左羅。王名最勝軍。是時彼

【現代漢語翻譯】現代漢語譯本獲得人身，即使是出生在佛國凈土之中，如果五濁（貪、嗔、癡、慢、疑）充斥，空無智慧，眼目不正，甚至聾啞，大王啊，凡是這些情況，都是因為那些修行正法的人，他們的受用資具等被侵奪。《月藏品》中說：『諸位仁者，在我佛法中，出家人所犯的大罪，就是殺生、偷盜、邪淫、妄語等極不善的惡業。那些剎帝利（Kshatriya，印度教種姓制度中的第二等級，通常是武士和統治者）、啰惹（Raja，國王）乃至州城聚落的官屬，對於出家人所在的國土、州城、住處、寺舍，多加制止，不讓他們居住，或者用言語調伏，用惡語呵斥譭謗，或者用身體調伏，加以杖責。』他們無論在哪裡，這樣循環往復都不會解脫，在天人道中有所減損，應當墮入阿鼻大地獄中。

當時諸天乃至羯吒布單那（Kataputana，一種惡鬼）等，隨著他們所來的所有大眾，都對三寶（佛、法、僧）生起最上清凈之心，以種種方式極生尊重，共同發誓說：『我等從今以後，誓願在一切世尊的教法中作為衛護。所有比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），乃至破佛戒者，乃至在佛法中不持戒修行，只是剃除鬚髮，披上袈裟，沒有受到攝受的人，我等都對他們生起大師之想，都為他們作護衛。一切資具長養攝持。如果還有各地方的官屬，對於那些剃除鬚髮，披上袈裟的人，以多種理由加以杖責，我等不為他們作護衛，拋棄一切他們的境界之事。』隨著那個國家中如果發生種種諂誑不實、斗諍殺害、疾疫饑饉、他兵侵擾、非時風雨或旱或澇、種子散壞，有如此等等的嬈惱之事，我不為他們停止這些災難。我等應當前往別的國土中，有佛弟子的地方，應當為他們作護衛，我乃空其境界舍離而去。

如《地藏經》中說：佛說：『地藏（Ksitigarbha，佛教菩薩名）。過去有個國家名叫半左羅（Panjara），國王名叫最勝軍（Sresthasena）。當時彼

【English Translation】 English version Gaining a human body, even if born in a Buddha-land, if the five turbidities (greed, hatred, delusion, pride, and doubt) are complete and wisdom is absent, with crooked eyes and even deafness and muteness, O Great King, all such conditions arise because those who practice the true Dharma have their resources and possessions seized. As the 'Moon Treasury Chapter' says: 'Virtuous ones, the greatest sins committed by renunciants in my Dharma are killing, stealing, sexual misconduct, lying, and other extremely unwholesome deeds. Those Kshatriyas (Kshatriya, the second of the four Hindu castes, traditionally warriors and rulers), Rajas (Raja, a king), and even officials of states, cities, and villages, frequently restrict renunciants in their lands, cities, residences, and monasteries, preventing them from dwelling there, or they subdue them with words, scolding and slandering them, or they subdue them with their bodies, inflicting beatings.' Wherever they are, such cycles will not lead to liberation, and they will diminish their chances in the realms of gods and humans, and they should fall into the Avici Great Hell.

At that time, the gods and even Kataputanas (Kataputana, a type of evil spirit), along with all the assembled masses who came with them, all generated the supreme pure mind towards the Three Jewels (Buddha, Dharma, Sangha), and with various forms of utmost respect, they jointly vowed: 'From this day forward, we vow to act as protectors in all the teachings of the World Honored Ones. All Bhikkhus (Bhikkhu, a male monastic), Bhikkhunis (Bhikkhuni, a female monastic), Upasakas (Upasaka, a male lay follower), Upasikas (Upasika, a female lay follower), even those who break the Buddha's precepts, even those who do not uphold the precepts and practice in the Buddha's Dharma, but merely shave their heads and beards, wear robes, and are not disciplined, we will regard them as great teachers and protect them. We will provide and sustain them with all necessities. If there are officials in various places who inflict beatings on those who shave their heads and beards and wear robes for various reasons, we will not protect them, and we will abandon all matters related to their territories.' If in that country there arise various forms of deceit, falsehood, strife, killing, epidemics, famine, foreign invasions, untimely wind and rain, or drought and floods, and the destruction of seeds, and there are such disturbing events, I will not stop these calamities for them. We should go to other countries where there are disciples of the Buddha, and we should protect them, and I will empty their territory and leave.

As the 'Earth Store Sutra' says: The Buddha said: 'Ksitigarbha (Ksitigarbha, a Bodhisattva), in the past there was a country named Panjara, and the king was named Sresthasena.'

有法。應刑戮之人。以護命故潛剃鬚發。以袈裟衣片纏于頸上。時宰殺者執其罪人繫縛五處。驅逐往詣尾體朅藍嚩迦大丘曠林中棄置而還。即於是夜彼丘曠林中有羅剎女名曰惡眼。與五千眷屬來入是林。忽見其人五處繫縛剃除鬚髮被袈裟片。見已即時右繞頂禮出林而去。次有羅剎女名佉禰啰㮏帝。與千眷屬。次有羅剎女名猙獰發。次有羅剎女名曰劍口。次第而來入于林中。各見其人剃除鬚髮被袈裟片。見已雖復彼彼饑急不敢侵食頂禮而去。

又復過去有王名最勝福。彼有智臣。以其法應刑戮之人付于醉象。是人以赤袈裟片潛被其身時彼醉象舉鼻。卷取罪人雙腨。盡其力勢欲擲于地。時象乃見罪人身被赤袈裟片。見已即時生清凈心。乃以罪人徐置其地。跪伏於前涕泣悔謝。復以其鼻摩洗雙足。佛言。地藏。且觀彼象雖受無暇傍生趣身。彼時見被袈裟片者。尚能捨離而去不造罪業。況復未來世中有旃陀羅啰惹及其官屬沙門婆羅門長者等中旃陀羅人。本實愚癡起聰明慢。以諂曲言誑惑世間。謂言我是求無上大乘之者。彼等愚癡旃陀羅人。不怖不觀後世果報。於我法中出家人所。若是法器若非法器以種種緣伺求過失。謂以惡言克責楚撻其身。制止資身所有受用。復于種種俗事業中而生條制。或窺其遲緩。或覘其承事。求

{ "translations": [ "現代漢語譯本：\n\n有一種情況，應被處以刑罰的人，爲了保命，偷偷地剃去鬚髮，用袈裟的碎片纏在脖子上。行刑者將罪犯捆綁五處，驅趕到尾體朅藍嚩迦（遠離村落的精舍）的大丘曠林中丟棄后返回。當晚，那片丘曠林中有一個名叫惡眼的羅剎女（食人女鬼），帶著五千眷屬來到林中。忽然看見那個人被五處捆綁，剃除了鬚髮，披著袈裟碎片。羅剎女看見后，立即右繞（表示尊敬）頂禮，然後離開了樹林。接著，又有名叫佉禰啰㮏帝的羅剎女，帶著一千眷屬。然後又有名叫猙獰發的羅剎女，以及名叫劍口的羅剎女，依次來到林中。她們都看見那個人剃除了鬚髮，披著袈裟碎片。看見后，即使她們非常飢餓，也不敢侵犯食用，而是頂禮后離去。\n\n又比如過去有一位國王名叫最勝福。他有一位有智慧的臣子，將一個按法律應被處以刑罰的人交給醉象處置。那個人偷偷地將紅色的袈裟碎片披在身上。當時，醉象舉起鼻子，捲起罪犯的雙腿，用盡全力想要摔在地上。這時，大象看見罪犯身上披著紅色的袈裟碎片。看見后，立刻生起清凈之心，輕輕地將罪犯放在地上，跪伏在罪犯面前，流著眼淚懺悔道歉，又用鼻子摩擦清洗罪犯的雙腳。佛陀說：『地藏，你看那頭大象，即使身處無法修行的畜生道，當時看見披著袈裟碎片的人，尚且能夠舍離而去，不造罪業。更何況未來世中，那些旃陀羅啰惹（身份低賤的國王）以及他們的官屬、沙門（出家修道者）、婆羅門（祭司）、長者（富人）等中的旃陀羅人（身份低賤的人），本來就愚癡，卻生起自以為聰明的傲慢，用諂媚虛假的言語迷惑世間，聲稱自己是追求無上大乘佛法的人。那些愚癡的旃陀羅人，不害怕也不考慮來世的果報，對於我佛法中的出家人，無論是堪當重任的法器，還是不堪當重任的，都想方設法地尋找過失，用惡毒的言語責罵、鞭打他們的身體，限制他們賴以生存的各種受用，還在各種世俗事務中制定條條框框，或者窺探他們的遲緩，或者窺視他們的侍奉，』」 , "english_translations": [ "English version:\n\nThere is a case where a person who deserves punishment, in order to save his life, secretly shaves his head and beard and wraps a piece of袈裟 (Kāṣāya, a Buddhist monastic robe) cloth around his neck. The executioners bind the criminal in five places, drive him to the large, desolate forest of尾體朅藍嚩迦 (Vaitīkeḷambavaka, a remote monastery) and abandon him there before returning. That night, in that desolate forest, there is a Rākṣasī (female demon) named 惡眼 (Èyǎn, Evil Eye), who comes into the forest with her five thousand attendants. Suddenly, she sees the person bound in five places, with his head and beard shaved, and wearing a piece of 袈裟 (Kāṣāya, a Buddhist monastic robe). Upon seeing this, she immediately circumambulates him to the right (as a sign of respect), bows her head in reverence, and leaves the forest. Next, there is a Rākṣasī (female demon) named 佉禰啰㮏帝 (Qūníluójiàngdì). with a thousand attendants. Then there is a Rākṣasī (female demon) named 猙獰發 (Zhēngníng fà, Frightful Hair). Then there is a Rākṣasī (female demon) named 劍口 (Jiànkǒu, Sword Mouth). They come into the forest one after another. Each of them sees the person with his head and beard shaved, wearing a piece of 袈裟 (Kāṣāya, a Buddhist monastic robe). Upon seeing this, even though they are extremely hungry, they dare not devour him, but bow their heads in reverence and leave.\n\nFurthermore, in the past, there was a king named 最勝福 (Zuìshèng fú, Most Auspicious Fortune). He had a wise minister who entrusted a person who deserved punishment according to the law to a drunken elephant. That person secretly wore a piece of red 袈裟 (Kāṣāya, a Buddhist monastic robe) cloth on his body. At that time, the drunken elephant raised its trunk, seized the criminal's two legs, and with all its might, tried to throw him to the ground. Then, the elephant saw that the criminal was wearing a piece of red 袈裟 (Kāṣāya, a Buddhist monastic robe) cloth on his body. Upon seeing this, it immediately gave rise to a pure mind, gently placed the criminal on the ground, knelt before him, wept, and repented. It then used its trunk to rub and wash the criminal's feet. The Buddha said, '地藏 (Dìzàng, Kṣitigarbha), look at that elephant, even though it is in the animal realm, a state of no leisure, at that time, upon seeing a person wearing a piece of 袈裟 (Kāṣāya, a Buddhist monastic robe) cloth, it was able to leave and not commit evil deeds. How much more so in the future world, those 旃陀羅啰惹 (Zhāntuóluó rě, Chandalas kings, kings of low caste) and their officials, 沙門 (Shāmén, Śrāmaṇa, monks), 婆羅門 (Póluómén, Brahmins, priests), 長者 (Zhǎngzhě, elders, wealthy people), and other 旃陀羅人 (Zhāntuóluó rén, Chandalas, people of low caste), who are inherently ignorant but give rise to arrogant pride, deceive the world with flattering and false words, claiming that they are seeking the unsurpassed Great Vehicle. Those ignorant Chandalas, neither fear nor consider the consequences in future lives, and towards the Sangha (Buddhist monastic community) in my Dharma, whether they are vessels of Dharma or not, they seek faults by various means, scolding and beating their bodies with harsh words, restricting all their necessities for life, and also creating rules and regulations in various worldly affairs, either spying on their slowness or peeping at their service,'" ] }

過失已而為條制。如是乃至欲害其命。彼諸人等於三世一切佛世尊所生極過失。當墮阿鼻大地獄中。斷滅善根焚燒相續。一切智者常所遠離。

大乘寶要義論卷第四大正藏第 32 冊 No. 1635 大乘寶要義論

大乘寶要義論卷第五

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉　詔譯

如地藏經云。複次有剎帝利旃陀羅乃至長者旃陀羅人。于其所為四方僧眾造立寺舍園林臺觀。資畜田土給侍人等。飲食衣服臥具醫藥。或華果樹或染色樹香樹蔭樹。乃至種種受用之具。若自侵奪。若教他侵奪。若自受用。若令他受用。於我法中出家人所。或生瞋恚或復呵罵制止輕侮。于正法中作其障難。于說法師而興嬈亂。此等皆於三世一切佛世尊所生極過失。乃至一切智者之所遠離。複次彼中世尊作如是言。諸得忍菩薩摩訶薩應受剎帝利王灌頂及富樂受用。我即許可。金剛藏菩薩白佛言。世尊。剎帝利王所受灌頂。若非得忍菩薩。彼當墮於何等惡趣。佛言。金剛藏。若非得忍菩薩但能修集十善業道。受剎帝利王灌頂及富樂受用。我亦許可。金剛藏菩薩白佛言。世尊。若非得忍菩薩。又不具修十善業道。彼旃陀羅剎帝利啰惹。於此世尊甚深教中而令減失。當墮阿鼻大地獄中。

【現代漢語翻譯】現代漢語譯本：過失已經產生，卻制定條令加以掩蓋。像這樣乃至想要加害他們的性命。那些人對於過去、現在、未來三世一切佛世尊那裡，產生了極大的過失。應當墮入阿鼻大地獄中，斷滅善根，焚燒相續，一切有智慧的人常常遠離他們。

《大乘寶要義論》卷第四大正藏第 32 冊 No. 1635 《大乘寶要義論》

《大乘寶要義論》卷第五

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉詔譯

如《地藏經》所說：再者，有剎帝利（Kshatriya，印度種姓制度中的武士階層）旃陀羅（Chandala，印度社會中的賤民）乃至長者旃陀羅人，對於他們所為四方僧眾建造的寺舍、園林、臺觀，資助畜養的田土、供給的侍者等，飲食、衣服、臥具、醫藥，或者花果樹、或者染色樹、香樹、蔭樹，乃至種種受用之具，如果自己侵奪，或者教唆他人侵奪，或者自己受用，或者令他人受用，對於我佛法中的出家人，或者生起瞋恚，或者呵斥謾罵，制止輕侮，對於正法中設定障礙，對於說法師興起擾亂。這些人都是對於過去、現在、未來三世一切佛世尊那裡，產生了極大的過失，乃至一切有智慧的人都遠離他們。再者，彼中世尊這樣說：諸位得到忍辱的菩薩摩訶薩（Bodhisattva-Mahāsattva， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महान्तः， महानतः English version: Having committed a fault, they then create rules to cover it up. In this way, even to the point of wanting to harm their lives. These people generate extreme faults in relation to all the Buddhas and World Honored Ones of the three times. They should fall into the Avici Great Hell, severing their roots of goodness, burning their continuity. All wise ones constantly stay far away from them.

The Meaning of the Great Vehicle Jewel Treatise, Volume 4 Taisho Tripitaka Volume 32, No. 1635, The Meaning of the Great Vehicle Jewel Treatise

The Meaning of the Great Vehicle Jewel Treatise, Volume 5

Translated by the Tripitaka Master of Western India, Chao San Da Fu Shi Hong Lu Shao Qing Chuan Fan Da Shi, the Purple-Robed Shramana Minister Fa Hu, and others, under imperial decree

As stated in the Ksitigarbha Sutra: Furthermore, there are Kshatriyas (Kshatriya, the warrior caste in the Indian caste system) Chandalas (Chandala, outcastes in Indian society), even elders who are Chandalas, who, regarding the monasteries, gardens, and pavilions built for the Sangha (community) of the four directions, the fields and lands supported, the attendants provided, the food, clothing, bedding, and medicine, or flower and fruit trees, or dyeing trees, fragrant trees, shade trees, even various items for enjoyment, if they themselves seize them, or instigate others to seize them, or enjoy them themselves, or cause others to enjoy them, towards the Sangha members in my Dharma, they either generate anger, or scold and curse, restrain and insult, create obstacles in the Proper Dharma, and cause disturbances to the Dharma teachers. All these people generate extreme faults in relation to all the Buddhas and World Honored Ones of the three times, even all wise ones stay far away from them. Furthermore, the World Honored One in that place said thus: Those Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, great beings) who have attained forbearance should receive the Kshatriya king's consecration and enjoy wealth and pleasure. I permit it. Vajragarbha Bodhisattva said to the Buddha: World Honored One, if a Kshatriya king receives consecration but is not a Bodhisattva who has attained forbearance, into what evil realms will he fall? The Buddha said: Vajragarbha, if a Bodhisattva who has not attained forbearance can cultivate the ten good karmic paths and receive the Kshatriya king's consecration and enjoy wealth and pleasure, I also permit it. Vajragarbha Bodhisattva said to the Buddha: World Honored One, if a Chandala Kshatriya Raja (Raja, king) who has not attained forbearance and does not fully cultivate the ten good karmic paths causes loss in this profound teaching of the World Honored One, he will fall into the Avici Great Hell.

【English Translation】 English version: Having committed a fault, they then create rules to cover it up. In this way, even to the point of wanting to harm their lives. These people generate extreme faults in relation to all the Buddhas and World Honored Ones of the three times. They should fall into the Avici Great Hell, severing their roots of goodness, burning their continuity. All wise ones constantly stay far away from them.

The Meaning of the Great Vehicle Jewel Treatise, Volume 4 Taisho Tripitaka Volume 32, No. 1635, The Meaning of the Great Vehicle Jewel Treatise

The Meaning of the Great Vehicle Jewel Treatise, Volume 5

Translated by the Tripitaka Master of Western India, Chao San Da Fu Shi Hong Lu Shao Qing Chuan Fan Da Shi, the Purple-Robed Shramana Minister Fa Hu, and others, under imperial decree

As stated in the Ksitigarbha Sutra: Furthermore, there are Kshatriyas (Kshatriya, the warrior caste in the Indian caste system) Chandalas (Chandala, outcastes in Indian society), even elders who are Chandalas, who, regarding the monasteries, gardens, and pavilions built for the Sangha (community) of the four directions, the fields and lands supported, the attendants provided, the food, clothing, bedding, and medicine, or flower and fruit trees, or dyeing trees, fragrant trees, shade trees, even various items for enjoyment, if they themselves seize them, or instigate others to seize them, or enjoy them themselves, or cause others to enjoy them, towards the Sangha members in my Dharma, they either generate anger, or scold and curse, restrain and insult, create obstacles in the Proper Dharma, and cause disturbances to the Dharma teachers. All these people generate extreme faults in relation to all the Buddhas and World Honored Ones of the three times, even all wise ones stay far away from them. Furthermore, the World Honored One in that place said thus: Those Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, great beings) who have attained forbearance should receive the Kshatriya king's consecration and enjoy wealth and pleasure. I permit it. Vajragarbha Bodhisattva said to the Buddha: World Honored One, if a Kshatriya king receives consecration but is not a Bodhisattva who has attained forbearance, into what evil realms will he fall? The Buddha said: Vajragarbha, if a Bodhisattva who has not attained forbearance can cultivate the ten good karmic paths and receive the Kshatriya king's consecration and enjoy wealth and pleasure, I also permit it. Vajragarbha Bodhisattva said to the Buddha: World Honored One, if a Chandala Kshatriya Raja (Raja, king) who has not attained forbearance and does not fully cultivate the ten good karmic paths causes loss in this profound teaching of the World Honored One, he will fall into the Avici Great Hell.

斯等云何而得解脫。佛言。善男子受剎帝利王灌頂者。若被信力堅固鎧甲。於三寶中廣生凈信。又不於我三乘出離法中而生譭謗。下至一四句偈亦不輕毀。于持戒破戒人中悉不嬈亂。下至不受凈戒但剃除鬚髮被袈裟者諸苾芻眾而不嬈亂。若眾僧所屬。若單己所屬。一切受用等物悉不侵奪制止。常所聽受三乘出離正法。如其所聞隨力修行。于彼修行三乘諸苾芻所而常親近。願力堅固不起違背之心。教授有情大乘之法。使令趣入復令安住。若有能具如是相者剎帝利王。應受廣大富樂受用。而不退墮。先佛如來皆悉許可。我今亦然許可是事。複次彼中作如是言。若有真善剎帝利王乃至真善長者。若今現在或未來世。乃至后五百歲法欲滅時。若自若他皆作衛護。于佛清凈教中堅固守護。又于安住聲聞乘者。緣覺乘者。及大乘者。諸補持伽羅具修凈戒德廣大者。若是法器若非法器。乃至但剃除鬚髮被袈裟者。悉為守護。復為護持塔寺所屬之物。悉不侵奪或自受用或與他受用。他所侵者即為制止。如是福蘊無量無數不可限極。爾時會中一切天主乃至畢舍左主咸作是言。世尊。若真善剎帝利王乃至真善長者。具足如是功德者。我等皆為作護。令具十種增長之事何等為十。一者增長壽命。二者增長無難。三者增長無病。四者增長眷屬。

五者增長財物。六者增長資具。七者增長自在。八者增長名稱。九者增長善友。十者增長智慧。我等與自眷屬。常當護彼真善剎帝利王。盡其國境。有十種法使令遠離。而為守護。何等為十。一者他國兵敵。二者自國兵敵。三者罪業之人。四者殺害之人。五者非時雨。六者惡風暴熱。七者極惡宿曜。八者饑饉。九者橫病夭死。十者邪見。月燈三昧經云。佛言。若諸天龍夜叉等於我教中作護持者。彼等是大施主。令我法眼而得久住。使三寶種不斷不絕。從我口生之子。從法化生諸苾芻苾芻尼優婆塞優婆夷。及余凈信善男子善女人。為勝義諦法。乃至為求阿耨多羅三藐三菩提者。悉為護持。我今親自付囑于汝天龍夜叉等諸大施主。及慈氏等賢劫之中諸菩薩摩訶薩。如我教敕當爲作護。若欲安住修行正法者。即得心善。云何得心善。如寶云經云。菩薩得心善。是中雲何名為心善。謂彼若能于身心離即得心善。應生如是心審諦觀察。當以何法是我心之所行。又復以何說名為善。若行於善即喜心清凈。由心喜故是即行善。能生多種厭離。能起多種伺察。諸不善法而悉斷滅。阿阇世王經云。諸菩薩不應如是生心。若心有所生即諸惡魔伺得其便。諸佛如來亦不愛樂。賢聖不生喜心。自善根分而亦減失。若復生心而無所生。即諸惡魔伺

【現代漢語翻譯】現代漢語譯本五者，增長財物。六者，增長資具（生活用品）。七者，增長自在（自由）。八者，增長名稱（名聲）。九者，增長善友（好的朋友）。十者，增長智慧。我等與自眷屬，常當護彼真善剎帝利王（擁有真正美德的國王）。盡其國境，有十種法使令遠離，而為守護。何等為十？一者，他國兵敵。二者，自國兵敵。三者，罪業之人。四者，殺害之人。五者，非時雨（不合時宜的雨）。六者，惡風暴熱（惡劣的風和酷熱）。七者，極惡宿曜（非常不吉利的星象）。八者，饑饉（饑荒）。九者，橫病夭死（意外疾病和夭折）。十者，邪見（錯誤的見解）。《月燈三昧經》云：佛言，『若諸天龍夜叉（守護神）等於我教中作護持者，彼等是大施主，令我法眼而得久住，使三寶種不斷不絕。從我口生之子，從法化生諸苾芻（比丘，男性出家人）苾芻尼（比丘尼，女性出家人）優婆塞（在家男居士）優婆夷（在家女居士），及余凈信善男子善女人，為勝義諦法（殊勝真理之法），乃至為求阿耨多羅三藐三菩提（無上正等正覺）者，悉為護持。我今親自付囑于汝天龍夜叉等諸大施主，及慈氏（彌勒菩薩）等賢劫之中諸菩薩摩訶薩（大菩薩）。如我教敕當爲作護。若欲安住修行正法者，即得心善。』云何得心善？如《寶云經》云：『菩薩得心善，是中雲何名為心善？謂彼若能于身心離即得心善。應生如是心審諦觀察，當以何法是我心之所行？又復以何說名為善？若行於善即喜心清凈。由心喜故是即行善。能生多種厭離，能起多種伺察，諸不善法而悉斷滅。』《阿阇世王經》云：『諸菩薩不應如是生心。若心有所生即諸惡魔伺得其便。諸佛如來亦不愛樂。賢聖不生喜心。自善根分而亦減失。若復生心而無所生，即諸惡魔伺。

【English Translation】 English version Fifth, increase wealth. Sixth, increase resources (supplies). Seventh, increase freedom. Eighth, increase reputation. Ninth, increase good friends. Tenth, increase wisdom. We and our families should always protect that truly virtuous Kshatriya King (a king possessing true virtue). Throughout his kingdom, there are ten things that should be kept away to protect him. What are the ten? First, enemy troops from other countries. Second, enemy troops from his own country. Third, people with sinful deeds. Fourth, people who commit murder. Fifth, untimely rain. Sixth, evil winds and extreme heat. Seventh, extremely inauspicious constellations. Eighth, famine. Ninth, unexpected illnesses and premature death. Tenth, wrong views. The Chandra-prabha-samadhi Sutra says: The Buddha said, 'If gods, dragons, yakshas (guardian deities), and others protect my teachings, they are great benefactors, enabling my Dharma eye to endure and ensuring that the lineage of the Three Jewels is unbroken. The children born from my mouth, the bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees) who are transformed by the Dharma, and other virtuous men and women of pure faith, all those who seek the supreme meaning of the Dharma, even those who seek Anuttara-samyak-sambodhi (unexcelled complete enlightenment), should be protected. I now personally entrust you, the great benefactors such as gods, dragons, and yakshas, and the Bodhisattva-Mahasattvas (great bodhisattvas) such as Maitreya (the future Buddha) in this Bhadrakalpa (fortunate aeon), to protect according to my instructions. If one wishes to abide in and practice the true Dharma, one will attain a good heart.' How does one attain a good heart? As the Ratnamegha Sutra says: 'A Bodhisattva attains a good heart. What is called a good heart? It means that if one can detach from body and mind, one attains a good heart. One should generate such a mind and carefully observe: By what Dharma is my mind guided? And by what is it called good? If one practices good, one's heart is joyful and pure. Because the heart is joyful, one is practicing good. One can generate various kinds of aversion and various kinds of investigation, and all unwholesome dharmas are completely extinguished.' The Ajatasatru Sutra says: 'Bodhisattvas should not generate such a mind. If the mind generates something, evil demons will find an opportunity. The Buddhas and Tathagatas will not rejoice. The wise and virtuous will not feel joy. One's own share of good roots will also be diminished. If one generates a mind that generates nothing, evil demons will seek an opportunity.'

不得便。諸佛如來亦悉愛樂。賢聖心喜自善根分亦不減失。彼若如是修行。即於一切處生心。生心轉法輪。所說之法而無雜亂。如開發內心經云。佛言。慈氏。若諸苾芻所說雜亂。雖復多聞返生驕倨迷醉忘失。內心散亂而不專注。彼諂曲心相續而生。遠離奢摩他毗缽舍那。不為他人之所尊重。天龍夜叉亦不隨順。所修正行而不成就。若於所行悉無所得。是為正行。若欲了知其正行者。謂即勤行修習多聞宴坐。複次彼中作如是說。若有菩薩。勤修勝行而為總領。造七寶妙塔遍滿三千大千世界。我亦于彼而不許可若復有人。聽受正法一四句偈。與般若波羅蜜多相應者。我即于彼尊重稱讚。何以故。多聞能生諸佛菩提。復從世間無取著生。若有菩薩勤修勝行為總領者。應當為他說法講授。菩薩與其教導。令于繫著法中不生繫著。所獲福蘊廣大無量業障銷散。慈氏。假使滿閻浮提勤修勝行總領菩薩。彼等若能於一勤行說法講授菩薩之所承事供養。又若滿閻浮提勤修說法講授菩薩。而悉於一勤行宴坐菩薩之所承事供養。此如是等佛悉許可。而亦隨喜何以故。智慧事業于難行事業中而為最上。一切三界高顯最勝。複次宣說正法行者。如寶積經云。佛言。迦葉。譬如商主欲入大海求無價寶先善觀察堅固船筏。乃至到寶所已還復自舍。

【現代漢語翻譯】現代漢語譯本做不到。諸佛如來也都喜愛。賢聖內心歡喜，自身的善根也不會減少喪失。他們如果這樣修行，就能在一切處生起信心，生起信心而轉法輪（Dharmacakra，佛法之輪），所說的法也不會雜亂。如《開發內心經》所說：佛說：『慈氏（Maitreya，彌勒菩薩）。如果各位比丘所說雜亂，即使聽聞很多，反而會生起驕傲自大、迷惑沉醉、遺忘喪失，內心散亂而不能專注。他們的諂媚虛偽之心相續而生，遠離奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀），不被他人所尊重，天龍夜叉也不會隨順，所修行的正行也不能成就，如果在所行之事中一無所得，這就是正行。如果想要了解什麼是正行，那就是勤奮修行、修習多聞、宴坐（靜坐）。』再次，經中這樣說：『如果有菩薩，勤奮修行殊勝之行而作為總領，建造遍滿三千大千世界的七寶妙塔，我也不認可。如果有人，聽受正法中的一句四句偈，與般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）相應，我就尊重稱讚他。』為什麼呢？因為多聞能產生諸佛的菩提（Bodhi，覺悟），又能從世間無執著中產生。如果有菩薩勤奮修行殊勝之行作為總領，應當為他人說法講授，菩薩應該教導他們，使他們在繫縛執著的法中不生起繫縛執著，所獲得的福德蘊藏廣大無量，業障消散。慈氏，假使整個閻浮提（Jambudvīpa，世界）都充滿勤奮修行殊勝之行作為總領的菩薩，他們如果能對一位勤奮說法講授的菩薩承事供養，或者整個閻浮提都充滿勤奮說法講授的菩薩，而全部對一位勤奮宴坐的菩薩承事供養，這些都是佛所認可和隨喜的。為什麼呢？因為智慧事業在難行事業中是最上的，在一切三界中高顯最勝。再次，宣說正法之行者，如《寶積經》所說：佛說：『迦葉（Kāśyapa，飲光）。譬如商人想要進入大海尋求無價之寶，先要仔細觀察堅固的船筏，乃至到達寶藏之地后還要自己捨棄。』

【English Translation】 English version It is not possible. All Buddhas and Tathagatas (Tathāgata, Thus Come One) also love and rejoice in it. The wise and virtuous are delighted, and their own roots of goodness will not diminish or be lost. If they practice in this way, they will generate faith in all places, generate faith and turn the Wheel of Dharma (Dharmacakra, Wheel of Law), and the Dharma they speak will not be confused. As stated in the 'Sutra of Developing the Inner Mind': The Buddha said, 'Maitreya (Maitreya, the future Buddha), if the Bhikshus (Bhikshu, Buddhist monks) speak in a confused manner, even if they have heard much, they will instead become arrogant, intoxicated, and forgetful. Their inner minds will be scattered and unable to concentrate. Their deceitful minds will arise continuously, and they will be far from Śamatha (Śamatha, tranquility) and Vipaśyanā (Vipaśyanā, insight). They will not be respected by others, and the Nagas (Nāga, dragon deities) and Yakshas (Yakṣa, nature spirits) will not follow them. Their righteous practices will not be accomplished, and if they gain nothing from their actions, that is righteous practice. If you wish to know what righteous practice is, it is to diligently practice, study widely, and engage in seated meditation (Zazen).' Furthermore, it is said in the sutra: 'If there is a Bodhisattva (Bodhisattva, an enlightened being) who diligently practices superior conduct as a leader, and builds magnificent jeweled stupas (Stupa, a dome-shaped structure) that fill the three thousand great thousand worlds, I would not approve of it. If someone hears and receives a four-line verse of the true Dharma that corresponds to the Prajñāpāramitā (Prajñāpāramitā, the perfection of wisdom), I would respect and praise them.' Why? Because wide learning can generate the Bodhi (Bodhi, enlightenment) of all Buddhas, and it can also arise from non-attachment to the world. If there is a Bodhisattva who diligently practices superior conduct as a leader, they should preach and teach the Dharma to others. The Bodhisattva should guide them so that they do not become attached to the Dharma of attachment. The accumulation of merit they obtain will be vast and immeasurable, and their karmic obstacles will be dissipated. Maitreya, even if Jambudvīpa (Jambudvīpa, the world) is filled with Bodhisattvas who diligently practice superior conduct as leaders, if they can serve and make offerings to a Bodhisattva who diligently preaches and teaches the Dharma, or if Jambudvīpa is filled with Bodhisattvas who diligently preach and teach the Dharma, and they all serve and make offerings to a Bodhisattva who diligently engages in seated meditation, all of this is approved and rejoiced in by the Buddha. Why? Because the work of wisdom is the highest among difficult practices, and it is the most exalted and supreme in all three realms. Furthermore, those who proclaim the true Dharma, as stated in the 'Ratnakuta Sutra': The Buddha said, 'Kāśyapa (Kāśyapa, a disciple of the Buddha), just as a merchant who wants to enter the great ocean to seek priceless treasures first carefully examines a sturdy ship, and even after reaching the place of treasures, he must abandon it himself.'

迦葉。菩薩摩訶薩亦復如是。欲入一切智海。先當觀察勤行六波羅蜜多。乃至超過一切愚夫異生聲聞緣覺之地。然後住佛果位。阿阇世王經云。佛言。大王。一切智心根本不斷。如是根本當起精進策勤教示。佈施無厭足。以彼迴向一切智智故。持戒無厭足。迴向一切有情故。忍辱無厭足。求佛色相故。精進無厭足。于諸善根勤修集故。禪定無厭足。所緣相應故。智慧無厭足。於一切處善思擇故為法利故。富樂壽命於一切處皆無過失。及復修正行者。當爲一切有情起平等心。如月燈三昧經云。佛言。童子。菩薩摩訶薩當具足一法。若成是功德者。即得速證阿耨多羅三藐三菩提。何等一法。童子。所謂菩薩摩訶薩於一切有情起平等心利益心無障礙心無毒心。是為一法。若欲修正法行者。應當棄捨利養等事。如開發內心經云。應當伺察諸利養事。以其所著失正念故。癡若起時。自利成辦故。諂若起時。不能隨順諸佛教敕故。驕倨我慢起時。一向但為險惡根本故。此等壞失諸善根故。智者應當伺察利養。雖于現受而有所得。然其後世果利都無。無量禪定皆悉遠離。當墮地獄餓鬼畜生趣中。智者又應伺察利養。猶如水行流注不斷。既伺察已如是生心少欲知足。如雜阿含經云。譬如一類啞羊之群于彼尼拘律陀樹周匝而行。是中有一

【現代漢語翻譯】現代漢語譯本：迦葉（Kāśyapa，人名）。菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）也是這樣。想要進入一切智海（sarvajña-sāgara，遍知之海），首先應當觀察並勤奮修行六波羅蜜多（ṣaṭ-pāramitā，六度），乃至超越一切愚夫異生（bāla-pṛthag-jana，凡夫）聲聞（śrāvaka，聲聞乘修行者）緣覺（pratyekabuddha，緣覺乘修行者）的境界，然後安住于佛果位（buddha-phala-sthāna，佛的果位）。《阿阇世王經》（Ajātaśatru-rāja-sūtra）中說，佛說：『大王，一切智心（sarvajñā-citta，遍知之心）的根本不斷絕，這樣的根本應當發起精進，策勵勤奮，教導指示。佈施沒有厭足，因為以它迴向一切智智（sarvajñātā-jñāna，對一切法的智慧）。持戒沒有厭足，迴向一切有情（sarva-sattva，一切眾生）的緣故。忍辱沒有厭足，爲了求佛的色相（buddha-varṇa-rūpa，佛的莊嚴相好）的緣故。精進沒有厭足，對於諸善根（kuśala-mūla，善的根源）勤奮修集的緣故。禪定沒有厭足，因為與所緣相應（ālambana-samprayoga，與禪修對像相應）的緣故。智慧沒有厭足，對於一切處所善於思考選擇的緣故，爲了法的利益的緣故。富樂壽命在一切處所都沒有過失，以及又修正行的人，應當為一切有情生起平等心。』如《月燈三昧經》（Candrapradīpa-samādhi-sūtra）中說，佛說：『童子，菩薩摩訶薩應當具足一種法，如果成就這種功德，就能迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。什麼是一種法？童子，就是菩薩摩訶薩對於一切有情生起平等心、利益心、無障礙心、無毒害心。這是一種法。』如果想要修正法行，應當捨棄利養等事。如《開發內心經》（Adhyāśaya-saṃcodana-sūtra）中說，應當伺察諸利養事，因為執著它會失去正念的緣故。愚癡如果生起時，自利就能夠成辦的緣故。諂媚如果生起時，不能夠隨順諸佛教敕的緣故。驕傲我慢生起時，一向只是險惡的根本的緣故。這些會壞失諸善根的緣故。智者應當伺察利養，雖然在現在接受時有所獲得，然而在後世果報利益都沒有。無量禪定都遠離。應當墮入地獄、餓鬼、畜生趣中。智者又應當伺察利養，猶如水流不斷。既然伺察了，這樣生起少欲知足的心。如《雜阿含經》（Saṃyukta-āgama）中說，譬如一類啞羊的群體在那尼拘律陀樹（nyagrodha，榕樹）周圍行走，其中有一隻……

【English Translation】 English version: Kāśyapa (name of a person). Bodhisattva-mahāsattvas (great bodhisattvas) are also like this. If they wish to enter the ocean of omniscience (sarvajña-sāgara, the ocean of all-knowing wisdom), they should first observe and diligently practice the six perfections (ṣaṭ-pāramitā, six pāramitās), even surpassing the realms of all foolish ordinary beings (bāla-pṛthag-jana, ignorant common people), śrāvakas (śrāvaka, hearers or disciples), and pratyekabuddhas (pratyekabuddha, solitary buddhas), and then abide in the state of Buddhahood (buddha-phala-sthāna, the state of a Buddha). The Ajātaśatru-rāja-sūtra (Ajātaśatru-rāja-sūtra) says, the Buddha said: 'Great King, the root of the mind of omniscience (sarvajñā-citta, the mind of all-knowing wisdom) is never cut off. Such a root should give rise to diligence, encourage effort, and teach and instruct. Giving should be without satisfaction, because it is dedicated to all-knowing wisdom (sarvajñātā-jñāna, knowledge of all things). Keeping precepts should be without satisfaction, because it is dedicated to all sentient beings (sarva-sattva, all beings). Patience should be without satisfaction, because it is sought for the beautiful form of the Buddha (buddha-varṇa-rūpa, the beautiful form and marks of the Buddha). Diligence should be without satisfaction, because it is diligently cultivated and accumulated in all roots of goodness (kuśala-mūla, roots of virtue). Samādhi should be without satisfaction, because it corresponds to the object of focus (ālambana-samprayoga, connection with the object of meditation). Wisdom should be without satisfaction, because it is good at thinking and choosing in all places, for the benefit of the Dharma.' As the Candrapradīpa-samādhi-sūtra (Candrapradīpa-samādhi-sūtra) says, the Buddha said: 'Youth, a bodhisattva-mahāsattva should possess one dharma. If one accomplishes this merit, one will quickly attain anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). What is this one dharma? Youth, it is that the bodhisattva-mahāsattva generates a mind of equality, a mind of benefit, a mind of non-obstruction, and a mind of non-harm towards all sentient beings. This is one dharma.' If one wishes to practice the true Dharma, one should abandon matters such as gain and offerings. As the Adhyāśaya-saṃcodana-sūtra (Adhyāśaya-saṃcodana-sūtra) says, one should observe all matters of gain and offerings, because attachment to them causes one to lose right mindfulness. When ignorance arises, self-interest can be accomplished. When flattery arises, one cannot follow the Buddha's teachings. When pride and arrogance arise, they are always the root of danger. These destroy all roots of goodness. The wise should observe gain and offerings. Although there is some gain in receiving them now, there is no benefit of reward in future lives. Countless samādhis are all abandoned. One should fall into the realms of hell, hungry ghosts, and animals. The wise should also observe gain and offerings, like a continuous stream of water. Having observed them, one should generate a mind of few desires and contentment. As the Saṃyukta-āgama (Saṃyukta-āgama) says, for example, a group of mute sheep walks around that nyagrodha tree (nyagrodha, banyan tree), and among them there is one...

