T32n1636_大乘集菩薩學論

大正藏第 32 冊 No. 1636 大乘集菩薩學論

No. 1636

大乘集菩薩學論卷第一

法稱菩薩造

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉　詔譯

集佈施學品第一之一

我聞地獄大險怖　　無窮猛苦鎮燒然　謂昔曾無寂靜心　　故樂多聞親大法　聞已遠離諸罪惡　　悔先所造盡無餘　我于善利未嘗獲　　斯少分中幾減失　菩薩妙樂勝無盡　　唯佛具證平等理　希有難思法寶中　　愿樂剎那聽我說　三有所來成就主　　龍天八部諸眷屬　咸生渴仰起慈心　　歡喜諦受安隱語　如來正法及佛子　　善入佛戒所生身　我今集解大仙言　　遍樂投誠恭敬禮　我于往昔無少解　　無教無言非善巧　亦無利樂及含生　　唯自一心為法友　然我意樂清凈法　　為令長養諸善根　如我等比睹斯文　　于義未習應為說

論曰。謂欲成就士夫義者。于剎那頃具足難得。若不思惟是安隱處。此正等行當云何有。如華嚴經云。善財于勝熱婆羅門。而作是念。得人身難。脫諸難難。得無難難。剎那具足清凈難。值佛出世難。諸根具足難。聽聞佛法難。得遇善人難。逢真實善知識難。受如理正教難。得正命難。

【現代漢語翻譯】現代漢語譯本《大乘集菩薩學論》卷第一

法稱菩薩造

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉詔譯

集佈施學品第一之一

我聽聞地獄是巨大的險境，充滿著無盡的猛烈痛苦，持續燃燒。這是因為過去沒有寂靜的心，所以樂於多聞，親近偉大的佛法。聽聞佛法后，遠離各種罪惡，懺悔先前所造的，全部不再保留。我對於善的利益，未曾獲得，在這少許部分中，又損失了多少呢？菩薩的妙樂殊勝而無盡，只有佛才能完全證悟平等的真理。在稀有難思的法寶中，希望用極短的時間聽我說。三界所有前來成就的主宰，以及龍天八部等眷屬，都生起渴望仰慕之心，發起慈悲心，歡喜地接受這安穩的話語。如來的正法以及佛的弟子們，善於進入佛的戒律所生的身。我現在彙集解釋大仙（佛）的言語，普遍地以快樂的心情投誠恭敬地禮拜。我對於往昔沒有多少理解，沒有教導，沒有言語，不善於方便。也沒有利益和快樂給予眾生，只有自己一心以佛法為友。然而我意樂於清凈的佛法，爲了令其增長各種善根。如果像我這樣的人讀到這些文字，對於其中的含義還不熟悉，應該為他們解說。

論曰：想要成就大丈夫的意義，即使在極短的時間內具足也是很難得的。如果不思惟這是安穩的處所，那麼這種正等之行又怎麼會有呢？如同《華嚴經》所說：善財童子對於勝熱婆羅門，這樣思念：得到人身很難，脫離各種困難很難，得到沒有困難的處境很難，在極短的時間內具足清凈很難，值遇佛出世很難，諸根完具很難，聽聞佛法很難，得遇善人很難，遇到真實的善知識很難，接受如理如法的教導很難，得到正當的生命很難。

【English Translation】 English version Mahayana Compendium of Bodhisattva Studies, Volume 1

Composed by Bodhisattva Dharmakirti (法稱菩薩)

Translated by the Tripitaka Master of the Western Heaven, Yinqing Guanglu Daifu, Shi Guanglu Qing Puming Cijue, the Great Master who Transmitted Sanskrit, and the Purple-Robed Shramana Chen Fahu (法護) and others, by Imperial Decree

Chapter 1: Collection of the Study of Giving, Part 1

I have heard that hell is a great and terrifying danger, filled with endless, fierce suffering, constantly burning. This is because in the past there was no peaceful mind, so I delight in hearing much and being close to the great Dharma. Having heard the Dharma, I stay away from all evils, and repent of what I have done before, without holding back anything. I have never obtained the benefits of goodness; how much have I lost in this small portion? The wonderful bliss of the Bodhisattvas is supreme and endless; only the Buddha can fully realize the truth of equality. In the rare and inconceivable Dharma treasures, I wish to listen to me for a moment. All the lords who come to accomplish in the three realms, and the retinues of the dragons, gods, and the eight classes of beings (龍天八部), All give rise to a longing and yearning heart, generate compassion, and joyfully receive these peaceful words. The Tathagata's (如來) true Dharma and the Buddha's disciples, are skilled in entering the body born of the Buddha's precepts. I now gather and explain the words of the great sage (Buddha), universally offering my sincere and respectful obeisance with a joyful heart. I had little understanding in the past, no teaching, no words, and no skillful means. Nor did I give benefit and joy to sentient beings, only with my whole heart as a friend of the Dharma. However, I delight in the pure Dharma, in order to nourish all good roots. If those like me read these words and are not familiar with their meaning, it should be explained to them.

The treatise says: If one wishes to accomplish the meaning of a great person, it is difficult to have it fully present even in an instant. If one does not contemplate that this is a place of peace and security, how can this right and equal conduct exist? As the Avatamsaka Sutra (華嚴經) says: Sudhana (善財) thought to himself regarding the Brahmin Shivarati (勝熱婆羅門): It is difficult to obtain a human body, difficult to escape all difficulties, difficult to obtain a state without difficulties, difficult to have purity fully present in an instant, difficult to encounter a Buddha appearing in the world, difficult to have all faculties complete, difficult to hear the Buddha's Dharma, difficult to encounter good people, difficult to encounter true good teachers, difficult to receive proper and righteous teachings, and difficult to obtain a righteous life.

論曰。此若干種正行知已。若有大士如是觀察。我意於他脫諸苦怖。不樂己身斯何殊妙。唯護尸羅盡有情界拔諸苦本。希妙樂行豎菩提因。發堅固意不壞信根。如寶光明陀羅尼所說偈云。信順諸佛及佛法。亦信佛子所行道。信于無上大菩提。菩薩以斯初發心信為先導功德母。長養一切勝善法。斷除疑網竭愛流。信能顯示安忍行。信無濁染令心凈。棄除我慢恭敬本。信如凈手攝持因。七聖法財無上行。信能一切歡喜舍。由信喜故入佛法。是信出生智功德隨佛所說皆通達。信根光凈極鋒銳如實永斷煩惱本。信力堅固無能壞。唯一諦信佛功德。信于相應非相應剎那遠離諸染著。信能超出諸魔境顯示最上解脫道。信為不壞功德種。謂能增長菩提苗。信為出生勝智門。應現十方諸覺者。若常信重於佛寶。非戒非學皆遠離。若能遠離非戒學。是人深贊佛功德。若常信重於法寶。則聞佛法無厭足。若聞佛法無厭足。於法信解不思議。若常信重於僧寶。則于凈眾無懈退若於凈眾無懈退。則于信力無能動。若於信力無能動。則得諸根凈明利。若得諸根凈明利。彼人遠離諸惡友。若人遠離諸惡友。為善法友之攝受。若善法友攝受已。則常修習廣大善。若常修習廣大善。則得成辦大因力。若得成辦大因力。彼人信解最殊勝。若得信解最

【現代漢語翻譯】現代漢語譯本：論中說，如果已經瞭解了這若干種正確的修行方法，如果有大菩薩這樣觀察：『我的心意在於幫助他人脫離各種痛苦和恐懼，不貪戀自己的身體，這有什麼特別的呢？』只有守護戒律（尸羅，Śīla），才能使所有眾生擺脫痛苦的根源，希望通過微妙的快樂修行，樹立菩提（Bodhi）的因，發起堅固的意願，不破壞信根。正如《寶光明陀羅尼》中所說的偈頌：『信仰順從諸佛以及佛法，也相信佛子所修行的道路，相信無上大菩提。菩薩以這種最初的發心為先導，是功德的母親，能夠長養一切殊勝的善法，斷除疑惑之網，竭盡愛慾之流。信仰能夠顯示安忍的修行，信仰沒有污濁染著，使內心清凈，拋棄我慢，是恭敬的根本。信仰就像乾淨的手，能夠攝持因，是七聖法財（指信、戒、慚、愧、聞、施、慧七種聖法之財）的無上修行。信仰能夠使一切歡喜佈施，因為信仰的喜悅而進入佛法。這種信仰能夠出生智慧功德，隨順佛所說的一切都能通達。信根的光明清凈極其鋒利銳利，如實地永遠斷除煩惱的根本。信仰的力量堅固沒有能夠破壞的，唯一真實地信仰佛的功德。信仰相應和不相應，剎那間遠離各種染著。信仰能夠超出各種魔境，顯示最上的解脫之道。信仰是不壞的功德種子，能夠增長菩提的幼苗。信仰是出生殊勝智慧的門，應化顯現十方諸佛。如果常常信重於佛寶，就會遠離非戒和非學。如果能夠遠離非戒和非學，這個人就會深深地讚歎佛的功德。如果常常信重於法寶，那麼聽聞佛法就不會感到厭倦。如果聽聞佛法不會感到厭倦，那麼對於佛法的信解就不可思議。如果常常信重於僧寶，那麼對於清凈的僧眾就不會懈怠退縮。如果對於清凈的僧眾不懈怠退縮，那麼對於信仰的力量就沒有能夠動搖的。如果對於信仰的力量沒有能夠動搖的，那麼就能得到諸根清凈明利。如果得到諸根清凈明利，那個人就會遠離各種惡友。如果人遠離各種惡友，就會被善法友所攝受。如果被善法友攝受之後，就會常常修習廣大的善行。如果常常修習廣大的善行，那麼就能成就廣大的因力。如果能夠成就廣大的因力，那個人對於信仰的理解就最殊勝。如果得到信仰的理解就最』

【English Translation】 English version: The treatise says: Having understood these several kinds of correct practices, if a great Bodhisattva observes thus: 'My intention is to free others from all suffering and fear, and I am not attached to my own body. What is so special about this?' Only by protecting morality (Śīla), can all sentient beings be freed from the root of suffering, hoping to establish the cause of Bodhi through subtle and joyful practice, generating a firm intention, and not destroying the root of faith. As the verse in the 'Ratna-prabhāsa-dhāraṇī' (寶光明陀羅尼) says: 'Believe and follow the Buddhas and the Dharma, also believe in the path practiced by the Buddha's disciples, believe in the unsurpassed Bodhi. Bodhisattvas take this initial aspiration as a guide, it is the mother of merit, able to nurture all excellent good dharmas, cut off the net of doubt, and exhaust the stream of desire. Faith can reveal the practice of patience, faith is without turbidity and defilement, making the mind pure, abandoning arrogance, it is the root of respect. Faith is like a clean hand, able to grasp the cause, it is the supreme practice of the seven noble treasures (referring to the seven noble treasures of faith, morality, shame, remorse, learning, giving, and wisdom). Faith can make all joyful giving, entering the Buddha-dharma because of the joy of faith. This faith can give birth to the merit of wisdom, understanding everything that the Buddha has said. The light of the root of faith is pure and extremely sharp, truly and eternally cutting off the root of afflictions. The power of faith is firm and cannot be destroyed, only truly believing in the merits of the Buddha. Believing in what is corresponding and non-corresponding, instantly separating from all attachments. Faith can transcend all demonic realms, revealing the supreme path of liberation. Faith is the indestructible seed of merit, able to grow the sprout of Bodhi. Faith is the gate to the birth of supreme wisdom, manifesting the Buddhas of the ten directions. If one always believes in the Buddha Jewel, one will be far from non-precepts and non-learning. If one can be far from non-precepts and non-learning, that person will deeply praise the merits of the Buddha. If one always believes in the Dharma Jewel, then one will not be tired of hearing the Buddha-dharma. If one is not tired of hearing the Buddha-dharma, then one's understanding of the Dharma will be inconceivable. If one always believes in the Sangha Jewel, then one will not be lazy or retreat from the pure Sangha. If one does not slacken or retreat from the pure Sangha, then the power of faith cannot be shaken. If the power of faith cannot be shaken, then one will obtain pure and bright senses. If one obtains pure and bright senses, that person will be far from all evil friends. If a person is far from all evil friends, they will be embraced by good Dharma friends. If one is embraced by good Dharma friends, then one will constantly cultivate vast good deeds. If one constantly cultivates vast good deeds, then one will achieve great causal power. If one can achieve great causal power, that person's understanding of faith will be most excellent. If one obtains the most excellent understanding of faith, then』

殊勝。即為諸佛常護念。若為諸佛常護念。則能發起菩提心。若能發起菩提心。于佛功德勤修習。若佛功德勤修習。則得生在如來家。若得生在如來家。于著無著俱解脫。于著無著解脫已。則得深心信清凈。若得深心信清凈。則得最上最殊勝。若得最上殊勝已。常行深妙波羅蜜。若行深妙波羅蜜。則能悟入摩訶衍。若能悟入摩訶衍。則知如法供養佛。若知如法供養佛。則得唸佛心無動。若得唸佛心無動。則常觀佛不思議。若常觀佛不思議。于佛無生無所住。若佛無生無所住。則知是法永不滅。

論曰。是中初發信根功德廣大無量。于總聚中少略而說。又諸有情異生生身等。于如是法難生信解。若深心清凈植福資糧。是信因力得住十佛剎微塵數眾生劫。受諸妙樂勝善福報。于如是法當生信解。如十法經所說偈云。信為最勝乘。運載成正覺。是故信等事。智者應親近。若人無信根。不生諸白法。譬如焦谷種。亦不生芽莖。又大善誘經云。爾時如來敕阿難言。于信法中如其了知。應當奉行。

論曰。行是信者于剎那頃得信根堅固。即菩提心堅固而能攝受一切福報。如師子王所問經云。爾時星賀那太子白佛言。世尊。云何令諸眾生在所生處常得愛樂攝受諸法。佛言。欲解脫諸眾生者。常生謙敬發菩提心。是則名為

【現代漢語翻譯】現代漢語譯本：殊勝，即是諸佛經常護念的。如果被諸佛經常護念，就能發起菩提心（bodhicitta，覺悟之心）。如果能發起菩提心，就會勤奮修習佛的功德。如果勤奮修習佛的功德，就能出生在如來（Tathagata，佛的稱號）之家。如果能出生在如來之家，對於執著和不執著都能解脫。對於執著和不執著都解脫后，就能得到深切的信心和清凈。如果得到深切的信心和清凈，就能得到最上最殊勝的境界。如果得到最上殊勝的境界，就能常行深妙的波羅蜜（paramita，到彼岸）。如果行深妙的波羅蜜，就能悟入摩訶衍（Mahayana，大乘）。如果能悟入摩訶衍，就知道如何如法供養佛。如果知道如何如法供養佛，就能得到唸佛時心不動搖。如果得到唸佛時心不動搖，就能經常觀佛的不可思議。如果經常觀佛的不可思議，就能了知佛的無生無所住。如果佛無生無所住，就知道這個法永遠不會滅。

論曰：這裡說的是初發信根的功德廣大無量，在總的概括中稍微簡略地說了一下。而且，各種有情眾生，以異生之身，對於這樣的法難以產生信心和理解。如果深心清凈，種植福德資糧，憑藉信心的力量，可以安住於十個佛剎微塵數眾生的劫數中，享受各種美妙的快樂和殊勝的福報。對於這樣的法，應當產生信心和理解。正如《十法經》所說的偈頌：『信為最勝乘，運載成正覺。是故信等事，智者應親近。』如果人沒有信根，就不會產生各種白法（kusala-dharma，善法）。譬如焦枯的谷種，也不會生出芽莖。

又《大善誘經》說：當時如來告誡阿難說：『對於信法中的如實了知，應當奉行。』

論曰：修行這種信的人，在剎那之間就能得到信根的堅固，也就是菩提心的堅固，從而能夠攝受一切福報。正如《師子王所問經》所說：當時星賀那太子問佛說：『世尊，如何讓眾生在所生之處常常得到愛樂和攝受諸法？』佛說：『想要解脫眾生的人，常常生起謙卑和恭敬，發起菩提心，這就是所謂的……』

【English Translation】 English version: Sublime, that is what all Buddhas constantly protect and remember. If one is constantly protected and remembered by all Buddhas, then one can arouse the Bodhicitta (bodhicitta, the mind of enlightenment). If one can arouse the Bodhicitta, then one will diligently cultivate the merits of the Buddha. If one diligently cultivates the merits of the Buddha, then one will be born into the family of the Tathagata (Tathagata, the title of the Buddha). If one is born into the family of the Tathagata, one will be liberated from both attachment and non-attachment. Having been liberated from attachment and non-attachment, one will attain deep faith and purity. If one attains deep faith and purity, one will attain the highest and most sublime state. If one attains the highest and most sublime state, one will constantly practice the profound and subtle Paramita (paramita, perfection, to the other shore). If one practices the profound and subtle Paramita, then one can awaken and enter the Mahayana (Mahayana, the Great Vehicle). If one can awaken and enter the Mahayana, then one knows how to make offerings to the Buddha in accordance with the Dharma. If one knows how to make offerings to the Buddha in accordance with the Dharma, then one will attain a mind that does not waver when reciting the Buddha's name. If one attains a mind that does not waver when reciting the Buddha's name, then one will constantly contemplate the Buddha's inconceivable nature. If one constantly contemplates the Buddha's inconceivable nature, one will understand the Buddha's non-arising and non-abiding. If the Buddha is non-arising and non-abiding, then one knows that this Dharma will never perish.

Treatise: Here it speaks of the merit of initially developing the root of faith as vast and immeasurable, briefly mentioned in the general summary. Moreover, various sentient beings, in their ordinary existence, find it difficult to generate faith and understanding in such a Dharma. If one has a deep and pure mind, plants the resources of merit, and relies on the power of faith, one can abide for as many kalpas as there are dust particles in ten Buddha-fields, enjoying various wonderful pleasures and supreme blessings. One should generate faith and understanding in such a Dharma. As the verse in the Ten Dharmas Sutra says: 'Faith is the supreme vehicle, carrying one to perfect enlightenment. Therefore, matters such as faith should be approached by the wise.' If a person has no root of faith, they will not generate various white dharmas (kusala-dharma, wholesome dharmas). Just like scorched seeds, they will not produce sprouts or stems.

Furthermore, the Great Guidance Sutra says: At that time, the Tathagata instructed Ananda, saying: 'Regarding the true understanding of the Dharma of faith, one should practice it accordingly.'

Treatise: One who practices this faith, in an instant, obtains the firmness of the root of faith, which is the firmness of the Bodhicitta, and is able to gather all blessings. As the Lion King's Question Sutra says: At that time, Prince Star-garland asked the Buddha, saying: 'World Honored One, how can we enable sentient beings to always receive love and embrace all dharmas wherever they are born?' The Buddha said: 'Those who wish to liberate sentient beings should always cultivate humility and respect, and arouse the Bodhicitta. This is what is called...'

常得愛樂攝受諸法。又如華嚴經云。善男子。菩提心者猶如種子。能生一切諸佛法故。菩提心者猶如良田。能長眾生白凈法故。猶如大地。一切世間所依持故。乃至菩提心者猶如慈父。訓導守護諸菩薩故如毗沙門。能斷一切貧窮苦故。如摩尼珠。成就一切諸義利故。菩提心者猶如賢瓶。圓滿一切善希求故。如獨鈷杵。畢竟能摧煩惱冤故。猶如正法。能斷深心諸作意故。猶如利劍。能斷一切煩惱首故。菩提心者猶如利斧。能伐一切諸苦樹故。猶如兵仗。防禦一切極苦難故。猶如鉤竿。于輪迴海拔眾生故。如大風輪。能疾飄偃一切障礙雲霧草故。菩提心者猶如叢林。積集菩薩諸行愿故。如佛塔廟一切世間天人阿修羅等所尊重故。善男子。菩提心者成就如是無量殊勝功德。

論曰。云何復知諸異生等發菩提心。是中引聖言量非一經所明。如維摩詰所說經云。雖起身見如須彌山。猶能發起大菩提心生佛法矣。又寶篋經說此異生菩薩義云。佛告文殊師利。譬如迦陵頻伽鳥鶵未出卵時。已能作於美妙音聲文殊師利。是菩薩亦復如是。雖未斷我見不出三界處無明㲉。已能作于諸佛妙音。所謂空無相無愿解脫等音。又隨說諸法經云。爾時勝慧菩薩于地龕中入涅盤時。于大城邑而獲受生。彼于空性信解作對治故。又入定不定印經云

【現代漢語翻譯】現代漢語譯本常常能夠得到喜愛和快樂，並且能夠攝受一切諸法。又如《華嚴經》所說：『善男子，菩提心就像種子，能夠生長一切諸佛之法。菩提心就像良田，能夠增長眾生清凈的善法。菩提心就像大地，一切世間都依靠它來保持。乃至菩提心就像慈父，訓導和守護一切菩薩。菩提心就像毗沙門（Vaiśravaṇa，四大天王之一，掌管財富），能夠斷除一切貧窮的痛苦。菩提心就像摩尼寶珠（maṇi-ratna，如意寶珠），能夠成就一切諸種利益。菩提心就像賢瓶（bhadra-ghaṭa，吉祥寶瓶），能夠圓滿一切美好的願望。菩提心就像獨鈷杵（eka-vajra，單股金剛杵），最終能夠摧毀煩惱怨敵。菩提心就像正法，能夠斷除內心深處的各種造作。菩提心就像利劍，能夠斬斷一切煩惱的頭顱。菩提心就像利斧，能夠砍伐一切痛苦之樹。菩提心就像兵器，能夠防禦一切極端的苦難。菩提心就像鉤竿，在輪迴中救拔眾生。菩提心就像大風輪，能夠迅速吹散一切障礙的雲霧草。菩提心就像叢林，積聚菩薩的各種行愿。菩提心就像佛塔廟，一切世間的天人阿修羅等都尊重它。善男子，菩提心成就如此無量殊勝的功德。』

論中說：『如何得知各種凡夫等發起了菩提心呢？』這裡引用聖人的言教，並非只有一部經書說明。如《維摩詰所說經》所說：『即使生起身見如須彌山（Sumeru，佛教宇宙觀中的山王），仍然能夠發起大菩提心，生出佛法。』又《寶篋經》說明這種凡夫菩薩的意義說：『佛告訴文殊師利（Mañjuśrī，智慧的象徵）：譬如迦陵頻伽鳥（kalaviṅka，一種美妙的鳥）的雛鳥，在未出卵殼時，已經能夠發出美妙的聲音。文殊師利，菩薩也是這樣，雖然還沒有斷除我見，沒有脫離三界，處在無明的卵殼中，已經能夠發出諸佛的美妙聲音，也就是空、無相、無愿解脫等聲音。』又《隨說諸法經》說：『當時勝慧菩薩在地龕中入涅槃時，在大城邑中獲得受生。他因為對空性有信心和理解，所以能夠進行對治。』又《入定不定印經》說

【English Translation】 English version One constantly obtains love and joy, and is able to gather all dharmas. Furthermore, as the Avataṃsaka Sūtra says: 'Good son, the bodhicitta (awakening mind) is like a seed, capable of generating all the Buddha's dharmas. The bodhicitta is like a fertile field, capable of increasing the white and pure dharmas of sentient beings. It is like the earth, which all the world relies on for support. Even the bodhicitta is like a compassionate father, instructing and protecting all bodhisattvas. It is like Vaiśravaṇa (one of the Four Heavenly Kings, guardian of wealth), capable of cutting off all poverty and suffering. It is like a maṇi-ratna (wish-fulfilling jewel), accomplishing all kinds of benefits. The bodhicitta is like a virtuous vase (bhadra-ghaṭa), fulfilling all good aspirations. It is like a single-pronged vajra (eka-vajra), ultimately capable of destroying the enemies of afflictions. It is like the true Dharma, capable of cutting off all deep-seated intentions. It is like a sharp sword, capable of severing the heads of all afflictions. The bodhicitta is like a sharp axe, capable of felling all trees of suffering. It is like weaponry, defending against all extreme hardships. It is like a hook, rescuing sentient beings from saṃsāra (cycle of rebirth). It is like a great wind wheel, capable of quickly blowing away all obstructing clouds and grasses. The bodhicitta is like a forest, accumulating all the vows and practices of bodhisattvas. It is like a pagoda or temple, respected by all the world's gods, humans, asuras (demi-gods), and others. Good son, the bodhicitta accomplishes such immeasurable and supremely virtuous merits.'

The treatise says: 'How can one know that various ordinary beings have generated the bodhicitta?' Here, the words of the saints are cited, not just from one sutra. As the Vimalakīrti Nirdeśa Sūtra says: 'Even if one has a view of self as large as Mount Sumeru (the king of mountains in Buddhist cosmology), one can still generate the great bodhicitta and produce the Buddha's Dharma.' Furthermore, the Ratnakūṭa Sūtra explains the meaning of this ordinary being bodhisattva by saying: 'The Buddha told Mañjuśrī (the embodiment of wisdom): For example, the chick of a kalaviṅka bird (a bird with a beautiful voice), even before it hatches from its egg, is already able to make beautiful sounds. Mañjuśrī, the bodhisattva is also like this; although he has not yet cut off the view of self, has not left the three realms, and is still in the eggshell of ignorance, he is already able to make the beautiful sounds of the Buddhas, which are the sounds of emptiness, signlessness, wishlessness, and liberation.' Furthermore, the Anupūrva-dharmadeśanā Sūtra says: 'At that time, the bodhisattva Superior Wisdom, when entering nirvāṇa in a cave, was reborn in a great city. Because he had faith and understanding in emptiness, he was able to apply the antidotes.' Furthermore, the Aniyataniyama-mudrā Sūtra says:

。佛告文殊師利。云何名羊車行菩薩。譬如有人慾過五佛剎微塵數世界。是人乘彼羊車隨路而去。過久遠世行百逾繕那遇大風輪。以是緣故卻退八萬逾繕那。后是人于彼世界乘是羊車。乃至不可說不可說劫能越一世界不。文殊師利言。不也世尊。佛言。若大乘者發菩提心已。不應受持讀誦聲聞乘教。或與諸聲聞共住修習于聲聞乘。或自深心為他所教於如是乘。乃至悟解得彼智慧以是緣故於無上道即便退失。是菩薩于菩提心所得慧根慧眼彼悉破壞。文殊師利。我說是名羊車行菩薩。

論曰。若菩薩愛樂大乘信解空性。于信解行而獲圓滿。此聖言量唯信解行菩薩見如是事。如寶云經說。以無數總持三摩地門神通遊戲解脫智明無邊法聚。平等超越一切愚夫行報。乃至后際不為利養。于俱胝劫世間所得受用資具。心無貪著亦不分別。如蓮華敷具足莊嚴。又于無量百千俱胝那庾多劫安住大乘照了勝義。福智資糧希無減失。于其出離先所修習百千相應行門皆悉具足。

論曰。云何了義。謂初發菩提心者說住此地。不了義者少分標相得無疑惑。此聖言量信解行法所生言義。如中廣略了信解行。複次如來秘密經云。爾時阿阇世王白佛言。世尊。彼菩提心當云何發。佛言。大王。謂深心不退。王言。世尊。云何深心不退。佛

【現代漢語翻譯】現代漢語譯本：佛告訴文殊師利（Manjushri，智慧的象徵）說：『什麼叫做羊車行菩薩呢？』譬如有一個人想要經過五佛剎微塵數（無數）的世界，這個人乘坐羊車沿著道路前進。經過很久的時間，走了百逾繕那（yojana，古印度長度單位）的路程，遇到巨大的風輪。因為這個緣故，反而倒退了八萬逾繕那。後來這個人在這個世界乘坐這輛羊車，乃至不可說不可說劫（極長的時間）都不能夠超過一個世界。文殊師利回答說：『不能，世尊。』佛說：『如果大乘（Mahayana，佛教的一個主要流派）的修行者發了菩提心（bodhicitta，覺悟之心）之後，不應該受持讀誦聲聞乘（Shravakayana，小乘佛教）的教義，或者與那些聲聞乘的修行者共同居住修習聲聞乘的法門，或者自己內心深處被他人教導去修習這樣的法門，乃至領悟理解並獲得聲聞乘的智慧，因為這個緣故，就會在無上道（anuttara-samyak-sambodhi，無上正等正覺）上退失。這樣的菩薩對於菩提心所獲得的慧根（wisdom root，智慧的根基）、慧眼（wisdom eye，能看清真理的眼睛）都會被破壞。文殊師利，我說的就是這種叫做羊車行菩薩。』論中說：如果菩薩喜愛大乘，相信並理解空性（emptiness，佛教哲學中的一個重要概念），在信解行（faith, understanding, practice）上獲得圓滿。這些聖言量（holy words，佛經）只有信解行的菩薩才能理解。如《寶云經》所說，以無數總持（dharani，咒語）三摩地門（samadhi，禪定）神通遊戲解脫智明無邊法聚，平等超越一切愚夫的業報。乃至到最後也不爲了利益供養，在無數劫的時間裡，對於世間所得的受用資具，內心沒有貪戀執著，也不分別計較，如同蓮花盛開，具足莊嚴。又在無量百千俱胝那庾多劫（極長的時間）安住于大乘，照亮並理解殊勝的真義。福德和智慧的資糧不會減少缺失，對於出離，先前所修習的百千相應行門都完全具備。論中說：什麼是了義（definitive meaning，明確的意義）呢？就是對於初發菩提心的人說安住於此地。不了義（provisional meaning，非明確的意義）就是少部分標明相狀，得到沒有疑惑。這些聖言量是信解行法所產生的言語和意義。如中廣略了信解行。再次，如《如來秘密經》所說：當時阿阇世王（Ajatasattu，古印度國王）問佛說：『世尊，這個菩提心應當如何發起呢？』佛說：『大王，就是深心不退。』國王問：『世尊，什麼叫做深心不退呢？』

【English Translation】 English version: The Buddha told Manjushri (symbol of wisdom): 'What is called a Bodhisattva who travels by sheep cart?' For example, if someone wants to pass through a number of worlds equal to the dust particles in five Buddha-lands, this person rides a sheep cart and travels along the road. After a long time, having traveled a hundred yojanas (ancient Indian unit of length), he encounters a great wind wheel. Because of this, he retreats eighty thousand yojanas. Later, this person in this world rides this sheep cart, and even after incalculable, unspeakable kalpas (extremely long periods of time), he cannot cross even one world. Manjushri replied: 'No, World Honored One.' The Buddha said: 'If a Mahayana (major branch of Buddhism) practitioner, after generating bodhicitta (the mind of enlightenment), should not uphold, recite, or study the teachings of the Shravakayana (Hinayana Buddhism), or live and practice the Shravakayana with those Shravakayana practitioners, or be taught by others in the depths of their heart to practice such a vehicle, and even understand and attain the wisdom of the Shravakayana, because of this, they will regress from the unsurpassed path (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Such a Bodhisattva will have their roots of wisdom (wisdom root, the foundation of wisdom) and eyes of wisdom (wisdom eye, eyes that can see the truth) obtained from the bodhicitta destroyed. Manjushri, I am speaking of this kind of Bodhisattva who travels by sheep cart.' The treatise says: If a Bodhisattva loves the Mahayana, believes in and understands emptiness (an important concept in Buddhist philosophy), and attains perfection in faith, understanding, and practice (faith, understanding, practice). These holy words (holy words, Buddhist scriptures) can only be understood by Bodhisattvas who have faith, understanding, and practice. As the Ratnamegha Sutra says, with countless dharani (mantras), samadhi (meditation) gates, supernatural powers, playful liberation, wisdom, light, and boundless collections of Dharma, they equally transcend the karmic retribution of all foolish people. Even until the end, they are not for the sake of profit and offerings. For countless kalpas, they have no greed or attachment to the worldly possessions they receive, nor do they discriminate. Like a lotus flower in full bloom, they are fully adorned. Furthermore, for immeasurable hundreds of thousands of kotis of nayutas of kalpas (extremely long periods of time), they abide in the Mahayana, illuminating and understanding the supreme meaning. The accumulation of merit and wisdom will not diminish or be lost. For liberation, all the hundreds of thousands of corresponding practices they have previously cultivated are fully complete. The treatise says: What is definitive meaning (definitive meaning, clear meaning)? It is to say to those who have initially generated bodhicitta that they should abide in this ground. Provisional meaning (provisional meaning, non-definitive meaning) is to indicate a small portion of the characteristics and attain freedom from doubt. These holy words are the words and meanings produced by the Dharma of faith, understanding, and practice. As the middle, extensive, and concise texts explain faith, understanding, and practice. Furthermore, as the Tathagata Secret Sutra says: At that time, King Ajatasattu (ancient Indian king) asked the Buddha: 'World Honored One, how should this bodhicitta be generated?' The Buddha said: 'Great King, it is with a deep and unwavering mind.' The king asked: 'World Honored One, what is a deep and unwavering mind?'

言。大王。謂能發起大悲。王言。世尊。云何能發大鈷。佛言。大王。謂于諸眾生不起厭舍之心。王言。世尊。云何于諸眾生得無厭舍。佛言。大王。謂若不著己樂得無厭舍。

論曰。是中菩提心者。謂勸發大悲。歡喜敬愛義故。若不依如來教中相應。是人無有出離。此菩提心見可呵厭。如是不名發菩提心者。如十法經云。善男子。若諸菩薩體性發菩提心時。得值如來及聲聞眾教化勸發阿耨多羅三藐三菩提心。是名最初喜樂發菩提心相。若聞說菩提及菩提心已。即發阿耨多羅三藐三菩提心者。是名第二喜樂發菩提心相。若彼眾生無歸無救見是二種住大悲心。乃至發阿耨多羅三藐三菩提心者。是名第三喜樂發菩提心相。若見如來眾相圓滿即生敬愛。乃至是名第四發菩提心相。

論曰。菩提心者。此有二種。一者愿菩提心。二者住菩提心。如華嚴經云。善男子。復有眾生於眾生界愿證難得阿耨多羅三藐三菩提心。復有眾生住是難得阿耨多羅三藐三菩提心。

論曰。一者愿證作佛。一者愿住受生。又首楞嚴經說。因於某甲佛所發菩提心。云何復作少善根耶。如賢劫經云。昔星宿王如來於施音如來所初發菩提心時。為牧牛人以耽步羅葉施彼佛故。無量名稱如來於電光如來所初發菩提心時。為織㲲師以上妙衣

【現代漢語翻譯】現代漢語譯本：國王說：『這叫做發起大悲心。』國王問：『世尊，怎樣才能發起大悲心？』佛說：『大王，就是對於一切眾生不起厭棄捨離之心。』國王問：『世尊，怎樣才能對一切眾生沒有厭棄捨離之心呢？』佛說：『大王，就是不執著于自己的快樂，就能沒有厭棄捨離之心。』論中說：這裡所說的菩提心，是指勸發大悲心，以及歡喜敬愛之意。如果不是依據如來的教導相應而行，這個人就沒有出離的機會。如果認為菩提心是可呵責厭惡的，這樣就不叫做發起菩提心。如《十法經》所說：『善男子，如果諸菩薩在體性上發起菩提心時，能夠遇到如來以及聲聞眾的教化勸發，從而發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），這叫做最初的喜樂發起菩提心之相。如果聽聞了菩提以及菩提心之後，就發起阿耨多羅三藐三菩提心，這叫做第二種喜樂發起菩提心之相。如果那些眾生無依無靠，見到這兩種情況就生起大悲心，乃至發起阿耨多羅三藐三菩提心，這叫做第三種喜樂發起菩提心之相。如果見到如來眾相圓滿，就生起敬愛之心，乃至這叫做第四種發起菩提心之相。』論中說：菩提心有兩種。一是愿菩提心，二是行菩提心。如《華嚴經》所說：『善男子，還有眾生在眾生界中發願證得難得的阿耨多羅三藐三菩提心。還有眾生安住于這難得的阿耨多羅三藐三菩提心。』論中說：一是發願證得佛果，一是發願安住于輪迴中受生。又《首楞嚴經》說：因為在某甲佛所發了菩提心，怎麼又會造作少許善根呢？如《賢劫經》所說：過去星宿王如來在施音如來處初發菩提心時，作為牧牛人，用耽步羅葉供養那位佛。無量名稱如來在電光如來處初發菩提心時，作為織毯師，用上妙的衣服供養。

【English Translation】 English version: The king said, 'This is called arousing great compassion.' The king asked, 'World Honored One, how can one arouse great compassion?' The Buddha said, 'Great King, it is to not have a mind of aversion and abandonment towards all sentient beings.' The king asked, 'World Honored One, how can one be without aversion and abandonment towards all sentient beings?' The Buddha said, 'Great King, it is to not be attached to one's own pleasure, and then one can be without aversion and abandonment.' The treatise says: Here, Bodhicitta (bodhi-citta, the mind of enlightenment) refers to encouraging great compassion, and the meaning of joy, respect, and love. If one does not act in accordance with the teachings of the Tathagata (Tathāgata, 'Thus Gone One', Buddha), that person has no chance of liberation. If one considers Bodhicitta to be reprehensible and hateful, this is not called arousing Bodhicitta. As the Ten Dharma Sutra says: 'Good man, if the Bodhisattvas (bodhisattva, an enlightened being) inherently arouse Bodhicitta, they will encounter the teachings and encouragement of the Tathagata and the Sangha (saṃgha, monastic community), thereby arousing the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment mind). This is called the first aspect of joyful arousal of Bodhicitta. If, after hearing about Bodhi (bodhi, enlightenment) and Bodhicitta, one arouses the Anuttara-samyak-sambodhi-citta, this is called the second aspect of joyful arousal of Bodhicitta. If those sentient beings are without refuge or help, and upon seeing these two situations, they generate great compassion, and even arouse the Anuttara-samyak-sambodhi-citta, this is called the third aspect of joyful arousal of Bodhicitta. If one sees the Tathagata's complete and perfect form, and generates respect and love, this is called the fourth aspect of arousing Bodhicitta.' The treatise says: There are two types of Bodhicitta. The first is aspirational Bodhicitta, and the second is engaged Bodhicitta. As the Avatamsaka Sutra says: 'Good man, there are also sentient beings in the realm of sentient beings who aspire to attain the rare Anuttara-samyak-sambodhi-citta. There are also sentient beings who abide in this rare Anuttara-samyak-sambodhi-citta.' The treatise says: One is to aspire to attain Buddhahood, and the other is to aspire to remain in samsara (saṃsāra, cycle of death and rebirth) to receive rebirth. Furthermore, the Shurangama Sutra says: Because one aroused Bodhicitta at the place of Buddha 'so-and-so', how could one then create only a few good roots? As the Bhadrakalpika Sutra says: In the past, when the Star Constellation King Tathagata first aroused Bodhicitta at the place of the Giving Sound Tathagata, he offered a Tamala leaf to that Buddha as a cowherd. When the Immeasurable Name Tathagata first aroused Bodhicitta at the place of the Electric Light Tathagata, he offered an exquisite garment as a weaver.

施彼佛故。焰光如來於無量光如來所初發菩提心時。住城邑中以草燈炬施彼佛故。難勝如來於堅固步如來所初發菩提心時。為採樵者以少齒木施彼佛故。功德幢如來於妙吉祥稱如來所初發菩提心時。為攻醫師以一庵摩羅果施彼佛故。

論曰。此初發菩提心非滿足行。此阿厭事猶能解脫輪轉得無量樂如慈氏解脫經云。善男子。譬如有寶名曰金剛。能斷一切貧窮苦故。善男子。此一切智心亦復如是。能斷一切輪迴苦故。

論曰。唯此發菩提心者得近彼果。應如是知。又善諫經云。佛言。大王。汝若謂多種作中能多種作者未。若我一切行中行一切行。一切處中利一切處。謂學佈施波羅蜜多。如是乃至學般若波羅蜜多。大王。是故汝於三藐三菩提亦復如是。樂欲發生凈信意願利他。行住坐臥。若夢覺時。若飲食時。而常具足隨唸作意。觀察諸佛菩薩聲聞緣覺諸異生身等積集過去未來現在一切善根。稱量已和合已。應隨喜者而自現前隨喜。乃至遍虛空界遍涅槃界亦自隨喜。又復隨喜一切諸佛菩薩緣覺及聲聞眾供養事業。平等迴向一切眾生。乃至令諸眾生得一切智智。普皆圓滿諸佛善法。日日三時迴向阿耨多羅三藐三菩提。大王。汝以如是正行得名王者。不捐寶位求菩提行亦獲圓滿。說是報者。大王。汝于彼時由發菩

【現代漢語翻譯】現代漢語譯本：因為供養了那尊佛。焰光如來在無量光如來處初發菩提心時，居住在城邑中，用草做的燈炬供養了那尊佛。難勝如來在堅固步如來處初發菩提心時，作為採樵者，用一小塊齒木供養了那尊佛。功德幢如來在妙吉祥稱如來處初發菩提心時，作為攻醫者，用一個庵摩羅果供養了那尊佛。

論曰：這初發菩提心並非是圓滿的修行。這件微不足道的事情仍然能夠解脫輪迴，獲得無量的快樂，正如慈氏解脫經所說：『善男子，譬如有一種寶物名叫金剛，能夠斷除一切貧窮的痛苦。善男子，這顆一切智心也是如此，能夠斷除一切輪迴的痛苦。』

論曰：只有發起菩提心的人才能接近那個果位。應當這樣理解。又《善諫經》說：佛說：『大王，你如果認為多種行為中能夠產生多種結果，那麼我在一切行為中實行一切行為，在一切處所利益一切處所，就是學習佈施波羅蜜多（paramita，到彼岸），乃至學習般若波羅蜜多（prajna-paramita，智慧到彼岸）。大王，因此你對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）也應當如此，樂於發起清凈的信心，意願利益他人，行住坐臥，無論夢中還是醒時，無論飲食時，都要常常具足隨唸作意，觀察諸佛、菩薩（bodhisattva，覺有情）、聲聞（sravaka，聞法者）、緣覺（pratyekabuddha，獨覺者）以及各種眾生的身等，積聚過去、未來、現在的一切善根，稱量、和合之後，對於應當隨喜的，就親自現前隨喜，乃至遍及虛空界、遍及涅槃界也親自隨喜。又隨喜一切諸佛、菩薩、緣覺以及聲聞眾的供養事業，平等迴向一切眾生，乃至令諸眾生得到一切智智（sarvajna-jnana，一切種智），普遍圓滿諸佛的善法，每日三次迴向阿耨多羅三藐三菩提。大王，你以這樣的正行才能被稱為王者，不放棄寶位而求菩提行也能獲得圓滿。』說是報應者，大王，你在那時由於發菩

【English Translation】 English version: Because of offering to that Buddha. When the Tathagata (Tathagata, Thus Come One) Flame Light first generated the Bodhi mind (bodhicitta, mind of enlightenment) at the place of the Tathagata Infinite Light, he lived in a city and offered a torch made of grass to that Buddha. When the Tathagata Difficult to Conquer first generated the Bodhi mind at the place of the Tathagata Firm Step, as a woodcutter, he offered a small piece of tooth wood to that Buddha. When the Tathagata Banner of Merit first generated the Bodhi mind at the place of the Tathagata Auspicious Name, as a physician, he offered an Amalaka fruit to that Buddha.

Commentary: This initial generation of the Bodhi mind is not a complete practice. This insignificant matter can still liberate from the cycle of rebirth and obtain immeasurable joy, as stated in the Maitreya Liberation Sutra: 'Good man, it is like a treasure called Vajra (vajra, diamond), which can cut off all poverty and suffering. Good man, this mind of omniscience is also like that, it can cut off all the suffering of Samsara (samsara, cycle of rebirth).'

Commentary: Only those who generate the Bodhi mind can approach that fruit. It should be understood in this way. Furthermore, the Good Admonishment Sutra says: The Buddha said: 'Great King, if you think that multiple actions can produce multiple results, then in all actions, I practice all actions, and in all places, I benefit all places, which is to learn the Paramita (paramita, perfection) of giving, and even to learn the Prajna-paramita (prajna-paramita, perfection of wisdom). Great King, therefore, you should also be like this for Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), be happy to generate pure faith, desire to benefit others, whether walking, standing, sitting, or lying down, whether in dreams or when awake, whether eating or drinking, you must always be complete with mindfulness and attention, observe the Buddhas, Bodhisattvas (bodhisattva, enlightenment being), Sravakas (sravaka, hearer), Pratyekabuddhas (pratyekabuddha, solitary Buddha), and the bodies of various beings, accumulate all the good roots of the past, future, and present, after measuring and combining them, for those who should be rejoiced with, personally rejoice in their presence, and even throughout the space realm, throughout the Nirvana (nirvana, cessation of suffering) realm, also personally rejoice. Also, rejoice in the offering activities of all the Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas, equally dedicate it to all sentient beings, and even cause all sentient beings to attain Sarvajna-jnana (sarvajna-jnana, all-knowing wisdom), universally perfect the good dharmas of the Buddhas, and dedicate it to Anuttara-samyak-sambodhi three times a day. Great King, you can be called a king by such righteous conduct, and seeking the Bodhi path without abandoning the throne can also be perfected.' Saying this is the retribution, Great King, at that time, because of generating the Bodhi

提心故。善根業報經無量數常生天上。于諸天中作天帝釋。或生人間為人中王。大王。唯一發菩提心善根力故。余無別業。應知圓滿或未圓滿。以要言之。佛言。大王。唯一發菩提心者救度一切眾生故。解脫一切眾生故。安隱一切眾生故。究竟令諸眾生至涅槃故。得生無量無數諸善根故。大王。復何說是多種作中能多種作耶。

論曰。此菩提心行相者。經說。過現緣起。如是愿菩提心說入何地菩薩得戒。有云。九地。虛空藏經云。名聞利養是諸罪本。十地經云。說初地中於彼利養無有少分親近希求若諸眾生來至我所。一切所須倍多給與。

論曰。如其所言則極喜地菩薩得善住不動相應。復說生如來家。決定趣向成等正覺。又虛空藏經說。聲聞乘而不能得如是。唯除樂大乘者。如最上授所問經云。是慳嫉法正說名縛。具表此學說極喜地。遠離我想我執不起。云何復執一切所須。如說施頭目等。

論曰。如是等經。入地已去正表此學。若遍論菩薩彼相應修習中。或復遮止不應頓作。菩薩未能學故。應知此二種遍諸學處。又一種學于成就作用不能學故。雖不修習亦無過失。無盡意經云。行廣大布施時。舍凈尸羅不為懈怠。以先未說亦不集行。如力親近故。又十地經說。設犯欲邪行戒惑染輕微。由樂菩提心

【現代漢語翻譯】現代漢語譯本：提心故（因為發起菩提心）。《善根業報經》說，無量無數眾生常生天上，在諸天中作天帝釋（眾天之王）。或生人間，為人中之王。大王，唯有發起菩提心的善根之力，沒有其他的因緣。應當知道這是圓滿或未圓滿的菩提心。總而言之，佛說，大王，唯有發起菩提心的人，才能救度一切眾生，解脫一切眾生，安隱一切眾生，究竟令諸眾生到達涅槃，因此能生無量無數的善根。大王，還有什麼是多種作為中能成就多種作為的呢？

論曰（論中說）：這種菩提心的行相，《經》中說，是過去和現在因緣和合而生起的。那麼，這種愿菩提心是說哪一地的菩薩才能得到戒律呢？有人說是九地菩薩。《虛空藏經》說，名聞利養是諸罪的根本。《十地經》說，初地菩薩對於名聞利養沒有絲毫的親近和希求。如果眾生來到我這裡，一切所需的都加倍給予。

論曰（論中說）：如果按照所說的，那麼極喜地（初地）菩薩就能得到善住不動的相應。又說，生在如來家，決定趣向成就等正覺。又《虛空藏經》說，聲聞乘不能得到這樣的功德，唯有樂於大乘的人才能得到。如《最上授所問經》說，慳吝和嫉妒的法，正可以稱為束縛。這充分表明了極喜地遠離我想和我執，不起執著。怎麼還會執著一切所需呢？比如所說的施捨頭目等。

論曰（論中說）：像這些經典，進入初地之後，才真正表明了這種學習。如果普遍討論菩薩與此相應的修習，或者遮止不應該一下子就做，因為菩薩還沒有學會。應該知道這兩種情況遍及各種學處。又有一種學習，因為在成就作用上不能學習，所以即使不修習也沒有過失。《無盡意經》說，在行廣大布施時，捨棄清凈的尸羅（戒律）不是因為懈怠，因為之前沒有說過，也沒有積累修行，只是盡力親近而已。又《十地經》說，即使犯了欲邪行的戒律，惑染也很輕微，因為樂於菩提心。

【English Translation】 English version: 'Ti xin gu' (Because of arousing Bodhicitta). The Good Roots and Karmic Retribution Sutra says that countless beings are constantly born in the heavens, and among the heavens, they become 'Tian Di Shi' (Śakra, King of the Gods). Or they are born in the human realm, becoming kings among humans. Great King, only the power of the good roots of arousing Bodhicitta exists; there are no other causes. It should be known that this is complete or incomplete Bodhicitta. In short, the Buddha said, Great King, only those who arouse Bodhicitta can save all sentient beings, liberate all sentient beings, bring peace to all sentient beings, and ultimately lead all sentient beings to Nirvana. Therefore, they can generate immeasurable and countless good roots. Great King, what else is there that can accomplish many things among many actions?

Treatise says: The characteristics of this Bodhicitta, as the Sutra says, arise from the combination of past and present conditions. Then, which stage of Bodhisattva is said to be able to obtain precepts with this aspiration Bodhicitta? Some say it is the Ninth Ground Bodhisattva. The Akasagarbha Sutra says that fame and gain are the root of all sins. The Ten Bhumi Sutra says that the Bodhisattva of the First Ground has no closeness or desire for fame and gain. If sentient beings come to me, I will give them twice as much as they need.

Treatise says: If according to what is said, then the Bodhisattva of the 'Pramudita Bhumi' (Joyful Ground, the first ground) can obtain the corresponding 'Shan Zhu Bu Dong' (well-abiding and unmoving). It is also said that they are born in the family of the Tathagata and are determined to achieve 'Samyak-sambuddha' (complete and perfect enlightenment). Also, the Akasagarbha Sutra says that the 'Śrāvakayāna' (Vehicle of Hearers) cannot obtain such merits, only those who are fond of the 'Mahāyāna' (Great Vehicle) can obtain them. As the Sutra Questioned by the Supreme Giver says, the Dharma of stinginess and jealousy can rightly be called bondage. This fully shows that the 'Pramudita Bhumi' is far away from the thought of self and the attachment to self, and does not arise from attachment. How can one still be attached to everything needed? For example, the giving of one's head and eyes, etc.

Treatise says: Sutras like these truly show this learning after entering the First Ground. If we universally discuss the corresponding practice of Bodhisattvas, or prohibit doing it all at once, because the Bodhisattva has not yet learned it. It should be known that these two situations pervade all places of learning. Also, there is a kind of learning that cannot be learned in terms of achieving function, so there is no fault even if one does not practice it. The Inexhaustible Intent Sutra says that when performing vast giving, abandoning pure 'Śīla' (precepts) is not due to laziness, because it has not been said before, nor has it been accumulated through practice, but only through diligent closeness. Also, the Ten Bhumi Sutra says that even if one violates the precepts of lustful misconduct, the defilement is very slight because one is fond of Bodhicitta.

故。舍利子。說菩薩別解脫戒成就四法。謂是菩薩于修習中得真實語。舍利子。若善男子善女人發阿耨多羅三藐三菩提心已。志樂精進勤求善法。習諸議論堅持禁戒。于菩薩學具足修習。由親近於他如是戒學。或時違越輕毀師尊。極慚愧故起大怖懼。彼復受用尊重愛樂。圓成如是平等戒法。是菩薩于諸佛如來現前戒學發生樂欲正行應別授學。彼或無有善知識者。向十方現在佛菩薩前。專唸作觀隨力稱量。已堅持是戒。勿復欺誑十方一切佛菩薩眾及彼世間諸天人等。正法念處經說。先少思惟已后競不施墮餓鬼趣。語已不施墮地獄趣。況復無上菩提具足許施。無餘世間諸眾生故。如法集經云。善男子。菩薩應當尊重實諦。何以故。善男子。以集實諦名為法集。善男子。云何名實諦。若菩薩發阿耨多羅三藐三菩提心。乃至棄捨身命不捨是心。不捨諸眾生故。是名菩薩實諦。若菩薩發阿耨多羅三藐三菩提心已。復於後時棄捨是心。及舍諸眾生者。是菩薩為大妄語。實可呵厭。又海意菩薩所問凈印法門經云。佛言。海意。譬如世間若王王臣欲餉一切城邑人民。集已棄捨。若飲若食不為辦設。于諸人民則為虛誑。而於飲食少不可得。高聲呵責忿恚而出。佛言。海意。是菩薩亦復如是。于諸眾生未度者令度。不應但修捷語利辯。乃至

【現代漢語翻譯】現代漢語譯本：因此，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）。宣說菩薩別解脫戒成就四法。即是菩薩在修習中獲得真實語。舍利子，如果善男子、善女人發了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）之後，心懷志向，喜好精進，勤奮尋求善法，學習各種議論，堅持禁戒，對於菩薩學圓滿地修習。由於親近於他這樣的戒學，有時違越，輕視譭謗師尊，極其慚愧的緣故，生起大怖畏。他們又會受用、尊重、愛樂，圓滿成就這樣平等的戒法。這樣的菩薩對於諸佛如來現前戒學，應當發生樂欲，正確地行持，應該分別授予學處。他們或者沒有善知識的人，可以向十方現在佛菩薩前，專心憶念作觀，隨自己的能力衡量，已經堅持了這些戒律，不要再欺騙十方一切佛菩薩眾以及那個世間諸天人等。《正法念處經》說，先稍微思考，之後競爭而不佈施，會墮入餓鬼道。承諾之後不佈施，會墮入地獄道。更何況是無上菩提，具足地承諾佈施給無餘世間的一切眾生呢？《如法集經》說，善男子，菩薩應當尊重實諦（satya，真諦，真實不虛的道理）。為什麼呢？善男子，因為聚集實諦就叫做『法集』。善男子，什麼叫做實諦呢？如果菩薩發了阿耨多羅三藐三菩提心，乃至即使捨棄身命也不捨棄這個心，不捨棄諸眾生的緣故，這就叫做菩薩的實諦。如果菩薩發了阿耨多羅三藐三菩提心之後，又在後來的時間裡捨棄了這個心，以及捨棄諸眾生，這個菩薩就是大妄語，實在令人呵責厭惡。又《海意菩薩所問凈印法門經》說，佛說：『海意，譬如世間，如果國王或大臣想要供給一切城邑人民，聚集之後又捨棄，對於飲食不為他們辦理設定，對於諸人民來說就是虛誑，而對於飲食少許也得不到，高聲呵責，忿怒而出。』佛說：『海意，這位菩薩也像這樣，對於諸眾生未度者令度，不應該只修捷語利辯，乃至……』

【English Translation】 English version: Therefore, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), expounds the four qualities that accomplish the Prātimokṣa (rules of individual liberation) of a Bodhisattva. That is, a Bodhisattva obtains truthful speech in practice. Śāriputra, if a good man or good woman has generated the mind of Anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete and perfect enlightenment), aspires to diligence, diligently seeks good Dharmas, studies various discourses, upholds precepts, and fully practices the Bodhisattva's teachings. Because of associating with such precepts, sometimes transgressing and slighting the teacher, they experience great fear due to extreme shame. They then receive, respect, and cherish, thus perfecting such equal precepts. Such a Bodhisattva should generate desire and correct conduct for the precepts of the Buddhas and Tathāgatas (Thus Come Ones) present, and should be separately taught the precepts. If they do not have a good teacher, they can, before the Buddhas and Bodhisattvas present in the ten directions, single-mindedly contemplate and, according to their ability, uphold these precepts, and no longer deceive all the Buddhas and Bodhisattvas in the ten directions, as well as the gods and humans in that world. The Saddharma-smṛtyupasthāna Sūtra (The Sutra on the Establishment of Mindfulness of the True Dharma) says that thinking a little beforehand and then competing without giving leads to rebirth in the realm of hungry ghosts. Promising and then not giving leads to rebirth in the hell realm. How much more so is it with unsurpassed Bodhi (enlightenment), fully promising to give to all sentient beings in the world without remainder? The Ārya Dharma Saṃgraha Sūtra (The Collection of Righteous Dharmas Sutra) says, 'Good man, a Bodhisattva should respect truth (satya, truth, the principle of reality). Why? Good man, because gathering truth is called the 『Collection of Dharmas.』 Good man, what is called truth? If a Bodhisattva has generated the mind of Anuttarā-samyak-saṃbodhi, even to the point of abandoning life, they do not abandon this mind, and do not abandon sentient beings, this is called the Bodhisattva's truth. If a Bodhisattva has generated the mind of Anuttarā-samyak-saṃbodhi, and then later abandons this mind, and abandons sentient beings, this Bodhisattva is a great liar, truly worthy of reproach and disgust.' Furthermore, the Neti-mudra-dharmaparyaya-sutra (The Sutra on the Pure Seal Dharma Gate Asked by Bodhisattva Ocean Intent) says, the Buddha said, 'Ocean Intent, just as in the world, if a king or minister wants to provide for all the people in the cities, gathers them together and then abandons them, and does not arrange for them to have food and drink, this is false to the people, and they cannot obtain even a little food and drink, and they loudly rebuke, become angry, and leave.' The Buddha said, 'Ocean Intent, this Bodhisattva is also like this, for those sentient beings who have not been liberated, they should liberate them, and should not only cultivate quick speech and eloquence, even to the point of...'

而不勤修多聞積集諸善菩提分法。彼菩薩者則為虛誑諸天世人。如先佛說。是聖所呵厭。于智大智無上勝智俱極難得。是故當知。菩薩不應但以語言虛誑一切天人世間。複次海意。或有人來勸請說法施作義利時。彼菩薩隨言為說。乃至棄捨己身修菩薩行不復虛誑一切眾生。當如是知。

大乘集菩薩學論卷第一大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第二

法稱菩薩造

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉　詔譯集佈施學品第一之二

論曰。故知自力所集。隨其行相於一善道亦應守護。如地藏十論經云。如是十善業道佛所證果。若不真實守護一善業道。乃至臨命終時。而自稱言。我是真實行大乘者。我求阿耨多羅三藐三菩提者。當知是人是極虛詐。是大妄語。對十方界佛世尊前誑惑世間。說空斷見誘誑愚癡。身壞命終墮諸惡趣。

論曰。乃至臨命終時。能須臾說集諸善品。亦應修作。如藥師琉璃光經說。若見大心眾生如聞菩薩難行苦行及妙勝智。乃至入解發大勇猛。荷負重擔救護眾生。盡諸苦本禮拜供養。說罪及隨喜福。勸請諸佛住世說法。乃至迴向菩提。為善知識勸請說法。或樂自說。當知是名為

【現代漢語翻譯】而不勤奮修習多聞，積聚各種善的菩提分法（指通往覺悟的各種修行方法）。那樣的菩薩，就是在虛假欺騙諸天和世人。正如過去的佛所說，這是聖者所呵斥厭惡的。對於智慧、大智慧、無上殊勝的智慧，都極難獲得。所以應當知道，菩薩不應該僅僅用語言來虛假欺騙一切天人世間。再者，海意（菩薩名），如果有人前來勸請說法，施予利益時，那位菩薩應該隨其所言為他們說法，乃至捨棄自己的身體來修菩薩行，不再虛假欺騙一切眾生。應當這樣理解。

《大乘集菩薩學論》卷第一大正藏第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第二

法稱菩薩造

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉詔譯集佈施學品第一之二

論曰：所以要知道，對於自己努力所獲得的，應該隨著其行為表現，對於任何一種善道都應該守護。如《地藏十輪經》所說：『像這樣十善業道是佛所證悟的果實。如果不真實守護哪怕一個善業道，甚至到臨命終時，卻自稱說：我是真實奉行大乘的人，我求阿耨多羅三藐三菩提（無上正等正覺）的人。』應當知道這個人是極其虛假欺詐的，是大妄語。在十方世界的佛世尊面前，欺騙迷惑世間，說空斷見來誘騙愚癡之人。身壞命終后，會墮入各種惡趣。

論曰：乃至臨命終時，能夠稍微說出積聚各種善品的方法，也應該修習去做。如《藥師琉璃光經》所說：如果見到發大心的眾生，或者聽到菩薩難行苦行以及微妙殊勝的智慧，乃至因此而發起大勇猛心，荷負起救護眾生的重擔，盡力消除眾生的痛苦根源，禮拜供養諸佛，懺悔罪業並隨喜他人的福德，勸請諸佛住世說法，乃至將功德迴向菩提，爲了善知識而勸請說法，或者樂於自己說法，應當知道這被稱為

【English Translation】 Without diligently cultivating extensive learning and accumulating various virtuous Bodhi-partaking dharmas (referring to various practices leading to enlightenment), such a Bodhisattva is falsely deceiving gods and people. As the Buddhas of the past have said, this is what the saints rebuke and detest. Wisdom, great wisdom, and supreme excellent wisdom are all extremely difficult to attain. Therefore, it should be known that a Bodhisattva should not merely use language to falsely deceive all gods and humans in the world. Furthermore, Haiyi (name of a Bodhisattva), if someone comes to request the Dharma and offer benefits, that Bodhisattva should speak the Dharma to them according to their request, even to the point of abandoning their own body to practice the Bodhisattva path, and no longer falsely deceive all sentient beings. This is how it should be understood.

Mahayana Collection of Bodhisattva Studies, Volume 1 Taisho Tripitaka, Volume 32, No. 1636, Mahayana Collection of Bodhisattva Studies

Mahayana Collection of Bodhisattva Studies, Volume 2

Composed by Bodhisattva Dharmakara

Translated by Tripitaka Master Yinqing Guanglu Daifu Shi Guangluqing Puming Cijue, the Great Master who Transmitted Sanskrit Scriptures from the Western Heaven, and Shramana Chen Fahu, etc., who were Granted Purple Robes by Imperial Decree; Collected and Translated, Chapter One on the Study of Giving, Part Two

Commentary: Therefore, know that one should safeguard any virtuous path attained through one's own efforts, according to its characteristics. As stated in the Sutra of the Ten Wheels of Ksitigarbha: 'These Ten Virtuous Paths of Action are the fruits realized by the Buddha. If one does not truly safeguard even one virtuous path, and even at the time of death, claims, 'I am truly practicing the Mahayana, I am seeking Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment),' know that this person is extremely false and deceitful, and is uttering great lies. Before the Buddhas and World Honored Ones of the ten directions, they deceive and mislead the world, speaking of empty nihilistic views to mislead the foolish. After the body breaks and life ends, they will fall into various evil realms.'

Commentary: Even at the time of death, one should cultivate and practice even briefly speaking about accumulating various virtuous qualities. As stated in the Medicine Buddha Sutra: If one sees beings with great aspiration, or hears of the difficult and ascetic practices of Bodhisattvas, as well as their subtle and excellent wisdom, and thereby generates great courage, taking on the heavy burden of saving sentient beings, exhausting the roots of their suffering, prostrating and making offerings to the Buddhas, confessing sins and rejoicing in the merits of others, urging the Buddhas to remain in the world and preach the Dharma, and even dedicating the merits to Bodhi, requesting the Dharma for the sake of good teachers, or delighting in speaking it oneself, know that this is called

示道者。如文殊師利莊嚴佛剎功德經云。世尊。是妙吉祥往昔生時。本行因緣發菩提心。亦如是發如彼所說。乃至最初遠離輪迴邊際。利益眾生行如是行。我于尊所發菩提心。現前勸請令諸世間脫貧窮報忿心恨心慳貪嫉妒。我得菩提時。悉不現起。乃至常修梵行脫諸罪欲。于佛隨學清凈尸羅。愛樂尊重於大菩提。不疾取證我處后際。于諸眾生一相無異。時十方界未聞我名無量不思議剎土悉皆嚴凈。由身語意業清凈故。于諸所作悉亦清凈。又一切時堅持凈戒。盡生死際無諸過惡。又阿閦如來本願授決經云。彼阿閦如來往昔為菩薩時。作如是說。若我生生世世不出家者。是則虛誑一切諸佛如來。舍利子。如是菩薩于阿閦如來亦應隨學。又舍利子。諸菩薩摩訶薩生生出家。或諸如來出世。或不出世。畢竟舍家出家亦如是學。所以者何。舍利子。若謂菩薩舍家出家是為最上。乃至男女眷屬不生愛著。如我生時無諸過失。

論曰。如上所說且止斯事。若說施戒罪相同等。及於罪相相應等事。應自棄捨若別別行相亦非無罪。于別行相然不攝故。而菩薩于諸眾生所有未來一切苦惱令得解脫。一切妙樂令其增長。若身語意不勤精進方便純熟。于緣合集不樂勸化。或散滅處亦不尋求。多分煩惱少分煩惱不起對治。于大義利及少義利

【現代漢語翻譯】現代漢語譯本：示道者。如《文殊師利莊嚴佛剎功德經》所說：『世尊，這位妙吉祥（Manjushri，菩薩名）往昔生時，最初發菩提心的因緣，也如經中所說的那樣，乃至最初遠離輪迴的邊際，利益眾生，行持這樣的行為。我在世尊這裡發菩提心，現在勸請令諸世間脫離貧窮的果報、忿恨之心、慳貪嫉妒。我得菩提時，這些都不會現起，乃至常修梵行，脫離各種罪惡慾望，于佛陀處隨學清凈的戒律，愛樂尊重於大菩提，不快速取證，我處於最後階段，于諸眾生一視同仁。』當時十方世界未曾聽聞我的名字，無量不可思議的剎土都莊嚴清凈，由於身語意業的清凈，對於所做的一切也都清凈。又一切時都堅持凈戒，直至生死盡頭都沒有過錯。又《阿閦如來本願授決經》說：『那位阿閦如來（Akshobhya，佛名）往昔為菩薩時，這樣說：如果我生生世世不出家，那就是虛誑一切諸佛如來。』舍利子（Sariputra，佛陀十大弟子之一），像這樣的菩薩，也應該隨學阿閦如來。又舍利子，諸位菩薩摩訶薩生生世世出家，或者諸如來出世，或者不出世，最終舍家出家也應該這樣學習。為什麼呢？舍利子，如果說菩薩舍家出家是最上的，乃至對男女眷屬不生愛著，如我出生時沒有過失。論曰：如上所說，暫且停止這些事情。如果說施捨、持戒的罪過相同等等，以及與罪過相應的等等事情，應該自己捨棄。如果個別的行為也並非沒有罪過，因為不包含在整體中。而菩薩對於諸眾生所有未來的一切苦惱，令其得到解脫；一切美妙的快樂，令其增長。如果身語意不勤奮精進，方便不純熟，對於因緣聚合不樂於勸化，或者在散滅之處也不尋求，大部分煩惱或少部分煩惱都不起對治，對於大的利益和小的利益。

【English Translation】 English version: The demonstrator of the path. As stated in the 'Manjushri's Buddha Land Adornment Merits Sutra': 'World Honored One, this Manjushri's (Manjushri, name of a Bodhisattva) past lives, the causes and conditions for initially generating Bodhicitta (Bodhicitta, the mind of enlightenment), were as described in the sutra, even to the point of initially distancing himself from the boundaries of Samsara (Samsara, cycle of rebirth), benefiting sentient beings, and practicing such conduct. I generate Bodhicitta here with the World Honored One, and now urge all worlds to be liberated from the retribution of poverty, anger, resentment, miserliness, and jealousy. When I attain Bodhi (Bodhi, enlightenment), these will not arise, and I will constantly cultivate pure conduct, be free from all sinful desires, follow the pure precepts at the Buddha's place, love and respect the Great Bodhi, and not quickly seek to attain it. I will remain in the final stage, treating all sentient beings equally.' At that time, the ten directions of the world had not heard my name, and countless inconceivable Buddha lands were adorned and purified. Due to the purity of body, speech, and mind, all actions were also pure. Moreover, at all times, I uphold pure precepts, and until the end of life and death, there are no faults. Furthermore, the 'Akshobhya Buddha's Original Vow Prediction Sutra' states: 'That Akshobhya Tathagata (Akshobhya, name of a Buddha) in the past, when he was a Bodhisattva, said: If I do not leave home in life after life, then I am deceiving all Buddhas and Tathagatas.' Sariputra (Sariputra, one of the Buddha's ten great disciples), such a Bodhisattva should also follow Akshobhya Tathagata. Moreover, Sariputra, all Bodhisattva Mahasattvas leave home in life after life, or whether the Tathagatas appear in the world or not, ultimately leaving home should be learned in this way. Why? Sariputra, if it is said that a Bodhisattva leaving home is the most supreme, even to the point of not generating attachment to male and female relatives, just as I was born without faults. Treatise says: As mentioned above, let's stop these matters for now. If it is said that the sins of giving and upholding precepts are the same, and the things corresponding to sins are the same, then one should abandon them. If individual actions are not without sin, it is because they are not included in the whole. However, the Bodhisattva, for all future sufferings of all sentient beings, causes them to be liberated; and all wonderful happiness, causes them to increase. If body, speech, and mind are not diligent and精進(jingjin, diligent), and the means are not pure, one is not happy to persuade and transform when conditions gather, or does not seek in places of dissipation, and does not arise to counter most or few afflictions, and does not arise to counter great or small benefits.

或非義利不生損益。剎那俱舍。此說是罪。略說無罪謂自力能于境界事都無果報。或執如是于學表相體性是罪。若自力能境界相應罪處無有。同說罪等於相解脫。是菩薩學于平等身廣太無量劫后際說。複次略說菩薩此二種罪。如其成辦相應非相應可作不可作都無揀擇舍故是罪。謂言畢竟超出尋伺。如旃陀羅奴等謬解義故是罪。彼復云何深心教誡經說。如慈氏因中四種辯才即諸佛語。何等為四。一者擇有義利揀非義利。二者擇此正法揀彼非法。三者破遣煩惱非增長煩惱。四者樂見涅盤功德不樂見輪迴功德。是名四種。以要言之。若爾云何慈氏因中說是四種辯才。謂信善男子善女人生諸佛想。作議論想。聞善法故。所以者何。謂若慈氏有諸善說即諸佛語故。若於此慈氏辯才而生誹謗。非諸佛語起不尊重。是惡人輩即是誹謗諸佛所說辯才由。毀減善法招罪業報墮諸惡趣。

論曰。複次修習善巧發起愛樂。此行門中集學最勝作用。應當修學。希大果故如寂靜決定神變經云。複次文殊師利。若菩薩于殑伽沙數等諸佛。是諸佛所有殑伽沙數佛剎。復于如是殑伽沙數劫。以自在王摩尼寶滿中持用佈施。若諸菩薩于如是法相聞已。一心思惟。我當修學。文殊師利。比前無學所有福報未若施此樂欲學地菩薩其福甚多。

論曰

【現代漢語翻譯】現代漢語譯本：或者，如果不是爲了正義和利益，就不會產生損害或增益。剎那俱舍（Ksanika-kosa，指極短的時間內產生的罪業）。這裡說這是罪過。簡略地說，如果沒有罪過，是指憑藉自身的力量，對於境界事物完全沒有果報。或者執著於此，認為學習的表相和體性是罪過。如果憑藉自身的力量，與境界相應的罪業之處不存在，那麼就可以說罪業等於解脫。這是菩薩學習平等身，在廣闊無量的劫數之後所說的。再次簡略地說，菩薩的這兩種罪過，如果成就與否相應或不相應，可做或不可做，都沒有選擇而捨棄，這就是罪過。說的是畢竟要超出尋伺（Vitarka-vicara，粗細分別的心理活動）。就像旃陀羅（Candala，印度社會最低等級的人）的奴隸等錯誤地理解意義，這就是罪過。那又是什麼呢？深心教誡經（Gambhira-citta-upadesa-sutra）說，就像慈氏（Maitreya，彌勒菩薩）因地中的四種辯才，就是諸佛的語言。哪四種呢？一是選擇有意義利益的，揀擇沒有意義利益的。二是選擇正確的佛法，揀擇不是佛法的。三是破除煩惱，而不是增長煩惱。四是樂於見到涅槃的功德，不樂於見到輪迴的功德。這叫做四種辯才。總而言之，如果是這樣，那麼為什麼慈氏因地中說是四種辯才呢？是指相信善男子善女人產生諸佛的想法，產生議論的想法，聽聞善法的原因。為什麼呢？因為如果慈氏有各種善說，那就是諸佛的語言。如果對於慈氏的辯才而產生誹謗，認為不是諸佛的語言，產生不尊重，這些惡人就是誹謗諸佛所說的辯才，由於毀減善法而招致罪業的果報，墮入各種惡趣。論曰：再次，修習善巧，發起愛樂，這種修行方法中，集學是最殊勝的作用，應當修學，因為希望獲得大的果報。就像寂靜決定神變經（Adhyatma-samucchaya-vikurvita-nirdesa-sutra）所說：再次，文殊師利（Manjusri，文殊菩薩），如果菩薩對於恒河沙數那麼多的諸佛，這些諸佛所有的恒河沙數那麼多的佛剎，又在像這樣的恒河沙數劫的時間裡，用自在王摩尼寶（Isvara-raja-mani，一種珍貴的寶珠）充滿其中，拿來佈施。如果各位菩薩對於這樣的法相聽聞之後，一心思維，我應當修學。文殊師利，比起前面無學（Asaiksa，指已證阿羅漢果位的人）所有的福報，比不上施捨給這種樂於學習的菩薩，他的福報非常多。論曰

【English Translation】 English version: Or, if it is not for righteousness and benefit, there will be no harm or gain. Ksanika-kosa (referring to the sins generated in an extremely short period of time). This says it is a sin. Briefly speaking, if there is no sin, it means that by one's own power, there is absolutely no karmic result for the objects of perception. Or clinging to this, thinking that the appearance and essence of learning are sins. If, by one's own power, the place of sin corresponding to the object of perception does not exist, then it can be said that sin is equal to liberation. This is what the Bodhisattva said after learning the equal body, after vast and immeasurable kalpas. Again, briefly speaking, these two kinds of sins of the Bodhisattva, if the accomplishment is corresponding or not corresponding, what can be done or cannot be done, there is no choice to abandon, this is a sin. It is said that after all, it is necessary to go beyond Vitarka-vicara (coarse and fine discriminating mental activities). Just like the Candala (the lowest caste in Indian society) slaves and other wrongly understand the meaning, this is a sin. What is that again? The Gambhira-citta-upadesa-sutra (Profound Mind Instruction Sutra) says, just like the four kinds of eloquence in the cause of Maitreya (the future Buddha), are the words of all Buddhas. What are the four? First, choose what is meaningful and beneficial, and choose what is not meaningful and beneficial. Second, choose the correct Dharma and choose what is not the Dharma. Third, destroy afflictions instead of increasing afflictions. Fourth, be happy to see the merits of Nirvana and not be happy to see the merits of Samsara. This is called the four kinds of eloquence. In short, if so, then why are the four kinds of eloquence said in the cause of Maitreya? It refers to believing that good men and good women generate the thoughts of all Buddhas, generate the thoughts of discussion, because of hearing the good Dharma. Why? Because if Maitreya has various good sayings, that is the language of all Buddhas. If one slanders the eloquence of Maitreya, thinking that it is not the language of all Buddhas, and generates disrespect, these evil people are slandering the eloquence spoken by all Buddhas, and due to destroying good Dharma, they incur the karmic retribution of sin and fall into various evil realms. Again, cultivating skillful means and arousing love and joy, in this practice method, the collection of learning is the most supreme function, and should be cultivated, because one hopes to obtain great karmic results. Just like the Adhyatma-samucchaya-vikurvita-nirdesa-sutra (Sutra on the Exposition of the Collection of Inner Tranquility and Transformation) says: Again, Manjusri (the Bodhisattva of Wisdom), if a Bodhisattva, for Buddhas as numerous as the sands of the Ganges River, and all the Buddha lands as numerous as the sands of the Ganges River belonging to these Buddhas, and again for kalpas as numerous as the sands of the Ganges River, fills them with Isvara-raja-mani (a precious jewel), and uses them for almsgiving. If all the Bodhisattvas, after hearing about such Dharma characteristics, think with one mind, 'I should cultivate and learn.' Manjusri, compared to the blessings of all the non-learners (those who have attained the Arhat fruit) before, it is not as good as giving to this Bodhisattva who is happy to learn, his blessings are very many. Again

。是菩薩雖見此功德。未言如其修習等復如彼說。文殊師利。假使教化三千大千世界微塵等眾生。一一眾生得閻浮王。若以諸音聲讚歎受持讀誦如說修行大乘經者。於一日夜斷割身肉指爪乃至命終。一心奉行。文殊師利。緣是菩薩佈施心無怯弱。不驚不怖不畏。畢竟一心發親近想。無悔無疑亦無分別。於此最上正法攝受相應。意樂讀誦如說修行。文殊師利。是菩薩心勇猛故。則佈施勇猛。持戒勇猛。精進勇猛。禪定勇猛。智慧勇猛。一切三摩地勇猛。文殊師利。是菩薩設使于惡人輩。亦復不生瞋心厭心及余過失。文殊師利。是菩薩如釋梵王等無所動。

論曰。今正是時。當一心學希大果報。月燈三昧經所說偈云。若於河沙多億劫供養百億那由佛。清凈信心施肴膳亦施燈鬘及幡蓋。若於正法衰末世如是佛法欲滅時。於一日夜學是行。比前福報勝於彼。

論曰。是故一心勤修如佛經中所說菩薩學義。如寶云經說善男子。菩薩于菩薩學堅持凈戒如是尋伺。若不于菩薩別解脫戒中。我云何能得成證阿耨多羅三藐三菩提耶。又何不于如來大乘諸經法中所詮菩薩行所集菩薩學。我當如是廣大修習。

論曰。我等無知。於此廣說菩薩制止容起惡覺。何非此理。于修習處了無過失。云何修習處謂若於身所有三世受用

【現代漢語翻譯】現代漢語譯本：即使菩薩見到這種功德，也沒有說像那樣修習等等同於那樣。文殊師利（Manjushri，菩薩名）。假設教化三千大千世界微塵一樣多的眾生，每一個眾生都得到閻浮王（Jambudvipa，四大部洲之一）的地位，如果有人用各種音聲讚歎、受持、讀誦、如所說那樣修行大乘經典，在一日一夜中，斷割身體、指甲，乃至生命終結，一心奉行。文殊師利，因為這位菩薩佈施的心沒有怯弱，不驚、不怖、不畏，畢竟一心發起親近的想法，沒有後悔、沒有懷疑，也沒有分別，對於這最上正法攝受相應，歡喜讀誦，如所說那樣修行。文殊師利，這位菩薩心勇猛的緣故，所以佈施也勇猛，持戒也勇猛，精進也勇猛，禪定也勇猛，智慧也勇猛，一切三摩地（Samadhi，禪定）也勇猛。文殊師利，這位菩薩即使對於惡人，也不會生起嗔恨心、厭惡心以及其他過失。文殊師利，這位菩薩如同釋梵王（Shakra and Brahma，佛教護法神）一樣不動搖。論曰：現在正是時候，應當一心學習希求大的果報。《月燈三昧經》所說的偈頌是：『如果於恒河沙一樣多的億劫中，供養百億那由他（Nayuta，數量單位）佛，以清凈的信心佈施肴膳，也佈施燈鬘以及幡蓋。如果在正法衰敗、末世，像這樣佛法將要滅亡的時候，於一日一夜學習這種行為，比之前的福報勝過他們。』論曰：因此一心勤奮修習如佛經中所說的菩薩學義，如《寶云經》所說：『善男子，菩薩對於菩薩學堅持凈戒，像這樣尋伺。如果不在菩薩別解脫戒中，我怎麼能夠成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？又怎麼不在如來大乘諸經法中所詮釋的菩薩行所集菩薩學中，我應當像這樣廣大地修習。』論曰：我們無知，於此廣說菩薩制止容許生起惡覺，有什麼不合此理？在修習處了無過失。什麼是修習處？就是對於身所有三世受用。

【English Translation】 English version: Even though the Bodhisattva sees this merit, he does not say that practicing like that is equal to that. Manjushri (Manjushri, name of a Bodhisattva), suppose one teaches beings as numerous as dust motes in three thousand great thousand worlds, and each of these beings attains the position of a Jambudvipa (Jambudvipa, one of the four continents) king. If someone uses various sounds to praise, uphold, recite, and practice the Mahayana Sutras as taught, cutting off flesh, nails, and even ending their life in one day and one night, wholeheartedly practicing. Manjushri, because this Bodhisattva's heart of giving is without weakness, without alarm, without fear, without dread, ultimately generating a thought of closeness with one mind, without regret, without doubt, and without discrimination, he is in accord with this supreme Dharma, joyfully reciting and practicing as taught. Manjushri, because this Bodhisattva's mind is courageous, therefore his giving is courageous, his upholding of precepts is courageous, his diligence is courageous, his meditation is courageous, his wisdom is courageous, and all his Samadhis (Samadhi, meditative states) are courageous. Manjushri, even towards evil people, this Bodhisattva does not generate anger, aversion, or other faults. Manjushri, this Bodhisattva is as unshakable as Shakra and Brahma (Shakra and Brahma, Buddhist guardian deities). Treatise says: Now is the right time to diligently study and aspire to great rewards. The verse spoken in the 'Moon Lamp Samadhi Sutra' says: 'If in as many eons as the sands of the Ganges, one makes offerings to a hundred billion Nayutas (Nayuta, a unit of quantity) of Buddhas, offering delicious food with pure faith, also offering garlands of lamps and banners. If in the age of decline of the Dharma, in such a time when the Buddha Dharma is about to perish, one studies this practice for one day and one night, the merit is greater than the former.' Treatise says: Therefore, diligently cultivate with one mind the meaning of the Bodhisattva's learning as spoken in the Buddha's sutras, as the 'Ratnamegha Sutra' says: 'Good son, the Bodhisattva upholds pure precepts in the Bodhisattva's learning, contemplating in this way. If not within the Bodhisattva's Pratimoksha precepts, how can I attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)? And how can I not extensively cultivate the Bodhisattva's learning gathered from the Bodhisattva's practices explained in the Tathagata's Mahayana sutras?' Treatise says: We are ignorant, and here we extensively discuss the Bodhisattva's restraining and allowing the arising of evil thoughts. What is not in accordance with this principle? There is no fault in the place of practice. What is the place of practice? It is regarding the body and all its enjoyments in the three times.