啞羊。獨詣群鹿巖中守鹿人所。乃至於彼群鹿之前。搖動其頭跪伏而坐。求彼所食及求作護。如是還已餘啞羊眾悉生輕慢。此有一類稱讚利養我慢苾芻亦復如是。起無厭心離於眾中。為所食故獨入城邑。巡行乞食復求邀命。得彼最上清凈飲食。自分食已以所求食持還園中苾芻眾所。謂苾芻言。諸尊者。我於今日白衣舍中受其邀命。得彼最上清凈食已。今我有其所乞之食。是長食法是已舍法。汝諸尊者。若欲食者應當隨意。如是言已中有少年苾芻皆生輕慢。智者當知。若發如是粗惡言者。皆為利養等事。如經廣說。此中雲何遠離諂誑二法。如無熱惱經云。有二種法。於一切智心而為障礙。所謂一誑二諂。有其二法是無障礙。一正直二無諂。若欲成辦諸正行者。常當親近諸善知識。因善知識故成諸正行。何等經中而作此說。如勝生勝鬘解脫經云。諸菩薩摩訶薩因善知識故。流出一切菩薩行法。善知識者。有大威力。而能圓成諸菩薩故。善知識者。而能出生一切菩薩諸善根故。善知識者。普能結集一切菩薩修學所行。善知識者而為根本。能令一切菩薩深心清凈故。善知識者能為守護。增長一切福蘊故。善知識者是所愛樂。獲得一切佛菩提故。善知識者而能攝持。令諸菩薩不墮惡趣。使令不退轉于大乘不越菩薩學處。出過愚夫

【現代漢語翻譯】現代漢語譯本有一隻不會說話的羊（啞羊），獨自來到一群鹿居住的鹿巖，找到看守鹿的人。它來到鹿群面前，搖著頭，跪伏在地，向鹿群乞求食物，並請求保護。當它回到羊羣后，其他的啞羊都開始輕視它。同樣，也有一類貪圖名利、心懷傲慢的比丘（苾芻，佛教出家男眾），他們生起無止境的貪慾，離開僧眾，爲了食物獨自進入城市，四處乞討，並尋求被邀請供養的機會。他們得到最好的、清凈的食物后，自己吃一部分，然後把乞討來的食物帶回寺院，對比丘們說：『各位尊者，我今天在居士家中接受了邀請，得到了最好的、清凈的食物。現在我這裡還有乞討來的食物，這是長食法（指可以長期食用的食物），是已經捨棄的食物。各位尊者，如果想吃，請隨意。』這樣說完后，一些年輕的比丘就會輕視他。智者應當明白，如果有人說出這樣粗俗惡劣的話，都是爲了名利等事情，正如經中所廣泛闡述的那樣。那麼，如何才能遠離諂媚和欺騙這兩種行為呢？正如《無熱惱經》所說：『有兩種法，會障礙一切智心，那就是欺騙和諂媚。』有兩種法是無障礙的：正直和無諂媚。如果想要成就各種正確的行為，應當經常親近善知識（指能夠引導人們走向正道的良師益友），因為善知識的緣故，才能成就各種正確的行為。在什麼經典中這樣說呢？正如《勝生勝鬘解脫經》所說：『諸位菩薩摩訶薩（菩薩中的大菩薩）因為善知識的緣故，才能流出一切菩薩的修行方法。善知識具有強大的威力，能夠圓滿成就諸位菩薩的修行。善知識能夠出生一切菩薩的各種善根。善知識能夠普遍地結集一切菩薩的修學行為。善知識是根本，能夠使一切菩薩的內心深處清凈。善知識能夠守護和增長一切福德資糧。善知識是人們所喜愛和樂於親近的，能夠獲得一切佛的菩提智慧。善知識能夠攝持，使諸位菩薩不墮入惡道，使他們不退轉于大乘（佛教的一種流派），不超越菩薩的學處，超出愚夫的境界。』

【English Translation】 English version A mute sheep went alone to the Deer Rock where the deer keeper lived. It went before the herd of deer, wagged its head, knelt down and sat, begging for food and seeking protection. After returning, the other mute sheep all began to despise it. Similarly, there are also monks (Bhikkhus) who are greedy for fame and profit and have arrogant minds. They develop endless greed, leave the Sangha, and enter cities alone for food, begging for alms and seeking invitations for offerings. After obtaining the best and purest food, they eat some themselves and then bring the begged food back to the monastery to the monks, saying: 'Venerable ones, today I received an invitation in a layman's house and obtained the best and purest food. Now I have the food I begged for, which is long-lasting food (referring to food that can be stored for a long time), food that has been given away. Venerable ones, if you want to eat, please help yourselves.' After saying this, some young monks will despise him. The wise should know that if someone speaks such coarse and evil words, it is all for the sake of fame, profit, and other things, as widely explained in the scriptures. So, how can one stay away from flattery and deception? As the Anavatapta Sutra says: 'There are two kinds of things that hinder the mind of omniscience, namely deception and flattery.' There are two kinds of things that are not obstacles: honesty and non-flattery. If you want to accomplish all kinds of correct actions, you should always be close to good spiritual friends (Kalyana-mitra, referring to good teachers and friends who can guide people to the right path), because of good spiritual friends, you can accomplish all kinds of correct actions. In which scripture is this said? As the Srimala-devi-simhanada Sutra says: 'All Bodhisattva-Mahasattvas (great Bodhisattvas) can bring forth all the practices of Bodhisattvas because of good spiritual friends. Good spiritual friends have great power and can perfectly accomplish the practices of all Bodhisattvas. Good spiritual friends can give birth to all the good roots of all Bodhisattvas. Good spiritual friends can universally gather all the practices of Bodhisattvas. Good spiritual friends are the root, which can purify the deep minds of all Bodhisattvas. Good spiritual friends can protect and increase all accumulations of merit. Good spiritual friends are loved and delighted in, and can obtain all the Bodhi wisdom of the Buddhas. Good spiritual friends can hold and keep all Bodhisattvas from falling into evil realms, prevent them from regressing from the Mahayana (a school of Buddhism), not transgressing the precepts of Bodhisattvas, and surpassing the state of foolish people.'

異生之地。亦不棄捨聲聞緣覺之法。復為作護。善知識者。能令一切失道之者還歸正道。聞正法者引令解入一切佛法。善知識如母。能令一切悉生佛家。善知識如父。廣為有情資育利益故。善知識如乳母。善護一切令離罪業故。善知識如僕使捍勞。能入生死大煩惱海為拔濟故。善知識如舉棹人。運載有情至一切智智大寶洲故。諸修正行者。若欲往詣善知識所。應如是作意。使其身心清凈勤勇。其心如地。悉能荷擔諸重擔故。心如僕使。隨所欲教令悉為作故。其心如犬。常所警吠為守禦故。當觀自身如病人想。善知識如醫師想。所教示法猶如藥想。依教所行如病除想。凡如是等因善知識故得深心清凈。已隨諸善知識所教令法而善修行。即能增長一切善根。如雪山王一切藥草樹林皆悉依止。依止善知識亦復如是。能成一切佛法大器。又如大海眾流所歸。菩薩因善知識從彼出生故。即得圓成一切菩薩行法及一切佛法。如寶積經云。佛言。迦葉。如人乘船入其大海。而於中流船忽破壞。是中或有依一版木或余椽木。隨得所依安隱到岸。迦葉。菩薩乘於一切智心之船亦復如是。忽于中流壞失菩薩乘法。若遇善知識而為依止。彼即還得一切智心。乘諸波羅蜜多法運載而行到法界洲。迦葉。所有阿耨多羅三藐三菩提法。而悉依止善知

【現代漢語翻譯】現代漢語譯本異生之地（指輪迴的處所）。也不捨棄聲聞（通過聽聞佛法而證悟的人）和緣覺（通過自身觀察因緣而證悟的人）的法門，並且為他們提供保護。善知識（指引人向善的良師益友）能夠使所有迷失方向的人迴歸正道，引導聽聞正法的人理解並進入一切佛法。善知識如同母親，能夠使一切眾生都出生於佛家。善知識如同父親，廣泛地為有情眾生提供資助，培育利益。善知識如同乳母，妥善地守護一切眾生，使他們遠離罪業。善知識如同僕人，不辭辛勞，能夠進入生死輪迴的巨大煩惱之海，為眾生拔除苦難。善知識如同撐船的人，運載有情眾生到達一切智智（佛的智慧）的大寶洲。諸位修正行的人，如果想要前往善知識處，應當這樣用心：使自己的身心清凈，勤奮勇猛。其心如同大地，能夠承擔一切重擔。心如同僕人，隨順善知識的教令，全部為之完成。其心如同犬，經常警覺吠叫，爲了守護。應當觀想自身如同病人，善知識如同醫師，善知識所教示的法如同藥物，依照教導修行如同疾病痊癒。凡是像這樣依靠善知識的緣故，才能得到深心的清凈。已經隨順諸位善知識所教令的法而善加修行，就能增長一切善根，如同雪山之王，一切藥草樹林都依靠它生長。依靠善知識也是如此，能夠成就一切佛法的大器。又如大海是眾多河流的歸宿，菩薩因為善知識而從那裡出生，就能圓滿成就一切菩薩行法以及一切佛法。如《寶積經》所說：佛說：『迦葉（佛陀的弟子）。譬如有人乘船進入大海，在航行途中船忽然損壞，這些人中或許有人依靠一塊木板或者其他椽木，隨其所得的依靠而安穩地到達岸邊。迦葉（佛陀的弟子）。菩薩乘坐一切智心（菩提心）的船也是如此，忽然在航行途中損壞，失去了菩薩乘法。如果遇到善知識而作為依靠，他們就能重新獲得一切智心，乘坐諸波羅蜜多（到達彼岸的方法）的法門運載而行，到達法界洲。迦葉（佛陀的弟子）。所有阿耨多羅三藐三菩提法（無上正等正覺的佛法），都依靠善知識。』

【English Translation】 English version A place of different births (referring to the realm of Samsara). Nor does it abandon the teachings of Sravakas (those who attain enlightenment through hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own observation of conditions), and it also provides protection for them. A Kalyanamitra (spiritual friend or mentor) is able to lead all those who have lost their way back to the right path, and guide those who hear the right Dharma to understand and enter all Buddhist teachings. A Kalyanamitra is like a mother, able to cause all beings to be born into the Buddha's family. A Kalyanamitra is like a father, extensively providing support and nurturing benefits for sentient beings. A Kalyanamitra is like a wet nurse, carefully protecting all beings, causing them to be free from sinful deeds. A Kalyanamitra is like a servant, tirelessly able to enter the great ocean of suffering of birth and death, rescuing beings from it. A Kalyanamitra is like a boatman, transporting sentient beings to the great treasure island of Sarvajna-jnana (the wisdom of the Buddha). Those who cultivate right practice, if they wish to go to a Kalyanamitra, should have such intention: to make their body and mind pure, diligent, and courageous. Their mind should be like the earth, able to bear all heavy burdens. The mind should be like a servant, following all the instructions of the Kalyanamitra, completing them all. Their mind should be like a dog, constantly barking alertly, for the sake of guarding. One should contemplate oneself as a sick person, the Kalyanamitra as a physician, the Dharma taught by the Kalyanamitra as medicine, and practicing according to the teachings as the cure of the illness. In all such ways, because of relying on a Kalyanamitra, one can attain deep purity of mind. Having followed the teachings of the Kalyanamitra and practiced them well, one can increase all good roots, just as Mount Snow King is relied upon by all medicinal herbs and forests. Relying on a Kalyanamitra is also like this, able to accomplish the great vessel of all Buddhist teachings. Furthermore, just as the ocean is the destination of many rivers, Bodhisattvas are born from there because of the Kalyanamitra, and they can perfectly accomplish all Bodhisattva practices and all Buddhist teachings. As the Ratnakuta Sutra says: The Buddha said: 'Kasyapa (a disciple of the Buddha), it is like a person entering the great ocean in a boat, and in the middle of the journey the boat suddenly breaks. Among these people, perhaps some rely on a plank of wood or other rafter, and according to what they obtain, they safely reach the shore. Kasyapa (a disciple of the Buddha), a Bodhisattva riding on the boat of the mind of Sarvajna (Bodhi-citta) is also like this, suddenly breaking down in the middle of the journey, losing the Bodhisattva vehicle. If they encounter a Kalyanamitra and rely on them, they can regain the mind of Sarvajna, ride on the vehicle of the Paramita (methods to reach the other shore) and travel to the continent of Dharmadhatu. Kasyapa (a disciple of the Buddha), all Anuttara-samyak-sambodhi Dharma (the Dharma of unsurpassed, complete, and perfect enlightenment) relies on the Kalyanamitra.'

識故。是故於諸善知識所供養承事而為最上。若佛在世。若涅槃后。應當勤行。斯得無量福行圓滿。畢竟果報而悉成辦。如華積經云。若見師子游戲如來。見已發清凈心。而為供養。又若彼佛入涅槃后。取其舍利如芥子許。而為供養。如是所獲果報皆悉齊等。是中亦無種種差別。如大悲經云。佛言。阿難。若人於我現前供養。且置是事。又若有人於我涅槃后。收取捨利如芥子許。作諸供養。亦置是事。又若有人。於我法中造立寶塔。復置是事。若或有人。但以一華散擲空中。觀想諸佛而為供養。我說是人以此善根。畢竟趣證大涅槃果。阿難。以要言之。下至傍生趣中諸有情類。若能想念諸佛。我說彼等以是善根。畢竟亦成大涅槃果。阿難。汝觀于佛世尊所何等行施而為最大。何等發心是大威力。阿難。若有人但能一稱那謨佛陀邪。此為勝義。何以故。謂佛世尊具大不空名稱故。此不空義者。所謂即是那謨佛陀邪。以于諸如來所隨有何等極少善根而不壞失。下至一發凈心。此等一切乃至畢竟趣證涅槃。阿難。譬如漁師于大池中欲取其魚。即以鉤餌置於水中。魚即競來游泳而食。是時漁師知魚所在。重複牢固鉤竿輪線徐緩深鉤。既得魚已置於陸地。隨其所欲取以用之。世間一類有情亦復如是。先於佛世尊所發清凈心種植善

【現代漢語翻譯】現代漢語譯本因此，對於諸位善知識，供養承事是最為殊勝的。無論佛陀在世，還是涅槃之後，都應當勤奮修行，這樣才能獲得無量的福德，圓滿一切功行，最終成就一切果報。正如《華積經》所說：『如果見到如來如同獅子般遊戲，見到后發起清凈心，而為供養。』又說：『如果佛陀入涅槃后，取其舍利如芥子般大小，而為供養。』這樣所獲得的果報都是一樣的，其中沒有任何差別。正如《大悲經》所說：佛陀告訴阿難：『如果有人在我面前供養我，暫且不說這件事。又如果有人在我涅槃后，收取捨利如芥子般大小，作各種供養，也暫且不說這件事。又如果有人，在我的佛法中建造寶塔，也暫且不說這件事。如果有人，僅僅以一朵花散擲空中，觀想諸佛而為供養，我說這個人以此善根，最終趣向證得大涅槃果。』阿難，總而言之，下至傍生道的眾生，如果能夠想念諸佛，我說他們以這個善根，最終也能成就大涅槃果。阿難，你觀察佛世尊所，何種行施最為廣大？何種發心具有最大的威力？阿難，如果有人僅僅能夠稱念一聲『那謨佛陀邪 (Namo Buddhaya，皈敬佛陀)』，這是最殊勝的意義。為什麼呢？因為佛世尊具有廣大不空的名稱。這個不空的意義，就是『那謨佛陀邪 (Namo Buddhaya，皈敬佛陀)』。在諸如來處，無論隨有何等極少的善根都不會壞失，下至一念清凈心，這些一切乃至最終趣向證得涅槃。阿難，譬如漁夫在大池塘中想要捕魚，就將魚鉤和魚餌放入水中，魚就爭先恐後地游過來吃食。這時漁夫知道魚在哪裡，就重複牢固地鉤住魚竿，慢慢地收線，深深地鉤住魚。得到魚后，就將魚放在陸地上，隨心所欲地取用。世間一類有情也是這樣，先在佛世尊處發起清凈心，種植善根。

【English Translation】 English version Therefore, offering and serving all virtuous spiritual friends is the most supreme. Whether the Buddha is in the world or after Nirvana, one should diligently practice, thereby obtaining immeasurable merits, perfecting all virtuous deeds, and ultimately accomplishing all karmic rewards. As the Hua Ji Sutra (Hua Ji Jing) says: 'If one sees the Tathagata playing like a lion, and upon seeing this, generates a pure mind and makes offerings.' It also says: 'If the Buddha enters Nirvana and one takes a relic the size of a mustard seed and makes offerings,' the resulting karmic rewards are all equal, without any difference. As the Great Compassion Sutra (Da Bei Jing) says: The Buddha told Ananda: 'If someone makes offerings to me in my presence, let us set aside this matter. And if someone after my Nirvana collects relics the size of a mustard seed and makes various offerings, let us also set aside this matter. And if someone builds a precious pagoda in my Dharma, let us also set aside this matter. If someone merely scatters a flower in the air, contemplating the Buddhas and making offerings, I say that this person, with this virtuous root, will ultimately attain the great Nirvana fruit.' Ananda, in short, even sentient beings in the animal realm, if they can contemplate the Buddhas, I say that they, with this virtuous root, will ultimately achieve the great Nirvana fruit. Ananda, observe what kind of giving is the greatest in the Buddha World Honored One, and what kind of aspiration has the greatest power? Ananda, if someone can merely utter 'Namo Buddhaya (皈敬佛陀, Homage to the Buddha)' once, this is the most supreme meaning. Why? Because the Buddha World Honored One possesses a vast and non-empty name. This non-empty meaning is 'Namo Buddhaya (皈敬佛陀, Homage to the Buddha)'. In the presence of all Tathagatas, no matter how little virtuous root one has, it will not be destroyed, down to a single thought of pure mind; all of these will ultimately lead to the attainment of Nirvana. Ananda, for example, a fisherman in a large pond wants to catch fish, so he puts the hook and bait into the water, and the fish rush to eat. At this time, the fisherman knows where the fish are, and repeatedly and firmly hooks the fishing rod, slowly reeling in the line, deeply hooking the fish. After catching the fish, he puts it on land and takes it for whatever he wants. Sentient beings in the world are also like this, first generating a pure mind in the presence of the Buddha World Honored One, planting virtuous roots.

根。下至一發凈信已。而彼有情后復惡作。業障所覆生於難處。其後還得值佛世尊。以菩提智及四攝鉤線。拔彼有情出生死流置涅槃岸。海龍王問經云。佛言。龍主。諸菩薩摩訶薩。若能具足八法。即得常不離諸佛。何等為八。一者教示觀佛影像。二者承事。如來。三者常贊如來。四者造佛形像。五者教示觀佛色相。六者隨何佛剎聞佛名稱。即于彼佛剎中發生勝愿。七者不生下劣之心。八者起廣大心求佛之智。如菩薩藏經云。若能嚴凈如來塔廟者。當得四種清凈最上誓願。何等為四。一者獲得最上色相清凈誓願。二者最上諸相具足清凈誓願。三者最上堅固修集清凈誓願。四者最上觀見如來清凈誓願。彼經復言。若人于如來塔廟散華涂香作供養者。是人獲得八種不壞之法。何等為八。一者不壞色相。二者不壞富樂。三者不壞眷屬。四者不壞凈戒。五者不壞多聞。六者不壞寂定。七者不壞智慧。八者不壞誓願。若人慾造如來形像者。應隨意作。或以土木鐵石。或復象牙。或金銀琉璃水精赤珠珊瑚碼瑙及諸珂貝眾妙香等。或造圖幀。或於版木墻壁。作諸畫像。或以紙素及諸繒帛䤹剪而成。或自新而作。或增修故壞如來形像。如是作已當來。不于下族中生。不于惡業族中生。不于邪見族中生。所感身支當無殘缺。設有具造五無

【現代漢語翻譯】現代漢語譯本：即使是下至對佛法產生一念清凈的信心，但如果這個有情眾生後來又心生後悔，被業障所覆蓋而生於困苦之處，之後又能再次遇到佛世尊，佛以菩提智慧和四攝法（佈施、愛語、利行、同事）如同鉤索一般，將這個有情眾生從生死輪迴的河流中拔出，安置在涅槃的彼岸。《海龍王問經》中說，佛說：『龍王，諸位菩薩摩訶薩，如果能夠具足八種法，就能常常不離諸佛。哪八種呢？一是教導他人觀想佛的影像，二是承事如來，三是常常讚歎如來，四是建造佛的形像，五是教導他人觀想佛的色相，六是無論在哪個佛剎聽到佛的名稱，就在那個佛剎中發起殊勝的願望，七是不生起下劣之心，八是發起廣大的心求佛的智慧。』如《菩薩藏經》所說：『如果能夠莊嚴清凈如來的塔廟，就能獲得四種清凈最上的誓願。哪四種呢？一是獲得最上色相清凈的誓願，二是獲得最上諸相具足清凈的誓願，三是獲得最上堅固修集清凈的誓願，四是獲得最上觀見如來清凈的誓願。』該經又說：『如果有人在如來的塔廟散花、涂香、作供養，這個人就能獲得八種不壞之法。哪八種呢？一是不壞色相，二是不壞富樂，三是不壞眷屬，四是不壞凈戒，五是不壞多聞，六是不壞寂定，七是不壞智慧，八是不壞誓願。』如果有人想要建造如來的形像，應當隨意製作，或者用土、木、鐵、石，或者用象牙，或者用金、銀、琉璃、水精、赤珠、珊瑚、瑪瑙以及各種珂貝、眾妙香等。或者製作圖畫，或者在版木、墻壁上作各種畫像，或者用紙、絹等剪裁而成。或者自己新制作，或者增修破舊的如來形像。這樣做了之後，將來不會在下賤的族姓中出生，不會在作惡業的族姓中出生，不會在邪見的族姓中出生，所感得的身體肢體不會有殘缺。即使是造作了五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），

【English Translation】 English version: Even if one has only a single moment of pure faith, if that sentient being later regrets it and is covered by karmic obstacles, being born in a difficult place, and then is able to encounter the Buddha, the Buddha uses Bodhi wisdom and the four means of attraction (giving, kind speech, beneficial action, and cooperation) like a hook to pull that sentient being out of the river of birth and death and place them on the shore of Nirvana. The Sāgaranāgarājaparipṛcchā Sūtra (The Questions of the Dragon King of the Sea) says, 'Lord of the Dragons, if Bodhisattva-Mahāsattvas can fulfill eight dharmas, they will always be inseparable from the Buddhas. What are the eight? First, teaching others to visualize the image of the Buddha. Second, serving the Tathāgata (Thus-Gone-One). Third, constantly praising the Tathāgata. Fourth, creating images of the Buddha. Fifth, teaching others to visualize the physical characteristics of the Buddha. Sixth, wherever they hear the name of a Buddha in any Buddha-field (Buddhakṣetra), they immediately generate a supreme aspiration in that Buddha-field. Seventh, not giving rise to inferior thoughts. Eighth, generating a vast mind to seek the wisdom of the Buddha.' As the Bodhisattvapiṭaka Sūtra (Bodhisattva Treasury Sutra) says, 'If one can adorn and purify the Tathāgata's stupa-temple, one will obtain four kinds of pure and supreme vows. What are the four? First, obtaining the supreme vow of pure physical characteristics. Second, obtaining the supreme vow of complete and pure characteristics. Third, obtaining the supreme vow of firm and pure cultivation. Fourth, obtaining the supreme vow of pure vision of the Tathāgata.' That sutra also says, 'If a person scatters flowers, applies incense, and makes offerings at the Tathāgata's stupa-temple, that person will obtain eight indestructible dharmas. What are the eight? First, indestructible physical characteristics. Second, indestructible wealth and happiness. Third, indestructible family. Fourth, indestructible pure precepts. Fifth, indestructible vast learning. Sixth, indestructible tranquility. Seventh, indestructible wisdom. Eighth, indestructible vows.' If a person wants to create an image of the Tathāgata, they should make it as they wish, either with earth, wood, iron, stone, or ivory, or with gold, silver, lapis lazuli, crystal, red pearls, coral, agate, as well as various ka-be shells, wonderful fragrances, and so on. Or they can create paintings, or make various images on wooden boards or walls, or cut and paste them from paper, silk, and other materials. Or they can create new ones, or repair old and damaged images of the Tathāgata. Having done this, in the future, they will not be born into a low-class family, will not be born into a family that commits evil deeds, will not be born into a family with wrong views, and the limbs of their body will not be defective. Even if they have committed the five heinous crimes (pañcānantarya - patricide, matricide, killing an Arhat (one who is worthy), shedding the blood of a Buddha, and creating schism in the Sangha (community)),

間罪者。于如來所能發凈信造立如來形像。是人所有當來地獄業報轉重令輕。於三乘法或余乘中而得出離。如人不凈穢污其身。而能潔凈沐浴妙香塗飾。而彼穢惡之香飄散無餘。造五無間罪業者亦復如是。造佛像故彼等罪業銷滅無餘。又復具行十不善業者。若於如來所發凈信心。彼之罪業亦悉銷滅。如酥投火中而悉成焰。業散無餘其義如是。何況具足最勝菩提心者。及彼出家具凈戒者。

大乘寶要義論卷第五大正藏第 32 冊 No. 1635 大乘寶要義論

大乘寶要義論卷第六

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉　詔譯

如寶積經云。假使滿三界中一切有情。是諸有情各各造立如來塔廟。如是色相一一高顯。猶如須彌山王。而諸有情經于殑伽沙數劫中。各各尊重供養是塔。若有不離一切智心菩薩。但置一華而為供養。此獲福蘊勝前福蘊。其數倍多。彼經又云。假使三千大千世界。一切有情悉住大乘。而復皆成轉輪聖王。設以香油如大海水。積燃燈草等須彌量。各各燃是廣大燈明。供養如來所有塔廟。若有出家菩薩取燃燈草投少分油。于佛塔前燃燈供養。此獲福蘊倍勝於前燈明佈施。百分不及一。乃至烏波尼殺曇分亦不及一。又若彼諸轉輪聖王。各于

【現代漢語翻譯】現代漢語譯本犯下間罪（Jian Zui，指五無間罪之外的其他罪行）的人，如果能對如來（Rulai，佛的稱號）生起清凈的信心，建造如來的形像，那麼這個人將來所要承受的地獄業報，就會轉重為輕，並且能夠在三乘法（San Cheng Fa，聲聞乘、緣覺乘、菩薩乘）或者其他的乘法中得到解脫。就像一個人身體不乾淨，被污穢的東西沾染，但是他能夠清潔沐浴，用美妙的香料塗抹身體，那麼那些污穢的臭味就會飄散無餘。造作五無間罪（Wu Jian Zui，殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的人也是這樣，因為建造佛像的緣故，他們的罪業就會消滅無餘。又如果有人做了十不善業（Shi Bu Shan Ye，身三：殺生、偷盜、邪淫；口四：妄語、兩舌、惡口、綺語；意三：貪慾、嗔恚、邪見），如果能對如來生起清凈的信心，那麼他的罪業也都會消滅。就像酥油投入火中，全部都會變成火焰，業障消散無餘，道理就是這樣。更何況是那些具足最殊勝菩提心（Pu Ti Xin，追求覺悟的心）的人，以及那些出家並且持守清凈戒律的人呢？《大乘寶要義論》卷第五大正藏第 32 冊 No. 1635 《大乘寶要義論》《大乘寶要義論》卷第六西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉詔譯如《寶積經》（Bao Ji Jing）所說，假使充滿三界（San Jie，欲界、色界、無色界）中的一切有情（You Qing，眾生），這些有情各自建造如來的塔廟，這些塔廟的顏色和形相都非常高大顯眼，就像須彌山王（Xu Mi Shan Wang）一樣。而且這些有情經過殑伽沙數（Qie Qie Sha Shu，恒河沙數）的劫（Jie，時間單位）中，各自尊重供養這些塔廟。如果有不離一切智心（Yi Qie Zhi Xin，對一切智慧的追求）的菩薩（Pu Sa，立志成佛的修行者），僅僅放置一朵花來供養，那麼他所獲得的福德，勝過前面那些福德很多倍。那部經又說，假使三千大千世界（San Qian Da Qian Shi Jie）的一切有情都安住在大乘（Da Cheng，佛教的一個流派）之中，並且都成爲了轉輪聖王（Zhuan Lun Sheng Wang）。假設用香油像大海水一樣多，堆積燃燈草像須彌山一樣高，各自點燃這些廣大的燈明，供養如來所有的塔廟。如果有出家的菩薩取燃燈草，投入少量的油，在佛塔前點燈供養，那麼他所獲得的福德，勝過前面那些燈明佈施的福德百倍都不止，乃至烏波尼殺曇分（Wu Bo Ni Sha Tan Fen，極小的單位）也不及一。又如果那些轉輪聖王，各自在...

【English Translation】 English version Regarding those who commit 'intervening sins' (Jian Zui, sins other than the five heinous crimes), if they can generate pure faith in the Tathagata (Rulai, 'Thus Come One', an epithet of the Buddha) and create images of the Tathagata, then the karmic retribution of hell that they are due to experience in the future will be transformed from heavy to light, and they will be able to attain liberation within the Three Vehicles (San Cheng Fa, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) or other vehicles. It is like a person whose body is unclean and defiled, but who is able to cleanse and bathe themselves, and adorn themselves with exquisite fragrances, so that the foul odor dissipates without a trace. It is the same for those who commit the five heinous crimes (Wu Jian Zui, patricide, matricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha). Because of creating Buddha images, their sins will be extinguished without a trace. Furthermore, if someone engages in the ten unwholesome actions (Shi Bu Shan Ye, three of body: killing, stealing, sexual misconduct; four of speech: lying, divisive speech, harsh speech, idle chatter; three of mind: greed, hatred, wrong view), if they can generate pure faith in the Tathagata, then their sins will also be completely extinguished. It is like ghee thrown into a fire, which is entirely transformed into flames. The meaning of the dissipation of karma is like this. How much more so for those who possess the most supreme Bodhicitta (Pu Ti Xin, the mind of enlightenment), and those who have left home and uphold pure precepts? 《Mahayana Essential Meaning Treatise》 Volume 5 Taisho Tripitaka Volume 32 No. 1635 《Mahayana Essential Meaning Treatise》《Mahayana Essential Meaning Treatise》 Volume 6 Translated by the Tripiṭaka Master of Western India, Chao San Da Fu Shi Hong Lu Shao Qing, Transmission of Sanskrit Master, Purple-Robed Śramaṇa Minister Fa Hu, and others, by Imperial Decree As stated in the 《Ratnakūṭa Sūtra》 (Bao Ji Jing), suppose that all sentient beings (You Qing, beings with consciousness) throughout the Three Realms (San Jie, the Desire Realm, the Form Realm, and the Formless Realm) each build stupas and temples of the Tathagata. Each of these appearances is tall and prominent, like Mount Sumeru (Xu Mi Shan Wang). And these sentient beings, for as many kalpas (Jie, eons) as there are sands in the Ganges River (Qie Qie Sha Shu), each respectfully make offerings to these stupas. If there is a Bodhisattva (Pu Sa, an enlightenment-seeking being) who does not depart from the mind of all-wisdom (Yi Qie Zhi Xin, the pursuit of all wisdom) and offers just one flower, the accumulation of merit they obtain will be many times greater than the previous accumulation of merit. That sutra also states, suppose that all sentient beings in the three thousand great thousand worlds (San Qian Da Qian Shi Jie) abide in the Mahayana (Da Cheng, 'Great Vehicle', a branch of Buddhism), and all become Chakravartin Kings (Zhuan Lun Sheng Wang). Suppose they use fragrant oil as vast as the ocean, and accumulate lamp wicks as high as Mount Sumeru, and each lights these vast lamps to make offerings to all the stupas and temples of the Tathagata. If a monastic Bodhisattva takes lamp wicks, adds a small amount of oil, and lights a lamp in front of a Buddha's stupa, the accumulation of merit they obtain will be more than a hundred times greater than the previous offering of lamps, not even one 'upanisad' (Wu Bo Ni Sha Tan Fen, extremely small unit) can compare. Furthermore, if those Chakravartin Kings, each in...

佛及苾芻眾所。普施一切受用樂具。若有出家菩薩。以自持缽所乞之食。先減施人然後自食。此獲福蘊勝前福蘊最上廣大。又若彼諸轉輪聖王。積以妙衣如須彌量。普施佛及諸苾芻眾。若有出家菩薩。但以三衣。或施十信心菩薩。或施佛及諸苾芻眾。或施如來塔廟之中。此獲福蘊比前所施。極為殊勝。又若彼諸轉輪聖王。一一皆以滿閻浮提佈設妙華。廣為供養如來塔廟。若有出家菩薩。下至但取一華供養如來塔廟者。此獲福蘊比前所施。百分不及一。乃至烏波尼殺曇分亦不及一。次第出生經云。當觀菩薩有其四種賢善稱讚。應于如來策勤供養。何等為四。一者自作最上佈施供養。令他有情亦如是作供養勝行。二者勤誠供養諸如來已。轉復堅固大菩提心。三者現前瞻睹三十二種大丈夫相。四者種植善根而得增勝。此等四法。是為最上承事供養諸佛如來。海慧問經云。佛言。海慧。有三種最上承事供養如來之法。何等為三。一者發生大菩提心。二者攝受如來正法。三者廣為有情起大悲心。此等是為勝義供養之行。慈氏師子吼經云。無佛可想。無佛可觀。何況有佛可供養邪。有所得者無有是處。此中何等是供養佛。所謂真供養者。應起無想無相之心。若無心心所作意。無佛想無法想無眾想。無補特伽羅想。無自他想。如是供

【現代漢語翻譯】現代漢語譯本：佛陀以及比丘（Bichu，佛教出家男子）僧團所在之處，普遍佈施一切受用之樂具。如果有一位出家的菩薩（Pusa，立志成佛的修行者），用自己持缽乞來的食物，先減出一部分佈施給他人，然後再自己食用，這樣獲得的福德積累勝過之前的福德積累，是最上且廣大的。又如果那些轉輪聖王（Zhuanlun Shengwang，擁有統治世界的理想君主），積累如須彌山（Xumi Shan，佛教中的聖山）一樣多的美妙衣物，普遍佈施給佛陀以及各位比丘僧團，如果有一位出家的菩薩，僅僅用三衣（Sanyi，比丘所穿的三件袈裟），或者佈施給具有十信心的菩薩，或者佈施給佛陀以及各位比丘僧團，或者佈施在如來的塔廟之中，這樣獲得的福德積累比之前所佈施的，極為殊勝。又如果那些轉輪聖王，每一位都用鋪滿整個閻浮提（Yanfuti，佛教宇宙觀中的人類居住地）的美妙鮮花，廣泛地供養如來的塔廟，如果有一位出家的菩薩，哪怕僅僅取一朵鮮花供養如來的塔廟，這樣獲得的福德積累比之前所佈施的，百分之一都比不上，乃至烏波尼殺曇分（Wubonishatanfen，極小的計量單位）也比不上。《次第出生經》說，應當觀察菩薩有四種賢善的稱讚，應該對如來勤勉地供養。哪四種呢？一是自己做最上的佈施供養，令其他有情（Youqing，一切有感知和意識的生命）也這樣做供養的殊勝行為。二是勤誠地供養諸位如來之後，轉而更加堅固廣大的菩提心（Puti Xin，追求覺悟的心）。三是親眼瞻仰三十二種大丈夫相（Sanshier Zhong Dazhangfu Xiang，佛陀所具有的三十二種特殊體貌特徵）。四是種植善根而得到增長和殊勝。這四種法，是為最上地承事供養諸佛如來。《海慧問經》說，佛說：『海慧，有三種最上地承事供養如來的方法。哪三種呢？一是發起廣大的菩提心。二是攝受如來的正法（Zhengfa，佛陀的教法）。三是廣泛地為有情生起廣大的悲心。』這些是為勝義供養的行為。《慈氏師子吼經》說：『沒有佛可以想像，沒有佛可以觀看，更何況有佛可以供養呢？』有所得者沒有這樣的道理。這其中什麼才是供養佛呢？所謂真正的供養，應該生起無想無相的心。如果沒有心和心所的造作意念，沒有佛的念想，沒有法的念想，沒有眾的念想，沒有補特伽羅（Butejialuo，人）的念想，沒有自己和他人的念想，像這樣供養。

【English Translation】 English version: In the presence of the Buddha and the Bhikshu (Bichu, Buddhist monks) Sangha (community), universally offering all enjoyable objects. If a Bodhisattva (Pusa, one who aspires to become a Buddha) who has left home, first reduces the food he has begged with his alms bowl to give to others, and then eats it himself, the accumulation of merit he obtains is superior to the previous accumulation of merit, being the most supreme and vast. Furthermore, if those Chakravartin Kings (Zhuanlun Shengwang, ideal rulers who govern the world) accumulate exquisite garments in quantities like Mount Sumeru (Xumi Shan, the sacred mountain in Buddhism), and universally offer them to the Buddha and the Bhikshu Sangha, if a Bodhisattva who has left home, with just the three robes (Sanyi, the three pieces of clothing worn by monks), either gives them to Bodhisattvas with the ten faiths, or gives them to the Buddha and the Bhikshu Sangha, or offers them in the stupas and temples of the Tathagata (the Buddha), the accumulation of merit he obtains is far more superior than the previous offerings. Moreover, if those Chakravartin Kings, each using exquisite flowers to cover the entire Jambudvipa (Yanfuti, the continent where humans reside in Buddhist cosmology), extensively make offerings to the stupas and temples of the Tathagata, if a Bodhisattva who has left home, even just takes one flower to offer to the stupas and temples of the Tathagata, the accumulation of merit he obtains is less than one percent of the previous offerings, not even a fraction of an Upanishad (Wubonishatanfen, an extremely small unit of measurement). The Sutra of Sequential Birth states: 'One should observe that Bodhisattvas have four kinds of virtuous praises, and should diligently make offerings to the Tathagata. What are the four? First, personally making the most supreme offerings of generosity, causing other sentient beings (Youqing, all beings with sentience and consciousness) to also perform such excellent acts of offering. Second, after diligently and sincerely making offerings to all the Tathagatas, further strengthening the great Bodhicitta (Puti Xin, the mind of enlightenment). Third, directly beholding the thirty-two major marks of a great man (Sanshier Zhong Dazhangfu Xiang, the physical characteristics of a Buddha). Fourth, planting roots of goodness and attaining increase and excellence.' These four dharmas are the most supreme service and offering to all Buddhas and Tathagatas. The Haihui Question Sutra states: The Buddha said, 'Haihui, there are three most supreme ways to serve and make offerings to the Tathagata. What are the three? First, generating the great Bodhicitta. Second, embracing the Tathagata's True Dharma (Zhengfa, the Buddha's teachings). Third, extensively generating great compassion for sentient beings.' These are the practices of ultimate offering. The Lion's Roar Sutra of Maitreya states: 'There is no Buddha to imagine, no Buddha to observe, so how can there be a Buddha to offer to?' There is no such principle for those who have attainment. What is offering to the Buddha in this context? The so-called true offering should arise from a mind without thought and without form. If there is no mental activity of the mind and its functions, no thought of the Buddha, no thought of the Dharma, no thought of the Sangha, no thought of the Pudgala (Butejialuo, person), no thought of self and others, such offering

養者。是真供養諸佛如來。般若波羅蜜多經云。佛言。天主。假使殑伽沙數世界之中積滿如來舍利置於剎幢之上。若有人書寫般若波羅蜜多經。俱為獻施。汝於二分之中當取何分。帝釋白佛言。世尊。我於此二分中。當取般若波羅蜜多分。何以故。般若能生如來舍利故。若有供養修習般若波羅蜜多者。是即供養如來舍利。佛言。帝釋。若諸有情信解如來如實涅盤者。極為難得。此中何等是諸如來如實涅槃。無數經中作如是說。如來興顯經云。佛言。佛子。若諸菩薩樂欲了知諸佛如來大涅槃者。以慧觀察。先當了知法自性性。法自性者。謂即真如實際。法界虛空界。自性清凈際。無相際我自性際。一切法自性如如涅槃。應如是了知如來如實涅槃。何以故。佛子。諸法本來如是無生無所生。若法本來如是無生無所生。是故無有少法可得。然佛如來有所生者。但為有情喜樂相續乃有生故。如來入涅槃者。亦為有情厭倦生故。而實如來本無所生亦無涅槃。是諸如來常住法界。佛子。譬如日輪光明出現。普遍照耀一切世界。各于清凈水器之中見日光影。亦非日輪遍一切處。隨入器中乃有所現。若復彼彼清凈水器。或破壞時。或渾濁時。或減少時。彼日光明而悉不見。然日光影雖于器中而不顯現非日之咎。以彼凈器自破壞故。佛子

【現代漢語翻譯】現代漢語譯本供養者，才是真正供養諸佛如來。《般若波羅蜜多經》中說，佛說：『天主（帝釋天的稱號）。假設在恒河沙數的世界中堆滿如來的舍利，放置在寶塔之上。如果有人書寫《般若波羅蜜多經》，並加以獻施。你在這兩部分中應當選擇哪一部分？』帝釋（帝釋天的稱號）對佛說：『世尊。在這兩部分中，我應當選擇《般若波羅蜜多經》的部分。為什麼呢？因為般若能夠產生如來的舍利。如果有人供養修習《般若波羅蜜多經》，那就是供養如來的舍利。』佛說：『帝釋（帝釋天的稱號）。如果眾生能夠相信和理解如來真實的涅槃，那是極為難得的。這裡面什麼是諸如來真實的涅槃呢？』無數的經典中都這樣說。《如來興顯經》中說，佛說：『佛子。如果各位菩薩喜歡瞭解諸佛如來的大涅槃，用智慧來觀察。首先應當了解法的自性。法的自性，就是真如實際（事物本來的真實狀態），法界（一切法的總稱），虛空界（空無的境界），自性清凈際（自性本來清凈的邊際），無相際（沒有形相的邊際），我自性際（我的自性的邊際），一切法自性的如如涅槃（不生不滅的境界）。應當這樣瞭解如來真實的涅槃。』『為什麼呢？佛子。諸法本來就是這樣，無生無所生。如果法本來就是這樣，無生無所生，所以沒有絲毫的法可以得到。然而佛如來有所生，只是爲了眾生喜樂的相續才示現有生。如來入涅槃，也是爲了眾生厭倦生死才示現涅槃。而實際上如來本來就沒有生也沒有涅槃。這些如來常住在法界之中。佛子。譬如日輪光明出現，普遍照耀一切世界。各自在清凈的水器之中見到日光影。也不是日輪遍佈一切處，而是隨著進入器中才有所顯現。如果那些清凈的水器，或者破壞時，或者渾濁時，或者減少時，那日光影就都看不見了。然而日光影雖然在器中而不顯現，不是太陽的過錯，而是因為那些清凈的器皿自己破壞的緣故。』佛子。

【English Translation】 English version The one who nourishes is the true offering to all Buddhas and Tathagatas. The Prajnaparamita Sutra says: 'The Buddha said: 'Lord of the Gods (Śakra's title). Suppose in worlds as numerous as the sands of the Ganges, you were to pile up relics of the Tathagata and place them on top of stupas. If someone were to write out the Prajnaparamita Sutra and offer it, which of the two parts would you choose?' Śakra (Śakra's title) said to the Buddha: 'World Honored One. Of these two parts, I would choose the Prajnaparamita Sutra part. Why? Because prajna (wisdom) can generate the relics of the Tathagata. If someone were to offer and practice the Prajnaparamita Sutra, that is offering the relics of the Tathagata.' The Buddha said: 'Śakra (Śakra's title). If sentient beings can believe and understand the Tathagata's true nirvana, that is extremely rare. What is the true nirvana of all Tathagatas?' Countless sutras say this. The Tathagata's Manifestation Sutra says, the Buddha said: 'Buddha-son. If you Bodhisattvas wish to understand the great nirvana of all Buddhas and Tathagatas, observe with wisdom. First, you should understand the self-nature of the Dharma. The self-nature of the Dharma is the true suchness (tathata) and reality (bhūtatathatā), the dharmadhatu (realm of Dharma), the akashadhatu (realm of space), the ultimate purity of self-nature, the ultimate absence of characteristics, the ultimate self-nature of the self, and the suchness nirvana of the self-nature of all Dharmas. You should understand the Tathagata's true nirvana in this way.' 'Why? Buddha-son. All Dharmas are originally like this, without arising and without being produced. If a Dharma is originally like this, without arising and without being produced, then there is not the slightest Dharma that can be obtained. However, the Buddha Tathagata appears to arise only because of the continuous joy of sentient beings. The Tathagata enters nirvana also because sentient beings are weary of birth and death. But in reality, the Tathagata originally has neither arising nor nirvana. These Tathagatas constantly abide in the dharmadhatu (realm of Dharma).' 'Buddha-son. For example, when the light of the sun appears, it universally illuminates all worlds. Each sees the reflection of the sunlight in a clean water vessel. It is not that the sun is everywhere, but it appears only when it enters the vessel. If those clean water vessels are broken, or become turbid, or decrease in size, then the reflection of the sunlight will not be seen. However, although the reflection of the sunlight does not appear in the vessel, it is not the fault of the sun, but because those clean vessels are broken.' Buddha-son.

。如來亦復如是。法界日輪廣大光明。從法界中常所出現。普遍照耀隨順一切世間。若諸有情清凈心相續。如來即為出現影像。一切有情雖常睹見如來日輪影像。亦非如來遍一切處隨為出現。若復有情如彼壞器。不清凈心相續業煩惱覆故。不見如來日光影像。彼諸有情即起如來入涅槃想。然以如來入涅槃者。非如來咎。但為有情相續善根有破壞故。又復應以大涅槃法所可化度諸有情故。是故如來現入涅槃。而實如來無來無去亦無所住。佛子。譬如一切世間悉作火事。或復后時別異聚落國土城邑火事息滅。且非普盡一切世間火事皆息。佛子。如來亦復如是。普盡一切世界。隨順施作一切佛事。若余佛剎中作佛事已現入涅槃。亦非一切世界諸佛悉入涅槃。如巧幻師善學幻法。諸明咒力而悉洞曉。於一切三千大千世界中。普現其身作諸幻事。一切聚落國土城邑。悉遍顯示。隨其幻力。若住一劫若過一劫。若余聚落或城邑中。作幻事已隱自身相。亦非一切世間幻事皆隱。佛子。如來亦復如是。以無量如幻之智。善學方便勝慧智明。示現一切法界幻事。如來隨現。然如來身畢竟安住。法界及虛空界一切有情。平等事業。別別剎土隨順作已示現涅槃。亦非一佛剎中入涅槃故。一切法界如來悉入涅槃。佛子。諸有菩薩應如是知。諸佛

【現代漢語翻譯】現代漢語譯本：如來也是這樣。法界（Dharmadhatu，一切法的本源）的日輪廣大光明，從法界中恒常出現，普遍照耀並隨順一切世間。如果眾生的清凈心念相續不斷，如來就會為他們顯現影像。一切眾生雖然經常見到如來日輪的影像，但這並非如來遍及一切處，隨時隨地顯現。如果有的眾生像破損的器皿一樣，不清凈的心念相續不斷，被業障和煩惱覆蓋，就無法見到如來的日光影像。這些眾生就會產生如來入涅槃的想法。然而，認為如來入涅槃，並非如來的過錯，而是因為這些眾生的相續善根受到了破壞。另外，也是爲了度化那些應該用大涅槃法來教化的眾生，所以如來才示現入涅槃。但實際上，如來無來無去，也沒有任何處所可以停留。佛子（Buddha's son，對菩薩的尊稱），譬如整個世間都發生了火災，後來有些地方，比如不同的村落、國土、城邑的火災熄滅了，但這並非整個世間的火災都熄滅了。如來也是這樣，普遍地在一切世界中，隨順眾生而施行一切佛事。如果在某個佛剎（Buddha-kshetra，佛所居住的國土）中完成佛事後示現入涅槃，這並非所有世界的諸佛都入涅槃。就像一位技藝精湛的幻術師，精通幻術，深諳各種明咒的力量，能在一切三千大千世界中普遍顯現自身，施行各種幻術。在一切村落、國土、城邑中，都普遍地顯現，隨其幻術的力量，或住一劫（kalpa，極長的時間單位），或超過一劫。如果在某個村落或城邑中，完成幻術后隱藏自身，這並非整個世間的幻術都消失了。如來也是這樣，以無量如幻的智慧，善於運用方便勝慧智明，示現一切法界的幻事。如來隨緣顯現，然而如來的法身畢竟安住於法界和虛空界，平等地利益一切眾生。在不同的剎土中，隨順眾生完成度化事業后示現涅槃，但這並非在一個佛剎中入涅槃，一切法界的如來都入涅槃。佛子，菩薩應當這樣理解諸佛。

【English Translation】 English version: The Tathagata (如來，'Thus Come One', an epithet of the Buddha) is also like this. The Dharmadhatu (法界, the realm of all phenomena) sun wheel, with its vast and radiant light, constantly appears from within the Dharmadhatu, universally illuminating and according with all worlds. If sentient beings have a continuous stream of pure thoughts, the Tathagata will appear in their reflections. Although all sentient beings constantly see the reflection of the Tathagata's sun wheel, it is not that the Tathagata appears everywhere at all times. If sentient beings are like broken vessels, with impure thoughts continuously arising, covered by karmic obstacles and afflictions, they will not see the sunlight reflection of the Tathagata. These sentient beings will then think that the Tathagata has entered Nirvana (涅槃, liberation from the cycle of rebirth). However, the thought that the Tathagata has entered Nirvana is not the fault of the Tathagata, but because the continuous stream of good roots of these sentient beings has been damaged. Furthermore, it is also for the sake of transforming and liberating those sentient beings who should be taught by the Great Nirvana Dharma, that the Tathagata manifests entering Nirvana. But in reality, the Tathagata neither comes nor goes, nor does he abide anywhere. Buddha's son (佛子, a respectful term for Bodhisattvas), just as if the entire world were on fire, and later the fire in different villages, countries, and cities were extinguished, it is not that the fire in the entire world is completely extinguished. The Tathagata is also like this, universally performing all Buddha-activities in all worlds, according with sentient beings. If, after performing Buddha-activities in a certain Buddha-kshetra (佛剎, Buddha-field), he manifests entering Nirvana, it is not that all Buddhas in all worlds have entered Nirvana. Just like a skilled illusionist, well-versed in illusion and thoroughly understanding the power of various mantras, can universally manifest his body in all three thousand great thousand worlds, performing various illusions. He universally appears in all villages, countries, and cities, according to the power of his illusion, staying for one kalpa (劫, an extremely long period of time) or more than one kalpa. If, after performing illusions in a certain village or city, he hides his own form, it is not that all illusions in the world have disappeared. The Tathagata is also like this, with immeasurable illusion-like wisdom, skillfully using expedient means and superior wisdom-light, manifesting all the illusions of the Dharmadhatu. The Tathagata appears according to conditions, yet the Dharmakaya (法身, the body of the Dharma) of the Tathagata ultimately abides in the Dharmadhatu and the space realm, equally benefiting all sentient beings. After completing the work of liberation in different Buddha-lands, according with sentient beings, he manifests Nirvana, but it is not that because he enters Nirvana in one Buddha-land, all Tathagatas in all Dharmadhatus enter Nirvana. Buddha's son, Bodhisattvas should understand the Buddhas in this way.

如來大涅槃故。所知無量畢竟無著。法界無邊亦復無中。如虛空界自性廣大。真如無生而亦無滅安住實際。然以方便隨時示現。是故當知。一切世間勿生疲厭。隨先行愿而自安住。一切世間一切剎土。成辦所有諸勝法行。般若波羅蜜多經云。大涅槃者。所謂自性空。妙法蓮華經云。佛言。迦葉。若能覺了彼一切法平等之性。是大涅槃。彼經又云。佛言。善男子。如來諸所作事而皆作已。成佛已來極甚久遠壽命無量。如來常住不入涅槃。為度有情故示現涅槃。何以故。應以如是緣成熟有情故。大悲經云。佛言。大梵。如是此世業盡煩惱盡苦盡。苦緣息滅寂然出離。此說是為涅槃。大梵。此中無復有人了是涅槃。謂業煩惱儘自性清凈。出世品云。諸佛方便開示無邊涅槃之法。梵王問經云。梵王白佛言。世尊。諸出家者。于隨所樂一切相中若能止息。此說是為涅槃。佛言。大梵。此互為緣所成立故。覺智方廣經云。佛言。大目乾連。過去有佛號名稱高顯。彼佛剎中唯聲聞眾。是時有一苾芻名等。觀諸所緣住大乘行。是人曾於無量俱胝那庾多佛所種植善根。于阿耨多羅三藐三菩提心曾無退轉。安住無上大乘法中。欲令嚴凈不可說不可說佛剎。其佛剎中無別有情發菩提心。是時彼苾芻雖廣植善根。然于甚深法中生輕慢心。以是緣

【現代漢語翻譯】現代漢語譯本如來證得大涅槃的緣故，所知之境無量無邊，畢竟沒有執著。法界沒有邊際，也沒有中心。如同虛空界一樣，自性廣大。真如不生不滅，安住在實際之中。然而爲了方便教化，隨時示現各種形象。因此應當知道，一切世間眾生不要生起疲厭之心，隨順先前的行愿而安住。一切世間，一切剎土，成就所有殊勝的佛法修行。《般若波羅蜜多經》說：『大涅槃，就是自性空。』《妙法蓮華經》說：『佛告訴迦葉（Kasyapa，佛陀的弟子）：如果能夠覺悟一切法平等之性，這就是大涅槃。』該經又說：『佛告訴善男子：如來所作之事都已經完成。成佛以來已經極其久遠，壽命無量。如來常住，不入涅槃，爲了度化有情眾生，所以示現涅槃。為什麼呢？應該用這樣的因緣來成熟有情眾生。』《大悲經》說：『佛告訴大梵天（Mahabrahma，印度教的創造之神）：像這樣，此世的業盡、煩惱盡、苦盡，苦的因緣息滅，寂然出離，這被稱作涅槃。大梵天，這裡面沒有人能夠真正瞭解涅槃，所謂業和煩惱都已斷盡，自性清凈。』《出世品》說：『諸佛方便開示無邊涅槃之法。』《梵王問經》說：『梵天（Brahma，印度教的創造之神）稟告佛說：世尊，那些出家之人，如果能夠在隨心所欲的一切現象中止息妄念，這就被稱作涅槃。』佛說：『大梵天，這是互相為緣所成立的。』《覺智方廣經》說：『佛告訴大目乾連（Mahamaudgalyayana，佛陀的弟子）：過去有佛，名為名稱高顯。那位佛的剎土中只有聲聞眾。當時有一位比丘（bhiksu，佛教出家男眾），名叫等，觀察各種所緣，安住于大乘的修行。這個人曾經在無量俱胝那庾多佛（俱胝(koti)和那庾多(Niyuta)都是古代印度數字單位）那裡種植善根，對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）之心從未退轉，安住在無上大乘佛法中，想要莊嚴清凈不可說不可說的佛剎。他的佛剎中沒有其他有情眾生髮起菩提心。當時那位比丘雖然廣泛種植善根，然而對於甚深佛法生起輕慢之心，因為這個緣故』

【English Translation】 English version Because the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) has attained Great Nirvana, what is known is immeasurable and ultimately without attachment. The Dharma Realm is boundless and also without a center. Like the Realm of Empty Space, its self-nature is vast and great. True Thusness is unborn and also unceasing, abiding in actuality. However, for the sake of skillful means, it manifests at any time. Therefore, it should be known that all sentient beings in the world should not give rise to weariness, but should abide in accordance with their previous vows and aspirations. In all worlds and all Buddha-lands, accomplish all the supreme practices of the Dharma. The Prajnaparamita Sutra (Prajnaparamita Sutra, Perfection of Wisdom Sutra) says: 'Great Nirvana is what is called self-nature emptiness.' The Lotus Sutra (Saddharma Pundarika Sutra, Lotus Sutra) says: 'The Buddha said to Kasyapa (Kasyapa, one of the Buddha's chief disciples): 'If one can awaken to the equality of all dharmas, that is Great Nirvana.'' That sutra also says: 'The Buddha said: 'Good man, all the deeds of the Tathagata have already been accomplished. Since becoming a Buddha, it has been extremely long, and his lifespan is immeasurable. The Tathagata always abides and does not enter Nirvana, but manifests Nirvana for the sake of liberating sentient beings. Why? Because sentient beings should be matured by such conditions.'' The Great Compassion Sutra (Maha Karuna Sutra) says: 'The Buddha said to Mahabrahma (Mahabrahma, a major deity): 'Thus, in this world, karma is exhausted, afflictions are exhausted, suffering is exhausted, and the causes of suffering are extinguished, resulting in peaceful liberation. This is said to be Nirvana. Mahabrahma, there is no one here who truly understands Nirvana, which is the exhaustion of karma and afflictions, and the purity of self-nature.'' The Chapter on Transcendence says: 'The Buddhas skillfully reveal the boundless Dharma of Nirvana.' The Brahma's Question Sutra says: 'Brahma (Brahma, a major deity) said to the Buddha: 'World Honored One, if those who have left home can cease their thoughts in all phenomena they desire, this is said to be Nirvana.' The Buddha said: 'Mahabrahma, this is established by mutual conditions.' The Sutra of Vast Awareness and Wisdom says: 'The Buddha said to Mahamudgalyayana (Mahamaudgalyayana, one of the Buddha's chief disciples): 'In the past, there was a Buddha named Renown and Eminence. In that Buddha's land, there were only Sravakas (Sravakas, Hearers, disciples who attain enlightenment by hearing the Buddha's teachings). At that time, there was a Bhiksu (bhiksu, a Buddhist monk) named Equal, who observed all objects of perception and abided in the practice of the Great Vehicle. This person had planted roots of goodness in the presence of countless kotis (koti, a unit of measurement) of nayutas (Niyuta, a unit of measurement) of Buddhas, and his mind had never retreated from Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), abiding in the supreme Great Vehicle Dharma, desiring to adorn and purify unspeakable and unspeakable Buddha-lands. In his Buddha-land, there were no other sentient beings who had generated the mind of Bodhi. At that time, although that Bhiksu widely planted roots of goodness, he gave rise to a mind of contempt for the profound Dharma, and because of this reason'

故當生長壽天。時名稱高顯如來如其所應作佛事已。即時普觀一切佛剎。何等剎中有情不作佛事。還自觀見我剎土中。有一苾芻住大乘行。是菩提器。然彼苾芻有障難事。以生長壽天故。彼之身器不能堪任令其種植菩提善根。是人命終之後。當墮阿鼻大地獄中。亦復不能堪任種植菩提善根。地獄出已生於人中而復聾啞。諸有所作舉手示物。或假他緣方曉其事。是時名稱高顯如來為欲化度彼苾芻故。以善方便。於六十俱胝那庾多生中。捍勞忍苦作諸化事。使令成熟。佛言。大目乾連。汝且觀彼如來大悲心故。為一有情經如是時受其勞苦。乃至彼苾芻機緣成熟安住不退轉地。大目乾連。于汝意云何。彼時名稱高顯如來者。豈異人乎。即現一切義如來是。彼等觀諸所緣苾芻者。即無量光如來是。父子合集經先行品云。佛言。妙吉祥。彼過去世輪迴之中。無量阿僧祇不思議無等比無初際。時有如來名曰帝幢。經于殑伽沙數等世界佛剎。是諸佛剎中諸有情類。皆悉得其五種樂事。或有有情得其欲樂。或得出離樂。或得禪定樂。或得三摩地樂。或得阿耨多羅三藐三菩提樂。而彼有情雖受諸樂然無繫著。譬如飛鳥騰翔空中而得自在。彼諸有情受樂亦然。悉無所著。妙吉祥白佛言。世尊。彼時帝幢如來者。即我世尊釋迦牟尼佛是。入楞

【現代漢語翻譯】現代漢語譯本因此應當生於長壽天。當時名稱高顯如來（Nāma-ucchrita-yaśas，佛名，意為名稱高顯）如其所應地完成了佛事之後，立即普遍觀察一切佛剎（Buddhakṣetra，佛所居住的清凈國土）。哪個佛剎中的有情（Sattva，眾生）沒有在做佛事？然後他自己觀察到自己的剎土中，有一位比丘（Bhikṣu，出家男眾）修習大乘（Mahāyāna，佛教宗派，意為大乘）之行，是菩提（Bodhi，覺悟）之器。然而那位比丘有障難之事，因為他生於長壽天。他的身器不能堪任，無法讓他種植菩提善根。這個人命終之後，應當墮入阿鼻大地獄（Avīci，八大地獄中最苦之處）中，也無法種植菩提善根。從地獄出來后，轉生為人，卻又聾又啞。他所做的一切，只能舉手示意，或者藉助其他因緣才能明白事情。這時，名稱高顯如來爲了化度那位比丘，以善巧方便，在六十俱胝（Koṭi，印度數字單位）那庾多（Nayuta，印度數字單位）生中，忍受辛勞，做了各種化導之事，使他成熟。佛說：『大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）。你且看看那位如來的大悲心，爲了一個有情，經歷瞭如此長的時間，承受了如此多的勞苦，直到那位比丘的機緣成熟，安住在不退轉地（Avaivartika-bhūmi，不會退轉的菩薩果位）。』大目乾連，你認為如何？那時的名稱高顯如來，難道是其他人嗎？就是現一切義如來（Sarvārtha-darśin，佛名，意為現一切義）。那些觀察所緣比丘的人，就是無量光如來（Amitābha，佛名，意為無量光）。《父子合集經》（Pitāputrasamāgama-sūtra）先行品中說：『佛說：妙吉祥（Mañjuśrī，文殊菩薩）。在過去世的輪迴之中，無量阿僧祇（Asaṃkhya，印度數字單位）不可思議、無等比、無初際之時，有一位如來，名叫帝幢（Dhvaja-ketu，佛名，意為帝幢）。他經歷了恒河沙數（Gaṅgā-nadī-vālukā-saṃkhyāta，多到如同恒河沙子數量一般）等世界佛剎。在這些佛剎中的所有有情，都得到了五種快樂之事。或者有些有情得到欲樂，或者得到出離樂，或者得到禪定樂，或者得到三摩地樂，或者得到阿耨多羅三藐三菩提樂（Anuttarā-samyak-saṃbodhi，無上正等正覺）。而那些有情雖然享受各種快樂，卻沒有繫著。譬如飛鳥在空中騰翔，得到自在。那些有情享受快樂也是如此，沒有任何執著。』妙吉祥對佛說：『世尊，那時的帝幢如來，就是我世尊釋迦牟尼佛（Śākyamuni，佛教創始人）啊。』《入楞伽

【English Translation】 English version Therefore, one should be born in the heaven of long life. Then, the Tathāgata Named High Renown (Nāma-ucchrita-yaśas, meaning 'Name of High Renown'), having completed the Buddha-work as it should be, immediately universally observed all Buddha-lands (Buddhakṣetra, pure lands where Buddhas reside). Which realms had sentient beings (Sattva, beings) not performing Buddha-work? Then, he observed in his own Buddha-land that there was a Bhikṣu (Bhikṣu, a male monastic) practicing the Mahāyāna (Mahāyāna, a Buddhist school, meaning 'Great Vehicle') path, who was a vessel for Bodhi (Bodhi, enlightenment). However, that Bhikṣu had obstacles because he was born in the heaven of long life. His physical vessel was not capable of allowing him to plant the roots of Bodhi. After this person's life ended, he would fall into the Avīci Great Hell (Avīci, the most painful of the eight great hells), and he would also be incapable of planting the roots of Bodhi. After emerging from hell, he would be reborn as a human, but would be deaf and mute. Whatever he did, he could only gesture with his hands, or he could only understand things with the help of other conditions. At this time, the Tathāgata Named High Renown, in order to transform and liberate that Bhikṣu, used skillful means, and for sixty Koṭis (Koṭi, an Indian numerical unit) of Nayutas (Nayuta, an Indian numerical unit) of lives, he endured hardship and performed various transformative deeds to mature him. The Buddha said: 'Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's ten great disciples, known for his supernatural powers), you should observe the great compassion of that Tathāgata, who, for the sake of one sentient being, endured such a long time and suffered so much hardship, until that Bhikṣu's opportunity matured and he abided in the ground of non-retrogression (Avaivartika-bhūmi, the stage of a Bodhisattva who will not regress).』 Mahāmaudgalyāyana, what do you think? Was the Tathāgata Named High Renown at that time someone else? He is the Tathāgata Who Manifests All Meanings (Sarvārtha-darśin, meaning 'Who Manifests All Meanings'). Those who observed the Bhikṣu who was the object of their attention are the Tathāgata of Immeasurable Light (Amitābha, meaning 'Immeasurable Light'). The first chapter of the Pitāputrasamāgama-sūtra (Father-Son Meeting Sutra) says: 'The Buddha said: Mañjuśrī (Mañjuśrī, the Bodhisattva of Wisdom), in the past world of reincarnation, during countless Asaṃkhyas (Asaṃkhya, an Indian numerical unit), inconceivable, incomparable, and without beginning, there was a Tathāgata named Dhvaja-ketu (Dhvaja-ketu, meaning 'Banner-Crest'). He passed through Buddha-lands equal to the number of sands in the Ganges River (Gaṅgā-nadī-vālukā-saṃkhyāta, as numerous as the sands of the Ganges). In all those Buddha-lands, all sentient beings obtained five kinds of happiness. Some sentient beings obtained the happiness of desire, some obtained the happiness of liberation, some obtained the happiness of meditation, some obtained the happiness of Samādhi, and some obtained the happiness of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). And although those sentient beings enjoyed all kinds of happiness, they were not attached to them. Just as a bird soars in the sky and obtains freedom, so too did those sentient beings enjoy happiness without any attachment.' Mañjuśrī said to the Buddha: 'World Honored One, the Tathāgata Dhvaja-ketu at that time is our World Honored One Śākyamuni Buddha (Śākyamuni, the founder of Buddhism).' The Laṅkāvatāra

伽經頌云。

我不觀寂靜　　亦不起行相　復無分別心　　故我證涅槃

此中當知。於一乘信解極為難得。此一乘者。而諸經中皆作是說。妙法蓮華經云。我發起一乘為有情說法。所謂佛乘無二無三。十方一切世界法爾如是。何以故。若過去世十方一切世界諸佛如來。皆發起一乘為有情說法。若未來世十方一切世界諸佛如來。亦發起一乘為有情說法。若今現在十方一切世界諸佛如來。復發起一乘為有情說法。所謂佛乘。以是緣故十方世界尚無二乘而可建立。何況有三。真實品云。佛言。妙吉祥。由昔因中一乘境界能具足故。今佛剎中唯一乘法而為出離。而無聲聞緣覺二乘建立。何以故。如來已離種種想故。若有人言。如來或說大乘之法。或說緣覺乘。或說聲聞乘者。是人于如來所起不清凈心不平等心取著之心。大悲經云。佛言。我若說有種種想者。即於法中自生諂曲。然我為諸有情所說諸法。皆悉令于菩提樂欲得大乘法一切智攝。使諸有情同到一切智智之地。是故無彼諸乘分位而可建立。亦無諸地我所建立。亦不建立補特伽羅事。亦無少行及無量行之所建立。復無三乘而可分別。彼無分別性入法界門。但為世俗諦故開示引導方便宣說。勝義諦中唯一乘法。而無有二。般若波羅蜜多經云。佛言。天主。若諸

【現代漢語翻譯】現代漢語譯本：伽經的頌詞說：

『我不執著于寂靜的狀態，也不生起任何行為的表象，更沒有分別判斷的心念，因此我證得了涅槃。』

這裡應當知道，對於一乘（Ekayana，唯一佛乘）的信解是極其難得的。這所謂的一乘，在各種經典中都是這樣說的。《妙法蓮華經》中說：『我發起一乘，為眾生說法，這就是佛乘，沒有第二乘或第三乘。十方一切世界本來就是這樣。』為什麼呢？因為過去世十方一切世界的諸佛如來，都是發起一乘為眾生說法；未來世十方一切世界的諸佛如來，也將發起一乘為眾生說法；現在十方一切世界的諸佛如來，也是發起一乘為眾生說法。這就是佛乘。因為這個緣故，十方世界尚且沒有二乘可以建立，更何況有三乘呢？《真實品》中說：佛說：『妙吉祥（Manjushri，文殊菩薩），由於過去因地中一乘境界能夠具足的緣故，現在我的佛剎中只有一乘法作為出離之道，而沒有聲聞乘（Śrāvakayāna，小乘）和緣覺乘（Pratyekabuddhayāna，中乘）的建立。』為什麼呢？因為如來已經遠離了種種的妄想。如果有人說，如來說過大乘之法，或者說過緣覺乘，或者說過聲聞乘，這個人就是對如來產生了不清凈的心、不平等的心和執著的心。《大悲經》中說：佛說：『如果我說有種種的分別，那就是在佛法中自己產生了諂媚和虛偽。然而我為眾生所說的諸法，都是爲了讓他們在菩提（bodhi，覺悟）中生起喜樂，希望他們得到大乘法（Mahāyāna，大乘）的一切智（sarvajña，一切智慧）的攝持，使眾生一同到達一切智智（sarvajnajnana，對一切法的智慧）的境界。』因此，沒有那些乘的分位可以建立，也沒有我所建立的諸地（bhumi，菩薩的修行階段），也不建立補特伽羅（pudgala，人）的事實，也沒有少量修行和無量修行的建立，更沒有三乘可以分別。那種無分別的自性進入法界之門。但這只是爲了世俗諦（saṃvṛti-satya，相對真理）的緣故，才開示引導，方便宣說。在勝義諦（paramārtha-satya，絕對真理）中，只有一乘法，而沒有第二乘。《般若波羅蜜多經》（Prajñāpāramitā Sūtra，般若波羅蜜多經）中說：佛說：『天主（Devendra，帝釋天），如果諸

【English Translation】 English version: The verses of the Gāthā Sutra say:

'I do not contemplate stillness, nor do I give rise to the appearance of actions, Moreover, I have no discriminating mind, therefore I attain Nirvāṇa (涅槃, cessation of suffering).'