。行清凈舍護諸眾生令凈增長。受是菩薩戒已。若此菩薩住修習處說是罪相。如菩薩別解脫經云。于菩薩道攝受一切眾生令盡苦趣。彼菩薩道攝受安住過俱胝劫。唯一發起安隱之心及親近心。菩薩發是心者。應知于諸眾生一向攝受多種住處。如文殊清凈律云。時文殊師利語寂音天子言。菩薩具足此五無間。速得阿耨多羅三藐三菩提果。何等為五。菩薩深固作意求無上道。發心不墮聲聞緣覺之地。是初無間發心。自舍一切所有。于慳吝心而不共住。是二無間。我應救度一切眾生。于中不起懈退之心。是三無間。了一切法非空非有無生無滅。于中不墮諸見。是四無間。于諸法智和合一相。如是發心中無所住。由無所住於一切智悉無所得。是五無間。

論曰。謂身所受用福報不斷者。于舍護事令凈增長。如瑜伽觀想中說。彼所舍義攝受過失。觀想門中起離貪想。觀舍功德故。如月燈三昧經所說偈云。如是不堅身。愚者心所樂。何常壽命中。剎那如幻夢。造諸惡業故。罪報常隨逐。由是無明因。死多墮惡道。又如無量門陀羅尼經說。云何眾生得斗諍因。謂計執財利而為根本。應當棄捨。若離貪愛即得是陀羅尼。又菩薩別解脫經云。複次舍利子。菩薩於一切法極微細分不生他想。所以者何。怖取著故。最上授所問經云。謂

【現代漢語翻譯】現代漢語譯本：行為清凈，捨棄並守護一切眾生，使他們清凈增長。受持這菩薩戒后，如果這位菩薩住在修習之處，宣說這些罪相。如《菩薩別解脫經》所說：『在菩薩道中，攝受一切眾生，使他們脫離苦難。』那菩薩道攝受安住超過俱胝（k俱胝：數量單位，意為千萬）劫的時間，唯一發起安穩之心和親近之心。菩薩發起這種心，應當知道對於一切眾生，一向攝受多種住處。如《文殊清凈律》所說：『當時，文殊師利（Manjushri）對寂音天子說：菩薩具足這五種無間，迅速獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）果。』什麼是五種無間呢？菩薩深刻地立意求無上道，發心不墮落到聲聞（Shravaka）緣覺（Pratyekabuddha）的境界，這是初無間發心。自己捨棄一切所有，對於慳吝心不共同居住，這是第二無間。我應當救度一切眾生，其中不起懈怠退縮之心，這是第三無間。瞭解一切法非空非有，無生無滅，其中不墮落到各種見解中，這是第四無間。對於諸法智和合為一相，這樣發心中無所住，由於無所住，對於一切智都無所得，這是第五無間。論曰：所說身體所受用的福報不斷絕，對於捨棄守護的事情，使它清凈增長。如瑜伽觀想中所說，對於所捨棄的意義，攝受過失，在觀想門中生起離貪的念頭，觀想捨棄的功德。如《月燈三昧經》所說的偈頌：『像這樣不堅固的身體，愚蠢的人卻心生歡喜。在無常的壽命中，剎那間就像幻夢。造作各種惡業的緣故，罪報常常跟隨。由於這是無明的因，死後大多墮入惡道。』又如《無量門陀羅尼經》所說：『為什麼眾生會產生鬥爭的原因呢？就是因為計較執著財利作為根本，應當棄捨。如果遠離貪愛，就能得到這個陀羅尼（Dharani）。』又《菩薩別解脫經》說：『再者，舍利子（Sariputra），菩薩對於一切法極微細的部分，不生起其他的想法。』為什麼呢？因為害怕取著的緣故。《最上授所問經》說：

【English Translation】 English version: Conduct is pure, abandoning and protecting all sentient beings, causing them to be purified and grow. After receiving this Bodhisattva vow, if this Bodhisattva dwells in a place of practice, speaking of these offenses. As the Bodhisattva Pratimoksha Sutra says: 'In the Bodhisattva path, embracing all sentient beings, causing them to be liberated from suffering.' That Bodhisattva path embraces and abides for over a koti (koti: a unit of measurement, meaning ten million) of kalpas, solely generating a mind of peace and a mind of closeness. When a Bodhisattva generates this mind, it should be known that towards all sentient beings, there is a constant embracing of various abodes. As the Manjushri Pure Precepts says: 'At that time, Manjushri (Manjushri) spoke to the son of the god Silent Sound, saying: A Bodhisattva who possesses these five uninterrupted qualities quickly attains the fruit of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi).' What are the five uninterrupted qualities? A Bodhisattva deeply and firmly intends to seek the unsurpassed path, generating a mind that does not fall into the realm of Shravakas (Shravaka) or Pratyekabuddhas (Pratyekabuddha), this is the initial uninterrupted generation of mind. One abandons all possessions, and does not dwell together with a miserly mind, this is the second uninterrupted quality. I should liberate all sentient beings, and within this, not generate a mind of laziness or retreat, this is the third uninterrupted quality. Understanding that all dharmas are neither empty nor existent, neither arising nor ceasing, and within this, not falling into various views, this is the fourth uninterrupted quality. Towards the wisdom of all dharmas, combining into one aspect, in this way, in the generation of mind, there is no abiding. Because of no abiding, towards all wisdom, there is nothing to be attained, this is the fifth uninterrupted quality. Treatise says: What is said about the blessings received by the body not being cut off, towards the matters of abandoning and protecting, causing it to be purified and grow. As said in Yoga contemplation, towards the meaning of what is abandoned, embracing faults, in the gate of contemplation, generating a thought of detachment, contemplating the merits of abandoning. As the verse spoken in the Moon Lamp Samadhi Sutra says: 'Like this impermanent body, foolish people are delighted in. In impermanent life, a moment is like a dream. Because of creating various evil deeds, the retribution of sins constantly follows. Because this is the cause of ignorance, after death, most fall into evil paths.' Also, as the Immeasurable Gate Dharani Sutra says: 'Why do sentient beings generate causes of strife? It is because of calculating and clinging to wealth and profit as the root, one should abandon it. If one is apart from greed and love, one can obtain this Dharani (Dharani).' Also, the Bodhisattva Pratimoksha Sutra says: 'Furthermore, Sariputra (Sariputra), a Bodhisattva does not generate other thoughts towards the extremely subtle parts of all dharmas.' Why? Because of fearing attachment. The Most Excellent Teaching Questioned Sutra says:

若佈施者無諸慳吝。執著者而常守護。又佈施者為盡貪愛執著者增長貪愛。佈施者無諸遍計。執著者有諸遍計。佈施者無有恐怖。執著者彼多恐怖佈施者住菩提道。執著者住魔境界。佈施者作無盡想。執著者作有儘想。又佈施者得諸妙樂。執著者而常逼迫。佈施者舍離煩惱。執著者增長煩惱。又佈施者得大富饒。執著者得大貧乏。佈施者善人事業。執著者惡人情計。佈施者諸佛稱讚。執著者愚夫稱讚。乃至佈施者自所生子不起樂著。非如於餘眾生起憐愍故。應知自心說有三種。何等為三。一者菩薩于菩提道正等相應。非邪謬相應。二者菩薩于菩提道起平等心。非高下心。三者菩薩于菩提道無種種行。非有種種行。是名三種自心所說。

論曰。謂于自所生子起非善友想。既非善友故非我友。若為利益隨佛教敕學負重擔故。于自所生子不生樂著。非如於餘眾生起憐愍故。應知發是心已。如於我子發生慈愛。則我於一切眾生亦復隨順發生慈愛。如是深心觀察悟解。我子既無異於一切眾生。則一切眾生皆是我子。所有眾生若自若他乃至居士。在家菩薩于其財利或非攝受眾生勿應耽著。非出離法又復不應愛樂隨順染欲。複次在家菩薩或有行來乞丐。隨何所鬚髮勇悍心而為給與。又作是念。我此財利若舍不捨畢竟散滅。云何

【現代漢語翻譯】現代漢語譯本：如果佈施的人沒有各種慳吝，執著的人卻常常守護財物。佈施的人爲了斷盡貪愛，執著的人卻增長貪愛。佈施的人沒有各種虛妄分別，執著的人卻有各種虛妄分別。佈施的人沒有恐怖，執著的人卻多有恐怖。佈施的人安住于菩提道（覺悟之路），執著的人安住于魔境界（煩惱的境界）。佈施的人作無盡的想，執著的人作有盡的想。佈施的人得到各種美妙的快樂，執著的人卻常常感到逼迫。佈施的人舍離煩惱，執著的人增長煩惱。佈施的人得到大富饒，執著的人得到大貧乏。佈施的人做的是善人的事業，執著的人是惡人的情計。佈施的人受到諸佛的稱讚，執著的人受到愚夫的稱讚。乃至佈施的人對於自己所生的孩子，也不起強烈的愛著，不像對於其他眾生那樣生起憐憫。應當知道，關於自心的說法有三種。哪三種呢？第一，菩薩對於菩提道是真正相應的，不是邪謬相應的。第二，菩薩對於菩提道生起平等心，不是高下心。第三，菩薩對於菩提道沒有種種分別的行，不是有種種分別的行。這叫做三種自心所說。

論曰：對於自己所生的孩子，生起非善友的想法，既然不是善友，就不是我的朋友。如果爲了利益眾生，隨順佛教的教敕，學習承擔重擔的緣故，對於自己所生的孩子不生起強烈的愛著，不像對於其他眾生那樣生起憐憫。應當知道，發起這樣的心之後，就像對於我的孩子發生慈愛一樣，那麼我對於一切眾生也同樣隨順地發生慈愛。像這樣深刻地觀察和領悟，我的孩子既然沒有異於一切眾生，那麼一切眾生都是我的孩子。所有眾生，無論是自己還是他人，乃至是在家的居士，在家的菩薩，對於他們的財利，或者是不攝受眾生，都不應該貪戀執著，這不是出離之法，又不應該愛樂和隨順染欲。再次，在家的菩薩或者有行乞，隨他們需要什麼，發起勇猛的心而給予他們。又作這樣的念頭，我的這些財利，無論是捨棄還是不捨棄，最終都會散滅，為什麼...

【English Translation】 English version: If the giver has no stinginess, the attached person constantly guards possessions. The giver gives to exhaust greed, the attached person increases greed. The giver has no pervasive calculations, the attached person has pervasive calculations. The giver has no fear, the attached person has much fear. The giver dwells on the Bodhi path (path to enlightenment), the attached person dwells in the realm of Mara (realm of afflictions). The giver makes endless thoughts, the attached person makes finite thoughts. Furthermore, the giver obtains wonderful joy, the attached person is constantly oppressed. The giver abandons afflictions, the attached person increases afflictions. Furthermore, the giver obtains great wealth, the attached person obtains great poverty. The giver's actions are the deeds of good people, the attached person's are the schemes of evil people. The giver is praised by all Buddhas, the attached person is praised by foolish people. Even the giver does not develop strong attachment to their own children, unlike the compassion they feel for other beings. It should be known that there are three kinds of self-mind statements. What are the three? First, the Bodhisattva is truly corresponding to the Bodhi path, not falsely corresponding. Second, the Bodhisattva arises with an equal mind towards the Bodhi path, not a superior or inferior mind. Third, the Bodhisattva has no diverse practices on the Bodhi path, not having diverse practices. These are called the three self-mind statements.

Treatise says: Towards one's own children, one should generate the thought of not being a good friend. Since they are not a good friend, they are not my friend. If it is for the benefit of sentient beings, following the Buddha's teachings and learning to bear heavy burdens, one does not develop strong attachment to one's own children, unlike the compassion one feels for other beings. It should be known that after generating this mind, just as compassion arises for my child, so too should compassion arise for all sentient beings. Observing and understanding deeply in this way, since my child is no different from all sentient beings, then all sentient beings are my children. All sentient beings, whether oneself or others, even lay practitioners, lay Bodhisattvas, should not be attached to their wealth and benefits, or not embracing sentient beings. This is not the Dharma of liberation, and one should not love and follow defiled desires. Furthermore, lay Bodhisattvas may come begging. Whatever they need, generate a courageous mind and give it to them. Also, generate this thought: whether I give away these wealth and benefits or not, they will ultimately be scattered and destroyed. Why...

于舍受時而得無慾。謂我我所得畢竟忍。于所舍物離胎藏苦。心住正念歡喜愛樂不生隨轉。複次如是能捨謂于所舍物及乞丐者。應知有四種想。何等為四。謂怯弱故不能純熟善根先所造業。于大乘中心不自在。見取捨故。又若我及我所住安忍力。自與善人不起悔惱。如是修作。如是踴躍。如是精進。圓滿一切眾生所希求故。如是在家菩薩于彼乞丐者應作是想。或乞丐者返增過失。是菩薩應當善言慰諭。又乞丐者而不知恩。是菩薩亦復不起慳嫉。是為無罪。此世尊為下種諸菩薩。如菩薩別解脫中說。舍利子。菩薩無有四法。何等為四。一者菩薩無不信心。二者菩薩無有慳貪。三者菩薩無有兩舌嫉妒。四者菩薩無懈怠心。謂言我不能成證阿耨多羅三藐三菩提果。舍利子。若我有是四法。彼有智者於此了知。便謂邪命諂求非法染法重世財利。是為第一偷食信施。複次舍利子。菩薩如是心勇猛故。乃至頭目手足身體支分男女眷屬心所愛樂極妙樂事。舍宅國邑一切所有。悉能棄捨。又如那羅延所問經云。若於財寶發是舍心。應知財利不生取著。然舍未起智故。若於攝受不起舍心。則于非攝受亦常執著。若隨乞丐者意于攝受發生智故。則于眷屬亦無取著。最上崇貴亦無取著。受用珍寶亦無取著。而菩薩若於財利不起舍心乃至極微細

【現代漢語翻譯】現代漢語譯本在捨棄感受時獲得無慾。這意味著對於『我』和『我所』的執著能夠徹底忍受。對於所捨棄之物，遠離胎藏之苦。內心安住于正念，歡喜和愛樂不會隨之生起和流轉。此外，像這樣能夠捨棄，意味著對於所捨棄之物以及乞丐，應當瞭解有四種想法。哪四種呢？因為怯懦而不能純熟善根，以及先前所造的業，對於大乘佛法內心不自在，因為見到取捨的緣故。又如果『我』和『我所』安住于忍耐的力量，自己和善人之間不起後悔惱怒。像這樣修行，像這樣踴躍，像這樣精進，爲了圓滿一切眾生所希求的緣故。像這樣在家菩薩對於那些乞丐應當這樣想。或者乞丐反而會增加過失。這位菩薩應當用善言安慰勸導。又乞丐不知感恩。這位菩薩也不生起慳吝嫉妒。這是沒有罪過的。這位世尊為下種的諸位菩薩這樣說。如同菩薩別解脫中所說。舍利子（Śāriputra，智慧第一的佛陀弟子）。菩薩沒有四種法。哪四種呢？一是菩薩沒有不信心。二是菩薩沒有慳貪。三是菩薩沒有兩舌嫉妒。四是菩薩沒有懈怠心，說自己不能成就證得阿耨多羅三藐三菩提果（Anuttarā-samyak-saṃbodhi，無上正等正覺）。舍利子（Śāriputra，智慧第一的佛陀弟子）。如果我有這四種法，那些有智慧的人如果瞭解這些，就會說我用邪命諂媚求取非法染污之法，看重世間的財利。這是第一種偷食信徒的佈施。此外，舍利子（Śāriputra，智慧第一的佛陀弟子）。菩薩像這樣內心勇猛的緣故，乃至頭目手足身體支分男女眷屬內心所愛樂的極妙樂事，舍宅國邑一切所有，都能捨棄。又如《那羅延所問經》（Nārāyaṇa-paripṛcchā-sūtra）所說，如果對於財寶發起捨棄之心，應當知道財利不會生起執著。然而因為捨棄沒有生起智慧的緣故，如果對於攝受不生起捨棄之心，那麼對於非攝受也會常常執著。如果隨順乞丐者的意願，對於攝受發生智慧的緣故，那麼對於眷屬也沒有執著。對於最上崇高珍貴之物也沒有執著。對於受用珍寶也沒有執著。然而菩薩如果對於財利不生起捨棄之心，乃至極微細的財利也不捨棄。

【English Translation】 English version One obtains desirelessness when experiencing relinquishment. This means that the attachment to 'I' and 'mine' can be completely endured. Regarding the relinquished object, one is free from the suffering of the womb. The mind abides in right mindfulness, and joy and delight do not arise and flow along with it. Furthermore, being able to relinquish in this way means that one should understand that there are four kinds of thoughts regarding the relinquished object and the beggar. What are the four? Because of timidity, one cannot fully mature good roots, and because of the karma created in the past, one is not at ease in one's heart with regard to the Mahāyāna (Great Vehicle), because one sees the taking and relinquishing. Also, if 'I' and 'mine' abide in the power of endurance, one does not give rise to regret or anger between oneself and good people. One cultivates like this, rejoices like this, and strives like this, for the sake of fulfilling all the desires of sentient beings. In this way, a bodhisattva at home should think like this about those beggars. Or the beggar may instead increase faults. This bodhisattva should comfort and exhort them with kind words. Also, the beggar does not know gratitude. This bodhisattva also does not give rise to stinginess or jealousy. This is without fault. The World Honored One spoke like this for the bodhisattvas who plant seeds. As it is said in the Prātimokṣa (individual liberation vows) of the bodhisattvas. Śāriputra (the Buddha's disciple foremost in wisdom). A bodhisattva does not have four dharmas. What are the four? First, a bodhisattva does not have lack of faith. Second, a bodhisattva does not have stinginess. Third, a bodhisattva does not have divisive speech or jealousy. Fourth, a bodhisattva does not have a懈怠心(xie dai xin, laziness), saying that he cannot achieve and realize Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). Śāriputra (the Buddha's disciple foremost in wisdom). If I had these four dharmas, those with wisdom, if they understood these, would say that I use wrong livelihood and flattery to seek illegal and defiled dharmas, and value worldly wealth and profit. This is the first kind of stealing the alms of believers. Furthermore, Śāriputra (the Buddha's disciple foremost in wisdom). Because the bodhisattva's mind is courageous like this, even to the point of being able to relinquish his head, eyes, hands, feet, body parts, male and female relatives, the most wonderful and delightful things that his heart loves, houses, estates, countries, and everything he owns. Also, as it is said in the Nārāyaṇa-paripṛcchā-sūtra (the Sutra of Nārāyaṇa's Questions), if one generates a mind of relinquishment towards wealth and treasures, one should know that wealth and profit will not give rise to attachment. However, because relinquishment has not given rise to wisdom, if one does not generate a mind of relinquishment towards acceptance, then one will always be attached to non-acceptance. If one follows the wishes of the beggar and wisdom arises regarding acceptance, then one will also have no attachment to relatives. One will also have no attachment to the most supreme and precious things. One will also have no attachment to enjoying treasures. However, if a bodhisattva does not generate a mind of relinquishment towards wealth and profit, even the most subtle wealth and profit will not be relinquished.

分。應知取著。複次善男子。而菩薩摩訶薩應當發如是心。謂我此身份于諸眾生尚能棄捨。何況所有外財資具。又若於眾生所如其所須悉能施與。謂有來乞丐須手以手須足以足須眼以眼。乃至脂髓血肉及余身份。隨各施與。云何複名外財資具。謂若庫藏孳生之物。金銀珍寶勝妙莊嚴。像馬車乘國土宮殿。城邑聚落吏民僮僕。作業士夫男女眷屬。若諸眾生於所有事。彼彼眾生如其所有。我當給與不生悔惱亦無退屈。不希果報及余諂詐。複次我此施者隨順一切眾生故。悲愍一切眾生故。饒益一切眾生故。攝受一切眾生故。如我攝受眾生知如是法得菩提故。以要言之。善男子。譬如藥樹根莖枝葉花果皮核。若全若分。隨其取者不生分別。又復脫諸眾生病苦難時。亦不分別上中下性。善男子。是菩薩摩訶薩亦復如是。應知於四大種身生藥樹想。于彼眾生可作饒益。須手以手須足以足。隨其取者如前藥樹不生分別。

大乘集菩薩學論卷第二大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第三

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉　詔譯集佈施學品第一之三

如聖所說無盡意經云。菩薩當觀自身于諸眾生應何所作。謂四大種地水火

【現代漢語翻譯】現代漢語譯本：分。應當知道這是執著。再者，善男子，菩薩摩訶薩應當發起這樣的心：『我這身體尚且能施捨給一切眾生，更何況是所有的外在財物和資具呢？』而且，如果對於眾生所需要的，都能如他們所愿地施與，比如有人來乞討需要手就給手，需要腳就給腳，需要眼睛就給眼睛，乃至脂髓、血肉以及其餘身體部分，都隨他們各自的需求施與。怎麼還能稱為外在的財物和資具呢？比如庫藏里積存的、可以增殖的物品，金銀珍寶，精美莊嚴的飾品，像、馬、車乘，國土宮殿，城邑聚落，官吏百姓，奴僕，從事勞作的男子，男女眷屬。如果眾生對於任何事物有所需求，那些眾生如他們所愿的，我都應當給予，不生後悔煩惱，也沒有退縮，不希望得到果報以及任何虛偽的欺騙。再者，我這個施捨者，是爲了隨順一切眾生，爲了悲憫一切眾生，爲了饒益一切眾生，爲了攝受一切眾生。就像我攝受眾生，知道這樣的法才能得到菩提的緣故。總而言之，善男子，譬如藥樹，根莖枝葉花果皮核，無論是全部還是部分，隨人取用都不會產生分別心。又能夠解除眾生的病苦災難時，也不會分別對方是上等、中等還是下等根性。善男子，這位菩薩摩訶薩也是這樣，應當知道對於四大假合之身，生起藥樹的想法，對於那些眾生可以做有益的事情。需要手就給手，需要腳就給腳，隨他們取用，就像之前的藥樹一樣，不生分別心。

《大乘集菩薩學論》卷第二大正藏第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第三西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉詔譯集佈施學品第一之三

如聖所說《無盡意經》云：菩薩應當觀察自身，對於諸眾生應該做什麼。就是四大種：地、水、火

【English Translation】 English version: Part. It should be known that this is attachment. Furthermore, good son, a Bodhisattva-Mahasattva should generate such a mind: 'I can abandon even this body to all sentient beings, how much more so all external wealth and possessions?' Moreover, if one can give to sentient beings whatever they need, such as giving a hand to someone who begs for a hand, a foot to someone who needs a foot, an eye to someone who needs an eye, even fat, marrow, blood, flesh, and other parts of the body, giving according to their respective needs. How can these still be called external wealth and possessions? Such as accumulated items in storehouses, things that can be propagated, gold, silver, precious jewels, exquisite and adorned ornaments, elephants, horses, carriages, lands, palaces, cities, villages, officials, people, servants, working men, male and female relatives. If sentient beings have any needs for anything, I should give to those sentient beings as they wish, without regret or vexation, nor retreating, not hoping for rewards or any deceitful trickery. Furthermore, I, this giver, am doing this to accord with all sentient beings, to have compassion for all sentient beings, to benefit all sentient beings, to embrace all sentient beings. Just as I embrace sentient beings, knowing that by such Dharma, one can attain Bodhi. In short, good son, just like a medicinal tree, its roots, stems, branches, leaves, flowers, fruits, bark, and seeds, whether whole or in part, those who take them do not generate discrimination. Moreover, when relieving sentient beings from the suffering of illness and calamity, one does not discriminate between superior, middling, or inferior natures. Good son, this Bodhisattva-Mahasattva is also like this. One should know to generate the thought of a medicinal tree for this body composed of the four great elements, and one can do beneficial things for those sentient beings. Give a hand to someone who needs a hand, a foot to someone who needs a foot, and those who take them, like the medicinal tree before, do not generate discrimination.

The Mahayana Collection of Bodhisattva Studies, Volume 2 T32, No. 1636, The Mahayana Collection of Bodhisattva Studies

The Mahayana Collection of Bodhisattva Studies, Volume 3 Translated by Tripitaka Master Fa Hu, the Silver Green Guanglu Dafu, Acting Guanglu Qing, Puming Cijue, the Great Sanskrit Master Bestowed with Purple Robe, and others, by Imperial Decree, from the Western Heaven, compiled the Third of the Chapter on the Study of Giving.

As the Holy One said in the Inexhaustible Intent Sutra, a Bodhisattva should observe his own body and what he should do for all sentient beings. That is, the four great elements: earth, water, fire

風有種種門種種所作種種系屬種種器具種種受用。隨眾生行或全或分。然我此身四大所集亦復如是。有種種門種種所作種種系屬種種器具種種受用。于諸眾生作大依住如其觀察為利眾生。設身有苦不生疲厭。

論曰。舍受用福。如金剛幢經云。菩薩以種種佈施十方無量貧窮困苦。受施之者。信菩薩行聞菩薩聲緣菩薩語。悉以來集。然菩薩佈施先發誓願。由聞菩薩心所愿言。一切舍施意喜無厭。令乞丐者遂心滿足。隨其來者發心懺謝。如彼偈云。我應詣彼施。汝知不可得。諸從遠方來。得無疲勞耶。如是于乞丐者頭頂禮敬懺謝慰喻。澡浴身穢為設敷具。如其所須一切給與。所謂或末尼車。閻浮提中柔善女寶眾具圓滿。或施金車侍衛僕從清凈女寶眾具圓滿。吠琉璃車。最上可愛歌詠音樂如前圓滿。玻胝迦車。於四方面現四寶女。執妙莊嚴色相無比。亦復圓滿。如前所說。末尼車者。垂諸寶網彌覆其上。駕以白象及御象者無量嚴飾。其寶輪相與車相稱。又于其上置諸妙寶師子之座乃至設眾寶蓋遍覆其上。莊嚴寶帳周匝圍繞。於四方面植妙幢幡燒種種香。諸妙堅香以為涂拭。散諸妙花遍覆莊嚴。又于其上百千妓女寶繩交絡。彼善御者正等和合。行無錯亂。乃至以諸粖香變異和合。雖聞此香意樂第一。令彼男女性行調適。

【現代漢語翻譯】現代漢語譯本風有各種各樣的門徑、各種各樣的作用、各種各樣的聯繫、各種各樣的工具、各種各樣的受用。隨著眾生的行為，或者全部或者部分地顯現。然而，我的這個身體由地、水、火、風四大組成，也同樣如此。有各種各樣的門徑、各種各樣的作用、各種各樣的聯繫、各種各樣的工具、各種各樣的受用。對於眾生來說，可以作為巨大的依靠和住所，就像他們所觀察到的那樣，爲了利益眾生。即使身體有痛苦，也不會產生疲憊和厭倦。

論曰：捨棄受用和福報。如《金剛幢經》（Vajradhvaja Sutra）所說：菩薩以各種各樣的佈施給予十方無量貧窮困苦的人。接受佈施的人，相信菩薩的行為，聽到菩薩的聲音，聽到菩薩的言語，都聚集而來。然而，菩薩在佈施之前先發誓願。由於聽到菩薩心中所希望的言語，一切舍施都心生歡喜，沒有厭倦，使乞討的人心滿意足。隨著前來乞討的人，菩薩發心懺悔和感謝。如那首偈頌所說：『我應該去施捨他們，你知道這是很難得到的。你們從遠方來，沒有疲勞嗎？』像這樣，菩薩對乞丐頭頂禮敬，懺悔，安慰和勸慰，為他們洗去身上的污穢，為他們設定敷具，按照他們所需要的，一切都給予他們。所謂或者用末尼（Mani，寶珠）裝飾的車，閻浮提（Jambudvipa，我們所居住的這個世界）中最柔順善良的女寶，各種器具圓滿。或者佈施金車，侍衛僕從和清凈的女寶，各種器具圓滿。吠琉璃（Vaidurya，青琉璃）裝飾的車，最上可愛，歌詠音樂如前面一樣圓滿。玻胝迦（Sphatika，水晶）裝飾的車，在四個方面顯現四個寶女，拿著美妙的莊嚴，容貌無比，也同樣圓滿。如前面所說，末尼裝飾的車，垂掛著各種寶網覆蓋在上面，用白象和駕馭象的人來駕車，無量裝飾。它的寶輪的形狀與車相稱。又在上面設定各種美妙的寶獅子座，乃至設定各種寶蓋遍佈覆蓋在上面。莊嚴的寶帳在四周環繞。在四個方面豎立美妙的幢幡，燃燒各種香。用各種美妙的堅固的香來塗抹。散佈各種美妙的花遍佈裝飾。又在上面用成百上千的**寶繩交錯纏繞。那些善於駕馭的人，正等和合，行走沒有錯亂。乃至用各種粖香（精細的香）變異和合。雖然聞到這種香，意樂是第一的，使那些男女性行為得到調適。

【English Translation】 English version The wind has various entrances, various functions, various connections, various tools, and various enjoyments. It manifests in whole or in part according to the actions of sentient beings. Similarly, this body of mine, composed of the four great elements (earth, water, fire, and wind), also has various entrances, various functions, various connections, various tools, and various enjoyments. It serves as a great reliance and dwelling for sentient beings, just as they observe, for the benefit of sentient beings. Even if the body experiences suffering, it does not generate fatigue or aversion.

The Treatise says: Abandoning enjoyment and blessings. As the Vajradhvaja Sutra (Diamond Banner Sutra) states: 'The Bodhisattva gives various kinds of alms to countless poor and suffering beings in the ten directions. Those who receive the alms, believing in the Bodhisattva's conduct, hearing the Bodhisattva's voice, and hearing the Bodhisattva's words, all gather together. However, before giving alms, the Bodhisattva first makes a vow. Because they hear the words that the Bodhisattva wishes in their heart, all giving is joyful and without weariness, satisfying the beggars' hearts. Along with those who come to beg, the Bodhisattva generates a mind of repentance and gratitude. As the verse says: 'I should go and give to them; you know this is difficult to obtain. You have come from afar; are you not weary?' In this way, the Bodhisattva bows to the beggars with the crown of their heads, repents, comforts, and consoles them, washes away the filth from their bodies, sets up seats for them, and gives them everything they need. So-called, either a chariot adorned with Mani (jewels), the most gentle and virtuous female treasures in Jambudvipa (the world we live in), with all kinds of complete implements. Or giving a golden chariot, with attendants, servants, and pure female treasures, with all kinds of complete implements. A chariot adorned with Vaidurya (lapis lazuli), most supremely lovely, with songs and music as complete as before. A chariot adorned with Sphatika (crystal), manifesting four jeweled women on four sides, holding wondrous adornments, with unparalleled appearances, also equally complete. As mentioned before, the Mani-adorned chariot has various jeweled nets hanging down, covering it, driven by white elephants and elephant drivers, with immeasurable adornments. The shape of its jeweled wheels matches the chariot. Also, on top of it are placed various wondrous jeweled lion thrones, and even various jeweled canopies covering it all around. Adorned jeweled tents surround it on all sides. On four sides, wondrous banners are erected, and various incenses are burned. Various wondrous and solid incenses are used for anointing. Various wondrous flowers are scattered, covering and adorning it. Also, on top of it, hundreds of thousands of ** jeweled ropes are intertwined. Those who are skilled drivers, equally and harmoniously, drive without confusion. Even using various fine incenses, transformed and combined. Although smelling this incense, the intention is foremost, causing those male and female behaviors to be adjusted.'

復如彼說。為諸眾生當捨己身。承事諸佛之所攝受。或舍轉輪王位國城宮殿一切勝莊嚴具。如其乞者舍諸眷屬男女妻妾舍宅人民乃至或全或分一切舍施。如是飲食滋味。而菩薩具舍種種凈妙飲膳苦辣鹹淡種種上味。遍滋大種柔滑光澤。調適身心安住色力。乃至諸所至處愈諸疾病。悉令安樂。如是燈明粖香涂香華鬘衣服床敷幾案房舍臥具病緣醫藥。而菩薩隨其給與。乃至種種廣大器具。謂無量無數金銀銅缽滿中珍寶。供佛世尊起不思議尊重信解等心。或施菩薩善知識等發希有心。或施住佛教者一切聖眾聲聞緣覺補特伽羅發清凈心。或施父母諸阿阇梨及余師尊。發起尊重親近承事求學等心。或施歉乏困苦之者。于諸眾生作無礙眼發慈愍心。以要言之。若菩薩樂施象乘。七支安住高六十尺。六牙具足面目清凈如蓮華色。金繩交絡莊嚴身相。種種雜寶巧妙間飾。其鼻舉擲金色殊妙。行千逾繕那觀者無厭。若施馬乘。隨行四方其步平正。身得安隱控御僕從飲食具足如天莊嚴。施百千等。或施尊重諸善知識父母師長乃至歉乏困苦一切世間可受施者。心無吝惜亦無執著。大悲大舍是菩薩深心清凈。發生如是無量功德。乃至菩薩或施床座。謂賢王座及吠琉璃承足寶幾安師子床。金繩寶網處處垂下。柔軟茵褥無量嚴飾。熏諸妙香。大摩尼

寶建妙高幢。無量百千俱胝。那逾多寶而用莊嚴。垂諸寶網。一一網孔懸眾寶鈴。香風搖擊。出和悅聲。或施大座仰目高視。無數行列蓋諸大地。一切國王大自在主。坐已灌頂。及於是座得無礙輪。教令諸小王等隨教奉行。如是乃至菩薩施大寶蓋。亦以大寶而莊校之。寶莖寶鈴寶繩寶網垂過耳頸。又于周遍吠琉璃寶末尼珠等結妙瓔珞。又諸網中如難禰天出妙音響。清凈和雅莊嚴寶炬。其數百千如集寶藏。又于周遍燒無價香。旃檀沉水百千俱胝那由他堅妙諸香。復有清凈寶蓋。如閻浮檀金光聚。亦以無量百千俱胝那庾多莊校嚴飾。以如是無數百千俱胝那庾多蓋。以心佈施諸來乞者。住於人前隨其給與。或施真實。諸佛滅後莊嚴塔廟。或施求法菩薩諸善知識及現生菩薩法師。若父母僧寶奉諸佛教乃至一切可受施者。皆以如是善根迴向。如其最初諸有善時皆當親近。發如是愿說此善根。于諸世間得常依住。于清凈法得正自在。若諸眾生以此善根。地獄罪報皆得除滅。畜生琰摩羅界息諸苦聚。彼以如是善根迴向。我于善根亦復如是。居房舍時。愿諸眾生滅諸苦聚。遇拯救時。愿諸眾生脫諸煩惱。遇依怙時。愿諸眾生離諸怖畏。若行去時。愿諸眾生至一切地。若對向時。愿諸眾生得畢竟忍。見光明時。愿諸眾生得無暗慧。睹電光

時。愿諸眾生破無明暗。得燈炬時。愿諸眾生畢竟凈住。遇勇健時。愿諸眾生於不思議法深入正理。遇勇將時。愿諸眾生而得無礙智蘊。乃至言無虛飾。深固意迴向一境心迴向。歡喜心迴向。極喜心迴向。柔軟心迴向。大慈心迴向。愛樂心迴向。攝受心迴向。守護心迴向。安隱心迴向。以如是迴向。又我此善根。愿諸眾生得凈所趣成就。得凈所產生就。得凈福相嚴身成就。得無損壞成就。得廣大施成就。得久遠心成就。得無失念成就。得通達惠解成就。得無量覺悟成就。得身業意業一切功德莊嚴圓滿成就。又以無量善根與諸眾生供養諸佛。由供養已得無損減。于佛世尊懺諸罪惡。親近如來應供正等正覺。聞所說法聞已離諸疑惑。如聞受持而得相續具足正行。由供養如來故得成事業。心勤修習無諸罪惡。又我植此善本畢竟離諸貧窮於七聖財而得圓滿。隨諸佛學得勝善根普能成就廣大信解入一切智智。于諸世間作無礙眼。具相嚴身清凈攝受一切功德。莊嚴語故成就諸根。十力系心分別之所積集。于游止行無不圓滿。又諸如來成妙樂處。愿諸眾生亦復皆得。如六十回向儀軌中說。愿諸眾生獲得智食。不應食者心遍了知。決定不揀擇食樂不肉食。乃至不生愛慾。愿諸眾生如雲降雨得法一味。愿諸眾生得諸上味。于最上法樂止息

【現代漢語翻譯】現代漢語譯本時。愿一切眾生破除無明黑暗，獲得明燈火炬之時。愿一切眾生最終安住于清凈之境。遭遇勇猛剛健之人時，愿一切眾生對於不可思議之法深入正確的道理。遭遇勇猛將領時，愿一切眾生獲得無礙的智慧寶藏，乃至言語真實不虛，深刻穩固的意念迴向，一心一意的迴向，歡喜心的迴向，極其歡喜心的迴向，柔軟心的迴向，大慈悲心的迴向，喜愛欣樂心的迴向，攝受心的迴向，守護心的迴向，安穩平靜心的迴向。以這樣的迴向，又以我的這些善根，愿一切眾生獲得清凈的去處併成就，獲得清凈的所生之處併成就，獲得清凈的福德之相莊嚴自身併成就，獲得沒有損壞的成就，獲得廣大的佈施成就，獲得長久的心念成就，獲得沒有遺失憶念的成就，獲得通達智慧理解的成就，獲得無量的覺悟成就，獲得身業、意業一切功德莊嚴圓滿的成就。又以無量的善根與一切眾生供養諸佛（Buddhas，覺悟者）。由於供養之後得到沒有損減，在佛世尊（Bhagavan，世尊）面前懺悔各種罪惡，親近如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正等正覺（Samyaksambuddha，正等覺者），聽聞所說的法，聽聞之後遠離各種疑惑，如所聽聞的接受並奉持，從而得到相續具足的正行。由於供養如來（Tathagata，如來）的緣故，得以成就事業，內心勤奮修習沒有各種罪惡。又我種植這個善的根本，最終遠離各種貧窮，對於七聖財（指信、戒、慚、愧、聞、舍、慧七種聖者之財）而得到圓滿。隨順諸佛（Buddhas，覺悟者）學習，得到殊勝的善根，普遍能夠成就廣大的信解，進入一切智智（Sarvajnana，一切智）。在各個世間作為沒有障礙的眼睛，具足美好的相好莊嚴自身，清凈地攝受一切功德。莊嚴語言的緣故，成就各種根器。十力（Tathagata-bala-dasa，如來十力）繫縛內心，分別之所積集，在遊行止住中沒有不圓滿的。而且諸如來（Tathagata，如來）成就美妙安樂之處，愿一切眾生也都能得到。如六十回向儀軌中所說。愿一切眾生獲得智慧之食，對於不應該吃的食物，內心普遍了知。決定不挑揀食物，樂於不吃肉食，乃至不生起愛慾。愿一切眾生如雲降雨般獲得法味。愿一切眾生獲得各種上妙之味，在最上之法中安樂止息。

【English Translation】 English version At that time, may all sentient beings break through the darkness of ignorance and obtain the light of a lamp. When encountering auspicious times, may all sentient beings ultimately dwell in purity. When encountering courageous and valiant individuals, may all sentient beings deeply understand the correct principles of inconceivable Dharma. When encountering brave generals, may all sentient beings obtain the treasury of unobstructed wisdom, to the point that their words are truthful and without falsehood. May their deep and firm intentions be dedicated, their single-mindedness be dedicated, their joyful hearts be dedicated, their extremely joyful hearts be dedicated, their gentle hearts be dedicated, their great compassionate hearts be dedicated, their loving and joyful hearts be dedicated, their receptive hearts be dedicated, their protective hearts be dedicated, and their peaceful and tranquil hearts be dedicated. With such dedication, and with my roots of goodness, may all sentient beings obtain and accomplish pure destinations, obtain and accomplish pure births, obtain and accomplish the adornment of pure blessed appearances, obtain and accomplish non-destruction, obtain and accomplish vast generosity, obtain and accomplish enduring minds, obtain and accomplish non-loss of mindfulness, obtain and accomplish penetrating wisdom and understanding, obtain and accomplish immeasurable awakening, and obtain and accomplish the complete perfection of the adornment of all merits of body, speech, and mind. Furthermore, with immeasurable roots of goodness, may I and all sentient beings make offerings to all Buddhas (Buddhas, Awakened Ones). Having made offerings, may we obtain non-diminishment. Before the Bhagavan (Bhagavan, World-Honored One), may we repent of all sins and draw near to the Tathagata (Tathagata, Thus Gone One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), listen to the Dharma that is taught, and having listened, may we be free from all doubts. As we have heard, may we accept and uphold it, thereby obtaining the continuous perfection of right practice. By making offerings to the Tathagata (Tathagata, Thus Gone One), may we accomplish our endeavors and diligently cultivate our minds without any sins. Furthermore, may I plant this root of goodness and ultimately be free from all poverty, and may we attain the perfection of the seven noble riches (referring to the seven riches of the noble ones: faith, morality, shame, remorse, learning, generosity, and wisdom). Following the Buddhas (Buddhas, Awakened Ones) in learning, may we obtain supreme roots of goodness and universally accomplish vast faith and understanding, entering into Sarvajnana (Sarvajnana, All-Knowing Wisdom). In all worlds, may we act as unobstructed eyes, possessing the auspicious marks and adornments of the body, purely receiving all merits. By adorning our speech, may we accomplish all faculties. May the ten powers (Tathagata-bala-dasa, the ten powers of the Tathagata) bind our minds, and may we accumulate through discernment, so that in our movements, there is nothing that is not perfect. Moreover, may the Tathagatas (Tathagata, Thus Gone One) attain the state of wonderful bliss, and may all sentient beings also attain it. As stated in the sixty dedication rituals, may all sentient beings obtain the food of wisdom, and may they universally know in their hearts what should not be eaten. May they decisively not be selective about food, delight in not eating meat, and not give rise to desire. May all sentient beings, like clouds raining down, obtain the one flavor of Dharma. May all sentient beings obtain all supreme flavors and find joyful cessation in the supreme Dharma.

充滿。一切佛法極善思惟。不生執相。謂不壞乘。最上乘。最勝乘。速疾乘。大力乘等。愿諸眾生樂睹諸佛得無厭足。愿諸眾生見善知識得無間斷。愿諸眾生見無毒藥。愿諸眾生息除煩惱。愿諸眾生睹凈日輪愿諸眾生。破黑暗已隨樂為說。如是身相照了自性愿諸眾生。睹勝光明不見惱害唯見適悅。賢善愛樂希望極喜詣諸佛所。愿諸眾生具足戒香。于菩薩波羅蜜多戒而不毀禁。愿諸眾生熏修佈施。遍舍一切。愿諸眾生熏修忍辱。得心不動。愿諸眾生。熏修精進被大精進鎧。愿諸眾生熏修靜慮。依現在佛前得三摩地。愿諸眾生熏修菩薩迴向。愿諸眾生熏修一切白法。解脫諸不善法。愿諸眾生獲天資具。愿諸眾生起大智行獲聖資具。愿諸眾生以菩提心熏諸異生得妙樂具。愿諸眾生離諸輪迴行苦獲安隱資具。愿諸眾生得住凈佛國土證諸法觸。謂功德住。相應住。廣大不動最上諸佛住。愿諸眾生得近佛游止愿諸眾生得無量光照諸佛法。愿諸眾生得無礙光能以一光照諸法界。愿諸眾生得安樂身獲如來身。愿諸眾生猶如藥王畢竟能別方論。愿諸眾生猶如藥樹得無損害。愿諸眾生如世良醫滅除疾病。得一切智至安樂處。愿諸眾生為世良藥。如其深心搗篩和合。愿諸眾生除諸病惱。愿諸眾生得大勢力身。愿諸眾生得碎諸輪圍山力。愿諸眾

生得無限量器盡虛空界廣大念根。世出世間一切所說普攝。印持得無忘念。愿諸眾生得善凈器。了悟三世諸佛分別清凈無堅執著。愿諸眾生所欲至向得一切處行佛地上。愿諸眾生於餘一切眾生得心無損害。愿諸眾生一剎那心緣諸法界。及詣一切世界無疲無倦。由無厭倦得身通輪。愿諸眾生得妙樂行。同諸菩薩行詣道場。愿諸眾生於善知識及無量善根得心無舍離。知恩報恩隨所守護。愿諸眾生與善知識同一利樂。愿諸眾生深心歡喜惟善攝受。與善知識安樂共住隨修福行。愿諸眾生於善知識所有善根清凈業報。同一大愿。愿諸眾生住大乘行永離憂暗。於一切智得無窮盡。愿諸眾生深覆善根。為諸如來之所守護。愿諸眾生覆護智德。解脫世間一切惑染。愿諸眾生具足白法不起散亂。于佛法中得不壞行。愿諸眾生張十力蓋覆蔭一切。愿諸眾生得大深心畢竟覺了。愿諸眾生踞師子座得佛神通。于諸世間如是觀察。又虛空藏經云。我所積集善根法智善巧。無不與諸眾生而為依住。

論曰。舍過未受用。如無盡意經云。若善心心所法念念迴向菩提。是為善巧。若未來善根決定菩提。現前于諸事業所起善心。皆用迴向阿耨多羅三藐三菩提。

論曰。如是心心所法修習。信解圓滿一切舍施。又心所行及身方便舍諸攝受。此言

【現代漢語翻譯】現代漢語譯本獲得沒有障礙的、如同虛空般廣大的念根。能夠普遍地攝取世間和出世間一切所說之法，以印持之力守護而不忘失。愿一切眾生都能獲得善良清凈的根器，了悟過去、現在、未來三世諸佛所分別的清凈之法，心中沒有頑固的執著。愿一切眾生所希望到達的地方，都能到達，在一切處所都能行於佛的境界之上。愿一切眾生對於其他一切眾生，心中沒有損害之念。愿一切眾生在一剎那間，心念能夠緣于諸法界，並且前往一切世界而沒有疲憊和厭倦。由於沒有厭倦，從而獲得身通輪（神通的一種）。愿一切眾生獲得微妙快樂的修行，如同諸菩薩一樣前往道場。愿一切眾生對於善知識（指能夠引導人們走向正道的良師益友）以及無量的善根，心中沒有舍離，知恩圖報，隨順守護。愿一切眾生與善知識同享利益和快樂。愿一切眾生以深切的歡喜心，唯獨接受善法，與善知識安樂地共同居住，隨順修行福德。愿一切眾生對於善知識所擁有的善根和清凈的業報，都懷有相同的大愿。愿一切眾生安住于大乘的修行之中，永遠遠離憂愁和黑暗，對於一切智慧都能獲得無窮無盡的領悟。愿一切眾生深深地覆蓋善根，為諸如來（佛的稱號）所守護。愿一切眾生覆蓋和守護智慧功德，解脫世間一切迷惑和染污。愿一切眾生具足清凈的善法，不起散亂之心，在佛法中獲得不壞的修行。愿一切眾生張開十力（佛所具有的十種力量）之蓋，覆蓋和廕庇一切眾生。愿一切眾生獲得廣大的深心，最終覺悟了真理。愿一切眾生踞于師子座（佛所坐的座位），獲得佛的神通，在諸世間如此觀察。又《虛空藏經》說：『我所積集的善根、法智、善巧，無不與諸眾生作為依靠和住所。』論曰：捨棄過去和未來所受用的，如《無盡意經》所說：『如果善心和心所法念念迴向菩提（覺悟），這就是善巧。如果未來的善根決定能夠成就菩提，那麼現在對於各種事業所生起的善心，都用來回向阿耨多羅三藐三菩提（無上正等正覺）。』論曰：像這樣修習心和心所法，信解圓滿一切舍施，又以心所行和身體的方便捨棄各種攝受。這裡說的是

【English Translation】 English version Attaining unobstructed and vast roots of mindfulness, as vast as the empty space realm. Universally encompassing all teachings, both worldly and transcendental, safeguarding them with the power of retention without forgetting. May all sentient beings attain virtuous and pure faculties, comprehending the distinct and pure teachings of the Buddhas of the three times (past, present, and future), free from stubborn attachments. May all sentient beings reach their desired destinations, walking upon the ground of Buddhahood in all places. May all sentient beings harbor no harmful intentions towards any other sentient beings. May all sentient beings, in a single instant, connect their minds with all realms of Dharma, and travel to all worlds without fatigue or weariness. Through this lack of weariness, may they attain the wheel of bodily powers (a type of supernatural power). May all sentient beings attain the practice of wondrous joy, joining the Bodhisattvas in their journey to the Bodhimanda (place of enlightenment). May all sentient beings never abandon their devotion to virtuous spiritual friends (those who guide others to the right path) and immeasurable roots of goodness, knowing and repaying kindness, and protecting them accordingly. May all sentient beings share the same benefits and joy with virtuous spiritual friends. May all sentient beings deeply rejoice, embracing only goodness, dwelling peacefully with virtuous spiritual friends, and cultivating meritorious deeds accordingly. May all sentient beings share the same great vows regarding the virtuous roots and pure karmic rewards possessed by virtuous spiritual friends. May all sentient beings abide in the practice of the Great Vehicle (Mahayana), forever free from sorrow and darkness, attaining endless understanding of all wisdom. May all sentient beings deeply cover their roots of goodness, being protected by all the Tathagatas (another name for the Buddha). May all sentient beings cover and protect the virtues of wisdom, liberating themselves from all delusions and defilements of the world. May all sentient beings be complete with pure white Dharma, without arising distractions, attaining indestructible practice within the Buddha's teachings. May all sentient beings spread the canopy of the Ten Powers (the ten powers of a Buddha), covering and sheltering all. May all sentient beings attain great and profound minds, ultimately realizing enlightenment. May all sentient beings sit upon the lion throne (the seat of a Buddha), attaining the supernatural powers of the Buddha, observing all worlds in this way. Furthermore, the Akasagarbha Sutra says: 'All the roots of goodness, wisdom of Dharma, and skillful means that I have accumulated, I offer to all sentient beings as a refuge and dwelling place.' Treatise says: Abandoning past and future enjoyments, as the Inexhaustible Intent Sutra says: 'If virtuous thoughts and mental factors are dedicated to Bodhi (enlightenment) in every moment, this is skillful means. If future roots of goodness are destined for Bodhi, then the virtuous thoughts arising in present activities are all dedicated to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' Treatise says: Thus, cultivating thoughts and mental factors, perfecting faith and understanding in all giving, and abandoning all possessions through mental actions and bodily means. This refers to

攝受者。即是解脫三有苦本。是中於無量阿僧祇劫種種所造。應招世出世間無量富樂。于身自然如意受用。我應以財利鉤拔諸眾生置彼岸處。菩薩于菩提道佈施。余如寶云經說。

護持正法戒品第二之一

論曰。是人于身雖舍。復何名護。謂若以自受用施諸眾生。云何受用。何等名施。若無受用亦無守護。是故護自身者。應以受用利益眾生。菩薩別解脫經云。舍利子。應知護他者即是護身。舍利子。如是行相。若菩薩成就護他。設遇喪命因緣。我於是業悉不應作。又無畏授所問經云。復如大車負極重等。唯諸智者於法覺了。無盡意經亦作是說。為護諸眾生者。設身有苦不生疲厭。況舍善知識耶。故華嚴經云。善男子。菩薩由善知識任持不墮惡趣。由善知識具足超越菩薩學處。由善知識教導而得出離世間。由善知識而得親近菩薩無忘失行。由善知識而得攝受菩薩一切希有行故。由善知識依正覺道除業惑障出生死城至清凈處。善男子。是故親近承事善知識者。應如是作意。謂心如地荷負一切。無疲倦故。心如金剛。志願不可壞故。心如輪圍山。設遇諸苦無傾動故。心如僕使。隨諸作務不厭賤故。心如傭人。洗滌塵穢離憍慢故。心如大車。運重致遠不傾壞故。心如良馬。不暴惡故。心如舡筏。往來不倦故。心如

【現代漢語翻譯】現代漢語譯本：攝受者（指菩薩）。即是解脫三有（指欲有、色有、無色有）苦本。是中於無量阿僧祇劫（指極長的時間單位）種種所造，應招世間和出世間無量富樂，于自身自然如意受用。我應以財利為鉤，拔諸眾生置於彼岸（指涅槃）。菩薩于菩提道（指覺悟之路）佈施，其餘如《寶云經》所說。

護持正法戒品第二之一

論曰：是人于身雖舍，復何名護？謂若以自受用施諸眾生。云何受用？何等名施？若無受用，亦無守護。是故護自身者，應以受用利益眾生。《菩薩別解脫經》云：『舍利子（佛陀十大弟子之一，以智慧著稱）。應知護他者即是護身。舍利子。如是行相，若菩薩成就護他，設遇喪命因緣，我於是業悉不應作。』又《無畏授所問經》云：『復如大車負極重等，唯諸智者於法覺了。』《無盡意經》亦作是說：『為護諸眾生者，設身有苦不生疲厭，況舍善知識耶？』故《華嚴經》云：『善男子，菩薩由善知識任持不墮惡趣（指地獄、餓鬼、畜生三道）。由善知識具足超越菩薩學處。由善知識教導而得出離世間。由善知識而得親近菩薩無忘失行。由善知識而得攝受菩薩一切希有行故。由善知識依正覺道除業惑障，出生死城至清凈處。善男子，是故親近承事善知識者，應如是作意：謂心如地，荷負一切，無疲倦故；心如金剛，志願不可壞故；心如輪圍山，設遇諸苦無傾動故；心如僕使，隨諸作務不厭賤故；心如傭人，洗滌塵穢離憍慢故；心如大車，運重致遠不傾壞故；心如良馬，不暴惡故；心如舡筏，往來不倦故；心如……』

【English Translation】 English version: The one who gathers in (referring to a Bodhisattva) is the very root of liberation from the suffering of the Three Realms (referring to the Desire Realm, Form Realm, and Formless Realm). Within this, the various deeds performed over countless asamkhya kalpas (referring to extremely long units of time) should bring about immeasurable worldly and otherworldly wealth and happiness, which one naturally enjoys at will. I should use wealth and benefit as hooks to pull all sentient beings to the other shore (referring to Nirvana). The Bodhisattva practices generosity on the path to Bodhi (referring to the path to enlightenment), as described in the rest of the Ratnamegha Sutra (寶云經).

Chapter Two, Part One: Precepts for Protecting the True Dharma

Treatise: If a person gives up their own body, what is called protection? It means using one's own enjoyment to give to all sentient beings. How is it enjoyed? What is called giving? If there is no enjoyment, there is no protection. Therefore, one who protects oneself should benefit sentient beings with enjoyment. The Pratimoksha Sutra for Bodhisattvas says: 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom), you should know that protecting others is protecting oneself. Shariputra, in this way, if a Bodhisattva achieves protecting others, even if they encounter circumstances that lead to death, I should not do such deeds.' Furthermore, the Amogharaja-pariprccha Sutra (無畏授所問經) says: 'It is like a large cart carrying extremely heavy loads; only the wise understand the Dharma.' The Aksayamati Sutra (無盡意經) also says: 'For the sake of protecting all sentient beings, even if one's body suffers, one should not become weary, let alone abandon a good teacher?' Therefore, the Avatamsaka Sutra (華嚴經) says: 'Good man, the Bodhisattva, supported by a good teacher, does not fall into the evil realms (referring to the three lower realms of hell, hungry ghosts, and animals). Through a good teacher, one fully transcends the Bodhisattva's training grounds. Through the guidance of a good teacher, one attains liberation from the world. Through a good teacher, one draws near to the Bodhisattva's practice of non-forgetfulness. Through a good teacher, one is gathered into all the rare practices of the Bodhisattva. Through a good teacher, relying on the path of right enlightenment, one removes the obstacles of karma and delusion, leaves the city of birth and death, and reaches a pure place. Good man, therefore, those who draw near to and serve a good teacher should have such intentions: that the mind is like the earth, bearing all things without weariness; that the mind is like diamond, with an unbreakable will; that the mind is like the Chakravada Mountains (輪圍山), unshaken even when encountering suffering; that the mind is like a servant, not disdaining lowly tasks; that the mind is like a hired worker, washing away dust and filth, free from arrogance; that the mind is like a large cart, carrying heavy loads far away without breaking down; that the mind is like a good horse, not violent or evil; that the mind is like a boat or raft, going back and forth without weariness; that the mind is like...'

孝子。于諸親友承順顏色故。又善男子。應于自身起病苦想。于善知識起醫王想。隨所教令作良藥想。所修正行作除病想。又善男子。應于自身作怖畏想。于善知識作勇健想。隨所教令作器仗想。所修正行作破怨想。複次解脫觀優婆夷言。善男子。菩薩于善知識隨所教令應思供養諸佛世尊。菩薩于善知識言無違逆。得近一切智故於善知識言無疑惑。得近諸善知識不離作意。得諸現在利益。又如善財詣堅固幢比丘所。頭面禮足右繞百千匝卻住一面。時堅固幢比丘觀察禮敬。更復諦觀亦復禮敬。如是思惟遍觀察已。謂言從何所來作是相者。于現前功德利益求念堅固無量行愿。不捨是意希望見相及音聲取。乃至作禮而去。如其詣善知識見一切智涕淚悲泣。至海云比丘所作禮而去。又菩薩別解脫經云。舍利子。菩薩樂善法欲世間珍寶無不棄捨。以身承事無不恭敬。供給走使及余語業無不勇捍。于和尚阿阇梨極生尊重。乃至所以者何。為斷繫縛求如是法。為斷生老病死憂悲苦惱求如是法。發心如寶。除諸眾生貧窮困苦。求如是法。發心如藥。安樂一切眾生。求如是法。最上授所問經云。複次長者。或於菩薩所聞一四句偈。受持讀誦為他人說。及積集菩薩佈施持戒忍辱精進禪定智惠相應之行。彼于阿阇梨法應生尊重。乃至以名句文

【現代漢語翻譯】現代漢語譯本孝子（指孝順的兒子）。因為要順從親友的心意和臉色。還有，善男子，應該對自身生起身患疾病的念頭，對善知識（指能引導我們走向正道的良師益友）生起如同醫王的念頭，對於善知識的教導生起如同良藥的念頭，對於自己所修行的正法生起如同去除疾病的念頭。還有，善男子，應該對自身生起怖畏的念頭，對善知識生起勇健的念頭，對於善知識的教導生起如同器仗（指武器）的念頭，對於自己所修行的正法生起如同破除怨敵的念頭。再次，解脫觀優婆夷說：『善男子，菩薩對於善知識的任何教導，都應該想著供養諸佛世尊。菩薩對於善知識的教導沒有違逆，因此能夠接近一切智（指佛的智慧）；對於善知識的教導沒有疑惑，因此能夠接近諸善知識而不離作意（指專注的意念），從而獲得諸多的現世利益。』又如善財童子去拜訪堅固幢比丘，用頭面禮拜他的雙足，然後右繞百千圈，退到一邊站立。當時，堅固幢比丘觀察善財童子的禮敬，再次仔細觀察，也向他禮敬。像這樣思惟並遍觀之後，（堅固幢比丘）問道：『你從哪裡來？做出這樣的舉動？』（善財童子）爲了在眼前獲得功德利益，求念堅固無量的行愿，不捨棄這個意念，希望見到（善知識的）相貌和聽到（善知識的）聲音，乃至行禮而去。如同他去拜訪善知識，見到一切智而涕淚悲泣，到海云比丘那裡行禮而去。還有，《菩薩別解脫經》說：『舍利子（釋迦摩尼佛的十大弟子之一，以智慧著稱）。菩薩喜愛善法，即使是世間的珍寶，沒有不捨棄的；用身體承事（善知識），沒有不恭敬的；供給使喚以及其他的語言行為，沒有不勇敢幹練的；對於和尚（指親教師）和阿阇梨（指教授師）極其尊重。』乃至這是為什麼呢？爲了斷除繫縛（指煩惱的束縛），求得這樣的法；爲了斷除生老病死憂悲苦惱，求得這樣的法；發心如同珍寶，去除一切眾生的貧窮困苦，求得這樣的法；發心如同良藥，安樂一切眾生，求得這樣的法。《最上授所問經》說：『再次，長者，或者從菩薩那裡聽到一句四句偈（指佛經中的四句詩），受持讀誦併爲他人解說，以及積集菩薩佈施、持戒、忍辱、精進、禪定、智慧相應的行為，那麼對於阿阇梨的法，應該生起尊重之心，乃至（尊重）他的名句文（指經文）。』

【English Translation】 English version 'Son of good family. Because of complying with the wishes and expressions of relatives and friends. Furthermore, O good man, you should generate the thought of illness in yourself, the thought of a physician king towards a virtuous friend (referring to a good teacher and helpful friend who can guide us to the right path), the thought of good medicine towards their teachings, and the thought of eliminating illness towards the righteous conduct you practice. Furthermore, O good man, you should generate the thought of fear in yourself, the thought of courage towards a virtuous friend, the thought of weapons towards their teachings, and the thought of destroying enemies towards the righteous conduct you practice.' Furthermore, Vimuktidarśana Upasika said: 'O good man, a Bodhisattva should contemplate offering to all Buddhas and World Honored Ones in accordance with the instructions of a virtuous friend. A Bodhisattva does not contradict the words of a virtuous friend, thus attaining proximity to all-knowing wisdom (referring to the wisdom of the Buddha); they have no doubts about the words of a virtuous friend, thus attaining proximity to all virtuous friends without abandoning mindfulness (referring to focused intention), thereby obtaining many present benefits.' Furthermore, it is like Sudhana visiting the Bhikshu Drdhadhvaja, prostrating with his head and face at his feet, circumambulating him hundreds of thousands of times, and then standing to one side. At that time, the Bhikshu Drdhadhvaja observed Sudhana's reverence, and after further careful observation, he also paid homage to him. After contemplating and observing in this way, (Bhikshu Drdhadhvaja) asked: 'Where do you come from? What is the meaning of these actions?' (Sudhana) sought to obtain merit and benefits in the present, aspiring to firm and immeasurable vows, not abandoning this intention, hoping to see (the virtuous friend's) appearance and hear (the virtuous friend's) voice, and even prostrating before departing. It is like when he visited a virtuous friend, seeing all-knowing wisdom, he wept with sorrow, and after arriving at the Bhikshu Samudramegha, he paid homage and departed. Furthermore, the Pratimoksha Sutra for Bodhisattvas says: 'Sariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom), a Bodhisattva delights in virtuous Dharma, and there is nothing, even worldly treasures, that they do not relinquish; they serve (a virtuous friend) with their body, and there is nothing they do not do with reverence; they provide service and other verbal actions, and there is nothing they do not do with courage and diligence; they have the utmost respect for their Upadhyaya (referring to the preceptor) and Acharya (referring to the teacher).' And why is this so? In order to sever bonds (referring to the bonds of afflictions), they seek such Dharma; in order to sever birth, old age, sickness, death, sorrow, grief, and suffering, they seek such Dharma; their aspiration is like a treasure, removing the poverty and suffering of all beings, they seek such Dharma; their aspiration is like medicine, bringing peace and happiness to all beings, they seek such Dharma. The Most Excellent Teaching of What Was Asked Sutra says: 'Furthermore, O householder, if one hears a four-line verse (referring to a four-line poem in the Buddhist scriptures) from a Bodhisattva, upholds, recites, and explains it to others, and accumulates the corresponding practices of a Bodhisattva's generosity, morality, patience, diligence, meditation, and wisdom, then one should have respect for the Dharma of the Acharya, even (respect for) his names, phrases, and words (referring to the scriptures).'

說偈讚歎。若一劫中於阿阇梨親近承事。常行正直。一切財利受用供養長者。于阿阇梨尊重尚未圓滿。

論曰。云何於法尊重。八千頌般若波羅蜜多經云。善男子。汝于善知識應起尊重愛樂。爾時常慘菩薩摩訶薩如是行相尊重作意。次詣一城。入是中已。我為供養法上菩薩摩訶薩故。當自賣身隨取其直。然我于長夜中為欲因緣受生死身。流轉諸趣無量無邊。未嘗為法及利眾生。時常慘菩薩高聲唱言。從其聽聞。誰買此人誰買此人。以要言之。時魔波旬即從座起。令諸婆羅門長者等不聞其聲。欲自賣身了不可得。彼一詣已皆無聞者。即自悲泣。唱言。怪哉。于其財利斯何難得如是。我自賣身尚不可得。時有天主。名爍迦羅。作梵志身。乃至白常慘菩薩言。善男子。汝何住此悲泣憂惱。常慘菩薩白言。梵志。我今樂善法欲為供養法。當自賣身竟無買者。爾時梵志語常慘菩薩言。我不須人無所施作。要當人身心血骨髓。乃至於此賣否。時常慘菩薩自念。獲大善利我今圓滿。定知般若波羅蜜多方便善巧。我身尚賣何得吝惜心血骨髓。發踴躍心。善分別心。極歡喜心。白梵志言。是身隨意。乃至常慘菩薩右執利刃。刺臂出血去臂肉已破骨而往。是時有長者女。處高樓閣遙見是事。乃至詣彼謂常慘菩薩言。汝何如是于身苦楚

【現代漢語翻譯】現代漢語譯本：以偈頌讚嘆。如果在一劫的時間裡，親近承事阿阇梨（梵語，意為導師），常行正直之事，將一切財物利益受用供養長者，這樣對阿阇梨的尊重尚未圓滿。論曰：如何才算對法（佛法）的尊重？《八千頌般若波羅蜜多經》中說：『善男子，你對於善知識（指導你修行的人）應當生起尊重愛樂之心。』當時，常慘菩薩摩訶薩（偉大的菩薩）這樣行持，以尊重之心作意。之後，他前往一座城市，進入城中後心想：『爲了供養法上菩薩摩訶薩（在佛法上有極高成就的菩薩），我應當賣掉自己的身體，隨便得到一些錢財。』然而，我在漫長的黑夜中，因為慾望的緣故，承受生死之身，在各個趣道中流轉，無量無邊，從未爲了佛法和利益眾生而這樣做。當時，常慘菩薩高聲唱言：『有人聽見嗎？誰要買這個人？誰要買這個人？』總而言之，當時魔波旬（障礙修行的魔王）立即從座位上起來，讓那些婆羅門（古印度祭司）和長者等聽不見他的聲音，想要賣身卻始終無法實現。他一次次嘗試，卻沒有人聽見。於是他悲傷地哭泣，說道：『奇怪啊！對於財物利益，得到是多麼容易啊！我想要賣掉自己的身體，竟然都無法實現。』當時，有一位天主，名叫爍迦羅（天神的名字），化作梵志（修行者）的身份，來到常慘菩薩面前說：『善男子，你為何在這裡悲泣憂惱？』常慘菩薩回答說：『梵志，我現在樂於行善法，想要爲了供養佛法而賣掉自己的身體，卻始終沒有人買。』當時，梵志對常慘菩薩說：『我不需要人，也沒有什麼事情需要人來做。我需要人的身心血骨髓，你願意賣這些嗎？』當時，常慘菩薩心想：『我獲得了巨大的利益，我現在圓滿了。我一定能瞭解般若波羅蜜多（通過智慧到達彼岸）的方便善巧。我連身體都賣了，怎麼能吝惜心血骨髓呢？』於是他生起踴躍之心，善分別之心，極其歡喜之心，對梵志說：『這個身體隨你處置。』於是常慘菩薩右手拿著鋒利的刀，刺破手臂，放出鮮血，割下臂上的肉，又破開骨頭。這時，有一位長者的女兒，在高樓上遠遠地看見了這件事，來到他面前對常慘菩薩說：『你為何要這樣對自己施加痛苦？』

【English Translation】 English version: He praised with verses. If for one kalpa (an extremely long period of time) one is close to and serves the Acharya (Sanskrit, meaning teacher), always acts with integrity, and offers all wealth, benefits, and enjoyments to the elders, this respect for the Acharya is still not complete. The Treatise says: How does one show respect for the Dharma (Buddhist teachings)? The Eight Thousand Verse Prajnaparamita Sutra (Perfection of Wisdom Sutra) says: 'Good man, you should have respect and love for the Kalyanamitra (spiritual friend or teacher).' At that time, Sadaprarudita Bodhisattva Mahasattva (great Bodhisattva) acted in this way, focusing his mind with respect. Then, he went to a city, and after entering it, he thought: 'In order to make offerings to the Dharma-Supreme Bodhisattva (a Bodhisattva with supreme achievement in Dharma), I should sell my body and take whatever price I can get.' However, in the long night, because of desire, I have endured the body of birth and death, transmigrating through various realms, immeasurably and boundlessly, and have never done this for the sake of the Dharma and the benefit of sentient beings. At that time, Sadaprarudita Bodhisattva cried out loudly: 'Is anyone listening? Who will buy this person? Who will buy this person?' In short, Mara Papiyas (the demon king who obstructs practice) immediately rose from his seat and caused the Brahmins (ancient Indian priests) and elders to not hear his voice, so that he could not sell his body. He tried again and again, but no one heard him. Then he wept sadly and said: 'Strange! How easy it is to obtain wealth and benefits! Yet I cannot even sell my own body.' At that time, a lord of the gods, named Shakra (name of a deity), transformed into a Brahmin (ascetic) and came to Sadaprarudita Bodhisattva, saying: 'Good man, why are you weeping and distressed here?' Sadaprarudita Bodhisattva replied: 'Brahmin, I am now happy to do good deeds and want to sell my body to make offerings to the Dharma, but no one will buy it.' At that time, the Brahmin said to Sadaprarudita Bodhisattva: 'I do not need a person, nor do I have anything for a person to do. I need a person's mind, blood, bones, and marrow. Are you willing to sell these?' At that time, Sadaprarudita Bodhisattva thought: 'I have obtained great benefit, I am now complete. I will surely understand the skillful means of Prajnaparamita (perfection of wisdom). I am selling even my body, how can I be stingy with my mind, blood, bones, and marrow?' Then he arose with a leaping heart, a discerning heart, and an extremely joyful heart, and said to the Brahmin: 'This body is at your disposal.' Then Sadaprarudita Bodhisattva took a sharp knife in his right hand, pierced his arm, drew blood, cut off the flesh of his arm, and broke the bone. At this time, a daughter of an elder, seeing this from a high tower, came to him and said to Sadaprarudita Bodhisattva: 'Why are you inflicting such pain on yourself?'