Here it should be known that faith and understanding in the Ekayana (一乘, One Vehicle) is extremely rare. This so-called Ekayana is what is said in various sutras. The Lotus Sutra says: 'I initiate the One Vehicle to teach sentient beings, which is the Buddha Vehicle, without a second or third. All worlds in the ten directions are naturally like this.' Why? Because all Buddhas and Tathāgatas (如來, Thus Come Ones) in the past in all worlds in the ten directions initiated the One Vehicle to teach sentient beings; all Buddhas and Tathāgatas in the future in all worlds in the ten directions will also initiate the One Vehicle to teach sentient beings; all Buddhas and Tathāgatas in the present in all worlds in the ten directions are also initiating the One Vehicle to teach sentient beings. This is the Buddha Vehicle. For this reason, there are not even two vehicles to establish in the worlds of the ten directions, let alone three. The Truthful Chapter says: The Buddha said: 'Manjushri (妙吉祥, Bodhisattva of Wisdom), because the realm of the One Vehicle in past causes was able to be fully complete, now in my Buddha-field, there is only the Dharma of the One Vehicle as a means of liberation, and there is no establishment of the Śrāvakayāna (聲聞乘, Hearer Vehicle) or Pratyekabuddhayāna (緣覺乘, Solitary Realizer Vehicle).' Why? Because the Tathāgata has already departed from all kinds of thoughts. If someone says that the Tathāgata spoke of the Dharma of the Mahāyāna (大乘, Great Vehicle), or spoke of the Pratyekabuddhayāna, or spoke of the Śrāvakayāna, that person has given rise to an impure mind, an unequal mind, and an attached mind towards the Tathāgata. The Great Compassion Sutra says: The Buddha said: 'If I were to say that there are various kinds of thoughts, then I would be generating flattery and deceit within the Dharma itself. However, all the Dharmas that I have spoken for sentient beings are all to cause them to generate joy and desire in Bodhi (菩提, enlightenment), hoping that they will obtain the all-encompassing wisdom (sarvajña, 一切智) of the Mahāyāna Dharma, enabling sentient beings to together reach the realm of all-knowing wisdom (sarvajnajnana, 一切智智).' Therefore, there are no divisions of those vehicles that can be established, nor are there any Bhumis (地, stages) that I have established, nor do I establish the fact of Pudgalas (補特伽羅, individuals), nor is there any establishment of little practice or immeasurable practice, nor are there three vehicles that can be distinguished. That non-discriminating nature enters the gate of the Dharmadhātu (法界, realm of reality). But this is only for the sake of the Saṃvṛti-satya (世俗諦, conventional truth) that it is opened, guided, and expediently proclaimed. In the Paramārtha-satya (勝義諦, ultimate truth), there is only the Dharma of the One Vehicle, and there is no second. The Prajñāpāramitā Sūtra (般若波羅蜜多經, Perfection of Wisdom Sutra) says: The Buddha said: 'Devendra (天主, Lord of the Gods), if all

天子未發阿耨多羅三藐三菩提心者。我當令發阿耨多羅三藐三菩提心。若復不能決定發菩提心者。我亦當令隨喜發於阿耨多羅三藐三菩提心。何以故。彼于生死流中相續不斷故。我意不欲令彼諸善根分有所隱沒。當令于彼最勝法中而有所得。大集會品云。一乘普攝彼一切乘。以其一乘攝諸乘故。同歸一理。普入法界無分別性。總持自在王問經云。佛不說有種種之想。然佛出世。諸所作事悉同一味。法界而無障礙。容受一切有情。自成正覺已。復令諸有情而亦覺了。然後轉妙法輪。所謂不退轉輪。譬如治寶之師。于其寶所但取假色琉璃。先以灰水磨淬令潔。次用黑膩之發而復治之。然其寶師會無疲倦。后以肉汁及以繒帛。重複磨治。又用大藥汁及細妙衣。次第精治。然後瑩潔去其假色同真琉璃。如來亦復如是。知有情界本不清凈。乃為宣說無常苦無我不凈之法。令于輪迴起厭離想。后以聖法調伏方便開導。如來亦不暫生疲倦。后為宣說空無相無愿之法。令其開覺如來之眼。如來亦不暫生疲倦。后為宣說不退轉輪。及說三輪清凈。引導有情令入如來境界之中。平等超越種種因性。咸證如來清凈法性。此說是為世間究竟得無上果。阿惟越致經云。不退轉輪平等故。諸佛說法亦平等。是故如來為下劣信解諸有情類不能解了一乘

【現代漢語翻譯】現代漢語譯本天子如果還沒有發起阿耨多羅三藐三菩提心（無上正等正覺之心），我應當令他們發起阿耨多羅三藐三菩提心。如果他們不能決定發起菩提心，我也應當令他們隨喜讚歎發起阿耨多羅三藐三菩提心。為什麼呢？因為他們在生死輪迴中相續不斷。我不希望他們的善根有所隱沒，應當令他們在最殊勝的佛法中有所得益。《大品般若經》說，一乘（唯一佛乘）普遍攝受其他一切乘（聲聞乘、緣覺乘等）。因為一乘攝受諸乘的緣故，最終都歸於同一真理，普遍進入法界而沒有分別之性。總持自在王問經說，佛不說有種種不同的想法，然而佛出世所做的一切事情都是同一味道，法界沒有障礙，容納一切有情眾生。自己成就正覺之後，又令一切有情眾生也覺悟了，然後轉妙法輪，就是所謂的不退轉輪。譬如治理寶物的人，在寶物中只取出假色的琉璃，先用灰水磨礪使它潔凈，再用黑膩的頭發來治理它，但是治理寶物的人不會感到疲倦。之後用肉汁和繒帛重複磨治，又用大藥汁和細妙的衣服，次第精細地治理，然後使它光亮潔凈，去除它的假色，如同真正的琉璃。如來也是這樣，知道有情眾生的世界本來不清凈，於是為他們宣說無常、苦、無我、不凈的佛法，使他們對於輪迴生起厭離的想法。之後用聖法調伏，用方便法門開導，如來也不會暫時生起疲倦。之後為他們宣說空、無相、無愿的佛法，使他們開悟如來的智慧之眼，如來也不會暫時生起疲倦。之後為他們宣說不退轉輪，以及宣說三輪清凈，引導有情眾生進入如來的境界之中，平等地超越種種因性，都證得如來清凈的法性。這說是世間究竟得到無上果。阿惟越致經說，不退轉輪是平等的，諸佛說法也是平等的。因此，如來為那些信解下劣的有情眾生，不能理解一乘佛法。

【English Translation】 English version If a prince has not yet generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), I shall cause him to generate the mind of Anuttara-samyak-sambodhi. If they are unable to firmly generate the Bodhi mind, I shall also cause them to rejoice and praise the generation of the mind of Anuttara-samyak-sambodhi. Why? Because they are continuously flowing in the cycle of birth and death. I do not wish for their roots of goodness to be concealed in any way; I shall cause them to gain something in the most supreme Dharma. The Great Perfection of Wisdom Sutra says, 'The One Vehicle universally encompasses all other vehicles.' Because the One Vehicle encompasses all vehicles, they ultimately return to the same principle, universally entering the Dharma realm without any differentiating nature. The Sutra of the Question of the King of Total Retention and Sovereignty says, 'The Buddha does not speak of various different thoughts, yet the Buddha's actions in the world are all of the same flavor. The Dharma realm is without obstruction, accommodating all sentient beings. Having attained perfect enlightenment oneself, the Buddha then causes all sentient beings to also awaken, and then turns the wonderful Dharma wheel, which is the so-called non-retrogressive wheel. For example, a master who polishes jewels takes only the imitation-colored lapis lazuli from among the jewels, first polishing it with ash water to make it clean, and then treating it with black, greasy hair. However, the jewel master does not become weary. Afterwards, he repeatedly polishes it with meat juice and silk, and then uses great medicinal juices and fine, exquisite clothing, gradually and meticulously treating it, and then makes it bright and clean, removing its imitation color, like genuine lapis lazuli. The Tathagata is also like this, knowing that the realm of sentient beings is originally impure, and therefore proclaims the Dharma of impermanence, suffering, non-self, and impurity, causing them to generate a sense of aversion to Samsara. Afterwards, the Tathagata subdues them with the holy Dharma and guides them with skillful means, without ever becoming weary. Afterwards, the Tathagata proclaims the Dharma of emptiness, signlessness, and wishlessness, causing them to awaken the eye of the Tathagata, without ever becoming weary. Afterwards, the Tathagata proclaims the non-retrogressive wheel, and speaks of the purity of the three wheels, guiding sentient beings to enter the realm of the Tathagata, equally transcending various causal natures, and all attaining the pure Dharma nature of the Tathagata. This is said to be the ultimate attainment of the supreme fruit in the world. The Aviveyacca Sutra says, 'Because the non-retrogressive wheel is equal, the Dharma teachings of all Buddhas are also equal.' Therefore, the Tathagata speaks for those sentient beings with inferior faith and understanding who cannot understand the One Vehicle.'

法故。乃出娑婆世界五濁時中。以善方便為彼有情。建立佛事使成佛果。勝鬘師子吼經云。諸佛如來方便宣說此涅槃法。從三乘中出生諸乘。然由一乘之法取證阿耨多羅三藐三菩提。入楞伽經云。諸煩惱種子入三摩地三摩缽底。如實覺了住無漏界。復入聲聞緣覺無漏界中。出世勝行圓滿成辦。得不思議法身自在如來。為所化有情成諸善行故。以善方便說種種乘。是故諸如來於種種界中非但說三乘。亦說余乘法。

大乘寶要義論卷第六大正藏第 32 冊 No. 1635 大乘寶要義論

大乘寶要義論卷第七

譯經三藏朝散大夫試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉　詔譯

如華嚴經云。大毗盧遮那解脫吉祥世界中。普遍智焰功德幢王如來。建立無量有情住聲聞地。無量有情成熟緣覺菩提。無量有情成熟迅疾辯才出生菩提。無量有情成熟無垢精進幢出生菩提。無量有情成熟法辯才出生菩提。無量有情成熟根清凈辯才出生菩提。無量有情成熟十力諸行圓滿出生菩提。無量有情安住法城現前境界一乘出生菩提。無量有情於一切處隨現種種神通一乘理法出生菩提。無量有情建立諸行普攝無量方便出生菩提。無量有情安住三摩地分位理法出生菩提。無量有情安住一切所緣境界清凈道場理法出

【現代漢語翻譯】現代漢語譯本：因此，（諸佛）才會在娑婆世界（Saha World，指我們所居住的充滿煩惱的世界）五濁惡世之中，以善巧方便為那些有情眾生，建立佛事，使他們成就佛果。《勝鬘師子吼經》說：『諸佛如來方便宣說這涅槃（Nirvana，佛教術語，指解脫）之法，從三乘（Three Vehicles，指聲聞乘、緣覺乘、菩薩乘）中出生諸乘，然而最終以一乘（One Vehicle，指唯一的成佛之道）之法證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』《入楞伽經》說：『諸煩惱種子進入三摩地（Samadhi，禪定）和三摩缽底（Samapatti，正定），如實覺了，安住于無漏界（無煩惱的境界）。』又進入聲聞（Śrāvaka，聽聞佛法而悟道的修行者）和緣覺（Pratyekabuddha，靠自己領悟而證道的修行者）的無漏界中，出世間的殊勝行為圓滿成就，得到不可思議的法身自在如來（Dharmakaya，佛的法性身）。爲了所化度的有情眾生能夠成就各種善行，（佛）以善巧方便宣說種種乘。因此，諸如來在種種世界中，不僅宣說三乘，也宣說其他的乘法。

《大乘寶要義論》卷第六大正藏第 32 冊 No. 1635 《大乘寶要義論》

現代漢語譯本：《大乘寶要義論》卷第七

譯經三藏朝散大夫試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉詔譯

如《華嚴經》所說，在大毗盧遮那（Vairocana，光明遍照）解脫吉祥世界中，普遍智焰功德幢王如來，建立無量有情安住于聲聞地，無量有情成熟緣覺菩提，無量有情成熟迅疾辯才出生菩提，無量有情成熟無垢精進幢出生菩提，無量有情成熟法辯才出生菩提，無量有情成熟根清凈辯才出生菩提，無量有情成熟十力（Ten Powers，如來的十種力量）諸行圓滿出生菩提，無量有情安住法城現前境界一乘出生菩提，無量有情於一切處隨現種種神通一乘理法出生菩提，無量有情建立諸行普攝無量方便出生菩提，無量有情安住三摩地分位理法出生菩提，無量有情安住一切所緣境界清凈道場理法出生菩提。

【English Translation】 English version: Therefore, (the Buddhas) emerge from the Saha World (Saha World, referring to the world we live in, full of afflictions) during the five turbid ages, using skillful means to establish Buddha-activities for those sentient beings, enabling them to achieve Buddhahood. The Śrīmālādevī Siṃhanāda Sūtra says: 'The Tathāgatas (Tathāgata, one of the titles of the Buddha) expediently proclaim this Dharma of Nirvana (Nirvana, a Buddhist term referring to liberation), from the Three Vehicles (Three Vehicles, referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are born various vehicles, yet ultimately, with the Dharma of the One Vehicle (One Vehicle, referring to the sole path to Buddhahood), they attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' The Laṅkāvatāra Sūtra says: 'The seeds of all afflictions enter Samadhi (Samadhi, meditative concentration) and Samapatti (Samapatti, perfect concentration), truly realizing and abiding in the realm of non-outflow (the realm without afflictions).' Furthermore, they enter the realm of non-outflow of the Śrāvakas (Śrāvaka, practitioners who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment through self-realization), the supreme worldly conduct is perfectly accomplished, obtaining the inconceivable Dharmakaya (Dharmakaya, the Dharma body of the Buddha), the self-mastery of the Tathāgata. For the sake of sentient beings to be transformed and guided, so that they may accomplish various virtuous deeds, (the Buddha) expediently proclaims various vehicles. Therefore, the Tathāgatas, in various realms, not only proclaim the Three Vehicles, but also proclaim other vehicle-dharmas.

Treatise on the Essential Meaning of the Mahāyāna Jewel, Volume 6 Taisho Tripitaka, Volume 32, No. 1635, Treatise on the Essential Meaning of the Mahāyāna Jewel

English version: Treatise on the Essential Meaning of the Mahāyāna Jewel, Volume 7

Translated by the Tripiṭaka Master Chao San Da Fu, Acting Vice Minister of the Court of Imperial Sacrifices, Guangfan Master, Purple-robed Śramaṇa, Your Servant Wei Jing, et al., under Imperial Decree

As the Avataṃsaka Sūtra says, in the Auspicious World of Liberation of the Great Vairocana (Vairocana, the all-illuminating one), the Tathāgata Universal Wisdom Flame Merit Banner King establishes countless sentient beings abiding in the Śrāvaka ground, countless sentient beings maturing in Pratyekabuddha Bodhi, countless sentient beings maturing in swift eloquence, giving rise to Bodhi, countless sentient beings maturing in stainless vigor banner, giving rise to Bodhi, countless sentient beings maturing in Dharma eloquence, giving rise to Bodhi, countless sentient beings maturing in root purity eloquence, giving rise to Bodhi, countless sentient beings maturing in the Ten Powers (Ten Powers, the ten powers of the Tathāgata), all practices perfected, giving rise to Bodhi, countless sentient beings abiding in the Dharma city, the present realm of the One Vehicle, giving rise to Bodhi, countless sentient beings in all places manifesting various supernormal powers, the One Vehicle principle and Dharma, giving rise to Bodhi, countless sentient beings establishing all practices, universally gathering countless expedient means, giving rise to Bodhi, countless sentient beings abiding in the divisions of Samadhi, the principle and Dharma, giving rise to Bodhi, countless sentient beings abiding in all object-related realms, the pure Bodhimaṇḍa principle and Dharma, giving rise to Bodhi.

生菩提。無量有情發菩薩菩提心。無量有情住菩薩道。無量有情安住清凈波羅蜜多道。無量有情住菩薩初地乃至住于菩薩十地。

此中應知。菩薩常以正法攝受一切。何等是正法攝受。如信力入印法門經云。佛言。妙吉祥。正法攝受故即菩薩攝受。菩薩攝受故即正法攝受。正法攝受故一切有情攝受。一切有情攝受故即佛種不斷所作成就。又若欲令佛種不斷。欲破一切有情諸業煩惱。欲閉一切惡趣之門。欲受無量無數轉輪聖王上妙快樂。及梵王帝釋護世等樂。欲斷一切惡魔罥索。乃至欲成阿耨多羅三藐三菩提果者。悉當以其正法攝受。此中應問。初發心菩薩以少善根。彼當云何攝受正法。如菩薩藏經云。菩薩若具四種法者。彼即不減菩提。轉生當作轉輪聖王。如其願力即得一切善根。隨轉得如大力堅固那羅延身。彼得轉輪聖王已修四梵行。生於梵世為梵天主。何等為四。一者菩薩若見如來塔廟故壞。發勤勇心而為治飾。乃至以一泥團作其供獻。二者於四衢道或阛阓之所建立如來高顯妙塔。或冢廟像。或隨立幢相。或但豎剎竿。或安如來形像。或別別安布如來諸相。所謂轉法輪相。或復逾城出家之相。或菩提樹下成正覺相。或現大神通降魔車相。或示現入大涅槃相。或忉利天下降之相。三者若見聲聞弟子眾中有離間

【現代漢語翻譯】生起菩提心（Bodhi-citta，覺悟之心）。無量無邊的眾生髮起菩薩的覺悟之心。無量無邊的眾生安住于菩薩道。無量無邊的眾生安住于清凈的波羅蜜多（Pāramitā，到彼岸）之道。無量無邊的眾生安住于菩薩的初地，乃至安住于菩薩的十地。

對此應當知曉，菩薩常常以正法來攝受一切眾生。什麼是正法攝受呢？正如《信力入印法門經》所說：佛說：『妙吉祥（Mañjuśrī，文殊菩薩）。正法攝受的緣故，就是菩薩的攝受。菩薩攝受的緣故，就是正法的攝受。正法攝受的緣故，就是一切有情的攝受。一切有情攝受的緣故，就是佛種不斷，所作皆能成就。』又如果想要佛種不斷，想要破除一切有情的諸業煩惱，想要關閉一切惡趣之門，想要享受無量無數轉輪聖王（Cakravartin，擁有輪寶的聖王）的上妙快樂，以及梵王、帝釋（Indra，天帝）、護世等快樂，想要斬斷一切惡魔的罥索，乃至想要成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的果位，都應當以正法來攝受。

對此應當問：初發心的菩薩以微少的善根，他們應當如何攝受正法呢？正如《菩薩藏經》所說：菩薩如果具足四種法，他們就不會減少菩提，轉生后將成為轉輪聖王，如其所愿就能得到一切善根，隨之轉生得到如大力堅固的那羅延（Nārāyaṇa，毗濕奴神）之身。他們得到轉輪聖王后，修習四梵行，生於梵世成為梵天之主。哪四種呢？一是菩薩如果見到如來的塔廟破損，發起勤奮勇猛之心而為之修繕裝飾，乃至以一團泥土作為供養。二是於四通八達的道路或熱鬧的集市之處，建立如來高大顯眼的妙塔，或者墳墓寺廟的佛像，或者隨意建立幢幡，或者僅僅豎立剎竿，或者安放如來的形像，或者分別安布如來的各種形象，比如轉法輪相，或者逾城出家之相，或者菩提樹下成正覺相，或者顯現大神通降伏魔軍之相，或者示現進入大涅槃之相，或者忉利天（Trāyastriṃśa，三十三天）下降之相。三是如果見到聲聞弟子眾中有離間

【English Translation】 Generating Bodhi (Bodhi-citta, the mind of enlightenment). Immeasurable sentient beings generate the Bodhi mind of a Bodhisattva. Immeasurable sentient beings abide in the Bodhisattva path. Immeasurable sentient beings abide in the path of pure Pāramitā (perfection). Immeasurable sentient beings abide in the first Bhumi (stage) of a Bodhisattva, even up to abiding in the tenth Bhumi of a Bodhisattva.

Regarding this, it should be known that Bodhisattvas constantly embrace all beings with the true Dharma. What is embracing with the true Dharma? As the 'Faith Power Entering the Seal Dharma' Sutra says: The Buddha said, 'Mañjuśrī (Manjushri Bodhisattva), because of embracing with the true Dharma, it is the Bodhisattva's embracing. Because of the Bodhisattva's embracing, it is the true Dharma's embracing. Because of the true Dharma's embracing, it is the embracing of all sentient beings. Because of the embracing of all sentient beings, the Buddha-seed is continuous, and all actions are accomplished.' Furthermore, if one wishes the Buddha-seed to be continuous, wishes to destroy all karmic afflictions of sentient beings, wishes to close the gates of all evil realms, wishes to receive the immeasurable and countless supreme bliss of a Chakravartin (wheel-turning king), as well as the bliss of Brahma, Indra (the lord of gods), and the protectors of the world, wishes to sever all snares of evil demons, and even wishes to attain the fruit of Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment), one should embrace with the true Dharma.

Regarding this, one should ask: How should a Bodhisattva who has just generated the Bodhi mind, with little merit, embrace the true Dharma? As the 'Bodhisattva Treasury Sutra' says: If a Bodhisattva possesses four qualities, their Bodhi will not diminish, and they will be reborn as a Chakravartin. According to their wishes, they will obtain all good roots, and subsequently be reborn with a body as strong and firm as Nārāyaṇa (Vishnu). After becoming a Chakravartin, they will cultivate the four Brahmavihāras (divine abodes), and be born in the Brahma realm as the lord of Brahma. What are the four? First, if a Bodhisattva sees a dilapidated stupa or temple of the Tathagata (Buddha), they generate diligent and courageous mind to repair and adorn it, even offering a clod of mud. Second, at crossroads or in marketplaces, they erect a tall and conspicuous stupa of the Tathagata, or an image in a tomb or temple, or randomly erect banners, or simply raise a flagpole, or place an image of the Tathagata, or separately arrange various images of the Tathagata, such as the image of turning the Dharma wheel, or the image of leaving home, or the image of attaining enlightenment under the Bodhi tree, or the image of displaying great supernatural powers to subdue the armies of Mara (demon), or the image of demonstrating entering into the great Nirvana, or the image of descending from Trāyastriṃśa (the Heaven of Thirty-three). Third, if one sees discord among the assembly of Śrāvaka (hearer) disciples

者為作和合。四者于如來教中。若見正法欲減滅時。乃至一四句偈勇力護持。使彼流通令不忘失。又于正法或說法師皆為攝受。乃至損棄身命終不捨法。寶云經云。佛言。善男子。菩薩若具十種法者。即能攝受正法。何等為十。一者於後末世后五百歲正法減時。如來教中起雜亂事。而諸有情多住邪道。息滅智燈無正師授。爾時應以廣大經典。具大威力攝廣大義。如一切法母者尊重供養。受持讀誦宣說解釋。二者以甚深經為他演說。解釋開示使其解了。三者于修正道人所發生歡喜清凈之心。四者得歡喜已為彼攝受。五者以無著心為他說法使其聽受。六者于說法人所起師尊想。七者于其正法起甘露想。八者又于正法如良藥想。九者不惜身命希求正法。十者以所得法如說修行。是為十法。寂靜決定神變經云。佛言。賢護。菩薩若具四種法者。即能攝受正法。何等為四。一者于自快樂而不愛著。二者施於他人上妙快樂。三者具大悲心。四者求法無厭。彼經又云。過去世時無垢威光王。于大高如來所。千歲之中種諸善根。以一切樂具供養彼佛。及以四事給施八萬四千諸苾芻眾。如是過千歲已。彼大高如來告無垢威光王言。大王。如是滿足千歲于如來所行諸施法。若比勤行求法菩薩一出入息中所有善根。百分不及一。乃至烏波尼殺

【現代漢語翻譯】現代漢語譯本這四種行為被稱為『作和合』（促進和諧）。在這四種情況下，如果有人在如來（Tathagata，佛陀）的教法中，看到正法（Saddharma，真正的佛法）有衰減滅亡的危險，乃至哪怕是一句四句偈（佛經中的四句詩），都要勇敢地護持，使之流通，不被遺忘。並且對於正法或者說法師（Dharmabhanaka，宣講佛法的人）都要攝受（接受、支援），乃至犧牲自己的生命也終不捨棄佛法。《寶云經》（Ratnamegha Sutra）中說，佛說：『善男子，菩薩如果具備十種法，就能攝受正法。是哪十種呢？一是在末法時代，后五百歲，正法衰減的時候，如來的教法中出現雜亂的事情，而且很多眾生都住在邪道中，熄滅了智慧之燈，沒有真正的老師傳授。這時，應該以廣大的經典，具備大威力的，攝取廣大意義的，比如《一切法母》（Sarvadharmamatrka，一切法的根源）這樣的經典，尊重供養，受持讀誦，宣說解釋。二是將甚深的經典為他人演說，解釋開示，使他們理解明白。三是對修正道的人所生起的歡喜清凈之心。四是得到歡喜之後為他們攝受。五是以無著（不執著）之心為他人說法，使他們聽受。六是對說法的人產生師長的尊敬之想。七是對正法產生甘露（不死之藥）之想。八是對正法產生良藥之想。九是不惜身命地希求正法。十是以所得到的法如實修行。這就是十種法。』《寂靜決定神變經》（Samadhinirharana-vikurvita-sutra）中說，佛說：『賢護（Bhadrapala，菩薩名），菩薩如果具備四種法，就能攝受正法。是哪四種呢？一是不貪愛自己的快樂。二是將殊勝的快樂施與他人。三是具有大悲心。四是求法沒有厭足。』該經又說，過去世的時候，無垢威光王（Vimalaprabha-raja）在大高如來（Mahavyuha-tathagata）那裡，一千年中種植各種善根，用一切的快樂用具供養那位佛，並且用四事（飲食、衣服、臥具、醫藥）供給八萬四千位比丘（Bhiksu，出家修行的男子）。這樣經過一千年后，那位大高如來告訴無垢威光王說：『大王，這樣圓滿一千年在如來那裡行各種佈施，如果與勤奮求法的菩薩一次呼吸之間所產生的善根相比，百分之一都比不上，乃至烏波尼殺（Upanisad，奧義書）。』

【English Translation】 English version These four actions are called 'making harmony' (promoting harmony). In these four situations, if someone in the Tathagata's (Buddha's) teachings sees that the Saddharma (true Dharma) is in danger of declining and perishing, even if it is just a four-line verse (a four-line poem in the Buddhist scriptures), they should bravely protect it, so that it can be circulated and not be forgotten. And for the Saddharma or the Dharmabhanaka (preacher of the Dharma), they should be accepted (accepted, supported), and even if they sacrifice their own lives, they will never abandon the Dharma. The Ratnamegha Sutra says, the Buddha said: 'Good man, if a Bodhisattva possesses ten dharmas, he can embrace the Saddharma. What are the ten? First, in the age of the end of the Dharma, in the last five hundred years, when the Dharma is declining, when chaotic things appear in the Tathagata's teachings, and many sentient beings live in evil ways, extinguishing the lamp of wisdom, and there is no true teacher to teach. At this time, one should use vast scriptures, possessing great power, embracing vast meanings, such as the Sarvadharmamatrka (the source of all dharmas), respect, offer, uphold, recite, explain and interpret. Second, explain the profound scriptures to others, explain and enlighten them, so that they can understand. Third, the joy and purity that arises in the hearts of those who practice the right path. Fourth, after gaining joy, accept them. Fifth, speak the Dharma to others with a non-attached mind, so that they can listen. Sixth, have the thought of respecting the Dharma speaker as a teacher. Seventh, have the thought of nectar (immortal medicine) for the Saddharma. Eighth, have the thought of good medicine for the Saddharma. Ninth, seek the Saddharma without cherishing life. Tenth, practice the Dharma obtained as it is said. These are the ten dharmas.' The Samadhinirharana-vikurvita-sutra says, the Buddha said: 'Bhadrapala (name of a Bodhisattva), if a Bodhisattva possesses four dharmas, he can embrace the Saddharma. What are the four? First, do not be greedy for your own happiness. Second, give supreme happiness to others. Third, have great compassion. Fourth, there is no satisfaction in seeking the Dharma.' The sutra also says that in the past, Vimalaprabha-raja (Immaculate Light King) planted various good roots at Mahavyuha-tathagata (Great Lofty Tathagata) for a thousand years, offering that Buddha with all kinds of joyful implements, and providing the four necessities (food, clothing, bedding, medicine) to 84,000 Bhiksus (monks). After a thousand years, that Mahavyuha-tathagata told Vimalaprabha-raja: 'Great King, if you fulfill a thousand years of various almsgiving at the Tathagata's place, if compared with the good roots produced by a Bodhisattva who diligently seeks the Dharma in one breath, it is not even one percent, even the Upanisad.'

曇分亦不及一。何況于正法中乃至一四句偈勤行宣說解釋其義。彼福邊際我不能說。大王。且置是事。正使如是滿足千歲。盡諸所有佈施供養。總以為聚施一遊方苾芻。如是或施諸苾芻眾。若於勤行宣說講授菩薩所。以樂法故於彼尊重。起于凈信持以飲食。生如是心。我為求正。法故以此飲食而為獻施。以前佈施之法比此善根。百分不及一。乃至烏波尼殺曇分亦不及一。如來秘密經云。所有菩薩福蘊。若比攝受正法福蘊。此復倍多。正使一切諸佛勤劬宣說經俱胝劫。尚不能得受持正法福蘊邊際。何等正法。如勝鬘師子吼經云。此正法者即是大乘增語。何以故。大乘出生聲聞緣覺之乘及世出世間一切。善法故。法集經云。彼正法攝受者。所謂於一切如來諸說甚深甚深經典。宣說講授專注思惟。是為正法攝受。當知諸菩薩。若依著有所得行。雖經無量時供養諸如來。于彼彼佛所然不得授記。況覆成菩提。如梵王問經云。佛言。大梵。我於一劫若過一劫。宣說彼彼如來名字。若我供養是諸如來。或復于彼我修梵行及修六波羅蜜多。我于彼彼佛所未得授記。何以故。我于有所得行而依著故。若我爾時于然燈如來所。才見彼佛即得無生法忍。彼佛世尊與我授起。我于爾時超過一切有所得行。而復圓滿六波羅蜜多。于甚深法中能生

信解。所有諸菩薩自利利他最勝諸行。悉得周畢。大集經月藏品云。佛言。月藏。彼勝義諦即能成就阿耨多羅三藐三菩提。不共一切聲聞緣覺所有。是故世俗諦不能成就阿耨多羅三藐三菩提最上善根及辦諸勝行。月藏如人持以爝火不能枯涸甚深大海。彼世俗諦亦復如是。尚不能涸自煩惱海。況復為他諸有情類。此中何能信解甚深之法。如菩薩藏經云。菩薩有二種慧。一者從他聲聞。二者自心深固作意。此中何等是從他聲聞。若有菩薩雖復樂修諸相應行。然于菩薩藏正法不樂聽受。又不樂聞諸聖法律。于定中少味而為喜足。慢心熾盛故墮增上慢。而彼菩薩不能解脫生老病死憂悲苦惱。亦不解脫六趣輪迴。又復不能解脫苦蘊。以彼緣故如來說言從他聲聞。而此所聞不能解脫老死等法。何等是為深固作意。所謂菩薩自作是學。無所有法而可和合非不和合。是深固行。此深固行即是非行增語。彼如是聲。若前際若后際。如實伺察。從何所生復從何滅。又若言說若義理。若斷若證。若已說若當說。彼等一切如實伺察。無過去相無未來相無現在相可得。即一切法自性寂滅。自性寂靜自性圓滿。畢究無生無起無實。應觀諸法畢竟涅槃。若如是觀即無所觀亦非無觀。此名正觀。況復一切法如實可觀邪。是即無所觀。此無所觀亦即無生增

【現代漢語翻譯】現代漢語譯本信解。所有諸菩薩自利利他最殊勝的修行，都能圓滿完成。《大集經·月藏品》中說，佛說：『月藏，那勝義諦就能成就阿耨多羅三藐三菩提（無上正等正覺），不與一切聲聞（聽聞佛法之弟子）緣覺（獨自悟道者）共有。』因此，世俗諦不能成就阿耨多羅三藐三菩提最上的善根，也不能辦成各種殊勝的修行。月藏，比如有人拿著小火把，不能使深邃的大海乾涸。那世俗諦也像這樣，尚且不能使自己的煩惱之海乾涸，更何況是爲了其他有情眾生呢？這其中怎麼能信解甚深的佛法呢？如《菩薩藏經》中說：『菩薩有兩種智慧，一是聽聞他人之聲而得，二是自心深入而堅定地思惟。』這其中什麼是聽聞他人之聲而得呢？如果有的菩薩雖然喜歡修習各種相應的修行，卻不喜歡聽聞菩薩藏的正法，也不喜歡聽聞諸聖的法律，在禪定中稍微得到一點滋味就感到滿足，因為傲慢心熾盛而墮入增上慢（未證得的以為已證得）。這樣的菩薩不能解脫生老病死憂悲苦惱，也不能解脫六道輪迴，又不能解脫苦蘊。因為這個緣故，如來說是從他聲聞。而這所聽聞的不能解脫老死等法。什麼是深入而堅定地思惟呢？就是菩薩自己這樣學習：無所有法既可以和合，也可以不和合，這是深入而堅定的修行。這深入而堅定的修行就是非行的另一種說法。他像這樣，對於前際（過去）、后際（未來），如實地觀察，從哪裡產生，又從哪裡滅亡。又對於言說、義理，斷除、證得，已經說的、將要說的，他們一切都如實地觀察，沒有過去相、沒有未來相、沒有現在相可以得到，就是一切法自性寂滅，自性寂靜，自性圓滿，最終無生無起無實。應當觀諸法畢竟涅槃。如果這樣觀，就沒有所觀，也不是沒有觀，這叫做正觀。更何況一切法如實可觀呢？這就是無所觀。這無所觀也就是無生增語。

【English Translation】 English version Faith and Understanding. All the most excellent practices of self-benefit and benefiting others by all Bodhisattvas are fully accomplished. The 'Moon Treasury' chapter of the Great Collection Sutra states: 'The Buddha said, Moon Treasury, that ultimate truth can achieve Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), which is not shared by all Sravakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own). Therefore, conventional truth cannot achieve the supreme roots of goodness of Anuttara-samyak-sambodhi, nor can it accomplish various excellent practices. Moon Treasury, it is like a person holding a small torch who cannot dry up the deep ocean. Conventional truth is also like this; it cannot even dry up its own ocean of afflictions, let alone do so for other sentient beings. How can one have faith and understanding of the profound Dharma in this?' As the Bodhisattva Treasury Sutra states: 'Bodhisattvas have two kinds of wisdom: one is from hearing others, and the other is from deep and firm contemplation in one's own mind.' Among these, what is from hearing others? If a Bodhisattva enjoys practicing various corresponding practices but does not enjoy listening to the correct Dharma of the Bodhisattva Treasury, nor does he enjoy hearing the laws of the sages, and is content with a little taste in meditation, and falls into arrogance due to the intensity of pride, then that Bodhisattva cannot be liberated from birth, old age, sickness, death, sorrow, and suffering, nor can he be liberated from the cycle of the six realms, nor can he be liberated from the aggregates of suffering. Because of this reason, the Tathagata says it is from hearing others. And what is heard cannot liberate one from the laws of old age and death, etc. What is deep and firm contemplation? It is what Bodhisattvas learn themselves: that the law of non-existence can both harmonize and not harmonize; this is deep and firm practice. This deep and firm practice is another way of saying non-practice. He, like this, truly observes the past and future, where it arises from and where it ceases. Also, for speech, meaning, cutting off, realization, what has been said, and what will be said, he truly observes all of them, and no past, future, or present aspect can be obtained, which is that all dharmas are inherently extinguished, inherently tranquil, inherently complete, ultimately without birth, without arising, without reality. One should contemplate that all dharmas ultimately reach Nirvana. If one contemplates in this way, there is nothing to contemplate, nor is it not contemplating; this is called correct contemplation. How much more so is it that all dharmas can be truly contemplated? This is nothing to contemplate. This nothing to contemplate is also the increase of non-birth.'

語。若一切法無生即不越正理。若一切法平等即佛法平等。如是所說。是為不越。正理。此說名為深固作意。如是乃能解入最上甚深正法。父子合集經云。佛告凈飯王言。大王。若或空劫時中。或有梵天樓閣出現於前。七寶所成彼堅實性。若生起時從何所來。如是欲界他化自在天。化樂天。兜率天。夜摩天。忉利天。四大王天。是等諸天樓閣悉現七寶所成。又鐵圍山大鐵圍山。堅實一聚金剛所成。是等諸山彼堅實性從何所來。又須彌山。你民達啰山。持雙山。持軸山。持金剛山。朅那裡酟山。尾那怛酤山。馬耳山。善見山。大善見山。烏咎誐盧山。香醉山雪山。及余黑山。悉現於前。乃至一切三千大千世界。而悉出現。且彼須彌山王去地八萬由旬。其堅實性悉集現前從何所來。大王。若此世界成后。大地火然。大水漂流。大風鼓擊。其火亙空所有煙燼悉無所現。如酥或油投火中燒亦無煙燼。其水漂時無餘可得。如鹽投水而悉混融亦無有餘。其風鼓擊無少物可現。如毗嵐風當吹鼓時。何有飛鳥而可得現。此三千大千世界亦復如是。火然水漂風鼓之時。無餘可見。彼堅實性如是壞滅。從何所去。此說外地界內地界亦然。及余諸界若內若外亦復如是。是故一切法生時無所從來。滅時亦無所去。彼等有生決定皆空。生已亦復自

【現代漢語翻譯】語。若一切法無生，即不違背正理。若一切法平等，即佛法平等。這樣所說的，就是不違背正理。這被稱為深固作意。這樣才能理解並進入最上甚深的正法。《父子合集經》中說，佛告訴凈飯王說：『大王，如果在空劫時期中，或者有梵天的樓閣出現在面前，那是七寶所成的堅實之物，它生起時是從哪裡來的呢？像欲界中的他化自在天、化樂天、兜率天、夜摩天、忉利天、四大王天，這些天人的樓閣都顯現為七寶所成。還有鐵圍山、大鐵圍山，是堅實的一團金剛所成，這些山的堅實性是從哪裡來的呢？還有須彌山（Mount Sumeru，宇宙中心）、你民達啰山、持雙山、持軸山、持金剛山、朅那裡酟山、尾那怛酤山、馬耳山、善見山、大善見山、烏咎誐盧山、香醉山、雪山，以及其餘的黑山，都顯現在面前，乃至一切三千大千世界都顯現出來。且說那須彌山王，離地八萬由旬（yojana，古印度長度單位），它的堅實性全部聚集顯現，是從哪裡來的呢？大王，如果這個世界形成之後，大地燃起大火，大水漂流，大風鼓動，那火燒遍天空，所有的煙塵都無處顯現，就像酥油或油脂投入火中燃燒，也沒有煙塵。那水漂流時，沒有剩餘的東西可以得到，就像鹽投入水中，全部混合融化，也沒有剩餘。那風鼓動時，沒有少許東西可以顯現，就像毗嵐風（violent wind）吹動時，哪裡有飛鳥可以顯現呢？這三千大千世界也是這樣，火燒、水漂、風鼓之時，沒有剩餘的東西可以看見。那些堅實之物這樣壞滅，是從哪裡去了呢？』這裡所說的外地界、內地界也是這樣，以及其餘的諸界，無論是內還是外，也都是這樣。所以一切法生起時沒有從哪裡來，滅去時也沒有到哪裡去。它們的存在，決定都是空性的。生起之後，也還是自

【English Translation】 Word. If all dharmas are without arising, then they do not contradict the right principle. If all dharmas are equal, then the Buddha's Dharma is equal. What is said in this way does not contradict the right principle. This is called profound and firm intention. Only in this way can one understand and enter the supreme and profound right Dharma. The Father-Son Assembly Sutra says, the Buddha told King Suddhodana, 'Great King, if in a kalpa (aeon) of emptiness, a Brahma palace appears before you, made of seven treasures and of solid nature, from where does it come when it arises? Like the Paranirmita-vasavartin Devas (Heaven of those who delight in transforming things created by others), Nirmanarati Devas (Heaven of those who delight in transformation), Tushita Devas (Heaven of satisfaction), Yama Devas (Heaven of timely cessation), Trayastrimsha Devas (Heaven of the Thirty-three), and the Four Heavenly Kings, all these devas' palaces appear to be made of seven treasures. Also, Mount Chakravada (iron ring mountains), Maha-chakravada (great iron ring mountains), a solid mass made of diamond, from where does the solid nature of these mountains come? Also, Mount Sumeru (Mount Sumeru, center of the universe), Mount Nimindara, Mount Sudarsana, Mount Yugamdhara, Mount Karavika, Mount Trakuta, Mount Vinataka, Mount Asvakarna, Mount Samjna, Mount Mahasamjna, Mount Ujjayanta, Mount Gandhamadana, Mount Himavat, and the remaining black mountains, all appear before you, even all the three thousand great thousand worlds appear. And Mount Sumeru, eighty thousand yojanas (yojana, ancient Indian unit of length) away from the ground, its solid nature is all gathered and appears, from where does it come? Great King, if after this world is formed, the earth is set on fire, great waters flow, and great winds blow, the fire burns through the sky, and all the smoke and ashes do not appear anywhere, just like ghee or oil thrown into the fire burns without smoke or ashes. When the water flows, nothing remains to be obtained, just like salt thrown into water, it all mixes and dissolves, and nothing remains. When the wind blows, nothing can be seen, just like when a violent wind (violent wind) blows, where can birds be seen? This three thousand great thousand world is also like this, when fire burns, water flows, and wind blows, nothing remains to be seen. Where do those solid things go when they are destroyed like this?' What is said here about the outer earth realm and the inner earth realm is also like this, and the remaining realms, whether inner or outer, are also like this. Therefore, when all dharmas arise, they do not come from anywhere, and when they cease, they do not go anywhere. Their existence is definitely empty. After arising, they are still self-

性皆空。阿阇世王經云。爾時阿阇世王。于其宮中飯佛世尊及諸菩薩聲聞大眾。盥手滌器已。于妙吉祥菩薩之前。肅恭而坐聽受正法。王言。菩薩愿今為我解除惡作。妙吉祥言。大王。假使殑伽沙數等諸佛世尊亦復不能為汝解除惡作。阿阇世王聞是語已驚怖無救煙絕躄地。是時尊者大迦葉即告王言。止止大王。勿生驚怖。此妙吉祥菩薩善能為汝說自因緣。應作是問。以何緣故菩薩作如是說。時阿阇世王從地徐起。白妙吉祥菩薩言。以何緣故菩薩作如是說。妙吉祥言。大王。于汝意云何。汝心有所緣觀佛世尊邪。王言。不也。妙吉祥言。汝今云何觀心生邪。王言。不也。妙吉祥言。觀心滅邪。王言。不也。妙吉祥言。觀有為法邪。王言。不也。妙吉祥言。觀佛世尊于有為法有表示邪。王言。不也。妙吉祥言。大王。于汝意云何。若諸法中無法可觀者。而容有法可解除邪。王言。不也。妙吉祥言。大王。以此緣故我作是說。假使殑伽沙數等諸佛世尊亦不能為汝解除惡作。複次大王。若此空中或煙或塵欲染虛空。于汝意云何是彼煙塵能染空不。王言。不也。妙吉祥言。大王。又或有人作如是言。我欲清凈虛空。而彼虛空其能凈不。王言。不也。妙吉祥言。大王。如來亦復如是與虛空等。說一切法本來相續自性無染。彼無有法

【現代漢語翻譯】現代漢語譯本：自性本空。《阿阇世王經》中說：當時阿阇世王（Ajatasattu，人名）在他的宮中供養佛世尊以及各位菩薩、聲聞大眾。洗手擦拭器皿完畢后，在妙吉祥菩薩（Manjushri，文殊菩薩的另一種稱謂）面前，恭敬地坐下聽受佛法。阿阇世王說：『菩薩，希望您現在能為我解除惡作（kukkritya，後悔）。』妙吉祥菩薩說：『大王，即使有恒河沙數那麼多的佛世尊，也不能為您解除惡作。』阿阇世王聽了這話，驚恐萬分，覺得無處可求救，像煙滅了一樣癱倒在地。這時，尊者大迦葉（Mahakasyapa，佛陀十大弟子之一）就對阿阇世王說：『大王，不要驚慌。這位妙吉祥菩薩很善於為您講述您自己的因緣。您應該這樣問：因為什麼緣故，菩薩會這樣說？』當時，阿阇世王從地上慢慢起來，對妙吉祥菩薩說：『因為什麼緣故，菩薩會這樣說？』妙吉祥菩薩說：『大王，您認為如何？您的心有所緣而觀察佛世尊嗎？』阿阇世王說：『不是的。』妙吉祥菩薩說：『您現在是怎樣觀察心生起的呢？』阿阇世王說：『不是的。』妙吉祥菩薩說：『觀察心滅去的嗎？』阿阇世王說：『不是的。』妙吉祥菩薩說：『觀察有為法（samskrta，因緣和合而生的法）嗎？』阿阇世王說：『不是的。』妙吉祥菩薩說：『觀察佛世尊對於有為法有所表示嗎？』阿阇世王說：『不是的。』妙吉祥菩薩說：『大王，您認為如何？如果在諸法中沒有法可以觀察，那麼會有法可以解除嗎？』阿阇世王說：『不是的。』妙吉祥菩薩說：『大王，因為這個緣故，我才這樣說，即使有恒河沙數那麼多的佛世尊，也不能為您解除惡作。』再次，大王，如果在這虛空中，有煙或塵想要污染虛空，您認為這些煙塵能污染虛空嗎？』阿阇世王說：『不能。』妙吉祥菩薩說：『大王，又或者有人這樣說：我想要清凈虛空，那麼虛空能被清凈嗎？』阿阇世王說：『不能。』妙吉祥菩薩說：『大王，如來（Tathagata，佛的稱號之一）也像虛空一樣，說一切法本來相續，自性沒有污染，那裡沒有法。』

【English Translation】 English version: All natures are empty. The Ajatasattu Sutra says: At that time, King Ajatasattu (Ajatasattu, name of a person) in his palace offered food to the World Honored One Buddha, as well as all the Bodhisattvas and Sravakas. Having washed his hands and cleaned the vessels, he respectfully sat before the Bodhisattva Manjushri (Manjushri, another name for Manjushri Bodhisattva) to listen to the Dharma. The King said, 'Bodhisattva, I wish you would now dispel my remorse (kukkritya, regret).' Manjushri said, 'Great King, even Buddhas as numerous as the sands of the Ganges could not dispel your remorse.' Upon hearing this, King Ajatasattu was terrified and helpless, collapsing to the ground like extinguished smoke. At that time, the Venerable Mahakasyapa (Mahakasyapa, one of the ten great disciples of the Buddha) said to the King, 'Stop, Great King, do not be afraid. This Bodhisattva Manjushri is skilled at explaining your own causes and conditions. You should ask: For what reason does the Bodhisattva say such things?' Then, King Ajatasattu slowly rose from the ground and said to Bodhisattva Manjushri, 'For what reason does the Bodhisattva say such things?' Manjushri said, 'Great King, what do you think? Does your mind have an object when observing the World Honored One Buddha?' The King said, 'No.' Manjushri said, 'How do you now observe the arising of the mind?' The King said, 'No.' Manjushri said, 'Observe the cessation of the mind?' The King said, 'No.' Manjushri said, 'Observe conditioned dharmas (samskrta, dharmas arising from causes and conditions)?' The King said, 'No.' Manjushri said, 'Observe the World Honored One Buddha having a representation in conditioned dharmas?' The King said, 'No.' Manjushri said, 'Great King, what do you think? If there is no dharma to be observed among all dharmas, then can there be a dharma to be dispelled?' The King said, 'No.' Manjushri said, 'Great King, for this reason, I say that even Buddhas as numerous as the sands of the Ganges could not dispel your remorse.' Furthermore, Great King, if in this space there is smoke or dust that wants to pollute the space, what do you think, can that smoke and dust pollute the space?' The King said, 'No.' Manjushri said, 'Great King, or if someone says, I want to purify the space, can that space be purified?' The King said, 'No.' Manjushri said, 'Great King, the Tathagata (Tathagata, one of the titles of the Buddha) is also like space, saying that all dharmas are originally continuous, and their self-nature is without defilement, there is no dharma there.'

若染若凈而實可觀。是中復何有所解除。大王。我於是義如實正觀故作是說。假使殑伽沙數等諸佛世尊亦不能為汝解除惡作。複次大王。諸佛世尊內心非有所得非有所起。外亦非所得非所起。何以故。一切法自性無所起。若法自性無所起故。即無處容受有所起性。何以故。一切法自性無所起故即無所成。一切法無所成故即無所集。一切法無集故即無出生。一切法無出生故即法離性。一切法離性故即無能作行。一切法無能作行故即無有生。一切法無有生故即無異熟法。一切法無異熟故即無起作。一切法無起作故即無所染。一切法無染故即自性明亮。一切法自性明亮故即法清凈。一切法清凈故即虛空等。一切法虛空等故即無對治。一切法無對治故即離於二。一切法離二故即離二邊。一切法離二邊故即法無邊。一切法無邊故即無涯際。一切法無涯際故即無究竟。一切法無究竟故即無所緣。一切法無所緣故即於一切處無顛倒住。一切法於一切處無顛倒住故即常樂我凈悉不可得。一切法常故即無動轉相應。一切法凈故即自性明亮所成一切法樂故即無分別相應。一切法我自性故即無我表示相應。一切法無惡作故即內心寂止。一切法無實故即勝義諦無所安立。一切法寂靜故即遍寂相。一切法無我故即我我所相離。一切法無味故即解脫

【現代漢語翻譯】現代漢語譯本：如果（事物）看起來像是被污染或純凈，但實際上是可以觀察的。那麼，其中還有什麼需要解除的呢？大王（指國王，此處為對話者）。我因為如實地正確觀察了這個道理，所以才這樣說。即使有像恒河沙數那麼多的諸佛世尊，也不能為你解除惡作（指因做錯事而產生的後悔或不安）。再者，大王。諸佛世尊內心沒有所得，也沒有所起（指念頭的生起）。外在也沒有所得，也沒有所起。為什麼呢？因為一切法的自性是沒有生起的。如果法的自性沒有生起，那麼就沒有地方容納生起的性質。為什麼呢？因為一切法的自性沒有生起，所以就沒有成就。一切法沒有成就，所以就沒有聚集。一切法沒有聚集，所以就沒有出生。一切法沒有出生，所以法就離開了自性。一切法離開了自性，所以就沒有能動的行為。一切法沒有能動的行為，所以就沒有生。一切法沒有生，所以就沒有異熟法（指由業力所產生的果報）。一切法沒有異熟，所以就沒有起作（指造作）。一切法沒有造作，所以就沒有污染。一切法沒有污染，所以自性是明亮的。一切法自性明亮，所以法是清凈的。一切法清凈，所以與虛空相等。一切法與虛空相等，所以沒有對治（指用來對治煩惱的方法）。一切法沒有對治，所以就離開了二元對立。一切法離開了二元對立，所以就離開了兩個邊（指常見和斷見）。一切法離開了兩個邊，所以法是沒有邊際的。一切法沒有邊際，所以就沒有盡頭。一切法沒有盡頭，所以就沒有究竟。一切法沒有究竟，所以就沒有所緣（指攀緣的對象）。一切法沒有所緣，所以在一切處都沒有顛倒的住著。一切法在一切處都沒有顛倒的住著，所以常、樂、我、凈（佛教對涅槃的描述）都是不可得的。一切法是常，所以沒有動轉相應。一切法是凈，所以是自性明亮所成就的。一切法是樂，所以沒有分別相應。一切法是我自性，所以沒有我表示相應。一切法沒有惡作，所以內心寂止。一切法沒有真實，所以勝義諦（指最高的真理）沒有安立。一切法寂靜，所以是普遍寂靜的相。一切法無我，所以與我及我所（指與我相關的事物）的相分離。一切法沒有味道，所以是解脫。

【English Translation】 English version: If (things) appear as if they are tainted or pure, but in reality, they are observable. Then, what is there to be released within them? O King (referring to the king, the interlocutor here). I say this because I have truly and correctly observed this principle. Even if there were Buddhas, World Honored Ones, as numerous as the sands of the Ganges River, they could not relieve you of your remorse (referring to the regret or unease arising from wrongdoing). Furthermore, O King. The Buddhas, World Honored Ones, have no attainment within their minds, nor do they have any arising (referring to the arising of thoughts). Externally, there is also no attainment, nor any arising. Why is that? Because the self-nature of all dharmas (laws, phenomena) is without arising. If the self-nature of dharmas is without arising, then there is no place to accommodate the nature of arising. Why is that? Because the self-nature of all dharmas is without arising, therefore there is no accomplishment. All dharmas have no accomplishment, therefore there is no accumulation. All dharmas have no accumulation, therefore there is no birth. All dharmas have no birth, therefore the dharma is devoid of self-nature. All dharmas are devoid of self-nature, therefore there is no active conduct. All dharmas have no active conduct, therefore there is no birth. All dharmas have no birth, therefore there are no Vipaka (karmic results). All dharmas have no Vipaka, therefore there is no activity. All dharmas have no activity, therefore there is no defilement. All dharmas have no defilement, therefore their self-nature is luminous. All dharmas have a luminous self-nature, therefore the dharma is pure. All dharmas are pure, therefore they are equal to space. All dharmas are equal to space, therefore there is no antidote (referring to methods to counteract afflictions). All dharmas have no antidote, therefore they are free from duality. All dharmas are free from duality, therefore they are free from the two extremes (referring to eternalism and nihilism). All dharmas are free from the two extremes, therefore the dharma is boundless. All dharmas are boundless, therefore there is no end. All dharmas have no end, therefore there is no ultimate. All dharmas have no ultimate, therefore there is no object of clinging (referring to objects of attachment). All dharmas have no object of clinging, therefore they dwell without inversion in all places. All dharmas dwell without inversion in all places, therefore permanence, bliss, self, and purity (the Buddhist description of Nirvana) are unattainable. All dharmas are permanent, therefore there is no corresponding movement. All dharmas are pure, therefore they are accomplished by self-luminous nature. All dharmas are blissful, therefore there is no corresponding discrimination. All dharmas are of self-nature, therefore there is no corresponding self-representation. All dharmas have no remorse, therefore the mind is stilled. All dharmas have no reality, therefore the Paramartha-satya (ultimate truth) is not established. All dharmas are tranquil, therefore they are universally tranquil in appearance. All dharmas are without self, therefore they are separated from the appearance of self and what belongs to self. All dharmas have no taste, therefore it is liberation.

相。一切法離名故即名差別不可得。一切法無分別故即種種性離。一切法一味故即解脫普攝。一切法離相故即無相際。一切法無相故即無解了所緣清凈。一切法空故即一切見作皆離。一切法無愿故即超越三世。一切法三世斷故即過去未來現在皆不可得。一切法涅槃普攝故即畢竟無生。大王。于汝意云何。若法無生復無積集。是中還能有所染不。王言。不也。妙吉祥言。又復有法可解除邪。王言。不也。妙吉祥言。大王。由如是故如來知一切法與涅槃等。乃於是中無有惡作而能解除。是故大王。彼深固相應。當如是行。以無顛倒心應當如實作其伺察。如伺察已隨伺察時。無有少法可取可舍亦無有法而可共住。若一切法不共住故。此說是為輕安。若法輕安即法寂靜。若法寂靜是即法自性。若法自性即無自性。一切法無自性故即無主宰。大王。于中應作忍法。即此亦復無法可作。何以故。大王。所作寂靜故。如是了者當證涅槃。此中亦復無法可作。亦非無作。若作若非作。此說皆歸涅槃寂靜。

大乘寶要義論卷第七大正藏第 32 冊 No. 1635 大乘寶要義論

大乘寶要義論卷第八

譯經三藏朝散大夫試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉　詔譯

爾時阿阇世王。持以價直百千上

【現代漢語翻譯】現代漢語譯本相（lakṣaṇa，特徵）。一切法遠離名稱，因此名為差別不可得。一切法沒有分別，因此種種自性皆遠離。一切法同一味道，因此解脫普遍攝受。一切法遠離相狀，因此沒有相的邊際。一切法沒有相狀，因此沒有能理解的所緣清凈。一切法是空性，因此一切見解造作都遠離。一切法沒有愿求，因此超越過去、現在、未來三世。一切法三世斷絕，因此過去、未來、現在都不可得。一切法涅槃普遍攝受，因此畢竟沒有生起。大王，你認為如何？如果法沒有生起，也沒有積聚，其中還能有什麼染污嗎？國王說：『不能。』妙吉祥（Mañjuśrī，文殊菩薩）說：『又有什麼法可以解除嗎？』國王說：『不能。』妙吉祥說：『大王，因為這樣，如來知道一切法與涅槃相等，因此其中沒有惡作而能解除。所以大王，那深固相應，應當這樣修行。以沒有顛倒的心，應當如實地作伺察。如伺察之後，隨伺察之時，沒有少許法可以取捨，也沒有法可以共同安住。如果一切法不共同安住，這說是為輕安。如果法輕安，就是法寂靜。如果法寂靜，就是法自性。如果法自性，就是沒有自性。一切法沒有自性，就是沒有主宰。大王，其中應當作忍法，即使這樣也沒有法可作。為什麼呢？大王，所作是寂靜的緣故。如此瞭解的人應當證得涅槃。此中也沒有法可作，也不是沒有作。作或者非作，這都歸於涅槃寂靜。』《大乘寶要義論》卷第七大正藏第 32 冊 No. 1635 《大乘寶要義論》《大乘寶要義論》卷第八譯經三藏朝散大夫試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉詔譯爾時阿阇世王（Ajātaśatru，未生怨王）。持以價直百千上

【English Translation】 English version Lakṣaṇa (相, characteristic). Because all dharmas are apart from names, they are called differences that cannot be obtained. Because all dharmas have no distinctions, all kinds of natures are separated. Because all dharmas have one taste, liberation is universally embraced. Because all dharmas are apart from characteristics, there is no boundary of no-characteristics. Because all dharmas have no characteristics, there is no object of understanding that is pure. Because all dharmas are empty, all views and actions are separated. Because all dharmas have no wishes, they transcend the three times (past, present, and future). Because all dharmas have the three times cut off, the past, future, and present are all unattainable. Because all dharmas are universally embraced by Nirvāṇa (涅槃), there is ultimately no arising. Great King, what do you think? If a dharma has no arising and no accumulation, can there still be any defilement in it? The King said, 'No.' Mañjuśrī (妙吉祥, Bodhisattva of wisdom) said, 'Is there any dharma that can be removed?' The King said, 'No.' Mañjuśrī said, 'Great King, because of this, the Tathāgata (如來) knows that all dharmas are equal to Nirvāṇa, and therefore there is no evil action that can be removed. Therefore, Great King, that deep and solid correspondence should be practiced in this way. With a mind free from inversion, one should truly make observations. After observing, and at the time of observing, there is not a little dharma that can be taken or abandoned, nor is there a dharma that can be lived with together. If all dharmas do not live together, this is said to be lightness and ease. If a dharma is light and easy, then it is dharma tranquility. If a dharma is tranquil, then it is the nature of dharma. If a dharma is the nature of dharma, then it is no-self-nature. Because all dharmas have no self-nature, there is no master. Great King, one should practice forbearance in it, and even then there is no dharma to be practiced. Why? Great King, because what is done is tranquil. One who understands in this way should attain Nirvāṇa. There is also no dharma to be done in this, nor is it non-doing. Whether doing or non-doing, this all returns to the tranquility of Nirvāṇa.' 《Mahayana Jewel Essentials Treatise》 Volume 7 Taisho Tripitaka Volume 32 No. 1635 《Mahayana Jewel Essentials Treatise》《Mahayana Jewel Essentials Treatise》 Volume 8 Translated by Tripitaka Chao San Da Fu Shi Honglu Shaoqing Guangfan Master, bestowed with purple robe, Shramana Chen Weijing, etc., by imperial order At that time, King Ajātaśatru (阿阇世王, King who was not yet born). Holding with a value of hundreds of thousands of superior

妙㲲衣獻施妙吉祥菩薩。而菩薩不肯受之。其王即以此妙㲲衣被妙吉祥菩薩之身。衣未著身。菩薩即時隱而不現。王既不見菩薩之身。但聞空中聲曰。大王。汝若能見妙吉祥菩薩身相。即能見汝所有惡作。若見惡作。如是即見彼一切法。如見一切法亦然可見所施㲲衣。若汝不能見亦然如是見。大王。汝若能見。有身相者。如是乃以㲲衣奉施。其王即時復以㲲衣。各各遍施一切菩薩聲聞大眾。及其宮人婇女眷屬。而悉不見彼彼身相。其王即時入定觀察。都無少色為眼所見。無境相可現。是中唯存自身想轉。又聞如是空中聲曰。汝若能見自身相者。如是乃以㲲衣奉施。王即自觀亦不見有自身之相。爾時乃離一切色想。又聞空中聲曰。大王。汝若如是無少色相若粗若細而可見者。亦然如是應見惡作。亦然如是見一切法。若汝不見彼即離見。彼離見中若汝可見此即非見。大王。若非見若非不見。此為正見。若如是見一切法者亦即非見。大王。此非見者。是為正見。爾時阿阇世王於一切法所對疑惑悉得遠離。從定起已重複觀彼一切大眾亦悉不見。幻士仁賢經云。菩薩有四種法思惟經義。何等為四。一者緣法生起非無作因。二者無法可生亦無補特伽羅性。三者若法緣生彼生無性。四者于甚深法中無差別門。亦不壞菩提。菩薩十住經

【現代漢語翻譯】現代漢語譯本：阿阇世王將精美的㲲（dié）衣獻給妙吉祥菩薩（Mañjuśrī Bodhisattva，即文殊菩薩）。但菩薩不肯接受。國王便將這精美的㲲衣披在妙吉祥菩薩的身上。衣裳還未及身，菩薩立刻隱沒不見。國王既已看不見菩薩的身影，只聽見空中有聲音說：『大王，你如果能看見妙吉祥菩薩的身相，就能看見你所做的一切惡業。如果能看見惡業，就能看見一切諸法。如能看見一切諸法，也就能看見所施捨的㲲衣。如果你不能看見，也同樣如此。大王，你如果能看見有身相的人，才能將㲲衣奉獻給他們。』國王立刻又將㲲衣，一一普遍地施捨給一切菩薩、聲聞大眾，以及他的宮人、婇女、眷屬，但都看不見他們的身相。國王立刻入定觀察，完全沒有絲毫顏色為眼睛所見，沒有境界相可以顯現，其中唯有自身之想在運轉。又聽見空中有聲音說：『你如果能看見自身之相，才能將㲲衣奉獻出去。』國王便自己觀察，也看不見有自身之相。這時便遠離了一切色想。又聽見空中有聲音說：『大王，你如果像這樣沒有絲毫色相，無論是粗是細而可以看見的，也應該像這樣看見惡業，也應該像這樣看見一切諸法。如果你看不見它，那就離開了見。在這離開見之中，如果你能看見，這就不是見。大王，若非見，若非不見，這就是正見。如果像這樣看見一切諸法，也就是非見。大王，這非見，就是正見。』這時，阿阇世王（Ajātaśatru）對於一切法所產生的疑惑都得以遠離。從禪定中起來后，再次觀察一切大眾，也全都看不見。幻士仁賢經中說，菩薩有四種法來思惟經義。是哪四種呢？一是緣法生起，並非沒有造作之因。二是無法可生，也沒有補特伽羅（Pudgala，即'人'或'有情'）的自性。三是若法由因緣而生，其生則無自性。四是在甚深之法中沒有差別之門，也不會破壞菩提（Bodhi，即'覺悟'）。菩薩十住經（Daśabhūmika Sūtra）。

【English Translation】 English version: King Ajātaśatru offered a fine ṭaṅka (a kind of cloth) to Mañjuśrī Bodhisattva (Bodhisattva of Wisdom). But the Bodhisattva refused to accept it. The king then draped the fine ṭaṅka over the body of Mañjuśrī Bodhisattva. Before the cloth touched his body, the Bodhisattva immediately disappeared. The king, no longer seeing the Bodhisattva's form, heard a voice in the sky saying: 'Great King, if you can see the form of Mañjuśrī Bodhisattva, you can see all the evil deeds you have committed. If you can see evil deeds, you can see all dharmas (teachings, phenomena). If you can see all dharmas, you can also see the ṭaṅka you have offered. If you cannot see, it is the same. Great King, if you can see those with form, then you can offer the ṭaṅka to them.' The king immediately offered the ṭaṅka to all the Bodhisattvas, Śrāvakas (disciples), and the great assembly, as well as his palace women, consorts, and retinue, but he could not see their forms. The king immediately entered into samādhi (meditative absorption) and observed that there was not a single color visible to the eye, no object that could appear. Only the thought of himself remained. Again, he heard a voice in the sky saying: 'If you can see your own form, then you can offer the ṭaṅka.' The king then observed himself but could not see his own form. At that moment, he was free from all thoughts of form. Again, he heard a voice in the sky saying: 'Great King, if you have no form, whether gross or subtle, that can be seen, then you should see evil deeds in the same way, and you should see all dharmas in the same way. If you do not see it, then you are free from seeing. If you can see in this freedom from seeing, then it is not seeing. Great King, if it is neither seeing nor not seeing, this is right seeing. If you see all dharmas in this way, then it is also non-seeing. Great King, this non-seeing is right seeing.' At that moment, King Ajātaśatru was freed from all doubts about all dharmas. After rising from samādhi, he observed the entire assembly again, but he could not see them at all. The Illusionist Worthy Sutra says that Bodhisattvas have four dharmas for contemplating the meaning of the sutras. What are the four? First, dharmas arise from conditions, not without a cause. Second, no dharma can be born, and there is no self-nature of a Pudgala (person, sentient being). Third, if a dharma arises from conditions, its arising has no self-nature. Fourth, in the profound dharma, there is no gate of differentiation, and it does not destroy Bodhi (enlightenment). Daśabhūmika Sūtra (Ten Stages Sutra).

云。佛言。妙吉祥。諸菩薩有五法令得安隱能清凈初地。何等為五。一者若於無所緣解脫智中自安住已。復令他人亦悉安住無所緣解脫智中。是為菩薩得安隱法。二者此無所緣解脫智即無二無二清凈緣法無生。此解脫中自安住已。復令他人亦悉安住緣法無生解脫法中。是為菩薩得安隱法。三者彼緣法無生即諸緣自性無生一切法無所有處。此解脫中自安住已。復令他人亦悉安住一切法無所有處解脫法中。是為菩薩得安隱法。四者彼一切法無所有處即諸分位分別悉無自性智觀如虛空。此解脫中自安住已。復令他人亦悉安住如虛空智解脫法中。是為菩薩得安隱法。五者此如虛空智即無雜亂無依止離心意識之智。此解脫中自安住已。復令他人亦悉安住離心意識之智解脫法中。是為菩薩得安隱法。當知彼中離心意識之智。即是無發悟。有所得智是為五法。勝思惟梵天所問經云。梵天問光網菩薩言。一切法深固邪。一切法非深固邪。菩薩言。如汝梵天。復云何說。一切法是深固非深固邪。梵天言。若非思惟即一切法深固。若心與思惟有所和合即非深固。又一切法離相此即深固。若復離中有所和合此即是為差別所行。若差別中有所行者。即諸所作皆非深固。菩薩言。若爾者云何諸法而可生乎。梵天言。善男子。若自境界離清凈實際中

【現代漢語翻譯】現代漢語譯本：云：佛說：『妙吉祥（Manjushri，文殊菩薩）。諸菩薩有五種法，能得安穩，能清凈初地（first bhumi，菩薩修行階位的第一層）。是哪五種呢？第一，如果自己安住在無所緣解脫智中，又令他人也都能安住在無所緣解脫智中，這就是菩薩獲得安穩之法。第二，這無所緣解脫智，即是無二（non-duality）的，無二清凈緣法無生（the unorigination of conditioned phenomena）。自己安住在這解脫中，又令他人也都能安住在緣法無生解脫法中，這就是菩薩獲得安穩之法。第三，那緣法無生，即是諸緣自性無生，一切法無所有之處。自己安住在這解脫中，又令他人也都能安住在一切法無所有之處解脫法中，這就是菩薩獲得安穩之法。第四，那一切法無所有之處，即是諸分位分別都無自性，以智慧觀照如同虛空。自己安住在這解脫中，又令他人也都能安住在如虛空智解脫法中，這就是菩薩獲得安穩之法。第五，這如虛空智，即是無雜亂，無依止，遠離心意識之智。自己安住在這解脫中，又令他人也都能安住在離心意識之智解脫法中，這就是菩薩獲得安穩之法。應當知道，那離心意識之智，即是無發悟（non-arising）。有所得智（the wisdom of attainment）就是這五種法。』《勝思惟梵天所問經》說：梵天問光網菩薩說：『一切法是深固（deep and solid）的嗎？一切法不是深固的嗎？』菩薩說：『如你梵天，又該如何說呢？一切法是深固還是非深固呢？』梵天說：『若非思惟，即一切法深固。若心與思惟有所和合，即非深固。又一切法離相（free from characteristics），這即是深固。若又在離相中有所和合，這即是差別所行。若在差別中有所行者，即諸所作皆非深固。』菩薩說：『若是這樣，那麼諸法又如何能生起呢？』梵天說：『善男子，若自境界遠離清凈實際中，』

【English Translation】 English version: Thus: The Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom). Bodhisattvas have five dharmas by which they can attain peace and purify the first bhumi (first bhumi, the first level of a Bodhisattva's practice). What are the five? First, if one dwells in the wisdom of non-objectified liberation and also causes others to dwell in the wisdom of non-objectified liberation, this is the dharma of peace attained by a Bodhisattva. Second, this wisdom of non-objectified liberation is non-dual (non-duality), the unorigination of conditioned phenomena (the unorigination of conditioned phenomena). Having dwelt in this liberation, and also causing others to dwell in the dharma of liberation of the unorigination of conditioned phenomena, this is the dharma of peace attained by a Bodhisattva. Third, that unorigination of conditioned phenomena is the unorigination of the self-nature of all conditions, the place where all dharmas are without anything. Having dwelt in this liberation, and also causing others to dwell in the dharma of liberation where all dharmas are without anything, this is the dharma of peace attained by a Bodhisattva. Fourth, that place where all dharmas are without anything is where all divisions and distinctions are without self-nature, and wisdom contemplates as empty as space. Having dwelt in this liberation, and also causing others to dwell in the dharma of liberation of wisdom like empty space, this is the dharma of peace attained by a Bodhisattva. Fifth, this wisdom like empty space is wisdom without confusion, without reliance, and apart from mind, consciousness, and intellect. Having dwelt in this liberation, and also causing others to dwell in the dharma of liberation of wisdom apart from mind, consciousness, and intellect, this is the dharma of peace attained by a Bodhisattva. Know that the wisdom apart from mind, consciousness, and intellect is non-arising (non-arising). The wisdom of attainment (the wisdom of attainment) is these five dharmas.' The Vimalakirti Nirdesa Sutra says: Brahma asked the Bodhisattva Light-net: 'Are all dharmas deep and solid (deep and solid)? Are all dharmas not deep and solid?' The Bodhisattva said: 'As you, Brahma, how should you say it? Are all dharmas deep and solid or not deep and solid?' Brahma said: 'If there is no thinking, then all dharmas are deep and solid. If the mind is combined with thinking, then it is not deep and solid. Also, all dharmas are free from characteristics (free from characteristics), and this is deep and solid. If there is combination in being free from characteristics, then this is the conduct of differentiation. If there is conduct in differentiation, then all actions are not deep and solid.' The Bodhisattva said: 'If that is so, then how can dharmas arise?' Brahma said: 'Good man, if one's own realm is apart from the pure reality,'

諸法乃生。七百頌般若波羅蜜多經云。佛言。妙吉祥。汝修般若波羅蜜多時。當何所住而修般若波羅蜜多。妙吉祥白佛言。世尊。我修般若波羅蜜多時。都無所住而修般若波羅蜜多。佛言。妙吉祥。無住云何修般若波羅蜜多邪。妙吉祥言。世尊。我修般若波羅蜜多時。實無法可住。佛言。妙吉祥。汝修般若波羅蜜多時。有何等善根若增若減。妙吉祥言。世尊。我于彼時無少善根若增若減。世尊。諸修般若波羅蜜多者。悉無有法若增若減。妙吉祥菩薩神變品云。有天子白妙吉祥菩薩言。如汝所說。少能有人解了其義。妙吉祥言。天子。以我所說佛智甚深。若少若多不能解了。何以故。佛智無著。無分別。不可記。不可說。非作用。非語言道。離心意識。若少知若遍知。非易解了。天子言。若佛智不能知者。而諸聲聞何能解了。菩薩云何住不退轉。妙吉祥言。天子。如來以善方便假文字智隨為開覺。是智無文字。譬如火中求火其何所得。天子。如來亦復如是。若最初便說廣大佛智。即無有情能知佛智。是故如是宣說種類之語開示彼智。是智無文字。天子言。妙吉祥。何等是為種類之語。妙吉祥言。天子。若說持戒及制止法。或說般若波羅蜜多相應之法。或說入解菩提分法。此等所說。是為種類之語。天子。若說離生離滅之

【現代漢語翻譯】現代漢語譯本諸法由此而生。《七百頌般若波羅蜜多經》中，佛陀說道：『妙吉祥（Manjushri，文殊菩薩）。你修習般若波羅蜜多（Prajnaparamita，智慧到彼岸）時，應當安住於何處來修習般若波羅蜜多呢？』妙吉祥菩薩回答佛陀說：『世尊。我修習般若波羅蜜多時，不住于任何地方而修習般若波羅蜜多。』佛陀說：『妙吉祥。不住于任何地方，如何修習般若波羅蜜多呢？』妙吉祥菩薩說：『世尊。我修習般若波羅蜜多時，實在沒有法可以安住。』佛陀說：『妙吉祥。你修習般若波羅蜜多時，有什麼樣的善根會增長或減少呢？』妙吉祥菩薩說：『世尊。我在那時沒有絲毫善根會增長或減少。世尊。那些修習般若波羅蜜多的人，沒有任何法會增長或減少。』《妙吉祥菩薩神變品》中記載，有天子問妙吉祥菩薩說：『如你所說，很少有人能夠理解其中的含義。』妙吉祥菩薩說：『天子。因為我所說的佛智非常深奧，無論是少還是多，都無法理解。為什麼呢？因為佛智沒有執著，沒有分別，不可記錄，不可言說，沒有作用，不是語言能夠表達的，遠離心意識。無論是略微知道還是普遍知道，都不容易理解。』天子說：『如果佛智都不能被理解，那麼諸位聲聞（Sravaka，聽聞佛法者）又怎麼能夠理解呢？菩薩（Bodhisattva，立志成佛的修行者）如何安住于不退轉的境界呢？』妙吉祥菩薩說：『天子。如來（Tathagata，佛的稱號之一）以善巧方便，藉助文字的智慧，隨順眾生的根器來開啟覺悟。但真正的智慧是沒有文字的。譬如在火中尋找火，又怎麼能夠找到呢？』『天子。如來也是這樣。如果一開始就說廣大的佛智，就沒有眾生能夠理解佛智。所以才這樣宣說各種型別的語言，來開示那真正的智慧。而那智慧是沒有文字的。』天子問：『妙吉祥。什麼是各種型別的語言呢？』妙吉祥菩薩說：『天子。如果說持戒以及制止惡行的法，或者說與般若波羅蜜多相應的法，或者說進入和理解菩提分法（Bodhipaksika-dharmas，三十七道品），這些所說的，就是各種型別的語言。天子。如果說遠離生滅的……』

【English Translation】 English version Thus all dharmas arise. In the 'Seven Hundred Verse Prajnaparamita Sutra', the Buddha said: 'Manjushri (Manjushri, the Bodhisattva of Wisdom), when you cultivate Prajnaparamita (Prajnaparamita, Perfection of Wisdom), where should you abide to cultivate Prajnaparamita?' Manjushri Bodhisattva replied to the Buddha: 'World Honored One, when I cultivate Prajnaparamita, I do not abide anywhere while cultivating Prajnaparamita.' The Buddha said: 'Manjushri, without abiding anywhere, how do you cultivate Prajnaparamita?' Manjushri said: 'World Honored One, when I cultivate Prajnaparamita, there is truly no dharma in which I can abide.' The Buddha said: 'Manjushri, when you cultivate Prajnaparamita, what kind of wholesome roots increase or decrease?' Manjushri said: 'World Honored One, at that time, I have no wholesome roots that increase or decrease. World Honored One, those who cultivate Prajnaparamita have no dharmas that increase or decrease.' In the 'Chapter on the Miraculous Transformations of Manjushri Bodhisattva', a deva (deva, a celestial being) asked Manjushri Bodhisattva: 'As you say, few people can understand its meaning.' Manjushri said: 'Deva, because the Buddha's wisdom I speak of is very profound, whether little or much, it cannot be understood. Why? Because Buddha's wisdom has no attachment, no discrimination, cannot be recorded, cannot be spoken, has no function, is not the path of language, is apart from mind and consciousness. Whether knowing a little or knowing completely, it is not easy to understand.' The deva said: 'If Buddha's wisdom cannot be known, how can the Sravakas (Sravaka, a hearer of the Buddha's teachings) understand it? How do Bodhisattvas (Bodhisattva, one who aspires to Buddhahood) abide in non-retrogression?' Manjushri said: 'Deva, the Tathagata (Tathagata, one of the titles of the Buddha) uses skillful means, employing the wisdom of language to awaken beings according to their capacities. But true wisdom has no language. It is like seeking fire in fire; what can be obtained?' 'Deva, the Tathagata is also like this. If the vast Buddha wisdom were spoken of from the beginning, no sentient being would be able to understand it. Therefore, such kinds of language are spoken to reveal that wisdom. And that wisdom has no language.' The deva asked: 'Manjushri, what are the kinds of language?' Manjushri said: 'Deva, if one speaks of upholding precepts and restraining from evil, or speaks of dharmas corresponding to Prajnaparamita, or speaks of entering and understanding the Bodhipaksika-dharmas (Bodhipaksika-dharmas, the thirty-seven factors of enlightenment), these are the kinds of language. Deva, if one speaks of being apart from arising and ceasing...'