。乃至童女聞供養已復語。善男子。彼有何等功德善利。白言。童女。彼菩男者為我善說般若波羅蜜多方便善巧得如是學。如是學者為諸眾生作所歸趣。以要言之。複次童女語常慘菩薩言。善男子。于阿阇梨為求如是廣大法者。如是於二法義。于殑伽沙數劫當舍是身。為求如是廣大法故。善男子。我今具有金銀末尼珠寶吠琉璃等。乃至汝於法上菩薩廣作善利。時童女與五百眷屬俱詣法上菩薩所。爾時法上菩薩摩訶薩。即從坐起詣已住舍。於七歲中如是入妙三摩地。常慘菩薩亦七歲中不起欲尋。不起謗尋。不起害尋。不著滋味。但念法上菩薩當於何時出三摩地。如是詣法座前。於此說法盡地方所。散種種花諸妙珍寶。時長者女與現前五百眷屬。于常慘菩薩威儀進止亦如是學。時虛空天響報常慘菩薩言。是法上菩薩后當七日出三摩地詣彼城中隨宜說法。爾時常慘菩薩聞是聲已。生極喜樂及適悅意。掃地嚴凈。時長者女與五百眷屬。於法座前以智善巧七寶間飾。複次常慘菩薩于地方所嚴持掃灑。周遍求水了不可得。而於是處有魔波旬。名曰飲漿。隱蔽諸水為令菩薩心生苦惱退失道意增不善本。時常慘菩薩知魔蔽已。我應刺身出血灑地。所以者何。是地方所多塵土界。於法上菩薩身或坌污我今為法設破己身斯何吝惜。又我往昔

【現代漢語翻譯】現代漢語譯本：乃至童女聽聞供養之後又問：『善男子，他有什麼樣的功德和利益？』回答說：『童女，那位菩薩男子爲了我善巧地宣說《般若波羅蜜多》，才得到這樣的學問。像這樣學習的人，能為眾生提供歸宿和依靠。』總而言之，童女又對常慘菩薩說：『善男子，爲了向阿阇梨（Acharya，導師）求得如此廣大的佛法，即使在恒河沙數般的劫數中捨棄自己的身體，也是值得的。爲了求得如此廣大的佛法啊！善男子，我現在擁有金銀、末尼（Mani，寶珠）、珠寶、吠琉璃（Vairocana，琉璃）等等，希望你能在佛法上，為菩薩廣作善事利益。』當時，童女帶著五百名眷屬一同前往法上菩薩所在之處。那時，法上菩薩摩訶薩（Mahasattva，大菩薩）立即從座位上起身，前往住所。在七年之中，像這樣進入微妙的三摩地（Samadhi，禪定）。常慘菩薩也在七年之中，不起慾念的尋思，不起誹謗的尋思，不起加害的尋思，不貪著滋味，只是想著法上菩薩什麼時候才能從三摩地中出來。像這樣來到法座前，在這個說法的地方，散佈各種鮮花和珍寶。當時，長者女和她面前的五百名眷屬，也像常慘菩薩一樣學習他的威儀舉止。這時，虛空中的天人發出聲音告訴常慘菩薩說：『那位法上菩薩將在七日之後從三摩地中出來，前往城中，隨宜說法。』當時，常慘菩薩聽到這個聲音后，生起極大的喜悅和舒適的心情，打掃並莊嚴場地。當時，長者女和五百名眷屬，用法座前用智慧和巧妙的七寶裝飾。常慘菩薩再次在地方上認真地打掃灑水，四處尋找水源卻找不到。而在這個地方，有個魔波旬（Mara Papman，惡魔），名叫飲漿，他隱藏了所有的水源，爲了讓菩薩心中生起苦惱，退失修道的意念，增長不善的根本。當時，常慘菩薩知道魔障已經出現，心想：『我應該刺破身體，用血灑在地上。』為什麼呢？因為這個地方塵土很多，如果塵土弄髒了法上菩薩的身體，我爲了佛法而犧牲自己的身體，又有什麼可吝惜的呢？而且我往昔……

【English Translation】 English version: Then the maiden, having heard the offering, further asked: 'Good man, what kind of merit and benefit does he possess?' He replied: 'Maiden, that Bodhisattva man skillfully expounds the Prajna Paramita (Perfection of Wisdom) for me, and thus attains such learning. One who learns in this way provides refuge and reliance for all beings.' In short, the maiden then said to Chang Can Bodhisattva (Sadaprarudita Bodhisattva, Ever Weeping Bodhisattva): 'Good man, to seek such vast Dharma from an Acharya (teacher), it is worthwhile to abandon one's body for as many kalpas (eons) as there are sands in the Ganges River. It is for the sake of seeking such vast Dharma! Good man, I now possess gold, silver, Mani (jewels), precious gems, Vairocana (lapis lazuli), and so on. I hope that you can broadly perform good deeds and benefit Bodhisattvas in the Dharma.' At that time, the maiden, along with five hundred attendants, went to where Dharma Above Bodhisattva was. Then, Dharma Above Bodhisattva Mahasattva (Great Being) immediately rose from his seat and went to his dwelling. For seven years, he entered the wonderful Samadhi (meditative absorption) in this way. Chang Can Bodhisattva also, for seven years, did not give rise to thoughts of desire, did not give rise to thoughts of slander, did not give rise to thoughts of harm, and did not cling to flavors. He only thought about when Dharma Above Bodhisattva would emerge from Samadhi. In this way, he came before the Dharma seat and scattered various flowers and precious jewels in this place of teaching. At that time, the elder's daughter and her five hundred attendants also learned from Chang Can Bodhisattva's dignified conduct. Then, a voice from the sky told Chang Can Bodhisattva: 'That Dharma Above Bodhisattva will emerge from Samadhi in seven days and go to the city to teach the Dharma as appropriate.' At that time, Chang Can Bodhisattva, upon hearing this voice, felt great joy and pleasure, and swept and adorned the place. Then, the elder's daughter and five hundred attendants decorated the Dharma seat with skillful and ingenious seven treasures. Furthermore, Chang Can Bodhisattva diligently swept and sprinkled water in the area, but could not find water anywhere. And in this place, there was a Mara Papman (evil demon) named Drinking Essence, who hid all the water in order to cause suffering in the Bodhisattva's mind, to make him lose his resolve to cultivate the path, and to increase the roots of unwholesomeness. At that time, Chang Can Bodhisattva knew that the demonic obstacle had appeared, and thought: 'I should pierce my body and sprinkle the ground with blood.' Why? Because this place is very dusty, and if the dust defiles the body of Dharma Above Bodhisattva, what is there to be stingy about sacrificing my own body for the sake of the Dharma? Moreover, in the past...

為欲因緣。往復無際輪迴生死。不曾為法舍自身命。作是念已。即執利刀刺身出血遍灑其地。諸女眷屬亦如是學。時魔波旬皆不得便。故大乘四法經云。佛告諸比丘。菩薩盡其形壽乃至或遇喪命因緣。畢竟不得舍善知識。

大乘集菩薩學論卷第三大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第四

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉　詔譯護持正法戒品第二之二

論曰。於是經典不捨諸善知識如護己身。於是經典一剎那頃樂菩薩學。於是經典集菩薩行。于菩薩學應擇彼言。是故伺察不墮是罪。于無智處亦不愛樂。見是經典常樂尊重。見是經者不捨諸善知識。為說護持一切正法。如海意經云。然善男子不可說者。謂以文字語言于無生法中而不可說。若以文字語言詮總持門。乃有其說。此即名為護持正法。又善男子。有說法師于如是等甚深經海如說修行者。若人於此法師親近恭敬尊重承事。密為護持。飲食衣服坐臥之具病緣醫藥種種供施。護諸善品及護語言。設有誹謗亦為覆藏。此即名為護持正法。乃至善男子。於他無諍可勝無法可說。是人與法俱無有執。此即名為護持正法。又善男子。于諸眾生解脫慧中不生損減。不

【現代漢語翻譯】現代漢語譯本：爲了慾望的因緣，眾生在無邊無際的輪迴生死中往復。他們不曾爲了佛法而捨棄自己的身命。菩薩這樣想后，就拿起鋒利的刀刺自己的身體，讓血遍灑大地。其他的女眷屬也像他一樣學習。這時，魔波旬（Māra Pāpīyas，佛教中阻礙修行的魔王）都無法得逞。所以《大乘四法經》中說，佛告訴眾比丘（bhikkhus，佛教中的出家男眾）：菩薩即使到了生命的盡頭，甚至遇到喪命的因緣，也絕對不能捨棄善知識（kalyāṇa-mitta，指引修行的良師益友）。

《大乘集菩薩學論》卷第三大正藏第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第四

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉詔譯護持正法戒品第二之二

論中說：對於這些經典，不應捨棄諸善知識，要像保護自己一樣。對於這些經典，要在一剎那間都樂於學習菩薩的學問。對於這些經典，要彙集菩薩的修行。對於菩薩的學問，應該選擇那些正確的言論。因此，仔細觀察就不會犯錯。對於沒有智慧的地方，也不要喜愛。見到這些經典，要常常樂於尊重。見到這些經典的人，不要捨棄諸善知識，要為他們宣說護持一切正法。就像《海意經》中說的那樣：『善男子，有些法是不可說的，就是用文字語言在無生法（anutpāda-dharma，不生不滅的真理）中是不可說的。如果用文字語言來詮釋總持門（dhāraṇī-mukha，記憶和保持佛法的方法），那就可以說。』這就叫做護持正法。還有，善男子，如果有說法師對於這些甚深經海（gambhirā-sūtra-sāgara，深奧的佛經）如說修行，如果有人對於這位法師親近、恭敬、尊重、承事，秘密地為他護持，提供飲食、衣服、坐臥的用具、生病時的醫藥以及種種供養，護持他的善品以及護持他的語言，即使有人誹謗也為他掩蓋，這就叫做護持正法。乃至善男子，對於他人沒有爭論，沒有可以戰勝的，沒有法可以說的，這個人與法都沒有執著，這就叫做護持正法。還有，善男子，對於眾生的解脫智慧，不生起損害和減少，不

【English Translation】 English version: It is because of the causes and conditions of desire that beings transmigrate endlessly in the cycle of birth and death. They have never sacrificed their own lives for the sake of the Dharma. Having thought thus, the Bodhisattva immediately took a sharp knife and stabbed his body, sprinkling blood all over the ground. The female attendants also learned to do the same. At that time, Māra Pāpīyas (the evil one, who obstructs Buddhist practice) could not find an opportunity to interfere. Therefore, the Mahāyāna Four Dharmas Sutra says: 'The Buddha told the bhikkhus (Buddhist monks): A Bodhisattva, even at the end of his life, or even when faced with the cause of death, must never abandon a kalyāṇa-mitta (spiritual friend or mentor).'

Mahāyāna-samgraha-bodhisattva-śikṣā-śāstra, Volume 3 Taishō Tripiṭaka, Volume 32, No. 1636, Mahāyāna-samgraha-bodhisattva-śikṣā-śāstra

Mahāyāna-samgraha-bodhisattva-śikṣā-śāstra, Volume 4

Translated by the Tripiṭaka Master Fahu, the Silver Green Grand Master of the Western Heaven Translation Bureau, Acting Vice Minister of the Court of Imperial Sacrifices, the Great Master of Transmission of Sanskrit, and the Purple-Robed Śrāmaṇa, under Imperial Decree. Chapter Two, Part Two: The Precepts for Protecting and Upholding the True Dharma

The treatise says: Regarding these sutras, one should not abandon good spiritual friends, but protect them as one would protect oneself. Regarding these sutras, one should be happy to learn the Bodhisattva's teachings in an instant. Regarding these sutras, one should gather the practices of a Bodhisattva. Regarding the Bodhisattva's teachings, one should choose those correct words. Therefore, careful observation will prevent one from making mistakes. One should also not delight in places without wisdom. Upon seeing these sutras, one should always be happy to respect them. Those who see these sutras should not abandon good spiritual friends, but should proclaim to them the protection and upholding of all true Dharma. Just as the Sagaramati Sutra says: 'Good men, some things are unspeakable, that is, they cannot be spoken with words and language in the unproduced Dharma (anutpāda-dharma). If one uses words and language to explain the dhāraṇī-mukha (the gateway to retention), then it can be spoken.' This is called protecting and upholding the true Dharma. Furthermore, good men, if a Dharma teacher practices according to these profound sutra-sāgaras (ocean of profound sutras), if someone approaches, respects, honors, and serves this Dharma teacher, secretly protecting him, providing food, clothing, bedding, medicine for illness, and various offerings, protecting his good qualities and protecting his words, even if someone slanders him, one should conceal it for him, this is called protecting and upholding the true Dharma. Furthermore, good men, there is no dispute with others, there is nothing to be overcome, there is no Dharma to be spoken, this person has no attachment to either person or Dharma, this is called protecting and upholding the true Dharma. Furthermore, good men, one does not cause harm or diminution to the wisdom of liberation of sentient beings, one does not

以財利之心為他法施。此即名為護持正法。又善男子。或因聽法或因說法。乃至行於一步一出入息間而專住者。此即名為護持正法。以要言之。又善男子。若於色心境界之中無諸攀緣。唯一境性調伏止息。此即名為護持正法。又乃至善男子。若謂是法於法可轉。是法無所取著。此即名為護持正法。

論曰。彼說法師雖說親近善知識。及不捨善知識相。若不護持正法。是不守護。是不清凈。是不增長。即非菩薩決定於如是事護持正法師子吼勝鬘經云。佛言。菩薩所有殑伽沙數無量行愿。皆應涉入一大愿中。所謂護持正法。護持正法者是大境界。彼經復說。譬如有大力士少觸身份為彼損害。佛言。勝鬘。少護正法亦復如是。令魔波旬得大憂惱。我不見餘一善法能令惡魔生此憂惱。如是唯少護持正法之者。又云。譬如須彌山王端正殊特。于諸黑山最為高大。佛告勝鬘。如是大乘捨身命財以攝取心護持正法。勝餘住大乘者不捨身命財所護一切善法故。如海意經偈云。護持如來正法者。即為勝尊所攝受。諸天龍王緊那羅福德智惠皆能攝。乃至護持如來正法者。所生剎土不空過一切生中見勝尊。見已即得心清凈。護持如來正法者。而得宿命大我法出家善利數。能成所修真實清凈行。又云。護持如來正法者。得大總持及善利。

【現代漢語翻譯】現代漢語譯本：以貪圖財利的心態為他人宣講佛法，這就叫做『護持正法』。還有，善男子，或者因為聽聞佛法，或者因為宣講佛法，乃至行走一步、一次呼吸之間都能專注，這就叫做『護持正法』。總而言之，善男子，如果在色、心等境界中沒有任何攀緣，只有唯一的心境調伏止息，這就叫做『護持正法』。還有，乃至善男子，如果認為佛法是可以轉變的，對於佛法沒有任何執著，這就叫做『護持正法』。

論曰：那些說法師雖然宣說親近善知識（kalyaṇa-mitra，指良師益友），以及不捨棄善知識的相狀，如果不能護持正法，就是不守護，不清凈，不增長，就不是菩薩。一定要在這些事情上護持正法。《師子吼勝鬘經》說，佛說：菩薩所有恒河沙數般的無量行愿，都應該包含在一個大愿中，那就是護持正法。護持正法是很大的境界。那部經又說，譬如有大力士，稍微觸碰他的身體就會對他造成損害。佛說：勝鬘（Śrīmālā），稍微護持正法也是這樣，會讓魔波旬（Māra Pāpīyas，指天魔）感到極大的憂惱。我沒有見到其他任何一種善法能讓惡魔產生這樣的憂惱，只有稍微護持正法的人才能做到。又說：譬如須彌山王（Sumeru，佛教宇宙觀中的聖山）端正殊特，在所有黑山中最為高大。佛告訴勝鬘，像這樣的大乘修行者，捨棄身命財產來攝取心，護持正法，勝過其他住在大乘中但不捨棄身命財產所守護的一切善法的人。如《海意經》的偈頌說：護持如來正法的人，就會被殊勝的世尊所攝受。諸天、龍王、緊那羅（kiṃnara，一種非人）的福德智慧都能攝受。乃至護持如來正法的人，所出生的剎土不會空過，一切生中都能見到殊勝的世尊。見到之後就能得到內心的清凈。護持如來正法的人，能夠得到宿命通、大我法、出家善利等，能夠成就所修的真實清凈的修行。又說：護持如來正法的人，能夠得到大總持（mahā-dhāraṇī，指總攝憶持一切法而不忘失的禪定力）和善利。

【English Translation】 English version: To preach the Dharma to others with a mind focused on wealth and gain, this is called 'protecting the True Dharma'. Furthermore, O good man, whether it is due to listening to the Dharma or preaching the Dharma, even if one is focused while taking a step or during a single breath, this is called 'protecting the True Dharma'. In short, O good man, if there is no clinging in the realms of form and mind, and only a single state of mind is subdued and pacified, this is called 'protecting the True Dharma'. Furthermore, even, O good man, if one considers the Dharma to be transformable and has no attachment to the Dharma, this is called 'protecting the True Dharma'.

The Treatise says: Although those Dharma teachers preach about associating with good spiritual friends (kalyaṇa-mitra), and not abandoning the characteristics of good spiritual friends, if they do not protect the True Dharma, they are not guarding, not pure, and not increasing, and therefore are not Bodhisattvas. It is essential to protect the True Dharma in these matters. The Lion's Roar of Queen Śrīmālā Sūtra says, the Buddha said: All the immeasurable practices and vows of a Bodhisattva, as numerous as the sands of the Ganges River, should be included in one great vow, which is to protect the True Dharma. Protecting the True Dharma is a great realm. That sutra also says, for example, if a strong man is slightly touched, it will harm him. The Buddha said: Śrīmālā, it is the same with slightly protecting the True Dharma, it will cause great distress to Māra Pāpīyas (the Evil One). I have not seen any other good deed that can cause such distress to the Evil One, only those who slightly protect the True Dharma can do so. It also says: For example, Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) is upright and unique, and is the tallest among all the black mountains. The Buddha told Śrīmālā, like this, a Mahayana practitioner who gives up his life and property to gather his mind and protect the True Dharma, is superior to others who abide in the Mahayana but do not give up their life and property to protect all the good dharmas. As the verses in the Ocean of Intentions Sutra say: Those who protect the True Dharma of the Tathagata, will be embraced by the Supreme Honored One. The merits and wisdom of the devas, nāgas, and kiṃnaras (a type of non-human being) can all be embraced. Even those who protect the True Dharma of the Tathagata, the lands in which they are born will not be in vain, and in every life they will see the Supreme Honored One. After seeing him, they will attain purity of mind. Those who protect the True Dharma of the Tathagata, will attain knowledge of past lives, the great Dharma of the Self, the benefits of renunciation, and will be able to accomplish the true and pure practice they cultivate. It also says: Those who protect the True Dharma of the Tathagata, will attain great dharani (mahā-dhāraṇī, the power of concentration to retain all dharmas without forgetting) and good benefits.

正使百劫非聽聞。由具辯才悉無礙。護持如來正法者。乃至釋梵護世等人中復得轉輪王。悉悟菩提安隱樂。護持如來正法者。具三十二殊妙相大智莊嚴喜樂身。隨所見者無厭足。護持如來正法者。而不捨離菩提心。波羅蜜行不棄捐。普能攝受多種善。

護法師品第三

論曰。守護方便說有三種。謂護身語得離諸難。護持正法行者思惟守護。不令他人之所損害。離此難事。如虛空藏經護持正法諸菩薩等同說偈言。最上兩足尊。於此滅度后。咸生勇猛心。不自惜身命。護持佛正法。棄捨于利養。及離諸眷屬。為證佛智故。不捨是正法。若毀恨罵辱。乃至加惡言。護持正法故。我等皆當忍。或戲調輕蔑。誹謗不稱讚。護持正法故。一切皆當忍。又總略云。為末法眾生。我當持正法。如世惡比丘。有大增上力。于諸妙經典。不聽亦不讀。唯自師己見。執異互相非。又于甚深教。皆順解脫果。如是正法中。心不樂分別。乃至以慈念眾生。或不住是法。為起悲愍心。得持是經故。若見毀戒人。貪著于利養。我當憐愍心。方便令棄捨。若見噁心者。譭謗于正法。我以慈忍心。正見令歡喜。如力護彼人。善成於語業。或復不與言。彼當自安住。后以四攝事。成熟如是人。于罪惡行中。教導令開悟。或能捨憒鬧。寂住善境界

【現代漢語翻譯】現代漢語譯本：即使經歷百劫也難以聽聞佛法，但因為具備辯才，一切障礙都能消除。護持如來正法的人，乃至在釋天、梵天、護世等天人之中，還能再次獲得轉輪王的果報。完全領悟菩提，獲得安穩快樂。護持如來正法的人，具備三十二種殊勝微妙的相好，以廣大的智慧莊嚴自身，身心充滿喜樂，無論誰見到都會心生歡喜，永不厭足。護持如來正法的人，永遠不會捨棄菩提心，也不會丟棄波羅蜜的修行，能夠普遍地攝受各種善行。

護法師品第三

論曰：守護佛法的方便有三種。一是守護身語，遠離各種災難。二是護持正法的修行者，應當思惟如何守護佛法，不讓其他人來損害。遠離這些災難。例如《虛空藏經》中，護持正法的諸菩薩等也說了這樣的偈頌：『最尊貴的兩足尊（佛陀），在此滅度之後，我們都要生起勇猛之心，不愛惜自己的身命，護持佛的正法，捨棄利養，遠離親屬眷屬，爲了證得佛的智慧，絕不捨棄這正法。如果有人譭謗、嗔恨、謾罵、甚至惡語相加，爲了護持正法，我們都應當忍受。或者有人戲弄、輕蔑、誹謗、不稱讚，爲了護持正法，一切都應當忍受。』總而言之，爲了末法時代的眾生，我應當護持正法。如果世間有惡劣的比丘，有很大的增上慢，對於各種微妙的經典，不聽聞也不讀誦，只相信自己的師父和自己的見解，執著于不同的觀點互相誹謗。又對於甚深的教義，都順著（自己的理解）去尋求解脫的果報，像這樣在正法中，心裡不樂於分辨（真偽）。乃至以慈悲心念及眾生，或者不住于這些法，爲了生起悲憫之心，得以護持這部經。如果見到毀犯戒律的人，貪著于利養，我應當以憐憫之心，方便地讓他捨棄（惡行）。如果見到心懷惡意的人，譭謗正法，我以慈悲忍辱之心，用正見讓他歡喜。盡力地保護那些人，使他們成就清凈的語言行為。或者不與他們交談，他們自然會安住（于正道）。之後用四攝法（佈施、愛語、利行、同事）來成熟這些人，在罪惡的行為中，教導他們，讓他們開悟。或者能夠捨棄喧鬧，在寂靜的善妙境界中安住。

【English Translation】 English version: Even after hundreds of kalpas, it is difficult to hear the Dharma, but because of possessing eloquence, all obstacles can be eliminated. Those who protect the Tathagata's (如來 - Thus Come One) True Dharma, even among the Devas (釋 - Shakra), Brahma (梵 - Brahma), and Lokapalas (護世 - World Protectors), can again obtain the reward of a Chakravartin (轉輪王 - Wheel-Turning King). Fully realize Bodhi (菩提 - Enlightenment), and obtain peaceful and joyful bliss. Those who protect the Tathagata's True Dharma possess the thirty-two excellent and wondrous marks, adorn themselves with great wisdom, and their bodies and minds are filled with joy. Whoever sees them will be delighted and never tire of seeing them. Those who protect the Tathagata's True Dharma will never abandon the Bodhicitta (菩提心 - Bodhi Mind), nor will they discard the practice of Paramitas (波羅蜜 - Perfections), and they can universally embrace various good deeds.

Chapter Three: The Dharma Protector

Treatise: There are three kinds of expedient means for protecting the Dharma. First, protect one's body and speech, and stay away from all calamities. Second, practitioners who uphold the True Dharma should contemplate how to protect the Dharma and prevent others from harming it. Stay away from these calamities. For example, in the Akasagarbha Sutra (虛空藏經 - Sutra of the Space Treasury), the Bodhisattvas (菩薩 - Enlightenment Beings) who protect the True Dharma also spoke the following verses: 'After the most honored Two-Footed One (兩足尊 - Buddha) passes away here, we must all generate courageous minds, not cherish our own lives, protect the Buddha's True Dharma, abandon profit and offerings, and separate from relatives and family. In order to attain the Buddha's wisdom, we will never abandon this True Dharma. If someone slanders, hates, curses, or even speaks evil words, for the sake of protecting the True Dharma, we should all endure it. Or if someone teases, belittles, defames, or does not praise, for the sake of protecting the True Dharma, we should all endure it.' In short, for the sake of sentient beings in the Dharma-Ending Age (末法 - Dharma Ending), I should uphold the True Dharma. If there are evil Bhikkhus (比丘 - Monks) in the world who have great arrogance, they do not listen to or read the various subtle Sutras, but only believe in their own teachers and their own views, clinging to different views and slandering each other. Also, regarding the profound teachings, they all follow (their own understanding) to seek the fruit of liberation. Like this, in the True Dharma, their minds are not happy to distinguish (truth from falsehood). Even to the point of thinking of sentient beings with compassion, or not dwelling in these Dharmas, in order to generate a mind of compassion, to be able to uphold this Sutra. If I see someone who violates the precepts and is greedy for profit and offerings, I should, with a compassionate mind, expediently cause them to abandon (evil deeds). If I see someone with an evil mind who slanders the True Dharma, I will, with a compassionate and patient mind, use right view to make them happy. I will do my best to protect those people, so that they can accomplish pure speech and actions. Or I will not talk to them, and they will naturally abide (in the right path). Afterwards, I will use the Four Sangrahav वस्तुs (四攝事 - Four Means of Gathering) (Dana (佈施 - Giving), Priyavacana (愛語 - Kind Speech), Arthakriya (利行 - Beneficial Action), Samanarthata (同事 - Similarity)) to mature these people, in sinful actions, teach them and make them enlightened. Or they can abandon the noise and abide in a quiet and good realm.

。如自在鹿王。少欲及知足。乃至偈云。若入于聚落。調柔心正直。諸有求法者。為說深妙法。令遠住空閑。樂寂靜法欲。由斯善利中。而常獲法樂若諸迷謬者。數數現其前安住法樂中。應當自觀察。我為導世師。不染世間法。而於毀贊中。若須彌不動。破戒諸比丘。設來增譭謗應自忍是事。慎勿加於彼。又此諸法中。我說。無所有。於斯正法行。不生冤報想。假我沙門相。實無沙門德。聞此嗢陀南。于經亦譭謗。或截于耳鼻。及不喜樂見。聞此嗢陀南。正法悉誹謗。未來諸比丘。護持正法者。為其作留難。不令聞是法。或為王所執。謫罰于大眾。我願承佛威。普皆聞是法。當來惡世時。寧喪于身命。護持正法故。作眾生利益妙法蓮華經亦作是說。應入行處。及親近處。常離國王。及國王子。大臣官長。兇險戲者。及旃陀羅。外道梵志。亦不親近。增上慢人。貪著小乘。三藏學者。破戒比丘。名字羅漢。及比丘尼。好戲笑者。諸優婆夷。皆勿親近。若是人等。以好心來。到菩薩所。為聞佛道。菩薩則以無所畏心。不懷希望而為說法。寡女處女。及諸不男。皆勿親近。以為親厚。及至販肉自活炫賣女色。如是之人皆勿親近。兇險相撲。種種嬉戲諸淫女等。盡勿親近。莫獨屏處。為女說法。若說法時。無得戲笑。

【現代漢語翻譯】現代漢語譯本：如同自在的鹿王一樣，應當少欲知足。乃至有偈語說：『如果進入村落，要調柔內心，保持正直。對於那些尋求佛法的人，為他們宣說深奧微妙的佛法，引導他們遠離喧囂，安住在空閑之處，喜愛寂靜的佛法和慾望。因為這些善的利益，而常常獲得佛法的快樂。對於那些迷惑顛倒的人，要多次出現在他們面前，安住在佛法的快樂中。應當自我觀察，我是引導世人的導師，不被世間的法所污染，對於譭謗和讚揚，如同須彌山一樣不動搖。對於破戒的比丘，即使他們來增加譭謗，也應當忍受這些事情，千萬不要對他們加以報復。又在這些法中，我說一切都是無所有的。在修行這正法時，不應產生冤冤相報的想法。如果我只是假裝有沙門的形象，實際上沒有沙門的德行，聽到這些話，就會對經典也加以譭謗，或者割截（我的）耳鼻，以及不喜歡見到（我）。聽到這些話，就會誹謗一切正法。未來的比丘，那些護持正法的人，（他們）會為（我）設定障礙，不讓（我）聽到這些法，或者被國王所抓捕，懲罰大眾。我願憑藉佛的威神力，讓大家都聽到這些法。當未來惡世的時候，寧可喪失身命，爲了護持正法的緣故，做眾生的利益。』《妙法蓮華經》也是這樣說的：『應當進入可以去的地方，以及可以親近的地方，常常遠離國王，以及國王的王子，大臣官長，兇險的嬉戲者，以及旃陀羅（賤民），外道梵志（婆羅門教修行者），也不親近增上慢人（自以為是的人），貪著小乘（聲聞乘和緣覺乘）的人，三藏學者（研究經、律、論三藏的學者），破戒比丘，名字羅漢（有名無實的阿羅漢），以及比丘尼，喜歡戲笑的人，各位優婆夷（女居士），都不要親近。如果這些人，以好的心來，到菩薩這裡，爲了聽聞佛道，菩薩就以無所畏懼的心，不懷希望地為他們說法。寡婦、處女，以及各種不男之人，都不要親近，以為親厚。以及那些販賣肉類為生，炫耀販賣女色的人，這樣的人都不要親近。兇險的摔跤，各種嬉戲，諸**等，都不要親近。不要獨自在隱蔽的地方，為女人說法。如果說法的時候，不得戲笑。』

【English Translation】 English version: Like the self-existent Deer King, one should have few desires and be content. Even to the point of a verse saying: 'If entering a village, be gentle in heart and upright. For those who seek the Dharma, expound the profound and wonderful Dharma. Lead them to dwell far away in secluded places, delighting in the Dharma and desire for tranquility. Because of these good benefits, one constantly obtains the joy of the Dharma. For those who are deluded and confused, appear before them repeatedly, dwelling in the joy of the Dharma. One should observe oneself, I am a guide for the world, undefiled by worldly dharmas, and in the midst of defamation and praise, be like Mount Sumeru, unmoving. For those Bhikshus who have broken the precepts, even if they come to increase defamation, one should endure these things, and by no means retaliate against them. Moreover, in all these dharmas, I say there is nothing that is owned. In practicing this true Dharma, do not give rise to thoughts of revenge. If I merely pretend to have the appearance of a Shramana (monk), but in reality have no virtues of a Shramana, upon hearing these words, one will also defame the Sutras, or cut off (my) ears and nose, and dislike seeing (me). Upon hearing these words, one will slander all the true Dharma. Future Bhikshus, those who uphold the true Dharma, (they) will create obstacles for (me), not allowing (me) to hear these dharmas, or be seized by the king, and punish the assembly. I vow to rely on the Buddha's majestic power, to allow everyone to hear these dharmas. When the evil age comes in the future, rather lose one's life, for the sake of upholding the true Dharma, and benefit all beings.' The Wonderful Dharma Lotus Flower Sutra also says this: 'One should enter places that are suitable to go, and places that are suitable to be near, and always stay away from kings, and princes of the kingdom, great ministers and officials, dangerous entertainers, and Chandalas (outcasts), non-Buddhist Brahmanas (Hindu ascetics), and also not be near those with increased arrogance (conceited people), those who are attached to the Small Vehicle (Hinayana), scholars of the Three Baskets (Tripitaka), Bhikshus who have broken the precepts, nominal Arhats (Arhats in name only), and Bhikshunis, those who like to joke, all Upasikas (female lay devotees), do not be near them. If these people, with good intentions, come to the Bodhisattva, in order to hear the Buddha's path, the Bodhisattva then, with a fearless heart, without any expectations, speaks the Dharma for them. Widows, virgins, and all those who are not male, do not be near them, thinking of them as close friends. And those who make a living by selling meat, flaunting and selling female beauty, do not be near such people. Dangerous wrestling, various games, all prostitutes, do not be near them. Do not be alone in secluded places, speaking the Dharma for women. When speaking the Dharma, one must not joke.'

論曰。復說是難。所謂魔事般若經云。謂魔波旬于未久住菩薩乘者修習此般若波羅蜜多時。起大勢力。又云。複次阿難陀。若菩薩摩訶薩修習此般若波羅蜜多時。有惡魔來於菩薩所。生嬈亂意現怖畏事。化雷電火燒十方界。欲令菩薩驚怯毛豎。於一念中退失阿耨多羅三藐三菩提心。複次教人書寫乃至讀誦。是人不樂棄捨利養。從座而去。如是狂亂作大戲笑。複次書寫乃至讀誦起諸魔事。謂尋求城邑聚落和尚阿阇梨父母知識營從親黨如是作意。又復思念賊難衣服財物。複次有說法師樂欲如是甚深般若波羅蜜多。書寫乃至讀誦。彼聞法者或生厭怠。於法師所如是顛倒。樂往他處聽余經法。又說法師樂欲大器。彼聞法者希望少分。或說法師唯樂略說。彼聞法者更希荷負。如是一切說為魔事。又虛空藏經云。乃至樂行十不善業舍于善法。如是一切悉為魔事。海意經云。世尊。複次菩薩住阿蘭若樂處閑寂以為止足。雖離俗出家少欲知足。然妙樂行不求多聞。亦不化度眾生。于講法處不樂聽聞。是中隨宜所說諸決定義。應當親近不生咨問。于少善行亦不希求。然住空閑多樂憒鬧集煩惱行如彈指頃。即從座起不自知覺不修違害壞道觀門。不行自利利他。世尊。是名菩薩住阿蘭若第七魔事。以要言之。世尊複次菩薩有惡知識親近承事。

【現代漢語翻譯】現代漢語譯本：論中說，再次宣說是困難的。《魔事般若經》中說，當魔王波旬對於尚未久住菩薩乘的修行者修習此般若波羅蜜多（智慧到彼岸）時，會發起強大的勢力。又說，『阿難陀，如果菩薩摩訶薩（偉大的菩薩）修習此般若波羅蜜多時，會有惡魔來到菩薩處，產生擾亂的心意，顯現恐怖的事情，化作雷電火焰焚燒十方世界，想要讓菩薩驚恐害怕，毛髮豎立，在一念之間退失阿耨多羅三藐三菩提心（無上正等正覺之心）。』再次，教人書寫乃至讀誦，這個人不喜好而捨棄利養，從座位離去。像這樣狂亂，作大戲笑。再次，書寫乃至讀誦時，產生各種魔事，比如尋求城邑聚落、和尚（親教師）、阿阇梨（導師）、父母知識、經營親族黨羽，像這樣作意。又思念盜賊之難、衣服財物。再次，有說法師喜歡宣說如此甚深的般若波羅蜜多，書寫乃至讀誦。那些聽法的人或者產生厭倦懈怠，對於法師產生顛倒的想法，喜歡去其他地方聽其他的經法。或者說法師喜歡大的法器，那些聽法的人希望得到少許。或者說法師只喜歡簡略地說，那些聽法的人更希望承擔重任。像這樣一切都稱為魔事。《虛空藏經》中說，乃至喜歡行十不善業，捨棄善法，像這樣一切都是魔事。《海意經》中說，『世尊，再次，菩薩住在阿蘭若（寂靜處），喜歡安靜閑寂，以此為滿足。雖然遠離世俗出家，少欲知足，然而喜歡妙樂之行，不求多聞，也不化度眾生，對於講法之處不喜歡聽聞，對於其中隨宜所說的各種決定義，應當親近而不生起諮詢，對於少許的善行也不希望追求，然而住在空閑之處，多喜歡喧鬧，聚集煩惱之行，如彈指頃，就從座位起身，不自覺知，不修違害壞道觀門，不行自利利他。世尊，這稱為菩薩住在阿蘭若的第七種魔事。』總而言之，世尊，再次，菩薩有惡知識親近承事。

【English Translation】 English version: The treatise says, it is difficult to explain again. The Māra Affairs Prajñā Sūtra says, 'When Māra Pāp̣īyas (the Evil One) practices this Prajñāpāramitā (Perfection of Wisdom) for those who have not long dwelt in the Bodhisattva vehicle, he will generate great power.' It also says, 'Furthermore, Ānanda, if a Bodhisattva Mahāsattva (Great Bodhisattva) practices this Prajñāpāramitā, evil demons will come to the Bodhisattva's place, generating disturbing thoughts, manifesting frightening events, transforming into thunder, lightning, and fire, burning the ten directions, wanting to make the Bodhisattva terrified and frightened, with their hair standing on end, losing the Anuttarā-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment) in a single thought.' Again, teaching people to write and even recite, this person does not like and abandons the benefits and offerings, leaving the seat. Like this, they are deranged, making great laughter. Again, when writing and even reciting, various Māra affairs arise, such as seeking cities, villages, Upadhyayas (preceptors), Ācāryas (teachers), parents, acquaintances, managing relatives and followers, thinking in this way. And also contemplating the difficulties of thieves, clothing, and wealth. Again, there are Dharma masters who like to expound such profound Prajñāpāramitā, writing and even reciting. Those who listen to the Dharma may become weary and lazy, having inverted thoughts about the Dharma master, preferring to go to other places to listen to other scriptures. Or the Dharma master likes large vessels, and those who listen to the Dharma hope to receive a small portion. Or the Dharma master only likes to speak briefly, and those who listen to the Dharma hope to bear heavier burdens. All such things are called Māra affairs. The Ākāśagarbha Sūtra says, 'Even liking to engage in the ten non-virtuous actions, abandoning virtuous Dharma, all such things are Māra affairs.' The Sāgaramati Sūtra says, 'World Honored One, again, a Bodhisattva dwells in Arañya (secluded places), liking quiet and solitude, being content with this. Although they have left the world and renounced, having few desires and being content, they like the practice of wonderful pleasures, not seeking much learning, nor transforming and liberating sentient beings, not liking to listen to the Dharma in places where it is expounded, not inquiring about the various definitive meanings spoken there as appropriate, not hoping to pursue even small virtuous actions, but dwelling in empty places, liking noise and gathering afflictions, rising from the seat in the time it takes to snap one's fingers, without self-awareness, not cultivating the gates of contemplation that counteract and destroy the path, not practicing self-benefit and benefiting others. World Honored One, this is called the seventh Māra affair of a Bodhisattva dwelling in Arañya.' In short, World Honored One, again, a Bodhisattva has evil friends whom they associate with and serve.

與善知識體相無異乃至斷四攝事斷修福業斷護持正法。唯修狹惠少欲知足。教招為說聲聞緣覺。若時菩薩離大乘行於此菩薩營務定可作者。故樂稱量。唯修狹惠。如有處說。菩薩于菩提道勇猛精進暫無懈息。或八九劫當得阿耨多羅三藐三菩提然不能得是菩提果。世尊。是菩薩勇猛精進。於此住著決定無有。唯處閑靜得此果故。世尊。是名菩薩于善知識體相第十魔事。若人於此菩薩乘為魔鉤所制。緣他法行共樂修習。如其隨轉親近下劣之所修作趣下劣行。所謂惛迷。所向無知猶如啞羊。乃至是名第十一魔事。

論曰。不學如是勇猛精進菩薩。於一切時處修習如不習等。彼寶云經說。謂諸菩薩于諸威儀進止發精進行。若身若心嘗無懈倦。是名菩薩畢竟精進。云何於此精進得生懈倦。或非時分修極重事。遽生怯弱尚未成熟信解難行苦行。便謂施自身肉何得非時持此受用施諸眾生。由是菩薩于諸眾生而生懈倦。即時損棄積集大果菩提心種子。又虛空藏經云。非時固求是為魔事。謂非時于身忽起如是舍心。如先不修習亦勿少施。住是念者以癡自害。違純熟菩提心等。是故舍自身肉等事。應善守護如善現藥樹受用根種于非時施。應善守護此正覺藥樹亦復如是。

論曰。于魔事平等是難。如寶云經說。佛告善男子。云何

【現代漢語翻譯】現代漢語譯本：與善知識（Kalyana-mitra，指引正道的良師益友）的體性和行為不一致，甚至斷絕四攝事（佈施、愛語、利行、同事），斷絕修福的行業，斷絕護持正法。只修習狹隘的智慧，少欲知足，教唆他人去修習聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）和緣覺（Pratyekabuddha，無師自悟的修行者）的法門。如果菩薩離開了大乘的修行，那麼對於這位菩薩來說，這些事情一定可以做到，所以樂於去衡量，只修習狹隘的智慧。比如有些地方說，菩薩在菩提道（Bodhi，覺悟之道）上勇猛精進，暫時沒有懈怠休息，或許八九劫（Kalpa，極長的時間單位）后可以得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），然而不能得到這個菩提果。世尊，這位菩薩的勇猛精進，對於這種執著是絕對沒有的，只有在閑靜的地方才能得到這個果。世尊，這叫做菩薩對於善知識體相的第十種魔事。如果有人對於這位菩薩乘坐的大乘法門，被魔鉤所控制，緣著其他的法門去修行，共同快樂地修習，如果隨著這種趨勢轉變，親近下劣的人所修習的法門，趨向下劣的行為，就是所謂的昏迷，所向往的地方沒有智慧，就像啞巴羊一樣，乃至這叫做第十一種魔事。論曰：不學習像這樣勇猛精進的菩薩，在一切時處修習就像不學習一樣。那部《寶云經》（Ratnamegha Sutra）說，所謂的菩薩在各種威儀舉止中，發起精進的修行，無論是身還是心，從來沒有懈怠疲倦，這叫做菩薩的畢竟精進。怎麼會對於這種精進產生懈怠疲倦呢？或者不在適當的時候修習極其重要的事情，突然產生怯弱，尚未成熟就相信理解難以實行的苦行，就說施捨自己的身體和肉，怎麼能不在適當的時候持有並受用，施捨給眾生呢？由於這樣，菩薩對於眾生而產生懈怠疲倦，立刻損害拋棄積累的大果菩提心的種子。還有《虛空藏經》（Akasagarbha Sutra）說，不在適當的時候固執地追求，這就是魔事。說的是不在適當的時候，突然對身體產生這樣的捨棄之心。如果先前沒有修習，也不要稍微施捨。住在這種念頭里的人，用愚癡來損害自己，違背純熟的菩提心等等。所以捨棄自身肉等事情，應該好好守護，就像善現藥樹（Sudarshana medicinal tree）受用根和種子，不在適當的時候施捨，應該好好守護這棵正覺藥樹也是這樣。論曰：對於魔事保持平等心是困難的。如《寶云經》所說，佛告訴善男子，怎麼樣...

【English Translation】 English version: To be inconsistent with the essence and conduct of a Kalyana-mitra (spiritual friend, a virtuous teacher who guides one on the right path), even to the point of severing the Four Sangraha-vastus (generosity, kind speech, beneficial action, and cooperation), abandoning the practice of accumulating merit, and abandoning the protection and upholding of the Dharma. Only cultivating narrow wisdom, being content with little, and instigating others to practice the teachings of the Śrāvakas (disciples who learn by hearing the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own without a teacher). If a Bodhisattva abandons the practice of the Mahayana (Great Vehicle), then these things can certainly be done by this Bodhisattva, so they delight in measuring and only cultivate narrow wisdom. For example, it is said in some places that a Bodhisattva is courageous and diligent on the path to Bodhi (enlightenment), without any temporary rest or relaxation, and perhaps after eight or nine Kalpas (eons) they can attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), but they cannot attain this fruit of Bodhi. World Honored One, this Bodhisattva's courage and diligence are definitely not attached to this, and only in a quiet place can this fruit be obtained. World Honored One, this is called the tenth demonic act of a Bodhisattva regarding the essence and conduct of a Kalyana-mitra. If someone, regarding the Mahayana path that this Bodhisattva rides, is controlled by the hook of Mara (demon), and practices other Dharma teachings, jointly and happily cultivating them, and if they follow this trend and associate with the practices cultivated by inferior people, tending towards inferior conduct, this is what is called confusion, with no wisdom in the direction they are heading, like a dumb sheep, and even this is called the eleventh demonic act. Treatise says: Not learning from such a courageous and diligent Bodhisattva, practicing at all times and places is like not learning at all. The Ratnamegha Sutra (Cloud of Jewels Sutra) says that the so-called Bodhisattvas, in all their deportment and actions, initiate diligent practice, and whether in body or mind, they never have any懈怠 or weariness. This is called the ultimate diligence of a Bodhisattva. How can weariness arise in this diligence? Or, not practicing extremely important things at the appropriate time, suddenly becoming timid, and believing and understanding difficult and arduous practices before they are mature, saying that giving away one's own body and flesh, how can one not hold and enjoy it at the appropriate time and give it to sentient beings? Because of this, the Bodhisattva becomes weary of sentient beings, and immediately damages and discards the seeds of the great fruit of Bodhicitta (the mind of enlightenment) that have been accumulated. Also, the Akasagarbha Sutra (Treasury of Space Sutra) says that stubbornly seeking at the wrong time is a demonic act. It refers to suddenly arising such a mind of abandonment towards the body at the wrong time. If one has not practiced before, do not give even a little. Those who dwell in this thought harm themselves with ignorance, violating the pure and mature Bodhicitta, and so on. Therefore, the matter of giving away one's own flesh and so on should be well guarded, just like the Sudarshana medicinal tree, using its roots and seeds, and not giving them away at the wrong time. This tree of perfect enlightenment should also be guarded in the same way. Treatise says: It is difficult to maintain equanimity regarding demonic acts. As the Ratnamegha Sutra says, the Buddha told the good man, how...

離諸魔事得不壞善。謂此菩薩一切時處。應先遠離諸惡知識亦不對類。詣彼方所論世俗語親近利養供養恭敬。如是多種一切時處悉皆遠離。又若微細煩惱能障菩提道者。一切時處亦皆遠離。善知如是所對治故。彼經復說惡知識相。謂毀正戒者。此惡知識。應當遠離。如是毀正見正行正命之者。悉皆遠離。樂憒鬧者。多懈怠者。著生死者。背菩提門者。樂居家眷屬者。應當遠離如是諸惡知識。善男子。雖樂遠離此惡知識。然不于彼發起噁心及損害意。應如是住心。又世尊言。處眾生界破遣合集。是故我應遠離此故。

論曰。失菩提心是難。故寶積經云。複次迦葉。菩薩成就四法失菩提心。何等為四。一者謂于阿阇梨及余師長。而不尊重返生欺誑。二者無疑悔處令他疑悔。三者住大乘者而不稱讚段生罵辱。四者與人從事心行諂詐而無正直。複次迦葉。菩薩成就四法諸所生處得不捨離菩提之心。乃至坐菩提場相續現前。何等為四。一者設遇喪命因緣。不以忘語親近戲笑。二者與人從事心行正直離諸諂詐。三者于諸菩薩起議論想。隨所四方稱讚其名。四者化度眾生志不求余。一切具足令住阿耨多羅三藐三菩提。佛言。迦葉。是名四種。師子王所問經偈云。若人行法施。亦不為凌滅。是入速疾得。諸佛集會中。如星賀太子

【現代漢語翻譯】現代漢語譯本：遠離各種魔事，獲得不壞的善。這意味著這位菩薩在任何時間、任何地點，都應該首先遠離各種惡知識，也不要與他們同流合污。不要去他們所在的地方談論世俗瑣事，親近那些追求名利供養恭敬的人。像這樣種種情況，在任何時間、任何地點都要全部遠離。此外，如果細微的煩惱能夠障礙菩提道，也要在任何時間、任何地點都遠離。因為善於瞭解這些所要對治的，所以那部經又說了惡知識的相狀，就是那些毀壞正戒的人。這樣的惡知識，應當遠離。像這樣毀壞正見、正行、正命的人，都要全部遠離。喜歡喧鬧的人，常常懈怠的人，執著于生死的人，背離菩提之門的人，喜歡居家眷屬的人，都應當遠離像這樣的各種惡知識。善男子，即使喜歡遠離這些惡知識，也不要對他們生起噁心和損害的意念。應當這樣安住自己的心。還有，世尊說，處於眾生界是爲了破除聚合和聚集，因此我應當遠離這些緣故。

論曰：失去菩提心是困難的。所以《寶積經》說：『再次，迦葉（Kasyapa，佛陀的弟子）。菩薩成就四法會失去菩提心。哪四種呢？一是對於阿阇梨（Acarya，導師）以及其他師長，不尊重反而生起欺騙。二是在沒有疑慮的地方使他人產生疑慮和後悔。三是對安住于大乘（Mahayana，佛教宗派）的人不稱讚反而謾罵侮辱。四是與人交往時心懷諂媚欺詐而沒有正直。』再次，迦葉，菩薩成就四法，在所出生的任何地方都不會舍離菩提之心，乃至坐在菩提道場（Bodhimanda，證悟之地）時，菩提之心也會相續不斷地顯現。哪四種呢？一是即使遇到喪命的因緣，也不用虛妄的言語親近嬉笑。二是與人交往時心懷正直，遠離各種諂媚欺詐。三是對諸位菩薩生起敬重的想法，無論在哪個方向都稱讚他們的名字。四是化度眾生的志向不求其他，一切都具足，使他們安住于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。佛說：迦葉，這叫做四種。』《師子王所問經》的偈頌說：『如果有人行法施，也不爲了凌辱滅除，這樣進入就能迅速獲得諸佛的**中。』就像星賀太子（Prince Xinghe）。

【English Translation】 English version: To be apart from all demonic affairs and attain indestructible goodness means that a Bodhisattva, at all times and in all places, should first stay away from all evil companions and not associate with them. Do not go to their places to discuss worldly matters, or be close to those who seek fame, gain, offerings, respect, and reverence. In all such situations, at all times and in all places, one should stay completely away. Furthermore, if subtle afflictions can obstruct the path to Bodhi (Enlightenment), one should also stay away from them at all times and in all places. Because one is skilled at understanding what needs to be counteracted, that sutra also describes the characteristics of evil companions, which are those who violate the precepts. Such evil companions should be avoided. Likewise, those who destroy right view, right conduct, and right livelihood should all be avoided. Those who enjoy noise and commotion, are often lazy, are attached to birth and death, turn their backs on the gate of Bodhi, and enjoy being with family members should be avoided. Good men, even though you enjoy staying away from these evil companions, do not generate evil thoughts or intentions of harm towards them. You should abide in your mind in this way. Furthermore, the World Honored One said that being in the realm of sentient beings is for breaking up aggregations and gatherings, therefore I should stay away from these reasons.

Treatise says: Losing the Bodhi mind is difficult. Therefore, the Ratnakuta Sutra says: 'Furthermore, Kasyapa (one of the Buddha's disciples). A Bodhisattva who accomplishes four things will lose the Bodhi mind. What are the four? First, towards the Acarya (teacher) and other elders, one does not respect them but instead generates deception. Second, in places where there is no doubt, one causes others to have doubt and regret. Third, towards those who abide in the Mahayana (Great Vehicle), one does not praise them but instead curses and insults them. Fourth, when interacting with others, one's mind is full of flattery and deceit without honesty.' Furthermore, Kasyapa, a Bodhisattva who accomplishes four things will not abandon the Bodhi mind in any place of birth, and even when sitting at the Bodhimanda (place of enlightenment), the Bodhi mind will continuously manifest. What are the four? First, even if one encounters circumstances that could lead to death, one does not use false words to be close and jest. Second, when interacting with others, one's mind is honest and free from all flattery and deceit. Third, one generates respectful thoughts towards all Bodhisattvas, and praises their names in every direction. Fourth, one's aspiration to transform sentient beings does not seek anything else, and everything is complete, causing them to abide in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). The Buddha said: Kasyapa, these are called the four.' The verses of the Lion King's Question Sutra say: 'If a person practices Dharma giving, and does not do so for the sake of humiliation and destruction, then entering in this way will quickly attain the ** of all Buddhas.' Like Prince Xinghe.

。生生念法施。又生生世世。乃至夢寐中。不捨菩提心。況復今覺時。彼經又云。若於是行處。或聚落城邑亦不捨是心。教化令他悟。文殊莊嚴佛剎功德經云。菩薩成就四法不失本願。乃至得離憍慢慳貪嫉妒。或見他人安隱富樂代之悅豫。

論曰。如是于菩提心開發無妄失故。如寶積經說。一切威儀進止。皆菩提心事業。是心由過去菩提心故。又月燈三昧經偈云。若人多疑惑。應受我教敕。由得此深心彼疑當出離。

論曰。不澄厚是難。遠離此者。見寶云經說。菩薩發如是心。以我精進怯弱下劣及懈怠故。修習菩提自謂難得。如是于無量多百千劫之所積集。如救頭然方證菩提。我今棄捨如是重擔。云何菩薩發如是謂言。所有三世如來正等正覺。精進修行方現等覺。乃至如是非不長時現成正覺。我今亦應于多劫中護持攀緣。為諸眾生積集精進。當得阿耨多羅三藐三菩提。

論曰。復說是難。寶積經云。于未成熟眾生而同善巧。是菩薩錯謬。于非法器眾生示以諸佛深廣妙法。是菩薩錯謬。于廣大信解眾生示下劣乘。是菩薩錯謬。

論曰。不信解是難。如護國經云。謂于佛法僧寶不生信解。亦不信解學杜多行。亦不信解罪福等事。住是過失門者。由此死已設生人中受癡冥報。后受地獄餓鬼畜生之苦

【現代漢語翻譯】現代漢語譯本：生生世世憶念佛法佈施。又生生世世，乃至夢中，都不捨棄菩提心。更何況是清醒的時候。那部經又說，如果在這個修行的地方，或者聚落城邑，也不捨棄這個心，教化他人覺悟。《文殊莊嚴佛剎功德經》說，菩薩成就四種法，就不會失去最初的願望，乃至能夠遠離驕慢、慳貪、嫉妒。或者見到他人安穩富樂，（菩薩）會代替他們感到喜悅。

論中說：像這樣對於菩提心的開發沒有虛妄和缺失的緣故，就像《寶積經》所說，一切威儀進止，都是菩提心的事業。這個心由於過去菩提心的緣故。又有《月燈三昧經》的偈頌說：『如果有人很多疑惑，應該接受我的教誨和告誡。由於得到這個甚深的心，他的疑惑應當脫離。』

論中說：不純凈深厚是困難。遠離這種狀態的人，見《寶云經》所說：菩薩發起這樣的心，『因為我精進怯弱、下劣以及懈怠的緣故，修習菩提自認為難以得到。』像這樣對於無量多百千劫所積累的（善根），像救頭燃一樣才證得菩提。我現在拋棄這樣的重擔。怎麼能有菩薩發出這樣的言論呢？所有三世如來正等正覺，精進修行才顯現等覺，乃至像這樣不是長時間就能顯現成就正覺。我現在也應該在多劫中護持攀緣，爲了眾生積累精進，當得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

論中說：重複說是困難。《寶積經》說：『對於尚未成熟的眾生而施行相同的善巧，這是菩薩的錯謬。對於非法器的眾生，向他們展示諸佛深廣微妙的佛法，這是菩薩的錯謬。對於廣大信解的眾生，向他們展示下劣的乘法，這是菩薩的錯謬。』

論中說：不相信和理解是困難。如《護國經》所說：『就是對於佛法僧寶不產生信解，也不信解學習十二頭陀行（dhūta，苦行），也不信解罪福等事。』住在這種過失之門的人，由此死後即使生在人中，也會受到愚癡昏昧的果報。之後會受到地獄、餓鬼、畜生之苦。

【English Translation】 English version: Lifetimes after lifetimes, remember the Dharma and practice generosity. Moreover, in every lifetime, even in dreams, do not abandon the Bodhi mind. How much more so when awake. That sutra also says, 'If in this place of practice, or in villages and cities, do not abandon this mind, and teach others to awaken.' The Manjushri's Pure Land Adornment Sutra says, 'A Bodhisattva who accomplishes four dharmas will not lose their original vows, and will even be able to stay away from arrogance, stinginess, and jealousy. Or when seeing others secure, wealthy, and happy, (the Bodhisattva) will rejoice on their behalf.'

The treatise says: 'Like this, because the development of the Bodhi mind is without falsehood and deficiency, as the Ratnakuta Sutra says, all deportment and movements are the activities of the Bodhi mind. This mind is due to the Bodhi mind of the past.' Also, the verse in the Candraprabha Samadhi Sutra says: 'If a person has many doubts, they should accept my teachings and admonishments. By obtaining this profound mind, their doubts should be dispelled.'

The treatise says: 'Not being pure and profound is a difficulty. Those who are far from this, see what the Ratnamegha Sutra says: A Bodhisattva generates such a thought: 'Because of my weak and inferior diligence and laziness, I think it is difficult to attain Bodhi.' Like this, for the accumulation of countless hundreds of thousands of kalpas (aeons), one attains Bodhi only like putting out a fire on one's head. Now I abandon such a heavy burden. How can a Bodhisattva utter such words? All Tathagatas (Tathāgata, 如來), Samyak-sambuddhas (Samyak-saṃbuddha, 正等覺) of the three times, manifest perfect enlightenment only through diligent practice, and even then, it is not achieved quickly. Now I should also protect and cling to it for many kalpas, accumulate diligence for the sake of all beings, and attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, 無上正等正覺).'

The treatise says: 'Repeating is a difficulty.' The Ratnakuta Sutra says: 'To apply the same skillful means to beings who are not yet mature is a mistake of the Bodhisattva. To show the profound and subtle Dharma of the Buddhas to beings who are not vessels for the Dharma is a mistake of the Bodhisattva. To show the inferior vehicle to beings with great faith and understanding is a mistake of the Bodhisattva.'

The treatise says: 'Not believing and understanding is a difficulty.' As the Protect the Nation Sutra says: 'That is, not generating faith and understanding in the Buddha, Dharma, and Sangha (Saṃgha, 僧) jewels, nor believing in the practice of the twelve dhūtas (dhūta, 苦行), nor believing in matters of sin and merit.' Those who dwell in this gate of faults, even if they are born among humans after death, will receive the retribution of ignorance and darkness. Afterwards, they will suffer the pain of hell, hungry ghosts, and animals.

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論曰。為離此者。見寶積經說。若人于甚深法無所入解。不生誹謗如來如是證知。又云。然我不能知解。但于無量諸佛菩提。種種信解故。如來為此眾生說正法行。

論曰。應知舍善營事行是難。故菩薩別解脫經云。於行法比丘所為供養佛。聽聞妙法親近營事。

論曰。彼營事行。如寶積經說。佛言營事比丘于諸比丘眾應護持是心。若阿蘭若比丘樂空寂處坐。彼營事比丘於一切時處不應役使。時阿蘭若比丘設入眾學處而得役使。是營事比丘應代彼作。或別請比丘代彼阿蘭若比丘作故。若有行乞食比丘。彼營事比丘應與美膳而供給之。複次迦葉。若有比丘得離扼者。彼營事比丘隨其所須一切給與。所謂飲食衣服臥具醫藥。若離扼比丘所住之處。不應高聲。彼營事比丘于離扼比丘所。近住坐臥為作防護。隨其所樂上妙飲膳而供給之。又云。若有多聞比丘。應當勇悍乃至守護。若有說法比丘。應當為法乃至就座聽法。住法會處或論議場清凈之處。乃至應當三唱善哉。以要言之。不應于所有物起自在想。設少有辦事眾許方作。勿自許用。乃至現前僧物。四方僧物。不相掍聚。及佛塔物更互積聚。應善遮防如是顛倒。若四方僧物與現前僧物互有疑濫。彼營事比丘應白眾言。此現前僧及四方僧利養事。應同

【現代漢語翻譯】現代漢語譯本：論曰：爲了遠離這些過失，可以參考《寶積經》中的說法：如果有人對甚深佛法不能理解，但不誹謗如來，如來就會認可他。經中又說：『然而我不能知解，但對於無量諸佛的菩提，有種種信解。』因此，如來為這類眾生宣說正確的修行方法。論曰：應當知道，捨棄善行而從事俗務是困難的。所以《菩薩別解脫經》中說：『對於修法的比丘，應當像供養佛一樣供養他，聽聞妙法，親近並幫助他處理事務。』論曰：這種幫助處理事務的行為，如《寶積經》所說：佛說，負責處理事務的比丘，對於所有比丘眾，應當守護這樣的心念。如果住在阿蘭若（Aranya）（寂靜處）的比丘喜歡空寂之處禪坐，負責處理事務的比丘在任何時候都不應該役使他。如果阿蘭若比丘進入大眾學習之處，可以被役使，那麼負責處理事務的比丘應當代替他做事，或者另外請比丘代替阿蘭若比丘做事。如果有行乞食的比丘，負責處理事務的比丘應當給予美味的食物來供給他們。再者，迦葉（Kasyapa），如果有比丘證得離扼（liberation from suffering）的境界，負責處理事務的比丘應當隨其所需，一切都給予他，包括飲食、衣服、臥具、醫藥。離扼比丘所居住的地方，不應該高聲喧譁。負責處理事務的比丘應當在離扼比丘附近居住、坐臥，為他作防護，隨他所喜歡的上妙飲食來供給。經中又說：如果有博學多聞的比丘，應當勇敢精進乃至守護他。如果有說法比丘，應當爲了佛法乃至就座聽法。在法會處或論議場等清凈之處，乃至應當三唱『善哉』。總而言之，不應該對所有物品生起自在的想法。即使稍微有些事務需要處理，也應當經過大眾允許后才能做，不要自己擅自使用。乃至對於現前僧物（Sangha property present here），四方僧物（Sangha property from all directions），不要混淆堆積，以及佛塔（Buddha Stupa）的物品更不要互相積聚，應當好好遮止防止這樣的顛倒行為。如果四方僧物與現前僧物互相有疑慮混淆，負責處理事務的比丘應當稟告大眾說：『這是現前僧和四方僧的利益之事，應當共同處理。』

【English Translation】 English version: Treatise says: To avoid these faults, refer to the Surangama Samadhi Sutra, which says: 'If a person does not understand the profound Dharma but does not slander the Tathagata, the Tathagata will acknowledge him.' It also says: 'However, I cannot understand, but I have various beliefs and understandings about the Bodhi of countless Buddhas.' Therefore, the Tathagata speaks the correct practice for such beings. Treatise says: It should be known that abandoning good deeds to engage in worldly affairs is difficult. Therefore, the Pratimoksha Sutra for Bodhisattvas says: 'For a Bhikshu who practices the Dharma, one should make offerings to him as if offering to the Buddha, listen to the wonderful Dharma, and be close to and help him with his affairs.' Treatise says: This act of helping with affairs, as the Ratnakuta Sutra says: The Buddha said that the Bhikshu responsible for handling affairs should guard such a thought in his mind for all the Bhikshu Sangha. If a Bhikshu living in Aranya (a quiet place) likes to sit in solitude, the Bhikshu responsible for handling affairs should not employ him at any time. If the Aranya Bhikshu enters a place of public learning and can be employed, then the Bhikshu responsible for handling affairs should do it for him, or ask another Bhikshu to do it for the Aranya Bhikshu. If there is a Bhikshu who goes begging for food, the Bhikshu responsible for handling affairs should give them delicious food to supply them. Furthermore, Kasyapa, if there is a Bhikshu who has attained the state of liberation from suffering, the Bhikshu responsible for handling affairs should give him everything he needs, including food, clothing, bedding, and medicine. The place where the Bhikshu who is liberated from suffering lives should not be noisy. The Bhikshu responsible for handling affairs should live, sit, and lie near the Bhikshu who is liberated from suffering, protect him, and provide him with the best food and drink according to his preferences. The sutra also says: If there is a Bhikshu who is learned and knowledgeable, he should be brave and diligent and even protect him. If there is a Bhikshu who preaches the Dharma, he should listen to the Dharma even when he is seated. In clean places such as Dharma assemblies or debate halls, he should even chant 'Excellent' three times. In short, one should not have the idea of being free to do whatever one wants with all things. Even if there are some affairs that need to be handled, they should be done after being approved by the public, and should not be used without permission. Even for the Sangha property present here (Sangha property present here), the Sangha property from all directions (Sangha property from all directions), do not confuse and pile them up, and do not accumulate the items of the Buddha Stupa with each other, and should properly prevent such inverted behavior. If there are doubts and confusions between the Sangha property from all directions and the Sangha property present here, the Bhikshu responsible for handling affairs should report to the public and say: 'This is a matter of benefit for the Sangha present here and the Sangha from all directions, and should be handled together.'

意施作如是佛塔朽壞。應求施者而為興作。是佛教敕。複次迦葉。若佛塔物多。彼營事比丘不應分與現前僧及四方僧。所以者何。以佛塔物下至十分之一。皆是凈信。何得多取。諸天世人生佛塔想。況復珠寶皆即寶故。若取佛塔衣于如來制底。寧使風雨曝爛散滅。不應以寶貿易此衣。如來塔衣無有人能善作價者。又佛無所須故。佛言。迦葉。若營事比丘以噁心故。于持戒者為手供給自在役使。以不善業墮大地獄。設得為人作世奴僕希求財利。為他役使毀罵打撲。以要言之。或於比丘更作新制。恐畏謫罰非時役使。是營事比丘以不善根墮大地獄。名曰多釘乃至千釘釘身。熾然猛焰成大火聚。又總略云。其舌廣長百由旬量于舌根上每百千釘熾然猛火。難堪難忍。佛言。迦葉。又營事比丘若來若去。得僧利養慳惜拘藏。或應時不時與或困苦與。乃至不與。是營事比丘以不善根故。死墮餓鬼。名食糞丸。有大力鬼持以示之。初不得近。然于糞丸仰目諦視。受飢渴苦經百千歲。于其飲食了不可得。設有少得。由險惡行悉成糞穢。又僧護緣起亦說是難。佛告僧護比丘言。如汝所見。實非是壁。是地獄人。迦葉佛時。是出家人以非理洟唾污僧坊壁。由斯業報受肉壁苦。猛火燒然至今不息。又汝所見。實非是柱。是地獄人。如前非理以

【現代漢語翻譯】現代漢語譯本如果佛塔已經朽壞，應該尋求佈施者來重新修建。這是佛教的教誨。此外，迦葉（Kashyapa，佛陀的十大弟子之一）。如果佛塔的財物很多，那麼負責管理的比丘不應該將這些財物分給現前的僧眾或者來自四方的僧眾。為什麼呢？因為佛塔的財物，哪怕是十分之一，都是來自虔誠的信仰。怎麼能多取呢？諸天和世人都應該對佛塔抱有敬畏之心，更何況是珠寶，因為它們本身就是珍貴的。如果拿走佛塔上的衣服，即使是如來（Tathagata，佛的稱號）的制底（caitya，佛塔、佛寺）上的衣服，寧可讓它被風吹雨打，曝曬腐爛，也不應該用它來交換財物。如來的塔衣沒有人能夠準確地估價。而且佛不需要任何東西。佛說：『迦葉，如果負責管理的比丘因為噁心，而隨意使喚持戒的比丘，讓他們做各種事情，那麼他會因為這種不善的業力而墮入大地獄。即使轉世為人，也會成為世間的奴僕，爲了尋求財利而被他人役使，遭受毀罵和毆打。總而言之，如果對比丘們制定新的規矩，讓他們害怕被懲罰，在不適當的時候役使他們，那麼這個負責管理的比丘會因為這種不善的根源而墮入大地獄，名為多釘地獄，要被無數的釘子釘在身上，被熾熱的火焰燃燒成巨大的火堆。』總而言之，他的舌頭會變得非常寬廣，長達百由旬（yojana，古印度長度單位），在舌根上會被釘上成百上千的釘子，被熾熱的火焰燃燒，難以忍受。佛說：『迦葉，如果負責管理的比丘，在來來往往中，得到僧眾的利益供養，卻吝嗇地將其拘禁隱藏，或者應該給的時候不給，或者勉強地給，甚至不給，那麼這個負責管理的比丘會因為這種不善的根源而死後墮入餓鬼道，名為食糞丸餓鬼。有大力鬼拿著糞丸給他看，他一開始無法靠近，只能仰著頭盯著糞丸，遭受飢渴的痛苦，經歷成百上千的歲月，也無法得到食物。即使偶爾得到一點，也會因為他險惡的行為而變成糞便。』此外，《僧護緣起經》（Sangharaksa Avadana Sutra）也說了這個苦難。佛告訴僧護比丘說：『正如你所看到的，那不是墻壁，而是地獄中的人。在迦葉佛（Kashyapa Buddha，過去七佛之一）時期，他是一個出家人，不合理地將鼻涕和唾沫弄髒了僧坊的墻壁。因為這個業報，他遭受肉壁的痛苦，被猛火燃燒至今沒有停止。』『還有你所看到的，那不是柱子，也是地獄中的人。像之前一樣，不合理地以……』

【English Translation】 English version If a stupa (Buddhist shrine) is dilapidated, one should seek donors to rebuild it. This is a Buddhist teaching. Furthermore, Kashyapa (one of the Buddha's ten principal disciples), if there are many items belonging to a stupa, the managing bhikshu (monk) should not distribute them to the present sangha (monastic community) or the sangha from the four directions. Why? Because even one-tenth of the items belonging to a stupa come from pure faith. How can one take more? Gods and humans should have reverence for stupas, especially jewels, because they are inherently precious. If one takes the clothing from a stupa, even from the Tathagata's (Buddha's title) caitya (stupa, temple), it is better to let it be exposed to wind and rain, rot, and scatter, than to trade it for wealth. No one can accurately price the Tathagata's stupa clothing. Moreover, the Buddha needs nothing. The Buddha said, 'Kashyapa, if the managing bhikshu, with an evil mind, freely orders around the precept-holding bhikshus, making them do all sorts of tasks, he will fall into the great hell because of this unwholesome karma. Even if he is reborn as a human, he will become a slave in the world, seeking wealth and being employed by others, suffering abuse and beatings.' In short, if new rules are made for the bhikshus, causing them to fear punishment and be employed at inappropriate times, then this managing bhikshu will fall into the great hell because of this unwholesome root, called the Hell of Many Nails, where countless nails will be hammered into his body, and he will be burned by fierce flames into a great fire pile.' In summary, his tongue will become very wide, measuring a hundred yojanas (ancient Indian unit of length), and hundreds of thousands of nails will be hammered into the root of his tongue, burned by fierce flames, unbearable and intolerable. The Buddha said, 'Kashyapa, if the managing bhikshu, in coming and going, obtains the benefits and offerings of the sangha, but stingily hoards and hides them, or gives them when he should not, or gives them reluctantly, or even does not give them at all, then this managing bhikshu will fall into the realm of hungry ghosts after death because of this unwholesome root, called the Eater of Dung Balls. A powerful ghost holds up a dung ball to show him, and he cannot approach it at first, but can only look up at the dung ball, suffering the pain of hunger and thirst for hundreds of thousands of years, unable to obtain food. Even if he occasionally obtains a little, it will turn into filth because of his wicked deeds.' Furthermore, the Sangharaksa Avadana Sutra also speaks of this suffering. The Buddha told the bhikshu Sangharaksa, 'As you see, that is not a wall, but a person in hell. During the time of Kashyapa Buddha (one of the past seven Buddhas), he was a monk who unreasonably soiled the walls of the sangha with snot and saliva. Because of this karmic retribution, he suffers the pain of a flesh wall, burned by fierce flames that have not stopped to this day.' 'Also, what you see is not a pillar, but also a person in hell. Like before, unreasonably with...'

洟唾污僧坊柱。受肉柱苦至今不息。又汝所見。實非樹葉華果。是地獄人。如前非理于僧坊樹葉華果。獨先受用或與白衣。受肉樹等苦至今不息。又汝所見。實非緊索。是地獄人。如前非理于僧坊索。獨先受用或與白衣。受肉索苦至今不息。又汝所見。實非是杓。是地獄人。迦葉佛時。而為沙彌。以慳誑心執杓摩拭。客比丘來時。彼沙彌見已背立。客比丘言。此眾有漿飲否。彼慳吝心答如是言。汝何不見執杓摩拭。求欲飲水尚未可得。時客比丘到已默然。空無所得慚𧹞而去。由斯業報受肉杓苦。如前不息。又汝所見。實非杵臼。是地獄人。迦葉佛時。比丘聚物主事緣處。有一沙彌持印記者。即阿羅漢。有比丘來語沙彌言。當須杵臼。彼言。尚座且住須臾。我有少務。后當與搗。彼發憤恚語沙彌言。我若得是杵臼。擲汝臼中如是摏搗。何況杵臼。是時沙彌知彼磣毒惡言罵辱。我若報言轉增憤恚。默然而住。乃於後時瞋罵少息。詣彼說悔。大德上座如是煩惱。彼言。汝知此迦葉佛法律中出家沙彌我為上座。比丘沙彌說言。若如是者。我等出家。云何斷除一切煩惱。解脫一切結使。出是惡言。應善對說悔罪之法。是名隨所至向使業消薄。時上座比丘不為對說。瞋猶不悔。以斯業報作肉杵臼。受苦不息。又汝所見。實非是鐺。

【現代漢語翻譯】現代漢語譯本向僧伽（僧侶的團體）的柱子上吐唾沫，因此遭受肉柱之苦，至今沒有停止。還有你所看到的，實際上不是樹葉、花朵和果實，而是地獄中的人。因為之前不合理地享用僧伽的樹葉、花朵和果實，獨自先享用或者給俗家人享用，所以遭受肉樹等等的痛苦，至今沒有停止。還有你所看到的，實際上不是緊繃的繩索，而是地獄中的人。因為之前不合理地享用僧伽的繩索，獨自先享用或者給俗家人享用，所以遭受肉繩的痛苦，至今沒有停止。還有你所看到的，實際上不是勺子，而是地獄中的人。在迦葉佛（Kāśyapa Buddha）時期，他是一個沙彌（śrāmaṇera，男性的出家見習者）。因為慳吝和欺騙的心，拿著勺子擦拭。當有客比丘（bhikṣu，男性出家人）來的時候，這個沙彌背對著他。客比丘問：『這裡有漿水可以喝嗎？』他因為慳吝的心回答說：『你沒看見我拿著勺子擦拭嗎？想要求得飲水尚且不可得。』當時客比丘聽了默默無語，空無所得，慚愧地離開了。由於這個業報，遭受肉勺的痛苦，像之前一樣沒有停止。還有你所看到的，實際上不是杵臼，而是地獄中的人。在迦葉佛時期，比丘們聚集在一起處理事務。有一個沙彌拿著印章做記錄，他實際上是阿羅漢（arhat，已證悟者）。有比丘來對沙彌說：『需要杵臼。』沙彌說：『請上座（長老）稍等片刻，我還有些事情，之後再給您搗。』這個比丘發怒，對沙彌說：『如果我得到這個杵臼，就把你扔到臼里像這樣舂搗！何況只是杵臼！』當時沙彌知道他惡毒的言語是在辱罵，心想如果我回應，只會增加他的憤怒，所以默默地住口了。之後，等他的嗔怒稍微平息，才去向他懺悔。『大德上座，您如此煩惱。』那個比丘說：『你知道嗎？在這個迦葉佛的法律中出家的沙彌，我是上座。』比丘沙彌說：『如果這樣，我們出家，應該如何斷除一切煩惱，解脫一切束縛，說出這樣惡毒的言語，應該好好地說出懺悔罪過的方法。』這叫做隨著所至之處，使業力消減。當時上座比丘沒有為他說出懺悔之法，嗔怒仍然沒有消除。因為這個業報，變成肉杵臼，遭受痛苦沒有停止。還有你所看到的，實際上不是鐺。

【English Translation】 English version Spitting saliva on the pillars of the Sangha (community of monks), therefore suffering the torment of flesh pillars, which has not ceased to this day. Also, what you see are actually not leaves, flowers, and fruits, but people in hell. Because of previously unreasonably enjoying the Sangha's leaves, flowers, and fruits, either enjoying them alone or giving them to laypeople, they suffer the torment of flesh trees, etc., which has not ceased to this day. Also, what you see is actually not a tight rope, but people in hell. Because of previously unreasonably enjoying the Sangha's rope, either enjoying it alone or giving it to laypeople, they suffer the torment of flesh ropes, which has not ceased to this day. Also, what you see is actually not a ladle, but people in hell. During the time of Kāśyapa Buddha, he was a śrāmaṇera (novice monk). Because of a stingy and deceitful mind, he held a ladle and wiped it. When a guest bhikṣu (monk) came, this śrāmaṇera turned his back to him. The guest bhikṣu asked: 'Is there any juice to drink here?' He replied with a stingy heart: 'Don't you see me holding a ladle and wiping it? It's not even possible to get water to drink.' At that time, the guest bhikṣu remained silent, gained nothing, and left in shame. Due to this karmic retribution, he suffers the torment of a flesh ladle, which has not ceased as before. Also, what you see is actually not a mortar and pestle, but people in hell. During the time of Kāśyapa Buddha, the monks gathered to handle affairs. There was a śrāmaṇera holding a seal to record things, who was actually an arhat (enlightened being). A bhikṣu came and said to the śrāmaṇera: 'We need a mortar and pestle.' The śrāmaṇera said: 'Please wait a moment, Venerable Elder, I have some matters to attend to, and I will give it to you to pound later.' The bhikṣu became angry and said to the śrāmaṇera: 'If I get this mortar and pestle, I will throw you into the mortar and pound you like this! Let alone just the mortar and pestle!' At that time, the śrāmaṇera knew that his venomous words were insulting him, and thought that if I responded, it would only increase his anger, so he remained silent. Later, when his anger had subsided slightly, he went to confess to him. 'Venerable Elder, you are so troubled.' The bhikṣu said: 'Do you know? In this Dharma of Kāśyapa Buddha, I am the senior monk to the śrāmaṇera who has left home.' The bhikṣu śrāmaṇera said: 'If so, we who have left home, how should we cut off all afflictions and liberate ourselves from all bonds? Having spoken such evil words, we should properly speak the method of confessing our sins.' This is called diminishing karmic forces wherever one goes. At that time, the senior bhikṣu did not speak the Dharma of confession for him, and his anger still did not subside. Because of this karmic retribution, he becomes a flesh mortar and pestle, suffering without ceasing. Also, what you see is actually not a cauldron.

有比丘來鐺不用否。沙彌答言。且坐須臾承事病比丘故。為彼煎藥。是比丘不樂此說。以噁心故。壞鐺而去。受肉鐺苦。至今不息。又汝所見。中間若斷唯少連持者。是地獄人。由昔主持比丘利養以慳惜故。回換眾物。冬時雨時互動而與。由斯業報受苦不息。

空品第四

論曰。複次經說大義。如虛空藏經云。佛告彌勒菩薩言。灌頂剎帝利王。有五根本罪。若犯此者。焚滅一切宿種善根。趣向惡道墮他勝處。遠離一切天人等樂。何等為五。善男子。謂灌頂剎帝利王。故取佛塔物四方僧物。自作教他。是名第一根本罪。若謗聲聞乘法緣覺乘法謗大乘法隱蔽留難。是名第二根本罪。若依我法而出家者。剃除鬚髮被袈裟服。于學無學持戒毀戒。脫其袈裟逼令還俗。或加捶打獄囚繫閉。或斷命根。是名第三根本罪。殺害父母。殺阿羅漢。破和合僧。以噁心故出佛身血。隨作一事是五無間業。是名第四根本罪。若謗無因果不畏他世。自行十不善業道。或轉教多人。身自堅住。教他堅住十不善業道。是名第五根本罪。乃至總略。若樂破壞國邑聚落舍宅人民。是名根本等罪。以要言之。複次善男子善女人初行住大乘者。有八根本罪。此初行住大乘者。于根本罪而有錯謬。焚滅一切宿種善根。趣向惡道墮他勝處。遠離天人

【現代漢語翻譯】現代漢語譯本：有位比丘問沙彌：『你不用鐺嗎？』沙彌回答說：『請稍坐片刻，我正在服侍生病的比丘，為他煎藥。』那位比丘聽了很不高興，因為心懷惡意，便毀壞鐺離開了。因此，他遭受肉鐺地獄的痛苦，至今沒有停止。『還有你所見到的，那些身體中間斷裂，只有少量連線的人，是地獄中的罪人。因為他們過去掌管比丘的供養，卻心懷慳吝，將大眾的物品私自調換，冬天和雨天時，輪流給予差的物品。由於這樣的業報，他們遭受痛苦沒有停止。』

空品第四

論曰：再次，經中闡述了重要的意義，如《虛空藏經》所說：佛告訴彌勒菩薩說：『灌頂剎帝利王（受過灌頂的國王），有五種根本罪。如果犯了這些罪，就會焚燬一切過去所種的善根，走向惡道，墮入失敗的境地，遠離一切天人和樂。』『哪五種呢？善男子，第一種是灌頂剎帝利王，故意拿取佛塔的財物和四方僧眾的財物，自己使用或教唆他人使用，這是第一種根本罪。如果誹謗聲聞乘法（小乘佛法），緣覺乘法（中乘佛法），誹謗大乘法（大乘佛法），加以隱瞞和阻撓，這是第二種根本罪。如果依我的教法出家的人，剃除了鬚髮，穿上了袈裟，無論持戒或毀戒，強行脫掉他們的袈裟，逼迫他們還俗，或者加以捶打，囚禁，甚至斷送性命，這是第三種根本罪。殺害父母，殺害阿羅漢（證悟者），破壞僧團的和合，以惡毒的心故意傷害佛身，無論做了哪一件，都是五逆重罪，這是第四種根本罪。如果誹謗沒有因果報應，不畏懼來世，自己奉行十不善業道（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），或者教唆更多的人，自己堅定地奉行，教唆他人堅定地奉行十不善業道，這是第五種根本罪。』『乃至總而言之，如果喜歡破壞國都、村落、房屋和人民，這就是根本罪。總而言之，再次，善男子善女人，剛開始修習大乘佛法的人，有八種根本罪。這些剛開始修習大乘佛法的人，如果對根本罪有所犯錯，就會焚燬一切過去所種的善根，走向惡道，墮入失敗的境地，遠離天人。』

【English Translation】 English version: A Bhikshu (Buddhist monk) asked a Shramanera (novice monk): 'Are you not using the cooking pot?' The Shramanera replied: 'Please sit for a moment, I am attending to the sick Bhikshu, and I am decocting medicine for him.' That Bhikshu was displeased by this, and with an evil mind, he destroyed the cooking pot and left. Because of this, he suffers the pain of the meat-cooking-pot hell, and it has not ceased to this day. 'Also, what you see, those people whose bodies are broken in the middle, with only a small amount of connection, are sinners in hell. Because in the past they managed the offerings for the Bhikshus, but were stingy, secretly exchanging the goods of the Sangha (Buddhist community), giving inferior goods alternately in winter and rainy seasons. Due to such karmic retribution, their suffering has not ceased.'

Chapter Four: Emptiness

Treatise says: Furthermore, the Sutra (Buddhist scripture) explains the great meaning, as the Akasagarbha Sutra (Treasury of Space Sutra) says: The Buddha told Bodhisattva Maitreya (future Buddha): 'The Abhisheka Kshatriya King (crowned king), has five fundamental sins. If one commits these, they will burn all the good roots planted in the past, go to evil paths, fall into defeat, and be far away from all the joys of gods and humans.' 'What are the five? Good man, the first is that the Abhisheka Kshatriya King deliberately takes the property of the Buddha's stupa (reliquary tower) and the property of the Sangha of the four directions, using it himself or instructing others to use it. This is the first fundamental sin. If one slanders the Sravaka-yana Dharma (Vehicle of Hearers, Hinayana Buddhism), the Pratyekabuddha-yana Dharma (Vehicle of Solitary Buddhas), slanders the Mahayana Dharma (Great Vehicle Buddhism), conceals and obstructs it, this is the second fundamental sin. If those who have left home according to my Dharma, shaved their heads and beards, and wear the Kasaya (monk's robe), whether they uphold or break the precepts, forcibly remove their Kasaya, force them to return to lay life, or beat them, imprison them, or even take their lives, this is the third fundamental sin. Killing parents, killing Arhats (enlightened beings), breaking the harmony of the Sangha, intentionally harming the Buddha's body with an evil mind, whichever one does, is one of the five heinous crimes, this is the fourth fundamental sin. If one slanders that there is no cause and effect, does not fear the next life, personally practices the ten non-virtuous deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong view), or instructs more people, personally firmly practices, and instructs others to firmly practice the ten non-virtuous deeds, this is the fifth fundamental sin.' 'Even in summary, if one likes to destroy kingdoms, villages, houses, and people, this is a fundamental sin. In short, again, good men and good women, those who have just begun to practice Mahayana Buddhism, have eight fundamental sins. If these who have just begun to practice Mahayana Buddhism make mistakes regarding the fundamental sins, they will burn all the good roots planted in the past, go to evil paths, fall into defeat, and be far away from gods and humans.'

大乘等樂。久處輪迴離善知識。何等為八。此諸眾生因昔惡行。而生險難五濁惡世。以少善根近善知識。得聞甚深大乘經典。其人淺智即發阿耨多羅三藐三菩提心。而初行菩薩聞說甚深法空經典。如其所聞受持讀誦。為前淺智如實開示巧妙文義廣大境界。彼愚夫異生聞如是說。心生怖畏。心怖畏故。即便退失阿耨多羅三藐三菩提心。發聲聞乘心。是名初行菩薩第一根本罪。善男子。以犯罪故。焚滅一切宿種善根。趣向惡道墮他勝處。遠離天人大乘等樂。毀菩提心。是故菩薩於他有情補特伽羅深心志愿。應先知已如心所行。隨其漸次而為說法。譬如漸入大海。以要言之。複次初行菩薩。發如是言。汝不能修習六波羅蜜行。亦復不能得阿耨多羅三藐三菩提。汝應速發聲聞辟支佛心。汝可速得出離生死。乃至如前所說。是名初行菩薩第二根本罪。

大乘集菩薩學論卷第四大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第五

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉　詔譯空品第四之二

複次初行菩薩。作如是言。汝何堅持守護波羅提木叉及律儀戒。應速發阿耨多羅三藐三菩提心。讀誦大乘經典。若身語意所集煩惱。不善業報悉得

【現代漢語翻譯】現代漢語譯本：大乘的殊勝喜樂，遠離善知識而長久處於輪迴之中。什麼是八種根本罪？這些眾生因為過去所造的惡業，而生於充滿險難的五濁惡世。他們以微少的善根親近善知識，得以聽聞甚深的大乘經典。其中一些智慧淺薄的人，雖然發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），但初學菩薩在聽聞甚深法空的經典時，按照自己所聽聞的內容受持讀誦，為那些智慧淺薄的人如實開示巧妙的文義和廣大的境界。那些愚昧的凡夫異生聽聞這些說法后，心中產生恐懼，因為恐懼的緣故，便退失了阿耨多羅三藐三菩提心，轉而發起聲聞乘之心。這被稱為初行菩薩的第一根本罪。善男子，因為犯下這種罪過，會焚燬一切過去所種的善根，趨向惡道，墮入失敗的境地，遠離天人以及大乘的殊勝喜樂，毀壞菩提心。因此，菩薩對於其他有情眾生的深心志愿，應該事先了解清楚，然後按照他們的心意所行，隨著他們的漸次程度而為他們說法，譬如逐漸進入大海一樣。總而言之，再說初行菩薩，如果發出這樣的言論：『你不能修習六波羅蜜（Paramita，到彼岸）的修行，也不能證得阿耨多羅三藐三菩提，你應該儘快發起聲聞或辟支佛（Pratyekabuddha，緣覺）之心，你就可以快速地脫離生死。』乃至如前面所說的情況，這被稱為初行菩薩的第二根本罪。

《大乘集菩薩學論》卷第四大正藏第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第五

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉詔譯空品第四之二

再說初行菩薩，如果說這樣的話：『你為何要堅持守護波羅提木叉（Pratimoksha，戒律）以及律儀戒？你應該儘快發起阿耨多羅三藐三菩提心，讀誦大乘經典。』如果身語意所積聚的煩惱和不善業報都能夠得到……

【English Translation】 English version: The supreme bliss of Mahayana, lingering in Samsara (輪迴，cycle of rebirth) far from virtuous friends. What are the eight root transgressions? These beings, due to past evil deeds, are born into the perilous and defiled world of the five turbidities. With meager roots of virtue, they approach virtuous friends and hear the profound Mahayana Sutras. Among them, those of shallow wisdom, though having generated the Bodhicitta (阿耨多羅三藐三菩提心, Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment), upon hearing the profound Sutras on emptiness, uphold, recite, and expound according to what they have heard, revealing the skillful meanings and vast realms to those of shallow wisdom. Those ignorant ordinary beings, upon hearing such teachings, become fearful. Due to this fear, they lose the Bodhicitta and instead generate the mind of the Sravaka (聲聞乘, Hearer Vehicle). This is called the first root transgression of a Bodhisattva in the initial stage. Good son, by committing this transgression, one burns all the accumulated roots of virtue, heads towards evil paths, falls into defeat, and distances oneself from the supreme bliss of gods, humans, and Mahayana, destroying the Bodhicitta. Therefore, a Bodhisattva should first understand the deep aspirations of other sentient beings, and then act according to their minds, gradually teaching them the Dharma according to their level, like gradually entering the ocean. In short, again, a Bodhisattva in the initial stage, if uttering such words: 'You cannot cultivate the practice of the six Paramitas (波羅蜜, Paramita, perfections), nor can you attain Anuttara-samyak-sambodhi. You should quickly generate the mind of a Sravaka or Pratyekabuddha (辟支佛, Pratyekabuddha, Solitary Realizer), so that you can quickly escape from Samsara,' and so on, as described before, this is called the second root transgression of a Bodhisattva in the initial stage.

《Mahayana Compendium of Bodhisattva Trainings》, Volume 4 Taisho Tripitaka Volume 32, No. 1636, 《Mahayana Compendium of Bodhisattva Trainings》

《Mahayana Compendium of Bodhisattva Trainings》, Volume 5

Translated by Tripitaka Master Fa Hu, the Purple-robed Shramana, Minister of the Silver Green Guanglu, Acting Minister of Guanglu, Great Master Puming Cijue, who transmitted the Sanskrit texts from the Western Heaven under Imperial Decree. Chapter 4.2: On Emptiness

Furthermore, a Bodhisattva in the initial stage, if saying such words: 'Why do you uphold and guard the Pratimoksha (波羅提木叉, Pratimoksha, monastic code) and the precepts? You should quickly generate the Bodhicitta and recite the Mahayana Sutras.' If the afflictions and unwholesome karmic retributions accumulated by body, speech, and mind can all be...

清凈。乃至如前所說。是名初行菩薩第三根本罪。複次初行菩薩。作如是言。善男子。如能遠離聽受讀誦聲聞乘法。亦不為他人說此聲聞乘法。不能得大果報。不能永斷煩惱。應信大乘經典。聽受讀誦為他人說此大乘經法。能令懺除一切惡道罪報。速得阿耨多羅三藐三菩提故。如彼所言。取是見者二俱得罪。是名初行菩薩第四根本罪。複次初行菩薩。作二種語。如其所見大乘經典。為利養故廣大稱讚受持讀誦。聽其義理為他人說。便作是言。我是修大乘者。見他得利而懷嫉妒。又陀所得或全或分。便生譏謗輕毀凌蔑。以嫉妒故。自高其身。便謂我得過人之法。于大乘中有斯妙樂。是人由財利故。得大重罪。趣向惡道墮陀勝處。譬若有人慾入大海修治船舫。將至寶渚自壞其船喪失身命。此初行菩薩摩訶薩亦復如是。欲入大乘海中。以嫉妒故而作妄語因緣。毀壞信船斷智慧命。此初行愚童諸小菩薩。以嫉妒故得大重罪。是名第五根本罪。複次善男子。未來世中當有在家出家初行菩薩。于甚深空義所屬經典三昧總持諸忍諸地大莊嚴事。善人沙門及菩薩行於此大乘經典。受持讀誦廣為人說。然於是法我自所證。由悲愍故我為汝說。應當修習。汝亦得證是甚深法如我知見。彼不實言但能讀誦此甚深法及為他說。於此深法而實未證

【現代漢語翻譯】現代漢語譯本：清凈，乃至如前所說。這是名為初行菩薩的第三根本罪。再者，初行菩薩這樣說：『善男子，如果能夠遠離聽受讀誦聲聞乘法，也不為他人說此聲聞乘法，就不能得到大的果報，不能永遠斷除煩惱。應當相信大乘經典，聽受讀誦併爲他人說此大乘經法，能使懺除一切惡道罪報，迅速得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故。』像他所說的那樣，取信這種見解的人，兩者都犯了罪。這是名為初行菩薩的第四根本罪。再者，初行菩薩有兩種言語。如他所見的大乘經典，爲了利養的緣故，廣為稱讚受持讀誦，聽聞其中的義理併爲他人宣說，就說：『我是修大乘的人。』見到他人得到利益就心懷嫉妒，又奪取他人所得的全部或一部分，就產生譏諷、輕毀、凌蔑。因為嫉妒的緣故，抬高自己，就說我得到了超過他人的法，在大乘中有這種美妙的快樂。這種人由於財利的緣故，得到大的重罪，趨向惡道，墮落到不如他的地方。譬如有人想要進入大海，修治船舫，將要到達寶藏的島嶼，卻自己毀壞了他的船，喪失了身命。這位初行菩薩摩訶薩（Mahasattva，大菩薩）也是這樣，想要進入大乘海中，因為嫉妒的緣故而作虛妄的言語因緣，毀壞了信心的船，斷絕了智慧的命。這些初行愚童的小菩薩，因為嫉妒的緣故得到大的重罪。這是名為第五根本罪。再者，善男子，未來世中將會有在家出家的初行菩薩，對於甚深空義所屬的經典、三昧（Samadhi，禪定）、總持（Dharani，總持）、諸忍、諸地大莊嚴事，善人沙門（Shramana，沙門）以及菩薩行於此大乘經典，受持讀誦廣泛地為人宣說。然而對於這種法，我親自所證得的，由於悲憫的緣故我為你宣說，應當修習，你也能證得這種甚深法，如我所知所見。他不真實地說，但能讀誦這種甚深法以及為他人宣說，對於這種深法而實際上沒有證得。

【English Translation】 English version: Pure, and so on, as previously stated. This is called the third fundamental offense of a Bodhisattva in the initial stage. Furthermore, a Bodhisattva in the initial stage says this: 'Good man, if one can stay away from listening to, receiving, reading, and reciting the teachings of the Shravaka Vehicle (Śrāvakayāna, Hearer Vehicle), and also not explain this Shravaka Vehicle to others, one cannot obtain great rewards, nor can one permanently cut off afflictions. One should believe in the Mahayana (Mahāyāna, Great Vehicle) scriptures, listen to, receive, read, and recite them, and explain these Mahayana scriptures to others, which can lead to the repentance and elimination of all evil paths and their retributions, and quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' As he says, both the one who takes this view and the one who expresses it commit an offense. This is called the fourth fundamental offense of a Bodhisattva in the initial stage. Furthermore, a Bodhisattva in the initial stage speaks in two ways. As he sees the Mahayana scriptures, for the sake of profit and offerings, he extensively praises, upholds, reads, and recites them, listens to their meaning, and explains them to others, saying, 'I am a practitioner of the Mahayana.' Seeing others gain benefits, he becomes jealous, and seizes all or part of what others have gained, then generates ridicule, belittlement, and contempt. Because of jealousy, he elevates himself, saying that he has attained a Dharma (Dharma, the teachings) superior to others, and that there is such wonderful joy in the Mahayana. This person, due to the sake of wealth and profit, incurs a great and heavy offense, goes towards evil paths, and falls into a place inferior to others. It is like a person who wants to enter the great ocean, repairs his ship, and is about to reach the island of treasures, but destroys his own ship and loses his life. This Bodhisattva Mahasattva (Mahāsattva, great being) in the initial stage is also like this, wanting to enter the ocean of the Mahayana, but because of jealousy, he creates false speech as a cause, destroys the ship of faith, and cuts off the life of wisdom. These small Bodhisattvas, foolish children in the initial stage, incur a great and heavy offense because of jealousy. This is called the fifth fundamental offense. Furthermore, good man, in the future world, there will be Bodhisattvas in the initial stage, both lay and monastic, who, regarding the scriptures belonging to the profound meaning of emptiness, Samadhi (Samādhi, concentration), Dharani (Dhāraṇī, mantra), all the Kṣānti (Kṣānti, forbearance), all the Bhumi (Bhūmi, stages), great adornments, virtuous Shramana (Śrāmaṇa, ascetic) and Bodhisattva practice this Mahayana scripture, uphold, read, recite, and widely explain it to others. However, regarding this Dharma, what I have personally realized, due to compassion, I explain to you, you should cultivate it, and you can also realize this profound Dharma, as I know and see. He speaks untruthfully, only able to read this profound Dharma and explain it to others, but in reality, he has not realized this profound Dharma.

。求利養故。妄說我得三世諸佛所證之法。菩薩聖人無有過上。得大重罪。即是欺誑諸天世人。于聲聞乘尚未能得。何況入解大乘勝行及阿耨多羅三藐三菩提耶。譬若有人居大曠野。大果樹下飢渴所逼求索飲食。此大果實色香美味皆悉具足。棄已自趣毒藥樹下。食毒藥果即時命終。我說此人亦復如是。于難得中得獲人身。依善知識遇大乘法。貪利養故。虛炫己德卑賤他人。如是行相得大重罪。由重罪故。決趣惡道。是人一切剎帝利婆羅門吠舍首陀及諸智者之所擯棄。皆勿親近。善男子。是名菩薩第六根本罪。複次善男子。未來世中剎帝利王有旃陀羅國師等。而實愚懵。自謂明智起諸憍慢。具大財寶及大受用。種種佈施營修福業。恃佈施故增益我慢。向剎利王分別沙門無量過失。依王勢力非理治罰責其課調。時諸比丘為彼所逼。或取佛塔物四方僧物現前僧物。而轉與之。諸旃陀羅持以上王。如是二種俱獲重罪。善男子。是名初行菩薩第七根本罪。複次有剎帝利王與旃陀羅沙門共立制限。非法謂法法說非法。舍諸契經毗奈耶學。不依時說及廣大說。舍大悲眼般若波羅蜜多學處方便善巧學處及余契經所說學處。舍如是行相。彼行法比丘先所修習極生嬈亂。以嬈亂故損智惠命。即便棄捨奢摩他毗缽舍那。勸行他事多有所得。時

【現代漢語翻譯】現代漢語譯本：爲了追求名利供養，虛妄地說自己證得了三世諸佛所證悟的佛法，認為自己比菩薩聖人還要高超，這是犯下極重的罪過。這等於是欺騙諸天和世人。對於聲聞乘的修行尚未能證得，更何況能夠進入解脫的大乘殊勝行，以及證得阿耨多羅三藐三菩提（無上正等正覺）呢？譬如有一個人居住在廣闊的曠野中，在一棵巨大的果樹下，因為飢渴所逼迫而尋求飲食。這棵大果樹的果實，色香味都完全具備。但他卻捨棄了這棵果樹，自己跑到毒藥樹下，吃了毒藥的果實，立刻就喪命了。我說這個人也是這樣。在難以獲得的情況下，得到了人身，依靠善知識，遇到了大乘佛法。卻因為貪圖名利供養，虛假地炫耀自己的功德，貶低他人。像這樣的行為會得到極重的罪過。由於這極重的罪過，必定會墮入惡道。這個人會被所有的剎帝利（國王），婆羅門（祭司），吠舍（商人），首陀（奴隸）以及有智慧的人所拋棄，大家都不要親近他。善男子，這叫做菩薩的第六條根本罪。再者，善男子，在未來的世代中，剎帝利（國王）會有旃陀羅（賤民）出身的國師等等，這些人實際上愚昧無知，卻自認為聰明有智慧，生起各種驕慢之心。他們擁有大量的財富和極大的享受，進行各種佈施，營修福業。依仗著佈施的緣故，增長自己的我慢。向剎帝利（國王）分別評論沙門（出家人）的無量過失。依靠國王的勢力，不合道理地進行懲罰，責令他們繳納賦稅。這時，那些比丘（出家人）被他們所逼迫，或者拿取佛塔的財物，十方僧眾的財物，現前僧眾的財物，然後轉交給他們。這些旃陀羅（賤民）拿著這些財物獻給國王。像這樣的兩種人都獲得極重的罪過。善男子，這叫做初行菩薩的第七條根本罪。再者，有的剎帝利（國王）與旃陀羅（賤民）出身的沙門（出家人）共同設立限制，把不合佛法的說成是佛法，把佛法說成是不合佛法的。捨棄各種契經（佛經）和毗奈耶（戒律）的學習，不按照時機宣說，以及廣大的宣說。捨棄大悲眼，般若波羅蜜多（智慧到彼岸）的學習之處，方便善巧的學習之處，以及其他契經（佛經）所說的學習之處。捨棄像這樣的行為。那些修習佛法的比丘（出家人）先前所修習的，會產生極大的擾亂。因為這種擾亂的緣故，損害了智慧和性命。於是就放棄了奢摩他（止）和毗缽舍那（觀），勸人去做其他的事情，從而獲得更多的利益。這時

【English Translation】 English version: For the sake of seeking profit and offerings, falsely claiming to have attained the Dharma realized by the Buddhas of the three times, and considering oneself superior to Bodhisattvas and sages, one commits a grave offense. This is equivalent to deceiving gods and people. If one has not yet attained the path of the Śrāvakayāna (Vehicle of Hearers), how much less can one enter the liberating Mahāyāna (Great Vehicle) practices and attain Anuttarā-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment)? It is like a person living in a vast wilderness, under a large fruit tree, seeking food and drink due to hunger and thirst. This large fruit tree has fruits with perfect color, fragrance, and taste. However, he abandons this tree and goes to a poisonous tree, eating its poisonous fruit and dying immediately. I say that this person is also like this. Having obtained a human body in a difficult situation, relying on a virtuous teacher, and encountering the Mahāyāna Dharma, he falsely boasts of his own virtues and belittles others due to greed for profit and offerings. Such behavior leads to a grave offense. Due to this grave offense, one is destined to fall into evil realms. This person will be rejected by all Kṣatriyas (kings), Brahmins (priests), Vaiśyas (merchants), Śūdras (laborers), and wise people, and no one should associate with him. Good man, this is called the sixth fundamental offense of a Bodhisattva. Furthermore, good man, in future generations, Kṣatriya (kings) will have Candalā (outcaste) national teachers, etc., who are actually ignorant but consider themselves intelligent, giving rise to various forms of arrogance. They possess great wealth and enjoyments, and engage in various acts of charity, cultivating meritorious deeds. Relying on their charity, they increase their pride. They criticize the countless faults of Śramaṇas (monastics) to the Kṣatriya (king). Relying on the power of the king, they unjustly punish them and demand taxes. At this time, the Bhikṣus (monks), being forced by them, may take objects from the Buddha's Stūpas (pagodas), the property of the Sangha (monastic community) of the ten directions, or the property of the present Sangha, and then transfer them to them. These Candalās (outcastes) offer these things to the king. Both of these types of people incur grave offenses. Good man, this is called the seventh fundamental offense of a Bodhisattva in the initial stages of practice. Furthermore, some Kṣatriya (kings) and Candalā (outcaste) Śramaṇas (monastics) jointly establish restrictions, declaring what is not Dharma to be Dharma, and what is Dharma to be not Dharma. They abandon the study of various Sūtras (scriptures) and Vinaya (disciplinary codes), and do not expound them at the appropriate time or extensively. They abandon the eye of great compassion, the practice of Prajñā-Pāramitā (Perfection of Wisdom), the skillful means of practice, and the practices taught in other Sūtras (scriptures). Abandoning such practices, the Bhikṣus (monks) who practice the Dharma will experience great disturbance in their previous cultivation. Because of this disturbance, their wisdom and life are harmed. Thus, they abandon Śamatha (tranquility) and Vipaśyanā (insight), and encourage others to do other things, thereby gaining more benefits. At this time

彼比丘無以制伏諸結煩惱。又諸比丘或於彼時譭棄深心。戒見行等多起過失。實非沙門自謂沙門。實非梵行自謂梵行。說法問難如螺貝音。令王大臣恭敬供養。向白衣舍說是行法比丘無量過失。令王大臣為立制限。取彼行法比丘所樂受用資生之具。如是二種俱獲重罪。所以者何。禪定比丘是良福田。營福業者之所依止。是求三昧總持諸忍諸地之器。執持應器作世光明。開示正道于業煩惱地。令諸眾生住涅盤道。善男子。是名初行菩薩第八根本罪。

論曰。如彼復引余契經云。若諸菩薩聞虛空藏菩薩名已。無有疑惑。欲睹見者。畏墮惡道懺彼重罪。于虛空藏菩薩。稱念其名恭敬禮拜。善男子。如其福力住其人前。或見本身或現梵王身。乃至或現童男童女等身。令初行菩薩如從座起于所犯罪悉皆懺悔。及為演說甚深方便善巧大乘之行。乃至住不退地。又總略云。設不現前彼初行菩薩面。于東方阿嚕拏天子住立其前。燒香勸請作如是言。汝阿嚕拏天。有大慈悲具大威德。照閻浮提悲愍覆護。速自勸請虛空藏菩薩起大悲愍言覺悟我。而於夢中方便顯示所犯罪報。授我懺悔得聖大乘智惠方便。彼阿嚕拏天出現閻浮提時。與虛空藏菩薩俱來。以本色相即于夢中住其人前。懺彼重罪于如是相謂大智方便。知見方便。善巧智方便

【現代漢語翻譯】現代漢語譯本：如果那位比丘無法制伏各種煩惱，而且其他比丘有時會破壞深沉的善心，在戒律、見解和行為等方面出現許多過失，實際上不是沙門（出家修行者），卻自稱為沙門；實際上沒有修習梵行（清凈的行為），卻自稱為修習梵行。他們說法辯論時，聲音像螺貝一樣空洞無物，卻讓國王大臣恭敬供養。他們跑到在家居士的住所，宣揚那些如法修行的比丘的無數過失，導致國王大臣對這些比丘加以限制，奪取他們所喜愛和使用的生活必需品。這兩種行為都會招致嚴重的罪過。為什麼呢？因為修習禪定的比丘是良田福地，是那些想要培植福業的人所依賴的對象。他們是追求三昧（禪定）、總持（記憶力）和各種忍辱以及各種修行境界的工具。他們執持著應持之物，為世間帶來光明，開示正道，使眾生脫離業和煩惱的泥潭，安住于涅槃之道。善男子，這被稱為初行菩薩的第八條根本罪。

論中說，如果引用其他契經（佛經）所說，如果各位菩薩聽聞虛空藏菩薩（Bodhisattva Ākāśagarbha）的名號后，沒有疑惑，想要親眼見到他，但又害怕墮入惡道，那麼就應該懺悔這些重罪，稱念虛空藏菩薩的名號，恭敬地禮拜他。善男子，根據他們的福德力量，虛空藏菩薩會出現在他們面前，或者顯現出本來的身相，或者顯現出梵王（Brahmā）的身相，甚至顯現出童男童女等身相，讓這位初行菩薩從座位上起來，對所犯的罪過全部懺悔，並且為他們演說甚深方便善巧的大乘修行方法，直到他們安住于不退轉的境界。總而言之，即使虛空藏菩薩沒有親自出現在這位初行菩薩面前，那麼在東方，阿嚕拏天子（Aruṇa）會站在他面前，燒香勸請，這樣說：『阿嚕拏天，您有大慈悲，具大威德，照耀閻浮提（Jambudvīpa），悲憫覆護眾生，請您迅速勸請虛空藏菩薩發起大悲心，覺悟我。』然後在夢中方便地顯示所犯罪的果報，授予我懺悔的方法，讓我獲得聖大乘的智慧和方便。當阿嚕拏天出現在閻浮提時，會與虛空藏菩薩一同前來，以本來的面目在夢中出現在那個人面前，讓他懺悔所犯的重罪。像這樣的景象被稱為大智慧方便，知見方便，善巧智方便。

【English Translation】 English version: If that Bhikṣu (monk) cannot subdue all the Kleshas (defilements), and other Bhikṣus sometimes destroy the profound good mind, and many faults arise in precepts, views, and conduct, actually not a Śrāmaṇa (ascetic), but calls himself a Śrāmaṇa; actually not practicing Brahmacarya (pure conduct), but calls himself practicing Brahmacarya. When they preach and debate, their voices are as empty as conch shells, yet they cause kings and ministers to respectfully make offerings. They go to the homes of laypeople and proclaim the countless faults of those Bhikṣus who practice the Dharma (teachings) properly, causing kings and ministers to impose restrictions on these Bhikṣus and seize their cherished and used necessities of life. Both of these actions will incur heavy sins. Why? Because Bhikṣus who practice Dhyana (meditation) are fields of merit, the reliance of those who want to cultivate meritorious deeds. They are the instruments for seeking Samadhi (concentration), Dhāraṇī (retention), and various Kṣānti (patience) and various Bhūmi (stages of practice). They hold what should be held, bring light to the world, reveal the right path, and lead sentient beings out of the mire of Karma (action) and Kleshas, and dwell in the path of Nirvana (liberation). Good man, this is called the eighth fundamental offense of a Bodhisattva (enlightenment being) in the initial stage of practice.

The treatise says, if quoting other Sutras (scriptures), if all Bodhisattvas, after hearing the name of Bodhisattva Ākāśagarbha (Bodhisattva of the Treasury of Space), have no doubts, want to see him in person, but are afraid of falling into evil paths, then they should repent of these heavy sins, recite the name of Bodhisattva Ākāśagarbha, and respectfully prostrate to him. Good man, according to their power of merit, Bodhisattva Ākāśagarbha will appear before them, or manifest his original form, or manifest the form of Brahmā (the creator god), or even manifest the form of a young boy or girl, etc., allowing this Bodhisattva in the initial stage of practice to rise from his seat, repent of all the offenses he has committed, and explain to them the profound expedient skillful means of Mahayana (the Great Vehicle) practice, until they dwell in the state of non-retrogression. In short, even if Bodhisattva Ākāśagarbha does not personally appear before this Bodhisattva in the initial stage of practice, then in the east, Aruṇa (the god of dawn) will stand before him, burn incense and exhort him, saying: 'Aruṇa, you have great compassion, possess great power and virtue, illuminate Jambudvīpa (the world), and compassionately protect sentient beings, please quickly exhort Bodhisattva Ākāśagarbha to arouse great compassion and awaken me.' Then, in a dream, he will expediently show the karmic retribution for the offenses committed, grant me the method of repentance, and allow me to obtain the wisdom and expedient means of the holy Mahayana. When Aruṇa appears in Jambudvīpa, he will come with Bodhisattva Ākāśagarbha, and in his original form, appear before that person in a dream, allowing him to repent of the heavy sins he has committed. Such a sight is called great wisdom expedient means, knowledge and vision expedient means, and skillful wisdom expedient means.

。彼初行菩薩獲三摩地。名不失菩提心。依此大乘得堅固住。

論曰。或有是經先說。真言勸請儀軌等事。作如是說空寂深林遼夐之。處燒沉水香多伽羅香堅黑諸香。遍十方界五輪禮敬。合掌誦此真言曰。

怛寧*也他(引)蘇沒哩(二合)舍蘇沒哩(二合)舍歌(引)嚕尼葛左啰左啰尾左啰散左啰歌(引)嚕尼葛牟嚕嚕牟啰尾誐䭾(引)哩摩(引)左弭勃嚕(二合)惹摩多歌(引)嚕尼葛進多(引)摩尼布(引)啰葛歌(引)嚕尼葛薩哩嚩(二合引)娑(引)彌薩他(二合引)波野阿(引)倪也(切身引)䭾(引)哩(引)薩普(二合)颙(五工切)薩普(二合)颙(上同)嚕底尾微葛颙(上同)涅哩(二合)瑟致(二合)尾微葛颙(上同)布(引)啰野歌(引)嚕尼葛布(引)啰啰演睹摩摩(引)舍(引)薩哩嚩(二合)缽探左阿輸(引)葛誐底薩嚩(二合引)賀(引)

說前儀軌。一切病苦。一切怖畏。一切惱害。悉皆殄滅。諸希求事亦悉成就。

論曰。若剎帝利若菩薩等。云何罪咎及勝方便。或持戒者。云何說罪。云何過失。謂于持戒者無過失者。多起打撲名執自見。由是展轉生怖滅諸罪咎。若於此大性罪拔去苦本畢竟不造。于菩提心戒是所堪任。如實觀察相續思惟。

【現代漢語翻譯】現代漢語譯本：當這位初發心的菩薩獲得三摩地（Samadhi，一種高度集中的冥想狀態）時，此三摩地名為『不失菩提心』。依靠此大乘（Mahayana，佛教的一個主要分支），他能獲得堅固的住處。

論曰：或者有這樣的經典，先講述真言（mantra，咒語）勸請的儀軌等事宜，像這樣描述空寂深林中遼闊寂靜之處，焚燒沉水香、多伽羅香、堅黑等各種香，遍及十方世界，以五輪著地的方式禮敬，合掌誦唸此真言曰：

『怛寧*也他(引)蘇沒哩(二合)舍蘇沒哩(二合)舍歌(引)嚕尼葛左啰左啰尾左啰散左啰歌(引)嚕尼葛牟嚕嚕牟啰尾誐䭾(引)哩摩(引)左弭勃嚕(二合)惹摩多歌(引)嚕尼葛進多(引)摩尼布(引)啰葛歌(引)嚕尼葛薩哩嚩(二合引)娑(引)彌薩他(二合引)波野阿(引)倪也(切身引)䭾(引)哩(引)薩普(二合)颙(五工切)薩普(二合)颙(上同)嚕底尾微葛颙(上同)涅哩(二合)瑟致(二合)尾微葛颙(上同)布(引)啰野歌(引)嚕尼葛布(引)啰啰演睹摩摩(引)舍(引)薩哩嚩(二合)缽探左阿輸(引)葛誐底薩嚩(二合引)賀(引)』

宣說以上儀軌，一切病苦、一切怖畏、一切惱害，都將完全消滅。各種希求之事也能全部成就。

論曰：如果是剎帝利（Kshatriya，古印度社會中的武士階層）或者菩薩等，他們的罪過和殊勝方便是什麼？或者持戒者，如何懺悔罪過？什麼是過失？對於持戒且沒有過失的人，如果多次打罵，這被稱為『執自見』。由此輾轉產生恐懼，消滅各種罪過。如果對於這種大性罪，能夠拔除痛苦的根源，並且永遠不再造作，那麼對於菩提心戒來說，就是堪能的。應該如實觀察，相續思惟。

【English Translation】 English version: When that Bodhisattva (a being on the path to Buddhahood) who has just begun practices obtains Samadhi (a state of meditative consciousness), this Samadhi is named 'Non-loss of Bodhi-mind' (the mind striving for awakening). Relying on this Mahayana (the 'Great Vehicle' of Buddhism), he obtains a firm dwelling.

Treatise says: Or there are sutras that first speak of the rituals of mantra (a sacred utterance) invocation and other matters, describing it like this: in the vast and quiet place of a secluded deep forest, burn Aquilaria agallocha (沉水香), Takkara incense (多伽羅香), hard black incenses and other various incenses, pervading the ten directions, prostrate with the five wheels (forehead, two hands, and two knees) touching the ground, and with palms joined, recite this mantra:

'Tad-yathā: Sumele, śa-sumele, śa-kāruṇika, cara cara, vi-cara, saṃ-cara, kāruṇika, muru muru, mura vi-gādhāri, mā ca mi bhru jñā-matā kāruṇika, cintā-maṇi pūraka kāruṇika, sarva sāmi sādhaya, ājñā-dhāri, sphuṭa sphuṭa, ruti vi-vikata, nir-dṛṣṭi vi-vikata, pūraya kāruṇika, pūra rāyantu mama āśā sarva pratna ca āśu-ka gati svāhā.'

By reciting the above ritual, all sickness and suffering, all fears, all afflictions, will be completely extinguished. All desired matters will also be completely accomplished.

Treatise says: If it is a Kshatriya (a member of the warrior caste) or a Bodhisattva, what are their faults and excellent means? Or for those who uphold precepts, how do they confess their sins? What are the faults? If one frequently beats or scolds those who uphold precepts and have no faults, this is called 'clinging to one's own views'. From this, fear arises in turn, and various sins are extinguished. If, regarding this great inherent sin, one can uproot the source of suffering and never create it again, then one is capable of upholding the Bodhi-mind precepts. One should observe truthfully and continuously contemplate.

故方便善巧經說是根本罪云。善男子。菩薩于別解脫戒學式叉摩那百千劫中唯食根果。解脫一切眾生忍受惡言。若於聲聞辟支佛行相應作意。是名菩薩根本重罪。善男子。得是根本罪者。譬如聲聞于有餘依涅盤而不堪任。善男子。此所說罪于聲聞緣覺作意無有出離亦復如是。于佛地涅盤而不堪任。

論曰。此諸重罪由執我故。持為妙樂是義云何。攝論釋云。破壞三寶物。或如芥子量。謗正法二罪。是牟尼所說。設破戒比丘。由被袈裟服。或不聽出家。捶考繫牢獄。造作五無間。又或執邪見。及破壞聚落。此名根本罪。是勝尊所說。但樂談空性。實自無知覺。設住佛智中。不修正覺道。舍斯別解脫。希入大乘果。又令諸學人。不斷于貪執樂向他人前稱揚自己德。由光於他人。廣獲其利養。或復邪妄說。我得甚深忍。或責罰沙門。故取三寶物。由如是取已。復舍奢摩他。或行法比丘。與所愛受用。是名根本罪。因墮大地獄。又虛空藏菩薩住立佛前宣悔夢中舍菩提心偈云。有諸來乞者。慳貪而不施。磣然生忿怒。打撲諸眾生。清凈一心者。亦不為恭敬。隨他染欲心。誹謗于正法。地藏經云。佛告大梵。若依我教而出家者。犯戒惡行內壞腐敗如穢蝸螺。實非沙門自謂沙門。實非梵行自稱梵行。常為種種煩惱所勝敗壞傾覆

【現代漢語翻譯】現代漢語譯本因此，《方便善巧經》中說到了根本罪：『善男子，菩薩在別解脫戒學（Pratimoksha, 佛教戒律）和式叉摩那（Siksamana, 沙彌尼）的百千劫中，只食用根和果實，忍受一切眾生的惡言。如果對聲聞（Sravaka, 聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha, 緣覺）的行持相應地進行作意（Manasikara, 專注），這就被稱為菩薩的根本重罪。善男子，得到這種根本罪的人，譬如聲聞證得有餘依涅槃（Saupadisesa-nirvana, 還有煩惱殘餘的涅槃）后，就不能再進一步修行。善男子，這裡所說的罪業，對於聲聞和緣覺的作意來說，是無法從中解脫的，對於佛地涅槃（Buddha-bhumi-nirvana, 佛的境界的涅槃）來說，也是不堪勝任的。』

論中說：『這些重罪都是由於執著于「我」的緣故，把這些執著當作美妙的快樂，這是什麼意思呢？』《攝論》解釋說：『破壞三寶（Triratna, 佛法僧）的財物，哪怕只有芥子那麼一點點；誹謗正法（Saddharma, 正確的佛法），這兩種罪過，是牟尼（Muni, 聖人）所說的。如果破戒的比丘（Bhikkhu, 出家男眾），因為穿著袈裟（Kasaya, 僧侶的服裝），或者不聽從出家，捶打、拷問、囚禁；造作五無間罪（Panca-anantarya, 五種極重的罪）；或者執持邪見（Mithyadristi, 錯誤的見解），以及破壞聚落。這些都被稱為根本罪，是勝尊（Jina, 勝利者，指佛陀）所說的。只是喜歡談論空性（Sunyata, 一切事物沒有固定不變的自性），實際上自己卻沒有知覺。即使住在佛的智慧中，也不修正覺之道（Samyak-sambodhi-marga, 正確覺悟的道路）。捨棄別解脫戒，希望進入大乘（Mahayana, 佛教的一個主要流派）的果位。又讓那些學習的人，不斷除貪執，喜歡在他人面前稱揚自己的功德，通過炫耀他人，廣泛地獲取利益供養。或者虛假地妄說，我得到了甚深忍（Gambhiraksanti, 深奧的忍耐）。或者責罰沙門（Sramana, 佛教修行者），故意拿取三寶的財物。因為這樣拿取之後，又捨棄奢摩他（Samatha, 止），或者修法的比丘，與所愛的人受用。這些都被稱為根本罪，會因此墮入大地獄。』

又有虛空藏菩薩（Akasagarbha, 菩薩名）站在佛前，宣說懺悔夢中捨棄菩提心（Bodhicitta, 追求覺悟的心）的偈子說：『對於那些前來乞討的人，慳吝而不施捨，怒氣衝衝地生起忿怒，毆打撲擊眾生。對於清凈一心的人，也不恭敬。隨順他人的染污慾望，誹謗正法。』《地藏經》（Ksitigarbha Sutra）中說：『佛告訴大梵（Mahabrahma, 梵天）：如果依我的教導而出家的人，犯戒作惡，內心腐敗，就像污穢的蝸牛。實際上不是沙門，卻自稱為沙門；實際上不是梵行（Brahmacarya, 清凈的行為），卻自稱梵行。常常被種種煩惱所戰勝，敗壞傾覆。』

【English Translation】 English version Therefore, the Upayakausalya Sutra (Skillful Means Sutra) speaks of fundamental offenses, saying: 'Good man, a Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) in the Pratimoksha (Pratimoksha, code of monastic discipline) and Siksamana (Siksamana, a female novice) training for hundreds of thousands of kalpas (kalpa, an aeon), only eats roots and fruits, and endures the evil words of all beings. If one directs their mind (Manasikara, attention) in accordance with the practices of Sravakas (Sravaka, a disciple who hears and practices the teachings) and Pratyekabuddhas (Pratyekabuddha, a solitary enlightened being), this is called a fundamental grave offense of a Bodhisattva. Good man, one who commits this fundamental offense is like a Sravaka who, having attained Nirvana with remainder (Saupadisesa-nirvana, nirvana with remaining aggregates), is incapable of further progress. Good man, the offense spoken of here, with regard to the practices of Sravakas and Pratyekabuddhas, there is no escape from it, and one is also incapable of attaining Buddhahood Nirvana (Buddha-bhumi-nirvana, the nirvana of a Buddha).'

The treatise says: 'These grave offenses arise from clinging to the 'self,' regarding these attachments as wonderful pleasures. What does this mean?' The Compendium of Determinations explains: 'Destroying the property of the Three Jewels (Triratna, Buddha, Dharma, Sangha), even as little as a mustard seed; slandering the true Dharma (Saddharma, the true teachings), these two offenses are spoken of by the Muni (Muni, a sage). If a Bhikkhu (Bhikkhu, a Buddhist monk) breaks the precepts, because he wears the Kasaya (Kasaya, monastic robes), or does not listen to ordination, beating, torturing, imprisoning; committing the five heinous crimes (Panca-anantarya, the five gravest offenses); or holding wrong views (Mithyadristi, incorrect beliefs), and destroying villages. These are called fundamental offenses, spoken of by the Victorious One (Jina, the Buddha). Merely enjoying talking about emptiness (Sunyata, the absence of inherent existence), but in reality having no awareness. Even if dwelling in the wisdom of the Buddha, not cultivating the path to perfect enlightenment (Samyak-sambodhi-marga, the path to complete awakening). Abandoning the Pratimoksha, hoping to enter the fruit of the Mahayana (Mahayana, the Great Vehicle). Also causing those who are learning to not cease from greed and attachment, liking to praise one's own virtues before others, widely obtaining benefits and offerings by showing off to others. Or falsely claiming, 'I have attained profound patience (Gambhiraksanti, deep endurance).' Or punishing Sramanas (Sramana, a wandering ascetic), deliberately taking the property of the Three Jewels. Because of taking in this way, then abandoning Samatha (Samatha, calming the mind), or a Bhikkhu who practices the Dharma, enjoying pleasures with a loved one. These are called fundamental offenses, and one will fall into the great hell.'

Furthermore, the Bodhisattva Akasagarbha (Akasagarbha, a Bodhisattva) standing before the Buddha, proclaims a verse of repentance for abandoning Bodhicitta (Bodhicitta, the mind of enlightenment) in a dream, saying: 'To those who come begging, being stingy and not giving, angrily arising with wrath, beating and striking beings. To those with pure minds, not being respectful. Following the defiled desires of others, slandering the true Dharma.' The Ksitigarbha Sutra (Ksitigarbha Sutra) says: 'The Buddha told Mahabrahma (Mahabrahma, a deity): 'If those who leave home according to my teachings, break the precepts and do evil, their hearts are corrupt, like filthy snails. In reality, they are not Sramanas, but call themselves Sramanas; in reality, they do not practice Brahmacarya (Brahmacarya, pure conduct), but call themselves practitioners of Brahmacarya. They are constantly defeated and overthrown by various afflictions.'

。如是比丘雖破禁戒行諸惡行。尚為一切天龍人等開示福德行。故此善知識然非法器而。剃除鬚髮被袈裟衣于無量眾生種種善根為開導。因近生善趣顯示正道。是故若依我教而出家者。持戒毀戒。我尚不聽轉輪聖王依俗正法鞭撻其身牢獄系閉節節支解斷其命根。況余非法。如是比丘。然依我法毗奈耶中。說名死屍。復說彼人如牛有黃。如麝有香。又云。若依我教而出家者。是器非器不應惱害。即是毀犯三世諸佛。得大過咎焚滅善根墮無間獄。彼經又云。被袈裟衣解脫幢相。是諸如來之所建立。爾時復有無量百千聲聞及菩薩眾。聞佛所說。皆懺往昔造業障罪。或言。世尊。我于往昔如來聖言量中。及佛弟子是器非器。多行忿恨呵罵毀辱種種誹謗。造業障罪墮三惡道。受種種苦難堪難忍。以要言之。世尊。我于如是業障今悉懺悔。或言。世尊。我念往昔于聲聞教及佛弟子是器非器。恐畏惡罵加諸杖捶。復有說言。于佛弟子侵奪衣缽斷其受用。復有說言。于出家者逼令還俗非理役使。復有說言。于佛弟子是器非器。有罪無罪。枷鎖牢獄。是業障罪于多劫中墮諸惡趣。受種種苦難堪難忍。乃至白言。世尊。是業障罪今悉懺悔。更不敢造。唯愿世尊。攝受憐愍。濟拔我等廣大罪報。障礙出家經亦作是說。若人成就四大舍法。在所

【現代漢語翻譯】現代漢語譯本：像這樣的比丘，即使破了戒律，做了各種惡行，仍然可以為一切天龍人等開示福德之行。所以，這樣的善知識，即使本身不是法器，但剃除了鬚髮，披上了袈裟，也能為無量眾生開導種種善根，因為接近他就能生起善趣，顯示正道。因此，如果有人依照我的教法而出家，無論是持戒還是毀戒，我尚且不允許轉輪聖王依照世俗正法鞭打他們的身體，用牢獄囚禁，甚至肢解斷命，更何況其他非法行為。像這樣的比丘，雖然依照我的法和毗奈耶（Vinaya，戒律）中，被稱為死屍，但又說他們像牛有黃（牛黃，名貴藥材），像麝有香（麝香，名貴香料）。又說，如果有人依照我的教法而出家，無論是法器還是非法器，都不應該惱害他們，惱害他們就是毀犯三世諸佛，會得到極大的罪過，焚滅善根，墮入無間地獄。那部經又說，披上袈裟，就是解脫的幢相，是諸如來所建立的。當時，又有無量百千聲聞和菩薩大眾，聽了佛所說，都懺悔往昔所造的業障罪。有人說：『世尊，我在往昔如來的聖言量中，以及對佛弟子，無論是法器還是非法器，多行忿恨，呵罵毀辱，種種誹謗，造了業障罪，墮入三惡道，受種種苦難，難以忍受。總而言之，世尊，我對這些業障現在全部懺悔。』有人說：『世尊，我念及往昔對聲聞教和佛弟子，無論是法器還是非法器，心懷恐懼，惡語謾罵，加以杖打。』還有人說，侵奪佛弟子的衣缽，斷絕他們的受用。還有人說，逼迫出家之人還俗，不合理地役使他們。還有人說，對佛弟子，無論是法器還是非法器，有罪無罪，施以枷鎖牢獄。這些業障罪會導致在多劫中墮入諸惡趣，受種種苦難，難以忍受。』乃至稟白說：『世尊，這些業障罪現在全部懺悔，再也不敢造了。唯愿世尊攝受憐憫，救拔我們脫離廣大的罪報。』《障礙出家經》也是這樣說的，如果有人成就四大舍法，無論在哪裡

【English Translation】 English version: Such a Bhikshu (Buddhist monk), even if he breaks the precepts and engages in evil deeds, can still reveal the practice of merit to all Devas (gods), Nagas (dragons), humans, and others. Therefore, this Kalyanamitra (virtuous friend), even if not a suitable vessel for Dharma, by shaving his head and wearing the Kasaya (monk's robe), can guide countless sentient beings towards various roots of goodness. Because of proximity to him, they can be born in good realms and be shown the right path. Therefore, if someone leaves home according to my teachings, whether they uphold the precepts or break them, I would not even allow a Chakravarti Raja (universal monarch) to whip their body according to secular law, imprison them, dismember them, or take their life, let alone other unlawful acts. Such a Bhikshu, although according to my Dharma and Vinaya (monastic discipline), is called a corpse, it is also said that they are like a cow with bezoar (a valuable medicinal substance) or a musk deer with musk (a valuable fragrance). It is also said that if someone leaves home according to my teachings, whether they are a suitable vessel or not, they should not be harmed. Harming them is equivalent to offending the Buddhas of the three times, incurring great faults, burning away roots of goodness, and falling into Avici Hell (the hell of incessant suffering). That Sutra (Buddhist scripture) also says that wearing the Kasaya is a banner of liberation, established by all the Tathagatas (Buddhas). At that time, there were also countless hundreds of thousands of Sravakas (listeners) and Bodhisattvas (enlightenment beings) who, upon hearing what the Buddha said, all repented of the karmic obstacles they had created in the past. Some said: 'World Honored One, in the past, regarding the words of the Tathagatas and the disciples of the Buddha, whether they were suitable vessels or not, I often acted with anger, scolded, reviled, and slandered in various ways, creating karmic obstacles, falling into the three evil realms, and suffering various hardships that were difficult to endure. In short, World Honored One, I now repent of all these karmic obstacles.' Some said: 'World Honored One, I remember in the past, regarding the teachings of the Sravakas and the disciples of the Buddha, whether they were suitable vessels or not, I was fearful, spoke evil words, and inflicted beatings.' Others said that they had seized the robes and bowls of the Buddha's disciples, cutting off their provisions. Others said that they had forced those who had left home to return to lay life, unreasonably exploiting them. Others said that they had subjected the Buddha's disciples, whether they were suitable vessels or not, guilty or innocent, to shackles and imprisonment. These karmic obstacles would cause them to fall into evil realms for many kalpas (eons), suffering various hardships that were difficult to endure.' They even reported: 'World Honored One, I now repent of all these karmic obstacles and dare not create them again. May the World Honored One accept us with compassion and deliver us from the vast retribution of our sins.' The Sutra on Hindrances to Leaving Home also says this: If a person possesses the four great relinquishments, wherever they are

生處獲如是難。謂生盲愚啞。或旃陀羅樂多譭謗無諸妙樂。常為奴僕。或作女人扇茶半擇迦等。駝驢豬狗及毒蛇報。何等為四。此大舍者。為過去諸佛作增上力。令諸眾生髮出離心。出家心。聖道心。為作障礙。是名第一。複次樂貪財賄及貪子息。不信業報。謂言于眾富樂自在。男女妻妾有出家者。為作留難。是名第二。餘二種者誹謗正法。及害沙門婆羅門等。

論曰。十不善業道是難。有極苦報。見正法念處經說。彼中殺生罪報。今當略說云。地獄中。複次有鳥。名火頂行。火中不燒。見地獄人極生歡喜。先破其頭。次飲其血。複次有鳥名髑髏行。嘴火焰然食腦脂髓。複次有鳥。名曰食舌。食罪人舌食已復生。過前柔軟如蓮華葉。如是義者隨想所生。復有諸鳥。或名拔齒。名執咽喉。名曰食毛。名曰食肺。名食生藏。名食背骨。名食隱密。諸骨節間破已飲髓。次復有鳥。名曰針孔。嘴利如針。唯飲其血。復有諸鳥。名骨中住。名曰拔爪。名食筋脈。名曰拔髮。唯食髮根。如是阿鼻大地獄中三千由旬名惡夜叉飛鳥住處。于百千歲食已復生。受大苦惱。彼經復說。一切苦網周遍圍繞。復有地獄。名墮險岸。疾趣彼處希望歸救周匝行時。十一火聚獨無伴侶。唯有冤報業繩所縛遍常隨逐。謂令趣入諸大地獄。複次趣入

【現代漢語翻譯】現代漢語譯本：獲得這樣的困境，是指生為盲人、愚笨、瘖啞，或是旃陀羅（賤民）喜愛譭謗，沒有各種美妙的快樂，經常為奴僕，或是作為女人、扇茶（閹人）、半擇迦（半陰陽人）等，以及轉生為駝、驢、豬、狗和毒蛇的報應。哪四種呢？這種大舍（指有能力佈施的人），為過去的諸佛作增上緣，令諸眾生髮出離心、出家心、聖道心，卻為他們設定障礙，這是第一種。其次，喜歡貪戀財物和貪戀子息，不相信業報，說對於大眾的富樂自在，男女妻妾想要出家的人，為他們設定阻礙，這是第二種。其餘兩種是誹謗正法，以及加害沙門（出家僧侶）、婆羅門（祭司）等。

論曰：十不善業道是困境，有極大的痛苦報應。見《正法念處經》所說。其中殺生的罪報，現在簡略地說一下。在地獄中，又有鳥，名叫火頂行，在火中不被燒燬，見到地獄中的人非常歡喜，先打破他們的頭，然後飲他們的血。又有鳥名叫髑髏行，嘴裡火焰燃燒，吃腦髓。又有鳥，名叫食舌，吃罪人的舌頭，吃完后舌頭又復生，比以前更柔軟，像蓮花葉一樣。像這樣的意義是隨想而生。又有各種鳥，有的名叫拔齒，名叫執咽喉，名叫食毛，名叫食肺，名叫食生藏，名叫食背骨，名叫食隱密，在各個骨節間打破后飲髓。其次又有鳥，名叫針孔，嘴像針一樣鋒利，只飲他們的血。又有各種鳥，名叫骨中住，名叫拔爪，名叫食筋脈，名叫拔髮，只吃髮根。像這樣的阿鼻大地獄中，三千由旬的地方，名叫惡夜叉飛鳥住處，在百千年中吃完后又復生，遭受巨大的苦惱。那部經又說，一切痛苦之網周遍圍繞。又有地獄，名叫墮險岸，快速地前往那個地方，希望得到歸救，在四周行走時，有十一堆火焰，獨自沒有伴侶，只有冤報的業繩所束縛，遍常隨逐，令他們前往各種大地獄。其次前往

【English Translation】 English version: Obtaining such difficulties refers to being born blind, foolish, or mute; or as a Candala (outcaste) who delights in slander, lacking all delightful pleasures, constantly being a servant, or as a woman, shandha (eunuch), pan-dhaka (hermaphrodite), etc., and the retribution of being reborn as camels, donkeys, pigs, dogs, and poisonous snakes. What are the four? This great giver (referring to someone capable of giving alms), as an augmenting condition for the Buddhas of the past, causes sentient beings to generate renunciation mind, monastic mind, and the mind for the holy path, but creates obstacles for them. This is the first. Secondly, delighting in greed for wealth and greed for offspring, not believing in karmic retribution, saying that for the wealth and freedom of the masses, if sons, daughters, wives, and concubines want to renounce the world, creating obstacles for them. This is the second. The remaining two are slandering the true Dharma and harming shramanas (monastic practitioners), brahmanas (priests), etc.

The Treatise says: The ten non-virtuous karmic paths are difficulties, having extremely painful retributions. As stated in the Saddharma-smṛtyupasthāna Sūtra (Sutra on the Establishment of Mindfulness of the True Dharma). Among them, the karmic retribution for killing will now be briefly described. In hell, there are also birds called Fire-Crest Walkers, which are not burned in the fire. Seeing the people in hell, they are extremely happy, first breaking their heads, then drinking their blood. There are also birds called Skull Walkers, with flames burning in their mouths, eating brain marrow. There are also birds called Tongue Eaters, eating the tongues of sinners. After eating, the tongues are reborn, even softer than before, like lotus leaves. Such meanings arise from thought. There are also various birds, some called Tooth Extractors, some called Throat Holders, some called Hair Eaters, some called Lung Eaters, some called Raw Organ Eaters, some called Back Bone Eaters, some called Hidden Part Eaters, breaking them between the joints and drinking the marrow. Next, there are also birds called Needle Holes, with mouths as sharp as needles, only drinking their blood. There are also various birds called Bone Dwellers, called Claw Extractors, called Tendon Eaters, called Hair Pullers, only eating hair roots. In such an Avici Great Hell, a place of three thousand yojanas (a unit of distance) is called the dwelling place of evil yakshas (a type of spirit) and flying birds. For hundreds of thousands of years, after eating, they are reborn again, suffering great torment. That sutra also says that the net of all suffering completely surrounds them. There is also a hell called Falling Dangerous Shore, quickly going to that place, hoping to return for rescue, walking around, there are eleven piles of fire, alone without companions, only bound by the karmic ropes of vengeance, constantly following, causing them to go to various great hells. Next, going to

墮險岸處。彼下足時熾然銷爛。舉足復生。過前柔軟以柔軟故受極痛苦。如是惶怖。頭目手足一切肢分。悉皆銷爛。而說是處世所希有。名墮險岸。復說墮處。業風所飄高三千逾繕那量。后墮地已。雕鷲鴟梟競分食之乃至業風舉已還墮。經百千歲受如是苦。彼經復說。次有墮處。名曰旋輪。有千輻輪世所希有。熾然猛利。正使金剛不能沮壞。是輪于身速疾旋轉。乃至緣諸身份悉皆燒然。舉足行處為釘所刺。如是趣入蠰酤吒山。有蠰酤吒蟲食彼罪人。食已復生過前柔軟。以柔軟故受極痛苦。生已復食。食已復生。於是身肉過前希有。由彼快意。造殺生者得如是果。

論曰。不與取報。我今當說如是惡作業行。于地獄中有大資具。如旋火輪。乾闥婆城鹿愛相似。由癡惡業。見有珠寶衣服財物種類若干。以癡業故。于熾焰中奔捉彼物。自業所造琰魔羅卒。執利刀釰詣鐵網中劈割燒然一切肢分。唯有骨在。由無始來不捨財利。受斯苦報。

論曰。造欲邪行。我今當說。造斯罪者。於前苦處暫得脫已。惡業旋增過大火聚。復墮他處。名惡邪見。由業所造見有女人。如先所睹。彼既見已。無始時來貪火發生。即便奔趣彼女人者。自業所造皆鐵所成。為彼執已嚙其唇吻食其身份。乃至無有如芥子許。食已復生。生已復食

。彼人如是貪火所燒。受極痛苦難堪難忍。如是慾火所燒。于彼女人不念苦惱。彼女人者皆鐵所成。堅若金剛。身火洞然。執彼罪人如摧沙繭。一切身份熾然散滅。散已復生過於前說。略彼偈云。女為罪根本。能壞諸財利。若人樂女色。云何獲妙樂。乃至。此世及他世。女失第一失。遠離女色者。身獲安隱樂。

論曰。妄語業今當說。有大力琰魔羅卒。執彼罪人以刀劈口鈐出其舌。此妄語報。惡業力故。舌廣五百逾繕那量。舌相出時。琰魔羅卒即共敷置熱鐵地上。自業所造百千鐵犁。犁頭焰然世所希有。極大力牛周遍往來。而耕其舌涎血流溢。耕已復入。以要言之。復出其舌。過前柔軟。如天舌相。吐聲號哭。受大苦惱。經無量百千歲難堪難忍。彼地獄人。舌暫入口極生惶怖。是惡相狀處處馳走。墮猛火聚而或焦爛。於是苦惱希望歸救。復有琰魔羅卒。手執刀棒世所希有。麾斫罪人。從頭至足如微塵許。

論曰。兩舌報如妄語說。舌出三百逾繕那彼琰魔羅卒。持熾焰刀斷取其舌。狐狼野干隨處食之。受極痛苦吐聲號哭。斷已復生過於前說。

論曰。惡口報今當說。琰魔羅卒執彼罪人。以刀劈口斷取其舌。由彼飢渴求索飲食。令自食舌及飲自血。惡業力故。斷已復生。踠轉于地吐聲號哭。目精旋動受

【現代漢語翻譯】現代漢語譯本：那個人被這樣的貪慾之火焚燒，承受著極其痛苦，難以忍受。即使被這樣焚燒，他也不會想到痛苦。那些女人都是鐵鑄成的，堅硬如金剛，身體燃燒著火焰，抓住那些罪人就像碾碎沙袋一樣。他們全身被燒得粉碎，粉碎后又重新產生，比之前更加痛苦。簡而言之，那首偈頌說：『女人是罪惡的根源，能破壞一切財富和利益。如果有人貪戀女色，怎麼能獲得美妙的快樂？』乃至，『今生和來世，失去女人是最大的損失。遠離女色的人，身心才能獲得安寧和快樂。』

論曰：現在要說妄語的業報。有大力氣的琰魔羅（Yama，地獄之主）的卒（使者），抓住那些罪人，用刀劈開他們的嘴，鉗出他們的舌頭。這是妄語的報應。由於惡業的力量，舌頭變得寬廣，達到五百逾繕那（Yojana，古印度長度單位）的長度。當舌頭伸出來時，琰魔羅的卒立即將它鋪在熾熱的鐵地上。由罪人自己的業力所造的成百上千的鐵犁，犁頭燃燒著火焰，世間罕見。極其強壯的牛在上面來回耕犁，口水和鮮血四處流淌。耕犁完畢后，舌頭又縮回去。總而言之，舌頭再次伸出來，比之前更加柔軟，就像天人的舌頭一樣。罪人發出聲音號哭，承受著巨大的痛苦，經歷無數百千年的時間，難以忍受。那些地獄中的人，舌頭稍微進入口中，就感到極其恐懼。他們以醜惡的形象到處奔跑，掉入猛烈的火堆中，被燒焦腐爛。在這樣的苦惱中，他們希望得到救助。又有琰魔羅的卒，手持刀棒，世間罕見，揮舞著砍殺罪人，從頭到腳，將他們砍成微塵一樣。

論曰：兩舌的報應和妄語相似。舌頭伸出三百逾繕那，那些琰魔羅的卒，拿著燃燒著火焰的刀，砍斷他們的舌頭。狐貍、狼和野干（一種野獸）在各處吞食他們的舌頭。罪人承受著極大的痛苦，發出聲音號哭。舌頭被砍斷後又重新產生，比之前更加痛苦。

論曰：現在要說惡口的報應。琰魔羅的卒抓住那些罪人，用刀劈開他們的嘴，砍斷他們的舌頭。由於他們飢渴難耐，尋求飲食，就讓他們自己吃自己的舌頭，喝自己的血。由於惡業的力量，舌頭被砍斷後又重新產生。罪人在地上翻滾，發出聲音號哭，眼睛不停地轉動，承受著極大的痛苦。

【English Translation】 English version: That person, burned by such a fire of greed, endures extreme pain, unbearable and intolerable. Even when burned in this way, he does not think of the suffering. Those women are all made of iron, as hard as diamond, their bodies ablaze with fire, seizing those sinners as if crushing a sack of sand. Their entire bodies are burned to ashes, and after being scattered, they are reborn, even more painful than before. In short, that verse says: 'Woman is the root of sin, capable of destroying all wealth and benefit. If a person is attached to the pleasures of women, how can he obtain wonderful joy?' And further, 'In this life and the next, losing women is the greatest loss. Those who stay away from women, their bodies attain peace and happiness.'

Treatise says: Now we will speak of the karmic retribution for false speech. There are powerful Yamarala (Yama, Lord of Hell) emissaries who seize those sinners, split open their mouths with knives, and use tongs to pull out their tongues. This is the retribution for false speech. Due to the power of evil karma, the tongue becomes wide, reaching a length of five hundred yojanas (Yojana, an ancient Indian unit of length). When the tongue is extended, the Yamarala emissaries immediately spread it out on the scorching hot iron ground. Hundreds and thousands of iron plows, created by the sinners' own karma, with plowshares burning with flames, rare in the world, are used. Extremely strong oxen go back and forth, plowing the tongue, with saliva and blood flowing everywhere. After the plowing is finished, the tongue retracts. In short, the tongue extends again, even softer than before, like the tongue of a deva (god). The sinners cry out in agony, enduring immense suffering, for countless hundreds of thousands of years, unbearable and intolerable. Those people in hell, when their tongues briefly enter their mouths, feel extreme terror. They run around everywhere in hideous forms, falling into fierce fires, being burned and rotting. In such distress, they hope for salvation. There are also Yamarala emissaries, holding knives and clubs, rare in the world, wielding them to chop the sinners, from head to toe, into particles as fine as dust.

Treatise says: The retribution for divisive speech is similar to that for false speech. The tongue extends three hundred yojanas, and those Yamarala emissaries, holding flaming knives, cut off their tongues. Foxes, wolves, and jackals devour their tongues everywhere. The sinners endure extreme pain, crying out in agony. After the tongue is cut off, it is reborn, even more painful than before.

Treatise says: Now we will speak of the retribution for harsh speech. The Yamarala emissaries seize those sinners, split open their mouths with knives, and cut off their tongues. Because they are hungry and thirsty, seeking food and drink, they are made to eat their own tongues and drink their own blood. Due to the power of evil karma, the tongue is cut off and reborn. The sinners writhe on the ground, crying out in agony, their eyes constantly rolling, enduring extreme pain.

極痛苦。琰魔羅卒訶責教誡。由自所作誰復代汝。說伽他曰。舌放類堅弓。利言毒火箭。若人惡口說。來斯見大報。

論曰。綺語報今當說。琰魔羅卒以刀劈口。灌赤洋銅涌沸熾然。先燒其舌。次燒咽喉。次燒其心。次燒其腸。次燒熟藏。燒熟藏已。從下而出。琰魔羅卒說伽陀曰。前後非聯屬。無義不相應。汝非聯屬說。彼果來此受。常不誦佛經。不樂真實語。彼既非是舌。何異於肉臠。

論曰。慳貪報今當說。彼地獄人自業所造。望見地邑滿中珍寶他人守護。彼地獄人由無始來癡惡業故。謂言已有貪不善業樂行多作。于地獄果起顛倒見。如是見已。為多貪取。手執利刀世所希有。疾趣彼物。餘地獄人亦執利刀迭相戰掠。乃至食啖。身肉俱盡無有如芥子許唯有骨在吐聲號哭。略彼偈云。見他人富足。思惟悕我得。是貪生毒果。而今來此處。

論曰。瞋恚果今當說以瞋業故。師子蛇虎住其人前。生大怖畏處處馳走。不善業故何能得脫。為彼執已先食其頭。乃至兩腋。蛇吐牙毒競螫啖之。虎食其背火燒兩足琰魔羅卒遠刺射之。如是廣大。

論曰。邪見有無量果。少略而說。謂地獄中雨鋒利劍。及金剛雹雨諸石等。斬截破壞。復有十一火聚。謂飢渴火從口中出。周匝焚燒。

論曰。此諸欲本

【現代漢語翻譯】現代漢語譯本極痛苦。琰魔羅卒（Yama's minions，閻魔王的獄卒）訶責教誡：『這是你自己做的，誰能代替你受苦？』並說伽陀（gatha，偈頌）道：『你的舌頭像堅硬的弓，說出的話語如同有毒的火箭。如果有人惡語傷人，來世必將遭受巨大的報應。』

論曰：現在要說綺語的報應。琰魔羅卒用刀劈開罪人的嘴，灌入滾燙的赤色銅汁，銅汁熾熱沸騰，先燒他的舌頭，再燒他的咽喉，然後燒他的心，接著燒他的腸子，最後燒他的內臟。內臟燒盡后，銅汁從下身流出。琰魔羅卒說伽陀道：『前後語句沒有關聯，沒有意義也不合邏輯。你說了這些沒有關聯的話，所以要在這裡承受這樣的果報。你平時不誦讀佛經，也不喜歡說真實的話。這樣的舌頭，和一塊肉有什麼區別？』

論曰：現在要說慳貪的報應。那些地獄中的人，因為自己的業力，看到一座城市，裡面滿是珍寶，由其他人守護著。這些地獄中的人，由於無始以來的愚癡和惡業，認為自己已經有了貪婪的不善業，並且樂於去做。對於地獄的果報，產生了顛倒的見解。這樣想了之後，爲了貪婪地獲取珍寶，他們手持鋒利的刀，世間罕見，快速地衝向那些財物。其他的地獄之人也拿著利刀，互相爭鬥搶奪，甚至互相吞食。身上的肉全部被吃光，連芥子那麼大的一點都不剩，只剩下骨頭，發出哀嚎哭泣的聲音。簡略的偈頌說：『看到別人富足，就想著希望自己也能得到。這種貪婪會產生劇毒的果報，所以現在才會來到這裡。』

論曰：現在要說瞋恚的果報。因為瞋恚的業力，獅子、蛇、老虎出現在那些人面前，讓他們極度恐懼，四處奔逃。但是因為不善的業力，怎麼可能逃脫呢？他們被抓住后，先被吃掉頭，然後是兩腋。蛇吐出毒牙，爭相咬噬他們。老虎吃掉他們的背部，火焰焚燒他們的雙腳，琰魔羅卒從遠處用箭刺射他們。這樣的痛苦是極其廣大的。

論曰：邪見有無量的果報，這裡稍微簡略地說一下。地獄中會下起鋒利的劍雨，以及金剛冰雹，還有各種石頭，將罪人斬斷破壞。還有十一堆火焰，比如飢渴之火從口中冒出，從四面八方焚燒罪人。

論曰：這些都是慾望的根本。

【English Translation】 English version Extreme suffering. Yama's minions (琰魔羅卒, Yama's minions) rebuke and admonish: 'This is what you did yourself, who can suffer for you?' And recite a gatha (伽陀, verse): 'The tongue is like a strong bow, and the words spoken are like poisonous rockets. If a person speaks evil words, they will receive great retribution in the next life.'

Treatise: Now I will speak of the retribution for frivolous speech. Yama's minions split open the sinner's mouth with a knife and pour in boiling red-hot copper liquid. The copper liquid is hot and boiling, first burning his tongue, then burning his throat, then burning his heart, then burning his intestines, and finally burning his internal organs. After the internal organs are burned, the copper liquid flows out from the lower body. Yama's minions recite a gatha: 'The sentences are not connected before and after, meaningless and illogical. You spoke these unconnected words, so you must bear this fruit here. You usually do not recite Buddhist scriptures, nor do you like to speak the truth. What is the difference between such a tongue and a piece of meat?'

Treatise: Now I will speak of the retribution for stinginess and greed. Those people in hell, because of their own karma, see a city full of treasures, guarded by others. These people in hell, due to their ignorance and evil karma from beginningless time, think that they already have greedy and unwholesome karma, and are happy to do it. They have a reversed view of the consequences of hell. After thinking this way, in order to greedily obtain the treasures, they hold sharp knives, which are rare in the world, and rush towards those things quickly. Other hell beings also hold sharp knives and fight and plunder each other, even devouring each other. All the flesh on their bodies is eaten, not even a mustard seed is left, only bones remain, and they make mournful cries. A brief verse says: 'Seeing others rich, they think of hoping to get it themselves. This greed will produce poisonous fruits, so now they come here.'