法。離雜非雜之語。離染離凈之語。不厭離生死之語。不忻樂涅槃之語。無知無斷無修無證無得。亦無現前三昧可轉。此等所說。是為清凈真實之語不思議音聲。一切法決定無所得經云。佛問妙吉祥言。諸如來所說不思議不思議界。當云何是。妙吉祥言。此不思議不思議界者。是諸如來說。世尊。界離思惟非心所行。非心所量非心法揀擇。世尊。此心如是是即不思議界。何以故。無心可思惟。此心離思惟故。即心自性亦無所有。而此無思惟心。是心如實。世尊。此乃是為不思議界。此經又云。佛言。妙吉祥。汝勿應便被此鎧化度有情。妙吉祥言。世尊。若知有情界不增不減。是中何有有情而可化度令入涅槃。世尊。若彼虛空有人能度者。彼有情界亦可化度。又欲以菩提心有所化度者。而彼有情亦可發起為作化度。世尊。一切法是菩提。亦非菩提染凈可得。是故世尊作如是說。汝勿被此鎧化度有情。世尊。有情非染。我亦不住度有情心。何以故。世尊若有有情即有染凈而為表示。既無有情豈有染凈可表示邪。世尊。若法有者從緣而生即不相違。世尊。緣生法中而實無染無凈可得。以一切法自性無實緣生性故。若於緣中亦無緣義染凈可得。世尊。此無所有義緣生之義。智者了知。又復如是緣生之義。智者于中悉無分別。若

【現代漢語翻譯】現代漢語譯本法，是遠離雜亂和非雜亂的言語，遠離染污和清凈的言語，不厭惡離開生死的言語，不欣喜涅槃的言語。沒有知，沒有斷，沒有修，沒有證，沒有得。也沒有可以轉變的現前三昧（Samadhi，一種精神集中狀態）。這些所說的，是清凈真實的言語，不可思議的音聲。《一切法決定無所得經》說，佛問妙吉祥（Manjushri，文殊菩薩）說：『諸如來所說不可思議的不可思議界（不可思議的境界），應當如何理解？』妙吉祥說：『這不可思議的不可思議界，是諸如來說的。世尊，這個界遠離思惟，不是心所能行，不是心所能衡量，不是心法所能揀擇的。世尊，這個心如果是這樣，那就是不可思議界。為什麼呢？因為沒有心可以思惟，這個心離開了思惟的緣故。即心的自性也是沒有所有的。而這個無思惟的心，是心如實的狀態。世尊，這才是不可思議界。』此經又說，佛說：『妙吉祥，你不要輕易披上這個鎧甲去化度有情（sentient beings，有感覺的生命）。』妙吉祥說：『世尊，如果知道有情界不增不減，這裡面哪裡還有有情可以化度，令其進入涅槃呢？世尊，如果虛空有人能夠度化，那麼有情界也可以被化度。又想用菩提心（Bodhi-citta，覺悟之心）去化度眾生，那麼眾生也可以被髮起，作為化度。世尊，一切法都是菩提，也不是菩提的染凈可以得到的。所以世尊這樣說，你不要披上這個鎧甲去化度有情。世尊，有情不是染污的。我也不住在度化有情的心中。為什麼呢？世尊，如果有有情，就有染凈可以表示。既然沒有有情，哪裡有染凈可以表示呢？世尊，如果法存在，從因緣而生，就不相違背。世尊，因緣生法中，實際上沒有染污和清凈可以得到。因為一切法自性沒有真實的因緣生性。如果在因緣中也沒有因緣的意義，染凈可以得到。世尊，這無所有的意義，因緣生的意義，智者能夠了解。又像這樣因緣生的意義，智者在其中完全沒有分別。』

【English Translation】 English version The Dharma is speech that is apart from both the mixed and the unmixed; speech that is apart from both defilement and purity; speech that does not abhor leaving birth and death; speech that does not rejoice in Nirvana. There is no knowing, no cutting off, no cultivation, no realization, no attainment. Nor is there any present Samadhi (a state of mental concentration) that can be transformed. These things that are spoken are pure, true speech, an inconceivable sound. The Sutra of the Determination of All Dharmas as Unattainable says: The Buddha asked Manjushri (Bodhisattva of Wisdom), 'What is meant by the inconceivable, inconceivable realm spoken of by the Tathagatas (Buddhas)?' Manjushri said, 'This inconceivable, inconceivable realm is what the Tathagatas speak of. World-Honored One, this realm is apart from thought, not within the sphere of the mind, not measurable by the mind, not selectable by mental dharmas. World-Honored One, if the mind is like this, then it is the inconceivable realm. Why? Because there is no mind that can be thought about; because this mind is apart from thought. That is, the self-nature of the mind is also without anything. And this mind without thought is the mind as it truly is. World-Honored One, this is what is meant by the inconceivable realm.' This Sutra also says: The Buddha said, 'Manjushri, you should not lightly don this armor to transform sentient beings.' Manjushri said, 'World-Honored One, if it is known that the realm of sentient beings neither increases nor decreases, then where are there sentient beings that can be transformed, causing them to enter Nirvana? World-Honored One, if someone could transform empty space, then the realm of sentient beings could also be transformed. Furthermore, if one wishes to use Bodhi-citta (the mind of enlightenment) to transform sentient beings, then those sentient beings can also be aroused to act as transformation. World-Honored One, all dharmas are Bodhi, and neither the defilement nor the purity of Bodhi can be attained. Therefore, the World-Honored One speaks thus: You should not don this armor to transform sentient beings. World-Honored One, sentient beings are not defiled. Nor do I dwell in the mind of transforming sentient beings. Why? World-Honored One, if there are sentient beings, then there is defilement and purity that can be indicated. Since there are no sentient beings, how can there be defilement and purity that can be indicated? World-Honored One, if a dharma exists, it arises from conditions and is not contradictory. World-Honored One, in dharmas that arise from conditions, there is actually no defilement or purity to be attained. Because the self-nature of all dharmas is without a real nature of arising from conditions. If in conditions there is also no meaning of conditions, defilement and purity can be attained. World-Honored One, the wise understand this meaning of no-thing-ness, this meaning of arising from conditions. Furthermore, the wise completely lack discrimination in this meaning of arising from conditions.'

于無分別義中即無染無凈。譬如幻師或幻師弟子幻出樓閣或復舍宅。具有光焰廣大熾盛。或有人言。我能勇力于彼樓閣光焰聚中而為止息。是人乃至損壞其身。徒生疲極終不能成。佛言。妙吉祥。如是如是。妙吉祥言。世尊。若被精進鎧化度有情亦復如是。徒自疲極終無所得。此經又云。佛言。妙吉祥。汝當如實伺察為是何法增語。妙吉祥言。此謂如實伺察者。然如實伺察中彼無一性。無種種性而可造作。世尊。若無種類無分別中作如實伺察。即非如實伺察。世尊。即此非如實伺察。是為增語。是故若如實伺察成已。是中不起我是凡夫我是聖人之見。何以故。諸法無所觀。若法不立凡夫聖人之見。即得如實伺察成就。世尊。若善男子善女人。能如是住者。即得法界相應。是中無有少法若平等若差別可得。若謂凡夫法差別亦無分別生。若謂聖人法平等亦無分別生。何以故。所緣不可得故。若於所緣中或平等差別有所取者。此即分別。是分別性都無所有。若彼彼所緣中有平等差別而可取者。即我法彼法乃有差別。凡如是等應知決定無法可取。維摩詰經云。何為病本。謂有攀緣即為病本。若有攀緣即有其病。何所攀緣謂之三界。若無攀緣彼何所表。若攀緣不可得即無所得。云何無所得。謂二見無所得。何謂二見。謂內見外見

【現代漢語翻譯】現代漢語譯本在無分別的意義中，就沒有染污和清凈。譬如幻術師或幻術師的弟子，幻化出樓閣或者房屋，具有光焰，廣大而熾盛。如果有人說：『我能以勇猛的力量，在那樓閣的光焰聚集之處將其止息。』這個人即使損壞自己的身體，徒勞地感到疲憊，最終也不能成功。佛說：『妙吉祥（Manjushri），正是這樣，正是這樣。』妙吉祥說：『世尊，如果披著精進的鎧甲去化度有情眾生，也是如此，徒勞地使自己疲憊，最終一無所得。』此經又說，佛言：『妙吉祥，你應該如實地觀察，什麼是增語（exaggerated expression）。』妙吉祥言：『這被稱為如實觀察者。然而在如實觀察中，它沒有單一的自性，沒有種種的自性可以造作。』世尊，如果在沒有種類、沒有分別中進行如實觀察，那就不是如實觀察。世尊，這非如實觀察，就是增語。所以如果如實觀察成就，就不會生起『我是凡夫』、『我是聖人』的見解。為什麼呢？因為諸法沒有可以觀察之處。如果法不建立凡夫聖人的見解，就能夠得到如實觀察的成就。世尊，如果善男子、善女人，能夠這樣安住，就能得到與法界相應。其中沒有絲毫的法，無論是平等還是差別可以獲得。如果認為凡夫的法有差別，也沒有分別產生。如果認為聖人的法是平等，也沒有分別產生。為什麼呢？因為所緣（object of perception）不可得的緣故。如果在所緣中，對於平等或差別有所取著，這就是分別。這種分別的自性，都是空無所有的。如果在那些所緣中，有平等和差別可以取著，那麼我法和他法才會有差別。凡是像這樣的情況，應該知道決定沒有法可以取著。《維摩詰經》說：『什麼是疾病的根本？就是有攀緣，這就是疾病的根本。』如果有所攀緣，就會有疾病。攀緣什麼呢？就是攀緣三界。如果沒有攀緣，那又會表現出什麼呢？如果攀緣不可得，就沒有所得。什麼是無所得呢？就是二見無所得。什麼是二見呢？就是內見和外見。

【English Translation】 English version In the meaning of non-discrimination, there is neither defilement nor purity. For example, a magician or a disciple of a magician conjures up a pavilion or a house, possessing light and flames, vast and blazing. If someone says, 'I can use my courageous strength to stop it in the gathering of light and flames of that pavilion,' that person, even if they damage their body, will be exhausted in vain and will ultimately not succeed. The Buddha said, 'Manjushri, it is so, it is so.' Manjushri said, 'World Honored One, if one wears the armor of diligence to convert sentient beings, it is also like that, exhausting oneself in vain and ultimately gaining nothing.' This sutra also says, the Buddha said, 'Manjushri, you should truly observe what is an exaggerated expression.' Manjushri said, 'This is called a true observer. However, in true observation, it has no single nature, no various natures that can be created.' World Honored One, if one performs true observation in the absence of kinds and discriminations, then it is not true observation. World Honored One, this non-true observation is an exaggerated expression. Therefore, if true observation is accomplished, the view of 'I am an ordinary person' or 'I am a sage' will not arise. Why? Because there is nothing to observe in all dharmas. If the dharma does not establish the view of ordinary people and sages, then one can attain the accomplishment of true observation. World Honored One, if a good man or good woman can abide in this way, they will attain correspondence with the Dharmadhatu (realm of reality). Therein, there is not the slightest dharma, whether equal or different, that can be obtained. If one thinks that the dharmas of ordinary people are different, no discrimination arises. If one thinks that the dharmas of sages are equal, no discrimination arises. Why? Because the object of perception (所緣, so yuan) is unobtainable. If one grasps at equality or difference in the object of perception, this is discrimination. The nature of this discrimination is completely empty. If there is equality and difference that can be grasped in those objects of perception, then there will be a difference between my dharma and his dharma. All such cases should be known as definitely having no dharma that can be grasped. The Vimalakirti Sutra says, 'What is the root of illness? It is clinging, which is the root of illness.' If there is clinging, there will be illness. What is clung to? It is clinging to the three realms. If there is no clinging, what will it manifest? If clinging is unobtainable, there is nothing obtained. What is non-obtainment? It is non-obtainment of the two views. What are the two views? They are the inner view and the outer view.'

。彼無所得。此經又云。愛見菩薩言。色空為二。色即是空。非色滅空。色性自空。如是乃至識即是空。非識滅空。識性自空。此等五蘊若解了者。是為入不二法門。般若波羅蜜多經云。舍利子問尊者須菩提言。若菩薩摩訶薩修行般若波羅蜜多時。云何能知善巧方便。須菩提言。尊者舍利子。若菩薩摩訶薩修行般若波羅蜜多時。不行色不行受想行識。不行色有相。乃至不行受想行識有相。不行色非常非無常。非苦非樂。非我非無我。非寂非動。非空非不空。非相非無相。非愿非無愿。非離非不離。如是乃至不行識非常非無常。乃至非離非不離。五蘊如是所有界處緣生菩提分法。神通波羅蜜多。力無畏無礙解不共佛法等。乃至非離非不離。而悉不行。何以故。尊者舍利子。色不異空空不異色。色即是空空即是色。乃至識不異空空不異識。識即是空空即是識。如是界處緣生。乃至不共佛法不異空。空不異不共佛法。不共佛法即是空。空即是不共佛法。菩薩摩訶薩若如是修行般若波羅蜜多。是即能知善巧方便。而彼菩薩于般若波羅蜜多亦不念我行不念我不行。不念我亦行亦不行。不念我非行非不行。何以故。無性自性即是般若波羅蜜多故。此經又云。佛言。憍尸迦。善男子善女人。宣說般若波羅蜜多時。或有誹謗般若波羅蜜

多者。何等是為誹謗般若波羅蜜多邪。所謂若說色是無常是苦無我不凈。如是受想行識及界處禪定無量無色定。念處正勤神足根力覺道聖諦。無所畏無礙解不共佛法。乃至一切相智。是無常是苦無我不凈。若如是行。是行般若波羅蜜多。作此說者。是為誹謗般若波羅蜜多。何等是不謗般若波羅蜜多。謂若說言。善男子。汝修般若波羅蜜多時。勿觀色無常。勿觀色苦無我不凈。乃至一切相智亦復如是。何以故。色自性空故。若色自性空。是即般若波羅蜜多。若般若波羅蜜多中無色為常可得。彼色如是無所有故。況復若常若無常而可得邪。受想行識乃至一切相智亦復如是。作此說者是即不謗般若波羅蜜多。又若說言。善男子。汝修般若波羅蜜多時。勿謂有法而可過越。勿謂有法而可安住。何以故。般若波羅蜜多於一切法中無所有故。若法不過越無所住。即一切法自性皆空。若法自性空即法無性。若法無性是即般若波羅蜜多。此般若波羅蜜多中。即無有法若出若入若生若滅。如是說者。是即不謗般若波羅蜜多。又須菩提白佛言。世尊。般若波羅蜜多。云何有所得。云何無所得。佛言。須菩提。若法有二即有所得。若法無二即無所得。須菩提言。世尊。云何為二。佛言。須菩提。眼色為二。意法為二。乃至菩提法佛法為二。須

菩提言。世尊。有所得是無所得邪。無所得是無所得邪。佛言。須菩提。非彼有所得是無所得。亦非無所得是無所得須菩提。若有所得若無所得而悉平等。此即是為無所得。複次須菩提言。世尊。豈不住勝義諦中證阿耨多羅三藐三菩提果邪。佛言。不也。須菩提言。住顛倒法中邪。佛言。不也。須菩提言。若不住勝義諦中。又不住顛倒法中。成正覺者豈非如來不證菩提果邪。佛言。須菩提。我證菩提果。然于有為界中無為界中悉無所住。又復佛言。須菩提我不能以無性中無性而成正覺。須菩提言。世尊。豈不以有性中無效能成正覺不。佛言。不也。須菩提言。若以無性中無效能成正覺不。佛言。不也。又須菩提。我于金剛般若波羅蜜多經中。曾謂汝言。須菩提。于汝意云何。如來得阿耨多羅三藐三菩提邪。如來有所說法邪。須菩提言。如我解佛所說義。無有法如來得阿耨多羅三藐三菩提。亦無有法如來可說。何以故。若有法如來所說者。彼不可取不可說。非法非非法。所以者何。一切賢聖皆以無為法而有差別。如來但為化度有情故。以善方便開種種門。宣說如是甚深正法。

大乘寶要義論卷第八大正藏第 32 冊 No. 1635 大乘寶要義論

大乘寶要義論卷第九

譯經三藏朝散大夫

【現代漢語翻譯】現代漢語譯本須菩提問：『世尊，認為有所得是無所得嗎？認為無所得是無所得嗎？』佛說：『須菩提，不是認為有所得才是無所得，也不是認為無所得才是無所得。須菩提，如果認為有所得和無所得都是平等的，這才是真正的無所得。』須菩提又問：『世尊，難道不是安住在勝義諦（paramārtha-satya，最高的真理）中證得阿耨多羅三藐三菩提果（anuttarā-samyak-saṃbodhi，無上正等正覺）嗎？』佛說：『不是的。』須菩提問：『難道是安住在顛倒法中嗎？』佛說：『不是的。』須菩提問：『如果不住在勝義諦中，也不住在顛倒法中，那麼成就正覺的人，難道不是如來（tathāgata，佛的稱號之一）沒有證得菩提果（bodhi，覺悟）嗎？』佛說：『須菩提，我證得了菩提果，然而在有為界（saṃskṛta-dhātu，由因緣和合而成的世界）和無為界（asaṃskṛta-dhātu，不依賴因緣而存在的境界）中都沒有任何執著。』佛又說：『須菩提，我不能以無自性中的無自性而成就正覺。』須菩提問：『世尊，難道不是以有自性中的無自性而能成就正覺嗎？』佛說：『不是的。』須菩提問：『如果以無自性中的無自性而能成就正覺嗎？』佛說：『不是的。』佛又說：『須菩提，我曾在《金剛般若波羅蜜多經》（Vajracchedikā Prajñāpāramitā Sūtra，能斷金剛般若波羅蜜多經）中問過你，須菩提，你認為如何？如來證得了阿耨多羅三藐三菩提嗎？如來有所說法嗎？』須菩提回答：『依我理解佛所說的意義，沒有一種法是如來證得阿耨多羅三藐三菩提的，也沒有一種法是如來可以宣說的。為什麼呢？如果有一種法是如來說的，那麼這種法是不可執取、不可言說的，既不是法也不是非法的。這是為什麼呢？一切賢聖都是以無為法而有所差別的。如來只是爲了化度眾生，才以善巧方便開啟種種法門，宣說如此甚深的正法。』《大乘寶要義論》卷第八大正藏第32冊 No. 1635 《大乘寶要義論》《大乘寶要義論》卷第九譯經三藏朝散大夫 English version Subhuti asked: 'World Honored One, is considering something as obtained equivalent to no obtaining? Is considering no obtaining equivalent to no obtaining?' The Buddha said: 'Subhuti, it is not that considering something as obtained is equivalent to no obtaining, nor is considering no obtaining equivalent to no obtaining. Subhuti, if one considers both obtaining and no obtaining as equal, this is truly no obtaining.' Subhuti further asked: 'World Honored One, is it not by dwelling in the ultimate truth (paramārtha-satya) that one attains the fruit of Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment)?' The Buddha said: 'No.' Subhuti asked: 'Is it by dwelling in inverted views?' The Buddha said: 'No.' Subhuti asked: 'If one does not dwell in the ultimate truth, nor dwell in inverted views, then does it mean that the Tathagata (tathāgata, one of the titles of the Buddha) who achieves perfect enlightenment has not attained the fruit of Bodhi (bodhi, enlightenment)?' The Buddha said: 'Subhuti, I have attained the fruit of Bodhi, yet I do not dwell in anything within the conditioned realm (saṃskṛta-dhātu, the world of compounded phenomena) or the unconditioned realm (asaṃskṛta-dhātu, the realm beyond conditions).' The Buddha further said: 'Subhuti, I cannot attain perfect enlightenment through the non-self-nature within non-self-nature.' Subhuti asked: 'World Honored One, is it not through the non-self-nature within self-nature that one can attain perfect enlightenment?' The Buddha said: 'No.' Subhuti asked: 'If it is through the non-self-nature within non-self-nature that one can attain perfect enlightenment?' The Buddha said: 'No.' The Buddha further said: 'Subhuti, in the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra, Diamond Cutter Sutra), I once asked you, Subhuti, what do you think? Has the Tathagata attained Anuttara-samyak-sambodhi? Does the Tathagata have any Dharma to teach?' Subhuti replied: 'According to my understanding of the meaning of what the Buddha has said, there is no Dharma by which the Tathagata attains Anuttara-samyak-sambodhi, nor is there any Dharma that the Tathagata can speak of. Why? If there were a Dharma that the Tathagata spoke of, then that Dharma would be ungraspable, unspeakable, neither Dharma nor non-Dharma. Why is this? All sages and saints are differentiated by the unconditioned Dharma. The Tathagata only uses skillful means to open various doors to teach and transform sentient beings, expounding such profound and correct Dharma.' The Great Vehicle's Essential Meaning Treatise, Volume 8 Taisho Tripitaka, Volume 32, No. 1635, The Great Vehicle's Essential Meaning Treatise The Great Vehicle's Essential Meaning Treatise, Volume 9 Translated by the Tripitaka Master, Grand Master of Court Service

【English Translation】 English version Subhuti asked: 'World Honored One, is considering something as obtained equivalent to no obtaining? Is considering no obtaining equivalent to no obtaining?' The Buddha said: 'Subhuti, it is not that considering something as obtained is equivalent to no obtaining, nor is considering no obtaining equivalent to no obtaining. Subhuti, if one considers both obtaining and no obtaining as equal, this is truly no obtaining.' Subhuti further asked: 'World Honored One, is it not by dwelling in the ultimate truth (paramārtha-satya) that one attains the fruit of Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment)?' The Buddha said: 'No.' Subhuti asked: 'Is it by dwelling in inverted views?' The Buddha said: 'No.' Subhuti asked: 'If one does not dwell in the ultimate truth, nor dwell in inverted views, then does it mean that the Tathagata (tathāgata, one of the titles of the Buddha) who achieves perfect enlightenment has not attained the fruit of Bodhi (bodhi, enlightenment)?' The Buddha said: 'Subhuti, I have attained the fruit of Bodhi, yet I do not dwell in anything within the conditioned realm (saṃskṛta-dhātu, the world of compounded phenomena) or the unconditioned realm (asaṃskṛta-dhātu, the realm beyond conditions).' The Buddha further said: 'Subhuti, I cannot attain perfect enlightenment through the non-self-nature within non-self-nature.' Subhuti asked: 'World Honored One, is it not through the non-self-nature within self-nature that one can attain perfect enlightenment?' The Buddha said: 'No.' Subhuti asked: 'If it is through the non-self-nature within non-self-nature that one can attain perfect enlightenment?' The Buddha said: 'No.' The Buddha further said: 'Subhuti, in the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra, Diamond Cutter Sutra), I once asked you, Subhuti, what do you think? Has the Tathagata attained Anuttara-samyak-sambodhi? Does the Tathagata have any Dharma to teach?' Subhuti replied: 'According to my understanding of the meaning of what the Buddha has said, there is no Dharma by which the Tathagata attains Anuttara-samyak-sambodhi, nor is there any Dharma that the Tathagata can speak of. Why? If there were a Dharma that the Tathagata spoke of, then that Dharma would be ungraspable, unspeakable, neither Dharma nor non-Dharma. Why is this? All sages and saints are differentiated by the unconditioned Dharma. The Tathagata only uses skillful means to open various doors to teach and transform sentient beings, expounding such profound and correct Dharma.' The Great Vehicle's Essential Meaning Treatise, Volume 8 Taisho Tripitaka, Volume 32, No. 1635, The Great Vehicle's Essential Meaning Treatise The Great Vehicle's Essential Meaning Treatise, Volume 9 Translated by the Tripitaka Master, Grand Master of Court Service

試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉　詔譯

如入楞伽經中。大慧菩薩問如來藏。佛言。大慧。何故汝今問于如來自性明亮清凈本來清凈如是之說。如來具三十二相。在一切有情身中。如無價寶為弊垢衣之所纏覆。蘊處界衣纏覆亦然。彼貪瞋癡不實計執。此之垢染是無常法。是不堅牢。是不究竟。大慧白佛言。世尊。外道所說神我之語。何故不能等比如來藏語。以外道說神我是常。我能造作。離系自在而永不滅。彼說如是神我之語。佛言。大慧外道我語不可等比如來藏語。大慧。然我所說實際涅槃無生空無相無愿等諸句義。如來應供正等正覺。為諸愚者令離無我驚怖之法。故以方便說無分別無所對礙如來藏門。此中亦非未來現在。諸菩薩摩訶薩著我所作。大慧。譬如窯師取土成泥用水及繩並其工具勤力所作成種種器。如來亦復如是。住法無我離分別相。故以種種勝慧方便善巧相應。或說如來藏。或說無我法。以多妙巧文句言詞譬喻而說。以是緣故外道我語不可等比如來藏語。大慧。又我所說如來藏語。但為降伏諸外道輩執我語者。故以方便說如來藏。如是等輩何故意樂墮在無實主宰計執見中。若於三解脫門意樂具足。即能速證阿耨多羅三藐三菩提果。以是義故如來應供正等正覺所說如來藏法與外道我語不可

【現代漢語翻譯】現代漢語譯本：試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉詔翻譯

《如入楞伽經》中，大慧菩薩問如來藏（Tathagatagarbha，如來所具有的覺悟本性）。佛說：『大慧，你為何要問關於如來自性明亮清凈、本來清凈這樣的說法？如來具足三十二相（thirty-two marks of a great man），在一切有情（sentient beings）身中，猶如無價之寶被弊垢衣所纏覆，五蘊（skandhas）、十二處（ayatanas）、十八界（dhatus）之衣纏覆也是如此。那些貪、嗔、癡（three poisons）是不真實的計執，這些垢染是無常法（impermanent dharma），是不堅牢的，是不究竟的。』

大慧菩薩問佛說：『世尊，外道（non-buddhists）所說的神我（Atman）之語，為何不能等同於如來藏語？因為外道說神我是常（eternal），我能造作，離系自在而永不滅，他們這樣說神我。』

佛說：『大慧，外道我語不可等同於如來藏語。大慧，然而我所說的實際、涅槃（Nirvana）、無生、空（Sunyata）、無相（animitta）、無愿（apranihita）等諸句義，如來應供正等正覺（Tathagata Arhat Samyak-sambuddha）是爲了讓那些愚者遠離對無我的驚怖，所以才以方便說無分別、無所對礙的如來藏門。這裡面也沒有未來、現在，諸菩薩摩訶薩（Bodhisattva-Mahasattvas）執著於我所作。』

『大慧，譬如窯師取土成泥，用水及繩並其工具，勤力所作，成種種器。如來也復如是，住於法無我（dharma-nairatmya），遠離分別相，所以用種種勝慧方便善巧相應，或說如來藏，或說無我法。以多妙巧文句言詞譬喻而說。因此緣故，外道我語不可等同於如來藏語。』

『大慧，又我所說如來藏語，只是爲了降伏那些執著於我語的外道之輩，所以才以方便說如來藏。像這樣的人，為何故意樂於墮在無實主宰的計執見中？若於三解脫門（three doors to liberation，即空、無相、無愿）意樂具足，就能迅速證得阿耨多羅三藐三菩提果（Anuttara-samyak-sambodhi，無上正等正覺）。因為這個緣故，如來應供正等正覺所說的如來藏法與外道我語不可等同。』

【English Translation】 English version: Translated by the Shramana Wei Jing, the Purple-robed Monk bestowed by Guang Fan, Vice Minister of the Court of State Ceremonial, etc., by Imperial Order.

In the Lankavatara Sutra, Mahamati Bodhisattva asked about the Tathagatagarbha (the womb of the Tathagata). The Buddha said: 'Mahamati, why do you now ask about the Tathagata's self-nature, which is described as bright, pure, and originally pure? The Tathagata possesses the thirty-two marks (of a great man) and is present in the bodies of all sentient beings, like a priceless jewel covered by soiled garments. Similarly, it is covered by the garments of the five skandhas (aggregates), the twelve ayatanas (sense bases), and the eighteen dhatus (elements). These attachments to greed, hatred, and delusion (the three poisons) are unreal and impermanent dharmas (impermanent phenomena), not firm, and not ultimate.'

Mahamati asked the Buddha: 'World Honored One, why can't the Atman (self) spoken of by non-Buddhists be compared to the Tathagatagarbha? Because non-Buddhists say that the Atman is eternal, capable of creation, free from bondage, and never perishes. They speak of the Atman in this way.'

The Buddha said: 'Mahamati, the non-Buddhist concept of Atman cannot be compared to the Tathagatagarbha. Mahamati, the meanings of the terms I use, such as reality, Nirvana (liberation), non-origination, emptiness (Sunyata), signlessness (animitta), and wishlessness (apranihita), are spoken by the Tathagata Arhat Samyak-sambuddha (the Thus-Come One, Worthy One, Perfectly Enlightened One) as a skillful means to liberate foolish beings from the fear of no-self. Therefore, I speak of the Tathagatagarbha as being without discrimination and without obstruction. There is neither future nor present in this, and the Bodhisattva-Mahasattvas (Great Bodhisattvas) do not cling to the notion of 'I am the doer.'

'Mahamati, just as a potter takes clay, makes mud, uses water, rope, and tools, and diligently creates various vessels, so too does the Tathagata abide in dharma-nairatmya (the selflessness of phenomena), free from discriminating characteristics. Therefore, through various superior wisdom, skillful means, and appropriate responses, I sometimes speak of the Tathagatagarbha and sometimes of the doctrine of no-self. I speak using many wonderful and skillful phrases, words, and metaphors. For this reason, the non-Buddhist concept of Atman cannot be compared to the Tathagatagarbha.'

'Mahamati, furthermore, my teaching of the Tathagatagarbha is only to subdue those non-Buddhists who cling to the notion of self. Therefore, I speak of the Tathagatagarbha as a skillful means. Why do such beings intentionally delight in falling into the view of clinging to a non-existent ruler? If one is complete in the intention of the three doors to liberation (emptiness, signlessness, and wishlessness), one can quickly attain the fruit of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). For this reason, the Tathagatagarbha taught by the Tathagata Arhat Samyak-sambuddha cannot be equated with the non-Buddhist concept of Atman.'

等比。是故大慧。為令外道離諸見執。使其當得隨順如來無我藏法。此所宣說。是謂無上成就究竟之法。是謂諸菩薩空無生無二無自性法。是謂甚深之法。若有宣說及受持者。即能普攝一切大乘經中甚深之義。何以故。此甚深法於一切法一切經中攝故。此經又云。大慧。此空無生無二無自性相。普攝一切諸佛及一切經典故。月燈三昧經中。如來說偈云。

三千大千世界中　　我所宣說諸經典　種種文句皆一義　　故復不能周遍說　乃至一切諸如來　　及廣宣說多種法　於一句中修學已　　一切修習得成就　一切諸法皆空性　　若人于義明解了　此句義中學所成　　而諸佛法不難得　于甚深法能信解　　獲得一切勝福生　諸有世間出世間　　辦所作事至成佛

寶授經云。複次妙吉祥。若菩薩經百千劫善修六波羅蜜多具善巧方便。若有人於此正法勤求聽受者。比前福蘊此復倍多。何況以無所求心聽受書寫為他廣說。金剛般若波羅蜜多經云。佛言。須菩提。于汝意云何。殑伽河中所有沙數。彼一一沙為殑伽河。是諸河中所有沙數寧為多不。須菩提。言諸殑伽河尚多無數。何況其沙。佛言。須菩提。我今實言告汝。若善男子善女人。于諸殑伽河中所有沙數如是沙等世界。以七寶滿爾所世界。持用佈施

【現代漢語翻譯】現代漢語譯本：等比。因此，大慧（Mahamati）。爲了使外道（those of other paths）遠離各種見解執著，使他們能夠順應如來（Tathagata）的無我藏法（anatman-garbha-dharma），才宣說這些。這被稱為無上成就究竟之法，被稱為諸菩薩（Bodhisattvas）的空（sunyata）、無生（anutpada）、無二（advaya）、無自性（nihsvabhava）之法，被稱為甚深之法。如果有人宣說和受持這些，就能普遍攝取一切大乘（Mahayana）經典中甚深的意義。為什麼呢？因為這甚深之法包含在一切法和一切經中。這部經又說：『大慧，這空、無生、無二、無自性之相，普遍包含一切諸佛和一切經典。』《月燈三昧經》（Candrapradipa Samadhi Sutra）中，如來說偈頌道：『在三千大千世界中，我所宣說的各種經典，雖然有種種不同的文句，但都表達同一個意義，所以不能周遍詳盡地說完。乃至一切諸如來，廣泛宣說多種法門，如果能在其中一句中修學，一切修習都能得到成就。一切諸法都是空性，如果有人對這個意義明瞭理解，通過對這一句意義的學習就能成就，那麼獲得諸佛之法就不難了。對於甚深之法能夠信解，就能獲得一切殊勝的福德，無論是世間還是出世間，都能完成所要做的事情，直至成佛。』《寶授經》（Ratnadatta Sutra）說：『再者，妙吉祥（Manjusri），如果菩薩經過百千劫善於修習六波羅蜜多（six paramitas），具備善巧方便，如果有人對這正法勤奮地尋求聽受，那麼比起前者所積累的福德，還要多出很多倍。更何況以無所求的心聽受、書寫，併爲他人廣泛宣說呢？』《金剛般若波羅蜜多經》（Vajracchedika Prajnaparamita Sutra）說：佛說：『須菩提（Subhuti），你認為怎麼樣？恒河（Ganga River）中的所有沙子，每一粒沙子都作為一條恒河，這些河中的所有沙子，難道多嗎？』須菩提說：『恒河尚且多得無數，更何況其中的沙子呢？』佛說：『須菩提，我現在實話告訴你，如果有善男子善女人，用充滿如恒河沙數那麼多世界的七寶來佈施，』

【English Translation】 English version: In proportion. Therefore, Mahamati. It is in order to cause those of other paths to be separated from their attachments to various views, and to enable them to accord with the Tathagata's anatman-garbha-dharma (the teaching of the 'womb' of selflessness), that these teachings are proclaimed. This is called the unsurpassed, accomplishing, ultimate Dharma; it is called the Dharma of emptiness (sunyata), non-arising (anutpada), non-duality (advaya), and absence of self-nature (nihsvabhava) of all Bodhisattvas; it is called the profound Dharma. If there are those who proclaim and uphold these teachings, they will be able to universally encompass the profound meaning within all the Mahayana sutras. Why? Because this profound Dharma is contained within all dharmas and all sutras. This sutra also says: 'Mahamati, this aspect of emptiness, non-arising, non-duality, and absence of self-nature universally encompasses all Buddhas and all sutras.' In the Candrapradipa Samadhi Sutra (Moon Lamp Samadhi Sutra), the Tathagata speaks in verse: 'Within the three thousand great thousand worlds, the various sutras that I have proclaimed, though with various phrases and sentences, all express the same meaning, and therefore cannot be exhaustively and completely spoken. Even all the Tathagatas, extensively proclaim various Dharma gates; if one cultivates and learns within one sentence of these, all cultivation will be accomplished. All dharmas are of the nature of emptiness; if a person clearly understands this meaning, and achieves through learning this sentence's meaning, then obtaining the Buddhas' Dharma will not be difficult. If one can believe and understand the profound Dharma, one will obtain all supreme blessings, whether in worldly or otherworldly matters, one can accomplish what needs to be done, until one attains Buddhahood.' The Ratnadatta Sutra (Treasure Bestowal Sutra) says: 'Furthermore, Manjusri, if a Bodhisattva diligently cultivates the six paramitas (six perfections) for hundreds of thousands of kalpas (eons), possessing skillful means, if there is someone who diligently seeks to hear and receive this true Dharma, then the accumulation of merit will be many times greater than the former. How much more so if one listens, writes, and widely proclaims it to others with a mind of non-seeking?' The Vajracchedika Prajnaparamita Sutra (Diamond Sutra) says: The Buddha said: 'Subhuti, what do you think? Are the sands in the Ganga River (Ganges River) numerous? If each grain of sand were a Ganga River, would the sands in all those rivers be numerous?' Subhuti said: 'The Ganga Rivers are already countless, how much more so the sands within them?' The Buddha said: 'Subhuti, I now tell you truthfully, if a good man or good woman were to fill worlds equal in number to the sands in all those Ganga Rivers with the seven treasures and use them for giving alms,'