Treatise: Now I will speak of the retribution for anger. Because of the karma of anger, lions, snakes, and tigers appear in front of those people, causing them extreme fear, and they run around everywhere. But because of unwholesome karma, how can they escape? After they are caught, their heads are eaten first, then their armpits. Snakes spit out venomous fangs and bite them. Tigers eat their backs, flames burn their feet, and Yama's minions shoot them with arrows from afar. Such suffering is extremely vast.

Treatise: Wrong views have countless retributions, which will be briefly described here. In hell, there will be sharp rain of swords, as well as vajra hailstones, and various stones, which will cut and destroy sinners. There are also eleven piles of fire, such as the fire of hunger and thirst coming out of the mouth, burning sinners from all directions.

Treatise: These are the roots of desire.

是難。應如是悔。又如經說。有大地獄。名曰大甕。何業眾生墮于彼處。謂若實非沙門自稱沙門。或聞女人歌舞莊嚴具聲。深心作意略無省解。由聞歌舞戲笑故。漏失不凈。以要言之。墮彼地獄雨熱鐵丸。一切肢分碎為微塵。復雨火湯如是燒煮。複次憶念往昔欲邪行者。說有地獄。名缽訥摩。謂由憶念夢中欲事。墮是地獄火鑊煎煮。琰魔羅卒持大鐵叉而撞刺之。如彼廣說。複次然修梵行迴向愿生天女眾中。說墮地獄。名大缽訥摩。是處有岸。名曰咸河。泛涌燒然。如镕金汁。令身銷爛。發毛如草。肉滓為泥。聚骨如石。腸為魚等。於此地獄經無量時。複次邪欲。謂二男子毀壞正行有無量相。如彼經說。如是毀正行者。于彼咸河見妙童稚出沒其中。由昔惡業生極愛樂。入彼河已。即為憂苦之所纏逼。複次邪欲說極惡報。謂于傍生起大性罪。彼地獄中有牛鹿等。熱鐵所成極不善相。于畜生道欲心附近。滿腹熾焰為彼燒煮。經百千歲。乃至廣說。複次邪欲。強逼凈戒比丘尼等。毀壞正行墮大地獄。廣如彼說。複次邪行非道行欲。自欲熾盛侵暴他屬。或由近住。或稱師教。毀壞正行墮大地獄。無量極苦過於前說。七種合集經說。如是婆羅門於一類同梵行者云。我知彼與是里舍二根和合。或彼里舍觀矚境界。去來住立而起愛著。

此說婆羅門梵行合集非離和合法。然修梵行而不清凈。如是里舍。或共戲笑。若意樂著。說此梵行而不清凈。如是里舍。愛樂承事。有莊嚴具歌舞等聲。來兩壁間而起樂著。是名和合。如是五欲樂中於他觀察而生愛著。迴向梵行愿生天處。是名合集非離和合法。

論曰。若思念如是趣欲境界是難。訶欲經云。佛言。比丘。應怖此道斷彼欲心。起極怖懼如彼𦿒棘。此二種道是極險惡。彼不善人之所親近於如是道。為諸正士之所遠離。汝勿如是思惟少分著欲。世尊說此多苦多難及多罪垢。譏毀凌蔑。佛言。比丘。又此欲者如病癰疽中含毒穢。如財利鉤。為諸罪本。欲如夢寐。是虛妄法。是死。是空。是無常。是過失。云何愚夫於此樂著。乃至如鹿縛圍。如魚縛網。如蛾縛焰。如猴縛糞。如婆羅門縛諸戒線。其欲如是。又總略云。尋求欲者。譬若群獸行長夜中赴師子口。不知限量。牛死虎口不知限量。乃至蝦蟆赴百蛇口。不知限量。又長夜中窺近欲事如行賊道執縛斷首。不知限量。強侵他屬攻伐聚落殺害人民。乃至籠系執縛斷首。不知限量。受極艱苦涌血漫流。如四大海其水尚少。以要言之。況此身者而多譏毀。筋骨纏聚皮肉裹絡。毛孔諸蟲眾多咂食。如大癰疽穢惡充滿。又此身者種種病惱。謂眼病耳病乃至痔漏瘡癬

【現代漢語翻譯】現代漢語譯本：這種婆羅門（Brahmin，印度教祭司）的梵行（Brahmacharya，禁慾修行）合集並非遠離和合法。如果修行梵行而不清凈，就像里舍（Risya，一種草屋），或者一起嬉戲歡笑，如果心意執著於此，說明這種梵行不清凈，就像里舍一樣。如果喜愛承事，有裝飾品、歌舞等聲音，從兩壁之間傳來而產生執著，這叫做和合。像這樣，在五欲（Pancha Kama，色、聲、香、味、觸）的快樂中，觀察他人而產生愛戀執著，迴向梵行，希望往生天界，這叫做合集，並非遠離和合法。

論曰：如果思念像這樣趨向慾望的境界是困難的。《訶欲經》說：佛說：『比丘（Bhikkhu，佛教僧侶），應該畏懼這條道路，斷除對慾望的心念，生起極大的恐懼，就像畏懼𦿒棘（一種帶刺的植物）一樣。這兩種道路極其危險，是不善之人親近的，是正直之士遠離的。你們不要這樣稍微思念就執著于慾望。』世尊說慾望是多苦、多難、多罪惡的，應該譏諷、譭謗、輕蔑它。佛說：『比丘，這慾望就像充滿毒素污穢的病癰疽，像財利的誘餌，是各種罪惡的根源。慾望就像夢境，是虛妄的，是死亡，是空虛，是無常，是過失。愚蠢的人怎麼會對此產生快樂執著呢？』乃至像鹿被繩索束縛，像魚被漁網束縛，像飛蛾撲向火焰，像猴子抓住糞便，像婆羅門被各種戒律的線束縛，慾望就是這樣。又總括地說，尋求慾望的人，就像一群野獸在漫長的黑夜中走向獅子的口中，不知道死亡。牛死在老虎口中也不知道死亡。乃至蛤蟆走向百蛇的口中，不知道死亡。又在漫長的黑夜中窺視接近慾望的事情，就像行走在盜賊的道路上，被抓住捆綁砍頭，不知道死亡。強行侵犯他人所屬，攻打村落，殺害人民，乃至被關在籠子里，被抓住捆綁砍頭，不知道死亡。承受極大的艱苦，涌出的血液漫流，像四大海的水一樣還嫌少。總而言之，更何況這個身體，有諸多可以譏諷譭謗之處，筋骨纏繞聚集，皮肉包裹，毛孔里的各種蟲子眾多地咂食，像巨大的癰疽一樣充滿污穢。而且這個身體有各種各樣的疾病困擾，比如眼病、耳病，乃至痔瘡、癬疥。

【English Translation】 English version: This collection of Brahmachariya (Brahmacharya, practice of celibacy) for Brahmanas (Brahmin, a member of the highest Hindu caste) is not a union that is separate from the law of harmony. If one practices Brahmachariya without purity, it is like Risya (Risya, a type of hut). Or, if one engages in playful laughter, and if the mind is attached to it, it indicates that this Brahmachariya is not pure, just like Risya. If one delights in serving, and there are sounds of ornaments, singing, and dancing coming from between the two walls, and attachment arises, this is called union. In this way, in the pleasures of the five desires (Pancha Kama, the five objects of sense: form, sound, smell, taste, and touch), observing others and giving rise to love and attachment, dedicating it to Brahmachariya, hoping to be reborn in the heavens, this is called a collection, not a separation from the law of harmony.

Treatise says: If contemplating such a realm of desire is difficult. The Sutra on Reproaching Desire says: The Buddha said: 'Bhikkhus (Bhikkhu, Buddhist monk), you should fear this path, cut off the thought of desire, and generate great fear, like fearing a thorny plant. These two paths are extremely dangerous, approached by the unwholesome, and avoided by the righteous. You should not think in this way, even slightly, and become attached to desire.' The World Honored One said that desire is full of suffering, difficulty, and sin, and should be ridiculed, slandered, and despised. The Buddha said: 'Bhikkhus, this desire is like a diseased boil filled with poisonous filth, like a hook of wealth, the root of all sins. Desire is like a dream, it is false, it is death, it is empty, it is impermanent, it is a fault. How can foolish people find pleasure and attachment in this?' Even like a deer bound by ropes, like a fish bound by nets, like a moth drawn to a flame, like a monkey grasping dung, like a Brahmana bound by the threads of various precepts, desire is like this. And in summary, those who seek desire are like a herd of beasts walking into the mouth of a lion in the long night, unaware of death. A cow dies in the mouth of a tiger, unaware of death. Even a toad goes into the mouth of a hundred snakes, unaware of death. And in the long night, peeking at things close to desire is like walking on the path of thieves, being caught, bound, and beheaded, unaware of death. Forcibly invading what belongs to others, attacking villages, killing people, even being caged, caught, bound, and beheaded, unaware of death. Enduring extreme hardship, the gushing blood flows like the water of the four great oceans, yet it is still not enough. In short, how much more so this body, which has many things to be ridiculed and slandered, with sinews and bones intertwined and gathered, skin and flesh wrapped around it, and numerous insects in the pores sucking and eating, like a huge boil filled with filth. Moreover, this body is troubled by various diseases, such as eye diseases, ear diseases, and even hemorrhoids and scabies.

。彼經復說。又此身者是苦是惱。為老所逼𤼣躄背傴。無強無力發白面皺。諸根過熟行苦傾敗。如是衰舊速朽之法。乃至於如是身臭惡毀厭。不可親附。以要言之。佛言。比丘。云何于欲有是貪愛。纏綿悶絕耽著追求。若我滅后正法欲沒。汝等於欲慎勿親近。當墮彼趣何待老死授我教誨佛言。止止。比丘。當斷欲心。謂若非時求欲。未若依時求法。又最上授所問經云。應知遠離彼欲邪行。于自妻屬而生喜足。於他眷愛不樂觀視。止息是意唯一苦惱。忍伏此欲相應作意。若起欲尋隨觀不凈。親近欲者應知于染意中得自在故。常離繫縛。勿起貪著。于無常身作不凈想。如是念住如我所作。起正分別勿嗜于欲。何況惡露不堪表示。彼經復說。菩薩于已眷屬當起三想。何等為三。謂暫同戲樂不共他世。唯同飲食然于業報不共領納。唯同快樂不共苦惱。乃至此復三種。謂破戒想。破定想。破慧想。復有三種。謂賊想。冤想。地獄卒想。

大乘集菩薩學論卷第五大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第六

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉　詔譯空品第四之三

亦如月上童女所問經云。爾時月上童女見諸人等欲來親近。

【現代漢語翻譯】現代漢語譯本：該經中又說：『這個身體是痛苦和煩惱的根源，被衰老所逼迫，步履蹣跚，彎腰駝背，沒有力氣，頭髮變白，面容憔悴。各種器官功能衰退，行為充滿痛苦，走向衰敗。像這樣衰老陳舊、迅速朽壞的身體，乃至如此臭惡、令人厭惡，不可親近。』總而言之，佛說：『比丘，你們怎麼會對慾望有如此貪愛，被它纏繞、迷惑、沉溺、追求呢？如果我滅度后正法將要衰落，你們對比丘尼的慾望千萬不要親近，將會墮入惡趣，何必等到年老死亡才接受我的教誨呢？』佛說：『停止吧，比丘，應當斷除慾望之心。寧可不合時宜地尋求慾望，也不要不按時尋求佛法。』又《最上授所問經》中說：『應當知道要遠離那些不正當的性行為，對於自己的妻子感到滿足，不以貪戀的目光看待其他人的伴侶。止息這種念頭，唯一要苦惱的是忍受和降伏這種慾望，並相應地進行觀想。如果生起慾望的念頭，就隨之觀想不凈之物。親近慾望的人，應當知道因為在染污的意念中獲得自在，所以常常遠離束縛，不要生起貪戀執著。對於無常的身體，要作不凈觀想。像這樣安住正念，就像我所做的那樣，生起正確的分別，不要貪圖慾望，更何況是充滿污穢、不堪示人的東西。』該經中又說：『菩薩對於自己的眷屬應當生起三種想法。是哪三種呢？一是隻共同享受暫時的娛樂，不共同前往來世；二是隻共同飲食，但在業報上不共同承受；三是隻共同享受快樂，不共同承受痛苦。』乃至還有三種想法：一是破戒想，二是破定想，三是破慧想。還有三種想法：一是賊想，二是冤家想，三是地獄卒想。

【English Translation】 English version: The scripture further states: 'This body is suffering and affliction, oppressed by old age, hobbling, hunchbacked, without strength, with white hair and wrinkled face. The various faculties are overripe, actions are filled with suffering, and it is heading towards decay. Such an aging, decaying, and rapidly deteriorating body, even to the point of being so foul and repulsive, is not to be approached.' In short, the Buddha said: 'Bhikkhus (monks), how can you have such craving for desires, being entangled, infatuated, addicted, and pursuing them? If the True Dharma is about to decline after my Parinirvana (death), you must not approach desires, especially towards bhikkhunis (nuns), lest you fall into evil realms. Why wait until old age and death to receive my teachings?' The Buddha said: 'Stop, bhikkhus, you should cut off the mind of desire. It is better to seek desires out of season than not to seek the Dharma in season.' Furthermore, the Sarvottamadattta-pariprccha Sutra (The Sutra of Questions Asked by Sarvottamadatta) states: 'It should be known to stay away from those improper sexual conducts, to be content with one's own wife, and not to look upon the spouses of others with lustful eyes. Cease this thought, the only suffering is to endure and subdue this desire, and contemplate accordingly. If a thought of desire arises, then contemplate impurity. Those who are close to desires should know that because they are free in defiled thoughts, they are often far from bondage, and do not give rise to craving and attachment. Towards the impermanent body, contemplate impurity. Abide in mindfulness in this way, just as I have done, give rise to correct discernment, and do not crave desires, let alone things that are filled with filth and cannot be shown.' The scripture further states: 'A Bodhisattva (enlightenment being) should give rise to three thoughts towards their own family members. What are the three? First, to only share temporary pleasures, not to go together to future lives; second, to only share food and drink, but not to jointly bear the karmic consequences; third, to only share happiness, but not to jointly bear suffering.' Furthermore, there are three thoughts: first, the thought of breaking precepts; second, the thought of breaking samadhi (meditative concentration); third, the thought of breaking prajna (wisdom). There are also three thoughts: first, the thought of a thief; second, the thought of an enemy; third, the thought of a hell guardian.

即時住虛空中高一多羅樹。為諸人等說伽陀曰。汝當觀我身。晃耀真金色。非因染欲心。感斯清凈質。欲生於境界。如火坑焰然。忍欲調六根。凈修諸梵行。設見他婦女。皆生母妹想。后獲端正身。他人常喜見。我諸毛孔中。妙香遍城郭。不從貪染心。薰脩斯善果。貪心本不生。無慾何生欲。牟尼現證明。如實不虛誑。汝昔或我父。我或為汝母。迭為父母身。情何生染欲。我或嘗害汝。他復害我來。怨朋互殺仇。情何生染欲。端正非貪得。貪非生善趣。貪非出離因。是故皆棄捨。又此貪慾因。速墮三惡道。夜叉毗舍阇。及阿修羅眾。鳩盤茶鬼等。皆由貪慾故。或聾盲瘖啞。跰攣醜陋身。世間諸過患。皆由貪慾行。或得轉輪王。及帝釋天主。梵王大自在。廣因修梵行。若象馬牛虎。駝驢豬狗等。性本瞢親疏。而常希染欲。剎利及王臣。或信士長者。豐饒富樂門。廣因修梵行。若枷鎖系閉。水火諸苦難。或挑目截耳。及斷于手足。乃至為奴僕。此由貪慾故。又曰子王所問經訶欲義偈云。說是著欲者。如蠅見瘡血。亦如豬犬等。奔臭肉不凈。無知樂女人。奔馳亦如是。愚童不明瞭。舌𦧇于穢惡。如癡樂女人。具足諸黑闇。現住魔境界。死當墮惡道。又若廁中蟲。著味生樂想。猶如畫𦳊瓶莊嚴觀外相。亦如風橐中。滿盛諸穢惡

【現代漢語翻譯】現代漢語譯本：即時，（天神）住在虛空中，高如多羅樹（一種高大的棕櫚樹）。爲了這些人，（天神）說了以下偈頌：『你們應當觀察我的身體，閃耀著真正的金色。這不是因為染污的慾望心，才感得這種清凈的品質。慾望產生於外在境界，就像火坑中的火焰一樣熾熱。要忍耐慾望，調伏六根（眼、耳、鼻、舌、身、意），清凈地修習各種梵行（清凈的行為）。即使見到其他婦女，都應當生起如同母親、姐妹的想法。這樣以後才能獲得端正的身體，他人常常喜歡見到你。我所有的毛孔中，散發著美妙的香氣，遍佈整個城郭。這不是因為貪婪染污的心，熏修而成的這種善果。貪心本來就不應該產生，沒有慾望又怎麼會產生慾望呢？牟尼（佛陀）現在親自證明，這是真實不虛的。你過去或許是我的父親，我或許是你的母親。我們互相做過父母，又怎麼會產生染污的慾望呢？我或許曾經傷害過你，其他人又傷害過我。怨恨的朋友互相殘殺，又怎麼會產生染污的慾望呢？端正的相貌不是通過貪婪可以得到的，貪婪不能使人投生到善道。貪婪不是出離輪迴的原因，所以都應當捨棄。而且這種貪慾的原因，會迅速墮入三惡道（地獄、餓鬼、畜生）。夜叉（一種鬼神），毗舍阇（一種惡鬼），以及阿修羅眾（一種好戰的神），鳩盤茶鬼（一種食人鬼）等，都是因為貪慾的緣故。或者變成聾子、瞎子、啞巴，瘸腿、駝背、醜陋的身體。世間各種過患，都是因為貪慾的行為。或者可以得到轉輪王（統治世界的君王），以及帝釋天主（忉利天之主）的果報。梵王（色界天之主），大自在天（欲界天之主），都是因為廣泛地修習梵行。如果像大象、馬、牛、老虎，駱駝、驢、豬、狗等，天性本來就愚昧，不辨親疏，卻常常希望染污的慾望。剎帝利（國王），以及王臣，或者有信仰的士人、長者，擁有豐饒富足的家門，都是因為廣泛地修習梵行。如果被枷鎖束縛，被水火所困，遭受各種苦難，或者被挖去眼睛、砍掉耳朵，以及砍斷手腳，乃至成為奴僕，這都是因為貪慾的緣故。』還有《子王所問經》中呵斥慾望意義的偈頌說：『（那些）執著于慾望的人，就像蒼蠅看見瘡口的血一樣。也像豬狗等，奔向腐臭的肉和不潔之物。無知的人貪戀女人，奔走追逐也是這樣。愚蠢的孩童不明白，舌頭舔舐污穢之物。像癡迷的人貪戀女人一樣，具足各種黑暗。現在住在魔的境界中，死後應當墮入惡道。又像廁所中的蟲子，對其中的味道產生快樂的想法。又如畫著美麗圖案的瓶子，只是莊嚴外表。也像風箱中，裝滿了各種污穢之物。』

【English Translation】 English version: Immediately, (the celestial being) dwelt in the empty sky, as tall as a Tala tree (a tall palm tree). For the sake of these people, (the celestial being) spoke the following Gatha (verse): 'You should observe my body, shining with true golden color. It is not because of defiled desire that I have attained this pure quality. Desire arises from external realms, like the flames in a fiery pit. Endure desire, subdue the six senses (eyes, ears, nose, tongue, body, mind), and purely cultivate various Brahmacharyas (pure conduct). Even when seeing other women, you should generate thoughts of them as your mother or sisters. In this way, you can obtain a handsome body in the future, and others will always be pleased to see you. From all my pores, a wonderful fragrance emanates, pervading the entire city. It is not because of a greedy and defiled mind that I have cultivated this virtuous result. Greed should not arise in the first place; without desire, how can desire arise? Muni (Buddha) now personally testifies that this is true and not false. You may have been my father in the past, and I may have been your mother. We have been parents to each other, so how can defiled desire arise? I may have harmed you in the past, and others may have harmed me. Hateful friends kill each other, so how can defiled desire arise? A handsome appearance cannot be obtained through greed; greed cannot cause one to be reborn in a good realm. Greed is not the cause of liberation from Samsara, so it should all be abandoned. Moreover, this cause of greed will quickly lead to falling into the three evil realms (hell, hungry ghosts, animals). Yakshas (a type of spirit), Pisachas (a type of demon), and the Asura hosts (a type of warlike deity), Kumbhanda ghosts (a type of man-eating ghost), etc., are all due to greed. Or one may become deaf, blind, mute, lame, hunchbacked, or have an ugly body. All the faults in the world are due to the practice of greed. Or one may obtain the reward of a Chakravartin (world-ruling monarch), and the lord of the Devas (ruler of the Trayastrimsa Heaven). Brahma (lord of the Form Realm), Mahadeva (lord of the Desire Realm), are all due to extensively cultivating Brahmacharya.' 'If animals like elephants, horses, cows, tigers, camels, donkeys, pigs, dogs, etc., are inherently ignorant and do not distinguish between relatives and strangers, they still often desire defiled desires. Kshatriyas (kings), and royal ministers, or faithful scholars and elders, possess abundant and wealthy families, all because of extensively cultivating Brahmacharya. If one is bound by shackles, trapped by water and fire, suffers various hardships, or has their eyes gouged out, ears cut off, and hands and feet severed, or even becomes a slave, this is all due to greed.'

。謂眵洟涎唾。及便利不凈。身如臭漏囊。愚夫謂為美。舉身唯有骨。皮肉之所覆。唯生一面門。譬若大癰疽。亦如瘡孔中。種種諸蟲滿。及余不凈器。此身相亦爾。腹如犬皰等。內生藏熟藏。及頭骨肋脈。涂污諸血髓。有八萬種蟲。潛處於身內。墮癡網籠中。故愚夫不見。又於九竅中。流臭惡不凈。或若見若言。愚夫生取相。一切穢惡處。由樂不覺知。涎涕以為食。斯愚夫境界。或兩腋汗流。穢惡實可厭。樂斯訶厭事。如蠅見瘡等。于下劣法中。嗜慾斯最下。造斯惡業者。死當墮惡道。墮無間獄已。受諸大苦報。佛說諸女人。臭中極臭惡。是故於合集。破斯下劣想。又若起執著。唯愚者奔競。造斯惡業故。當獲如是果。彼經又云。如是行相苦求所須。以自活命封著不捨。乃至衣弊貧窮乞丐飲食。為諸女人之所降伏所持所魅。譬若僮僕自在役使。由於女人貪樂養育。必不能修佈施持戒及余善品。又復為諸女人惡罵要勒繫縛。由心取著悉能忍伏。或詣女人里舍。起貪很㑦審觀姿貌。由欲因緣自在而轉。佛言。大王。嗜慾愛者是不清凈。是極臭惡于。世間行尚為過失。乃至偈云。于女人合集。見作共隨喜。聞已意樂觀。彼人無出離。親近諸苦欲。說此實厭賤。由聞是法故。善說及癡說。是心奔女人。無異鼠逐貓。或聞佛所

【現代漢語翻譯】現代漢語譯本：所謂眼屎、鼻涕、口水、唾沫，以及大小便等不乾淨的東西，身體就像一個充滿臭氣的破袋子，愚蠢的人卻認為它是美好的。整個身體只有骨頭，被皮肉覆蓋著，只有一個排泄的孔道，就像一個巨大的癰疽，又像瘡孔中充滿了各種各樣的蟲子，以及其他不乾淨的東西，這個身體的真相也是如此。腹部就像犬的囊腫一樣，內部生長著生藏和熟藏，以及頭骨、肋骨、脈絡，塗滿了污濁的血液和骨髓，有八萬種蟲子潛藏在身體內部，墮落在癡迷的羅網之中，所以愚蠢的人看不見。而且從九竅中，流出臭惡不乾淨的東西，如果看見或說起這些，愚蠢的人就會產生執著。對於一切污穢醜惡的地方，因為貪圖享樂而不覺察。把鼻涕口水當作食物，這是愚蠢之人的境界。或者兩腋流出汗水，污穢醜惡實在令人厭惡，卻樂於做這些令人厭惡的事情，就像蒼蠅看見瘡一樣。在下劣的法中，貪圖享樂是最下等的，造作這種惡業的人，死後應當墮入惡道，墮入無間地獄之後，遭受各種巨大的苦報。佛說，女人是臭氣中最臭惡的。因此，對於男女的結合，應當破除這種下劣的想法。如果產生執著，只有愚蠢的人才會奔走追逐，因為造作這種惡業，應當獲得這樣的果報。那部經又說，像這樣爲了生活所需而辛苦奔波，以維持生命，卻執著不捨，甚至衣服破爛、貧窮乞討食物，被女人們降伏、控制、迷惑，就像奴僕一樣被隨意役使。由於貪圖女人的享樂和養育，必定不能修習佈施、持戒以及其他善行。又因為女人們的惡罵、要挾、束縛，由於內心執著，全部都能忍受順從。或者去女人的住所，產生貪婪，仔細觀察她們的姿容，因為慾望的緣故，被她們隨意擺佈。佛說：大王，貪圖享樂和愛慾是不清凈的，是極其臭惡的，在世間行走尚且是過失。乃至偈語說：對於男女的結合，看見、做、共同隨喜，聽見之後內心樂觀，這種人沒有出離的機會。親近各種痛苦的慾望，說這些實在令人厭惡。因為聽聞這些佛法，無論是善說還是癡說，這顆心都奔向女人，和老鼠追逐貓沒有什麼區別。或者聽聞佛所

【English Translation】 English version: So-called rheum, snivel, saliva, spittle, and the impurities of excretion and urination. The body is like a leaking bag of foul odors, yet fools consider it beautiful. The entire body is only bone, covered by skin and flesh, with only one opening for excretion, like a large ulcer, or like a wound filled with various worms, and other impure things. The truth of this body is also like this. The abdomen is like a dog's pouch, with raw and cooked organs growing inside, as well as skull, ribs, and veins, smeared with filthy blood and marrow. There are eighty thousand kinds of worms lurking within the body, fallen into a net of delusion, so fools cannot see it. Moreover, from the nine orifices, foul and impure things flow out. If they see or speak of these things, fools will develop attachments. To all filthy and disgusting places, they are unaware because of their greed for pleasure. Taking snot and saliva as food, this is the realm of fools. Or sweat flows from both armpits, foul and disgusting, truly repulsive, yet they enjoy doing these repulsive things, like flies seeing a sore. Among inferior dharmas, greed for pleasure is the lowest. Those who create such evil karma should fall into evil paths after death, and after falling into Avici Hell, they will suffer all kinds of great torments. The Buddha said that women are the foulest of the foul. Therefore, regarding the union of men and women, one should break this inferior thought. If attachment arises, only fools will run after it, because creating such evil karma, one should receive such a result. That sutra also says, 'Like this, toiling hard for the necessities of life, to sustain life, yet clinging to it and not letting go, even with tattered clothes, poverty, and begging for food, being subdued, controlled, and infatuated by women, like servants being freely employed. Because of greed for the pleasures and nurturing of women, one will certainly not be able to practice giving, upholding precepts, and other good deeds. Moreover, because of the evil scolding, threats, and restraints of women, because of inner attachment, all can be endured and obeyed. Or going to the residences of women, generating greed, carefully observing their appearances, because of the cause of desire, being manipulated by them at will.' The Buddha said, 'Great King, greed for pleasure and lust is impure, it is extremely foul, and even walking in the world is a fault.' Even the verse says, 'Regarding the union of men and women, seeing, doing, and rejoicing together, after hearing it, being optimistic in the heart, such a person has no chance of liberation. Approaching all painful desires, saying these are truly disgusting. Because of hearing these Buddhadharmas, whether it is well-spoken or foolishly spoken, this heart runs towards women, no different from a mouse chasing a cat. Or hearing the Buddha's

說。暫時得省解。后復於是貪。如喝羅羅毒。又如豬見糞。發生于愛樂。暫得須臾間。轉復生厭怖。著樂諸愚夫。遠離於佛教。親近下劣欲。死當墮惡道。樂耽湎醉欲。毀戒破凈命。造作諸罪業。死當墮惡道。若於是正法。了知諸欲境。不生放逸心。常生凈天趣。于無上菩提。此不為難得。若聞是法已。剎那獲正慧。悟出家法門。遠離諸欲事。

論曰。復說是難。寂靜決定神變經云。佛告文殊師利。設若有人于閻浮提一切有情。劫諸財寶悉壞命根。文殊師利。若善男子善女人于菩薩所斷一善心即近墮傍生趣。于所取時如同彼墮。斷善根故是罪過前阿僧祇數。所以者何。斷善根者。即是斷滅佛出世故。佛告文殊師利。又他種類于菩薩所起慳嫉時。以是因緣應知即是求三種怖。何等為三。謂墮地獄怖。及生盲怖。邊地難怖。彼經又云。若得為人語不誠實而樂誹謗。惡口憤恚嬈惱於人。后復於此身壞命終墮大地獄。生無足身受諸苦惱。宛轉五百逾繕那量。為諸小蟲咂食其肉。是蛇可畏具五千頭。由誹謗故。彼一一頭有五百舌。彼一一舌口出五百熾焰鐵犁。是語業罪。為猛火聚熾然燒煮。又若起不調柔逼惱菩薩者。是人于畜生道尚為難得。墮大地獄經百千俱胝那庾多劫。于彼死已為大毒蛇慘惡可畏。飢渴所逼造眾惡業。

【現代漢語翻譯】現代漢語譯本：佛說：『暫時得到（欲樂）也會產生厭倦。之後又會因為貪愛而重新沉溺其中，就像喝了羅羅毒藥一樣，又像豬看見糞便一樣。這種（貪愛）產生於對欲樂的喜愛。即使暫時得到片刻的快樂，很快又會轉變為厭惡和恐懼。那些沉溺於享樂的愚蠢之人，遠離佛教，親近低劣的慾望，死後將會墮入惡道。沉溺於慾望的快樂，毀壞戒律，破壞清凈的生命，造作各種罪業，死後將會墮入惡道。如果對於正法，能夠清楚地瞭解各種慾望的本質，不產生放縱的心，常常能夠往生到清凈的天界。對於無上菩提（覺悟），這並不是難以達到的。如果聽聞了這些佛法之後，剎那間獲得正見和智慧，領悟出家的法門，遠離各種慾望之事。』

論曰：再次說明這是困難的。《寂靜決定神變經》中說：佛告訴文殊師利（Manjushri，智慧的象徵）：『假設有人對閻浮提（Jambudvipa，我們所居住的世界）的一切眾生，劫奪他們的財寶，徹底摧毀他們的生命。文殊師利，如果善男子、善女人對菩薩（Bodhisattva，為救度眾生而發願成佛的人）斷絕一絲善心，就會接近墮入傍生道（畜生道）。在斷絕善心的時候，就如同已經墮入傍生道一樣。因為斷絕善根的緣故，這種罪過比之前阿僧祇（asamkhya，極大的數字）的數量還要多。為什麼呢？因為斷絕善根的人，就是斷滅了佛出世的可能性。』佛告訴文殊師利：『又有其他種類的人對菩薩產生慳吝和嫉妒之心時，因為這個因緣，應當知道他們就是在尋求三種怖畏。哪三種呢？就是墮入地獄的怖畏，以及天生盲目的怖畏，邊地（偏遠地區）受難的怖畏。』

那部經又說：『如果得到人身，卻言語不誠實，喜歡誹謗，惡語傷人，憤怒惱害他人，死後身體壞滅，最終會墮入大地獄。轉生為沒有腳的身體，遭受各種痛苦，在五百逾繕那（yojana，古印度長度單位）的範圍內翻滾，被各種小蟲啃食其肉。變成一條可怕的蛇，長有五千個頭。由於誹謗的緣故，每個頭有五百條舌頭，每條舌頭口中吐出五百個熾熱的鐵犁。這是語業的罪過，如同猛烈的火焰聚集在一起燃燒。』

『又如果有人發起不調柔的心，逼迫惱害菩薩，這個人即使在畜生道中也很難得到（轉生機會），會墮入大地獄經歷百千俱胝那庾多（koti-nahuta，極大的數字）劫。從地獄死去之後，會轉生為巨大而有毒的蛇，慘惡可畏，被飢渴所逼迫，造作各種惡業。』

【English Translation】 English version: It is said: 'Temporarily obtaining (sensual pleasures) also generates weariness. Afterwards, one again indulges in them due to greed, like drinking the poison of hala-hala, or like a pig seeing dung. This (greed) arises from the love of sensual pleasures. Even if one temporarily obtains a moment of happiness, it quickly turns into aversion and fear. Those foolish people who indulge in pleasure, stay away from Buddhism, and are close to inferior desires, will fall into evil realms after death. Indulging in the pleasure of desires, destroying precepts, ruining pure life, creating various sins, one will fall into evil realms after death. If, with regard to the true Dharma, one can clearly understand the nature of various desires, not generate a mind of indulgence, one can always be reborn in the pure heavens. For unsurpassed Bodhi (enlightenment), this is not difficult to attain. If, after hearing these teachings, one obtains right view and wisdom in an instant, and comprehends the Dharma of renunciation, one will stay away from various matters of desire.'

The treatise says: Again, it is explained that this is difficult. The Quiet Determination and Miraculous Transformation Sutra says: The Buddha told Manjushri (Manjushri, symbol of wisdom): 'Suppose someone were to rob all sentient beings in Jambudvipa (Jambudvipa, the world we live in) of their wealth and completely destroy their lives. Manjushri, if a good man or good woman were to cut off even a single thought of goodness towards a Bodhisattva (Bodhisattva, one who vows to become a Buddha to save all beings), they would be close to falling into the animal realm. At the time of cutting off the thought of goodness, it is as if they have already fallen into the animal realm. Because of cutting off the root of goodness, this sin is greater than the number of asankhyas (asamkhya, an extremely large number) before. Why? Because one who cuts off the root of goodness is cutting off the possibility of a Buddha appearing in the world.' The Buddha told Manjushri: 'Also, when other kinds of people generate stinginess and jealousy towards a Bodhisattva, because of this cause, it should be known that they are seeking three kinds of fears. What are the three? They are the fear of falling into hell, the fear of being born blind, and the fear of suffering in border regions.'

That sutra also says: 'If one obtains a human body but speaks dishonestly, likes to slander, speaks harshly, is angry and annoys others, after death the body will be destroyed, and one will eventually fall into the great hell. Reborn as a body without feet, suffering various pains, rolling around within a range of five hundred yojanas (yojana, an ancient Indian unit of length), being eaten by various small insects. Transforming into a terrible snake with five thousand heads. Because of slander, each head has five hundred tongues, and each tongue spits out five hundred burning iron plows. This is the sin of verbal karma, like a fierce fire gathered together and burning.'

'Also, if someone generates an untamed mind and oppresses and annoys a Bodhisattva, it is difficult for this person to even obtain (a chance of rebirth) in the animal realm, and they will fall into the great hell for hundreds of thousands of kotis-nahutas (koti-nahuta, an extremely large number) of kalpas. After dying from hell, they will be reborn as a huge and poisonous snake, terrible and frightening, driven by hunger and thirst, creating various evil deeds.'

設得飲食而無飽足。於此死已。設生人中亦復生盲。無有智慧噁心不息。惡言訶毀不敬聖賢。人中死已復墮惡道。經千俱胝劫生不見佛。彼經又云。文殊師利菩薩于菩薩所乃至發明凈心時。而心或輕易。乃至多劫住大地獄如被鎧甲。文殊師利。是菩薩業必不能墮。唯除誹謗。是菩薩者。文殊師利。譬若金剛摩尼寶。無有木石能破壞者。文殊師利。是菩薩業亦復如是。必不能墮。唯除誹謗是菩薩者信力財入印經中亦作是說。佛告文殊師利。若復有人於十方一切世界諸眾生等起瞋恚縛。墮黑暗處。文殊師利。若於菩薩所遠住其前。屈伸臂頃起瞋恚心。是罪過前阿僧祇數。文殊師利。又若有人于諸閻浮提一切財物剽掠皆盡。若於菩薩所輒生罵辱。是罪過前阿僧祇數。彼經又云。佛告文殊師利。設若有人以殑伽沙等諸佛塔廟。悉皆焚燬。若於信解大乘菩薩摩訶薩起瞋恚心。加諸罵辱或增誹謗。是罪過前阿僧祇數。所以者何。從諸菩薩。出生諸佛世尊故。從彼諸佛有塔廟故。生諸利樂及諸天等。若輕毀諸菩薩者。即是輕毀諸如來故。若有恭敬諸菩薩者。即是恭敬諸如來故。欲求最上供養者。應當供養諸菩薩等。即是供養諸如來等。

論曰。此供養福報。如寂靜決定神變經云。若人護法及說法者。即是遠離一切惡道。獲天帝

【現代漢語翻譯】現代漢語譯本：如果（有人）獲得飲食卻沒有滿足的時候，這個人死後，如果投生到人道中，也會是天生的盲人，沒有智慧，邪惡的心念不會停止，惡語譭謗，不尊敬聖賢。這個人死後還會墮入惡道，經歷千俱胝劫（kalpa，極長的時間單位）也見不到佛。那部經又說，文殊師利菩薩（Manjushri Bodhisattva），對於菩薩，乃至發起清凈心的時候，心念或許會輕率改變，乃至多劫住在地獄中，如同身披鎧甲（一樣痛苦）。文殊師利，這種菩薩的業力必定不會墮落（惡道），除非是誹謗這位菩薩。文殊師利，譬如金剛摩尼寶（vajra-mani jewel），沒有木頭或石頭能夠破壞它。文殊師利，這種菩薩的業力也是如此，必定不會墮落（惡道），除非是誹謗這位菩薩。《信力財入印經》中也這樣說，佛告訴文殊師利，如果有人對十方一切世界的眾生等生起嗔恚的束縛，墮入黑暗之處。文殊師利，如果在菩薩處，遠遠地站在菩薩面前，在屈伸手臂這麼短的時間內生起嗔恚心，這種罪過超過前面所說的阿僧祇（asamkhya，極大的數字單位）數。文殊師利，又如果有人把所有閻浮提（Jambudvipa，我們所居住的世界）的一切財物都搶奪乾淨，如果對菩薩隨意謾罵侮辱，這種罪過超過前面所說的阿僧祇數。那部經又說，佛告訴文殊師利，假設有人用恒河沙（Ganges River sand）那麼多的諸佛塔廟，全部都焚燬，如果對信解大乘（Mahayana）的菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）生起嗔恚心，加以謾罵侮辱或者增加誹謗，這種罪過超過前面所說的阿僧祇數。為什麼呢？因為從諸菩薩出生諸佛世尊的緣故，從那些諸佛才有塔廟的緣故，產生各種利益安樂以及諸天等等。如果輕視譭謗諸菩薩，就是輕視譭謗諸如來（Tathagata）的緣故。如果恭敬諸菩薩，就是恭敬諸如來的緣故。想要尋求最上的供養，應當供養諸菩薩等，就是供養諸如來等。

論曰：這種供養的福報，如《寂靜決定神變經》所說，如果有人守護佛法以及說法的人，就是遠離一切惡道，獲得天帝（Deva）的果報。

【English Translation】 English version: If one obtains food and drink but is never satisfied, upon death, if reborn among humans, they will be born blind, lacking wisdom, with evil thoughts unceasing, speaking harsh words of criticism and disrespecting sages and saints. After death in the human realm, they will again fall into evil paths, and for thousands of kotis (koti, a large number) of kalpas (kalpa, an extremely long period of time) will not see a Buddha. That sutra also says, 'Manjushri Bodhisattva, even when a Bodhisattva is developing a pure mind, their mind may easily change, and they may dwell in the great hells for many kalpas as if wearing armor.' Manjushri, such a Bodhisattva's karma will certainly not lead to downfall, except through slander of that Bodhisattva. Manjushri, it is like a vajra-mani jewel (vajra-mani jewel), which no wood or stone can destroy. Manjushri, such a Bodhisattva's karma is also like that, and will certainly not lead to downfall, except through slander of that Bodhisattva.' The Sutra on the Power of Faith and Entering the Seal of Wealth also says this: 'The Buddha told Manjushri, if someone were to arise with anger and bind all sentient beings in the ten directions and all worlds, causing them to fall into darkness, Manjushri, if, in the presence of a Bodhisattva, standing far away, they were to arise with anger for the time it takes to bend and stretch an arm, the sin would exceed the asamkhya (asamkhya, an immense number) number mentioned before. Manjushri, furthermore, if someone were to plunder all the wealth and possessions of all Jambudvipa (Jambudvipa, the world we inhabit), and were to casually utter insults and abuse towards a Bodhisattva, the sin would exceed the asamkhya number mentioned before.' That sutra also says, 'The Buddha told Manjushri, suppose someone were to burn and destroy all the Buddha stupas and temples equal to the sands of the Ganges River (Ganges River sand), and were to arise with anger towards a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) who has faith and understanding in the Mahayana (Mahayana), adding insults and abuse or increasing slander, the sin would exceed the asamkhya number mentioned before. Why? Because from the Bodhisattvas are born all the Buddhas, the World Honored Ones; from those Buddhas come the stupas and temples; and from them arise all benefits, happiness, and the devas (Deva) and so on. If one despises and slanders the Bodhisattvas, it is the same as despising and slandering all the Tathagatas (Tathagata). If one reveres the Bodhisattvas, it is the same as revering all the Tathagatas. If one wishes to seek the supreme offering, one should offer to the Bodhisattvas, which is the same as offering to all the Tathagatas.'

The treatise says: 'The merit and reward of this offering, as stated in the Sutra on the Tranquil Determination and Miraculous Transformations, if someone protects the Dharma and those who preach it, they will be far from all evil paths and will obtain the reward of a Deva (Deva).'

釋及梵世主夜摩兜率自在天等。後生人中為轉輪聖王長者居士。具大財寶念慧相應。安隱無畏。

論曰。何等菩薩于菩薩所于善作中起噁心故。謂異生等。又如信力財入印經云。文殊師利。設若有人於一切世界微塵數眾生。日日以天百味飲食及天衣服。于殑伽沙劫海如是佈施。若有善男子善女人。于成就十善◎供養如是。說聲聞者。說辟支佛者。說大乘者。住大乘人戒德相應樂說辯才與彼無智戲論之者。而為咨稟聽受皆應供養。乃至得幾罪滅。佛言。善男子。譬如有人以初日分滿閻浮提諸大珍寶施佛弟子。以中日分及後日分亦復如是。滿百千歲如是佈施。是人彼所得福寧為多不。白言。甚多世尊。是人福聚無量無數。於是福聚無有能稱量者。唯除如來乃能知之。佛言。善男子。若有真善剎帝利王。乃至如前所說。彼所得福寧為多不。如是廣略過前福報無量阿僧祇數。佛言。於後五百歲護正法眼。善護自他及護他世。於我教中作弟子者。是器非器剃除鬚髮被袈裟衣皆應善護勿生惱害。乃至自他國土皆得豐樂滅除罪垢。諸天諸仙增益守護壽命長遠。自他煩惱亦皆殄滅。住正覺道六波羅蜜離諸罪惡。于輪迴海不久沉溺。常離惡友近善知識。共事諸佛大菩薩眾。樂諸佛剎。非久如得阿耨多羅三藐三菩提果。爾時眾中一切

【現代漢語翻譯】現代漢語譯本：釋迦牟尼以及梵天世界的統治者、夜摩天（Yama，欲界六天之一）、兜率天（Tusita，欲界六天之一）、自在天（Isvara，他化自在天，欲界頂層）等等，後來轉生到人間，成為轉輪聖王（Cakravartin，以正法統治世界的理想君王）、長者、居士，具備巨大的財富，念力與智慧相應，安穩而無畏。

論曰：什麼樣的菩薩會對其他菩薩，在行善的過程中，生起噁心呢？是指異生等等。又如《信力財入印經》所說：文殊師利（Manjusri，智慧的象徵），假設有人對於一切世界微塵數那麼多的眾生，每天都用天上的百味飲食以及天上的衣服，在恒河沙（Ganges，印度聖河）劫海那麼長的時間裡這樣佈施。如果有善男子、善女人，對於成就十善的人，供養他們，像這樣供養說聲聞乘（Sravaka，聽聞佛法而修行的弟子）的人，說辟支佛乘（Pratyekabuddha，無師自悟的修行者）的人，說大乘（Mahayana，普度眾生的佛教流派）的人，安住于大乘的人，戒律品德相應，喜歡演說，具有辯才，對於那些沒有智慧、戲論的人，而向他們請教、聽受，都應該供養。乃至能夠消滅多少罪業呢？佛說：善男子，譬如有人在初日分，用充滿整個閻浮提（Jambudvipa，我們所居住的這個世界）的各種珍寶，佈施給佛的弟子，在中日分以及後日分也像這樣，持續佈施一百千歲。這個人所得到的福報難道不多嗎？回答說：非常多，世尊。這個人的福德聚集，無量無數。對於這樣的福德聚集，沒有能夠稱量的，只有如來（Tathagata，佛的稱號之一）才能夠知道。佛說：善男子，如果有真正的善良的剎帝利（Ksatriya，印度種姓制度中的武士階層）國王，乃至像前面所說的，他所得到的福報難道不多嗎？像這樣或廣或略，超過前面的福報，無量阿僧祇（Asankhya，極大的數字單位）數。佛說：在後五百歲，護持正法眼藏，善於保護自己和他人，以及保護他世。在我的教法中作為弟子的人，無論是堪能的還是不具器量的，剃除鬚髮，披上袈裟，都應該善加保護，不要讓他們產生惱害。乃至自己和他人的國土都能夠豐饒安樂，滅除罪惡污垢。諸天諸仙增加守護，壽命長遠。自己和他人的煩惱也都會消滅。安住于正覺之道，行持六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），遠離各種罪惡。在輪迴之海中不會長久沉溺。常常遠離惡友，親近善知識。共同侍奉諸佛大菩薩眾。喜愛諸佛的剎土。不久就能獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。那時，眾中一切

【English Translation】 English version: Sakyamuni, along with the rulers of the Brahma world, Yama (one of the six heavens of desire realm), Tusita (one of the six heavens of desire realm), Isvara (Paranirmita-vasavartin, the highest of the desire realm), and so on, were later reborn in the human world as a Chakravartin (ideal universal ruler who governs with righteousness), elders, and lay practitioners, possessing great wealth, with mindfulness and wisdom in accordance, secure and fearless.

The Treatise says: What kind of Bodhisattva would harbor evil thoughts towards other Bodhisattvas while they are engaged in virtuous deeds? It refers to ordinary beings and the like. Furthermore, as stated in the 'Scripture on the Power of Faith and Wealth Entering the Seal': Manjusri (symbol of wisdom), suppose there is someone who, towards beings as numerous as the dust particles in all the worlds, daily offers heavenly delicacies and heavenly garments, for as long as the Ganges (holy river in India) sand kalpas. If there are good men and good women who make offerings to those who have achieved the ten virtues, offering in this way to those who speak of the Sravaka Vehicle (disciples who practice by listening to the Buddha's teachings), those who speak of the Pratyekabuddha Vehicle (solitary Buddhas who attain enlightenment without a teacher), those who speak of the Mahayana (the Buddhist school of thought that emphasizes universal salvation), those who abide in the Mahayana, whose precepts and virtues are in accordance, who delight in eloquent speech and possess eloquence, even to those who are without wisdom and engage in frivolous talk, and seek their counsel and listen to them, all should be offered to. To what extent can sins be eradicated? The Buddha said: Good man, it is like someone who, in the early part of the day, uses all the precious treasures that fill the entire Jambudvipa (the world we live in) to make offerings to the Buddha's disciples, and does so again in the middle and later parts of the day, continuing this for a hundred thousand years. Would the merit gained by this person be great? The reply was: Very great, World Honored One. The accumulation of merit of this person is immeasurable and countless. There is no way to measure such an accumulation of merit, only the Tathagata (one of the Buddha's titles) can know it. The Buddha said: Good man, if there is a truly virtuous Ksatriya (warrior caste in the Indian caste system) king, and so on as mentioned before, would the merit gained by him be great? In this way, whether broadly or briefly, it exceeds the previous merit by immeasurable Asankhya (extremely large numerical unit) numbers. The Buddha said: In the latter five hundred years, protect the eye of the true Dharma, be good at protecting oneself and others, and protecting other worlds. Those who are disciples in my teachings, whether capable or incapable, having their hair and beards shaved and wearing the kasaya robe, should all be well protected, and no harm should be caused to them. Even one's own and others' lands can be prosperous and peaceful, and sins and defilements can be eradicated. The devas and immortals will increase their protection, and longevity will be extended. One's own and others' afflictions will also be extinguished. Abiding in the path of Right Enlightenment, practicing the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna), and staying away from all sins. One will not be submerged in the sea of Samsara for long. One will always stay away from bad friends and be close to good teachers. Together serving all the Buddhas and great Bodhisattvas. Delighting in the Buddha lands. Before long, one will attain the fruit of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). At that time, everything in the assembly

◎業道一優婆塞。於一日中能施飲食。于佛弟子如是佈施。過前福報阿僧祇數。文殊師利又若於一切世界微塵數成就十善業道諸優婆塞。日日以天百味飲食及天衣服。于殑伽沙劫海如是佈施。若復有人於一比丘。若一日中能施飲食。過前福報阿僧祇數。入定不定印經云。佛告文殊師利。假使十方一切世界諸有情類。皆被挑目至滿一劫。復有善男子善女人于諸有情起慈愍心。令眼平復還滿一劫。文殊師利。若復有人于信解大乘菩薩所。以清凈心而往瞻覲。過前福報無量阿僧祇數。文殊師利。假使有人能令十方一切牢獄系閉眾生皆得脫已。復受轉輪聖王妙樂或梵天樂。若復有人于信解大乘菩薩所。以清凈心瞻覲讚歎。過前福報無量阿僧祇數。又地藏經云。世尊。若真善剎帝利王。真善居士。真善宰官。真善沙門。真善婆羅門等。自護護他及護他世。于佛弟子是器非器乃至剃除鬚髮被少分袈裟衣者。皆應守護天主及天眷屬乃至畢舍遮主。與其眷屬皆從座起。合掌恭敬而白佛言。世尊。若未來世乃至后五百歲真善剎帝利王。真善居士。真善宰官。真善沙門。真善婆羅門等。如是守護正法紹三寶種皆令熾盛。以要言之。所有我諸眷屬。真善剎帝利王。真善居士宰官等。於十種事守護增長。何等為十。一者增益壽命。二者廣持正法

【現代漢語翻譯】現代漢語譯本一位奉行優婆塞戒律的居士，如果能在一天之中，以飲食供養佛陀的弟子，這樣的佈施所獲得的福報，超過之前所說的無數（阿僧祇）倍。文殊師利菩薩，再比如，如果有人在所有世界微塵數那麼多的世界裡，讓所有奉行十善業道的優婆塞，每天都用天上的各種美味飲食和天衣，像恒河沙數一樣多的劫數里進行佈施。如果又有人，在一天之中，以飲食供養一位比丘，那麼他所獲得的福報，也超過之前所說的無數（阿僧祇）倍。《入定不定印經》中說，佛陀告訴文殊師利菩薩，假設十方所有世界的一切有情眾生，都被人挖去眼睛，持續一個劫的時間。又有一位善男子或善女人，對這些有情眾生生起慈悲憐憫之心，使他們的眼睛恢復如初，也持續一個劫的時間。文殊師利菩薩，如果又有人，以清凈的心，去瞻仰禮敬對大乘佛法具有堅定信心的菩薩，那麼他所獲得的福報，超過之前所說的無量無數（阿僧祇）倍。文殊師利菩薩，假設有人能夠讓十方所有牢獄中被囚禁的眾生都獲得解脫，並且讓他們享受轉輪聖王的妙樂或者梵天的快樂。如果又有人，以清凈的心，瞻仰讚歎對大乘佛法具有堅定信心的菩薩，那麼他所獲得的福報，超過之前所說的無量無數（阿僧祇）倍。另外，《地藏經》中說，世尊，如果是真正的善良的剎帝利王（統治者），真正的善良的居士（在家信徒），真正的善良的宰官（官員），真正的善良的沙門（出家修行者），真正的善良的婆羅門（祭司）等等，能夠自己守護，也守護他人，並且守護他人的來世，對於佛陀的弟子，無論是堪受供養的還是不堪受供養的，乃至僅僅是剃除了鬚髮、披著少許袈裟的人，都應當加以守護。天主以及天上的眷屬，乃至畢舍遮主（一種鬼神）和他的眷屬，都會從座位上站起來，合掌恭敬地對佛陀說，世尊，如果未來世，乃至后五百年的時代，有真正的善良的剎帝利王，真正的善良的居士，真正的善良的宰官，真正的善良的沙門，真正的善良的婆羅門等等，能夠這樣守護正法，使三寶的種子得以延續並且興盛。總而言之，所有我的眷屬，真正的善良的剎帝利王，真正的善良的居士宰官等等，對於十種事情加以守護和增長。這十種事情是什麼呢？一是增長壽命，二是廣泛地護持正法。

【English Translation】 English version A Upasaka (lay follower observing precepts) who, in a single day, can offer food and drink to the Buddha's disciples, the merit of such giving surpasses the immeasurable (Asamkhya) amount of previous merit. Manjushri (Bodhisattva of wisdom), furthermore, if in worlds as numerous as the dust particles in all the worlds, there are Upasakas who uphold the ten virtuous karmic paths, and they daily offer heavenly delicacies and heavenly garments for kalpas (eons) as numerous as the sands of the Ganges River. If someone, in a single day, offers food and drink to a Bhikshu (Buddhist monk), the merit surpasses the immeasurable (Asamkhya) amount of previous merit. The Sutra of Entering Fixed and Unfixed Samadhi states: The Buddha told Manjushri, 'Suppose all sentient beings in all worlds of the ten directions have their eyes gouged out for a full kalpa. And then a virtuous man or virtuous woman arises with compassion for these sentient beings, restoring their eyes to their original state for a full kalpa. Manjushri, if someone with a pure mind goes to pay homage to a Bodhisattva (enlightenment being) who has faith and understanding in the Mahayana (Great Vehicle), the merit surpasses the immeasurable (Asamkhya) amount of previous merit.' Manjushri, suppose someone can liberate all beings imprisoned in all the prisons of the ten directions, and then they receive the wonderful bliss of a Chakravartin King (universal ruler) or the bliss of a Brahma heaven. If someone with a pure mind pays homage and praises a Bodhisattva who has faith and understanding in the Mahayana, the merit surpasses the immeasurable (Asamkhya) amount of previous merit. Furthermore, the Earth Store Sutra states: 'World Honored One, if true and virtuous Kshatriya Kings (rulers), true and virtuous householders, true and virtuous ministers, true and virtuous Shramanas (ascetics), true and virtuous Brahmins (priests), etc., protect themselves, protect others, and protect the future lives of others, towards the Buddha's disciples, whether they are worthy vessels or unworthy vessels, even those who have only shaved their heads and wear a small portion of the Kasaya (monk's robe), all should be protected. The Lord of the Heavens and the heavenly retinue, even the Lord of the Pisachas (a type of demon) and his retinue, will all rise from their seats, join their palms respectfully, and say to the Buddha, 'World Honored One, if in the future, even in the latter five hundred years, there are true and virtuous Kshatriya Kings, true and virtuous householders, true and virtuous ministers, true and virtuous Shramanas, true and virtuous Brahmins, etc., who thus protect the Dharma, continuing the lineage of the Three Jewels and causing them to flourish. In short, all my retinue, true and virtuous Kshatriya Kings, true and virtuous householder ministers, etc., will protect and increase ten things. What are these ten things? First, increasing lifespan. Second, widely upholding the Dharma.'

。三者常無病惱。四者眷屬廣多。五者倉庫盈溢。六者壽命無乏。七者富貴自在。八者名稱普聞。九者得為善友。十者智慧具足。是名十種廣如彼說。

論曰。應知此廣大報如是入聖地者。故觀音經云。發正覺心者善利一切眾生故。若唯右繞佛塔。我猶說此功德廣大。汝諸佛子。若人不愛諸天遠離善人。是地獄境界。廣如前說。

論曰。未能于余開示。且止此分別。凈諸業障經云。凡說障礙皆名為難。佛告文殊師利言。云何說名障礙。謂貪為障瞋為障癡為障。佈施為障持戒忍辱精進禪定智慧皆為障礙。所以者何。愚夫異生於佈施時為慳惜者不起凈信。由不凈信發損害心。由損害故生悔惱罪墮大地獄。彼護戒者。為破戒人加諸誹謗不為稱讚。令諸人等聞過失已。不生凈信。由不信故即墮惡道。彼修忍者由忍倨傲。是忍惛醉渾濁於心。由忍惛醉為放逸本即墮苦處。發精進者便起我慢。云余比丘修行懈怠。不共信施之食及飲水具。由發精進起我慢故。輕賤於他如彼愚夫。安禪定者。由於凈慮三摩缽底發生愛樂。彼便如是我得三摩地行。余諸比丘心行散亂。由何得佛。廣如彼說又隨轉諸法經云。教招菩薩除業障罪。遠得菩提。教招威儀。遠得菩提。教招威儀道行。遠得菩提。然彼菩薩于菩薩所生下劣想。己身發高

【現代漢語翻譯】現代漢語譯本：三者常常沒有疾病煩惱。四者眷屬廣多。五者倉庫盈溢。六者壽命沒有欠缺。七者富貴自在。八者名稱普遍傳揚。九者能夠結交善友。十者智慧具足。這被稱為十種廣大，如經中所說。

論曰：應當知道這種廣大的果報是這樣進入聖地的。所以《觀音經》說：『發起正覺之心的人，能夠很好地利益一切眾生。』如果僅僅是右繞佛塔，我也要說這種功德廣大。你們這些佛子，如果有人不愛諸天，遠離善人，這就是地獄的境界，詳細情況如前所述。

論曰：未能向其他人開示，暫且停止這種分別。《凈諸業障經》說：『凡是所說的障礙，都可以稱為困難。』佛告訴文殊師利（Manjushri，菩薩名）說：『什麼叫做障礙呢？』貪是障礙，嗔是障礙，癡是障礙。佈施是障礙，持戒是障礙，忍辱是障礙，精進是障礙，禪定是障礙，智慧都是障礙。為什麼這樣說呢？愚癡的凡夫在佈施的時候，因為吝嗇而不生起清凈的信心。由於不凈的信心，而生起損害之心。由於損害的緣故，產生後悔煩惱，罪業墮入大地獄。那些守護戒律的人，對於破戒的人加以誹謗，不加以稱讚，使得人們聽到過失之後，不生起清凈的信心。由於不相信的緣故，就墮入惡道。那些修忍辱的人，由於忍辱而產生倨傲。這種忍辱是昏聵醉迷，混濁於心。由於忍辱昏聵醉迷，成為放逸的根本，就墮入痛苦之處。發起精進的人，便會生起我慢，認為其他比丘修行懈怠，不共同享用信徒供養的食物和飲水用具。由於發起精進，生起我慢的緣故，輕賤他人，如同那些愚夫。安於禪定的人，由於清凈的思慮三摩缽底（Samāpatti，等至，禪定的一種境界）而發生愛戀。他們便會這樣想：我得到了三摩地行，其他比丘心行散亂，怎麼能夠成佛？』詳細情況如經中所說。另外，《隨轉諸法經》說：『教導招引菩薩消除業障罪，遠離而得到菩提（Bodhi，覺悟）。教導招引威儀，遠離而得到菩提。教導招引威儀道行，遠離而得到菩提。』然而那些菩薩對於其他菩薩產生下劣的想法，自己卻生起高傲的想法。

【English Translation】 English version: The third is to be free from illness and affliction. The fourth is to have a large family. The fifth is to have overflowing storehouses. The sixth is to have a long lifespan. The seventh is to be rich and free. The eighth is to have a widespread reputation. The ninth is to be able to make good friends. The tenth is to have complete wisdom. These are called the ten kinds of greatness, as described in the scriptures.

Treatise says: It should be known that this great reward is how one enters the holy land. Therefore, the 'Avalokiteśvara Sutra' says: 'Those who generate the mind of right enlightenment can greatly benefit all sentient beings.' If one only circumambulates the stupa to the right, I would still say that this merit is great. You, disciples of the Buddha, if someone does not love the devas and stays away from good people, this is the realm of hell, as described in detail earlier.

Treatise says: Unable to enlighten others, let us stop this distinction for now. The 'Sutra of Purifying All Karmic Obstructions' says: 'All that is said to be an obstruction can be called a difficulty.' The Buddha told Manjushri (Manjushri, name of a Bodhisattva): 'What is called an obstruction?' Greed is an obstruction, hatred is an obstruction, delusion is an obstruction. Giving is an obstruction, upholding precepts is an obstruction, patience is an obstruction, diligence is an obstruction, meditation is an obstruction, wisdom is also an obstruction. Why is this so? Foolish ordinary beings, when giving, do not generate pure faith because of stinginess. Due to impure faith, they generate a mind of harm. Due to harm, they generate regret and affliction, and their sins cause them to fall into the great hell. Those who uphold the precepts, slander those who break the precepts instead of praising them, causing people to hear their faults and not generate pure faith. Due to disbelief, they fall into evil paths. Those who cultivate patience become arrogant due to their patience. This patience is confused and intoxicated, clouding the mind. Due to patience being confused and intoxicated, it becomes the root of negligence, and they fall into suffering. Those who generate diligence become arrogant, thinking that other monks are lazy in their practice and do not share the food and water offered by the faithful. Due to generating diligence and becoming arrogant, they despise others, like those foolish people. Those who are at peace in meditation develop attachment to the pure contemplation of Samāpatti (Samāpatti, a state of meditative absorption). They think: 'I have attained the practice of Samadhi, while other monks have scattered minds, how can they attain Buddhahood?' The details are as described in the scriptures. Furthermore, the 'Sutra of Following the Turning of All Dharmas' says: 'Teaching and attracting Bodhisattvas eliminates karmic obstructions and sins, and leads to distant attainment of Bodhi (Bodhi, enlightenment). Teaching and attracting dignified conduct leads to distant attainment of Bodhi. Teaching and attracting dignified conduct in practice leads to distant attainment of Bodhi.' However, those Bodhisattvas generate inferior thoughts towards other Bodhisattvas, while generating arrogant thoughts about themselves.

大想。謂我少除業障故。此菩薩于彼菩薩或說教令應住佛想。菩薩于菩薩所勿起毀訾之心。彼不捨菩提故。佛言。天子。菩薩如是不斷少分善根。如菩薩不二行中。設不發菩提心者。下至聰利菩薩。尚不起於陵蔑。何況發菩提心者。如首楞嚴三昧經云。佛語堅意菩薩言。云何未發菩提心者而與授記。若人得生五趣輪迴或天人傍生地獄琰魔羅界。是人諸根猛利廣大信解。如來於彼了知是人乃至若干百千俱胝那庾多劫當發阿耨多羅三藐三菩提心。乃至如是百千阿僧祇劫得菩提果。以要言之。佛言。堅意。說此菩薩名未發菩提心者而與授記。爾時尊者大迦葉波前白佛言。世尊。從是已后當於一切眾生起世尊想。所以者何。我等無有如是智慧。何等眾生此有成熟菩提根者。何等是無。世尊。我等不知如是行相。若於眾生起下劣想則為自傷。佛言。善哉大迦葉波。快說此語。以是義故。自在正觀。我于所說如是法中。不妄稱量出家在家男子女人。若妄稱量則自傷也。唯有如來應量眾生等者。大迦葉波若諸聲聞及菩薩。說當於一切眾生起世尊想。

論曰。菩薩于諸補特伽羅。何有少分不作化度不護身者。見有如是。幖相決定得菩提故。于彼佛子不應陵蔑。應當守護。如妙法蓮華經云。或有起石廟。旃檀及沉水。木榓並余材。

【現代漢語翻譯】現代漢語譯本：大想（Mahā-saṃjñā）。因為我認為自己稍微消除了業障的緣故。這位菩薩對於其他菩薩，或者說法教導，應當安住于佛想。菩薩對於其他菩薩，不要生起譭謗輕視之心，因為他們不捨棄菩提心的緣故。佛說：『天子，菩薩像這樣不斷少分的善根，就像菩薩不二行中說的那樣，即使沒有發起菩提心的人，下至聰慧敏利的菩薩，尚且不應該生起輕視之心，更何況是已經發起菩提心的人呢？』如《首楞嚴三昧經》所說：佛對堅意菩薩說：『如何為尚未發起菩提心的人授記呢？如果有人得生於五趣輪迴（pañca-gati-saṃsāra），或者天人、傍生、地獄、琰魔羅界（Yamaloka），這個人諸根猛利，有廣大的信心和理解力，如來對於他們了知，這些人乃至若干百千俱胝那庾多劫（koṭi-nāyuta-kalpa）之後，將會發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta），乃至像這樣百千阿僧祇劫（asaṃkhyeya-kalpa）之後，得到菩提果。』總而言之，佛說：『堅意，說這些菩薩名為尚未發起菩提心的人，而為他們授記。』當時，尊者大迦葉波（Mahākāśyapa）向前對佛說：『世尊，從今以後，我應當對一切眾生生起世尊之想。為什麼呢？因為我們沒有這樣的智慧，什麼樣的眾生具有成熟的菩提根，什麼樣的眾生沒有。世尊，我們不知道這樣的行相，如果對眾生生起下劣之想，那就是傷害自己。』佛說：『善哉，大迦葉波，你說得好。因為這個緣故，自在地正確觀察。對於我所說的這些法，不妄加衡量出家在家的男子女人，如果妄加衡量，那就是傷害自己。只有如來才能夠衡量眾生等等。』大迦葉波，如果諸位聲聞（Śrāvaka）以及菩薩，說應當對一切眾生生起世尊之想。論曰：菩薩對於各種補特伽羅（pudgala），怎麼會有少分不進行化度、不守護他們的情況呢？因為見到他們具有這樣的徵兆，決定能夠得到菩提，所以對於這些佛子不應該輕視，應當守護。如《妙法蓮華經》所說：『或者有人建造石廟，或者用旃檀（candana）以及沉水香，木榓以及其他材料。』

【English Translation】 English version: Great Thought (Mahā-saṃjñā). Because I think I have slightly eliminated karmic obstacles. This Bodhisattva, with respect to other Bodhisattvas, or in teaching, should dwell on the thought of the Buddha. Bodhisattvas should not harbor thoughts of disparagement or contempt towards other Bodhisattvas, because they do not abandon the Bodhi mind. The Buddha said: 'Son of Heaven, Bodhisattvas, like this, constantly cultivate small portions of good roots, just as it is said in the Bodhisattva's non-dual practice, even those who have not aroused the Bodhi mind, down to the clever and intelligent Bodhisattvas, should not give rise to contempt, let alone those who have already aroused the Bodhi mind?' As it is said in the Śūraṅgama Samādhi Sūtra: The Buddha said to Bodhisattva Firm Intent: 'How can predictions be given to those who have not yet aroused the Bodhi mind? If someone is born in the five realms of reincarnation (pañca-gati-saṃsāra), or among gods, humans, animals, hells, or the realm of Yama (Yamaloka), if this person's faculties are sharp and they have great faith and understanding, the Tathāgata knows that these people, even after hundreds of thousands of koṭi-nāyuta-kalpas (koṭi-nāyuta-kalpa), will arouse the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta), and even after hundreds of thousands of asaṃkhyeya-kalpas (asaṃkhyeya-kalpa), will attain the fruit of Bodhi.' In short, the Buddha said: 'Firm Intent, these Bodhisattvas are said to be those who have not yet aroused the Bodhi mind, and predictions are given to them.' At that time, the Venerable Mahākāśyapa (Mahākāśyapa) stepped forward and said to the Buddha: 'World Honored One, from now on, I should generate the thought of the World Honored One towards all sentient beings. Why? Because we do not have such wisdom, to know which sentient beings have mature Bodhi roots and which do not. World Honored One, we do not know such characteristics; if we generate inferior thoughts towards sentient beings, we will be harming ourselves.' The Buddha said: 'Excellent, Mahākāśyapa, you have spoken well. For this reason, observe freely and correctly. In the Dharma I have spoken, do not falsely measure ordained or lay men and women; if you falsely measure, you will be harming yourselves. Only the Tathāgata can measure sentient beings, etc.' Mahākāśyapa, if the Śrāvakas (Śrāvaka) and Bodhisattvas say that one should generate the thought of the World Honored One towards all sentient beings. Treatise: How could a Bodhisattva not have even a small part of converting and protecting various pudgalas (pudgala)? Because seeing that they have such signs, it is certain that they can attain Bodhi, so these Buddha-children should not be despised, but should be protected. As it is said in the Lotus Sūtra: 'Or someone builds a stone temple, or uses sandalwood (candana) and aloeswood, wood and other materials.'

磚瓦泥土等。若於曠野中。積土成佛廟。乃至童子戲。聚沙為佛塔。如是諸人等。皆已成佛道。乃至彩畫作佛像。百福莊嚴相。自作若使人。皆已成。佛道乃至童子戲。若草木及筆。或以指。爪甲。而畫作佛像。如是諸人等。皆已成佛道。若人于塔廟。寶像及畫像。以華香幡蓋。敬心而供養。若使人作樂。擊鼓吹角貝。簫笛琴箜篌。琵琶鐃銅鈸。如是眾妙音。盡持以供養。或以歡喜心。歌唄頌佛德。乃至一小音。皆已成佛道。若人散亂心。乃至以一華。供養于畫像。漸見無數佛。或有人禮拜。或復但合掌。乃至舉一手。或復小低頭。以此供養像。漸見無量佛。又云。若人散亂心。入于塔廟中。一稱南無佛。皆已成佛道。于諸過去佛。在世或滅后。若有聞是法。皆已成佛道。又大悲經云。佛告阿難。譬如漁師為得魚故。于大水池中安置鉤餌。令魚吞食。魚吞食已。所以者何。然知此魚尚在池中不久當出。復如是知為彼堅鉤竿繩所中系岸樹上。時捕魚師既到其所。即驗竿繩知得魚已。便拽鉤繩敷置岸上。如其所欲而受用之。佛告阿難。我今亦復如是。令諸眾生於佛世尊心生凈信植諸善本。乃至以一信心。彼諸眾生雖余惡業之所覆障。剎那墮落。若佛世尊于彼眾生。以菩提智執攝事繩。于輪迴海拔諸眾生置涅盤岸。

【現代漢語翻譯】現代漢語譯本：磚瓦泥土等。如果在曠野中，用泥土堆積成佛廟，甚至是孩童嬉戲，用沙子堆積成佛塔，這樣的人都已成就佛道。乃至用彩色繪畫製作佛像，具有百種福德莊嚴的相貌，無論是自己製作還是指使他人制作，都已成就佛道。甚至是孩童嬉戲，用草木或筆，或者用手指、指甲，繪畫製作佛像，這樣的人都已成就佛道。如果有人在佛塔、佛廟中，對寶像以及畫像，用鮮花、香、幡、傘蓋，以恭敬心供養，或者指使他人演奏音樂，敲擊鼓、吹奏角、海螺、簫、笛、琴、箜篌（konghou，古代彈撥樂器）、琵琶、鐃（nao，一種銅製打擊樂器）、銅鈸（bo，一種銅製打擊樂器），像這樣各種美妙的音樂，全部用來供養。或者以歡喜心，歌唱讚頌佛的功德，哪怕只發出很小的聲音，都已成就佛道。如果有人以散亂心，哪怕只用一朵花，供養佛的畫像，逐漸會見到無數的佛。或者有人禮拜，或者僅僅是合掌，哪怕只是舉起一隻手，或者只是稍微低下頭，用這些來供養佛像，逐漸會見到無量的佛。又說，如果有人以散亂心，進入佛塔佛廟中，唸一聲『南無佛（Namo Buddha，皈依佛陀）』，都已成就佛道。對於過去的諸佛，無論是在世時還是涅槃后，如果有人聽聞這個法，都已成就佛道。又《大悲經》中說，佛告訴阿難（Ananda，佛陀的十大弟子之一）：譬如漁夫爲了得到魚，在大水池中安置魚鉤和魚餌，讓魚吞食。魚吞食后，漁夫知道這條魚還在池中，不久將會被釣出。又知道這條魚被堅固的魚鉤、魚竿和繩索牢牢地繫在岸邊的樹上。這時，捕魚的漁夫來到他放置魚竿的地方，檢查魚竿和繩索，知道魚已經上鉤，便拉起魚鉤和繩索，將魚放置在岸上，按照自己的意願來享用它。佛告訴阿難，我現在也是這樣，讓眾生對佛世尊生起清凈的信心，種下各種善的根本，哪怕只是一念信心，這些眾生雖然被剩餘的惡業所覆蓋和障礙，即使剎那間墮落，佛世尊也會用菩提智慧（Bodhi wisdom，覺悟的智慧）執持攝受的繩索，在輪迴（Samsara，生死輪迴）中拔出這些眾生，安置在涅槃（Nirvana，寂滅）的彼岸。

【English Translation】 English version: Bricks, tiles, mud, and so on. If in a wilderness, one builds a Buddha shrine with piled-up earth, or even children playing, build a Buddha stupa with gathered sand, such people have all attained the path to Buddhahood. Even painting and creating Buddha images, with a hundred blessings adorning their appearance, whether one does it oneself or instructs others to do it, all have attained the path to Buddhahood. Even children playing, using grass, wood, or a brush, or with fingers and fingernails, to draw and create Buddha images, such people have all attained the path to Buddhahood. If a person in a stupa or temple, to precious images and painted images, offers flowers, incense, banners, and canopies with a respectful heart, or instructs others to make music, beating drums, blowing horns, conches, flutes, pipes, zithers, konghou (ancient plucked string instrument), lutes, nao (a type of bronze percussion instrument), and cymbals (a type of bronze percussion instrument), all such wonderful sounds, entirely holding them to make offerings. Or with a joyful heart, singing praises of the Buddha's virtues, even a small sound, all have attained the path to Buddhahood. If a person with a scattered mind, even with a single flower, makes offerings to a painted image, gradually sees countless Buddhas. Or someone bows in worship, or simply joins their palms, even raising one hand, or slightly lowering their head, using this to make offerings to the image, gradually sees immeasurable Buddhas. Furthermore, it is said, if a person with a scattered mind, enters a stupa or temple, and utters once 'Namo Buddha (Homage to the Buddha)', all have attained the path to Buddhahood. Regarding all past Buddhas, whether in their lifetime or after their passing, if one hears this Dharma, all have attained the path to Buddhahood. Furthermore, in the Great Compassion Sutra, the Buddha told Ananda (one of the ten great disciples of the Buddha): 'For example, a fisherman, in order to catch fish, places hooks and bait in a large pond, causing the fish to swallow them. After the fish swallows the bait, the fisherman knows that this fish is still in the pond and will soon be caught. He also knows that this fish is firmly tied to a tree on the shore by a strong hook, rod, and rope. At this time, the fisherman who is fishing comes to the place where he placed the fishing rod, checks the rod and rope, and knows that the fish has been hooked. He then pulls up the hook and rope, places the fish on the shore, and enjoys it according to his wishes.' The Buddha told Ananda, 'I am also like this now, causing sentient beings to generate pure faith in the Buddha World-Honored One, planting various roots of goodness, even with a single thought of faith. Although these sentient beings are covered and obstructed by the remaining evil karma, even if they fall for a moment, the Buddha World-Honored One will use the rope of Bodhi wisdom (wisdom of enlightenment) to hold and gather them, pulling these sentient beings out of Samsara (cycle of birth and death) and placing them on the shore of Nirvana (liberation).

論曰。是故皆作佛想禮敬。應知此尚意中作禮。若初發菩提心者以身禮敬。如善財童子于寶云大菩薩所初發道意以身敬禮。一切斯爲了義。如深心教誡經云。為諸菩薩于所度生恭敬作禮。而或所說何一處所禮不禮故而無相違。於是禮敬展轉系屬。不如是禮者而無福報。由何一禮得睹諸佛。無有是處。

論曰。謂此是菩薩學處此非菩薩學處。俱謗正法說為是難。故集諸法方廣經中說言。佛告文殊師利。云何于如來所說少分法中。或起凈想及不凈想。俱謗正法。謗正法者。即是譭謗輕慢諸佛法僧。又說此是解脫。此非解脫。俱謗正法。我非別說有法屬聲聞乘屬緣覺乘屬於大乘。彼愚癡者於我此法中種種施作說言此是聲聞。此是緣覺。此是菩薩。由起種種想故便謗正法。云此是菩薩學處。此非菩薩學處。謗正法者。云此說法師有是辯才。無是辯才。亦名謗法。又說此是法說。此非法。俱名謗法。云過去佛出世無有總持可得。亦名謗法。于說法師亦無總持。悉名謗法。于說法師是過失行。亦名謗法。謂說法師無此具足辯才。是名謗法。教示放逸。是名謗法。教示威儀道行。亦名謗法。教不正戒。是名謗法。缺減辯才。是名謗法。于光明法而不了知。亦名謗法。于持明召請不悟所說。是名謗法。于如來教唯文字想而無入解

【現代漢語翻譯】現代漢語譯本：論曰：因此，都應作佛想而禮敬。應當知道這還只是意念中的禮敬。如果初發菩提心（bodhicitta，覺悟之心）的人，則應以身體禮敬。例如善財童子（Sudhana）在寶云大菩薩（Ratnamegha）處初發道意時，便以身體恭敬禮拜。所有這些都是爲了究竟的利益。如《深心教誡經》（Gambhīrābhiprāyasaṃdhinirmocanasūtra）所說：『爲了諸菩薩對所度化的眾生恭敬作禮。』那麼，在所說之處，禮與不禮，為何沒有矛盾呢？因為禮敬是輾轉相系的。不如是禮敬的人，就沒有福報。通過一次禮敬就能見到諸佛，是沒有這樣的道理的。論曰：說『這是菩薩（Bodhisattva）的學處，這不是菩薩的學處』，都屬於誹謗正法，說這些是困難。所以，在《集諸法方廣經》（Sarvadharmasaṃgraha）中說：佛告訴文殊師利（Mañjuśrī）說：『如何對於如來說的少分法中，或起清凈想，或起不清凈想，都屬於誹謗正法。誹謗正法的人，就是譭謗、輕慢諸佛、法、僧。』又說『這是解脫，這不是解脫』，都屬於誹謗正法。我沒有分別說有法屬於聲聞乘（Śrāvakayāna），屬於緣覺乘（Pratyekabuddhayāna），屬於大乘（Mahāyāna）。那些愚癡的人，在我的這些法中種種施作，說『這是聲聞，這是緣覺，這是菩薩』。由於生起種種想，就誹謗正法。說『這是菩薩的學處，這不是菩薩的學處』，誹謗正法的人，說『這位說法師有這種辯才，沒有那種辯才』，也叫做謗法。又說『這是法說，這不是法』，都叫做謗法。說過去佛出世沒有總持（dhāraṇī，陀羅尼）可以得到，也叫做謗法。對於說法師也沒有總持，都叫做謗法。對於說法師有過失的行為，也叫做謗法。說說法師沒有這種具足的辯才，這叫做謗法。教示放逸，這叫做謗法。教導**儀道行，也叫做謗法。教導不正的戒律，這叫做謗法。缺少辯才，這叫做謗法。對於光明法而不瞭解，也叫做謗法。對於持明召請不領悟所說，這叫做謗法。對於如來的教導，只有文字上的理解而沒有深入的理解。

【English Translation】 English version: Treatise says: Therefore, all should generate the thought of the Buddha and pay homage. It should be known that this is still only homage in thought. If one has initially generated the Bodhicitta (bodhicitta, the mind of enlightenment), then one should pay homage with the body. For example, Sudhana (Sudhana) paid homage with his body to the great Bodhisattva Ratnamegha (Ratnamegha) when he first generated the intention for enlightenment. All of this is for the ultimate benefit. As the Gambhīrābhiprāyasaṃdhinirmocanasūtra (Gambhīrābhiprāyasaṃdhinirmocanasūtra, the Sutra Unraveling of the Profound Intent) says: 'For the sake of Bodhisattvas paying homage with respect to the beings they are guiding.' So, in the places spoken of, why is there no contradiction between paying homage and not paying homage? Because homage is interconnected and related. Those who do not pay homage in this way have no merit. There is no such thing as seeing all the Buddhas through a single act of homage. Treatise says: Saying 'This is the training ground of a Bodhisattva (Bodhisattva), this is not the training ground of a Bodhisattva,' both constitute slandering the Dharma, saying these are difficulties. Therefore, in the Sarvadharmasaṃgraha (Sarvadharmasaṃgraha, Collection of All Dharmas) it is said: The Buddha told Mañjuśrī (Mañjuśrī): 'How is it that in the small portion of the Dharma spoken by the Tathagata, generating either pure thoughts or impure thoughts, both constitute slandering the Dharma? Those who slander the Dharma are slandering and disrespecting the Buddhas, the Dharma, and the Sangha.' Also saying 'This is liberation, this is not liberation,' both constitute slandering the Dharma. I have not separately said that there are Dharmas belonging to the Śrāvakayāna (Śrāvakayāna, Hearer Vehicle), belonging to the Pratyekabuddhayāna (Pratyekabuddhayāna, Solitary Realizer Vehicle), or belonging to the Mahāyāna (Mahāyāna, Great Vehicle). Those foolish ones, in these Dharmas of mine, make various distinctions, saying 'This is a Śrāvaka, this is a Pratyekabuddha, this is a Bodhisattva.' Because of generating various thoughts, they slander the Dharma. Saying 'This is the training ground of a Bodhisattva, this is not the training ground of a Bodhisattva,' those who slander the Dharma, saying 'This Dharma teacher has this eloquence, does not have that eloquence,' is also called slandering the Dharma. Also saying 'This is Dharma speech, this is not Dharma,' both are called slandering the Dharma. Saying that in the past, when Buddhas appeared in the world, there was no dhāraṇī (dhāraṇī, mnemonic device/spell) to be obtained, is also called slandering the Dharma. Also, saying that the Dharma teacher has no dhāraṇī, all of this is called slandering the Dharma. Regarding the Dharma teacher having faulty conduct, this is also called slandering the Dharma. Saying that the Dharma teacher does not have this complete eloquence, this is called slandering the Dharma. Teaching negligence, this is called slandering the Dharma. Teaching **ceremonial conduct, this is also called slandering the Dharma. Teaching incorrect precepts, this is called slandering the Dharma. Lacking eloquence, this is called slandering the Dharma. Not understanding the Dharma of light, this is also called slandering the Dharma. Not understanding what is said in the invocation of the mantra-holder, this is called slandering the Dharma. Regarding the teachings of the Tathagata, only having a textual understanding without deep understanding.

。皆名謗法。

大乘集菩薩學論卷第六大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第七

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉　詔譯空品第四之餘

謂此契經違余契經。俱名謗法。謂此伽陀違余伽陀。亦名謗法。何者是起信解。何者不起。皆名謗法。于說法師所說意解別異而轉。是名謗法。作此事業離眼所觀說戲笑語。是名謗法。此是有行此是無行。俱名謗法。說此佛言三昧有是解脫說。彼佛言三昧有是解脫。亦名謗法。佛告文殊師利。乃至所有一切展轉。皆名謗法。若比丘比丘尼優婆塞優婆夷等。于說法師如是行相如是思惟。一切皆是譭謗正法。彼經又云。佛言。善男子。若如來滅後於我已說法中。隨所愛樂如其信解為眾生說。于彼會中若一眾生身毛喜豎。或墮淚悲泣。當知是為諸佛印可。彼愚癡人謂言。此是菩薩。此非菩薩。當知是菩薩咎。由如是妄說三乘法故。於我所說法中何由悟解。乃至若於菩薩起陵蔑者。我說是人住于地獄。不知限量。所以者何。若菩薩于說法師起誹謗者。即是遠離諸佛譭謗正法及比丘僧。又若輕賤諸說法師不起尊重者。即是于佛如來不生尊重。于說法師不欲見者。即是于佛如來不生

【現代漢語翻譯】現代漢語譯本：都叫做謗法。

《大乘集菩薩學論》卷第六大正藏第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第七

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉　詔譯空品第四之餘

說這部契經（Sutra，佛經）違背其他的契經，這兩種說法都叫做謗法。說這部伽陀（Gatha，偈頌）違背其他的伽陀，也叫做謗法。什麼是生起信心理解，什麼是不生起信心理解，都叫做謗法。對於說法師所說的意思，產生不同的理解並且傳播，這叫做謗法。做出這些與眼睛所見不符、說戲笑話的事情，這叫做謗法。說這個是有修行的，那個是沒有修行的，這兩種說法都叫做謗法。說這部佛經所說的三昧（Samadhi，禪定）有解脫，說那部佛經所說的三昧有解脫，也叫做謗法。佛告訴文殊師利（Manjushri）菩薩，乃至所有的一切輾轉相傳，都叫做謗法。如果比丘（Bhikshu，出家男眾）、比丘尼（Bhikshuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）等，對於說法師有這樣的行為，這樣的思惟，一切都是譭謗正法。那部經又說，佛說：『善男子，如果如來（Tathagata，佛的稱號）滅度后，對於我所說的法中，隨著自己所喜愛和信解的，為眾生宣說。在那法會中，如果有一個眾生身上汗毛豎立，或者流淚悲泣，應當知道這是諸佛所印可的。』那些愚癡的人說：『這是菩薩，這不是菩薩。』應當知道這是菩薩的過失。由於這樣虛妄地說三乘法（Triyana），怎麼能悟解我所說的法呢？乃至如果對菩薩生起輕慢侮辱，我說這個人住在地獄，不知道畏懼。為什麼呢？如果菩薩對說法師生起誹謗，就是遠離諸佛，譭謗正法以及比丘僧。又如果輕賤各位說法師，不生起尊重，就是對於佛如來不生起尊重。對於說法師不想見到的，就是對於佛如來不生起尊重。

【English Translation】 English version: All are called slandering the Dharma.

Mahayana Collection of Bodhisattva Studies, Volume Six Taisho Tripitaka, Volume 32, No. 1636, Mahayana Collection of Bodhisattva Studies

Mahayana Collection of Bodhisattva Studies, Volume Seven

Translated by the Tripitaka Master Fa Hu, the Silver Green Grand Master of the West Heaven Translation Bureau, Acting Vice Minister of the Court of Imperial Sacrifices, and other ordained monks bestowed with purple robes by the Emperor, under the Imperial Edict. Remaining part of the Fourth Chapter on Emptiness.

Saying that this Sutra (Kiejing) contradicts other Sutras (Kiejing), both are called slandering the Dharma. Saying that this Gatha (Jietuo) contradicts other Gathas (Jietuo), it is also called slandering the Dharma. What is arising faith and understanding, and what is not arising? All are called slandering the Dharma. Having different interpretations of what the Dharma master says and spreading them, this is called slandering the Dharma. Doing things that are inconsistent with what the eyes see and telling jokes, this is called slandering the Dharma. Saying this one has practice and that one has no practice, both are called slandering the Dharma. Saying that the Samadhi (Sanmei) mentioned in this Buddha's words has liberation, and saying that the Samadhi mentioned in that Buddha's words has liberation, it is also called slandering the Dharma. The Buddha told Manjushri (Wenshushili) Bodhisattva, even all that is passed on from one to another, is called slandering the Dharma. If a Bhikshu (Biqiu), Bhikshuni (Biqiuni), Upasaka (Youposai), Upasika (Youpoyi), etc., have such behavior and such thoughts towards the Dharma master, all are slandering the true Dharma. That Sutra also says, the Buddha said: 'Good men, if after the Tathagata (Rulai) has passed away, among the Dharma I have spoken, according to what they like and understand, they preach to sentient beings. In that assembly, if one sentient being's body hair stands on end, or they shed tears and weep, you should know that this is approved by all the Buddhas.' Those foolish people say: 'This is a Bodhisattva, this is not a Bodhisattva.' You should know that this is the fault of the Bodhisattva. Because of such false talk about the Three Vehicles (Sancheng), how can they understand the Dharma I have spoken? Even if they arise contempt and insult towards the Bodhisattva, I say that this person dwells in hell, not knowing fear. Why? If a Bodhisattva slanders the Dharma master, it is to stay away from all the Buddhas, slander the true Dharma, and the Bhikshu Sangha. Also, if they despise all the Dharma masters and do not arise respect, it is not to arise respect for the Buddha Tathagata. Not wanting to see the Dharma master is not to arise respect for the Buddha Tathagata.

樂見。于說法師不稱讚者。即是于佛如來不起稱讚。是則遠離佛故。若於初發心菩薩起惱害意。乃至。佛言。慈氏。若於我六波羅蜜諸菩薩正覺行中。彼愚癡人妄作是說。唯般若波羅蜜多應知是菩薩學處。云何學餘波羅蜜多。餘波羅蜜者。彼為過失佛言。慈氏。于汝意云何。我為爍迦尸王脫虎子命施自身肉為無智不。慈氏白言。不也世尊。佛言。慈氏。若修菩提行。六波羅蜜行之所相應。發善心者。頗不成熟善根不。慈氏白言。不也世尊。佛言。阿逸多。汝亦於六十劫。集行佈施持戒忍辱精進禪定般若波羅蜜多。皆共集行。又愚癡者作如是說。唯一正理是菩提道所為空性行。是正理者得本然清凈等。

集離難戒學品第五

論曰。略說是難。應當遠離。如深心教誡經云。如是種難。聞已怖畏。是初行菩薩如其受持。說利益事白言。世尊。我今最初于如來前如是受持。世尊。我若從今于彼菩薩及所化人說彼過罪。若實不實。是則欺誑如來正遍知者。世尊。又我從今于彼菩薩及所化人譏毀陵蔑。或在家者或出家者。受五欲樂縱逸自在。見已於彼不生凈信及慚𧹞心。起不尊重不生佛想逼惱身心。化知識家受下種施。見已。若不唯一喜美言說。晝夜不以三時歸向。是則欺誑如來正遍知者。世尊。我若從今受持禁戒。

【現代漢語翻譯】現代漢語譯本：樂見那些不稱讚說法師的人，這等於不稱讚佛如來，這是遠離佛的緣故。如果對初發心的菩薩產生惱害之意，乃至……佛說：『慈氏（Maitreya，彌勒菩薩）。如果在我六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、般若）諸菩薩正覺的修行中，那些愚癡的人妄加評論說，只有般若波羅蜜多（Prajnaparamita，智慧到彼岸）才應該被認為是菩薩的學習之處，為什麼要學習其他的波羅蜜多呢？』說其他的波羅蜜多是過失。佛說：『慈氏，你認為如何？我爲了爍迦尸王（Shibi Raja，尸毗王）救虎子的性命而施捨自己的肉，是無智的行為嗎？』慈氏回答說：『不是的，世尊。』佛說：『慈氏，如果修菩提行（Bodhi practice，菩提修行），與六波羅蜜的修行相應，發起善心的人，難道不會成熟善根嗎？』慈氏回答說：『不會的，世尊。』佛說：『阿逸多（Ajita，彌勒菩薩的另一個名字），你也曾在六十劫中，積累修行佈施、持戒、忍辱、精進、禪定、般若波羅蜜多，全部共同修行。』又有些愚癡的人這樣說，『唯一正確的道理是菩提道所為空性（Emptiness，空性）的修行，這種正確的道理能得到本然的清凈等等。』集離難戒學品第五論曰：簡略地說，這些是困難，應當遠離。如《深心教誡經》所說：『像這樣的困難，聽了就感到害怕，這是初行菩薩應該如此受持的。』說利益的事情，稟告說：『世尊，我現在最初在如來面前這樣受持。世尊，我如果從今以後對那些菩薩以及所化之人說他們的過錯，無論是真實的還是不真實的，那就是欺騙如來正遍知（Tathagata，如來）者。世尊，我又從今以後對那些菩薩以及所化之人進行譏諷、譭謗、輕蔑，或者是在家的，或者是出家的，享受五欲之樂，放縱自在，看到之後不對他們生起清凈的信心和慚愧心，產生不尊重，不生起佛的念想，逼惱他們的身心，到知識家接受下等的佈施，看到之後，如果不以喜悅美好的言語對待，日夜不以三時歸向，那就是欺騙如來正遍知者。世尊，我如果從今以後受持禁戒。』

【English Translation】 English version: It is joyful to see those who do not praise the Dharma teachers, which is equivalent to not praising the Buddha Tathagata (Tathagata, Thus Come One), and this is the reason for being distant from the Buddha. If one generates the intention to harm Bodhisattvas (Bodhisattva, enlightenment being) who have just aroused the Bodhicitta (Bodhicitta, mind of enlightenment), and so on... The Buddha said: 'Maitreya (Maitreya, the future Buddha). If, in my Six Paramitas (Six Paramitas, the perfections of giving, morality, patience, effort, concentration, and wisdom) practices of the Bodhisattvas who are on the path to perfect enlightenment, those foolish people make false statements, saying that only Prajnaparamita (Prajnaparamita, the perfection of wisdom) should be considered the learning place for Bodhisattvas, why should one learn the other Paramitas?' Saying that the other Paramitas are faults. The Buddha said: 'Maitreya, what do you think? Was it unwise of me to give my own flesh to save the life of the tiger cubs for King Shibi (Shibi Raja, a king known for his generosity)?' Maitreya replied: 'No, World Honored One.' The Buddha said: 'Maitreya, if one cultivates the Bodhi practice (Bodhi practice, practice for enlightenment), which corresponds to the practice of the Six Paramitas, and generates good intentions, will they not mature their roots of goodness?' Maitreya replied: 'No, World Honored One.' The Buddha said: 'Ajita (Ajita, another name for Maitreya), you also accumulated the practice of giving, morality, patience, effort, concentration, and Prajnaparamita in sixty kalpas (kalpa, an aeon), all practiced together.' Furthermore, some foolish people say, 'The only correct principle is the practice of emptiness (Emptiness, the state of being empty of inherent existence) that the Bodhi path is based on, and this correct principle can attain original purity, and so on.' Chapter Five: The Study of Precepts for Avoiding Difficulties Treatise: Briefly speaking, these are difficulties that should be avoided. As stated in the 'Profound Mind Admonition Sutra': 'Such difficulties, upon hearing them, one becomes fearful. This is how a Bodhisattva who has just begun should uphold them.' Speaking of beneficial matters, he reports: 'World Honored One, I now, for the first time, uphold this before the Tathagata. World Honored One, if from now on I speak of the faults of those Bodhisattvas and those they are converting, whether true or untrue, then I am deceiving the Tathagata, the Perfectly Enlightened One (Tathagata, Thus Come One). World Honored One, furthermore, from now on, I will not ridicule, slander, or despise those Bodhisattvas and those they are converting, whether they are laypeople or monastics, enjoying the pleasures of the five desires, indulging freely. Upon seeing them, I will not generate pure faith and a sense of shame, I will not generate respect, I will not generate the thought of the Buddha, I will not harass their body and mind, I will not accept inferior offerings from knowledgeable families. Upon seeing this, if I do not treat them with joyful and beautiful words, and if I do not turn towards them at the three times of day and night, then I am deceiving the Tathagata, the Perfectly Enlightened One. World Honored One, if from now on I uphold the precepts.'

或作諸王。于身命財而不捨施。陵蔑聲聞緣覺及所化人。謂我最勝。或如旃陀羅心行。自高其身卑下他人。或遇斗諍而不怖走。過一由旬或百由旬。是則欺誑如來正遍知者。世尊。若我從今身持具戒或不以多聞別知頭陀功德及余出生功德之身樂行。覆藏他善顯他過惡。是則欺誑如來正遍知者。乃至。爾時世尊語彌勒菩薩摩訶薩言。若有善男子善女人慾凈諸業障者。應如此初行菩薩如是受持。又隨轉諸法經云。謂若於菩薩晝夜三時頭頂禮敬。是人于所行行。亦勿少分窺求錯謬。設若常見著五欲樂。亦勿少分窺求過失。菩提行者修無量功德殊勝利益時乃取證由是漸次修道漸次成佛。正使修行一嚩啰分。于無量百千俱胝那庾多劫住大地獄如被鎧甲。彼經又云。善男子。如是行相遠離罪業。彼菩薩一切行中皆不二行。應當信解一切修作發如是心。然我於他心了知不難。化諸眾生行如是行。複次善男子。自在遍觀如來如是說法。應無有人稱量此者。若人解我所說則為見我。善男子。欲護身者於此行中略無疑惑。如其所作不壞他善。求佛法者當知于晝夜中以法思解。如地藏經云。爾時復有無量百千黠惠眾生。從座而起合掌恭敬。而白佛言。大德世尊。我今現前發如是愿。乃至久遠流轉生死。未得忍間常愿不處諸王宰官城邑聚落輔相

【現代漢語翻譯】現代漢語譯本或者（有人）成為諸王，對於自己的身命和財產不肯佈施，輕視侮辱聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、緣覺（Pratyekabuddha，無師自悟的修行者）以及所教化的人，認為自己最為殊勝。或者像旃陀羅（Caṇḍāla，古印度社會中從事低下職業的種姓）一樣的心行，抬高自己，貶低他人。或者遇到爭鬥而不害怕逃走，即使超過一由旬（Yojana，古印度長度單位）或百由旬。這些都是欺騙如來正遍知（Tathāgata Samyaksaṃbuddha，如實知曉一切真理的佛陀）的行為。世尊，如果我從今以後，即使持有具足戒（完整的戒律），或者不因為多聞、別知頭陀（Dhūta，苦行）功德以及其他與生俱來的功德而沾沾自喜，喜歡隱藏他人的優點，宣揚他人的過錯，這就是欺騙如來正遍知（Tathāgata Samyaksaṃbuddha，如實知曉一切真理的佛陀）的行為。乃至。這時，世尊告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva，未來佛彌勒菩薩）說：『如果有善男子、善女人想要清凈各種業障，應當像這樣初發心的菩薩一樣受持。』又《隨轉諸法經》中說：『如果有人晝夜三個時段都以頭頂禮敬菩薩，那麼對於這個人所修行的行為，也不要少分地窺探尋找錯誤。即使這個人常常貪著五欲之樂，也不要少分地窺探尋找過失。菩提（Bodhi，覺悟）行者修習無量功德和殊勝利益，最終才能證悟，因此要漸次修道，漸次成佛。』即使修行一嚩啰分（Varṇa，顏色，這裡指很短的時間），于無量百千俱胝那庾多（Koṭi-Niyuta，巨大的數字單位）劫住在地獄中，也如同身披鎧甲一樣（堅定不移）。那部經又說：『善男子，像這樣的行為遠離罪業。那位菩薩在一切行為中都不懷二心。應當相信和理解一切修作，發起這樣的心念：我了知他人心念並不困難，教化眾生修行這樣的行為。』再次，善男子，自在地遍觀如來這樣說法，應該沒有人能夠稱量這種說法。如果有人理解我所說的，那就是見到我。善男子，想要保護自身的人，對於這種修行略微不要有疑惑。像他所做的那樣，不要破壞他人的善行。求佛法的人應當知道在晝夜中用法來思考和理解。如《地藏經》中說：『這時，又有無量百千聰慧的眾生，從座位上站起來，合掌恭敬，對佛說：大德世尊，我現在當著佛的面，發起這樣的願望，乃至長久地在生死中流轉，在沒有得到忍（Kṣānti，安忍）之前，常常不處在諸王、宰官、城邑、聚落、輔相（輔佐國君的官員）的位置上。』

【English Translation】 English version Or they may become kings, unwilling to give away their life and possessions in charity, belittling and insulting the Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and those they have converted, considering themselves the most superior. Or they may have the mindset of a Caṇḍāla (an outcaste in ancient Indian society), exalting themselves and demeaning others. Or they may not fear fleeing from conflicts, even if it means traveling beyond a Yojana (an ancient Indian unit of distance) or a hundred Yojanas. These are all acts of deceiving the Tathāgata Samyaksaṃbuddha (the Buddha who truly knows all truths). World-Honored One, if from now on, even if I uphold the complete precepts (full monastic vows), or do not become arrogant because of my extensive learning, special knowledge of Dhūta (ascetic practices), or other innate merits, and I enjoy concealing the virtues of others and proclaiming their faults, then this is deceiving the Tathāgata Samyaksaṃbuddha (the Buddha who truly knows all truths). And so on. At that time, the World-Honored One said to Maitreya Bodhisattva Mahāsattva (the future Buddha Maitreya): 'If there are good men and good women who wish to purify their various karmic obstacles, they should uphold these teachings like a Bodhisattva who has just set forth their mind.' Furthermore, the Following the Revolving Dharma Sutra says: 'If someone reverently bows to the Bodhisattva with their head at three times of the day and night, then do not seek out even the slightest fault in the actions of this person. Even if this person is often attached to the pleasures of the five desires, do not seek out even the slightest fault. A Bodhi (enlightenment) practitioner cultivates immeasurable merits and supreme benefits, and only then can they attain enlightenment, therefore they must gradually cultivate the path and gradually become a Buddha.' Even if one practices for a Varṇa (color, here referring to a very short time), residing in the great hells for immeasurable hundreds of thousands of Koṭi-Niyutas (huge numerical units) of Kalpas (eons), it is like being clad in armor (unwavering). That Sutra also says: 'Good men, such conduct is far from sinful deeds. That Bodhisattva has no duality in all their actions. One should believe and understand all practices, and generate such a thought: It is not difficult for me to know the minds of others, and I will teach sentient beings to practice in this way.' Again, good men, freely and universally contemplate the Tathāgata's teachings in this way; there should be no one who can measure these teachings. If someone understands what I have said, then they have seen me. Good men, those who wish to protect themselves should have no doubt about this practice. Like what he has done, do not destroy the good deeds of others. Those who seek the Buddha's Dharma should know to use the Dharma to contemplate and understand during the day and night.' As the Earth Store Sutra says: 'At that time, there were also immeasurable hundreds of thousands of wise beings who rose from their seats, joined their palms in reverence, and said to the Buddha: Great Virtue World-Honored One, I now make such a vow in the presence of the Buddha, that even if I transmigrate in Samsara (the cycle of birth and death) for a long time, before attaining Kṣānti (patience), I will always not be in the positions of kings, ministers, cities, villages, or advisors (officials who assist the ruler).'

將帥等位。乃至不處商主師長居士主沙門斷事者一切親屬富貴尊重等位。乃至未得忍間。我等若處如是行相。是愚惡惠。則于佛世尊教無能修習。

論曰。廣說離如是難。如月燈三昧經偈云。愚童不恭敬。應知無有罪。其母尚教言。汝當后時作。欲少分所須。於我起尊重。若因無上道。懈倦于化度。問訊于耆年。及大德尊者。頭面接足禮。為此作尊重。勿視彼錯謬。唯觀菩提場。常樂起慈心。亦勿生損害。又設見錯謬。慎說彼過失。若樂斯善業。亦獲于道果。卑幼尊宿前。如面清涼月。常愛樂此言。猛除伏我慢。若飲食衣服。為此作憐愍。施汝如是心。一切得調伏。若發菩提心。或不生信重。彼應自防護。怖墮于惡道。見不見喜納。自凈濁亂心。心惟分別性。堪任獲事業。又如華嚴經云。時慈氏菩薩觀善財童子發菩提心功德。以偈贊曰。若見諸眾生。老病諸苦逼。及憂生死怖。發大悲利行。由見世苦逼。五趣常流轉。為求堅利智。破諸趣苦輪。若見貪樂者。過患多榛棘。為作堅固犁。凈治眾生地。癡壞世間明。及正道惠眼。為群盲導師。示其安隱處。智劍伏冤賊。解脫三法忍。為世間導師。令得離憂怖。或如法舡主。令涉智海道。為三有導師。達勝忍寶所。智光大愿輪。如佛日出現。光含法界空。普照群生暗。

【現代漢語翻譯】現代漢語譯本不應與將帥等同地位，乃至不應處於商主、師長、居士、主事沙門、決斷事務者，以及一切親屬、富貴、尊貴者的地位。乃至在未獲得忍位之前，我們如果處於這樣的狀態，就是愚昧無慧，這樣就無法修習佛世尊的教法。

論中說：廣泛地說明遠離這些障礙，如《月燈三昧經》的偈頌所說：『愚昧的孩童不恭敬，應當知道他們沒有罪過。他們的母親尚且教導他們說：你應當以後再做。想要少許所需之物，對我生起尊重之心。如果因為無上道，而懈怠於教化度眾生，就應當問候年長者，以及大德尊者，以頭面接足禮，以此來表達尊重。不要看他們的錯謬，只觀察菩提道場。常常快樂地生起慈悲心，也不要產生損害之心。又假設見到他們的錯謬，謹慎地說出他們的過失。如果樂於這些善業，也能獲得道果。在年幼者和尊長面前，如同面對清涼的月亮。常常喜愛這些話語，勇猛地去除和降伏我的傲慢。如果飲食衣服，因此而生起憐憫之心。施捨你這樣的心，一切都能得到調伏。如果發菩提心，或者不生起信心和尊重，他們應當自我防護，害怕墮入惡道。見到或沒見到都歡喜接納，自己清凈濁亂的心。心中思惟分別的自性，堪能獲得事業。』

又如《華嚴經》所說：當時慈氏菩薩（Maitreya Bodhisattva，即彌勒菩薩）觀察善財童子（Sudhana）發菩提心的功德，用偈頌讚嘆說：『如果見到諸眾生，被衰老、疾病等痛苦逼迫，以及憂愁生死恐怖，發起大悲心利益眾生的行為。由於見到世間的痛苦逼迫，在五趣中常常流轉，爲了尋求堅固銳利的智慧，破除諸趣的痛苦之輪。如果見到貪婪享樂者，過患如同多刺的叢林，為他們製作堅固的犁，清凈治理眾生的心地。愚癡破壞世間的光明，以及正確的智慧之眼，為盲人群體的導師，指示他們安穩之處。智慧之劍降伏冤家仇敵，解脫三法忍（three kinds of forbearance），為世間的導師，令他們得以遠離憂愁恐怖。或者如同合法的船主，令他們涉入智慧的海道，為三有（three realms of existence）的導師，到達殊勝的忍辱珍寶之處。智慧之光和大愿之輪，如同佛日出現，光明包含法界虛空，普遍照耀眾生的黑暗。』

【English Translation】 English version One should not be on equal footing with generals and ministers, nor should one be in the position of merchants, teachers, laypeople, chief shramanas (沙門, wandering ascetics), adjudicators, or any relatives, wealthy, or respected individuals. Until one attains kshanti (忍, forbearance), if we are in such a state, it is foolish and unwise, and we will be unable to practice the teachings of the Buddha Shakyamuni (世尊).

The shastra (論) says: To extensively explain the avoidance of such difficulties, as the verse in the Chandra-prabha-samadhi Sutra (月燈三昧經) states: 'Foolish children are not respectful, it should be known that they have no fault. Their mothers still teach them, saying: You should do it later. Desiring a small portion of what is needed, develop respect for me. If, because of the unsurpassed path, one is lazy in teaching and liberating beings, one should greet the elderly, and the virtuous and venerable ones, with head and face at their feet, showing respect in this way. Do not look at their mistakes, only observe the bodhimanda (菩提道場, place of enlightenment). Always happily generate loving-kindness, and do not create harm. And if you see their mistakes, be careful in speaking of their faults. If one delights in these virtuous deeds, one will also attain the fruit of the path. In front of the young and the venerable, be like the clear and cool moon. Always love these words, and vigorously remove and subdue my arrogance. If there is food and clothing, generate compassion for this reason. Giving you such a mind, everything can be tamed. If one generates bodhicitta (菩提心, mind of enlightenment), or does not generate faith and respect, they should protect themselves, fearing falling into the evil paths. Seeing or not seeing, joyfully accept, purify your turbid and confused mind. In your mind, contemplate the nature of discrimination, capable of attaining accomplishments.'

Furthermore, as the Avatamsaka Sutra (華嚴經) says: At that time, Maitreya Bodhisattva (慈氏菩薩, the Bodhisattva of Loving-Kindness) observed the merits of Sudhana (善財童子) generating bodhicitta (菩提心), and praised him with verses, saying: 'If you see all beings, oppressed by old age, sickness, and other sufferings, and fearful of the sorrows of birth and death, generate great compassion and benefit beings. Because you see the suffering of the world oppressing them, constantly transmigrating in the five realms, in order to seek firm and sharp wisdom, break the wheel of suffering of all realms. If you see those who are greedy and enjoy pleasure, their faults are like thorny thickets, make a firm plow for them, purify and cultivate the minds of beings. Ignorance destroys the light of the world, and the eye of correct wisdom, be a guide for the blind masses, showing them a place of peace. The sword of wisdom subdues enemies, liberating the three kshantis (三法忍, three kinds of forbearance), be a guide for the world, enabling them to be free from sorrow and fear. Or like a lawful captain of a ship, lead them into the sea of wisdom, be a guide for the three bhavas (三有, realms of existence), reaching the place of the precious jewel of superior forbearance. The light of wisdom and the wheel of great vows, like the sun of the Buddha appearing, the light contains the space of the dharmadhatu (法界, realm of dharma), universally illuminating the darkness of beings.'

白法圓滿輪。如佛月出現。慈定清涼光。平等照諸有。又若勝智海。出生諸法寶。菩提行漸高。住深心堅固。發心若龍主。升法界虛空。雨甘露法雲。增諸白果苗。又若然法燈。正念堅固器。慈愛無垢光。凈除三毒暗。又此菩提心。譬如羯邏羅。悲皰慈閉尸。缽羅健南位。菩提分漸生。令佛藏增長。福德藏亦然。得智藏清凈。又開發惠藏。如願藏出生。此慈悲法性。解脫眾生故。世間天人中。凈意難可得。希有智果樹。植妙深固本。眾行漸增榮。普覆於三有。欲長諸功德。請問一切法。斷除一切疑。求諸善知識。欲壞煩惱魔。凈除塵染見。解脫諸眾生。求斯大智者。欲凈除惡趣。顯示人天路。開解脫智門安住功德道。欲脫諸趣苦。當斷諸有索。施諸趣安隱。近此真佛子。

論曰。以意觀察遠離如是難者。不以為難。如深心教誡經說離此難云。佛言。慈氏。于彼菩薩及所化人。當成就四法。后五百歲正法滅時。不為損壞及彼陵蔑。自然解脫。何等為四。一者觀察已非。二者于彼菩薩及所化人不談他短。三者不化知識家往非親里。四者不出惡言。是名四種。如前所說。復有四種。何等為四。一者遠離寡聞眾生。二者眷屬而不取著。三者常樂坐臥林野。四者自習奢摩他行。是所相應。是名四種。彼經又云。佛言。慈氏

。此初行菩薩獲惠力財。遠離非分名聞利養。彼名利者。是為過失。見無益語。見世俗語。世俗睡眠。世俗事業。世俗戲論。應當遠離。是為過失。以要言之。佛言。慈氏。若菩薩摩訶薩應當觀察名聞利養髮生貪染破壞正念。于得不得勿作高下。又應觀察名聞利養。起愚癡暗作慳種類。發生諂誑資益己身。無慚無愧離四聖種。如諸佛說。名聞利養應善觀察。起諸驕慢輕慢師尊。是魔羅分。一向放逸破壞善根。如金剛雹及霹靂火。又名利者。化知識家多種愛樂詣非親里。而復起惱迷覆知覺。向所愛事倍生憂戚。又名利者。失四念處減劣白法壞四正斷。由前後利養破壞神通。遠離善人近惡知識。於他眷屬常愛合集。又復遠離無量禪定。墮大地獄琰魔羅界畜生胎藏。應觀察名聞利養如天授水。佛言。慈氏。彼名聞利養有如是等行相。菩薩應當如實觀察。以觀察故。無有厭怖亦無悔惱。所以者何。於是行相無厭怖者。得無過失。唯樂佛法得無間斷。在家出家隨所守護。若天若人。住清凈心得無驚怖。設墮一切惡道不為逼惱。遠離咒詛解脫魔境得無傾動。諸耽湎者之所敬仰。住定學者之所樂見。斷除諂誑而獲正直。是五欲樂是為過失。安住聖種如說修行。諸梵行者之所喜見。慈氏。如是行相功德。智者了知。菩薩深心住于少欲。

【現代漢語翻譯】現代漢語譯本：這位初發心的菩薩獲得了智慧和財富的力量，遠離了不應得的名聲、名譽、利益和供養。這些名利，都是過失的根源。見到沒有益處的話語，見到世俗的言談，世俗的睡眠，世俗的事業，世俗的戲論，都應當遠離。這些都是過失。總而言之，佛說：『彌勒（Maitreya），如果菩薩摩訶薩應當觀察名聞利養，會因此發生貪婪和染著，破壞正確的念頭。對於得到或得不到名利，不要產生高下之心。』又應當觀察名聞利養，會因此產生愚癡和黑暗，滋生慳吝的習性，發生諂媚和欺騙，用來資助和利益自己，變得沒有慚愧之心，遠離四種聖潔的生活方式。正如諸佛所說，對於名聞利養應當善加觀察，它會引起各種驕傲和輕慢，輕視師長和尊者，這是魔羅（Mara）的勢力範圍。會讓人一味地放縱，破壞善良的根基，就像金剛石的冰雹和霹靂的火焰一樣。而且，名利會使人與熟悉的知識分子家庭疏遠，對各種享樂產生強烈的愛戀，去拜訪不親近的人，反而引起煩惱，迷惑和矇蔽知覺。對於所喜愛的事物，會倍增憂愁和悲傷。而且，名利會使人失去四念處（Four Foundations of Mindfulness），減少和削弱善良的法，破壞四正斷（Four Right Exertions）。由於前後的利養，會破壞神通，遠離善良的人，親近邪惡的知識。對於他人的眷屬，常常喜愛聚集在一起。而且，還會遠離無量的禪定，墮入大地獄、閻魔羅界（Yama's realm）和畜生的胎藏之中。應當觀察名聞利養，就像天空中降下的水一樣。佛說：『彌勒，這些名聞利養具有這樣的行為和表現。菩薩應當如實地觀察。因為觀察的緣故，就不會有厭惡和恐懼，也不會有後悔和煩惱。』為什麼呢？因為對於這些行為和表現沒有厭惡和恐懼的人，才能得到沒有過失的狀態，才能只樂於佛法，才能得到沒有間斷的修行。無論是在家還是出家，都能隨所守護。無論是天人還是人類，都能安住在清凈的心中，不會感到驚慌和恐懼。即使墮入一切惡道，也不會被逼迫和惱害。遠離詛咒，解脫魔境，得到不會動搖的境界。受到那些沉迷於五欲（Five Desires）的人的尊敬和仰慕，受到安住在禪定中的學者的喜愛和歡迎。斷除諂媚和欺騙，從而獲得正直。這五欲的快樂是過失的根源，安住在聖潔的生活方式中，如佛所說的那樣修行，會受到所有梵行者的喜愛和歡迎。彌勒，這些行為和表現的功德，有智慧的人能夠了解。菩薩以深刻的心安住在少欲知足的狀態中。

【English Translation】 English version: This newly initiated Bodhisattva acquires the power of wisdom and wealth, staying away from undue fame, reputation, benefits, and offerings. These fame and gains are the source of faults. Seeing useless words, seeing worldly talks, worldly sleep, worldly affairs, worldly frivolous discussions, one should stay away from them. These are faults. In short, the Buddha said: 'Maitreya, if a Bodhisattva-Mahasattva should observe fame and gains, they will cause greed and attachment, destroying right mindfulness. Regarding gaining or not gaining fame and gains, do not develop a sense of superiority or inferiority.' Furthermore, one should observe that fame and gains will cause ignorance and darkness, fostering stinginess, leading to flattery and deception, used to support and benefit oneself, becoming shameless, and straying away from the four noble ways of living. As the Buddhas have said, one should carefully observe fame and gains, as they can give rise to various forms of pride and arrogance, looking down on teachers and venerable ones. This is the realm of Mara. It leads to unbridled indulgence, destroying the roots of goodness, like diamond hailstones and thunderbolt fire. Moreover, fame and gains alienate one from familiar intellectual families, create a strong attachment to various pleasures, lead one to visit unfamiliar people, causing annoyance, confusion, and obscuring perception. Regarding the things one loves, it increases sorrow and grief. Furthermore, fame and gains cause one to lose the Four Foundations of Mindfulness, diminish and weaken good dharmas, and destroy the Four Right Exertions. Due to past and present gains, it destroys supernatural powers, alienates one from good people, and brings one closer to evil knowledge. Regarding the families of others, one often loves to gather together. Moreover, it leads one away from immeasurable samadhi, causing one to fall into the great hells, Yama's realm, and the wombs of animals. One should observe fame and gains like water falling from the sky. The Buddha said: 'Maitreya, these fame and gains have such behaviors and manifestations. Bodhisattvas should observe them as they truly are. Because of this observation, there will be no aversion or fear, nor regret or vexation.' Why is that? Because those who have no aversion or fear towards these behaviors and manifestations can attain a state without faults, can only delight in the Buddha's teachings, and can attain uninterrupted practice. Whether one is a householder or a renunciate, one can protect oneself wherever one is. Whether one is a deva or a human, one can abide in a pure mind without feeling alarmed or frightened. Even if one falls into all evil paths, one will not be oppressed or harmed. One will be free from curses, liberated from the realm of demons, and attain an unshakable state. One will be respected and admired by those who are immersed in the Five Desires, and loved and welcomed by scholars who abide in samadhi. One will cut off flattery and deception, thereby attaining honesty. The pleasures of these Five Desires are the source of faults. Abiding in the noble way of living, practicing as the Buddha taught, one will be loved and welcomed by all who practice the Brahma-faring. Maitreya, the merits of these behaviors and manifestations can be understood by the wise. The Bodhisattva abides with a deep heart in a state of contentment with few desires.

樂少欲者。即斷一切名聞利養。

論曰。無益語今當說。遠離貪毒愚癡過失。不住無益語者。一心得決定解如尋戲調。諸無益語愛樂修作。是為過失。不修威儀及微細行。若無益語言愛樂不堅牢世。是說隨順愚夫。若聞比丘不如理言。生愛樂已而常尋求。即便增長如是過失。是故棄捨不如理言。常知法樂。臨命終時自舍千身求菩提道。聞法無厭。設若疲極。由聞法故。一切時處悉皆遠離不如理言不愛樂言。于最上法樂生難得想。經無量劫住山林中。應知於他功德利益勿求其短。若謂我為最上殊勝。勿取是心。是慢為諸放逸之本。此下劣比丘亦勿陵蔑。漸如是教非止一生得證菩提故。

論曰。世俗語。我今當說。彼聞惛醉樂起斗諍獲不尊重。由所說言失念及不正知。是為過失。由所說言多競高名極遠內思。若身若心不得輕安。是為過失。由所說言愚夫自心生澀粗獷思入正法。遠離毗缽舍那及奢摩他。是為過失。由所說言于功德財常起愛樂。獲不尊重住不堅牢。狹劣智惠。是為過失。由所說言減失所知諸天不敬不生愛樂。是為過失。由所說言于彼智者及眷屬等所餘身命現無義利。是為過失。由所說言彼諸愚夫憂命終時。我何所作得如是苦。減失所知不得悟解。是為過失。由所說言如草動植疑無楷決不生實智。

【現代漢語翻譯】現代漢語譯本：樂於減少慾望的人，就能斷除一切名聲、供養和利益。

論曰：現在應當說說無益的言語。要遠離貪婪、嗔恨、愚癡的過失。不執著于無益的言語，一心就能得到決定的理解，就像尋歡作樂一樣。如果喜愛、修習這些無益的言語，那就是過失。不修習威儀和細微的行為，如果喜愛不堅固的世俗言語，這就是隨順愚夫。如果聽到比丘不如理的言語，產生喜愛並經常尋求，就會增長這樣的過失。所以要捨棄不如理的言語，常知法的快樂。臨命終時，也要捨棄千身來尋求菩提道。聽聞佛法沒有厭倦。即使疲憊不堪，由於聽聞佛法，一切時處都能遠離不如理的言語，不喜愛這些言語。對於最上乘的佛法之樂，要生起難得的想法。經歷無量劫住在山林中。應當知道不要尋求他人功德利益的缺點。如果認為自己是最上、殊勝的，不要產生這種想法。這種傲慢是各種放逸的根本。對於下劣的比丘也不要輕視。像這樣逐漸教導，不止一生就能證得菩提。

論曰：現在我應當說說世俗的言語。聽聞世俗的言語，會使人昏昧、沉醉，喜歡引起爭鬥，獲得不尊重。由於所說的言語，會失去正念和不正知，這就是過失。由於所說的言語，會多方競爭高名，極度遙遠地思慮內心，無論是身還是心都無法得到輕安，這就是過失。由於所說的言語，愚夫的心會變得生澀、粗獷，難以進入正法，遠離毗缽舍那（Vipassanā，內觀）和奢摩他（Śamatha，止觀），這就是過失。由於所說的言語，對於功德和財富常常生起愛戀，獲得不尊重，住在不堅固的狀態，智慧狹隘低下，這就是過失。由於所說的言語，會減少所知，諸天不敬，不生起愛樂，這就是過失。由於所說的言語，對於那些智者以及眷屬等，在身命現世中沒有義利，這就是過失。由於所說的言語，那些愚夫在憂慮命終時會想：『我該怎麼辦，才會遭受這樣的痛苦？』減少所知，無法悟解，這就是過失。由於所說的言語，就像草木搖動，疑惑沒有定論，不生起真實的智慧。

【English Translation】 English version: He who delights in few desires, immediately cuts off all fame, offerings, and gains.

Treatise says: Useless speech, I shall now speak of. To be far from the faults of greed, hatred, and delusion. Not dwelling on useless speech, with one mind, one obtains a decisive understanding, like seeking playful amusement. To love and cultivate such useless speech is a fault. Not cultivating proper conduct and subtle actions. If one loves worldly speech that is not firm, it is said to be in accordance with foolish people. If, upon hearing a Bhiksu (比丘, monk) speak unskillfully, one develops affection and constantly seeks it out, such faults will increase. Therefore, one should abandon unskillful speech and always know the joy of the Dharma. At the time of death, one should relinquish a thousand bodies to seek the path of Bodhi (菩提, enlightenment). Never tire of hearing the Dharma. Even if exhausted, by hearing the Dharma, one can always and everywhere stay away from unskillful speech and not love such speech. Towards the supreme joy of the Dharma, one should generate the thought that it is difficult to obtain. One should dwell in the mountains for countless kalpas (劫, eons). One should know not to seek the shortcomings in the merits and benefits of others. If one thinks, 'I am the most supreme and excellent,' do not harbor such a thought. Such arrogance is the root of all laxity. Do not despise even an inferior Bhiksu. Gradually teaching in this way, one can attain Bodhi not just in one lifetime.

Treatise says: Worldly speech, I shall now speak of. Hearing it causes confusion and intoxication, delight in stirring up strife, and obtaining disrespect. Due to the words spoken, one loses mindfulness and correct knowledge, which is a fault. Due to the words spoken, one competes for high fame, and thinks of inner thoughts that are extremely distant. Whether body or mind, one cannot obtain ease and peace, which is a fault. Due to the words spoken, the minds of foolish people become astringent and coarse, making it difficult to enter the true Dharma, and distancing oneself from Vipassanā (毗缽舍那, insight meditation) and Śamatha (奢摩他, calming meditation), which is a fault. Due to the words spoken, one constantly develops affection for merit and wealth, obtains disrespect, dwells in an unstable state, and has narrow and inferior wisdom, which is a fault. Due to the words spoken, one diminishes what is known, the Devas (諸天, gods) do not respect, and one does not generate affection, which is a fault. Due to the words spoken, for those wise ones and their families, there is no benefit in this present life, which is a fault. Due to the words spoken, those foolish people worry at the time of death, thinking, 'What should I do to suffer such pain?' Diminishing what is known, one cannot attain enlightenment, which is a fault. Due to the words spoken, like grass and trees swaying, doubts have no resolution, and true wisdom does not arise.

是為過失。由所說言如伎藝者住戲場中別說功勤自以為得。減失所知。是為過失。由所說言遠七聖財互生諂誑輕失彼得。是為過失。由彼說言覃思研幾喜務怯弱而不自知動本無體。是為過失。乃至不如實說我樂最上。此一句義于久遠時思惟。尚未了知。云我樂得無量句義。譬如甘蔗堅硬皮中少有其味。人食皮已無復能得甘蔗甜味。是故廣說者如甘蔗皮。唯樂神變思擇義理者。如甘蔗味常無惛醉。

論曰。言耽著睡眠者。如彼偈云。謂若樂惛睡。造此多種見。彼得見得疑。增長大癡網。若樂惛睡者。智惠皆怯弱。而於悟解中。常時俱減失。若樂惛睡者。怠墮無智惠。設住深林中。非人得其便。若樂惛睡者。即樂非法欲。善心常不增。何由獲法樂。若樂惛睡者。愚蔽善法欲。壞白法功德。遍入諸黑暗。若樂惛睡者。封著無辯才。常生放逸心。纏綿身懈倦。若樂惛睡者。我知懈怠故。嫉彼勤力人。毀具足精進。乃至若除諸苦暗。即離於罪本。常親近勝勤。諸佛之所嘆。

論曰。世俗事業今當說。如彼偈云。師誨謂惡言。執為非教誡。速毀犯尸羅。樂斯過失事。每思俗事業。常時務匆遽。不修諸禪定。樂斯過失事。由貪生廣大。縈纏味中味。下劣非止足。樂斯過失事。處眾大喜悅。謂除諸苦惱。如驢行隘道。樂斯

【現代漢語翻譯】現代漢語譯本：這是過失。由於所說的話像藝人在戲臺上表演一樣，只是在賣弄口舌，自以為有所得，實際上減少了所知，這是過失。由於所說的話遠離七聖財（信、戒、慚、愧、聞、施、慧），相互之間產生諂媚和欺騙，輕視和喪失那些成就，這是過失。由於他們所說的話是深思熟慮，但喜歡從事怯懦的事情，不瞭解自己的行為根本沒有依據，這是過失。乃至不能如實地說『我的快樂是最上的』。這一句話的含義，即使經過長久時間的思考，也尚未完全瞭解。卻說『我獲得了無量的含義』。譬如甘蔗堅硬的皮中只有少許甜味，人們吃完皮后就再也無法獲得甘蔗的甜味了。所以，廣說的人就像甘蔗的皮，只有喜歡神變和思擇義理的人，才像甘蔗的甜味一樣，常常不會昏昧和沉醉。

論曰：說到貪戀睡眠的人，就像那首偈頌所說：如果喜歡昏睡，就會產生各種各樣的邪見。他們得到邪見，產生疑惑，增長巨大的愚癡之網。如果喜歡昏睡，智慧就會變得怯弱，在領悟和理解方面，常常會減少和喪失。如果喜歡昏睡，就會變得懈怠和沒有智慧。即使住在深山老林中，也會被非人所乘。如果喜歡昏睡，就會喜歡非法的慾望，善良的心念常常不會增長，怎麼能獲得佛法的快樂呢？如果喜歡昏睡，就會被愚昧遮蔽善良的願望，破壞清凈的功德，完全陷入黑暗之中。如果喜歡昏睡，就會被封閉而沒有辯才，常常產生放逸的心念，纏綿于身體的懈怠和疲倦。如果喜歡昏睡，我知道因為懈怠的緣故，就會嫉妒那些勤奮努力的人，譭謗那些具足精進的人。乃至如果能夠去除各種痛苦的黑暗，就能遠離罪惡的根本，常常親近殊勝的勤奮，這是諸佛所讚歎的。

論曰：世俗的事業現在應當說。就像那首偈頌所說：老師的教誨認為是惡言，認為不是教誡，迅速地毀犯戒律，喜歡這些過失的事情。常常思慮世俗的事業，常常忙碌匆忙，不修習各種禪定，喜歡這些過失的事情。由於貪婪而產生廣大的慾望，被各種味道所纏繞，下劣而不知滿足，喜歡這些過失的事情。處在眾人之中，感到非常喜悅，認為消除了各種痛苦，就像驢子走在狹窄的道路上一樣，喜歡這些。

【English Translation】 English version: This is a fault. Because the words spoken are like performers on a stage, merely showing off their eloquence, thinking they have gained something, but actually diminishing their knowledge, this is a fault. Because the words spoken are far from the Seven Noble Treasures (faith, morality, shame, remorse, learning, generosity, wisdom), giving rise to flattery and deceit among each other, belittling and losing those achievements, this is a fault. Because their words are deeply considered, but they like to engage in cowardly things, not understanding that their actions have no basis, this is a fault. Even to the point of not being able to truthfully say 'My happiness is the highest.' The meaning of this one sentence, even after a long time of thinking, has not been fully understood. Yet they say 'I have obtained immeasurable meanings.' It is like sugarcane, in its hard skin there is only a little sweetness, and after people eat the skin, they can no longer obtain the sweetness of the sugarcane. Therefore, those who speak extensively are like the skin of the sugarcane, only those who like divine transformations and contemplate the meaning of the principles are like the sweetness of the sugarcane, and are often not confused and intoxicated.

Treatise says: Speaking of those who are attached to sleep, it is like what the verse says: If one likes to be drowsy, they will produce all kinds of wrong views. They obtain wrong views, generate doubts, and increase the great net of ignorance. If one likes to be drowsy, their wisdom will become cowardly, and in terms of understanding and comprehension, they will often diminish and lose. If one likes to be drowsy, they will become lazy and without wisdom. Even if they live in deep mountains and forests, they will be taken advantage of by non-humans. If one likes to be drowsy, they will like illegal desires, and good thoughts will often not increase, how can they obtain the joy of the Dharma? If one likes to be drowsy, they will be obscured by ignorance and good wishes, destroy pure merits, and completely fall into darkness. If one likes to be drowsy, they will be closed off and have no eloquence, often generate reckless thoughts, and be entangled in bodily laziness and fatigue. If one likes to be drowsy, I know that because of laziness, they will be jealous of those who are diligent and hardworking, and slander those who are fully endowed with diligence. Even to the point that if one can remove the darkness of all kinds of suffering, they can stay away from the root of sin, and often be close to the supreme diligence, which is praised by all the Buddhas.

Treatise says: Worldly affairs should now be spoken of. It is like what the verse says: The teacher's teachings are considered bad words, considered not to be instructions, quickly violating the precepts, and liking these faulty things. Often thinking about worldly affairs, often being busy and hurried, not practicing various meditations, and liking these faulty things. Due to greed, vast desires arise, being entangled in various tastes, being inferior and not knowing satisfaction, and liking these faulty things. Being among the crowd, feeling very happy, thinking that all kinds of suffering have been eliminated, just like a donkey walking on a narrow road, and liking these things.

過失事。乃至。是心晝夜中。不樂諸功德。唯衣食猛利。樂斯過失事。不樂相應語。唯順不相應。問世俗所作。樂斯過失事。以要言之。爾時慈氏菩薩摩訶薩白佛言。世尊。菩薩少惠者。由舍最上法已。減失勝惠作下劣事。佛言。慈氏。如是如是。如汝所說。菩薩得少惠者。由舍最上法已。作下劣事。佛言。慈氏。又彼菩薩于如來教既出家已。無有禪定正斷正勤。無有多聞不懷希望。佛言。慈氏。此復觀察禪定正斷知如來教知有為相三摩呬多是所相應。勿白衣事業營務。觀察是事不應道理。應知彼菩薩發起愛樂輪迴生死者。所謂營務世俗造作遠離法財。佛言。慈氏彼營事菩薩假使修七寶塔滿三千大千世界。我亦于彼不生恭敬尊重讚歎。乃至滿閻浮提一切皆是營事菩薩。不如於一讀誦如說修行菩薩起承事行。又若一閻浮提量讀誦如說修行菩薩。不如於一各居所安行菩薩作承事行。所以者何。此為難事。所謂惠業。于諸三世為勝為上。最極高勝無有過者。佛言。慈氏。是故菩薩欲勤精進相應義者。當修勝惠。

論曰。世俗戲論。我今當說。此戲論行。常為過失。獲如是難。謂不得遠離彼八種難。亦復不得剎那具足殊勝乃至智者正解離諸戲論。此戲論行速獲是難。是故皆不共住。寧使畜受妻孥罪惡過百由旬。於他戲論

【現代漢語翻譯】現代漢語譯本：過失之事。乃至，此心晝夜之中，不喜樂各種功德，只貪圖衣食的豐盛，喜樂這些過失之事，不喜樂相應的言語，只順從不相應的言語，詢問世俗所作之事，喜樂這些過失之事。總而言之，當時慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）對佛說：『世尊，少智慧的菩薩，因為捨棄了最上之法，減損了殊勝的智慧而做下劣之事。』佛說：『慈氏，正是這樣，正是這樣，正如你所說。菩薩得到少許智慧，因為捨棄了最上之法，而做下劣之事。』佛說：『慈氏，還有那些菩薩，在如來的教法中出家之後，沒有禪定，沒有正確的斷除和精進，沒有廣博的聞法，不懷抱希望。』佛說：『慈氏，這又應當觀察禪定、正確的斷除，瞭解如來的教法，瞭解有為之相，三摩呬多（Samahita，專注），這是所相應的。不要從事白衣的世俗事業。觀察這些事情是不應道理的。』應當知道那些菩薩發起愛樂輪迴生死之心，就是因為營務世俗的造作，遠離了法財。佛說：『慈氏，那些營事的菩薩，即使修建滿三千大千世界的七寶塔，我也不會對他們生起恭敬、尊重和讚歎。』乃至滿閻浮提（Jambudvipa，我們所居住的這個世界）的一切都是營事的菩薩，也不如對一個讀誦如說修行的菩薩生起承事之行。又如果一個閻浮提數量的讀誦如說修行的菩薩，不如對一個各自安居修行的菩薩作承事之行。為什麼呢？因為這是難事，所謂惠業（wisdom activity），對於諸三世（past, present and future）來說，是殊勝、是至上的，是最極高勝，沒有超過它的。佛說：『慈氏，所以菩薩想要勤奮精進，相應于義理，應當修習殊勝的智慧。論曰：世俗的戲論，我現在應當說。這種戲論之行，常常是過失，會獲得這樣的困難，就是不能遠離那八種難（eight difficulties），也不能剎那具足殊勝，乃至智者正確地理解而遠離各種戲論。這種戲論之行，很快就會獲得這些困難，所以都不應該共同居住。寧可畜養妻兒，罪惡超過百由旬（yojana，古印度長度單位），也不要參與他人的戲論。

【English Translation】 English version: Transgressions. Even to the point that, day and night, their minds do not delight in various merits, but only crave abundant clothing and food, delighting in these transgressions. They do not delight in appropriate speech, but only follow inappropriate speech. They inquire about worldly affairs, delighting in these transgressions. In short, at that time, Maitreya Bodhisattva Mahasattva (the future Buddha) said to the Buddha: 'World Honored One, a Bodhisattva with little wisdom abandons the supreme Dharma, diminishes their excellent wisdom, and engages in inferior activities.' The Buddha said: 'Maitreya, it is so, it is so, as you say. A Bodhisattva who gains little wisdom abandons the supreme Dharma and engages in inferior activities.' The Buddha said: 'Maitreya, furthermore, those Bodhisattvas, having left home in the Buddha's teachings, lack Dhyana (meditation), right effort, right diligence, extensive learning, and do not cherish hope.' The Buddha said: 'Maitreya, this should be observed: Dhyana, right effort, understanding the Buddha's teachings, understanding the characteristics of conditioned phenomena, Samahita (concentration), these are what is appropriate. Do not engage in the affairs of laypeople. Observing these things is unreasonable.' It should be known that those Bodhisattvas who generate a love for the cycle of Samsara (rebirth) do so because they are engaged in worldly activities, creating and accumulating, and are far from the wealth of Dharma. The Buddha said: 'Maitreya, even if those Bodhisattvas engaged in worldly affairs were to build stupas of seven jewels filling three thousand great chiliocosms, I would not generate respect, reverence, or praise for them.' Even if all of Jambudvipa (the continent where we live) were filled with Bodhisattvas engaged in worldly affairs, it would not be as good as making offerings to even one Bodhisattva who recites the scriptures and practices according to the teachings. Furthermore, if there were as many Bodhisattvas who recite the scriptures and practice according to the teachings as there are in Jambudvipa, it would not be as good as making offerings to even one Bodhisattva who dwells in solitude and practices. Why? Because this is difficult, namely, the activity of wisdom, which is superior, supreme, most excellent, and unsurpassed in all three times (past, present, and future). The Buddha said: 'Maitreya, therefore, Bodhisattvas who wish to be diligent and energetic, and to be in accordance with the meaning, should cultivate excellent wisdom.' Commentary: Worldly amusements, I shall now speak of. These amusements are always a fault, and one incurs such difficulties as being unable to avoid the eight difficulties, and also being unable to possess excellence even for a moment, until a wise person correctly understands and abandons all amusements. These amusements quickly incur these difficulties, so one should not live together with those who indulge in them. It is better to keep wives and children, with sins exceeding a hundred yojanas (an ancient Indian unit of distance), than to engage in the amusements of others.

或須臾頃不應親近。亦不共住于出家功德之利慾。求財賄者。是則噁心起諸斗諍。勿有田作勿營商賈。若求財利是則戲論。勿有男女妻妾朋屬。僕從富饒起諸斗諍。既出家已授袈裟衣。信順寂靜至極寂靜。復觀是寂勝寂近寂。離戲論故起如是忍。不得遠離戲論行者。譬若毒蛇覆藏噁心。后墮地獄畜生焰摩羅界。是故精進起如是忍。乃至得是乘者。于諸業障淨盡無餘破冤魔力。諸有智者起如是忍。

論曰。略說離如是難。佛言。慈氏。是故此菩薩乘。若善男子善女人。后五百歲正法滅時。使無留難而獲吉祥。脫諸業障盡除罪欲。當知勿樂合集住阿蘭若。曠野林中而修行之。于餘眾生而或遠離。但省己非無求他咎。默然信樂般若波羅蜜多行。故又寶云經亦作是說。行乞食時乃至獲得是事除余惡處。謂惡狗家新乳犢家體性犯戒。于彼畜生尚離損害。何況男子女人童男童女起厭賤處。彼一切時處皆應遠離。

論曰。若見如是種諸惡作者。慎勿往觀。得離彼罪。複次說離如是等難。云何得果。離無果利成利他義。應知遠離無果利故。如月燈經說。身戒義云。謂密護手足使無虛動。又十法經云。手足動亂往來跳躑。此說身業粗重。

論曰。如菩薩為利於他。如其照了而不分別餘業故。法集經云。世尊。諸菩薩等

【現代漢語翻譯】現代漢語譯本或哪怕是很短的時間都不應該親近這樣的人，也不要和他們一起追求出家功德的利益和對財富的慾望。如果（出家人）追求財物，就會惡念叢生，引發各種爭鬥。不要從事耕田，不要經營商業。如果追求財利，那就是在玩弄戲論。不要有男女妻妾和親朋眷屬，僕人眾多，財富豐饒，這些都會引起各種爭鬥。既然已經出家，接受了袈裟，就應該信順寂靜，達到極度的寂靜。進一步觀察這種寂靜，勝過其他寂靜，接近寂靜。因為遠離戲論，才能生起這樣的忍辱。不能遠離那些沉迷於戲論的人，他們就像一條毒蛇，隱藏著惡毒的心，最終會墮入地獄、畜生道和焰摩羅界（Yamaraja，掌管地獄的閻王）。因此，要精進修行，生起這樣的忍辱，直到獲得這種乘（Yana，佛教中的「乘」，指運載眾生到達解脫彼岸的工具或方法），使所有的業障都徹底清除，不再殘留，破除冤家和魔的力量。所有有智慧的人都應該生起這樣的忍辱。

論曰：簡略地說，要遠離這些困難。佛說：慈氏（Maitreya，彌勒菩薩）。因此，這個菩薩乘（Bodhisattva-yana，菩薩所修行的乘），如果善男子善女人在後五百歲正法衰滅之時，能夠使其沒有阻礙，獲得吉祥，脫離各種業障，徹底消除罪惡的慾望，要知道不要喜歡聚集在一起，住在阿蘭若（Aranya，寂靜處，遠離人煙的處所）或曠野林中修行。對於其他眾生，或許會遠離他們，但要反省自己的過錯，不要尋求他人的過失，默默地信樂般若波羅蜜多（Prajnaparamita，通過智慧到達彼岸）的修行。所以，《寶云經》也這樣說：在行乞食的時候，乃至獲得這件事（指通過乞食修行）之前，要避開其他不好的地方，比如惡狗家、剛生小牛的牛家、體性上犯戒的人。對於那些畜生，尚且要避免傷害，更何況是男子女人、童男童女，要遠離那些會引起厭惡的地方。所有的時間和地點都應該遠離。

論曰：如果看到有人在做各種惡事，一定要謹慎，不要去觀看，這樣才能遠離那些罪惡。再次，說說遠離這些困難，如何才能得到果報？遠離沒有結果的利益，成就利益他人的意義。應該知道要遠離沒有結果的利益。如《月燈經》所說，身戒的意義在於：嚴密地守護手足，使它們沒有虛假的動作。另外，《十法經》說：手足動亂，往來跳躍，這說的是身業的粗重。

論曰：如菩薩爲了利益他人，像他所照見的那樣，而不分別其他的行業。所以，《法集經》說：世尊，諸菩薩等

【English Translation】 English version One should not associate with such individuals even for a moment, nor should one dwell with them, desiring the benefits of renunciation and craving wealth. If one seeks riches, evil thoughts arise, leading to various conflicts. Do not engage in farming or commerce. If one seeks wealth and profit, it is mere frivolous talk. Do not have wives, concubines, friends, or a retinue of servants, for abundant wealth leads to conflicts. Having renounced the world and received the monastic robe, one should faithfully embrace tranquility, reaching the utmost serenity. Further, contemplate this serenity, surpassing other forms of serenity, approaching serenity. Because of detachment from frivolous pursuits, one cultivates such forbearance. One must not distance oneself from those who engage in frivolous conduct, for they are like venomous snakes concealing evil intentions, ultimately falling into hell, the animal realm, and the realm of Yamaraja (the lord of death). Therefore, strive diligently to cultivate such forbearance until one attains this Yana (vehicle), completely purifying all karmic obstacles, vanquishing enemies and the power of demons. All wise individuals should cultivate such forbearance.

Commentary: Briefly stated, one must avoid such difficulties. The Buddha said: Maitreya (the future Buddha). Therefore, this Bodhisattva-yana (the path of the Bodhisattva), if good men and good women, in the last five hundred years when the true Dharma is declining, can ensure that there are no obstacles and attain auspiciousness, escaping all karmic hindrances and completely eliminating sinful desires, know that one should not delight in gathering together, dwelling in Aranya (secluded places) or wilderness forests for practice. Towards other beings, one may distance oneself, but one should reflect on one's own faults, not seeking the faults of others, silently believing in and delighting in the practice of Prajnaparamita (the perfection of wisdom). Therefore, the Ratnamegha Sutra also states: While begging for food, until one obtains this matter (referring to practicing through begging), one should avoid other bad places, such as the homes of vicious dogs, homes with newly calved cows, and those who are inherently immoral. Even from those animals, one should avoid causing harm, let alone men, women, boys, and girls, one should avoid places that cause aversion. All times and places should be avoided.

Commentary: If one sees someone engaging in various evil deeds, one must be cautious and not watch, so that one can stay away from those sins. Furthermore, speaking of avoiding these difficulties, how can one attain the fruit? By avoiding fruitless benefits, one achieves the meaning of benefiting others. One should know to avoid fruitless benefits. As the Candrapradipa Sutra says, the meaning of bodily precepts lies in: closely guarding the hands and feet, so that they have no false movements. Also, the Dasadharma Sutra says: restless movements of the hands and feet, moving back and forth, jumping around, this speaks of the coarseness of bodily actions.

Commentary: As the Bodhisattva benefits others, as he illuminates without distinguishing other industries. Therefore, the Dharmasamgraha Sutra says: World-Honored One, all Bodhisattvas, etc.

所有身口意業。皆為利諸眾生起大悲增上安慰眾生。令諸眾生身意快然。如是深心如是思惟。隨修何行而行平等。令諸眾生得安隱樂。以要言之。謂菩薩了知觀十二處如空聚落。於是等處無不樂舍。◎

大乘集菩薩學論卷第七大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第八

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉　詔譯集離難戒學品第五之餘

◎又虛空藏經云譬如孔隙聲入其中。菩薩亦爾。若心有間隙則魔得其便。是故菩薩令心常無間隙。若心無間隙。則諸相圓滿。及空性圓滿。

論曰。況復諸相圓滿者。即菩提行。亦不捨修習觀諸空性。廣如寶髻經說。又如無盡意經云。謂欲發起斷除惡不善法者。說彼復有餘散亂心。三摩地蘊是對治行。說此是名三摩地分。乃至是名惡不善法。◎

◎護身品第六

論曰。此言遠離虛無果利者。說何所成就耶。此常成就正念。則得遠離虛無果利。所謂不違如來教敕。守護果報尊重正念。於一切身不動自性。安住正念利益眾生。隨應所行堅固正念。見諸智者樂他所作。不動正念不怖時分。親屬禮制于身解脫正念。於四威儀道分檢察正念。于威儀道安庠平正。守護不

【現代漢語翻譯】現代漢語譯本所有身口意業，都是爲了利益眾生而生起廣大的慈悲心，進一步安慰眾生，使眾生的身心感到快樂。像這樣深刻的用心，像這樣深入的思考，無論修習什麼行為都要平等對待一切眾生，使他們得到安穩快樂。總而言之，菩薩了知並觀察十二處（十二處：眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵）如同空曠的村落，對於這些地方沒有不樂意捨棄的。

《大乘集菩薩學論》卷第七大正藏第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第八

西天譯經三藏銀青光祿大夫試光祿卿普明慈覺傳梵大師賜紫沙門臣法護等奉詔譯集離難戒學品第五之餘

又《虛空藏經》（Akasagarbha Sutra）說，譬如孔隙，聲音可以進入其中。菩薩也是這樣，如果內心有間隙，魔（Mara）就會趁虛而入。所以菩薩要使內心常常沒有間隙。如果內心沒有間隙，那麼諸相（lakshana）和空性（sunyata）就能圓滿。

論中說，更何況是諸相圓滿的人，那就是菩提（bodhi）之行。也不捨棄修習觀照諸法空性的智慧，詳細內容如《寶髻經》（Ratnakuta Sutra）所說。又如《無盡意經》（Akshayamati Sutra）所說，想要發起斷除惡和不善法的人，說他們還有其他的散亂心。三摩地（samadhi）蘊是對治散亂心的修行，這被稱為三摩地的一部分，乃至被稱為惡和不善法。

護身品第六

論中說，這裡所說的遠離虛無果利，是指成就什麼呢？這是指常常成就正念（sati），就能遠離虛無果利。也就是不違背如來（Tathagata）的教導，守護果報，尊重正念，對於一切身不動搖自性，安住于正念利益眾生，隨著所應行持的，堅定正念。見到有智慧的人樂於做利他的事情，不動搖正念，不害怕時節因緣，親屬禮儀制度對於自身解脫的正念，對於行住坐臥四威儀的道分進行檢查的正念，在威儀道路上安詳平靜，守護不（...）

【English Translation】 English version All actions of body, speech, and mind arise from great compassion to benefit all sentient beings, further comforting them and bringing joy to their bodies and minds. With such profound intention and deep contemplation, whatever practice is undertaken should be done with equality towards all beings, ensuring they attain peace and happiness. In short, a Bodhisattva understands and observes the twelve ayatanas (twelve ayatanas: the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of sight, sound, smell, taste, touch, and mental objects) as empty villages, willingly relinquishing attachment to them.

Mahayana-samgraha-bodhisattva-siksa, Volume 7 Taisho Tripitaka, Volume 32, No. 1636, Mahayana-samgraha-bodhisattva-siksa

Mahayana-samgraha-bodhisattva-siksa, Volume 8

Translated by Tripitaka Master Fa Hu, the Purple-robed Sramana, Minister of Silver Green, Grand Master of the Palace, Acting Minister of the Court of Imperial Sacrifices, and other decree-obeying translators from the Western Heaven, under the Imperial Edict.

Furthermore, the Akasagarbha Sutra states, 'Just as sound enters through a gap, so it is with a Bodhisattva. If the mind has gaps, Mara (the demon) will take advantage. Therefore, a Bodhisattva keeps the mind constantly without gaps. If the mind has no gaps, then all the marks (lakshana) and emptiness (sunyata) will be perfected.'

The treatise states, 'Moreover, those who have perfected all marks are on the path to Bodhi (enlightenment). They do not abandon the practice of contemplating the emptiness of all dharmas, as detailed in the Ratnakuta Sutra.' Furthermore, as stated in the Akshayamati Sutra, 'Those who wish to generate the cessation of evil and unwholesome dharmas are said to have other distracted minds. The aggregates of samadhi (concentration) are the practice to counteract distraction, and this is called a part of samadhi, and even called evil and unwholesome dharmas.'

Chapter 6: Protecting the Body

The treatise states, 'What is achieved by distancing oneself from fruitless endeavors? It is the constant achievement of mindfulness (sati), which allows one to distance oneself from fruitless endeavors. This means not violating the teachings of the Tathagata (the Thus-Gone One), guarding the fruits of actions, respecting mindfulness, remaining steadfast in one's nature without moving the body, abiding in mindfulness to benefit sentient beings, firmly maintaining mindfulness in accordance with what should be practiced. Seeing wise individuals delight in doing things for others, not wavering in mindfulness, not fearing the timing of events, maintaining mindfulness regarding the liberation of the body from familial customs and rituals, examining the components of the path in the four postures of walking, standing, sitting, and lying down, maintaining peacefulness and composure on the path of conduct, guarding against not (...)'