諸佛如來。是善男子善女人。以是緣故得福多不。須菩提言。甚多世尊。甚多善逝。佛言。須菩提。若有人於此正法乃至受持一四句偈為他說者。其福勝彼。梵王問經云。仁者。若善男子善女人。于如來所樂修福事者。應當於此正法聽聞信解及受持等即能獲得色相富盛廣多眷屬於法自在。人天之中受諸快樂。舍利子說般若波羅蜜多經云。舍利子白佛言。世尊。若復有人得聞說此般若波羅蜜多。聞已信解者。是人即于菩提得不退轉。慈氏菩薩言。世尊。若有聞說此般若波羅蜜多聞已信解者。是菩薩即得近佛果位。妙吉祥菩薩言。世尊若有聞說此般若波羅蜜多。聞已信解者。見是菩薩當如佛想一切罪染惡作而悉解除。一切業障皆得清凈。于甚深法能生勝解。如來藏經云。佛言。迦葉。最極十不善業者。所謂一者假使有人緣覺為父而興殺害。是為最極殺生之罪。二者侵奪三寶財物。是為最極不與取罪。三者假使有人阿羅漢為母而生染著。是為最極邪染之罪。四者或有說言我是如來等。是為最極妄語之罪。五者于聖眾所而作離間。是為最極兩舌之罪。六者毀呰聖眾。是為最極惡口之罪。七者于正法欲雜飾為障。是為最極綺語之罪。八者于其正趣正道所有利養起侵奪心。是為最極貪慾之罪。九者稱讚五無間業。是為最極瞋恚之罪

【現代漢語翻譯】現代漢語譯本：諸佛如來認為，這位善男子、善女人，因為這個緣故得到的福報多嗎？須菩提回答說：『非常多，世尊！非常多，善逝！』佛說：『須菩提，如果有人對於這正法，乃至受持一個四句偈，併爲他人解說，他的福報勝過前面所說的。』《梵王問經》中說：『仁者，如果善男子、善女人，對於如來所喜愛的修福之事，應當聽聞、信解、受持這正法，就能獲得美好的色相，富盛的財富，廣多的眷屬，對於佛法自在運用，在人天之中享受各種快樂。』《舍利子說般若波羅蜜多經》中說：『舍利子（Śāriputra）稟告佛說：世尊，如果有人聽聞解說這《般若波羅蜜多》（Prajñāpāramitā），聽聞后信解，這個人就能在菩提（bodhi）道上得到不退轉。』慈氏菩薩（Maitreya Bodhisattva）說：『世尊，如果有人聽聞解說這《般若波羅蜜多》，聽聞后信解，這位菩薩就能接近佛果的地位。』妙吉祥菩薩（Mañjuśrī Bodhisattva）說：『世尊，如果有人聽聞解說這《般若波羅蜜多》，聽聞后信解，見到這位菩薩，應當像見到佛一樣，一切罪業染污都解除，一切業障都得到清凈，對於甚深佛法能產生殊勝的理解。』《如來藏經》（Tathāgatagarbha Sūtra）中說：佛說：『迦葉（Kāśyapa），最嚴重的十不善業是：第一，假如有人以緣覺（Pratyekabuddha）為父親而加以殺害，這是最嚴重的殺生之罪。第二，侵奪三寶（Triratna）的財物，這是最嚴重的不予取罪。第三，假如有人以阿羅漢（Arhat）為母親而生起染著，這是最嚴重的邪染之罪。第四，或者有人說『我是如來』等等，這是最嚴重的妄語之罪。第五，在聖眾（Āryasaṃgha）中製造離間，這是最嚴重的兩舌之罪。第六，譭謗聖眾，這是最嚴重的惡口之罪。第七，對於正法想要加以雜亂裝飾作為障礙，這是最嚴重的綺語之罪。第八，對於那些趣向正道的人的所有利益供養，生起侵奪之心，這是最嚴重的貪慾之罪。第九，稱讚五無間業（pañcānantarya），這是最嚴重的瞋恚之罪。

【English Translation】 English version: The Buddhas and Tathagatas, do they consider that this good man or good woman obtains much merit because of this reason?' Subhuti (Śūnyatā) replied, 'Very much, World Honored One! Very much, Sugata!' The Buddha said, 'Subhuti, if someone, regarding this true Dharma, even upholds and recites a four-line verse and explains it to others, their merit surpasses that of the aforementioned.' The Brahma's Question Sutra states, 'O Noble One, if a good man or good woman delights in performing meritorious deeds related to the Tathagata, they should listen to, believe, understand, and uphold this true Dharma. They will then obtain beautiful appearances, abundant wealth, a vast retinue, and freedom in the Dharma. They will experience all kinds of happiness among humans and gods.' The Śāriputra's Prajñāpāramitā Sutra states, 'Śāriputra reported to the Buddha, 'World Honored One, if someone hears this Prajñāpāramitā (Perfection of Wisdom) being taught and, upon hearing it, believes and understands it, that person will attain non-retrogression on the path to Bodhi (Enlightenment).'' Maitreya Bodhisattva said, 'World Honored One, if someone hears this Prajñāpāramitā being taught and, upon hearing it, believes and understands it, that Bodhisattva will attain a position close to the fruit of Buddhahood.' Mañjuśrī Bodhisattva said, 'World Honored One, if someone hears this Prajñāpāramitā being taught and, upon hearing it, believes and understands it, upon seeing that Bodhisattva, one should regard them as one would regard the Buddha. All sinful defilements and evil deeds will be dissolved, and all karmic obstacles will be purified. They will be able to generate superior understanding of the profound Dharma.' The Tathāgatagarbha Sutra states, 'The Buddha said, 'Kāśyapa, the most extreme ten unwholesome actions are: First, if someone were to kill a Pratyekabuddha (Solitary Realizer) who is their father, this is the most extreme sin of killing. Second, appropriating the wealth of the Three Jewels (Triratna), this is the most extreme sin of not giving. Third, if someone were to develop attachment towards an Arhat (Enlightened being) who is their mother, this is the most extreme sin of impure attachment. Fourth, if someone were to say, 'I am the Tathagata,' and so on, this is the most extreme sin of false speech. Fifth, creating discord among the Āryasaṃgha (Noble Sangha), this is the most extreme sin of divisive speech. Sixth, slandering the Sangha, this is the most extreme sin of harsh speech. Seventh, attempting to confuse and obstruct the true Dharma with embellishments, this is the most extreme sin of frivolous speech. Eighth, harboring the intention to seize the benefits and offerings of those who are proceeding on the right path, this is the most extreme sin of greed. Ninth, praising the five heinous crimes (pañcānantarya), this is the most extreme sin of anger.'

。十者起僻惡見。是為最極邪見之罪。迦葉。此等是為十不善業。皆極大罪。迦葉若一有情有如是罪具行十不善業者。如來即為宣說因緣和合之法使令解入。爾時亦無我人有情壽者之想。若能解了此法無作無為如幻之法。離染清凈自性明亮。解一切法本來清凈。於一切法凈信勝解者。我不說彼有情墮于惡趣。何以故。無諸煩惱聚性可得。生已即時一切破散。故知諸煩惱一聚因緣和合所生。生已即滅。若起心遣除。而諸煩惱隨即有生。若如是信解者。彼復何有罪之分位。無處容受故若言有諸罪障而可住者。無有是處。持律優波離尊者問降魔品云。汝諸惡魔云何是苾芻真持律行。魔言。尊者。若苾芻了知一切法畢竟調伏。諸罪本來無前後際。離邊際故。若犯墮罪及余惡作。而悉解除勿生堅著。以如是法為他開示。彼之所有五無間罪。尚悉蠲除。況復少略破戒垢染。解是法律者。不為客塵煩惱所染。生出離想。知諸煩惱非內非外亦非中間。非離染智慧除煩惱。離染之性亦不可遣。智者如實觀諸煩惱。猶如浮雲風飄流散。隨所向方何適何住又諸煩惱如水中月。遍計影像對現其前。又諸煩惱是黑暗境界慧燈光明而能照破。又煩惱賊竊害色相如夜叉羅剎。若深固作意如實觀察。即無所住。又諸煩惱常伺其便。若不深固作意。即煩惱

【現代漢語翻譯】現代漢語譯本：第十種是產生偏頗邪惡的見解。這是最極端的邪見之罪。迦葉（佛陀弟子名）。這些就是十不善業，都是極大的罪過。迦葉（佛陀弟子名），如果一個有情眾生具有這樣的罪業，並且實行這十不善業，如來（佛陀的自稱）就會為他說因緣和合之法，使他理解並進入這種境界。那時，也不會有『我』、『人』、『有情』、『壽者』這樣的想法。如果能夠理解這種無作無為、如夢如幻的法，遠離染污，清凈而自性明亮，理解一切法本來就是清凈的，對於一切法都具有清凈的信心和殊勝的理解，我就不會說這個有情眾生會墮入惡趣。為什麼呢？因為沒有各種煩惱聚集的自性可以獲得，煩惱產生后立刻就會破散。所以要知道，各種煩惱都是因緣和合所生，產生后立刻就會滅亡。如果生起心去遣除煩惱，那麼各種煩惱就會隨之產生。如果能夠這樣信解，那麼哪裡還會有罪的分位呢？沒有地方可以容納罪的存在。如果說有各種罪障可以存在，那是不可能的。持律的優波離（佛陀弟子名）尊者在《降魔品》中問道：『你們這些惡魔，什麼是比丘（出家男子）真正的持律行為？』魔回答說：『尊者，如果比丘了知一切法畢竟調伏，諸罪本來就沒有前後際，遠離邊際的緣故。如果犯了墮罪以及其他惡作，都能夠解除，不要產生堅固的執著。以這樣的法為他人開示，那麼他所有的五無間罪（極重的罪業），尚且可以全部消除，更何況是稍微輕微的破戒垢染。理解這種法律的人，不會被客塵煩惱所染污，產生出離的想法。知道各種煩惱非內非外，也非中間。不是離開染污的智慧才能去除煩惱，離開染污的自性也是不可去除的。智者如實地觀察各種煩惱，就像漂浮的雲彩被風吹散，隨著風的方向，哪裡是它的歸宿和停留之處呢？而且各種煩惱就像水中的月亮，只是遍計所生的影像，虛幻地顯現在眼前。而且各種煩惱是黑暗的境界，只有慧燈的光明才能照破。而且煩惱賊會竊取損害色相，就像夜叉（惡鬼名）羅剎（惡鬼名）一樣。如果深入而堅定地作意，如實地觀察，煩惱就無所依住。而且各種煩惱常常伺機而動，如果不深入而堅定地作意，就會被煩惱所控制。』

【English Translation】 English version: Tenth is to arise biased and evil views. This is the most extreme sin of wrong views. Kashyapa (name of Buddha's disciple). These are the ten non-virtuous deeds, all of which are great sins. Kashyapa (name of Buddha's disciple), if a sentient being has such sins and practices these ten non-virtuous deeds, the Tathagata (self-reference of the Buddha) will explain the Dharma of causes and conditions coming together, so that he can understand and enter this state. At that time, there will be no thoughts of 'I', 'person', 'sentient being', or 'life-span'. If one can understand this Dharma of non-action and non-doing, like a dream or illusion, free from defilement, pure and with a bright self-nature, understanding that all Dharmas are originally pure, and having pure faith and excellent understanding in all Dharmas, I would not say that this sentient being will fall into evil realms. Why? Because there is no nature of the accumulation of various afflictions to be obtained; once afflictions arise, they are immediately broken apart. Therefore, know that all afflictions are born from the coming together of causes and conditions; once they arise, they immediately cease. If one arises the mind to dispel afflictions, then various afflictions will arise accordingly. If one can believe and understand in this way, then where can there be a division of sin? There is no place to accommodate the existence of sin. If it is said that there are various sinful obstacles that can exist, that is impossible. The Venerable Upali (name of Buddha's disciple), who upholds the precepts, asked in the 'Subduing Demons' chapter: 'You demons, what is the true practice of upholding the precepts for a Bhikshu (ordained male monk)?' The demon replied: 'Venerable one, if a Bhikshu knows that all Dharmas are ultimately tamed, and that sins originally have no beginning or end, because they are far from the edges. If one commits a transgression or other misdeeds, they can all be resolved, and one should not develop firm attachment. If one explains such Dharma to others, then all of his five heinous crimes (extremely heavy sins) can be completely eliminated, let alone the slight defilements of breaking the precepts. One who understands this law will not be defiled by adventitious afflictions, and will generate the thought of liberation. Knowing that various afflictions are neither internal nor external, nor in between. It is not by leaving defiled wisdom that one can remove afflictions; the nature of leaving defilement is also irremovable. The wise observe all afflictions as they truly are, like floating clouds scattered by the wind; following the direction of the wind, where is its destination and place of stay? Moreover, various afflictions are like the moon in the water, merely images produced by conceptual proliferation, appearing illusorily before one's eyes. Moreover, various afflictions are a realm of darkness, and only the light of the lamp of wisdom can illuminate and break through them. Moreover, the thief of afflictions steals and harms appearances, like Yakshas (name of evil spirits) and Rakshasas (name of evil spirits). If one deeply and firmly applies the mind, observing as it truly is, then afflictions have no place to dwell. Moreover, various afflictions are constantly waiting for an opportunity; if one does not deeply and firmly apply the mind, one will be controlled by afflictions.'

增長於空無相無愿智慧法中即不違害。又于如是諸煩惱中。智者以智于彼染著煩惱諸有情所對住其前起悲愍心為說無我無有情法。令其離染。此即是為真實持律。阿阇世王經云。佛言。阿難。我今實言告汝。若有造五無間罪者。得聞如是正法已能生勝解。我不說彼人有業及業障。阿難。以要言之。此所宣說甚深正法。應生勝解廣大稱讚。數于彼彼經中專勤聽受不離善巧方便菩薩應當如是勤行說甚深法。是故慧及方便二法不離。是為菩薩相應正法。維摩詰經云。無方便慧縛。有方便慧解。何謂無方便慧縛。若菩薩于空無相無愿法中調伏其心。不以相好莊嚴佛土成熟有情。此即是為無方便慧縛。何謂有方便慧解。若菩薩能以相好莊嚴佛土成熟有情。于空無相無愿法中調伏其心。習力勤行而不疲懈。此即是為有方便慧解。何謂無慧方便縛。若菩薩于諸見煩惱生起隨逐有所住著。然復發起一切善根迴向無上菩提。此即是為無慧方便縛。何謂有慧方便解。若菩薩于諸見煩惱生起隨逐斷諸有著。而發起一切善根迴向無上菩提悉無所取。此即是為有慧方便解。此等慧及方便二法和合。當知皆是菩薩之行。云何是菩薩行。所謂非凡夫行。非賢聖行。是菩薩行。在於生死不為染污。在於涅槃不永寂滅。是菩薩行。雖求四諦智亦不非時取證

【現代漢語翻譯】現代漢語譯本在空、無相、無愿的智慧法中增長，就不會產生違害。對於這些煩惱，智者以智慧對那些被染著煩惱的有情生起悲憫心，為他們宣說無我、無有情之法，使他們脫離染著。這才是真正的持戒。阿阇世王經中說，佛告訴阿難：『我現在實話告訴你，如果有人造了五無間罪（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧），聽聞這樣的正法后能夠生起殊勝的理解，我不說這個人有業及業障。』阿難，總而言之，對於所宣說的甚深正法，應當生起殊勝的理解，廣泛地稱讚，多次在各種經典中專心聽受。不離善巧方便的菩薩應當這樣勤奮地修行，宣說甚深之法。所以，智慧和方便二者不可分離，這才是與菩薩相應的正法。《維摩詰經》中說：『沒有方便的智慧是束縛，有方便的智慧是解脫。』什麼叫做沒有方便的智慧是束縛？如果菩薩在空、無相、無愿法中調伏自己的心，卻不以相好莊嚴佛土，不成熟有情，這就是沒有方便的智慧是束縛。什麼叫做有方便的智慧是解脫？如果菩薩能夠以相好莊嚴佛土，成熟有情，並在空、無相、無愿法中調伏自己的心，以習力勤奮修行而不疲倦，這就是有方便的智慧是解脫。什麼叫做沒有智慧的方便是束縛？如果菩薩對於各種見解和煩惱生起隨逐，有所住著，然而又發起一切善根迴向無上菩提，這就是沒有智慧的方便是束縛。什麼叫做有智慧的方便是解脫？如果菩薩對於各種見解和煩惱生起隨逐，斷除各種執著，而發起一切善根迴向無上菩提，並且沒有任何執取，這就是有智慧的方便是解脫。這些智慧和方便二者和合，應當知道都是菩薩的行持。什麼是菩薩的行持？就是非凡夫的行持，非賢聖的行持，是菩薩的行持。處於生死輪迴中而不被染污，處於涅槃中而不永遠寂滅，是菩薩的行持。雖然尋求四諦（苦、集、滅、道）的智慧，也不在不適當的時候證悟。

【English Translation】 English version Growth in the wisdom of emptiness, signlessness, and wishlessness does not lead to harm. Furthermore, with regard to these afflictions, the wise, with their wisdom, towards those sentient beings afflicted by defilements, generate compassion and speak to them the Dharma of no-self and no sentient being, causing them to be free from defilements. This is truly upholding the precepts. The Ajatasattu Sutra (King Ajatasattu Sutra) says, the Buddha said to Ananda: 'Ananda, I now truthfully tell you, if someone commits the five heinous crimes (panca-anantarya, the five acts that bring immediate retribution: patricide, matricide, killing an Arhat, causing a Buddha to bleed, and creating schism in the Sangha), and upon hearing such a correct Dharma, is able to generate superior understanding, I do not say that this person has karma and karmic obstacles.' Ananda, in short, this profound Dharma that is proclaimed should generate superior understanding, be widely praised, and be diligently listened to repeatedly in various sutras. Bodhisattvas who are skilled in means should diligently practice and speak this profound Dharma. Therefore, wisdom and skillful means are inseparable; this is the correct Dharma corresponding to a Bodhisattva. The Vimalakirti Sutra says: 'Wisdom without skillful means is bondage; wisdom with skillful means is liberation.' What is wisdom without skillful means as bondage? If a Bodhisattva subdues their mind in the Dharma of emptiness, signlessness, and wishlessness, but does not adorn the Buddha-lands with auspicious marks and signs, nor mature sentient beings, this is wisdom without skillful means as bondage. What is wisdom with skillful means as liberation? If a Bodhisattva is able to adorn the Buddha-lands with auspicious marks and signs, mature sentient beings, and subdues their mind in the Dharma of emptiness, signlessness, and wishlessness, diligently practicing with the power of habit without weariness, this is wisdom with skillful means as liberation. What is skillful means without wisdom as bondage? If a Bodhisattva generates and follows after various views and afflictions, dwelling with attachment, yet generates all good roots and dedicates them to unsurpassed Bodhi, this is skillful means without wisdom as bondage. What is skillful means with wisdom as liberation? If a Bodhisattva generates and follows after various views and afflictions, cuts off all attachments, and generates all good roots, dedicating them to unsurpassed Bodhi without any grasping, this is skillful means with wisdom as liberation. These two, wisdom and skillful means, combined together, should be known as the conduct of a Bodhisattva. What is the conduct of a Bodhisattva? It is neither the conduct of ordinary people nor the conduct of noble ones; it is the conduct of a Bodhisattva. Being in samsara, they are not defiled; being in nirvana, they do not enter into eternal extinction. This is the conduct of a Bodhisattva. Although they seek the wisdom of the Four Noble Truths (cattari ariyasaccani, 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), they do not attain realization at an inappropriate time.

涅槃。是菩薩行。雖觀內空而常思念於三有中示現受生。是菩薩行。雖觀無生而不入正位。是菩薩行。雖攝一切有情而不染著。是菩薩行。雖行於空而常勤求諸相功德。是菩薩行。雖行無作而勤修一切善行獲得輕安。是菩薩行雖修止觀之行而不畢竟墮于寂滅。是菩薩行。雖轉法輪示現大般涅槃而不捨菩薩所行之行。是菩薩行。凡如是等皆是菩薩所行之行。降魔經云。複次所有諸菩薩摩訶薩最上正行。謂即勝慧智增上相應。若方便智即普攝一切善法之行。勝慧智者即無我無人無有情無壽者無儒童等。方便智者即成熟一切有情之行。勝慧智者即遍攝諸法之行。方便智者即正法攝受之行。勝慧智者即一切佛法界無分別行。方便智者即一切佛法尊重供養承事之行。勝慧智者即一切佛剎如虛空行。方便智者即一切佛剎功德莊嚴之具作清凈莊嚴之行。勝慧智者即一切賢聖修無為行。方便智者即於一切師尊所起尊重心。施作種種作用之行。勝慧智者即觀察佛身無漏之行。方便智者即修佛相好之行。勝慧智者即觀察一切行無生無起之行。方便智者即常思惟於三有中示現受生之行。無盡意經云。何等是為菩薩方便。復何等是菩薩勝慧。所謂若入定時起大悲所緣深固之心觀察有情。此即方便若於定中住寂遍寂。此即勝慧。若入定時起大悲心

【現代漢語翻譯】現代漢語譯本涅槃（Nirvana，寂滅）：是菩薩（Bodhisattva，覺有情）的行持。雖然觀照內心的空性，但常思念在三有（Three realms of existence，欲界、色界、無色界）中示現受生，這是菩薩的行持。雖然觀照無生，但不進入正位（state of enlightenment），這是菩薩的行持。雖然攝受一切有情（sentient beings），但不染著（attachment），這是菩薩的行持。雖然行於空性，但常勤奮尋求諸相功德（meritorious qualities of forms），這是菩薩的行持。雖然行無作（non-action），但勤修一切善行獲得輕安（ease and well-being），這是菩薩的行持。雖然修止觀（calm abiding and insight）之行，但不畢竟墮于寂滅（complete cessation），這是菩薩的行持。雖然轉法輪（turning the wheel of Dharma）示現大般涅槃（Great Nirvana），但不捨棄菩薩所行的行持，這是菩薩的行持。凡是像這樣的，都是菩薩所行的行持。《降魔經》說，再次，所有諸菩薩摩訶薩（great Bodhisattvas）最上正行，是指與殊勝的智慧（wisdom）增長相應。如果方便智（skillful means and wisdom）就普遍攝受一切善法的行持。殊勝智慧是指無我、無人、無有情、無壽者、無儒童等。方便智慧是指成熟一切有情的行持。殊勝智慧是指普遍攝受諸法的行持。方便智慧是指正法攝受的行持。殊勝智慧是指一切佛法界無分別的行持。方便智慧是指一切佛法尊重供養承事的行持。殊勝智慧是指一切佛剎（Buddha-fields）如虛空的行持。方便智慧是指一切佛剎功德莊嚴之具作清凈莊嚴的行持。殊勝智慧是指一切賢聖修無為（non-action）的行持。方便智慧是指於一切師尊所起尊重心，施作種種作用的行持。殊勝智慧是指觀察佛身無漏（without outflows）的行持。方便智慧是指修佛相好（marks and characteristics of a Buddha）的行持。殊勝智慧是指觀察一切行無生無起的行持。方便智慧是指常思惟在三有中示現受生的行持。《無盡意經》說，什麼是菩薩的方便？又什麼是菩薩的勝慧？所謂如果入定時，生起大悲（great compassion）所緣深固之心觀察有情，這就是方便。如果於定中住寂遍寂，這就是勝慧。如果入定時，生起大悲心

【English Translation】 English version Nirvana: It is the practice of a Bodhisattva (Enlightening being). Although contemplating inner emptiness, constantly thinking of manifesting rebirth in the Three Realms of Existence, this is the practice of a Bodhisattva. Although contemplating non-arising, not entering the state of enlightenment, this is the practice of a Bodhisattva. Although gathering all sentient beings, not being attached, this is the practice of a Bodhisattva. Although practicing emptiness, constantly diligently seeking the meritorious qualities of forms, this is the practice of a Bodhisattva. Although practicing non-action, diligently cultivating all good deeds to attain ease and well-being, this is the practice of a Bodhisattva. Although cultivating the practice of calm abiding and insight, not ultimately falling into complete cessation, this is the practice of a Bodhisattva. Although turning the wheel of Dharma and manifesting Great Nirvana, not abandoning the practices of a Bodhisattva, this is the practice of a Bodhisattva. All such practices are the practices of a Bodhisattva. The 'Subduing Mara Sutra' says, furthermore, all the supreme and correct practices of the great Bodhisattvas refer to the corresponding increase in superior wisdom. If skillful means and wisdom universally encompass the practice of all good dharmas. Superior wisdom refers to no self, no person, no sentient being, no life, no child, etc. Skillful means and wisdom refer to the practice of maturing all sentient beings. Superior wisdom refers to the practice of universally encompassing all dharmas. Skillful means and wisdom refer to the practice of embracing the true Dharma. Superior wisdom refers to the practice of non-discrimination in all Buddha-dharma realms. Skillful means and wisdom refer to the practice of respecting, making offerings, and serving all Buddha-dharmas. Superior wisdom refers to the practice of all Buddha-fields being like space. Skillful means and wisdom refer to the practice of purifying and adorning all Buddha-fields with the implements of meritorious adornment. Superior wisdom refers to the practice of all sages cultivating non-action. Skillful means and wisdom refer to the practice of generating respect for all teachers and performing various actions. Superior wisdom refers to the practice of observing the Buddha's body without outflows. Skillful means and wisdom refer to the practice of cultivating the marks and characteristics of a Buddha. Superior wisdom refers to the practice of observing all actions as non-arising and non-ceasing. Skillful means and wisdom refer to the practice of constantly contemplating manifesting rebirth in the Three Realms of Existence. The 'Inexhaustible Intent Sutra' says, what are the skillful means of a Bodhisattva? And what is the superior wisdom of a Bodhisattva? That is, if one enters samadhi (meditative state) and arises with a deep and firm mind of great compassion, observing sentient beings, this is skillful means. If one dwells in stillness and pervasive stillness in samadhi, this is superior wisdom. If one enters samadhi and arises with a mind of great compassion

隨順佛道。此即方便。若無所有依止觀察。此即勝慧。若入定時觀察普攝彼一切法。此即方便。若觀法界無所分別。此即勝慧。若入定時佛身莊嚴所作現前。此即方便。若觀察法身份位。此即勝慧。維摩詰經云。佛言。慈氏。菩薩有二相。一者信樂雜句文飾。二者不畏甚深之法。如實解入是為二相。若菩薩信樂尊重雜句文飾者。當知是為初學菩薩。若復於此清凈甚深經典。普攝種種文義差別之門。聽受宣說生勝解者。當知是菩薩久修梵行。復有二法。是即初學菩薩為自毀傷。不于甚深法中調伏其心。一者于昔未聞甚深經典。聞已驚怖生疑亦不隨順。返生輕謗作如是言。我昔未聞此法從何所來。二者于大法器宣說甚深法者。善男子所不樂親近亦不尊重。或時于中密說其過。是為二法。復有二法。菩薩雖信解甚深之法亦自毀傷。不能速證無生法忍。一者輕毀初學菩薩不為攝受。不為抉擇復不教誨。二者雖信解甚深之法。而不習學亦不尊重。不行財施法施攝受有情。是為二法。此中應知。若諸有情解入諸佛菩薩大威德力。斯極難得。何等是為菩薩大威德力。維摩詰經云。維摩詰言。大迦葉。所有十方世界現作魔王者。皆是住不可思議解脫菩薩。以善方便成熟有情故現魔相。又十方世界或有菩薩從其求乞手足耳鼻血肉筋骨頭目

【現代漢語翻譯】現代漢語譯本隨順佛道（Buddha's path）。這就是方便（upaya，善巧，權宜之法）。如果沒有任何依止而進行觀察，這就是勝慧（prajna，殊勝的智慧）。如果進入禪定（samadhi）時觀察並普遍攝取一切法（dharma），這就是方便。如果觀察法界（dharmadhatu）而沒有分別，這就是勝慧。如果進入禪定時，佛身（Buddha-kaya）的莊嚴所作顯現於前，這就是方便。如果觀察法身（dharma-kaya）的分位，這就是勝慧。《維摩詰經》說：佛說：『慈氏（Maitreya，彌勒菩薩）。菩薩有兩種相。一是信樂雜句文飾，二是不畏甚深之法，如實解入，這就是兩種相。』如果菩薩信樂尊重雜句文飾，應當知道這是初學菩薩。如果對於這清凈甚深經典，普遍攝取種種文義差別之門，聽受宣說並生起殊勝理解，應當知道這位菩薩已經長期修行梵行（brahmacarya，清凈行）。又有兩種法，是初學菩薩自我毀傷，不于甚深法中調伏其心。一是對於過去未曾聽聞的甚深經典，聽聞后驚怖生疑，也不隨順，反而生起輕慢誹謗，說這樣的話：『我過去未曾聽聞此法，從何而來？』二是對大法器宣說甚深法的人，善男子不樂意親近，也不尊重，或者在其中暗中說他的過失。這就是兩種法。又有兩種法，菩薩雖然信解甚深之法，也自我毀傷，不能迅速證得無生法忍（anutpattika-dharma-kshanti，對諸法不生不滅的證悟）。一是輕毀初學菩薩，不為攝受，不為抉擇，也不教誨。二是雖然信解甚深之法，但不習學，也不尊重，不行財施（dana，佈施）和法施（dharma-dana，佛法佈施）來攝受有情（sattva，眾生）。這就是兩種法。這裡應當知道，如果諸有情能夠理解並進入諸佛菩薩的大威德力（adhisthana，加持力），這是極其難得的。什麼是菩薩的大威德力？《維摩詰經》說：維摩詰說：『大迦葉（Mahakasyapa，摩訶迦葉）。所有十方世界現在顯現為魔王（mara）的，都是安住于不可思議解脫的菩薩，以善巧方便成熟有情，所以顯現魔相。』又十方世界或者有菩薩從他們那裡求乞手足耳鼻血肉筋骨頭目。

【English Translation】 English version To accord with the Buddha's path (Buddha-marga). This is upaya (skillful means). If there is no object of reliance and one observes, this is prajna (supreme wisdom). If, when entering samadhi (meditative absorption), one observes and universally encompasses all dharmas (teachings, phenomena), this is upaya. If one observes the dharmadhatu (realm of reality) without discrimination, this is prajna. If, when entering samadhi, the adornments and actions of the Buddha-kaya (Buddha's body) appear before one, this is upaya. If one observes the divisions of the dharma-kaya (dharma body), this is prajna. The Vimalakirti Sutra says: The Buddha said, 'Maitreya (the future Buddha), a Bodhisattva has two characteristics. First, delighting in ornate phrases and embellishments. Second, not fearing profound dharmas, and truly understanding and entering them. These are the two characteristics.' If a Bodhisattva delights in and respects ornate phrases and embellishments, know that this is a Bodhisattva who is a beginner. If, moreover, regarding these pure and profound sutras, one universally grasps the gates of various meanings and differences, listens, receives, proclaims, and generates supreme understanding, know that this Bodhisattva has long cultivated brahmacarya (pure conduct). Furthermore, there are two dharmas that cause a Bodhisattva who is a beginner to harm themselves, not subduing their mind in profound dharmas. First, regarding profound sutras that they have not heard in the past, upon hearing them, they are frightened and doubtful, and do not accord with them. Instead, they generate contempt and slander, saying, 'I have never heard this dharma before; where does it come from?' Second, regarding those who proclaim profound dharmas to vessels of great dharma, good men do not delight in approaching them, nor do they respect them. Or, at times, they secretly speak of their faults. These are the two dharmas. Furthermore, there are two dharmas that cause a Bodhisattva, even though they believe and understand profound dharmas, to harm themselves, and they cannot quickly attain the Anutpattika-dharma-kshanti (the acceptance of the non-arising of phenomena). First, they belittle and disparage Bodhisattvas who are beginners, not embracing them, not making determinations for them, and not teaching them. Second, although they believe and understand profound dharmas, they do not study them, nor do they respect them, and they do not practice dana (generosity) of wealth and dharma-dana (giving of teachings) to embrace sentient beings (sattvas). These are the two dharmas. Here, it should be known that if sentient beings can understand and enter the great adhisthana (power, blessing) of the Buddhas and Bodhisattvas, this is extremely rare. What is the great power of a Bodhisattva? The Vimalakirti Sutra says: Vimalakirti said, 'Mahakasyapa (one of the Buddha's foremost disciples), all those in the ten directions who now appear as maras (demons) are Bodhisattvas abiding in inconceivable liberation, manifesting the appearance of maras in order to ripen sentient beings through skillful means.' Furthermore, in the ten directions, there may be Bodhisattvas who beg for hands, feet, ears, noses, blood, flesh, tendons, bones, heads, and eyes from them.

身份妻子奴婢人民國邑象馬車乘。凡如是等或來求者。皆悉給施。菩薩以如是相故行逼迫。此等皆是住不可思議解脫菩薩。迦葉。譬如龍象蹴踏非驢所堪。凡夫亦復如是不能如是逼迫菩薩。而菩薩者乃能如是逼迫菩薩。

大乘寶要義論卷第九大正藏第 32 冊 No. 1635 大乘寶要義論

大乘寶要義論卷第十

譯經三藏朝散大夫試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉　詔譯

如華嚴經云。法界行愿分位宣說菩薩無盡佛種世界世尊普遍智境界音聲如來。從彼剎中來至世尊釋迦牟尼如來之前。出現菩薩威德身相。所謂一切身份。一切相好。一切毛孔。一切莊嚴。一切衣服及緣具等。一切菩薩眷屬具足所有世尊大毗盧遮那如來。前際中住過去一切如來。后際中住若已受記及未受記未來一切如來。現在十方一切佛剎普遍安住一切菩薩。昔所修習佈施波羅蜜多相應先行海。一切受者及所施物皆悉影現。一切身相一切毛孔諸相好等。亦悉對現而為表示。又復身諸分位及語言道。一切衣飾眾緣具等。而亦對現一一表示。又昔修習持戒波羅蜜多相應先行海。又諸忍辱波羅蜜多示現割截身諸分位相應先行海。又諸菩薩加行精進相應先行海。又諸如來廣大靜慮辦事相應先行海。又諸如來轉大法輪

【現代漢語翻譯】現代漢語譯本：身份、妻子、奴婢、人民、國邑、象、馬、車乘。凡是像這些來求取的人，都全部給予施捨。菩薩因為這樣的行為而受到逼迫。這些人都是安住于不可思議解脫的菩薩。迦葉（佛弟子名）。譬如龍象的踩踏，不是驢子所能承受的。凡夫也是這樣，不能這樣逼迫菩薩。而菩薩才能這樣逼迫菩薩。

《大乘寶要義論》卷第九大正藏第 32 冊 No. 1635 《大乘寶要義論》

《大乘寶要義論》卷第十

譯經三藏朝散大夫試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉詔譯

如《華嚴經》所說，法界行愿分位宣說了菩薩無盡的佛種、世界、世尊普遍的智慧境界、音聲如來（佛的稱號）。從那些佛剎中來到世尊釋迦牟尼如來（現在佛）之前，示現菩薩威德的身相。包括一切身份、一切相好、一切毛孔、一切莊嚴、一切衣服以及各種緣具等等。一切菩薩眷屬具足所有世尊大毗盧遮那如來（法身佛）。前際中安住的過去一切如來，后際中安住的若已受記及未受記的未來一切如來，現在十方一切佛剎普遍安住的一切菩薩，過去所修習的佈施波羅蜜多（六度之一，意為施捨）相應的先行海，一切受者以及所施之物都全部顯現。一切身相、一切毛孔、各種相好等等，也都全部對現而作為表示。又示現身體的各種分位以及語言之道，一切衣飾、各種緣具等等，也都對現一一表示。又示現過去修習持戒波羅蜜多（六度之一，意為持守戒律）相應的先行海。又示現各種忍辱波羅蜜多（六度之一，意為忍耐）示現割截身體的各種分位相應的先行海。又示現各種菩薩加行精進（努力修行）相應的先行海。又示現各種如來廣大靜慮（禪定）辦事相應的先行海。又示現各種如來轉大法輪（傳播佛法）。

【English Translation】 English version: Body parts, wives, servants, people, countries, cities, elephants, horses, carriages. All those who come seeking such things are given away entirely. Bodhisattvas are thus pressured because of such actions. These are all Bodhisattvas abiding in inconceivable liberation. Kashyapa (name of Buddha's disciple). For example, the trampling of a dragon elephant is not something a donkey can endure. Ordinary people are also like this, unable to pressure Bodhisattvas in this way. But Bodhisattvas are able to pressure Bodhisattvas in this way.

The Great Vehicle's Essential Meaning Treatise, Volume 9 Tripitaka Volume 32, No. 1635, The Great Vehicle's Essential Meaning Treatise

The Great Vehicle's Essential Meaning Treatise, Volume 10

Translated by Tripitaka Master Chao San Da Fu Shi Honglu Shaoqing Guangfan, the Purple-Robed Shramana Chen Weijing, etc., under Imperial Decree

As stated in the Avatamsaka Sutra, the 'Conduct and Vows of the Dharma Realm' section expounds on the Bodhisattvas' endless Buddha-seeds, worlds, the World Honored One's universal wisdom realm, the Voice Thus Come One (Tathagata, an epithet of the Buddha). From those Buddha-lands, they come before the World Honored One Shakyamuni Thus Come One (the present Buddha), manifesting the majestic form of a Bodhisattva. This includes all body parts, all marks and characteristics, all pores, all adornments, all clothing, and all associated implements, etc. All Bodhisattva retinues fully possess the World Honored One Mahavairocana Thus Come One (the Dharma Body Buddha). All past Thus Come Ones abiding in the prior limit, all future Thus Come Ones abiding in the posterior limit, whether they have received predictions or not, and all Bodhisattvas universally abiding in all Buddha-lands in the present ten directions, all manifest the prior practice sea corresponding to the Dana Paramita (Perfection of Giving, one of the six perfections) cultivated in the past, all recipients, and all objects given. All body forms, all pores, all marks and characteristics, etc., are also all manifested and presented as indications. Furthermore, the various divisions of the body and the path of language, all clothing, various associated implements, etc., are also manifested and presented one by one as indications. Also manifested is the prior practice sea corresponding to the past cultivation of the Sila Paramita (Perfection of Morality, one of the six perfections). Also manifested are the various Kshanti Paramita (Perfection of Patience, one of the six perfections) showing the cutting of the body into various parts corresponding to the prior practice sea. Also manifested are the various Bodhisattvas' application of diligent effort corresponding to the prior practice sea. Also manifested are the various Thus Come Ones' vast Samadhi (meditative absorption) corresponding to the prior practice sea. Also manifested are the various Thus Come Ones turning the Great Dharma Wheel (spreading the Dharma).