亂具力正念。發語笑時慎護高舉。手足容貌其量端雅。敦肅正念。若應聞說者乃至知彼聲品。無高無下一語正念。學者共行勿于余處。令他驚怖而生過失。自心悚敬令他凈信。守護正念心如醉象。以奢摩他常縻制之。是為正念。住于觀察當照其心。是為正念。于眾富饒舍離餘事。如所說念一心守護。是為正念。成就如是念者。說為遠離虛無果利。又於此念得極尊重。彼尊重事一切觀察現前輕毀是所對治如是尊崇。知已則於此廣大平等。何名平等。故無盡意經說。奢摩他者。云何奢摩他無盡。若心不亂謂寂近寂密。護諸根性不高舉。不動不搖深善謹密。無生無作唯一境性。獨處閑靜舍離憒鬧。身遠樂事心無動亂。意樂空寂亦無惡求。乃至護威儀道。知時知量及知止足。易養易滿等。

論曰。云何于尊重平等而不能生如實智邪。謂過去牟尼所說。若於三摩呬多。則如實知。如法集經云。于等引心得如實見。如實見者。菩薩于諸眾生大悲心轉。我得如是三摩地門。於一切法皆如實見。當爲成辦一切眾生。以大悲熏修增上戒定慧學圓滿。成證阿耨多羅三藐三菩提。是故我于凈戒善住不動。得無懈倦。

論曰。此奢摩他于自他尊貴平等。超越無量罪苦。得彼世出世間無量富樂。我當趣求發勤修習。詣火宅中希求清冷

【現代漢語翻譯】現代漢語譯本：具備專注而強大的正念（Sammā-sati，正確的念頭）。說話和微笑時，謹慎地守護和提升自己的行為舉止。手、足和容貌都要保持端正優雅。保持敦厚、嚴肅和正念。如果應該聽聞說法，乃至要了解說話者的聲音特質。說話時聲音不高不低，每一句話都要保持正念。學習者一起行動時，不要在其他地方，讓別人驚慌恐懼而產生過失。自己內心要保持恭敬，讓別人產生清凈的信心。守護正念，要像對待醉酒的大象一樣，用奢摩他（Śamatha，止）經常約束和控制它。這就是正念。安住于觀察時，應當照見自己的內心。這就是正念。在眾人富饒的環境中，捨棄多餘的事情，像所說的那樣一心守護正念。這就是正念。成就這樣正念的人，被稱為遠離虛無的果報利益。並且對於這種正念，要給予極大的尊重。對於這種尊重，一切的觀察和輕視都是它的對治方法，要像這樣尊崇它。知道這些之後，就能達到廣大和平等。什麼叫做平等？所以《無盡意經》說，奢摩他，什麼是奢摩他的無盡？如果內心不散亂，就叫做寂靜、接近寂靜和秘密。守護諸根的本性，不高舉，不動搖，深深地、善良地、謹慎地、秘密地，無生無作，只有一個境界的性質。獨自一人在安靜的地方，捨棄喧鬧，身體遠離快樂的事情，內心沒有動亂，意念喜愛空寂，也沒有惡意的追求，乃至守護威儀的道路，知道時間，知道分寸，並且知道知足，容易養活，容易滿足等等。

論曰：為什麼在尊重和平等中，卻不能產生如實的智慧呢？過去牟尼（牟尼，聖人）所說，如果在三摩呬多（Samāhita，已得定的），就能如實地知道。如《如法集經》所說，在等引心（Samāhita-citta，入定之心）中能如實地見到。如實見到的人，菩薩對於一切眾生，大悲心增長。我得到這樣的三摩地門（Samādhi-mukha，三昧之門），對於一切法都能如實地見到。應當爲了成就一切眾生，以大悲熏修，增長戒、定、慧的學習，圓滿成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。所以我對於清凈的戒律善於安住不動，得到沒有懈怠和疲倦。

論曰：這種奢摩他對於自己和他人都是尊貴和平等的，超越無量的罪苦，得到世間和出世間無量的富饒和快樂。我應當努力追求，發奮勤勉地修習，到火宅中去尋求清涼。

【English Translation】 English version: Possessing focused and powerful Sammā-sati (Right Mindfulness). When speaking and smiling, carefully guard and elevate your behavior. Maintain proper and elegant posture with your hands, feet, and appearance. Uphold earnestness, solemnity, and Right Mindfulness. If one should listen to the Dharma, one should even understand the qualities of the speaker's voice. When speaking, the voice should be neither too high nor too low, and every word should be with Right Mindfulness. When practitioners act together, do not be elsewhere, causing others to be alarmed and make mistakes. Maintain reverence in your heart, inspiring pure faith in others. Guard Right Mindfulness like a drunken elephant, constantly restraining and controlling it with Śamatha (Tranquility). This is Right Mindfulness. Abiding in observation, one should illuminate one's own mind. This is Right Mindfulness. In an environment of abundance, abandon superfluous matters, and as it is said, single-mindedly guard Right Mindfulness. This is Right Mindfulness. One who achieves such Mindfulness is said to be far from the benefits of empty results. Furthermore, one should give the utmost respect to this Mindfulness. For this respect, all observation and contempt are its antidotes; one should revere it in this way. Knowing these things, one can attain vastness, equality, and peace. What is called equality? Therefore, the Inexhaustible Intent Sutra says, Śamatha, what is the inexhaustibility of Śamatha? If the mind is not scattered, it is called stillness, approaching stillness, and secrecy. Guarding the nature of the senses, not elevating oneself, not moving, not shaking, deeply, kindly, cautiously, secretly, without arising, without acting, with the nature of a single state. Being alone in a quiet place, abandoning noise, the body far from pleasurable things, the mind without disturbance, the intention delighting in emptiness, and without malicious seeking, even guarding the path of dignified conduct, knowing the time, knowing the measure, and knowing contentment, being easy to nourish, easy to satisfy, and so on.

Treatise says: Why is it that in respect and equality, one cannot generate true wisdom? As said by past Munis (Sage), if one is in Samāhita (Concentrated), one can know truly. As the Dharma Collection Sutra says, in the Samāhita-citta (Concentrated Mind), one can see truly. One who sees truly, the Bodhisattva's great compassion for all beings increases. I have attained such a Samādhi-mukha (Gateway to Samadhi), and I can see all Dharmas truly. One should, for the sake of accomplishing all beings, cultivate with great compassion, increase the learning of morality, concentration, and wisdom, and perfectly accomplish Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Therefore, I am skilled at abiding steadfastly in pure precepts, obtaining freedom from weariness and fatigue.

The Treatise says: This Śamatha is noble and equal for oneself and others, surpassing immeasurable sins and sufferings, and obtaining immeasurable wealth and happiness in both worldly and other-worldly realms. I should strive to pursue it, diligently cultivate it, and seek coolness in the burning house.

之水。得極尊重。諸學弟子。當住如是正念行相。近正念者。則得遠離無果利事。若遠離無果利者。則彼難不生。是故欲護身者。當推求念本常。近正念故。最上授所問經說。在家菩薩云彼于米果甘蔗等酒及放逸處不樂著者。則無惛醉亦無沉湎。不囂不動亦無忘失。狂亂高舉及惡罵等。由近住正念正知故。彼經復說。出家菩薩正念正知而不散亂。又寶髻經云。若正念者一切煩惱而不發生。若正念者一切魔事皆不得便。若正念者邪道惡道皆不能墮。若正念者如守禦關鑰。一切不善心心所法悉不能入。此說是為正念正知者。般若波羅蜜多經說。行則知行。住則知住。座則知座臥則知臥。如其身處。是名正知。乃至得不違越彼正知行。謂可觀不可觀。著衣持缽。若飲若食若眠若覺。及與懈倦取捨屈伸。去來坐立。或語默等。各居所安修正知行。

論曰。戒定相成。如月燈三昧經云。謂此戒功能清凈無垢。速得等持。由定趣入則相應戒亦復趣入。是故由戒正念正知。得三摩地。由三摩地一心故。得凈尸羅。彼經說言。禪定功能中得住無行。亦非無行。行相應故。遠離境界。無境界故。不起染習。如是成辦密護根門。

論曰。此由心所成辦修習。戒定二種綺互增長。此說菩薩學者利諸眾生。謂心成辦而為根本。故寶

【現代漢語翻譯】現代漢語譯本：之水，得到極大的尊重。各位學習的弟子，應當安住于這樣的正念行相。親近正念的人，就能遠離沒有益處的事情。如果遠離沒有益處的事情，那麼困難就不會產生。所以想要守護自身的人，應當推求念頭的根本常性，因為親近正念的緣故。《最上授所問經》說，在家的菩薩對於米、果、甘蔗等，以及酒和放逸之處不樂於執著，就不會有昏醉，也不會沉湎，不喧囂不動盪，也不會忘失，狂亂高舉以及惡罵等，都是由於親近安住正念正知的緣故。這部經又說，出家的菩薩正念正知而不散亂。另外，《寶髻經》說，如果有了正念，一切煩惱就不會發生。如果有了正念，一切魔事都不能得逞。如果有了正念，邪道惡道都不能墮入。如果有了正念，就像守禦關隘的鑰匙，一切不善的心和心所法都不能進入。這說的是具有正念正知的人。《般若波羅蜜多經》說，行走時知道自己在行走，安住時知道自己在安住，坐著時知道自己在坐著，躺臥時知道自己在躺臥。如其身所處的狀態，這叫做正知。乃至能夠不違越這種正知行，即可以觀察和不可以觀察的，穿衣持缽，或者飲用或者食用，或者睡眠或者覺醒，以及懈怠疲倦，取捨屈伸，去來坐立，或者說話沉默等，各自安住于所處的狀態，修正正知行。論曰：戒和定互相成就，如《月燈三昧經》所說，戒的功能清凈無垢，迅速獲得等持（Samadhi，禪定）。由禪定趣入，則相應的戒也隨之趣入。所以通過戒、正念、正知，可以獲得三摩地（Samadhi，禪定）。由三摩地一心不亂的緣故，可以得到清凈的戒律（Śīla，戒）。這部經說，禪定的功能中可以安住于無行，也不是沒有行，因為與行相應。遠離境界，因為沒有境界的緣故，不起染污的習氣。這樣成就嚴密地守護根門。論曰：這是由心所成就修習，戒和定兩種互相增長。這說的是菩薩學者利益眾生，以心所成就作為根本。所以《寶

【English Translation】 English version: ...of water, and receive the utmost respect. All disciples who are learning should abide in such aspects of right mindfulness. Those who are close to right mindfulness will be able to stay away from fruitless matters. If one stays away from fruitless matters, then difficulties will not arise. Therefore, those who wish to protect themselves should seek the fundamental constancy of thought, because of being close to right mindfulness. The Most Excellent Teaching of the Question of Giving says that a Bodhisattva (Bodhisattva, a being striving for enlightenment) at home is not fond of clinging to rice, fruit, sugarcane, etc., as well as wine and places of indulgence, so there will be no intoxication, nor will there be indulgence, no clamor or agitation, nor will there be forgetfulness, madness, arrogance, and evil curses, etc., all because of being close to abiding in right mindfulness and right knowledge. This sutra also says that a Bodhisattva who has left home has right mindfulness and right knowledge and is not distracted. Furthermore, the Ratnakuta Sutra says that if there is right mindfulness, all afflictions will not arise. If there is right mindfulness, all demonic deeds will not succeed. If there is right mindfulness, one will not fall into evil paths. If there is right mindfulness, it is like guarding the key to a pass, and all unwholesome mental states will not be able to enter. This speaks of those who have right mindfulness and right knowledge. The Perfection of Wisdom Sutra says that when walking, one knows that one is walking; when abiding, one knows that one is abiding; when sitting, one knows that one is sitting; when lying down, one knows that one is lying down. As the body is situated, this is called right knowledge. And one is able to not violate this practice of right knowledge, that is, what can be observed and what cannot be observed, wearing robes and holding a bowl, whether drinking or eating, whether sleeping or waking, as well as laziness and weariness, taking and giving, bending and stretching, going and coming, sitting and standing, or speaking and being silent, etc., each abiding in the state in which they are, correcting the practice of right knowledge. Treatise says: Precepts and concentration complement each other, as the Moon Lamp Samadhi Sutra says, the function of these precepts is pure and without defilement, quickly attaining Samadhi (Samadhi, meditative absorption). By entering into Samadhi, the corresponding precepts also enter. Therefore, through precepts, right mindfulness, and right knowledge, one can attain Samadhi (Samadhi, meditative absorption). Because of the single-mindedness of Samadhi, one can obtain pure Śīla (Śīla, moral discipline). This sutra says that in the function of meditation, one can abide in non-action, but it is not without action, because it corresponds to action. Being far from the realm of objects, because there is no realm of objects, one does not arise with defiled habits. In this way, one accomplishes the secret protection of the sense faculties. Treatise says: This is accomplished by mental activity, cultivating and increasing both precepts and concentration. This speaks of Bodhisattva (Bodhisattva, a being striving for enlightenment) learners benefiting all beings, with mental activity as the foundation. Therefore, the *Ratna

云經說。知一切法皆依於心。心為先導故遍緣諸法。又世間諸決定心。以心所緣而不見。彼則使業清凈。若清凈已。則心無流轉。心無流轉即心如燒焰。或如湍流。如是心相遍能觀察。得住正念。心不遍緣則心得自在。心自在故。於一切法而得自在。又法集經云。謂若有法。法無處所。亦無方分。即已自心。是所尊法。說名為法。是故我于自心謙敬。建立極妙殊勝。當知發起此善攝受。所以者何。謂若於心有是功德過咎。無是功德過咎。彼菩薩者此二種心。唯求成辦功德而不造過咎說如是心是所尊法。所尊法者即菩提故。世尊。我於是法開演成就如是安隱正覺。又華嚴經云。謂于自心建立一切菩薩行故。自心建立度脫一切眾生故。乃至。善男子。我于自心當如是住。應知自心具足一切善根故。應于自心凈治法雲地故。應于自心堅固無障礙法故。又如善財勤修精進欲見摩耶夫人睹主城神。名曰寶眼。饒益教誡。作如是言。善男子。應守護心城。謂樂排遣一切生死輪迴境界。應莊嚴心城。謂專趣求如來十力。應凈治心城。謂畢竟斷除慳嫉諂誑。應增長心城。謂增長大精進行求一切智。應防護心城。謂摧碎魔輪御捍一切煩惱魔眾及惡知識。應廣大心城。謂以大慈普及一切世間。應覆蔭心城。謂以廣大法蓋對治諸不善法。應密

【現代漢語翻譯】現代漢語譯本《云經》說：『要知道一切法都依賴於心，心是先導，所以能普遍緣取諸法。』又世間所有決定的心，都以心所緣取的對象而不顯現。如果能使心清凈，那麼心就不會流轉。心不流轉，就像燃燒的火焰，或者像湍急的流水。這樣，心的各種狀態都能普遍觀察到，從而安住于正念。心不普遍緣取，就能獲得自在。心自在，就能於一切法而得自在。《法集經》說：『如果有一種法，它沒有處所，也沒有方位，那就是自己的心。』這是最尊貴的法，所以稱為法。因此，我要對自己的心謙敬，建立極其微妙殊勝的功德。應當知道發起這種善行並攝受它。為什麼呢？因為對於心來說，有功德和過失，沒有功德就沒有過失。那些菩薩，對於這兩種心，只求成就功德而不造作過失。所以說這樣的心是最尊貴的法。所尊貴的法就是菩提的緣故。世尊，我對於這個法開演成就，獲得如此安穩的正覺。《華嚴經》說：『要在自己的心中建立一切菩薩的行持，在自己的心中建立度脫一切眾生的願望。』乃至，善男子，我應當這樣安住于自己的心中。應當知道自己的心具足一切善根，應當在自己的心中清凈法雲地，應當在自己的心中堅固無障礙的法。』又如善財童子勤奮修行精進，想要見到摩耶夫人，以及睹主城神，名叫寶眼，他們饒益教誡善財童子，這樣說：『善男子，應當守護心城，就是要樂於排遣一切生死輪迴的境界；應當莊嚴心城，就是要專心趣求如來的十力；應當凈治心城，就是要徹底斷除慳吝、嫉妒、諂媚、欺誑；應當增長心城，就是要增長大精進，行求一切智慧；應當防護心城，就是要摧毀魔輪，御捍一切煩惱魔眾以及惡知識；應當廣大心城，就是要以大慈心普及一切世間；應當覆蔭心城，就是要以廣大的法蓋對治各種不善法；應當秘密……』

【English Translation】 English version The Cloud Sutra says: 'Know that all dharmas rely on the mind. The mind is the forerunner, therefore it universally grasps all dharmas.' Furthermore, all determined minds in the world are unseen by what the mind grasps. If one makes the mind pure, then the mind will not transmigrate. The mind not transmigrating is like a burning flame, or like a rushing torrent. Thus, the various states of mind can be universally observed, thereby abiding in right mindfulness. If the mind does not universally grasp, then one obtains freedom. Because the mind is free, one obtains freedom in all dharmas. The Dharma Collection Sutra says: 'If there is a dharma that has no location and no direction, that is one's own mind.' This is the most venerable dharma, therefore it is called dharma. Therefore, I am humble and respectful towards my own mind, establishing extremely subtle and supreme merits. One should know to initiate this good conduct and embrace it. Why? Because for the mind, there are merits and faults; without merits, there are no faults. Those Bodhisattvas, for these two kinds of minds, only seek to accomplish merits and do not create faults. Therefore, it is said that such a mind is the most venerable dharma. The venerable dharma is the cause of Bodhi. World-Honored One, I have expounded and accomplished this dharma, obtaining such peaceful and right enlightenment.' The Avatamsaka Sutra says: 'One must establish all the practices of Bodhisattvas in one's own mind, and establish the aspiration to liberate all sentient beings in one's own mind.' Furthermore, 'Good man, I should abide in my own mind in this way. One should know that one's own mind is complete with all good roots, one should purify the Dharma Cloud Ground in one's own mind, and one should solidify the unobstructed dharma in one's own mind.' Furthermore, like Sudhana diligently cultivating and advancing, wanting to see Lady Maya, and the city-protecting spirit named Treasure Eye, they benefited and instructed Sudhana, saying: 'Good man, you should guard the city of the mind, which is to be happy to dispel all realms of birth and death and reincarnation; you should adorn the city of the mind, which is to single-mindedly seek the Ten Powers of the Tathagata; you should purify the city of the mind, which is to completely cut off stinginess, jealousy, flattery, and deceit; you should increase the city of the mind, which is to increase great diligence and seek all wisdom; you should protect the city of the mind, which is to destroy the wheel of Mara, defend against all the hordes of Mara's afflictions and evil teachers; you should broaden the city of the mind, which is to extend great compassion to all the world; you should cover and shade the city of the mind, which is to use the great Dharma canopy to counteract all unwholesome dharmas; you should secretly...'

護心城。謂遮諸世間內外所有無令侵入。應嚴肅心城。謂欲排遣諸不善法。乃至。善男子。以菩薩得如是凈修心城。則能積集一切善根。所以者何。由菩薩凈修心城故。則無諸障礙。謂現前不住。或見佛緣聽法緣等。

論曰。是故住此菩薩學者。於心所行得不動思等心。不動外境不起妄念不正知者。謂於三摩呬多其心動亂。或於他境而有攀緣。若得正念正知則外境不轉。彼自在故。無一攀緣。乃至求彼安住如先所說。功用廣大。令利益解脫眾生故。得修如是凈信。云何得一切處。希望潤澤不遽不緩。教斯福行不捨眾生。所謂不捨眾生者。是菩薩修作。如法集經云。喜見菩薩白佛言。世尊。菩薩以如是行。眾生見者俱生喜樂。何以故。世尊。菩薩余無所作。唯一化度眾生。世尊。是名菩薩法集。

論曰。如是復造何過失耶。謂輕毀諸佛及輕世間。墮地獄中如煻煨覆苗。熾然燒煮慎勿輕毀。如前數說。造此報者。如寶云經說。輕毀禁戒不生凈信。一心舍離諸眾生等。又如彼言。云何是菩薩學處。乃至為諸菩薩不行非處。無非時語知時知方。若不如是即令諸眾生不起凈信。何況護諸眾生及為己身威儀道行求菩提利益具足圓滿喜樂調柔於此現前合集無多執著。又法集經云。若護禁戒則護諸眾生應怖彼方。謂于女人

【現代漢語翻譯】現代漢語譯本：護心城，指的是遮蔽世間內外的一切事物，使之無法侵入。應當嚴肅對待心城，指的是要排除各種不善之法。乃至，善男子，菩薩如果能夠如此清凈地修持心城，就能積聚一切善根。這是為什麼呢？因為菩薩清凈地修持心城，就不會有各種障礙，比如無法及時參與佛事，或者無法聽聞佛法等。

論曰：因此，住於此地的菩薩學者，對於心的執行能夠獲得不動的思慮等心境，對外境不動搖，不起妄念，保持正確的認知。也就是說，對於專注的三摩地，其心不會動亂，或者對於其他外境不會產生攀緣。如果能夠獲得正念和正知，那麼外境就無法轉移他的注意力，因為他能夠自在地控制自己的心。沒有一絲攀緣。乃至尋求那種安住的狀態，就像之前所說的那樣，功用廣大，爲了利益和解脫眾生，所以能夠修得如此清凈的信心。如何才能在一切處都充滿希望和滋潤，不急不緩地教導這些福德行為，不捨棄眾生呢？所謂不捨棄眾生，是菩薩的修行作為。正如《如法集經》所說，喜見菩薩對佛說：世尊，菩薩以這樣的行為，眾生見到都會生起喜悅和快樂。為什麼呢？世尊，菩薩沒有其他作為，唯一的就是化度眾生。世尊，這就是菩薩的法集。

論曰：如果這樣做，又會造成什麼過失呢？那就是輕視和譭謗諸佛，以及輕視世間，會墮入地獄之中，就像用熱灰覆蓋幼苗一樣，熾熱地燒煮，千萬不要輕視和譭謗。就像前面多次說的那樣，造下這種惡報的人，正如《寶云經》所說，輕視禁戒就不會生起清凈的信心，一心舍離眾生等等。又如該經所說，什麼是菩薩的學處呢？乃至爲了諸菩薩而不去不該去的地方，不說不合時宜的話，知道時機和方向。如果不是這樣，就會讓眾生無法生起清凈的信心，更何況是保護眾生，以及爲了自身的威儀、道行，求得菩提的利益，具足圓滿的喜樂和調柔，在此現前合集，不要有過多的執著。另外，《法集經》說，如果守護禁戒，就是守護眾生，應該畏懼那些地方，比如對於女人。

【English Translation】 English version: 'Heart-protecting city'. It means shielding all things inside and outside the world, preventing them from intruding. One should be serious about the heart-city, which means eliminating all unwholesome dharmas. Furthermore, O good man, if a Bodhisattva can cultivate the heart-city so purely, he can accumulate all good roots. Why is this? Because the Bodhisattva cultivates the heart-city purely, there will be no obstacles, such as not being able to participate in Buddhist events in time, or not being able to hear the Dharma.

Commentary: Therefore, the Bodhisattva student who dwells here can obtain an unmoving mind of thought, etc., regarding the workings of the mind, not being moved by external objects, not giving rise to false thoughts, and maintaining correct knowledge. That is to say, for the focused Samadhi, the mind will not be disturbed, or there will be no clinging to other external objects. If one can obtain right mindfulness and right knowledge, then the external environment cannot shift his attention, because he can freely control his mind. There is not a trace of clinging. And seeking that state of abiding, as mentioned before, has great function, for the benefit and liberation of sentient beings, so one can cultivate such pure faith. How can one be full of hope and nourishment in all places, teaching these meritorious deeds neither hastily nor slowly, and not abandoning sentient beings? The so-called not abandoning sentient beings is the practice of the Bodhisattva. As the 'Righteous Dharma Collection Sutra' says, Joyful Seeing Bodhisattva said to the Buddha: World Honored One, with such actions of the Bodhisattva, beings who see them will give rise to joy and happiness. Why is this? World Honored One, the Bodhisattva has no other actions, only to transform and liberate sentient beings. World Honored One, this is called the Bodhisattva's Dharma Collection.

Commentary: If you do this, what faults will you create? That is, belittling and slandering all Buddhas, and belittling the world, will lead to falling into hell, like covering seedlings with hot ashes, burning them fiercely, do not belittle and slander. As mentioned many times before, those who commit this retribution, as the 'Ratnamegha Sutra' says, belittling precepts will not give rise to pure faith, wholeheartedly abandoning sentient beings, etc. Also, as that sutra says, what is the Bodhisattva's place of learning? Even for the Bodhisattvas, not going to places that should not be gone, not saying untimely words, knowing the time and direction. If it is not like this, it will make sentient beings unable to give rise to pure faith, let alone protect sentient beings, and for one's own dignity, conduct, seeking the benefits of Bodhi, possessing complete joy and gentleness, gathering here and now, do not have too much attachment. Also, the 'Dharma Collection Sutra' says, if you protect the precepts, you are protecting sentient beings, you should fear those places, such as women.

里舍勿共住屏處。護世間者勿容故作。又若受用水陸地等大小便利洟唾不凈屏處密棄諸利益心。護天人者勿容故作。且正法念處經云。菩薩尚不以殘食施人。若故作棄殘行者。墮餓鬼趣。又菩薩別解脫經說。所向清凈不應現前擲小齒木。亦勿現前遺彼洟唾。如是于尊重者慚恥儀式。一切處見皆非梵行。畢竟經說。修梵行者。見是義已怖彼重罪。又如彼說不應高語。亦非儀軌。如梵天所問經云。應知菩薩者譬若新婦。又菩薩別解脫經云。遠離世間人不喜作。謂乃至不滿口食啖嚼有聲。不伸腳坐不露肘臂。

論曰。如是自當遠離。人見聞已不喜守護。又如是棄捨不喜作語。亦不為難。念隨所解于義可見。故海意經云。無衰弱語。無粗獷語。無熾然語。無不實語。無貪順卑下語。無下劣語。無覆藏語。無瞋害語。無動亂語。無戲㘌語。無對面斗諍語。又如來秘密經云。複次善男子。菩薩無愛著語。猛惡語。癡亂語。染污語。缺漏記別語。自分高強語。他分離散語。自讚功能語。破他功能語。不救拔語。增上慢記別語。十地經亦作是說。謂若發言。喜自眷屬破他眷屬。斷如是語。謂應發言潤澤柔軟意喜適悅。美妙可愛悅耳快然。心行樂欲分明不謬。所聞通達無不依止。多人愛樂多人歡喜。平等稱讚利益安樂一切眾生。自

【現代漢語翻譯】現代漢語譯本：不應與婦女在隱蔽的地方共處。守護世間者不應容許故意為之。此外，接受使用水陸地等大小便溺、鼻涕唾液等不潔之物，應在隱蔽之處秘密丟棄，心懷利益之心。守護天人者不應容許故意為之。而且，《正法念處經》中說，菩薩尚且不將殘食施捨給人，如果故意丟棄殘食，將會墮入餓鬼道。另外，《菩薩別解脫經》中說，所前往的清凈之處，不應在人前丟棄小齒木（牙籤），也不應在人前遺留鼻涕唾液。像這樣，對於尊重的人，做出令人慚愧的儀態，在任何地方見到都不是梵行（清凈的行為）。《畢竟經》中說，修習梵行的人，見到這些道理后，會畏懼這些重罪。又如經中所說，不應該高聲說話，也不是合宜的儀軌。如《梵天所問經》中說，應當知道菩薩就像新婦一樣。又《菩薩別解脫經》中說，遠離世間人不喜歡的行為，例如乃至口中含滿食物時，咀嚼發出聲音；不伸開腿坐，不露出肘臂。

論曰：像這樣，自己應當遠離那些人們見到或聽到後會不喜歡的行為，並加以守護。又像這樣，捨棄那些令人不喜歡的言語行為，也不是難事。根據自己所理解的，其中的道理是可以明白的。所以，《海意經》中說，沒有衰弱的言語，沒有粗獷的言語，沒有熾熱的言語，沒有不真實的言語，沒有貪婪順從卑下的言語，沒有下劣的言語，沒有覆藏的言語，沒有嗔恨傷害的言語，沒有動亂的言語，沒有戲謔嘲弄的言語，沒有當面爭鬥的言語。又《如來秘密經》中說：『複次，善男子，菩薩沒有愛著的言語，猛烈兇惡的言語，癡迷混亂的言語，染污的言語，缺漏記別的言語，自以為是高強的言語，使他人分離散亂的言語，自我讚歎功能的言語，破壞他人功能的言語，不救拔的言語，增上慢記別的言語。』《十地經》也這樣說：『如果說出的話，喜歡自己的眷屬而破壞他人的眷屬，斷絕這樣的言語。』應該說出潤澤柔軟、令人心生喜悅、適悅、美妙可愛、悅耳快然、心行樂欲、分明不謬的言語，所聞者能夠通達，沒有不依止的，多人愛樂，多人歡喜，平等稱讚，利益安樂一切眾生。

【English Translation】 English version: One should not dwell in secluded places with women. Those who protect the world should not allow such actions to be done intentionally. Furthermore, when using water, land, or other places for major or minor bodily functions, or for disposing of impure substances like mucus or saliva, these should be discreetly discarded in secluded places with a beneficial intention. Those who protect gods and humans should not allow such actions to be done intentionally. Moreover, the Zheng Fa Nian Chu Jing (Sutra on the Establishment of Right Mindfulness) states that even a Bodhisattva would not give leftover food to others; if one intentionally discards leftover food, one will fall into the realm of hungry ghosts. Additionally, the Bodhisattva Pratimoksha Sutra says that in clean places, one should not discard small toothpicks in front of others, nor should one leave saliva or mucus in their presence. Such shameful behavior towards those who are respected is not brahmacharya (pure conduct) in any situation. The Bi Jing (Ultimately) Sutra states that those who practice brahmacharya, upon seeing these principles, will fear these grave offenses. It also says that one should not speak loudly, as it is not proper conduct. As the Brahma's Inquiry Sutra says, one should know that a Bodhisattva is like a new bride. Furthermore, the Bodhisattva Pratimoksha Sutra says to avoid actions that are disliked by worldly people, such as making noise while chewing with a full mouth, not sitting with legs extended, or not exposing elbows and arms.

Commentary: In this way, one should distance oneself from actions that people dislike upon seeing or hearing, and guard against them. Also, abandoning speech and actions that are disliked is not difficult. According to one's understanding, the meaning is clear. Therefore, the Hai Yi Jing (Ocean of Intentions Sutra) states that there should be no weak speech, no coarse speech, no fiery speech, no untrue speech, no greedy, submissive, or base speech, no inferior speech, no concealing speech, no hateful or harmful speech, no disruptive speech, no joking or mocking speech, and no confrontational or argumentative speech. Furthermore, the Tathagata Secret Sutra states: 'Moreover, good son, a Bodhisattva has no attached speech, no fierce or violent speech, no deluded or confused speech, no defiled speech, no incomplete or distinguishing speech, no self-righteous or arrogant speech, no divisive or scattering speech, no self-praising speech, no speech that disparages others' abilities, no unhelpful speech, and no speech of increased pride or distinction.' The Ten Bhumi Sutra also says: 'If one speaks words that favor one's own retinue while destroying others' retinues, one should cease such speech.' One should speak words that are moistening, soft, pleasing, agreeable, beautiful, lovely, pleasant to the ear, joyful, in accordance with the mind's desires, clear, and without error. Those who hear them can understand, and there is nothing that they do not rely on. Many people love them, many people rejoice, they are equally praised, and they benefit and bring peace and happiness to all beings.

他眷屬意喜踴躍。滅貪瞋癡一切煩惱。如是行相若發語言。乃至對向。先發喜笑。除損害故。又虛空藏經云。為尊長言。極研慮故。為他人言。離覆藏故。當樂攝受如是等語。法集經云。佛告虛空藏菩薩言。菩薩不作此語令他起瞋。不作此語令他起惱。不作此語令他無智。不作此語令他無益。不作此語令發無明。不作此語令他眾生心不歡喜悅耳快然。菩薩不作如是等語。又海意經云。略說於他不生喜護云。復有一法攝受大乘。謂自錯謬而常觀察。于諸眾生隨所守護。

論曰。此護身者不惱於他。如是他人亦無惱害我。於此論廣大積習菩薩利益。應知常持是意。謂安靜不動尊重愛樂。慚恥怖懼於他寂靜。一心親近及於眾生而常自在。凈信等事。若變若化持如是意。彼護身者云何無有湯藥衣服藥共二種。謂常受用藥及病緣藥。常受用藥者。如寶云經說。是故行乞食者。應作四分。一者分與同梵行人。二者施諸貧苦。三者餓鬼畜生。四者自食。然于飲食勿起耽嗜。亦不多求。乃至資養于身安住色力。如其飲食得無懈倦。不令身重。所以者何。彼懈倦者。於此善分樂后時得。或令身重而多睡眠。應知此等行乞食者。現前獲得如是善分故。寶積經云。若比丘入于城邑聚落乞食。應以法莊嚴而行乞食。所以者何。謂若見可愛

【現代漢語翻譯】現代漢語譯本：他的眷屬心懷喜悅，歡欣鼓舞，滅除貪婪、嗔恨、愚癡等一切煩惱。像這樣，如果有所表達，乃至面對他人，首先應發出喜悅的笑容，以此消除可能造成的傷害。此外，《虛空藏經》中說，對尊長說話，要極其周詳考慮；對他人說話，要坦誠，不隱瞞。應當樂於接受並採納這些話語。《法集經》中說，佛告訴虛空藏菩薩：『菩薩不應說出使他人產生嗔恨的話，不應說出使他人產生惱怒的話，不應說出使他人變得愚昧的話，不應說出使他人毫無益處的話，不應說出使他人產生無明的話，不應說出使其他眾生內心不歡喜、不悅耳、不舒暢的話。』菩薩不應說出這樣的話。此外，《海意經》中說，簡略地說，對於不使他人產生不悅的保護是：還有一種方法可以攝受大乘，那就是常常反省自己的錯誤，並且隨時隨地守護眾生。

論中說：這種保護自身的人不會惱害他人。這樣，他人也不會惱害我。對於這個論題，通過廣泛地積累和學習，菩薩可以獲得利益。應當知道，要常常保持這種意念，即安靜不動，尊重愛樂，對他人感到慚愧、羞恥和恐懼，保持內心的寂靜，一心親近善知識，並且常常對眾生保持自在。對於凈信等事情，無論是變化還是轉化，都要保持這種意念。那麼，這種保護自身的人怎麼會沒有湯藥、衣服以及藥物這兩種呢？這兩種分別是常受用的藥物和因病而用的藥物。常受用的藥物，如《寶云經》所說：『因此，行乞食的人，應當將食物分成四份：一份分給同修梵行的人，一份施給貧苦的人，一份施給餓鬼和畜生，一份自己食用。』然而，對於飲食不要產生貪戀，也不要過多地索取，乃至用它來滋養身體，保持色身的力量。要適量飲食，以免感到懈怠和疲倦，也不要使身體過於沉重。為什麼呢？因為那些懈怠的人，會把善行留到以後再做，或者因為身體沉重而經常睡眠。應當知道，這些行乞食的人，當下就能獲得這樣的善報。因此，《寶積經》中說：『如果比丘進入城鎮或村落乞食，應當以如法的儀態莊嚴自身，然後去乞食。』為什麼呢？因為如果看到可愛的事物

【English Translation】 English version: His family members were joyful and elated, extinguishing all afflictions such as greed, hatred, and delusion. In this manner, if there is any expression, even when facing others, one should first emit a joyful smile, thereby eliminating potential harm. Furthermore, the Akasagarbha Sutra (虛空藏經) [Sutra of the Void Treasury] states that when speaking to elders, one should be extremely thorough in consideration; when speaking to others, one should be frank and without concealment. One should be happy to accept and adopt these words. The Dharma Samgraha Sutra (法集經) [Compendium of Dharma Sutra] states that the Buddha told the Akasagarbha Bodhisattva (虛空藏菩薩) [Bodhisattva of the Void Treasury]: 'A Bodhisattva should not utter words that cause others to generate anger, should not utter words that cause others to generate annoyance, should not utter words that cause others to become ignorant, should not utter words that cause others to be without benefit, should not utter words that cause others to generate ignorance, should not utter words that cause other beings to be unhappy, displeased, or uncomfortable in their hearts.' A Bodhisattva should not utter such words. Furthermore, the Sagaramati Sutra (海意經) [Sutra of Sagaramati] states, briefly speaking, the protection that does not cause displeasure in others is: there is also a method to embrace the Mahayana (大乘) [Great Vehicle], which is to constantly reflect on one's own mistakes and to protect beings at all times and in all places.

The treatise states: This person who protects himself does not annoy others. In this way, others will not annoy me either. Regarding this topic, through extensive accumulation and learning, a Bodhisattva can obtain benefits. It should be known that one should always maintain this intention, which is to be quiet and still, respectful and loving, to feel ashamed, embarrassed, and fearful towards others, to maintain inner tranquility, to be wholeheartedly close to good teachers, and to always maintain freedom towards beings. Regarding matters such as pure faith, whether it is transformation or conversion, one must maintain this intention. Then, how could this person who protects himself not have both soup and medicine, clothing, and medicine? These two are commonly used medicine and medicine used for illness. Commonly used medicine, as the Ratnamegha Sutra (寶云經) [Cloud of Jewels Sutra] says: 'Therefore, those who practice begging for food should divide the food into four parts: one part for fellow practitioners of the Brahmacharya (梵行) [holy life], one part for the poor and suffering, one part for hungry ghosts and animals, and one part for oneself.' However, one should not be greedy for food, nor should one ask for too much, even to nourish the body and maintain the strength of the physical body. One should eat in moderation to avoid feeling lazy and tired, and one should not make the body too heavy. Why? Because those who are lazy will leave good deeds for later, or because their bodies are heavy, they will often sleep. It should be known that these people who practice begging for food can obtain such good rewards in the present. Therefore, the Ratnakuta Sutra (寶積經) [Heap of Jewels Sutra] says: 'If a bhikshu (比丘) [monk] enters a town or village to beg for food, he should adorn himself with the proper demeanor and then go to beg for food.' Why? Because if one sees something lovely

不可愛色。見已不應起違順意。如是可愛不可愛聲香味觸法。見已皆勿起違順意。攝護諸根使無散亂。諦視一尋先所思法不捨作意。不以食覆於心而行乞食。若得食處不生樂著。若不得處不起瞋害。若至十家。若過十家。不得食者。勿生憂惱。當發是心。此諸長者及婆羅門。多作事緣不施我食。乃至未曾攝受于彼。況施我食。如是行乞食者不生憂惱。又乞食時。見諸眾生若男若女童男童女乃至畜生起慈悲心。若諸眾生見我所作。及施我食皆生天趣。如其所得精粗飲食。受是食已遍觀四方。此城邑聚落貧窮之者。我以此食而分施之。若見貧者。于所乞食而為分與。若不見有是貧窮者。亦發是心。以我真實徹眼境際所觀眾生。我所乞食于中上味愿當施與。持此食已詣阿蘭若處。行杜多者凈洗手足。于沙門行具諸儀式。威力加持結跏趺座。而飲食之。乃至欲食如是作意。此身中蟲有八萬戶。共得此食皆得安隱。我今以食攝受諸蟲。我得菩提復以法化。若復不足發如是心。若食少者。令我身輕。息除便利。斷諸過惡身心輕安。又少惛睡。乃至於所乞食。若復多者。于食份量應行舍法。于所乞食發如是心。飛鳥鹿屬希求飲食。我當施彼。又乞食比丘于諸味中不應生好味想。乃至如旃陀羅童子。應凈身心不應凈食。何以故。食美食

已。一切皆為臭惡不凈。是故我今不應求美食也。乃至不起是心。謂此男子施食。非女人施。此女人施食。非男子施。童男童女亦復如是。又云。此是美食非粗糲食。若入聚落應得恭敬。非不恭敬應得富家。若男若女童男童女種種美味非貧賤家所得飲食。如是勿起一切不善作意。乃至若有眾生著食味者。造惡業已墮于地獄。複次有知足者不著美味。舍細受粗舌根喜足。若節約食者彼命終時。得生天上人間或余善道。若天若人食天美食。迦葉波。如是行乞食比丘。離於味愛調伏其心。設唯啖熟豆亦不憂惱。何以故。為求聖道趣活身命。是以故食。以要言之。佛言。迦葉波。若行乞食比丘。值天大雨雲霧等時不能乞食。乃至思法莊嚴以慈為食。住是作意若二夜三夜欲斷食者。應作是想。彼琰摩羅界墮餓鬼中。以惡作故於百歲中欲食。少唾尚不可得。我今安住甚深法中不應發起身心羸劣。況復勤修聖道。我今堪忍如是飢渴。又總略云。令在家人為作凈食。敷座而座為說法要。乃至彼作凈食。受此食已。從座而去。迦葉波。行乞食比丘不應自炫諂諛。云何諂諛。若為他說此粗惡食而復不足。乃至持此多眾共食。若食少者令彼飢渴。若有如是行相。是名諂諛。諸行乞食比丘。應當棄捨。云何真實。謂食墮缽中。若粗若細及凈不凈

【現代漢語翻譯】現代漢語譯本已。一切都是臭惡不乾淨的。因此我現在不應該追求美食。乃至不應該生起這樣的想法：『這個男子佈施食物，不是女人佈施的。』『這個女人佈施食物，不是男子佈施的。』對於童男童女也同樣如此。又想：『這是美食，不是粗糙的食物。』如果進入村落，應該得到恭敬，而不是不恭敬；應該得到富裕人家佈施的食物，而不是貧賤人家佈施的食物，無論是男人、女人、童男、童女佈施的各種美味。』像這樣，不要生起一切不善的念頭。乃至如果有眾生貪著食物的美味，造作惡業後會墮入地獄。再者，有知足的人不貪著美味，捨棄精細的食物而接受粗糙的食物，舌根感到滿足。如果節約食物，那個人命終時，會轉生到天上人間或者其他善道。無論是天人還是人類，都能吃到天上的美食。迦葉波（Kasyapa，人名，佛陀弟子之一）。像這樣行乞的比丘，遠離對美味的貪愛，調伏自己的心。即使只吃煮熟的豆子，也不會憂愁煩惱。為什麼呢？因為是爲了追求聖道而維持生命，所以才吃飯。總而言之，佛說：『迦葉波，如果行乞的比丘遇到大雨、雲霧等天氣，不能乞食，乃至應該思考佛法，以慈悲為食。』安住于這種想法，如果兩夜三天想要斷食，應該這樣想：『那些在琰摩羅界（Yamaraja，地獄之主）墮入餓鬼道中的眾生，因為過去造作惡業，在百歲之中想要吃到一點唾沫都不可得。我現在安住在甚深的佛法中，不應該發起身體和心靈的虛弱，更何況還要勤奮地修習聖道。我現在能夠忍受這樣的飢渴。』又總括地說，讓在家人為比丘準備乾淨的食物，鋪設座位，然後為他們宣說佛法的要義。乃至他們準備好乾淨的食物，接受這些食物后，就從座位上離開。迦葉波，行乞的比丘不應該自我炫耀、諂媚奉承。什麼是諂媚奉承呢？如果爲了別人說這種粗糙惡劣的食物還不夠，乃至拿著這些食物和大家一起分享，如果吃得少就讓別人感到飢渴。如果有這樣的行為，就叫做諂媚奉承，行乞的比丘應當捨棄。什麼是真實呢？就是食物掉進缽中，無論是粗糙的還是精細的，乾淨的還是不乾淨的。

【English Translation】 English version 'It is all foul and impure. Therefore, I should not seek delicious food now.' One should not even give rise to thoughts such as, 'This food is offered by a man, not by a woman,' or 'This food is offered by a woman, not by a man.' The same applies to young boys and girls. Furthermore, one should not think, 'This is delicious food, not coarse food.' If one enters a village, one should receive respect, not disrespect; one should receive food from wealthy families, not from poor families, whether it is delicious food offered by men, women, young boys, or young girls.' In this way, do not give rise to any unwholesome intentions. Even if there are beings attached to the taste of food, they will fall into hell after creating evil karma. Moreover, those who are content do not crave delicious food. They abandon fine food and accept coarse food, finding satisfaction in their tongue. If one is frugal with food, at the time of death, they will be reborn in heaven, the human realm, or other good realms. Whether they are gods or humans, they will eat heavenly delicacies. Kasyapa (Kasyapa, a name, one of Buddha's disciples), a Bhiksu (Bhiksu, Buddhist monk) who begs for food in this way, detaches himself from the love of taste and subdues his mind. Even if he only eats cooked beans, he will not be worried or distressed. Why? Because he sustains his life to seek the holy path, that is why he eats. In short, the Buddha said, 'Kasyapa, if a Bhiksu who begs for food encounters heavy rain, clouds, or fog and cannot beg for food, he should contemplate the Dharma (Dharma, Buddhist teachings) and take compassion as his food.' Abiding in this thought, if he wants to fast for two or three nights, he should think, 'Those beings in the realm of Yamaraja (Yamaraja, the lord of death) who have fallen into the realm of hungry ghosts, because of their evil deeds, cannot even obtain a little saliva to eat for hundreds of years. Now, I am abiding in the profound Dharma and should not give rise to weakness in body and mind, let alone diligently cultivate the holy path. I can endure such hunger and thirst.' Furthermore, in summary, let householders prepare pure food for the Bhiksu, set up a seat, and then explain the essentials of the Dharma to them. After they have prepared the pure food and received it, they should leave the seat. Kasyapa, a Bhiksu who begs for food should not boast or flatter. What is flattery? If one tells others that this coarse and bad food is not enough, and even shares this food with everyone, making others feel hungry if they eat less. If there are such behaviors, it is called flattery, and Bhiksus who beg for food should abandon it. What is truthfulness? It is when food falls into the bowl, whether it is coarse or fine, clean or unclean.

。皆悉應食。不生憂惱。唯凈內心以法調伏。住聖道故得活身命。乃行乞食。如最上授所問經云。若人親近飯乞食者。能于自他利益圓滿隨所了知。彼乞食菩薩言。如是乃至不為護身當如服藥。入楞伽經說斷食魚肉義云。如說菩薩修大慈故。一切肉皆不得食。乃至略彼偈云。觀肉所從來。膿血諸不凈。修行凈行者。當遠離食肉。一切肉及蔥。亦不飲諸酒。韭蒜等亦然。修行常遠離。于床吉祥臥。及離覆油等。孔隙諸眾生。于中大驚怖。乃至為利殺眾生。或營財販肉。是二種罪業。死墮大號叫。又總略云。臭惡實可厭。常生倒懸中。及生旃陀羅。或獵師屠膾。生羅剎女中。食肉諸種類。貓貍夜叉等。是人生於彼。

論曰。若具知如斷肉品說。成彼廣大利益故。說無過失。若比丘于閻浮提臨欲滅時。作此三摩地語。常令眾生斷除于彼。亦得是三摩地。修大慈悲者。無有過失故。寶云經說。應知不肉食住冢壙間發生如是利益眾生。若見余毗奈耶中所說。食三種凈肉。畢竟皆斷一心舍離。得凈諸見斷除我慢。樂修福者漸令教入遠離食肉。又如入楞伽經云。為彼學者讀誦解說。漸次系屬依止巧妙章句。彼修行者系屬三種。我為彼說令作斷除。即是斷彼性近殺故。說名常受用藥病緣藥者。如聲聞毗奈耶說。乃至我為利益梵行

【現代漢語翻譯】現代漢語譯本：都應該吃，不產生憂愁煩惱，唯有清凈內心，用佛法調伏，安住于聖道，因此得以維持生命，才去乞食。如同《最上授所問經》所說：『如果有人親近以乞食為生的人，能對自己和他人利益圓滿，隨其所知。』那位乞食菩薩說：『即使這樣，也不應爲了保護身體而乞食，應當像服藥一樣。』《入楞伽經》中關於斷食魚肉的意義說：『如佛所說，菩薩修習大慈悲心，一切肉都不得食用。』乃至省略了那些偈頌，說：『觀察肉的來源，是膿血等不凈之物。修行清凈行為的人，應當遠離食用肉類。一切肉以及蔥，也不飲用各種酒，韭菜、蒜等也是如此，修行人應當常常遠離。在床上吉祥臥，並且遠離覆蓋油脂等物，因為孔隙中的各種眾生，在其中會非常驚恐。』乃至爲了利益而殺害眾生，或者經營買賣肉類，這兩種罪業，死後會墮入大號叫地獄。』又總括地說：『臭惡實在令人厭惡，常常生於倒懸之中，以及生於旃陀羅（Chandala，印度古代的賤民）或者獵人、屠夫之家，生於羅剎女（Rakshasi，女惡鬼）之中，食用肉類的各種種類，貓、貍、夜叉（Yaksa，一種鬼神）等，這些人會生於那些地方。論曰：如果完全瞭解如《斷肉品》所說，成就那些廣大的利益，因此說沒有過失。如果比丘在閻浮提（Jambudvipa，我們所居住的這個世界）臨近滅亡時，說出這樣的三摩地（Samadhi，禪定）之語，常常讓眾生斷除肉食，也能得到這種三摩地。修習大慈悲心的人，沒有過失。』《寶云經》說：『應當知道不吃肉，住在墳墓之間，會產生這樣的利益眾生。』如果看到其他毗奈耶（Vinaya，戒律）中所說的，食用三種凈肉，最終都要斷除，一心舍離。得到清凈的見解，斷除我慢，喜歡修福的人，逐漸引導他們進入遠離肉食。』又如《入楞伽經》所說：『爲了那些學習者，讀誦解說，逐漸地繫縛依止巧妙的章句。那些修行者繫縛於三種肉，我為他們說，讓他們斷除。』這就是斷除那些與殺生性近的肉，所以說名為常常受用的藥和因病而用的藥。如同聲聞毗奈耶（Sravaka Vinaya，聲聞乘的戒律）所說，乃至我爲了利益梵行（Brahmacarya，清凈行）

【English Translation】 English version: All should eat, without generating worry or distress, only with a pure heart, subdued by the Dharma, abiding in the holy path, thus obtaining life, and then go begging for food. As the Suramgamasamadhi Sutra says: 'If a person is close to those who live by begging for food, they can perfect the benefits for themselves and others, according to what they know.' That begging Bodhisattva said: 'Even so, one should not beg for food to protect the body, but should be like taking medicine.' The Lankavatara Sutra says regarding the meaning of abstaining from fish and meat: 'As the Buddha said, because Bodhisattvas cultivate great compassion, they should not eat any meat.' And even omitting those verses, it says: 'Observe the source of meat, it is pus, blood, and other impure things. Those who practice pure conduct should stay away from eating meat. All meat, as well as onions, and also not drink various wines, garlic, leeks, and the like, practitioners should always stay away from. Lie auspiciously on the bed, and stay away from covering with oil and the like, because the various beings in the crevices will be greatly frightened.' And even killing beings for profit, or engaging in buying and selling meat, these two kinds of sins, after death, will fall into the Great Howling Hell.' And in summary, it says: 'Foul and disgusting, truly repulsive, constantly born in upside-down states, and born among Chandalas (ancient Indian outcasts), or hunters, butchers, born among Rakshasis (female demons), various kinds of meat-eaters, cats, civets, Yakshas (a type of spirit), etc., these people will be born in those places. The Treatise says: If one fully understands as stated in the 'Chapter on Abstaining from Meat,' accomplishing those vast benefits, therefore it is said there is no fault. If a Bhikshu, near the time of the end of Jambudvipa (the world we live in), speaks such words of Samadhi (meditative absorption), constantly causing beings to abstain from meat, they can also attain this Samadhi. Those who cultivate great compassion have no fault.' The Ratnamegha Sutra says: 'It should be known that not eating meat and living among tombs will generate such benefits for beings.' If one sees what is said in other Vinayas (precepts) about eating the three kinds of pure meat, ultimately one must abandon them, wholeheartedly relinquish them. Attaining pure views, cutting off arrogance, those who enjoy cultivating merit, gradually guide them into abstaining from meat.' And as the Lankavatara Sutra says: 'For those learners, recite and explain, gradually binding and relying on skillful verses. Those practitioners are bound by the three kinds of meat, I speak to them, causing them to abandon them.' This is abandoning those meats that are close to the nature of killing, therefore it is said to be medicine that is often taken and medicine taken because of illness. As the Sravaka Vinaya (the precepts of the Hearer Vehicle) says, even I, for the benefit of Brahmacarya (pure conduct)

。貨鬻衣缽治療于身。況復普救一切眾生。由是菩薩見難得身。于剎那頃獲此勝福。世尊。見此利益以自醫藥。于修行者是為勝見故。寶云經說。若得斷三種食。彼時真實或不真實。如是行相為住身命。勿取勿食。所謂酥油根莖果汁。設見起對治心而不可食。若復菩薩得重病時。然後可食。如其疾病命根欲盡。勿惡作故斷彼善分。無起疑惑斷除是心。當如服藥最上授所問經說。著受用衣。云沙門者。慚愧義故。以衣覆身勿現肢體。世間天人阿修羅等。作佛塔想。應知如持佛塔。若不對治修離貪染使余清凈。則增長煩惱。壞袈裟衣得此過咎。為不隨樂修行莊嚴法服。于善作中而返惡作。此袈裟衣。為求聖道知對治故。如一剎那頃。亦復于身受持。如寶積經說。此因者。佛言。迦葉波。若復嚴飾于身而不密護。壞沙門功德。法者是袈裟衣。雖持于身而心不生尊重。複次迦葉波。如是色相。名相似沙門。以是緣故。當墮地獄。迦葉波。以沙門色相相似故。于地獄中衣熱鐵衣。以覆頭上應器敷具熱鐵所成。所有一切受用資具。悉皆猛焰熾然燋爛。彼說色相相似沙門得受是苦。又寶云經說。若菩薩以身有疾。肌體怯弱不處僧坊。當顯露處發如是心。謂佛如來杜多功德。以揀擇故對治煩惱。我亦修作。如處僧坊斷諸煩惱。然于僧坊

【現代漢語翻譯】現代漢語譯本：以販賣衣缽來治療身體的疾病，更何況還要普度一切眾生。因此，菩薩視獲得人身極為難得，于極短時間內獲得殊勝的福報。世尊，見到這種利益，將此視為自身的醫藥，對於修行者來說，這是殊勝的見解。正如《寶云經》所說：如果能夠斷除三種食物，那時無論是真實的還是不真實的，都應以此行相來維持生命，不要取用也不要食用，這三種食物指的是酥油、根莖、果汁。即使見到這些食物能生起對治煩惱之心，也不可食用。如果菩薩得了重病時，才可以食用。如果疾病嚴重到生命即將終結，也不要因為害怕犯錯而斷絕了善根，不要生起疑惑，斷除這種想法。應當像服用藥物一樣。《最上授所問經》說：穿著受用的衣服，被稱為沙門（Śrāmaṇa，勤息，指通過修行來止息煩惱的人）的原因，是因為有慚愧之心，用衣服遮蓋身體，不要顯露肢體。世間的天人、阿修羅（Asura，非天，一種具有神力但性格暴躁的神）等，都應將其視為佛塔，應當知道如同持有佛塔一樣。如果不對治貪染，不使內心清凈，就會增長煩惱，損壞袈裟衣，得到這種過失。因為不隨順快樂而修行，不莊嚴法服，在應該行善的時候反而作惡。這袈裟衣，是爲了求得聖道，知道對治煩惱的緣故，即使只是一剎那間，也要在身上受持。正如《寶積經》所說：這個因緣是，佛說：迦葉波（Kāśyapa，飲光，佛陀的十大弟子之一），如果嚴飾自身而不謹慎守護，就會損壞沙門的功德。法指的是袈裟衣，即使穿在身上，心中也不生起尊重。再次，迦葉波，這樣的色相，名為相似沙門。因為這個緣故，應當墮入地獄。迦葉波，因為沙門色相相似的緣故，在地獄中穿熱鐵衣，用熱鐵製成的應器敷具覆蓋頭部。所有一切受用資具，都充滿猛烈的火焰，熾熱燃燒。經中說色相相似的沙門會遭受這樣的痛苦。另外，《寶云經》說：如果菩薩因為身體有疾病，肌體虛弱，不能住在僧坊，應當在顯露的地方發起這樣的心：想到佛如來（Tathāgata，如來，佛的稱號之一）的杜多（Dhūta，頭陀，指通過苦行來清凈身心的修行方式）功德，因為揀擇的緣故，對治煩惱，我也要修作，如同住在僧坊一樣斷除各種煩惱。然而在僧坊中

【English Translation】 English version: Selling robes and bowls to treat bodily ailments, let alone universally saving all sentient beings. Therefore, Bodhisattvas see obtaining a human body as extremely rare, and in an instant, they gain supreme blessings. World Honored One, seeing this benefit, regarding it as one's own medicine, for practitioners, this is a superior view. As the Ratnamegha Sutra says: If one can cut off three kinds of food, then whether it is real or unreal, one should use this appearance to sustain life, neither taking nor eating them. These three foods refer to ghee, roots, stems, and fruit juice. Even if seeing these foods can give rise to the mind of counteracting afflictions, one should not eat them. If a Bodhisattva becomes seriously ill, then one may eat them. If the illness is so severe that life is about to end, do not cut off the roots of goodness for fear of making mistakes, do not give rise to doubts, and eliminate this thought. One should take it like taking medicine. The Sarvapariprcchā Sutra says: Wearing clothes for enjoyment, the reason for being called a Śrāmaṇa (one who calms afflictions through practice) is because of having a sense of shame, covering the body with clothes, and not exposing the limbs. The gods, humans, Asuras (a type of powerful but irritable deity), etc. in the world should regard it as a Buddha-stupa, and should know that it is like holding a Buddha-stupa. If one does not counteract greed and defilement, and does not purify the mind, one will increase afflictions, damage the Kāsāya robe, and incur this fault. Because one does not follow happiness to practice, does not adorn the Dharma robes, and instead of doing good, one does evil. This Kāsāya robe is for seeking the holy path, knowing the reason for counteracting afflictions, even if it is only for an instant, one should uphold it on the body. As the Ratnakūṭa Sutra says: The cause is that the Buddha said: Kāśyapa, if one adorns oneself without careful protection, one will damage the merits of a Śrāmaṇa. The Dharma refers to the Kāsāya robe, even if it is worn on the body, the mind does not give rise to respect. Furthermore, Kāśyapa, such an appearance is called a similar Śrāmaṇa. For this reason, one should fall into hell. Kāśyapa, because of the similar appearance of a Śrāmaṇa, in hell, one wears hot iron clothes, and covers the head with hot iron-made utensils and mats. All the resources for enjoyment are filled with fierce flames, burning fiercely. The sutra says that a Śrāmaṇa with a similar appearance will suffer such pain. In addition, the Ratnamegha Sutra says: If a Bodhisattva has a disease in the body, and the body is weak and cannot live in a Sangharama (monastery), one should generate such a mind in a conspicuous place: Thinking of the Dhūta (ascetic practices) merits of the Tathāgata (one of the titles of the Buddha), because of selection, counteracting afflictions, I will also practice, just like living in a Sangharama, cutting off all kinds of afflictions. However, in the Sangharama

不起樂著。亦不請求。設得如是施者。隨所攝受。應知亦勿為我滿足。彼經又云。彼臥具儀式應疊雙足右脅而臥。法服覆身正念正知。起光明想。不著睡眠為樂。亦復不著彼脅此脅及余肢分為樂。乃至於四大種安住調息。彼地方所一切受用。皆為利益眾生之所建立。若我愛樂受用。則生疲厭過咎。如月燈三昧經云。得彼細妙滋味飲食。是食非解脫相應。謂得彼食是則繫縛。如象子臥非杜多行。又寶積經云。複次世尊。說是受用信施。爾時眾中離扼比丘。於此法律聞已悲泣。作如是言。世尊。我今寧取命終。不復得果。亦不受用一信施食。佛言。善哉善哉。善男子。斯言清凈如是行相。恥具惡作怖他世罪。佛言。迦葉波。我知信施此有二種說名解脫。何等為二。若離扼比丘及余比丘。學我所行見諸行無常。領納諸受是苦。信解諸法無我求涅盤寂靜者。設食信施量等須彌。及余所施。畢竟清凈。若受施主物及信施食。具大光明得大福報。所以者何。以諸增上慳貪令作福事。是為慈心三摩缽底。複次迦葉波。若比丘受施主所施衣服飲食已。思入無量三摩地者。令彼施主于作福事所求果報。亦復無量。迦葉波。假使三千大千世界大海水竭。是所修福亦無有盡。

大乘集菩薩學論卷第八大正藏第 32 冊 No. 1

【現代漢語翻譯】現代漢語譯本不以娛樂為樂，也不作任何請求。假設有這樣的施主，無論接受了什麼供養，都應該知道不要爲了滿足自己。那部經又說，臥具的正確姿勢應該是雙足疊放，右脅而臥，法衣覆蓋身體，保持正念和正知，心中想著光明，不以睡眠為樂，也不以側臥或身體的其他部位為樂，乃至安住於四大種，調和氣息。那個地方的一切受用，都是爲了利益眾生而建立的。如果我貪愛享用，就會產生疲憊和厭倦的過失。如《月燈三昧經》所說，得到那些精細美妙的滋味飲食，這種飲食與解脫不相應，得到這種飲食就是一種束縛，就像小象躺臥一樣，不是頭陀行。還有《寶積經》說：『再者，世尊，您說的是受用信施。』當時，大眾中一位離扼比丘（離煩惱的比丘），聽到這些話后悲傷地哭泣，說道：『世尊，我寧願死去，也不再獲得任何果位，也不再受用一粒信施的食物。』佛說：『好啊，好啊，善男子，你這番話清凈，這種行為是羞於作惡，害怕來世的罪過。』佛說：『迦葉波（佛陀的弟子之一），我知道信施有兩種，可以稱為解脫。哪兩種呢？如果離扼比丘以及其他比丘，學習我的行為，看到諸行無常，領納諸受是苦，相信理解諸法無我，尋求涅盤寂靜的人，即使接受的信施食物像須彌山一樣多，以及其他的施捨，畢竟是清凈的。如果接受施主的物品和信施食物，具有大光明，得到大福報。為什麼呢？因為那些增長的慳貪會促使他們做善事，這就是慈心三摩缽底（慈心禪定）。再者，迦葉波，如果比丘接受施主所施的衣服飲食后，思考進入無量三摩地（無量禪定），那麼施主在做善事中所求的果報，也是無量的。迦葉波，即使三千大千世界的大海水都乾涸了，所修的福德也是沒有窮盡的。』《大乘集菩薩學論》卷第八

【English Translation】 English version Not delighting in pleasure, nor making any requests. Suppose there is such a donor, whatever is received, it should be known not to be for my own satisfaction. That sutra also says, the proper posture for lying down should be with the feet folded, lying on the right side, with the Dharma robe covering the body, maintaining right mindfulness and right knowledge, thinking of light, not taking pleasure in sleep, nor taking pleasure in lying on either side or any other part of the body, even abiding in the four great elements, harmonizing the breath. All the enjoyments of that place are established for the benefit of sentient beings. If I greedily enjoy them, it will give rise to the faults of fatigue and weariness. As the 'Moon Lamp Samadhi Sutra' says, obtaining those fine and subtle flavors of food and drink, this food is not in accordance with liberation; obtaining this food is a bondage, like a baby elephant lying down, it is not a dhuta practice (ascetic practice). Also, the 'Ratnakuta Sutra' says: 'Furthermore, World Honored One, you are speaking of receiving offerings of faith.' At that time, a Bhikshu (Buddhist monk) free from obstacles in the assembly, upon hearing these words, wept sadly and said: 'World Honored One, I would rather die than gain any further fruit, nor would I receive even a grain of food offered in faith.' The Buddha said: 'Good, good, good man, these words of yours are pure, this conduct is ashamed of doing evil, fearing the sins of the next life.' The Buddha said: 'Kashyapa (one of the Buddha's disciples), I know that there are two kinds of offerings of faith, which can be called liberation. What are the two? If a Bhikshu free from obstacles and other Bhikshus, learn my conduct, see that all phenomena are impermanent, accept that all sensations are suffering, believe and understand that all dharmas are without self, and seek the peace of Nirvana, even if the food offered in faith is as much as Mount Sumeru, and other offerings, they are ultimately pure. If one receives the donor's goods and food offered in faith, one will have great light and receive great blessings. Why? Because those increasing greed will cause them to do good deeds, this is the Samadhi (meditative state) of loving-kindness. Furthermore, Kashyapa, if a Bhikshu, after receiving the clothes and food offered by the donor, contemplates entering into immeasurable Samadhi, then the fruits sought by the donor in doing good deeds will also be immeasurable. Kashyapa, even if the waters of the great ocean in the three thousand great thousand worlds were to dry up, the merit cultivated would still be inexhaustible.' Mahayana Collection of Bodhisattva Studies, Volume 8

636 大乘集菩薩學論

大乘集菩薩學論卷第九

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯護身品第六之二

如是行乞食者。于所施食起三種念住。謂愍身中所集諸蟲。成就利益一切眾生。攝受正法。又如來教敕諸所作事悉具正念。最初以真言聲為作守護。應先於此底哩三昧耶王所說明咒曼拏羅利益。今當說。

那謨薩哩嚩(二合)沒馱冒(引)提薩埵(引)喃(引)盎(引)尾啰惹尾啰惹摩訶(引)嚩𡁠哩(二合)薩多娑(引)啰底娑(引)羅底怛啰(二合)以怛啰(二合)以尾馱末底三畔(蒲合切)惹你多啰末底悉馱(引)屹哩(二合)怛囕(二合)薩嚩(二合引)賀

誦此得入一切曼拏羅。或此如來心念八千遍。云何一切。謂世出世間最上曼拏羅。悉能得入。又真言曰。

那莫悉底哩(三合)野提尾(二合)歌(引)喃(引)怛佗(引)誐多(引)喃(引)薩哩嚩(二合)怛啰(二合引)缽啰(二合)底喝多(引)嚩(引)缽底(二合)達哩摩(二合)多(引)末陵那(引)阿三摩三摩三滿多都(引)難(上)怛多(引)嚩(引)缽底(二合)舍(引)薩你喝啰喝啰三摩(二合)啰三摩(二合)啰拏尾蘗多啰(引)誐沒馱達哩摩(二合)

【現代漢語翻譯】現代漢語譯本

大乘集菩薩學論卷第九

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯護身品第六之二

如此行乞食的修行者，對於所接受的食物，應當生起三種念住：一是憐憫自身中所聚集的各種蟲類；二是成就利益一切眾生；三是攝受正法。並且，如來教導我們所做的一切事情都要具備正念。最初以真言的聲音作為守護，應當先了解底哩三昧耶王所說的明咒曼拏羅（壇城，指一種象徵宇宙結構的圖）的利益。現在開始宣說。

那謨薩哩嚩（二合）沒馱冒（引）提薩埵（引）喃（引）盎（引）尾啰惹尾啰惹摩訶（引）嚩𡁠哩（二合）薩多娑（引）啰底娑（引）啰底怛啰（二合）以怛啰（二合）以尾馱末底三畔（蒲合切）惹你多啰末底悉馱（引）屹哩（二合）怛囕（二合）薩嚩（二合引）賀

誦持此咒語，可以進入一切曼拏羅（壇城）。或者唸誦此如來心咒八千遍。什麼是『一切』呢？指的是世間和出世間最殊勝的曼拏羅（壇城），都能得以進入。另外一個真言是：

那莫悉底哩（三合）野提尾（二合）歌（引）喃（引）怛佗（引）誐多（引）喃（引）薩哩嚩（二合）怛啰（二合引）缽啰（二合）底喝多（引）嚩（引）缽底（二合）達哩摩（二合）多（引）末陵那（引）阿三摩三摩三滿多都（引）難（上）怛多（引）嚩（引）缽底（二合）舍（引）薩你喝啰喝啰三摩（二合）啰三摩（二合）啰拏尾蘗多啰（引）誐沒馱達哩摩（二合）

【English Translation】 English version

Mahayana Collection of Bodhisattva Studies, Volume 9

Translated by the Tripitaka Master Ri Cheng, Grand Master of Xuan Fan, Attendant Academician of the Honglu Temple and bestowed with the Purple Robe, under imperial decree, from the Western Heaven. Chapter Six, Part Two: Protection

Thus, a person who practices begging for food should generate three mindfulnesses regarding the food offered: first, compassion for the various insects gathered in one's body; second, accomplishing the benefit of all sentient beings; and third, embracing the true Dharma. Furthermore, the Tathagata (如來，another name for Buddha) teaches that all actions should be performed with right mindfulness. Initially, using the sound of mantra as protection, one should first understand the benefits of the mantra mandala (曼拏羅，a symbolic representation of the universe) described by the Dhri Samaya King. Now, I shall explain it.

Namo sarva (二合) buddha bodhi sattva (引) nam (引) am (引) vi raja vi raja maha (引) va jri (二合) satta sa (引) ra ti sa (引) ra ti tra (二合) yi tra (二合) yi vi dha mati sam pan (蒲合切) ja ni ta ra mati siddha (引) gri (二合) tram (二合) sarva (二合引) ha

Reciting this mantra allows one to enter all mandalas (曼拏羅). Alternatively, reciting this heart mantra of the Tathagata (如來) eight thousand times. What is 'all'? It refers to the most supreme mandalas (曼拏羅) in both the mundane and supramundane realms, which one can gain entry into. Another mantra is:

Namo siddhri (三合) ya devi (二合) ga (引) nam (引) tathagata (引) nam (引) sarva (二合) tatra (二合引) prati hata (引) va (引) pati (二合) dharma (二合) ta (引) maling na (引) a sama sama samanta du (引) nam (上) tatta (引) va (引) pati (二合) sha (引) sa ni hara hara sama (二合) ra sama (二合) ra na vi gata ra (引) ga buddha dharma (二合)

底薩啰薩啰薩摩末羅(引)喝娑喝娑怛啰(二合)野怛啰(二合)野誐誐那摩賀(引)嚩啰洛叉抳入嚩(切身)羅入嚩(切身)羅那娑(引)蘗哩薩嚩(二合引)賀(引)

應知此一切如來身最為尊重。無有過上此初行之者。于佛眾生無量修作時。諸魔等起諸弊惡。應以如是最上守護。謂或以擊掌若灰若白芥子若凈水等。隨意見已而作結界。又若諸疾病者。真言加持藥水令服。或林野中。以酤蘇摩華于佛塔廟形像正法經典供養安布。觀緣佛菩薩等。心樂利益一切眾生。是大疾病必為藥叉等所持。說為解脫。又應先念修普賢行法式次第。於此儀軌乃見邊極。謂此底哩三昧耶者。設不澡沐盥漱及不清凈。或食魚肉皆無過失。然作是印契者。皆不得食。不違本願故。亦不於他同牀敷具。亦不跳躑。於此信解行學無所傾動。亦勿疑惑。若先破戒此亦成就。有智無智決定皆成。復如彼說。若菩提心堅固得專注意。應離此疑惑畢竟成就。

論曰。菩提心堅固者。定說利益諸異生等。令心無退隨未入地者。作如是說。欲得持初日光入大暗處。為作照明。若復希求成就。如何名鮮福者。樂此成就。遣除怠墮心故。然入聖地積集無量福聚。超諸惡道不為廣大沉溺。先說得是過失者。或無真言而唸誦。不知增減文字。此無過咎

【現代漢語翻譯】現代漢語譯本：底薩啰薩啰薩摩末羅(引)喝娑喝娑怛啰(二合)野怛啰(二合)野誐誐那摩賀(引)嚩啰洛叉抳入嚩(切身)羅入嚩(切身)羅那娑(引)蘗哩薩嚩(二合引)賀(引)

應知此一切如來身最為尊重。無有過上此初行之者。于佛眾生無量修作時。諸魔等起諸弊惡。應以如是最上守護。謂或以擊掌若灰若白芥子若凈水等。隨意見已而作結界。又若諸疾病者。真言加持藥水令服。或林野中。以酤蘇摩華于佛塔廟形像正法經典供養安布。觀緣佛菩薩等。心樂利益一切眾生。是大疾病必為藥叉（Yaksa，夜叉，一種鬼神）等所持。說為解脫。又應先念修普賢行法式次第。於此儀軌乃見邊極。謂此底哩三昧耶（Samaya，誓言）者。設不澡沐盥漱及不清凈。或食魚肉皆無過失。然作是印契者。皆不得食。不違本願故。亦不於他同牀敷具。亦不跳躑。於此信解行學無所傾動。亦勿疑惑。若先破戒此亦成就。有智無智決定皆成。復如彼說。若菩提心堅固得專注意。應離此疑惑畢竟成就。

論曰。菩提心堅固者。定說利益諸異生等。令心無退隨未入地者。作如是說。欲得持初日光入大暗處。為作照明。若復希求成就。如何名鮮福者。樂此成就。遣除怠墮心故。然入聖地積集無量福聚。超諸惡道不為廣大沉溺。先說得是過失者。或無真言而唸誦。不知增減文字。此無過咎

【English Translation】 English version: Disara sarasara samamala(invocation) hasa hasa trayatraya gaganamaha(invocation) varalakshani jvala jvala nasagari svaha(invocation).

It should be known that the body of all Tathagatas (如來，Tathagata, Thus Come One) is the most revered. There is nothing superior to this initial practice. When countless practices are performed for Buddhas and sentient beings, and demons and other evils arise, one should use this supreme protection. This includes actions such as clapping hands, using ashes, white mustard seeds, or clean water, and creating boundaries according to one's understanding. Also, for those who are ill, mantras (真言，mantra) should be recited over medicinal water for them to drink. Or, in forests and fields, Kusuma flowers should be offered and arranged at stupas (佛塔，stupa), temples, images, the true Dharma (正法，true Dharma), and scriptures. Contemplate and connect with Buddhas and Bodhisattvas (菩薩，Bodhisattva), delighting in benefiting all sentient beings. If the illness is severe, it is said to be caused by Yakshas (夜叉，Yaksa, a type of spirit), and this is said to be the means of liberation. Furthermore, one should first contemplate and practice the methods and order of Samantabhadra's practices. The limits of this ritual can be seen in this. This 'Tiri Samaya' (底哩三昧耶，Samaya, vow) means that even if one does not bathe, wash, or is not clean, or eats fish or meat, there is no fault. However, those who make these mudras (印契，mudra) must not eat these things, so as not to violate their original vows. Also, do not share beds or bedding with others, nor jump around. Do not waver in faith, understanding, practice, and learning, and do not doubt. Even if one has broken precepts before, this will still be accomplished. Whether one is wise or not, it will definitely be accomplished. Furthermore, as it is said, if the Bodhicitta (菩提心，Bodhicitta, the mind of enlightenment) is firm and one is focused, one should abandon doubt and it will surely be accomplished.

Commentary: 'Bodhicitta is firm' means that it is definitely said to benefit all different beings, ensuring that the mind does not regress. For those who have not yet entered the stages, it is said that one desires to hold the first light of the sun to illuminate a great darkness. If one seeks accomplishment, how can one be called 'lacking in merit' if one delights in this accomplishment and dispels laziness? Entering the holy grounds accumulates immeasurable merit and transcends all evil paths, avoiding vast drowning. Those who are said to have these faults are those who recite without true mantras or do not know how to increase or decrease the words. This is without fault.