法事成辦舍諸所有自在身相諸門影現一一表示相應先行海。又諸如來喜見諸菩薩道一切世間最上愛樂相應先行海。又諸菩薩諸勝愿海增上法門廣大莊嚴相應先行海。又諸菩薩力波羅蜜多諸行成辦清凈相應先行海。又諸菩薩廣大法界一切神變云廣大所作諸菩薩智境界相應先行海乘。如是等十波羅蜜多影現表示。廣大法界一切廣大諸神變云來詣佛所。於是菩薩並其眷屬頂禮佛已。住于上方。化現一切金剛帝寶心莊嚴藏大樓閣中金剛帝青蓮華師子座上加趺而坐。現諸寶焰摩尼王網彌覆其上。復以三世一切如來音聲寶王纓珞垂掛莊嚴。頂戴摩尼寶冠。現菩薩身加持而住。而此菩薩並其眷屬。皆從普賢菩薩行愿出生。於一切如來足根門中表現清凈。智眼所觀聞一切如來法輪經中理法音聲勝海。普攝一切菩薩得諸自在。及得最上波羅蜜多。一切如來皆悉雲集。于剎那剎那中廣現神變。出現諸有情身廣大境界。一切如來眾會道場身中光明顯照一切世界。於一世界中普攝影現。諸境界相如微塵聚。所有一切有情善根成熟。應化度者而悉應時能來應現。一切如來轉法輪云。一切毛孔吼音境界。一切世界普遍。一切善根出生。生已即時諸有情身皆悉平等。一切方分雲海一心剎那廣現神變。此經又云。菩薩大威德力者。爾時善財童子諦觀普賢

【現代漢語翻譯】現代漢語譯本：法事圓滿成就，捨棄所有自在之身相，各種門徑的影現一一表示相應，這是先行海（Purvanga-sāgara，指前行之海）。又有諸如來喜悅見到的諸菩薩道，一切世間最上愛樂相應，這是先行海。又有諸菩薩的各種殊勝愿海，增上法門廣大莊嚴，這是相應的先行海。又有諸菩薩力波羅蜜多（bala-pāramitā，力量到彼岸）的各種修行圓滿成就清凈，這是相應的先行海。又有諸菩薩廣大法界一切神變云廣大所作，諸菩薩智境界相應，這是先行海之乘。像這樣等同於十波羅蜜多（daśa-pāramitā，十度）的影現表示。廣大法界一切廣大諸神變云來到佛的處所。於是菩薩和他的眷屬頂禮佛后，住在上方。化現一切金剛帝寶心莊嚴藏大樓閣中，在金剛帝青蓮花獅子座上結跏趺坐。顯現各種寶焰摩尼王網瀰漫覆蓋其上。又以三世一切如來的音聲寶王纓珞垂掛莊嚴。頭戴摩尼寶冠。顯現菩薩身加持而住。而此菩薩和他的眷屬，都從普賢菩薩（Samantabhadra）的行愿出生。在一切如來足根門中表現清凈。以智眼所觀，聽聞一切如來法輪經（Dharma-cakra，法輪）中的理法音聲勝海。普遍攝受一切菩薩，得到各種自在，以及得到最上波羅蜜多。一切如來都雲集於此。在剎那剎那中廣現神變。出現諸有情身廣大境界。一切如來眾會道場身中光明顯照一切世界。在一個世界中普遍攝影顯現。各種境界相如微塵聚。所有一切有情善根成熟，應化度者都應時能夠來應現。一切如來轉法輪云。一切毛孔吼音境界。一切世界普遍。一切善根出生。出生后即時諸有情身都平等。一切方分雲海一心剎那廣現神變。此經又說。菩薩大威德力者。爾時善財童子（Sudhana）仔細觀察普賢。

【English Translation】 English version: When the ritual was perfectly accomplished, he relinquished all his self-sovereign forms. The reflections of various gates manifested in correspondence, this is the Purvanga-sāgara (先行海, the preliminary ocean). Furthermore, the paths of the Bodhisattvas that all Tathagatas (如來) joyfully behold, corresponding to the supreme love and delight of all worlds, this is the Purvanga-sāgara. Moreover, the various supreme vows of the Bodhisattvas, the enhanced Dharma gates of vast adornment, this is the corresponding Purvanga-sāgara. Furthermore, the various practices of the Bodhisattvas' bala-pāramitā (力波羅蜜多, perfection of power) perfectly accomplished in purity, this is the corresponding Purvanga-sāgara. Moreover, the vast Dharma realm of the Bodhisattvas, all the miraculous transformation clouds of vast actions, corresponding to the realm of the Bodhisattvas' wisdom, this is the vehicle of the Purvanga-sāgara. Such as these, equivalent to the reflections and manifestations of the daśa-pāramitā (十波羅蜜多, ten perfections). The vast Dharma realm, all the vast miraculous transformation clouds, came to the Buddha's place. Thereupon, the Bodhisattva, together with his retinue, prostrated before the Buddha and resided above. He manifested within a great pavilion adorned with vajra (金剛) and lapis lazuli treasures, seated in full lotus posture upon a lion throne of vajra and lapis lazuli lotus. Various jeweled flames and mani (摩尼) king nets were manifested, covering it above. Moreover, the sounds of all Tathagatas of the three times were used as jeweled king garlands, hanging down in adornment. He wore a mani jeweled crown on his head. He manifested the body of a Bodhisattva, abiding with blessings. And this Bodhisattva, together with his retinue, all originated from the vows and practices of Samantabhadra (普賢菩薩). Within the foot-root gates of all Tathagatas, purity was manifested. With the wisdom eye, he heard the supreme ocean of reasoned Dharma sounds within the Dharma-cakra (法輪, wheel of Dharma) sutras of all Tathagatas. He universally embraced all Bodhisattvas, attaining various freedoms, as well as attaining the supreme pāramitā. All Tathagatas gathered here. In moment after moment, he vastly manifested miraculous transformations. He manifested the vast realms of the beings' bodies. Within the assembly and Dharma-field bodies of all Tathagatas, light illuminated all worlds. Within one world, he universally photographed and manifested. The various realm appearances were like gatherings of dust motes. All beings whose roots of goodness had matured, those who should be transformed and liberated, were able to come and manifest in response at the appropriate time. All Tathagatas turned the Dharma-cakra clouds. The realms of roaring sounds from all pores. All worlds were universal. All roots of goodness were born. Immediately after birth, the bodies of all beings were equal. All directions, cloud seas, one mind, in a moment, vastly manifested miraculous transformations. This sutra also says: 'The Bodhisattva with great majestic power.' At that time, Sudhana (善財童子) carefully observed Samantabhadra.

菩薩身相。乃見菩薩一一身諸分位一一身諸分位分明。一一界體一一界體細分分明。一一身份各別分位。一一身份各別分位分明。一一依聚。一一依聚分明。一一毛孔。一一毛孔分明。現此三千大千世界所有風火地界。並大海洲渚江河寶山。及須彌山鐵圍山等國土城邑聚落方處樹林舍宅。並諸人民地獄餓鬼畜生之趣。阿修羅界龍界迦樓羅界。人界天界及其梵界。欲界色界無色界。是諸境界。悉以神力加持而住。乃至形色顯色云電星宿。晝夜圓半月時年分。住劫壞劫。現如是等此世界相已。所有東方一切世界亦如是觀。南西北方四維上下一切世界。如應對現所觀亦然。又諸佛降生眾會道場。及有情等所有此娑婆世界。前際中住過去。一切世界一切互相。皆見普賢菩薩一一身中大人之相。並諸佛降生一切菩薩眾會道場。及有情舍宅晝夜劫數等。如是后際中住未來一切世界佛剎等普遍一切亦然。皆見如此娑婆世界前際后際中住一切世界一切互相見諸影相。如是十方前際后際中住一切世界。一切皆見普賢菩薩一一身中大人之相一一毛孔中一一分明互相無雜。皆見普賢菩薩在世尊大毗盧遮那如來之前坐于大寶蓮華藏師子座上現遊戲神通。時此東方蓮華吉祥世界賢吉祥如來。見此所現遊戲神通。東方如是普遍十方一切世界亦然。皆

【現代漢語翻譯】現代漢語譯本菩薩的身相。能夠見到菩薩每一個身體的各個部分，每一個身體的各個部分都非常分明。每一個界體，每一個界體都細緻分明。每一個身份的各個位置，每一個身份的各個位置都非常分明。每一個所依之處，每一個所依之處都分明。每一個毛孔，每一個毛孔都分明。顯現出這三千大千世界所有的風、火、地界，以及大海、洲渚、江河、寶山，還有須彌山、鐵圍山等國土、城邑、聚落、方位、樹林、舍宅，以及所有的人民、地獄、餓鬼、畜生等趣。阿修羅界、龍界、迦樓羅界，人界、天界以及梵界、欲界都無所遺漏。這些境界，都以神通之力加持而住。乃至形色、顯色、云、電、星宿、晝夜、圓月、半月、時、年、分，住劫、壞劫。顯現如此等等這個世界的景象之後，所有東方的一切世界也這樣觀察。南西北方、四維上下的一切世界，如所應對顯現所觀察的也是這樣。還有諸佛降生、眾會道場，以及有情等等所有這個娑婆世界，前際（過去）中住的一切世界，一切互相之間，都見到普賢菩薩（Samantabhadra）每一個身體中的大人之相，以及諸佛降生的一切菩薩眾會道場，以及有情舍宅、晝夜劫數等等。像這樣后際（未來）中住的一切世界、佛剎等等普遍一切也是這樣。都見到如此娑婆世界前際后際中住的一切世界，一切互相之間見到各種影相。像這樣十方前際后際中住的一切世界，一切都見到普賢菩薩（Samantabhadra）每一個身體中的大人之相，每一個毛孔中都一一分明互相沒有混雜。都見到普賢菩薩（Samantabhadra）在世尊大毗盧遮那如來（Vairocana）之前，坐在大寶蓮華藏師子座上，顯現遊戲神通。這時東方蓮華吉祥世界賢吉祥如來（Bhadraśrī），見到這所顯現的遊戲神通。東方這樣，普遍十方一切世界也是這樣，都...

【English Translation】 English version The body and appearance of a Bodhisattva. One is able to see each and every part of a Bodhisattva's body, each and every part distinctly. Each and every realm-essence, each and every realm-essence distinctly and minutely. Each and every division of the body, each and every division of the body distinctly. Each and every support, each and every support distinctly. Each and every pore, each and every pore distinctly. Manifesting all the wind, fire, and earth realms of this triple great thousand world, along with the great seas, continents, isles, rivers, jeweled mountains, as well as Mount Sumeru (Sumeru) and the Iron Ring Mountains (Cakravāḍa) and other lands, cities, villages, directions, forests, and dwellings, along with all the people, the destinies of hell-beings, hungry ghosts, and animals. The Asura realm, the Dragon realm, the Garuda realm, the human realm, the heavenly realms, and the Brahma realms, the desire realm, nothing is omitted. These realms are all sustained by the power of spiritual penetrations. Even forms, colors, clouds, lightning, stars, day and night, full moon, half-moon, times, years, divisions, periods of abiding and periods of destruction. Having manifested such aspects of this world, all the worlds of the East are also observed in this way. The worlds of the South, North, West, the four intermediate directions, above and below, all the worlds that appear in response are also observed in this way. Furthermore, the births of all Buddhas, the assemblies, the places of enlightenment, and all sentient beings, all of this Saha world, all the worlds abiding in the past, all mutually, all see in each and every body of Samantabhadra (普賢菩薩) the marks of a great person, as well as the assemblies and places of enlightenment of all Bodhisattvas at the births of all Buddhas, and the dwellings of sentient beings, the kalpas of day and night, and so on. Likewise, all the worlds and Buddha-lands abiding in the future are universally seen in this way. All see in this way all the worlds abiding in the past and future of this Saha world, all mutually seeing various reflections. Likewise, all the worlds abiding in the past and future of the ten directions, all see in each and every body of Samantabhadra (普賢菩薩) the marks of a great person, each and every pore distinctly and without intermingling. All see Samantabhadra (普賢菩薩) before the World Honored One, the Great Vairocana Tathagata (大毗盧遮那如來), seated upon a great jeweled lotus treasury lion throne, manifesting playful spiritual powers. At this time, Bhadraśrī (賢吉祥如來) of the Eastern Lotus Auspicious World sees these manifested playful spiritual powers. Just as in the East, so it is universally in all the worlds of the ten directions, all...

見一切如來足根門中各有普賢菩薩坐于大寶蓮華藏師子座上現是遊戲神通。如其十方一切世界悉見一切如來足根門中有普賢菩薩坐于大寶蓮華藏師子座上現是遊戲神通。時如是普遍十方一切佛剎如微塵數。一一微塵數皆是廣大法界佛會道場。悉見一切如來足根門中有普賢菩薩坐于大寶蓮華藏師子座上現是遊戲神通。時一一身相悉得三世一切所緣影相表示。所有一切剎土一切有情諸佛降生諸菩薩眾會道場影現表示。時普聞一切有情語言。一切佛音聲一切如來轉大法輪一切宣說教授神通變化一切菩薩集會諸佛遊戲境相音聲此等總略如其所說。當知皆是菩薩摩訶薩大威德力。此中應問。何等是如來大威德力。如菩薩十地經云。解脫月菩薩問金剛藏菩薩言。佛子。諸菩薩行境界如是。加持神力尚復無量。云何能入如來行境界邪。金剛藏菩薩言。佛子。譬如有人於四大洲世界之中取小石塊。若二若三如豆之量。作如是言。大地世界頗有過於此邪。或無量邪。說是語者。如汝今時以諸如來應供正等正覺無量智法與菩薩法而相等比。佛子。四大洲世界如所取者豆量石塊。而極少分。余無有量。如來境界亦復如是。且法雲地菩薩所有功德。經無量劫猶尚不能說一少分。何況如來無量智境。佛子。我今實言告汝。于如來前為我作證。假使

【現代漢語翻譯】現代漢語譯本見一切如來足根門中，各有普賢菩薩（Samantabhadra，象徵普遍的賢行）坐于大寶蓮華藏師子座上，顯現種種遊戲神通。如同十方一切世界，都能見到一切如來足根門中有普賢菩薩坐于大寶蓮華藏師子座上，顯現種種遊戲神通。當時，這樣普遍於十方一切佛剎，如同微塵的數量。每一個微塵的數量都是廣大的法界佛會道場。都能見到一切如來足根門中有普賢菩薩坐于大寶蓮華藏師子座上，顯現種種遊戲神通。當時，每一個身相都能得到過去、現在、未來一切所緣的影相表示。所有一切剎土、一切有情眾生、諸佛降生、諸菩薩眾會道場的影像顯現表示。當時，普遍聽聞一切有情眾生的語言，一切佛的音聲，一切如來轉大法輪，一切宣說教授神通變化，一切菩薩、諸佛遊戲境相音聲，這些總括起來就像所說的那樣。應當知道，這些都是菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）的大威德力。這裡應該問，什麼是如來的大威德力？如《菩薩十地經》所說，解脫月菩薩問金剛藏菩薩（Vajragarbha，金剛藏菩薩）說：『佛子，諸菩薩行境界是這樣的，加持神力尚且無量，如何能夠進入如來的行境界呢？』金剛藏菩薩說：『佛子，譬如有人在四大洲世界之中取小石塊，或者兩塊或者三塊，像豆子那麼大，這樣說：大地世界難道有超過這些石塊的嗎？或者沒有超過的嗎？』說這種話的人，就像你現在用諸如來應供正等正覺無量智法與菩薩法相比。佛子，四大洲世界就像所取的豆子大小的石塊，是極其少的部分，其餘的是沒有限量的。如來的境界也像這樣。且法雲地菩薩所有的功德，經過無量劫尚且不能說出其中極少的部分。何況如來無量智慧的境界。佛子，我現在實話告訴你，在如來面前為我作證，假使

【English Translation】 English version Within the root-gate of the feet of all Tathagatas (如來，'Thus Come One'), there is Samantabhadra Bodhisattva (普賢菩薩, 'Universal Worthy Bodhisattva') seated upon a great treasure lotus-store lion throne, manifesting various playful superknowledges. Just as in all worlds of the ten directions, one can see Samantabhadra Bodhisattva seated upon a great treasure lotus-store lion throne within the root-gate of the feet of all Tathagatas, manifesting various playful superknowledges. At that time, in this way, universally throughout all Buddha-lands of the ten directions, as numerous as dust motes, each number of dust motes is a vast Dharma-realm Buddha-assembly Bodhimaṇḍa (道場, 'place of enlightenment'). One can see Samantabhadra Bodhisattva seated upon a great treasure lotus-store lion throne within the root-gate of the feet of all Tathagatas, manifesting various playful superknowledges. At that time, each and every bodily form obtains the shadow-image representations of all conditions perceived in the three times (past, present, future). All lands, all sentient beings, the births of all Buddhas, the assembly Bodhimaṇḍas of all Bodhisattvas are manifested as shadow-image representations. At that time, one universally hears the languages of all sentient beings, the voices of all Buddhas, all Tathagatas turning the great Dharma wheel, all declarations of teachings, supernormal transformations, all Bodhisattvas, the realms of playful manifestations of all Buddhas, and the sounds of these realms. These, in summary, are as described. One should know that all of these are the great majestic power of Bodhisattva-Mahāsattvas (菩薩摩訶薩, 'Great Being Bodhisattva'). Here, one should ask: What is the great majestic power of the Tathagata? As the Ten Bhumi Sutra says, Vimukticandra Bodhisattva (解脫月菩薩, 'Liberation Moon Bodhisattva') asked Vajragarbha Bodhisattva (金剛藏菩薩, 'Vajra Essence Bodhisattva'): 'Buddha-child, the realm of practice of all Bodhisattvas is like this, and their power of blessing and spiritual penetration is still immeasurable. How can one enter the realm of practice of the Tathagata?' Vajragarbha Bodhisattva said: 'Buddha-child, for example, if someone in the world of the four great continents takes a small stone, perhaps two or three, the size of a bean, and says: 'Is there anything in the world of the great earth that exceeds these stones, or is there not?' The person who speaks in this way is like you now, comparing the immeasurable wisdom-Dharmas of all Tathagatas, worthy of offerings, perfectly and completely enlightened, with the Dharmas of Bodhisattvas. Buddha-child, the world of the four great continents is like the bean-sized stone that was taken, which is an extremely small part, and the rest is immeasurable. The realm of the Tathagata is also like this. Moreover, even all the merits of a Bodhisattva of the Dharma-cloud ground, after countless kalpas (劫, 'eons'), one still cannot speak of even a small part of them. How much more so the realm of immeasurable wisdom of the Tathagata. Buddha-child, I now truthfully tell you, bear witness for me before the Tathagata, supposing'

十方無邊世界如微塵等一切佛剎證菩薩地者。其數充滿。如稻麻竹𥯤甘蔗叢林。彼等菩薩經無邊劫。宣說開示如來所有一智境界。百分不及一。乃至俱胝那由他百千及譬喻分亦不及一。入如來功德智不思議境界經云。佛言。妙吉祥。今此會中或有有情。謂佛如來初始出家。或謂久已出家。或謂修諸苦行。或坐菩提場成等正覺。或破諸魔軍。或梵王帝釋護世勸請轉大法輪。或聞宣說聲聞乘法。或說緣覺乘法。或說大乘之法。或睹佛身高一尋量。或見佛身高一俱盧舍。或見佛身高顯過諸由旬百千數量。或見佛身如真金色。乃至或見如摩尼寶色。或見如來寂靜身相。或見如來入涅槃相。或見如來一聚身相。或見分佈如來舍利。或謂十年成等正覺。或謂十年入大涅槃。或謂有於世尊釋迦牟尼如來教中得圓滿者。或隱沒者。或謂若十二十三十四十。乃至百千俱胝那由他劫入大涅槃。或謂世尊釋迦牟尼如來。于不可說不可說劫成等正覺。妙吉祥。于如是等差別之相。如來悉非分別非離分別。而佛如來以無發悟無分別法。常隨有情心作諸行相。菩薩十住經云。佛言。妙吉祥。有多種說者。如有大池縱廣正等五十萬由旬。池岸平坦池水清甘。復有蓮華遍覆池內。若或有人。以鐵所成千輻輪車而以駿馬。勝迦樓羅迅疾勢者而駕馭之。其車

【現代漢語翻譯】現代漢語譯本十方無邊世界，如同微塵一樣多的所有佛剎（Buddhakṣetra，佛的國土），其中證得菩薩地的菩薩，數量充滿整個空間，就像稻田、麻田、竹林、甘蔗林一樣密集。這些菩薩經過無邊漫長的劫數，宣說開示如來所證得的一切智慧境界，但所能表達的連百分之一都不到，乃至俱胝（koṭi，一千萬）那由他（nayuta，一萬萬）百千以及譬喻所能表達的份量也遠遠不及一。《入如來功德智不思議境界經》中說，佛告訴妙吉祥（Mañjuśrī，文殊菩薩）說：『妙吉祥，現在這個法會中，或許有些眾生認為佛如來是剛出家不久，或者認為已經出家很久了，或者認為佛修持各種苦行，或者認為佛在菩提樹下成等正覺，或者認為佛破除了各種魔軍，或者梵天（Brahmā，色界天之主）、帝釋（Indra，忉利天之主）、護世四天王勸請佛轉大法輪，或者聽聞佛宣說聲聞乘的法，或者宣說緣覺乘的法，或者宣說大乘的法，或者看到佛的身高只有一尋（約八尺）的量，或者見到佛的身高有一俱盧舍（krośa，約半英里），或者見到佛的身高顯現超過了無數由旬（yojana，約七英里）百千的數量，或者見到佛的身如真金色，乃至或者見到佛如摩尼寶的顏色，或者見到如來寂靜的身相，或者見到如來入涅槃（nirvāṇa，寂滅）之相，或者見到如來一聚的身相，或者見到分佈的如來舍利（śarīra，遺骨），或者認為佛十年成等正覺，或者認為佛十年入大涅槃，或者認為在世尊釋迦牟尼（Śākyamuni，佛陀的本名）如來的教法中有人得到圓滿，或者有人隱沒，或者認為如果十、二十、三十、四十，乃至百千俱胝那由他劫后入大涅槃，或者認為世尊釋迦牟尼如來在不可說不可說劫前成等正覺。妙吉祥，對於這些種種差別的現象，如來完全沒有分別，也沒有脫離分別。而佛如來以無發悟、無分別的法，常常隨著眾生的心而示現各種行相。』《菩薩十住經》中說，佛告訴妙吉祥說：『有多種說法，如有大池，縱橫正等五十萬由旬，池岸平坦，池水清澈甘甜，又有蓮花遍佈池內。如果有人用鐵所製成的千輻輪車，用駿馬，勝迦樓羅（garuḍa，一種神鳥）一樣迅疾的馬駕馭它，這輛車』

【English Translation】 English version In the boundless worlds of the ten directions, in all Buddha-lands (Buddhakṣetra) as numerous as dust motes, those who have attained the Bodhisattva grounds are filled to overflowing, like fields of rice, hemp, bamboo groves, and sugarcane forests. These Bodhisattvas, through countless eons, proclaim and reveal the realm of the single wisdom possessed by the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha), yet they cannot express even one percent of it, not even a fraction of a koṭi (koṭi, ten million), nayuta (nayuta, ten million), hundreds of thousands, or a metaphorical division. The Sūtra on Entering the Inconceivable Realm of the Buddha's Meritorious Wisdom states: 'The Buddha said to Mañjuśrī (Mañjuśrī, a Bodhisattva of wisdom): 'Mañjuśrī, in this assembly, there may be sentient beings who think that the Buddha Tathāgata has only recently left home, or that he has been a renunciate for a long time, or that he practices various austerities, or that he attained perfect enlightenment at the Bodhi tree, or that he defeated the armies of Māra (Māra, the personification of evil), or that Brahmā (Brahmā, the creator god), Indra (Indra, king of the gods), and the world-protectors requested him to turn the great Dharma wheel, or that they hear the Dharma of the Śrāvakayāna (Śrāvakayāna, the Vehicle of Hearers) being proclaimed, or that the Dharma of the Pratyekabuddhayāna (Pratyekabuddhayāna, the Vehicle of Solitary Buddhas) is being taught, or that the Dharma of the Mahāyāna (Mahāyāna, the Great Vehicle) is being taught, or that they see the Buddha's body as being one fathom (approximately eight feet) in height, or that they see the Buddha's body as being one krośa (krośa, approximately half a mile) in height, or that they see the Buddha's body as manifesting beyond hundreds of thousands of yojanas (yojana, approximately seven miles), or that they see the Buddha's body as being like true gold, or even that they see it as being like the color of a maṇi jewel, or that they see the Tathāgata's peaceful form, or that they see the Tathāgata entering nirvāṇa (nirvāṇa, cessation of suffering), or that they see the Tathāgata as a single mass, or that they see the distributed relics (śarīra) of the Tathāgata, or that they think the Buddha attained perfect enlightenment in ten years, or that they think the Buddha entered great nirvāṇa in ten years, or that they think there are those who attain fulfillment in the teachings of the World-Honored Śākyamuni (Śākyamuni, the historical Buddha) Tathāgata, or those who disappear, or that they think that after ten, twenty, thirty, forty, or even hundreds of thousands of koṭis of nayutas of kalpas (kalpa, an aeon) they will enter great nirvāṇa, or that they think the World-Honored Śākyamuni Tathāgata attained perfect enlightenment in unspeakable, unspeakable kalpas. Mañjuśrī, regarding these various differences, the Tathāgata neither discriminates nor is separate from discrimination. Rather, the Buddha Tathāgata, with a Dharma that is without awakening and without discrimination, constantly manifests various forms in accordance with the minds of sentient beings.' The Sūtra on the Ten Abodes of Bodhisattvas states: 'The Buddha said to Mañjuśrī: 'There are various accounts, such as a great pond that is five hundred thousand yojanas in length, width, and height, with level banks and clear, sweet water, and lotus flowers covering the entire pond. If someone were to use a thousand-spoked chariot made of iron, driven by swift horses, as swift as the mighty garuḍa (garuḍa, a mythical bird), this chariot'

行得不著池水。馬跡亦復不踐蓮華。妙吉祥。如來亦復如是。乘于大車游彼大池中。有毒蛇鼓水騰踴。若剎那間。而彼毒蛇隨車後轉。其車即時七返右旋。若復毒蛇隨彼大車一返右旋。其車即時右旋無數。如阿難等諸大苾芻說法亦然。有時阿難說十種法表示其義。若復阿難說一種法即時舍利子。說千種法。表示其義。若復舍利子說一種法。即時大目乾連過八萬世界。若復大目乾連過一世界。即時如來於十方法界。最上自在越虛空際。普遍一切世界海。一一世界。一一洲渚。一一凡夫道中。示現從兜率天宮沒下降人間入胎住胎出胎。梵王帝釋承接沐浴莊嚴。周行七步觀察十方作師子吼。習學一切工巧伎藝明論事業現處太子之位。于王宮中嬉戲娛樂遊賞園林。出家苦行。食乳糜粥已。詣菩提場坐成正覺。摧伏魔軍觀樹經行。大梵天王請轉法輪。入忉利天宮等。國土份量劫名次第。威德身相壽量多少。眾會莊嚴佛剎清凈。教法莊嚴發菩提心。修諸行愿成波羅蜜多。圓滿諸地神通智忍。具總持三摩地諸解脫門。如來無量。諸供養事無量。如來及菩薩法境界無量。法雲廣大所行份量。成熟有情方便分位差別之量。起大遊戲神通變化。示現一乘大般涅槃。分佈舍利分別教法。住時久近及法滅時。皆從如是大法池中之所出現。又復于

諸外道所修行處。及一切有情所應作事。如來以無發悟無分別心。同時悉現於後邊際究竟分位。勤勇示現。凡如是等剎那俱時十方一切一一自身毛孔之中。所有遍諸方分三世一切如來及諸菩薩眾會之海。廣大一切佛剎功德莊嚴。諸有情聚舍宅宮室廣大莊嚴。諸有情聚眼耳鼻舌身意處廣大施設。諸菩薩行皆悉積集廣大莊嚴。一切如來境界廣大莊嚴。如是等相如來俱時以無發悟無分別心普遍示現。於後邊際究竟勤勇剎那俱時。普攝一切十方世界。乃至凡夫道中有盡無盡無復遺余。諸有情界一切有情一一有情各各身相形色顯色音聲語言譬喻說法。凡如是等份量差別。如來俱時以無發悟無分別心普遍示現。隨諸有情別別心意。於後邊際究竟勤勇。隨應表示隨所施作。妙吉祥。譬如白月十五中夜之時。遍閻浮提一切男子女人童男童女。各各現前觀月輪相。而彼月輪悉無分別。如來亦復如是。以無發悟無分別心作諸行相。由成就不共佛法故。隨有情心意隨應化度。一切有情各各現前普觀如來。而如來心亦無分別。是故當知。若有分別若無分別。諸佛如來悉無發悟。而成就不共佛法故。隨應施作一切行相。此中應知。諸廣大甚。深經。中而獨顯。說諸佛菩薩大威德力。若有人。能深生信解書寫讀誦。尊重供養者。是人獲福廣大無量。

【現代漢語翻譯】現代漢語譯本如來以無發悟、無分別心，同時將所有外道修行之處，以及一切有情眾生應該做的事情，完全顯現在後邊際究竟分位（指佛果的最終境界）。這是精勤勇猛的示現。像這樣，在每一個剎那，同時在十方一切世界中，每一個自身毛孔之中，所有遍佈各方的三世一切如來以及諸菩薩眾會之海，廣大的一切佛剎功德莊嚴，各種有情眾生的住所宮室的廣大莊嚴，各種有情眾生的眼、耳、鼻、舌、身、意六處（指感覺器官和思維）的廣大施設，諸菩薩的修行都積聚了廣大的莊嚴，一切如來的境界的廣大莊嚴，如來都以無發悟、無分別心同時普遍示現這些景象，在後邊際究竟的精勤勇猛的剎那，普遍攝取一切十方世界，乃至凡夫道中所有有盡和無盡的一切，沒有絲毫遺漏。所有有情界的一切有情，每一個有情各自的身相、形色、顯色、音聲、語言、譬喻說法，凡是這些份量差別，如來都以無發悟、無分別心同時普遍示現，隨著各種有情不同的心意，在後邊際究竟精勤勇猛地隨應表示，隨所施作。妙吉祥（Manjushri，文殊菩薩），譬如白月在十五中夜之時，遍閻浮提（Jambudvipa，南贍部洲）的一切男子女人、童男童女，各自現前觀看到月輪的形象，而那月輪本身並沒有任何分別。如來也是這樣，以無發悟、無分別心作出各種行相，由於成就了不共佛法（指佛獨有的功德），所以隨著有情的心意，隨應化度。一切有情各自現前普遍觀看到如來，而如來的心也沒有任何分別。因此應當知道，無論是有分別還是無分別，諸佛如來都沒有發悟，而是成就了不共佛法，所以隨應施作一切行相。這裡應當知道，在各種廣大甚深的經典中，特別顯示和宣說諸佛菩薩的大威德力。如果有人能夠深深地生起信解，書寫、讀誦、尊重供養這些經典，這個人獲得的福報廣大無量。

【English Translation】 English version The Tathagata (如來，another name for Buddha) simultaneously manifests in the ultimate state of the final boundary, with no arising of thought and no discriminating mind, all the places where non-Buddhist practitioners practice, and all the things that all sentient beings should do. This is a diligent and courageous manifestation. Like this, in every instant, simultaneously in all the ten directions, within every pore of his own body, all the seas of assemblies of all the Tathagatas and all the Bodhisattvas of the three times pervading all directions, the vast adornments of merit and virtue of all the Buddha-lands, the vast adornments of the dwellings and palaces of various sentient beings, the vast arrangements of the six sense organs (eye, ear, nose, tongue, body, and mind) of various sentient beings, the practices of all the Bodhisattvas all accumulate vast adornments, the vast adornments of the realm of all the Tathagatas, the Tathagata simultaneously and universally manifests these appearances with no arising of thought and no discriminating mind, in the ultimate state of the final boundary, diligently and courageously, universally encompassing all the worlds of the ten directions, even all that is finite and infinite in the realm of ordinary beings, without any remainder. All sentient beings in all sentient realms, each and every sentient being's respective appearance, form, color, manifestation, sound, language, metaphors, and teachings, all these differences in measure, the Tathagata simultaneously and universally manifests with no arising of thought and no discriminating mind, according to the different intentions of various sentient beings, diligently and courageously indicating and acting accordingly in the ultimate state of the final boundary. Manjushri (妙吉祥，Bodhisattva of Wisdom), for example, on the fifteenth night of the white moon, all men, women, boys, and girls throughout Jambudvipa (閻浮提，the continent where we live) each see the image of the moon, but the moon itself has no discrimination. The Tathagata is also like this, performing various actions with no arising of thought and no discriminating mind, because he has accomplished the unique Buddha-dharmas (不共佛法，unique qualities of a Buddha), so he transforms and guides sentient beings according to their minds. All sentient beings universally see the Tathagata before them, but the Tathagata's mind has no discrimination. Therefore, you should know that whether there is discrimination or no discrimination, all Buddhas and Tathagatas have no arising of thought, but have accomplished the unique Buddha-dharmas, so they perform all actions accordingly. Here it should be known that in various vast and profound sutras, the great power and virtue of the Buddhas and Bodhisattvas are especially revealed and spoken of. If someone can deeply generate faith and understanding, write, recite, respect, and make offerings to these sutras, that person will obtain immeasurable and vast blessings.

此經又云。佛言。妙吉祥。譬如須彌山王勝出眾山。顯照殊妙。亦高亦廣而復最大。妙吉祥。若菩薩信解此正法者亦復如是。勝出一切菩薩摩訶薩。以十方一切世界。如微塵等諸菩薩眾。若於此正法生信解者。所有五波羅蜜多出生善根。于阿僧祇劫中而能積集。顯照殊妙亦高亦廣而復最大。妙吉祥。若善男子善女人。所有十方一切世界一切有情。而悉勸令發菩提心。復有善男子善女人。信樂無餘依涅槃者。此所獲福。比倍於前不可數量。妙吉祥。正使善男子善女人普令一切有情信樂無餘依涅槃。若復善男子善女人。於此正法能生信樂。若自書寫若令他書寫。若自讀誦若令他讀誦。乃至但能信樂受持。以香華燈涂等諸供具而供養之。此所獲福。比倍於前不可稱數。

大乘寶要義論卷第十

【現代漢語翻譯】現代漢語譯本：此經又說，佛說：『妙吉祥（Manjushri，文殊菩薩）。譬如須彌山王（Mount Sumeru，佛教宇宙觀中的聖山）勝過所有山峰，顯現出殊勝美妙，既高大又廣闊而且最為巨大。妙吉祥，如果菩薩信解此正法，也像這樣，勝過一切菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）。以十方一切世界，如微塵那樣多的菩薩眾，如果對於此正法生起信解，他們所有五波羅蜜多（Five Paramitas，五種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定）所生的善根，在無數劫中積集，顯現出殊勝美妙，既高大又廣闊而且最為巨大。妙吉祥，如果有善男子善女人，勸導十方一切世界的一切有情眾生都發起菩提心（Bodhi-citta，覺悟之心），又有善男子善女人，信樂無餘依涅槃（nirvana，佛教中的寂滅狀態）的，此人所獲得的福報，比前面所說的多出不可計量的倍數。妙吉祥，即使有善男子善女人普遍地令一切有情眾生信樂無餘依涅槃，如果又有善男子善女人，對於此正法能夠生起信樂，或者自己書寫，或者令他人書寫，或者自己讀誦，或者令他人讀誦，乃至僅僅能夠信樂受持，用香、花、燈、涂香等各種供具來供養它，此人所獲得的福報，比前面所說的多出不可稱量的倍數。』《大乘寶要義論》卷第十

【English Translation】 English version: This sutra also states: The Buddha said, 'Manjushri (妙吉祥, a Bodhisattva whose name means 'Gentle Glory'). Just as Mount Sumeru (須彌山王, the king of mountains in Buddhist cosmology) surpasses all other mountains, manifesting extraordinary beauty, being both tall and wide and also the greatest, Manjushri, if a Bodhisattva believes and understands this true Dharma, it is also like that, surpassing all Bodhisattva-Mahasattvas (菩薩摩訶薩, great Bodhisattvas). If the multitude of Bodhisattvas in all ten directions of all worlds, as numerous as dust motes, generate faith and understanding in this true Dharma, all the roots of goodness born from their Five Paramitas (五波羅蜜多, perfections: generosity, morality, patience, diligence, and meditation) accumulated over countless eons, manifest extraordinary beauty, being both tall and wide and also the greatest. Manjushri, if there are good men and good women who persuade all sentient beings in all worlds of the ten directions to generate Bodhi-citta (菩提心, the mind of enlightenment), and there are also good men and good women who believe in and delight in Nirvana without remainder (無餘依涅槃, nirvana without residue), the merit they obtain is immeasurably greater than the former. Manjushri, even if good men and good women universally cause all sentient beings to believe in and delight in Nirvana without remainder, if there are also good men and good women who can generate faith and delight in this true Dharma, whether they write it themselves or have others write it, whether they recite it themselves or have others recite it, even if they can only believe in, delight in, and uphold it, and offer it with incense, flowers, lamps, scented ointments, and other offerings, the merit they obtain is incalculably greater than the former.' The Tenth Scroll of the 'Great Vehicle Essential Meaning Treatise'.