。設若增減。差忘次第。皆無有失。何況信菩提心棄捨自利。所作籌量伺察而轉。決定得睹諸佛及菩薩等。獲斯成就。或以此執金剛真言。作守護者。真言曰。

那莫悉底哩(三合)野體尾(二合)歌(引)喃(引)怛陀(引)誐多(引)喃(引)薩哩嚩(二合)嚩惹啰(二合)達啰(引)𧹞(引)贊拏贊拏末羅末羅嚩捺啰(二合)嚩捺啰(二合)扇(引)多那扇(引)多那頗羅頗羅嚩啰嚩啰摩(引)啰拏摩(引)啰拏嚩惹啰(二合)捺羅寫薩普(二合引)吒(半音)羅隸多尸珂啰三滿多嚩惹哩(二合)抳入嚩(切身)羅入嚩(切身)羅那謨窣堵(二合)阿兀嚕(二合引)誐啰(二合)舍(引)薩那(引)喃(引)啰拏啰拏虎羅虎羅頗羅薩癹(二合引)吒(半音)嚩祖嚕(二合引)睹彌薩嚩(二合引)訶(引)

誦此于剎那頃諸作障者。頻那夜迦悉皆馳散。諸天龍等皆以飲食衣服臥具承事供養。乃至加持凈水。或隨意所見而作守護。又一切所作誦此不動尊明王心真言曰。

那莫三滿多(引)嚩惹啰(二合引)𧹞(引)怛啰(二合引)吒阿謨(引)佉贊拏摩訶(引)嚕瑟(引)拏薩普(二合引)吒(引)野吽(引)怛啰(二合)吒(半音)賀(引)𤚥(切身引)唵(引)末朗捺禰諦儒(二祖切引)摩

【現代漢語翻譯】現代漢語譯本：假設（咒語）有所增減，或者遺忘次第，都不會有任何缺失。更何況是發起菩提心，捨棄自利，所作的籌劃思量和伺察而行，必定能夠見到諸佛以及菩薩等，獲得這種成就。或者用這個執金剛真言，作為守護者。真言如下：

那莫悉底哩(三合)野體尾(二合)歌(引)喃(引)怛陀(引)誐多(引)喃(引)薩哩嚩(二合)嚩惹啰(二合)達啰(引)𧹞(引)贊拏贊拏末羅末羅嚩捺啰(二合)嚩捺啰(二合)扇(引)多那扇(引)多那頗羅頗羅嚩啰嚩啰摩(引)啰拏摩(引)啰拏嚩惹啰(二合)捺羅寫薩普(二合引)吒(半音)羅隸多尸珂啰三滿多嚩惹哩(二合)抳入嚩(切身)羅入嚩(切身)羅那謨窣堵(二合)阿兀嚕(二合引)誐啰(二合)舍(引)薩那(引)喃(引)啰拏啰拏虎羅虎羅頗羅薩癹(二合引)吒(半音)嚩祖嚕(二合引)睹彌薩嚩(二合引)訶(引)

誦持此咒，在剎那之間，所有制造障礙者，頻那夜迦（Vinayaka，像頭神）都會四處逃散。諸天、龍等都會用飲食、衣服、臥具來承事供養。乃至可以加持凈水，或者隨意所見之物而作為守護。另外，一切所作之事，誦持此不動尊明王心真言，真言如下：

那莫三滿多(引)嚩惹啰(二合引)𧹞(引)怛啰(二合引)吒阿謨(引)佉贊拏摩訶(引)嚕瑟(引)拏薩普(二合引)吒(引)野吽(引)怛啰(二合)吒(半音)賀(引)𤚥(切身引)唵(引)末朗捺禰諦儒(二祖切引)摩

【English Translation】 English version: Suppose there are additions or subtractions (to the mantra), or the order is forgotten, there will be no loss whatsoever. How much more so, if one generates the Bodhi mind, abandons self-interest, and acts with deliberation and careful observation, one will surely see all the Buddhas and Bodhisattvas, and attain this accomplishment. Or, use this Vajra-holding mantra as a protector. The mantra is as follows:

Namo siddhri(trayāha)ya tvīve(dvi-a)gānāṃ tathā(ā)gatā(ā)nāṃ sarva vajra-dharā(ā)ḥ hūṃ caṇḍa caṇḍa mala mala vanadra vanadra śānta-na śānta-na phala phala vara vara mā(ā)raṇa mā(ā)raṇa vajra-darasya sphuṭa rālite śikhara samanta vajriṇi jvala jvala namo stu ā-u-ru-ga-ra śāsanā(ā)nāṃ raṇa raṇa hura hura phala sphaṭa vajrū-d-dhum-me svāhā(ā)

By reciting this mantra, in an instant, all those who create obstacles, the Vinayakas (Vinayaka, obstacle-removing deities), will scatter in all directions. Gods, dragons, and others will serve and make offerings with food, clothing, and bedding. Even to the point of blessing pure water, or using anything seen at will as protection. Furthermore, for all undertakings, recite this Acalanātha (Acalanātha, the Immovable One) Vidyārāja (Vidyārāja, Wisdom King) heart mantra, which is as follows:

Namo samanta vajrāṇāṃ traṭ āmo-gha caṇḍa mahā-roṣaṇa sphoṭaya hūṃ traṭ haḥ hrīḥ oṃ malaṃ-da-tejo-ma

(引)隸你薩嚩(二合引)賀

若初食時。誦此真言至一七遍。次當飲食。彼諸藥王佛菩薩眾。隨所念中消諸毒類。真言曰。

怛寧*也佗(引)伊隸蜜諦底隸蜜諦伊隸底隸蜜諦努弭努嚩(引)梨(引)曳怛哩計(二合)怛哩葛(二合)啰抳摩摩哩弭(二合)摩哩摩(二合)啰抳葛悉彌(二合引)哩葛悉彌(二合引)啰目訖底(二合)阿佉你阿佉那佉你伊隸伊梨曳阿珂(引)以(引)曳阿播(引)伊曳尾底悉尾(二合)多敦抳阿那(引)努啰叱薩嚩(二合)賀

複次若聞此明者。於七年中不為蛇螫毒不著身。設為所螫蛇。則頭破七分如蘭香梢。若持此明者。乃至盡其形壽。不為蛇螫毒不著身。此真言句蛇前勿念。所以者何。蛇趣命終故。真言曰。

怛寧*也佗(引)伊羅(引)唧羅(引)佐酤(引)嚩酤(引)酤(引)痆(引)酤(引)妮底你酤嚕拏(引)你酤嚕妮底布(引)拏(引)布(引)妮底補嚕拏(引)補嚕妮底普吒啰呬普吒綻(陟澗切)拏啰呬那(引)蘗啰呬那(引)蘗吒綻拏辣呬薩哩波(二合)辣呬薩哩波(二合)吒綻拏辣呬遏砌攃隸尾始試(引)底試(引)多嚩多隸喝囉哩喝囉哩亶妮亶妮怛痆(尼轄切)怛痆多(引)抳多(引)抳末羅末羅薩普(二

【現代漢語翻譯】現代漢語譯本：（引）隸你薩嚩（二合引）賀

如果初次進食時，誦唸此真言一到七遍，然後才飲食。那麼諸位藥王佛（Bhaisajya-raja，藥王）菩薩（Bodhisattva）眾，會隨著你的唸誦，消除各種毒素。真言如下：

怛寧*也佗(引)伊隸蜜諦底隸蜜諦伊隸底隸蜜諦努弭努嚩(引)梨(引)曳怛哩計(二合)怛哩葛(二合)啰抳摩摩哩弭(二合)摩哩摩(二合)啰抳葛悉彌(二合引)哩葛悉彌(二合引)啰目訖底(二合)阿佉你阿佉那佉你伊隸伊梨曳阿珂(引)以(引)曳阿播(引)伊曳尾底悉尾(二合)多敦抳阿那(引)努啰叱薩嚩(二合)賀

再次，如果聽聞此明咒的人，七年之內不會被蛇咬，毒素不會沾身。即使被蛇咬了，蛇的頭也會像蘭花梢一樣裂成七份。如果持誦此明咒的人，乃至終其一生，都不會被蛇咬，毒素不會沾身。這個真言咒句不要在蛇面前唸誦，因為蛇會因此喪命。真言如下：

怛寧*也佗(引)伊羅(引)唧羅(引)佐酤(引)嚩酤(引)酤(引)痆(引)酤(引)妮底你酤嚕拏(引)你酤嚕妮底布(引)拏(引)布(引)妮底補嚕拏(引)補嚕妮底普吒啰呬普吒綻(陟澗切)拏啰呬那(引)蘗啰呬那(引)蘗吒綻拏辣呬薩哩波(二合)辣呬薩哩波(二合)吒綻拏辣呬遏砌攃隸尾始試(引)底試(引)多嚩多隸喝囉哩喝囉哩亶妮亶妮怛痆(尼轄切)怛痆多(引)抳多(引)抳末羅末羅薩普(二

【English Translation】 English version: (Invocation) 隸你薩嚩(two combined, long sound) 賀

If, at the time of the first meal, one recites this dharani (true words) from one to seven times, and then eats and drinks, then those Medicine King Buddhas (Bhaisajya-raja) and Bodhisattvas (Bodhisattva) will, according to what is recited, eliminate all kinds of poisons. The dharani is:

怛寧*也佗(long sound)伊隸蜜諦底隸蜜諦伊隸底隸蜜諦努弭努嚩(long sound)梨(long sound)曳怛哩計(two combined)怛哩葛(two combined)啰抳摩摩哩弭(two combined)摩哩摩(two combined)啰抳葛悉彌(two combined, long sound)哩葛悉彌(two combined, long sound)啰目訖底(two combined)阿佉你阿佉那佉你伊隸伊梨曳阿珂(long sound)以(long sound)曳阿播(long sound)伊曳尾底悉尾(two combined)多敦抳阿那(long sound)努啰叱薩嚩(two combined)賀

Furthermore, if one hears this mantra, for seven years one will not be bitten by snakes, and poison will not touch the body. If one is bitten by a snake, the snake's head will break into seven pieces like the tip of a orchid. If one holds this mantra, even to the end of one's life, one will not be bitten by snakes, and poison will not touch the body. Do not recite this dharani in front of snakes, because the snakes will die. The dharani is:

怛寧*也佗(long sound)伊羅(long sound)唧羅(long sound)佐酤(long sound)嚩酤(long sound)酤(long sound)痆(long sound)酤(long sound)妮底你酤嚕拏(long sound)你酤嚕妮底布(long sound)拏(long sound)布(long sound)妮底補嚕拏(long sound)補嚕妮底普吒啰呬普吒綻(Zhi Jian cut)拏啰呬那(long sound)蘗啰呬那(long sound)蘗吒綻拏辣呬薩哩波(two combined)辣呬薩哩波(two combined)吒綻拏辣呬遏砌攃隸尾始試(long sound)底試(long sound)多嚩多隸喝囉哩喝囉哩亶妮亶妮怛痆(Ni Xia cut)怛痆多(long sound)抳多(long sound)抳末羅末羅薩普(two

合)吒(半音)薩普(二合)吒(半音)癹吒(半音)癹吒(半音)薩嚩(二合引)訶(引)伊底呬冪叉蕪昝(仁奘切引)吾廉(引)尾寧*也焰羅畢多(引)烏捺(引)喝哩(二合)多(引)焰(引)薩哩嚩(二合)普多三摩(引)蘗弭薩哩鑁(二合)怛佗(引)阿那擔佗(引)普耽薩爹阿尾缽梨(引)耽阿尾缽哩也(二合)薩耽(二合)伊捺尾沙摩尾釤婆嚩睹捺多(引)囕蘗璨睹能瑟吒啰(三合引)囕蘗粲睹阿仡你(二合)蘗粲睹惹藍蘗粲睹薩耽(二合)蓬蘗粲睹酤吒也(二合)蘗粲睹普銘蘗粲睹扇(引)鼎蘗粲睹薩嚩(二合引)訶(引)

複次。若為賊侵害。當誦摩利支。真言曰。

怛寧*也佗(引)阿哩歌(二合)摩枲摩哩歌(二合)摩枲嚩那摩枲頞多哩馱(二合引)那摩枲缽體弭羅叉烏怛波(二合)體弭啰叉惹那都(引)弭啰叉啰(引)惹都(引)弭𡁆又租(引)啰都(引)弭𡁆叉星賀都(引)弭𡁆叉咩(引)渴啰(二合)都(引)弭𡁆叉那(引)蘗都(引)弭𡁆叉薩哩波(二合)都(引)弭𡁆叉薩哩嚩(二合)都(引)弭𡁆叉𡁆叉𤚥(切身引)薩哩嚩(二合)婆曳毗藥(切身)薩哩舞(二合引)波捺啰(二合)侮(引)波薩哩吾(二合)播(引)野(引)細毗藥

【現代漢語翻譯】現代漢語譯本：合) 吒(半音) 薩普(二合) 吒(半音) 癹吒(半音) 癹吒(半音) 薩嚩(二合引) 訶(引) 伊底呬冪叉蕪昝(仁奘切引) 吾廉(引) 尾寧*也焰羅畢多(引) 烏捺(引) 喝哩(二合) 多(引) 焰(引) 薩哩嚩(二合) 普多三摩(引) 蘗弭薩哩鑁(二合) 怛佗(引) 阿那擔佗(引) 普耽薩爹阿尾缽梨(引) 耽阿尾缽哩也(二合) 薩耽(二合) 伊捺尾沙摩尾釤婆嚩睹捺多(引) 囕蘗璨睹能瑟吒啰(三合引) 囕蘗粲睹阿仡你(二合) 蘗粲睹惹藍蘗粲睹薩耽(二合) 蓬蘗粲睹酤吒也(二合) 蘗粲睹普銘蘗粲睹扇(引) 鼎蘗粲睹薩嚩(二合引) 訶(引)

複次，若為賊侵害，當誦摩利支(Marici，光明之意)真言曰：

怛寧*也佗(引) 阿哩歌(二合) 摩枲摩哩歌(二合) 摩枲嚩那摩枲頞多哩馱(二合引) 那摩枲缽體弭羅叉烏怛波(二合) 體弭羅叉惹那都(引) 弭羅叉啰(引) 惹都(引) 弭𡁆又租(引) 啰都(引) 弭𡁆叉星賀都(引) 弭𡁆叉咩(引) 渴啰(二合) 都(引) 弭𡁆叉那(引) 蘗都(引) 弭𡁆叉薩哩波(二合) 都(引) 弭𡁆叉薩哩嚩(二合) 都(引) 弭𡁆叉𡁆叉𤚥(切身引) 薩哩嚩(二合) 婆曳毗藥(切身) 薩哩舞(二合引) 波捺啰(二合) 侮(引) 波薩哩吾(二合) 播(引) 野(引) 細毗藥

【English Translation】 English version: He) ta (half sound) Sapu (two combined) ta (half sound) Pata (half sound) Pata (half sound) Sava (two combined, long sound) Ha (long sound) Itihi Miksha Wu Zan (Ren Zhuang cut, long sound) Wu Lian (long sound) Wei [Ning*ye] (close sound) Yanluo Bida (long sound) Wu Na (long sound) Heli (two combined) Da (long sound) Yan (long sound) Sarva (two combined) Pudo Sanmo (long sound) Gemi Sarvan (two combined) Tata (long sound) Anadantata (long sound) Pudan Satya Aveiboli (long sound) Dan Aveiboliye (two combined) Satan (two combined) Inad Weishamo Weishan Bavadu Nadada (long sound) Langgacandu Nengsetala (three combined, long sound) Langgacandu Agni (two combined) Gecandu Jialan Gecandu Satan (two combined) Peng Gecandu Gutaye (two combined) Gecandu Puming Gecandu Shan (long sound) Ding Gecandu Sava (two combined, long sound) Ha (long sound).

Furthermore, if one is harmed by thieves, one should recite the Marici (meaning: light) mantra, which says:

Tad [Ning*ye] (close sound) Ta (long sound) Alige (two combined) Mashi Marige (two combined) Mashi Vana Mashi Antalida (two combined, long sound) Namashi Patimi Raksha Wudaboba (two combined) Timi Raksha Janadu (long sound) Mi Raksha La (long sound) Jadu (long sound) Mi Hum Youzu (long sound) Ladu (long sound) Mi Hum Cha Xinghedu (long sound) Mi Hum Cha Mie (long sound) Kela (two combined) Du (long sound) Mi Hum Cha Na (long sound) Gedu (long sound) Mi Hum Cha Saribo (two combined) Du (long sound) Mi Hum Cha Sarva (two combined) Du (long sound) Mi Hum Cha Hum Cha Hum (close sound) Sarva (two combined) Baye Biyiao (close sound) Sarivu (two combined, long sound) Bonadela (two combined) Wu (long sound) Bosaliwu (two combined) Ba (long sound) Ye (long sound) Xi Biyiao.

(切身)薩嚩(二合引)訶(引)唵(引)嚩底隸嚩底隸薩哩嚩(二合)訥瑟吒(二合引)喃(引)屹囕(二合)汀滿馱(引)弭薩嚩(二合引)訶(引)那謨(引)啰怛那(二合)夜(引)野那謨(引)摩(引)哩(引)載禰嚩多(引)潩摩(引)哩(引)嗟(引)禰嚩多(引)野(引)紇哩(二合)捺琰摩(引)嚩哩多(二合)曳奢(引)弭怛寧*也佗(引)嚩多隸嚩捺(引)隸嚩啰(引)隸嚩啰(引)訶目契薩哩嚩(二合)訥瑟吒(二合引)喃(引)滿馱目龕薩嚩(二合引)訶(引)

由念此明出生無量大德威光。複次五十七字屬持明藏。于諸怖畏守護饒益。真言曰。

怛寧*也佗(引)遏胝末胝那胝酤那胝吒枳姹啰枳姹啰枳烏嚕末底嚕嚕末底睹嚕呬隸弭隸薩哩嚩(二合)倪也(切身)努波捺誐那謨(引)薩哩嚩(二合)三摩三沒馱(引)𧹞悉殿都彌滿怛啰(二合)缽捺(引)薩嚩(二合引)訶(引)

論曰。此護身者。以湯藥衣服等為眾生利益。先如是作。謂已所樂著受用之具。起染污罪。由是菩薩于諸眾生一切當舍。又若不希他物。已所資具時不樂著則唯飲食起染污罪。雖不念飲食。于眾生事。或不愛樂。謂于飲食作他物想。無染污罪。然唯自利是罪滿足。于

【現代漢語翻譯】現代漢語譯本： (切身)薩嚩（二合引）訶（引）唵（引）嚩底隸嚩底隸薩哩嚩（二合）訥瑟吒（二合引）喃（引）屹囕（二合）汀滿馱（引）弭薩嚩（二合引）訶（引）那謨（引）啰怛那（二合）夜（引）野那謨（引）摩（引）哩（引）載禰嚩多（引）潩摩（引）哩（引）嗟（引）禰嚩多（引）野（引）紇哩（二合）捺琰摩（引）嚩哩多（二合）曳奢（引）弭怛[寧也]（切身）佗（引）嚩多隸嚩捺（引）隸嚩啰（引）隸嚩啰（引）訶目契薩哩嚩（二合）訥瑟吒（二合引）喃（引）滿馱目龕薩嚩（二合引）訶（引）由唸誦此明咒，能出生無量的大德威光。此外，這五十七個字屬於持明藏（mantra treasury）。對於各種怖畏，它能守護並帶來饒益。真言如下：怛[寧也]（切身）佗（引）遏胝末胝那胝酤那胝吒枳姹啰枳姹啰枳烏嚕末底嚕嚕末底睹嚕呬隸弭隸薩哩嚩（二合）倪也（切身）努波捺誐那謨（引）薩哩嚩（二合）三摩三沒馱（引）𧹞悉殿都彌滿怛啰（二合）缽捺（引）薩嚩（二合引）訶（引）論曰：這個護身法，可以用湯藥、衣服等來利益眾生。首先要這樣做：對於已經樂著和受用的東西，會產生染污的罪過。因此，菩薩對於一切眾生，應當捨棄這些東西。此外，如果不希求他人的物品，對於自己已經擁有的資具，如果不樂著，那麼僅僅對於飲食會產生染污的罪過。即使不執著于飲食，對於眾生的事情，或者不愛樂，如果對於飲食作他物想，就沒有染污的罪過。然而，僅僅爲了自己的利益，罪過就圓滿了。

【English Translation】 English version: (Cutting oneself) Sarva (two combined, drawn out) Haha (drawn out) Om (drawn out) Vati le Vati le Sarva (two combined) Dusta (two combined, drawn out) Nam (drawn out) Gram (two combined) Ting Mandha (drawn out) Mi Sarva (two combined, drawn out) Haha (drawn out) Namo (drawn out) Ratna (two combined) Ya (drawn out) Ya Namo (drawn out) Ma (drawn out) Ri (drawn out) Zai Ni Vata (drawn out) Yi Mo (drawn out) Ri (drawn out) Qie (drawn out) Ni Vata (drawn out) Ya (drawn out) Hri (two combined) Dhyam Mo (drawn out) Vari ta (two combined) Ye She (drawn out) Mi Tat [NingYe] (cutting oneself) Tha (drawn out) Vata le Va Nad (drawn out) Le Va Ra (drawn out) Le Va Ra (drawn out) Ha Mukhe Sarva (two combined) Dusta (two combined, drawn out) Nam (drawn out) Mandha Mukham Sarva (two combined, drawn out) Haha (drawn out) By reciting this mantra, immeasurable great virtues and majestic light are born. Furthermore, these fifty-seven syllables belong to the Treasury of Vidyadharas (mantra treasury). It protects from all fears and brings benefit. The mantra is as follows: Tat [NingYe] (cutting oneself) Tha (drawn out) Ati Mati Nati Kunati Taki Charaqi Charaqi Urumati Rurumati Turuhi Li Mili Sarva (two combined) Niye (cutting oneself) Nupana Ga Namo (drawn out) Sarva (two combined) Sama Sambuddha (drawn out) Hei Siddhyantu Mi Mantra (two combined) Pad (drawn out) Sarva (two combined, drawn out) Haha (drawn out) Treatise says: This self-protection method can use soup, medicine, clothing, etc., to benefit sentient beings. First, do this: For things that one is already attached to and enjoys, sinful defilements arise. Therefore, Bodhisattvas should abandon these things for all sentient beings. Furthermore, if one does not desire the possessions of others, and if one is not attached to the possessions one already has, then only defilement from food and drink will arise. Even if one is not attached to food and drink, regarding the affairs of sentient beings, or if one does not delight in them, if one thinks of food and drink as other things, there is no defilement. However, merely acting for one's own benefit, the sin is complete.

別解脫得波羅夷罪。又說此所受用彼一眾生為主。此一眾生為主。如是護身皆為過失。非如奴僕常於一主營務役使。自所有物即彼所有。然法集經云。菩薩譬若僮僕應代。一切眾生隨何所作。

論曰。非說於一主者。彼為利他。設若僮僕為病惱等。主乃未言而或先飯。得無咎耶。菩薩如是修作所有親近不知是事。若心能了知此清凈理行廣大舍。然於是理勿應疑惑一切當舍故。如前佛說唯備喉急。此護身者。為利眾生。當如是說覺了斯義。如理開示使無忘失。

護受用福品第七

論曰。如是護身應知已釋。護受用者次當今說。複次起善修作。是中以智觀察。此諸學處護受用事。斯不為難。最上授所問經說。此學處者。于平等見善所修作。善修作者。極遠諦觀棄諸受用。

論曰。此奢摩他容於后時。然於是理了如所說得此成就。所謂節去受用。而於是事真實成就。自然于余廣多受用。損而能捨余無他事。又如最上授所問經云。妻子奴僕作業使人。是正所受用。若自若他。聞菩提分斷斯所作。能捨不捨余無他事。于利益眾生極能稱量。及菩薩所極善稱量。斷斯所作。能捨不捨余無他事。此獲成就。於此疑者。菩薩別解脫。亦作是說。

複次舍利子。若出家菩薩求菩提分。應知說施。云何名施

【現代漢語翻譯】現代漢語譯本：別解脫（Pratimoksha，戒律）中得到波羅夷罪（Parajika，斷頭罪）。又說這種受用以一個眾生為主。這個眾生為主。像這樣護身都是過失。不能像奴僕一樣，經常為一個主人營務役使。自己的所有物就是他的所有物。然而《法集經》（Dharma Samgraha Sutra）說，菩薩譬如僮僕，應當代替一切眾生做任何事情。

論曰：不是說對於一個主人。那是爲了利益他人。假設僮僕因為疾病等原因，主人還沒有說話就先吃飯，難道沒有過錯嗎？菩薩像這樣修行，對於所有親近的人不知道這些事情。如果內心能夠了解這種清凈的道理，實行廣大的佈施。然而對於這個道理，不應該疑惑，一切都應當捨棄。像以前佛所說，只準備喉嚨急需的食物。這種護身，是爲了利益眾生。應當這樣說，覺悟了這個意義。如理開示，使人沒有忘失。

護受用福品第七

論曰：像這樣護身，應當知道已經解釋完畢。護受用這件事，接下來應當說明。再次發起善行修作。這裡用智慧觀察。這些學處（Siksa-pada，戒條）中，護受用這件事，並不困難。《最上授所問經》（Uత్తra-dātri-paripṛcchā Sūtra）說，這個學處，在於平等見（Samadarshana）中善於修行。善於修行的人，極其深遠地觀察，捨棄各種受用。

論曰：這種奢摩他（Shamatha，止觀）容許在以後進行。然而對於這個道理，瞭解就像所說的那樣，得到這種成就。所謂節制捨棄受用。而對於這件事，真實地成就。自然對於其餘廣多的受用，減少而能夠捨棄，沒有其他事情。又如《最上授所問經》說，妻子奴僕作業使人，是正當的受用。無論是自己還是他人，聽到菩提分（Bodhipakshika-dharma，菩提的組成部分），斷絕這種所作所為。能夠捨棄不捨棄，沒有其他事情。對於利益眾生，極其能夠衡量。以及菩薩所極其善於衡量。斷絕這種所作所為。能夠捨棄不捨棄，沒有其他事情。這樣獲得成就。對於這件事有疑惑的人，菩薩別解脫（Pratimoksha，戒律）也是這樣說的。

複次，舍利子（Sariputra，佛陀十大弟子之一），如果出家菩薩求菩提分，應當知道說施。什麼叫做施？

【English Translation】 English version: One obtains a Parajika (expulsion offense) from the Pratimoksha (code of monastic discipline). Furthermore, it is said that this enjoyment is primarily for one being. This one being is primary. Protecting the body in this way is all a fault. It is not like a servant who constantly serves and toils for one master. One's own possessions are his possessions. However, the Dharma Samgraha Sutra (Compendium of Dharma Sutra) says, 'A Bodhisattva is like a servant who should act on behalf of all beings in whatever they do.'

Commentary: It is not said that it is for one master. That is for the benefit of others. Suppose a servant is troubled by illness or the like, and the master has not yet spoken but eats first, is there no fault? A Bodhisattva, practicing in this way, does not know these things about all those who are close. If the mind can understand this pure principle and practice great giving. However, regarding this principle, one should not doubt, everything should be relinquished. As the Buddha said before, only prepare for the urgent need of the throat. This protection of the body is for the benefit of sentient beings. It should be said in this way, realizing this meaning. Explain it according to the principle, so that there is no forgetting.

Chapter 7: Protecting the Merit of Enjoyment

Commentary: Having explained the protection of the body in this way, one should know that it has been explained. Protecting enjoyment should be explained next. Again, initiate virtuous actions and practices. Here, observe with wisdom. Among these Siksa-padas (precepts), protecting enjoyment is not difficult. The Uttara-dātri-paripṛcchā Sūtra (Sutra of the Questions of Uttara) says, 'This Siksa-pada is in Samadarshana (equal vision), being good at practice. Those who are good at practice observe extremely far and abandon all enjoyments.'

Commentary: This Shamatha (calm abiding) is permissible to be done later. However, regarding this principle, understanding it as it is said, one obtains this accomplishment. That is, to restrain and abandon enjoyment. And regarding this matter, truly accomplish it. Naturally, regarding the remaining vast and numerous enjoyments, reduce and be able to abandon them, there is nothing else to do. Furthermore, as the Uttara-dātri-paripṛcchā Sūtra says, 'Wives, servants, workers, and employees are proper enjoyments. Whether oneself or others, hearing the Bodhipakshika-dharmas (factors of enlightenment), cut off these actions. Being able to abandon without abandoning, there is nothing else to do. Regarding benefiting sentient beings, being extremely able to measure. And what Bodhisattvas are extremely good at measuring. Cut off these actions. Being able to abandon without abandoning, there is nothing else to do.' Thus obtaining accomplishment. Those who have doubts about this matter, the Bodhisattva Pratimoksha (code of monastic discipline) also says this.

Furthermore, Sariputra (one of the ten great disciples of the Buddha), if a monastic Bodhisattva seeks the Bodhipakshika-dharmas, one should know that it is called giving. What is called giving?

。謂若色施乃至法施。為法施者。舍利子。若在家菩薩以殑伽沙數佛剎七寶滿中持用佈施如來應供正等正覺。舍利子。若出家菩薩以一四句偈。如說修行乃至為他人說。其福勝彼。又舍利子。豈諸如來於出家者。說無財施。以要言之。舍利子。若有所得墮滿缽中及所餘物。應分彼食與同梵行。彼復來求若衣若缽。如佛所說有長三衣。隨所應舍。又若闕少是三衣者及為依止住凈梵行。此不應舍。所以者何。畢竟如來不說施此三衣故。舍利子。菩薩以彼三衣施乞者時。然于師尊無闕親近。又舍利子。出家菩薩唯應為法而親近故。彼所求者。當知攝受。唯一眾生未及利益多眾生聚。是故菩薩于眾生所深心修作。若減失大利斷滅善事。如是說為剎那遠離廣大善分。如是乃至棄捨或不棄捨。又如海意經云。大乘者斷多財利乃至我決定說。菩薩如是成辦。由何趣入。廣如最上授所問經說。

論曰。若說為他修作當捨己事。如維摩詰所說經云。問曰。維摩詰生死有畏當何所依。答曰。文殊師利。菩薩生死畏中當依如來功德之力。問曰。欲依如來功德之力者當依何住。答曰。欲依如來功德之力者當依一切眾生而住。又問曰。欲依一切眾生住者復何所住。答曰。應住解脫一切眾生故。又如法集經云。商主菩薩白言。世尊。若菩薩樂

【現代漢語翻譯】現代漢語譯本：所謂色施乃至法施，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）。如果在家菩薩以恒河沙數佛剎的七寶充滿其中，用來佈施如來應供正等正覺，舍利子，如果出家菩薩以一句四句偈，如所說修行乃至為他人說，他的福報勝過前者。又舍利子，難道如來對出家者說沒有財施嗎？總而言之，舍利子，如果有所得的食物掉入缽中以及剩餘的食物，應該分這些食物給同修梵行的人。他們又來求衣缽，如果按照佛所說有長三衣，就應該根據情況施捨。如果缺少這三衣，並且爲了依靠它來安住清凈梵行，就不應該施捨。為什麼呢？畢竟如來沒有說要施捨這三衣。舍利子，菩薩把這三衣施捨給乞討者時，對於師長沒有減少親近。又舍利子，出家菩薩只應該爲了法而親近，他們所求的，應當知道攝受。只有一個眾生尚未得到利益，而有很多眾生聚集在一起。因此，菩薩對於眾生要深心修作，如果減少了大利益，斷滅了善事，這就叫做剎那遠離了廣大的善分，像這樣乃至棄捨或不棄捨。又如《海意經》所說，大乘者斷絕很多財利，乃至我決定說，菩薩像這樣成就，由什麼趣入？詳細的在《最上授所問經》中說。

論曰：如果說爲了他人修作應當捨棄自己的事情，如《維摩詰所說經》所說：問：維摩詰（Vimalakīrti，一位著名的在家菩薩）生死有畏懼，應當依靠什麼？答：文殊師利（Mañjuśrī，象徵智慧的菩薩），菩薩在生死畏懼中應當依靠如來的功德之力。問：想要依靠如來的功德之力，應當依靠什麼安住？答：想要依靠如來的功德之力，應當依靠一切眾生而安住。又問：想要依靠一切眾生安住，又應當安住在什麼地方？答：應當安住在解脫一切眾生的地方。又如《法集經》所說：商主菩薩（Śreṣṭhi Bodhisattva）說：世尊，如果菩薩樂於

【English Translation】 English version: It is said that giving of form, and even giving of Dharma. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), if a Bodhisattva at home uses the seven treasures filling Buddha-lands as numerous as the sands of the Ganges River to give as alms to the Tathāgata (如來, 'Thus Gone'), Arhat (應供, 'Worthy One'), Samyaksaṃbuddha (正等正覺, 'Perfectly Enlightened One'), Śāriputra, if a renunciate Bodhisattva uses a four-line verse, practices as said, and even speaks it for others, their merit surpasses the former. Moreover, Śāriputra, do the Tathāgatas say that renunciates have no material giving? In short, Śāriputra, if food falls into the bowl or there is leftover food, one should share that food with those practicing the Brahmacarya (梵行, 'pure conduct') together. If they come seeking robes or bowls, if there are the three long robes as the Buddha said, one should give according to what is appropriate. If one lacks these three robes and relies on them to abide in pure Brahmacarya, one should not give them away. Why? Because the Tathāgata ultimately did not say to give away these three robes. Śāriputra, when a Bodhisattva gives these three robes to beggars, they do not diminish their closeness to their teachers. Furthermore, Śāriputra, a renunciate Bodhisattva should only draw near for the sake of the Dharma, and what they seek should be known to be received. If even one being has not yet received benefit, while many beings are gathered together, therefore, Bodhisattvas should cultivate deeply in their minds towards beings. If great benefit is diminished and good deeds are cut off, this is said to be a moment of separation from vast good fortune, like this, even to abandoning or not abandoning. Moreover, as the Sagaramati Sutra says, those of the Mahāyāna (大乘, 'Great Vehicle') cut off much wealth and profit, and I definitively say that Bodhisattvas accomplish in this way. By what do they enter? It is explained in detail in the Ugraparipṛcchā Sūtra.

Treatise: If it is said that one should abandon one's own affairs to cultivate for others, as the Vimalakīrti Nirdeśa Sūtra says: Question: Vimalakīrti (維摩詰, a famous lay Buddhist figure), fearing birth and death, what should one rely on? Answer: Mañjuśrī (文殊師利, Bodhisattva symbolizing wisdom), Bodhisattvas in the fear of birth and death should rely on the power of the Tathāgata's merit. Question: Wanting to rely on the power of the Tathāgata's merit, what should one rely on to abide? Answer: Wanting to rely on the power of the Tathāgata's merit, one should rely on all beings to abide. Question: Wanting to rely on all beings to abide, where should one abide? Answer: One should abide in liberating all beings. Moreover, as the Dharmasaṃgīti Sūtra says: Merchant Leader Bodhisattva (Śreṣṭhi Bodhisattva) said: World-Honored One, if a Bodhisattva delights in

欲菩提。最先一切眾生。不為己事乃至世尊。是名法集。

論曰。舍此即成自利。問何故減失利益眾生。謂懷怖懼不為眾生自任重負。由減失故不觀利他。唯於世間修自利行。復何差別。謂若菩薩不棄己德而成他善。或怖惡道自受苦惱。此為二種。謂若是苦。我或當受。故不應舍。如經所說。獲大罪報。如寶積經云。佛言。迦葉波。有四種法。說名相似菩薩。謂自利求安而不濟度苦惱眾生等。又最上授所問經彼說次第。若云先無我執。則是菩薩學處。亦如法集經云。具壽須菩提語無所發菩薩言。善男子。菩薩當云何住。答曰。若為眾生不捨正行。問曰。云何為諸眾生不離正行。答曰。謂不捨大慈大悲。須菩提言。云何菩薩大慈。答曰。若以身命及諸善本。當施一切眾生而不求報。又問。云何菩薩大悲。答曰。若菩薩樂欲菩提。最先一切眾生而不自取證。彼經復說。此一切菩薩學處。以大悲為本。世尊畢竟令彼不斷利他。是菩薩義。故定非究竟。是中我當觀大福海施大義利。匪定一向違害生滅。又決定寂靜神變經說。彼昔有王。見一比丘于千歲中入滅盡定。以是緣故。有諸比丘讀誦經典求菩薩行。尊重法欲受信施食。發如是心。我為求法以此善根為法舍施。百錢迦羅努貝底執著妙樂等事。如前次第。說無過失。或

【現代漢語翻譯】現代漢語譯本：須菩提（Subhuti，佛陀的十大弟子之一）。最先利益一切眾生，不為自己之事，乃至世尊（Bhagavan，佛陀的稱號之一），這叫做『法集』。

論曰：捨棄利他，就成了自利。問：為什麼會減少利益眾生呢？答：因為懷有怖畏，不敢為眾生承擔重負。由於減少利他，所以不觀察利益他人，只在世間修行自利之行。又有什麼差別呢？答：如果菩薩不捨棄自己的功德而成全他人的善行，或者害怕墮入惡道而自己承受苦惱，這有兩種情況。即若是苦，我或許應當承受，所以不應捨棄。如經所說，會獲得大的罪報。如《寶積經》所說：佛說：迦葉波（Kasyapa，佛陀的弟子之一），有四種法，名為相似菩薩，即只求自利安樂而不救濟苦惱眾生等。又《最上授所問經》中也說了次第。如果說先沒有我執，這就是菩薩的學處。也如《法集經》所說：具壽須菩提對無所發菩薩說：善男子，菩薩應當如何安住？答：若為眾生而不捨棄正行。問：如何為諸眾生不離正行？答：即不捨棄大慈大悲。須菩提說：什麼是菩薩的大慈？答：若以身命以及各種善本，施捨給一切眾生而不求回報。又問：什麼是菩薩的大悲？答：若菩薩樂於追求菩提（Bodhi，覺悟），最先利益一切眾生而不自己先證悟。那部經又說，這一切都是菩薩的學處，以大悲為根本。世尊（Bhagavan）最終令他們不斷地利益他人，這是菩薩的意義，所以一定不是究竟的。這裡我應當觀察大福海，施予大的義利，並非一定違背生滅。又《決定寂靜神變經》說，過去有一位國王，見到一位比丘（Bhiksu，佛教出家人）在千年中入滅盡定（Nirodha-samapatti，一種甚深的禪定狀態）。因為這個緣故，有許多比丘讀誦經典，尋求菩薩行，尊重佛法，想要接受信施的食物，併發這樣的心：我爲了求法，以此善根為法舍施。百錢、迦羅努貝底（kalanubedi，一種度量單位），執著於美妙的快樂等事，如前面的次第所說，沒有過失。或者

【English Translation】 English version: Subhuti (one of the ten principal disciples of the Buddha). To benefit all sentient beings first, not for one's own sake, even to the World Honored One (Bhagavan, an epithet of the Buddha), this is called 'Dharma Collection'.

The Treatise says: Abandoning this becomes self-benefit. Question: Why does it diminish the benefit to sentient beings? Answer: Because of harboring fear, not daring to take on the heavy burden for sentient beings. Because of diminishing benefiting others, one does not observe benefiting others, but only cultivates self-benefit in the world. What is the difference? Answer: If a Bodhisattva does not abandon his own merits to accomplish the good of others, or fears falling into evil paths and suffers afflictions himself, there are two situations. That is, if there is suffering, I may have to endure it, so I should not abandon it. As the sutra says, one will receive great karmic retribution. As the Ratnakuta Sutra says: The Buddha said: Kasyapa (one of the Buddha's disciples), there are four kinds of dharmas that are called similar Bodhisattvas, namely, seeking self-benefit and comfort without helping suffering sentient beings, etc. Also, the Sutra of Questions Asked by the Supreme Giver also speaks of the sequence. If it is said that there is no self-attachment first, then this is the Bodhisattva's training. It is also as the Dharma Collection Sutra says: The Venerable Subhuti said to the Bodhisattva Who Has Nothing to Say: Good man, how should a Bodhisattva abide? Answer: If it is for sentient beings, one should not abandon right practice. Question: How does one not depart from right practice for all sentient beings? Answer: That is, not abandoning great loving-kindness and great compassion. Subhuti said: What is the great loving-kindness of a Bodhisattva? Answer: If one uses one's body and life and all good roots to give to all sentient beings without seeking reward. Again, he asked: What is the great compassion of a Bodhisattva? Answer: If a Bodhisattva delights in seeking Bodhi (Enlightenment), he benefits all sentient beings first and does not seek to attain enlightenment himself first. That sutra also says that all of this is the Bodhisattva's training, with great compassion as its foundation. The World Honored One (Bhagavan) ultimately causes them to continuously benefit others, which is the meaning of a Bodhisattva, so it is certainly not ultimate. Here, I should observe the great ocean of blessings and bestow great benefits, and it is not necessarily contrary to arising and ceasing. Also, the Sutra on the Determination of Tranquility and Miraculous Transformations says that there was once a king who saw a Bhiksu (Buddhist monk) enter Nirodha-samapatti (a deep state of meditative absorption) for a thousand years. Because of this, many Bhiksus recite the scriptures, seek the Bodhisattva path, respect the Dharma, want to receive offerings of food, and make this vow: In order to seek the Dharma, I will give this good root as a Dharma offering. Hundreds of coins, kalanubedi (a unit of measurement), attachment to wonderful pleasures, etc., as mentioned in the previous sequence, are without fault. Or

俱說為護受用福。

論曰。複次廣樂自利果報守護清凈。如那羅延所問經云。守護戒者。非國王因。非天趣因。非爍迦羅因。非受用因。非富樂因。非形色因。非顯色因。非美譽因。乃至守護戒者。無地獄恐怖。如是無畜生琰魔羅界恐怖。以要言之。守護戒者。唯除住佛眼者。乃至守護戒者。利樂一切眾生。相應義故。彼戒蘊菩薩如是行相。得具足十種無減失法。何等為十。所謂得轉輪聖王而無減失。求佛菩提亦無雜亂。得爍迦羅亦無減失。愿睹諸佛得無障難。如是為梵天王亦無減失。聽聞妙法得無退墮。乃至如其所聞讀誦經法。具菩薩行皆無減失。于諸善法不斷辯才。求深禪定亦無減失。乃至如是住戒蘊菩薩摩訶薩。常為一切之所禮敬。謂天龍夜叉乾闥婆等供養恭敬歌詠贊嘆。亦為諸龍王阿修羅王等而常尊重。剎利婆羅門長者居士等之所親近。及諸智者而常讚仰。為佛嗟咨。若天若人。一切眾生之所憐愍。乃至不行四種之行。唯除化度眾生。何等為四。所謂不行無相之行。亦復不行空諸佛剎。又亦不行生邪見家及墮諸惡趣。

論曰。如前所舍彼煩惱力及憍慢等。守護福報。亦復佈施。然於是福自不希報。此欲守護唯為利他。后不生悔。如最上授所問經云。若佈施已。是心設不生悔而逐彼後者。憂不憂等

【現代漢語翻譯】現代漢語譯本：他們都說這是爲了守護所受用的福報。

論曰：再次說明，盛大的快樂是自利果報，守護清凈。如《那羅延所問經》所說：『守護戒律的人，不是因為國王的緣故，不是因為昇天的緣故，不是因為帝釋天（Śakra）的緣故，不是因為受用的緣故，不是因為富樂的緣故，不是因為形色的緣故，不是因為顯色的緣故，不是因為美譽的緣故。乃至守護戒律的人，沒有地獄的恐怖，像這樣沒有畜生、閻魔羅界（Yamarāja）的恐怖。總而言之，守護戒律的人，唯有住在佛眼中的人才能理解。乃至守護戒律的人，利益安樂一切眾生，因為與此相應。』那戒蘊菩薩（Śīlaskandha Bodhisattva）像這樣修行，能具足十種不會減失的功德。哪十種呢？就是得到轉輪聖王（cakravartin）的果位而沒有減失，求佛菩提（bodhi）也沒有雜亂，得到帝釋天（Śakra）的果位也沒有減失，希望見到諸佛也沒有障礙，成為梵天王（Brahmā）也沒有減失，聽聞妙法沒有退墮，乃至如其所聞讀誦經法，具足菩薩行都沒有減失，對於各種善法辯才不斷，求得深禪定也沒有減失。乃至像這樣住在戒蘊的菩薩摩訶薩（Bodhisattva-mahāsattva），常為一切所禮敬，如天、龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）等供養恭敬歌詠贊嘆，也常為諸龍王（Nāgarāja）、阿修羅王（Asura-rāja）等所尊重，剎帝利（Kṣatriya）、婆羅門（Brāhmaṇa）、長者、居士等所親近，以及諸智者所讚仰，為佛所讚歎，為天人一切眾生所憐憫。乃至不行四種行為，除非是爲了化度眾生。哪四種呢？就是不行無相之行，也不行空諸佛剎，也不生於邪見之家及墮入諸惡趣。

論曰：如前面所捨棄的煩惱力及憍慢等，守護福報，也同樣佈施。然而對於這個福報自己不希望回報，這種想要守護的行為只是爲了利益他人，以後也不會後悔。如《最上授所問經》所說：『如果佈施之後，心中不生後悔，並且隨順佈施的功德，那麼是憂愁還是不憂愁呢？』

【English Translation】 English version: They all say this is to protect the blessings received.

The treatise says: Furthermore, great joy is the reward of benefiting oneself, guarding purity. As the Narayana Pariprccha Sutra says: 'One who guards the precepts is not because of a king, not because of rebirth in heaven, not because of Śakra (帝釋天), not because of enjoyment, not because of wealth and happiness, not because of form, not because of appearance, not because of good reputation. Even to the point that one who guards the precepts has no fear of hell, just as there is no fear of animals or the realm of Yamarāja (閻魔羅界). In short, one who guards the precepts, only those who dwell in the Buddha's eye can understand. Even to the point that one who guards the precepts benefits and brings happiness to all sentient beings, because it is in accordance with this.' That Śīlaskandha Bodhisattva (戒蘊菩薩), practicing in this way, can possess ten kinds of virtues that will not diminish. What are the ten? They are obtaining the position of a cakravartin (轉輪聖王) without diminishing, seeking bodhi (菩提) without confusion, obtaining the position of Śakra (帝釋天) without diminishing, hoping to see all Buddhas without obstacles, becoming a Brahmā (梵天王) without diminishing, hearing the wonderful Dharma without falling back, even to the point that as one hears and recites the scriptures, possessing the practices of a Bodhisattva without diminishing, one's eloquence in all good dharmas is continuous, seeking deep samādhi without diminishing. Even to the point that such a Bodhisattva-mahāsattva (菩薩摩訶薩) who dwells in the accumulation of precepts is always revered by all, such as devas, Nāgas (龍), Yakṣas (夜叉), Gandharvas (乾闥婆), etc., who make offerings, respect, sing praises, and extol, and is also always respected by the Nāgarājas (龍王), Asura-rājas (阿修羅王), etc., and is approached by Kṣatriyas (剎帝利), Brāhmaṇas (婆羅門), elders, laypeople, etc., and is praised by all wise people, is praised by the Buddha, and is pitied by all sentient beings, both devas and humans. Even to the point of not engaging in four kinds of actions, unless it is to transform sentient beings. What are the four? They are not engaging in the practice of no-characteristics, nor emptying all Buddha-lands, nor being born into families with wrong views, nor falling into all evil destinies.

The treatise says: Just as the power of afflictions and arrogance, etc., were abandoned earlier, one also protects blessings and gives alms. However, one does not hope for a reward for this blessing; this desire to protect is only for the benefit of others, and one will not regret it later. As the Sarvottamada Pariprccha Sutra says: 'If, after giving alms, one does not feel regret in one's heart and follows the merits of the alms, then is one worried or not worried?'

皆名追悔。減滅福報令罪增長。若不發露于佛覆藏。而翻彼善說為罪性。複次于彼罪惱行懺除者。由此無罪而獲福喜。

論曰。利益眾生者。不以財利之心而為發露。如寶云經說。譬如藥王而自讚己德。不為過失。復說欲守護福者。于名聞利養菩薩常當遠離高舉。以清凈法舍愚癡暗。

大乘集菩薩學論卷第九大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第十

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯護受用福品第七之二

寶積經云。佛言。迦葉波。若菩薩具此四法。則未生善法令滅。已生善法亦不增長。何等為四。謂於世間深著過慢。巧構言辭耽著利養。樂觀種姓嫌贊菩薩。于未說未聞契經而輒生誹謗。又說一切有部云。如是發毛爪塔及諸身份。見已凈信發恭敬心。是大德比丘比丘尼等。從此地面下過八萬四千逾繕那至金輪際。是比丘所有若干沙數千倍轉輪聖王受用福報。乃至具壽優波離向如來前合掌恭敬。而白佛言。世尊。若佛所說是比丘善根。如是廣大。世尊。云何有是善根。言汝於此尚能散滅。佛言。優波離。謂忍此動亂而隨彼見。如彼梵行而親梵行。優波離。由斯善根亦復廣大。然汝於此尚能散滅。優波離。

【現代漢語翻譯】現代漢語譯本：這些都被稱為追悔，會減少福報，增加罪業。如果不對佛坦白隱瞞罪過，反而將佛陀的善說歪曲為罪惡的根源。此外，對於那些因罪業而煩惱的人，通過懺悔可以消除罪業，獲得福報和喜悅。

論中說：利益眾生，不應以追求財利的心態去揭露罪過。正如《寶云經》所說，譬如藥王（Bhaisajyaraja，比喻佛或菩薩）讚歎自己的功德，不是爲了掩蓋過失。經中又說，想要守護福報的人，對於名聞利養應當遠離，菩薩應當遠離高舉自己，用清凈的佛法捨棄愚癡和黑暗。

《大乘集菩薩學論》卷第九大正藏第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第十

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯護受用福品第七之二

《寶積經》中說，佛陀說：『迦葉波（Kasyapa，佛陀的弟子之一）。如果菩薩具備這四種行為，那麼未產生的善法就會消滅，已經產生的善法也不會增長。』是哪四種呢？就是：對於世間的享樂深深執著，有過分的傲慢；巧妙地編造言辭，貪圖利養；樂觀于自己的種姓，輕視和誹謗讚揚菩薩的人；對於沒有說過、沒有聽過的契經（Sutra，佛經）輕易地產生誹謗。』又說一切有部（Sarvastivada，佛教部派之一）說：『如果有人見到佛的發毛、指甲塔以及其他身體部分，產生清凈的信心和恭敬心，那麼這位大德比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）等，從此地面下過八萬四千逾繕那（Yojana，古印度長度單位）到達金輪際，這位比丘所擁有的福報，相當於無數沙子的千倍轉輪聖王（Cakravartin，擁有統治世界的理想明君）所享受的福報。』乃至具壽優波離（Upali，佛陀的弟子之一）向如來（Tathagata，佛陀的稱號之一）面前合掌恭敬，稟告佛陀說：『世尊，如果佛陀所說的這位比丘的善根如此廣大，世尊，怎麼會有善根被散滅的情況呢？』佛陀說：『優波離，就是容忍這種動亂，並且隨順那些錯誤的見解。就像是修行梵行（Brahmacarya，清凈的行為）的人，卻親近那些不清凈的梵行。優波離，因為這樣，善根也會變得廣大。然而你仍然能夠散滅這些善根。優波離。』

【English Translation】 English version: These are all called remorse, which reduces blessings and increases sins. If one conceals sins without confessing them to the Buddha, and instead distorts the Buddha's good teachings into the nature of sin. Furthermore, for those who are troubled by sins, repentance can eliminate sins and bring blessings and joy.

The treatise says: Benefiting sentient beings should not be done with the intention of pursuing wealth and profit when revealing transgressions. As the 'Ratnamegha Sutra' says, just as Bhaisajyaraja (Medicine King, a metaphor for the Buddha or Bodhisattva) praises his own merits, it is not to cover up faults. The sutra also says that those who want to protect their blessings should stay away from fame and profit. Bodhisattvas should stay away from exalting themselves and abandon ignorance and darkness with pure Dharma.

'Mahayana-samgraha-bodhisattva-sastra' Volume 9 Taisho Tripitaka Volume 32 No. 1636 'Mahayana-samgraha-bodhisattva-sastra'

'Mahayana-samgraha-bodhisattva-sastra' Volume 10

Translated by the Tripitaka Master Richan et al., the Scholar of Declared Teachings, Grand Master of Court Service, Acting Vice President of the Court of Imperial Sacrifices, bestowed with the Purple Robe, from Western India, under Imperial Order. Chapter 7-2: Protecting and Receiving the Blessings of Use.

The 'Ratnakuta Sutra' says, the Buddha said: 'Kasyapa (one of the Buddha's disciples), if a Bodhisattva possesses these four qualities, then unarisen good dharmas will perish, and arisen good dharmas will not increase.' What are the four? They are: being deeply attached to worldly pleasures, having excessive arrogance, skillfully constructing words and being greedy for profit, being optimistic about one's own lineage and despising and slandering those who praise Bodhisattvas, and readily slandering sutras (Sutra, Buddhist scriptures) that have not been spoken or heard.' It also says that the Sarvastivada (one of the Buddhist schools) says: 'If someone sees the Buddha's hair, nail stupas, and other body parts, and generates pure faith and respect, then this virtuous Bhikkhu (ordained male monastic), Bhikkhuni (ordained female monastic), etc., from this ground down to eighty-four thousand yojanas (Yojana, an ancient Indian unit of length) to the edge of the golden wheel, the blessings possessed by this Bhikkhu are equivalent to a thousand times the number of sands of a Cakravartin (ideal universal ruler) enjoying blessings.' Even the Venerable Upali (one of the Buddha's disciples) respectfully joined his palms before the Tathagata (one of the Buddha's titles) and said to the Buddha: 'World Honored One, if the good roots of this Bhikkhu, as spoken by the Buddha, are so vast, World Honored One, how can there be a situation where good roots are scattered and destroyed?' The Buddha said: 'Upali, it is to tolerate this disturbance and follow those wrong views. It is like a person practicing Brahmacarya (pure conduct) but associating with impure Brahmacarya. Upali, because of this, good roots will also become vast. However, you can still scatter these good roots. Upali.'

是故當如是學。又若積薪所焚。心可無壞。況彼識身等。文殊神變經云。所對害者。謂百劫中積修其善。有所減失說為對害。華嚴經說。普救眾生妙德夜神因緣。如前已說。

論曰。當於是時互相誹謗。增不善本減失壽量。色力安隱悉皆減少。無有少分示饒益者。唯說追求名聞利養作高舉事。如寶云經說。佛言。善男子。菩薩得珍寶聚量若須彌。而取彼施。或得弊陋之物。亦取彼施。所以者何。彼如是思惟。由此眾生慳貪嫉妒惜自他物而常斗諍。以是因緣處生死海之所沉溺。我欲于彼令長夜中利益安樂。故受彼施。然竟不作己有。亦復不起貪著之心。唯為供養諸佛法僧。亦復轉施一切眾生。如貧苦者得活身命。亦令施者極生歡喜。具如彼說。得施無憍慢。彼復又云。設有人來以施因緣歌頌稱讚。是人不生高舉。逮無憍慢。又若於我歌頌稱讚。謂起即滅非久如間。設使再三于諸時處歌頌稱讚。當生何智。謂諸法無常無住無強無力。令心卑下勿生高舉。逮無憍慢。如是菩薩于名聞利養歌頌稱讚等事。悉住正念。彼復又云。譬若旃陀羅子游行世間。卑下其意得離憍慢。隨所住已生乞食想。復如彼說。善男子。一者菩薩若舍家出家。為諸親眷朋屬之所棄捨。猶若死屍。以是因緣摧伏我慢。二者已毀形好被壞色衣身貌異俗

【現代漢語翻譯】現代漢語譯本：因此，應當這樣學習。又如堆積的柴火被焚燒，心也可以不被損壞。更何況是那個識身等等。《文殊神變經》說：『所對害者，謂百劫中積修其善，有所減失說為對害。』《華嚴經》說，普救眾生妙德夜神因緣，如前已經說過。

論曰：當在這個時候互相誹謗，增長不善的根本，減少壽命的數量，色力安穩全部減少，沒有少分顯示饒益的人。只說追求名聞利養，做高舉的事情。如《寶云經》說：佛說：『善男子，菩薩得到珍寶堆積如須彌山那麼多，而取來佈施；或者得到破舊醜陋的物品，也取來佈施。為什麼呢？因為他這樣思維：由此眾生慳貪嫉妒，吝惜自己和他人的財物而常常爭鬥。因為這個因緣，處在生死苦海之中沉溺。我想要對他們，令長夜之中得到利益安樂，所以接受他們的佈施。』然而最終不作為自己所有，也不生起貪著的心，只爲了供養諸佛法僧，也轉而佈施給一切眾生，如同貧苦的人得到活命的機會，也令佈施的人極生歡喜。具如彼經所說：得到佈施沒有驕慢。彼經又說：『假設有人因為佈施的因緣而歌頌稱讚，這個人不生高舉，達到沒有驕慢。』又如果對我歌頌稱讚，認為（這些讚美）生起即滅，不會長久。即使再三在各個時候各個地方歌頌稱讚，應當生起什麼智慧呢？（應當生起）諸法無常、無住、無強、無力的智慧，令心卑下，不要生起高舉，達到沒有驕慢。像這樣的菩薩，對於名聞利養、歌頌稱讚等事情，全部安住于正念。彼經又說：『譬如旃陀羅子（賤民之子）在世間，卑下他的心意，得以遠離驕慢。』隨著所住的地方生起乞食的想法。又如彼經所說：『善男子，一者，菩薩如果舍家出家，被諸親眷朋友所拋棄，猶如死屍。因為這個因緣，摧伏我慢。二者，已經毀壞形貌，披著壞色的衣服，身貌異於世俗。

【English Translation】 English version: Therefore, one should learn in this way. Furthermore, just as a pile of firewood is burned, the mind can remain undamaged. How much more so those aggregates of consciousness, etc. The Manjushri Divine Transformation Sutra says: 'What is meant by 'counteracting harm' is that one has accumulated good deeds over hundreds of kalpas (aeons), and any loss of these is referred to as 'counteracting harm'.' The Avatamsaka Sutra speaks of the causes and conditions of the Myodeva Night Goddess who universally saves sentient beings, as has been previously explained.

The Treatise says: At this time, when people slander each other, they increase the roots of unwholesomeness and diminish their lifespan. Their physical strength, peace, and well-being all decrease. There is no one who shows even a small amount of benefit. They only talk about pursuing fame and profit, and engaging in arrogant actions. As the Ratnamegha Sutra says: The Buddha said, 'Good son, a Bodhisattva may receive a treasure pile as large as Mount Sumeru and take it for giving; or they may receive something shabby and ugly and also take it for giving. Why is that? Because they think like this: 'Because of this, sentient beings are miserly, greedy, and jealous, and they hoard their own and others' possessions, constantly engaging in strife. Because of this cause and condition, they are drowning in the ocean of birth and death. I want to bring them benefit and happiness throughout the long night, so I accept their offerings.' However, they ultimately do not consider it their own, nor do they give rise to a mind of attachment. They only use it to make offerings to the Buddhas, Dharma, and Sangha, and they also redistribute it to all sentient beings, like a poor person receiving the chance to live, and also making the giver extremely happy.' As described in that sutra: Receiving offerings without arrogance. That sutra also says: 'Suppose someone comes and sings praises because of the cause and condition of giving. This person does not give rise to arrogance, attaining freedom from pride.' Furthermore, if they sing praises to me, considering that (these praises) arise and then cease, not lasting long. Even if they sing praises repeatedly at various times and places, what wisdom should arise? (The wisdom that) all dharmas are impermanent, without abiding, without strength, without power, causing the mind to be humble, not giving rise to arrogance, attaining freedom from pride. Such a Bodhisattva, regarding fame, profit, praise, and other such things, dwells entirely in right mindfulness. That sutra also says: 'It is like a chandalaputra (son of an outcast) in the world, humbling his mind and being able to be free from arrogance.' Following where he dwells, he gives rise to the thought of begging for food. As that sutra also says: 'Good son, firstly, if a Bodhisattva renounces their home and becomes a renunciate, they are abandoned by their relatives and friends, like a corpse. Because of this cause and condition, they subdue their ego. Secondly, they have already destroyed their beautiful form, wearing tattered robes of impure color, their appearance different from that of the laity.'

。以是因緣摧伏我慢。三者剃除鬚髮手持應器。于親非親遊行乞食。以是因緣摧伏我慢。四者如旃陀羅子卑下其心遊行乞食。以是因緣摧伏我慢。五者由乞食故得遂產生為他系屬。以是因緣摧伏我慢。六者雖為他毀。為乞食故亦受彼施。以是因緣摧伏我慢。七者尊重供獻阿阇梨等。以是因緣摧伏我慢。八者行住威儀安詳平正。令梵行者見已歡喜。以是因緣。摧伏我慢。九者于諸佛法所未得者愿此當得。以是因緣摧伏我慢。十者于瞋忿心有情之中多行忍辱。以是因緣摧伏我慢。又海意經云。若菩薩得身清凈。具相莊嚴手足柔軟。殊妙可愛成福生身。諸根不減身份圓滿。然于形好亦無醉傲。不以嚴身而求觸樂。若諸眾生種種色相。菩薩爾時為求法故謙下恭敬。彼經又云。譬如大海處地卑下。所有一切江河及諸細流速疾趣入。世尊。菩薩敬重師尊心不高舉亦復如是。一切甚深法門及微細善。于其耳根速疾趣入。世尊。是故菩薩安住正念。若高舉我慢不重師尊。亦不恭敬禮拜。當知菩薩是為魔鉤所制。又如出世間品云。佛言。佛子。菩薩有十種魔事。何等為十。一者于和尚阿阇梨父母沙門婆羅門住于正行向正道者不起尊重。是為魔事。二者謂諸法師說殊勝法說廣大法。于大乘中知涅槃道。及余契經得總持王無有休息。然於法師

【現代漢語翻譯】現代漢語譯本：因此，這些因緣能夠摧伏我的傲慢。第三，剃除鬚髮，手持應器（指缽），向親近或不親近的人乞食，因此，這些因緣能夠摧伏我的傲慢。第四，像旃陀羅（賤民）之子一樣，謙卑自己的心去乞食，因此，這些因緣能夠摧伏我的傲慢。第五，因為乞食的緣故，不得不依賴他人而生存，成為他人的附屬，因此，這些因緣能夠摧伏我的傲慢。第六，即使被他人誹謗，爲了乞食的緣故，也接受他們的施捨，因此，這些因緣能夠摧伏我的傲慢。第七，尊重並供養阿阇梨（導師）等人，因此，這些因緣能夠摧伏我的傲慢。第八，行走站立的威儀安詳平穩端正，讓修梵行的人見了心生歡喜，因此，這些因緣能夠摧伏我的傲慢。第九，對於佛法中尚未獲得的，發願將來能夠獲得，因此，這些因緣能夠摧伏我的傲慢。第十，在充滿嗔恨憤怒的有情眾生之中，多多行持忍辱，因此，這些因緣能夠摧伏我的傲慢。又《海意經》中說，如果菩薩得到清凈的身體，具備莊嚴的相貌，手足柔軟，殊勝美妙可愛，成就福德所生的身體，諸根沒有殘缺，身形圓滿，然而對於美好的形體也沒有沉醉和傲慢，不因為裝飾身體而追求觸樂。如果眾生有種種不同的色相，菩薩爲了尋求佛法，總是謙虛恭敬。《海意經》又說，譬如大海處於低下的位置，所有一切江河以及細小的水流都快速地流入其中。世尊，菩薩敬重師尊，心不傲慢高舉也是如此，一切甚深的法門以及微細的善行，都快速地進入他的耳根。世尊，因此菩薩應當安住于正念，如果高舉我慢，不尊重師尊，也不恭敬禮拜，應當知道這位菩薩是被魔鉤所控制。又如《出世間品》中說，佛說：『佛子，菩薩有十種魔事。哪十種呢？第一，對於和尚（親教師）、阿阇梨（導師）、父母、沙門（出家修行者）、婆羅門（祭司），以及安住于正行、趨向正道的人，不生起尊重之心，這是魔事。第二，說法師宣說殊勝的法、宣說廣大的法，在大乘佛法中通達涅槃之道，以及對於其他的契經獲得總持（記憶和理解）之王，沒有休息的時候，然而對於說法師

【English Translation】 English version: Therefore, these causes and conditions can subdue my arrogance. Third, shaving off hair and beard, holding an appropriate vessel (referring to the alms bowl), begging for food from those who are close or not close, therefore, these causes and conditions can subdue my arrogance. Fourth, like the son of a Candala (outcaste), humbling one's heart to beg for food, therefore, these causes and conditions can subdue my arrogance. Fifth, because of begging for food, one has to rely on others for survival, becoming dependent on others, therefore, these causes and conditions can subdue my arrogance. Sixth, even if slandered by others, for the sake of begging for food, one accepts their offerings, therefore, these causes and conditions can subdue my arrogance. Seventh, respecting and making offerings to Acaryas (teachers) and others, therefore, these causes and conditions can subdue my arrogance. Eighth, the demeanor of walking and standing is peaceful, steady, and upright, causing those who practice Brahmacharya (pure conduct) to rejoice upon seeing it, therefore, these causes and conditions can subdue my arrogance. Ninth, for those aspects of the Buddha's teachings that have not yet been attained, vowing to attain them in the future, therefore, these causes and conditions can subdue my arrogance. Tenth, among sentient beings filled with anger and resentment, practicing patience extensively, therefore, these causes and conditions can subdue my arrogance. Furthermore, the Sagaramati Sutra says, 'If a Bodhisattva obtains a pure body, possesses adorned features, soft hands and feet, is supremely beautiful and lovely, attains a body born of merit, has complete faculties without any deficiencies, yet does not indulge in or become arrogant about their beautiful form, and does not seek pleasurable sensations by adorning the body. If sentient beings have various different appearances, the Bodhisattva, in order to seek the Dharma, is always humble and respectful.' The Sagaramati Sutra also says, 'For example, the great ocean is situated in a low position, and all rivers and small streams quickly flow into it. World Honored One, the Bodhisattva's respect for teachers, without arrogance or pride, is also like this; all profound Dharma teachings and subtle virtues quickly enter their ears. World Honored One, therefore, the Bodhisattva should abide in right mindfulness; if they are arrogant and do not respect teachers, nor respectfully bow, know that this Bodhisattva is controlled by the hook of Mara (demon).' Moreover, as stated in the Chapter on Transcendence, the Buddha said, 'Buddha-son, Bodhisattvas have ten kinds of demonic activities. What are the ten? First, not giving rise to respect towards Upadhyayas (preceptors), Acaryas (teachers), parents, Sramanas (renunciates), Brahmanas (priests), and those who abide in right conduct and are heading towards the right path; this is a demonic activity. Second, saying that Dharma masters preach excellent Dharma, preach vast Dharma, understand the path to Nirvana in the Mahayana, and have obtained the king of Dharani (memory and understanding) for other Sutras without rest, yet towards the Dharma masters

不起尊重。及於所聞不作善巧。是為魔事。三者然于會中聞說大法。於法師所不樂讚美。況起凈信。是為魔事。四者好起過慢自執己見陵蔑他人。罔知己短心無揀擇。是為魔事。五者好起過慢自無知覺。于阿羅漢補特伽羅。隱蔽覆藏他實有德謂不如己。應贊不讚。是為魔事。六者了知是法是律真為佛語。為嫌其人頗嫌其法。謗正法已於別受持。是為魔事。七者自求高座。謂言我行道法不應親近執事。於他久修梵行大德耆舊不起承迎。是為魔事。八者貌不溫恭復多顰蹙。言極粗獷心伺過惡。是為魔事。九者由增上慢喜調戲故。不親有德不生恭敬。亦不咨問何者是善何者不善。何者應作何者不作。又何所作于長夜中而得安樂利益。又何所作于長夜中而不能得安樂利益。癡冥頑很為慢所持不明出要。是為魔事。十者由慢所覆。設過佛出亦復遠離。壞夙善根竟無新起。說不應說多起斗諍。謂此法行返為是處墮大邪惡。于菩提心根力聖財斯不可得。百千劫中常不值佛。況復聞法。是為十種魔事。佛言。佛子。菩薩舍此十種魔事得十種智業。

論曰。此中智業者。說善住化度一切眾生等。護國經云。彼人墮蔑戾車罪惡邊地貧賤中生。聾盲闇鈍而無威德。親近愚蒙執著我慢。又如法集經說。謂諸菩薩欲取佛土者。即眾生土是為

【現代漢語翻譯】現代漢語譯本：不敬重他人。對於聽聞的教法不善於運用，這是魔事。第二，在法會中聽聞大法，對於講法的法師不樂於讚美，更不用說生起清凈的信心，這是魔事。第三，喜歡生起過分的傲慢，固執己見，輕視他人，不知道自己的缺點，心中沒有選擇，這是魔事。第四，喜歡生起過分的傲慢，自己卻沒有知覺，對於阿羅漢（Arahan，已證得無學果位的聖者）補特伽羅（Pudgala，人），隱藏、掩蓋他人真實具有的功德，說不如自己，應該讚美而不讚美，這是魔事。第五，明明知道這是法、是律，確實是佛所說，卻因為討厭說法的人而嫌棄法，誹謗正法之後又去接受其他的法，這是魔事。第六，自己追求高位，說我修行道法不應該親近執事之人，對於長期修行梵行、有大德、年長的修行者不起身迎接，這是魔事。第七，面貌不溫和恭敬，而且常常皺眉，言語極其粗魯，心裡伺機尋找別人的過錯，這是魔事。第八，由於增上慢（Adhimāna，未證得的境界以為已證得）喜歡戲弄，不親近有德之人，不生恭敬心，也不請教什麼是善，什麼是不善，什麼應該做，什麼不應該做，又做什麼才能在長夜中得到安樂利益，又做什麼在長夜中不能得到安樂利益，愚癡昏昧頑固，被傲慢所控制，不明白脫離苦難的關鍵，這是魔事。第九，由於被傲慢所覆蓋，即使佛出世也遠離，毀壞過去積累的善根，沒有新的善根生起，說不應該說的話，多起爭鬥，說這種修行方法反而會導致墮落到大的邪惡之中，對於菩提心（Bodhi-citta，覺悟之心）、根（Indriya，信等五根）、力（Bala，信等五力）、聖財（Ārya-dhana，七聖財）都不能得到，百千劫中常常遇不到佛，更何況聽聞佛法，這是十種魔事。佛說：佛子，菩薩捨棄這十種魔事，就能得到十種智慧之業。

論中說，這裡所說的智慧之業，是指善於安住、化度一切眾生等等。《護國經》說：這些人會墮落到蔑戾車（Mleccha，邊地野蠻人）罪惡的邊地，出生在貧賤之家，聾盲愚鈍而沒有威德，親近愚昧之人，執著於我慢。又如《法集經》所說：那些想要取得佛土的菩薩，眾生居住的國土就是佛土。

【English Translation】 English version: To not respect others. To not skillfully apply what is heard, this is a work of Māra (魔，demon). Second, upon hearing the Great Dharma in an assembly, to not delight in praising the Dharma teacher, let alone generate pure faith, this is a work of Māra. Third, to be fond of generating excessive arrogance, stubbornly clinging to one's own views, belittling others, unaware of one's own shortcomings, and without discernment in one's heart, this is a work of Māra. Fourth, to be fond of generating excessive arrogance, without being aware of it oneself, and to conceal and cover up the real virtues of an Arhat (阿羅漢，one who has attained the state of enlightenment) Pudgala (補特伽羅，person), saying they are not as good as oneself, and not praising when they should be praised, this is a work of Māra. Fifth, to clearly know that this is the Dharma, this is the Vinaya (律，discipline), and that it is truly the words of the Buddha, yet to dislike the Dharma because one dislikes the person who speaks it, and after slandering the True Dharma, to then accept other teachings, this is a work of Māra. Sixth, to seek a high seat for oneself, saying that one's practice of the Dharma should not involve being close to those who handle affairs, and to not rise to greet those who have long practiced Brahmacharya (梵行，pure conduct), are of great virtue, and are elderly, this is a work of Māra. Seventh, to have an appearance that is not gentle and respectful, and to often frown, to have extremely coarse speech, and to be constantly looking for the faults of others, this is a work of Māra. Eighth, due to Adhimāna (增上慢，presumption of attainment), to be fond of joking and not to be close to those with virtue, to not generate respect, and to not ask what is good, what is not good, what should be done, what should not be done, and what actions will bring peace and benefit in the long night, and what actions will not bring peace and benefit in the long night, to be foolish, ignorant, stubborn, controlled by arrogance, and not to understand the key to escaping suffering, this is a work of Māra. Ninth, due to being covered by arrogance, to stay away even if a Buddha appears in the world, to destroy the good roots accumulated in the past, and to not generate new good roots, to say what should not be said, to frequently engage in disputes, and to say that this kind of practice will lead to falling into great evil, and that Bodhi-citta (菩提心，the mind of enlightenment), Indriya (根，faculties), Bala (力，powers), and Ārya-dhana (聖財，noble wealth) cannot be obtained, and that one will not encounter a Buddha for hundreds of thousands of kalpas (劫，eons), let alone hear the Dharma, these are the ten works of Māra. The Buddha said: 'Buddha-child, if a Bodhisattva (菩薩，enlightenment being) abandons these ten works of Māra, they will obtain ten kinds of wisdom-karma.'

The treatise says that the wisdom-karma mentioned here refers to being good at abiding, transforming all sentient beings, and so on. The Protecting the Nation Sutra says: 'These people will fall into the evil borderlands of Mleccha (蔑戾車，barbarians), be born into poverty, be deaf, blind, dull, and without power, be close to ignorant people, and cling to arrogance.' Furthermore, as the Dharma Collection Sutra says: 'Those Bodhisattvas who wish to obtain a Buddha-land, the land where sentient beings reside is the Buddha-land.'

佛土。由是得諸佛法。不壞正行。謂諸善行惡行無不依止眾生而轉。故惡行者依罪惡起。彼善行者依人天等。寶光明陀羅尼經云。佛言。佛子。此初發心菩薩先於一切眾生髮十種心。何等為十。所謂利益心。安樂心。憐愍心。潤澤心。愛樂心。攝取心。守護心。平等心。教授心。稱讚心。是十種發心為若此入解信力。財印經云。我已得住一切眾生作弟子者。亦令他住一切眾生作弟子故。俱獲安隱。以要言之。我已先住恭敬禮拜。亦化一切眾生當住恭敬禮拜。又如維摩詰所說經云。若樂說世間清凈無難故。則隨所化調伏一切有情。來生凈佛國土。

論曰。若踞座洗足思惟。應何所作愛樂尊重等事。故華嚴經云。爾時有王名法音蓋。于大眾中處師子座。有諸人眾一時合掌住立其前。如是恭敬為王作禮。乃至爾時法音蓋王見諸乞者。生大歡喜具大悲愍。假使三千界內俱為轉輪聖王經無數劫。所得妙樂過於前說。乃至凈居天王于無際劫行寂靜解脫門。亦過前說。善男子。譬若有人唯行愛育父母兄弟姊妹朋屬男女妻妾時久乖離。後於曠野歘然值遇。更相慰問。極生愛重瞻視無厭。善男子。此法音蓋王亦復如是。見來乞者具大愛樂。心生喜樂發起最上大希有心。乃至於諸乞者生一子想。生父母想。生福田想。善知識想。堅固

【現代漢語翻譯】現代漢語譯本佛土（Buddhakṣetra，諸佛居住的清凈國土）。由此可以獲得諸佛的教法，不會破壞正確的修行。這裡所說的『正行』，指的是所有善行和惡行都依賴眾生而運轉。因此，惡行依罪惡而生起，而善行則依人天等眾生而生起。《寶光明陀羅尼經》中說，佛告訴佛子，最初發心的菩薩首先要對一切眾生髮起十種心。是哪十種呢？分別是利益心、安樂心、憐憫心、潤澤心、愛樂心、攝取心、守護心、平等心、教授心、稱讚心。這十種發心如果能進入解信力，就能獲得大利益。《財印經》中說，『我已經安住于讓一切眾生都成為我的弟子，也令他人安住于讓一切眾生都成為弟子，這樣我們都能獲得安穩。』總而言之，我已經率先安住于恭敬禮拜，也要教化一切眾生安住于恭敬禮拜。又如《維摩詰所說經》中說，『如果喜歡宣說世間的清凈而沒有困難，那麼就隨所教化調伏的一切有情眾生，一起來到清凈的佛國土。』

論曰：如果高踞座位，洗完腳後進行思惟，應該思考什麼才是最快樂和最值得尊重的事情呢？所以《華嚴經》中說，當時有一位國王名叫法音蓋（Dharma-megha-rāja，以佛法之音覆蓋一切的國王），在大眾之中坐在獅子座上。有許多人眾同時合掌站立在他的面前，如此恭敬地向國王行禮。乃至當時法音蓋王見到前來乞討的人，生起極大的歡喜和極大的悲憫。即使在三千大千世界之內都成為轉輪聖王，經過無數劫的時間，所得到的妙樂也超過不了前面所說的。乃至凈居天王在無邊無際的劫數里修行寂靜解脫之門，也超過不了前面所說的。善男子，譬如有人長久地愛護養育父母、兄弟姐妹、朋友、眷屬、男女、妻子，但後來卻長期分離。之後在曠野中突然相遇，互相慰問，極度地愛重，看也看不夠。善男子，這位法音蓋王也是如此，見到前來乞討的人，生起極大的愛樂，心中充滿喜悅，發起最上、最大、稀有的心。乃至對於這些乞討者，生起如同對待自己孩子一樣的想法，如同對待父母一樣的想法，如同對待福田一樣的想法，如同對待善知識一樣的想法，非常堅定。

【English Translation】 English version Buddhakṣetra (佛土, the pure land where Buddhas reside). From this, one can obtain the teachings of all Buddhas and not destroy the correct practice. The 'correct practice' here refers to all good and bad deeds that depend on sentient beings to function. Therefore, bad deeds arise from sins, while good deeds arise from humans, devas, and other beings. The Bao Guangming Dharani Sutra says that the Buddha told the Buddha-son that the Bodhisattva who initially aspires to enlightenment first generates ten kinds of minds towards all sentient beings. What are these ten? They are the mind of benefiting, the mind of peace and happiness, the mind of compassion, the mind of moistening, the mind of loving, the mind of gathering, the mind of guarding, the mind of equality, the mind of teaching, and the mind of praising. If these ten kinds of aspiration can enter the power of understanding and faith, great benefits can be obtained. The Cai Yin Sutra says, 'I have already abided in making all sentient beings my disciples, and I also cause others to abide in making all sentient beings their disciples, so that we can all obtain peace and security.' In short, I have taken the lead in abiding in reverence and worship, and I will also teach all sentient beings to abide in reverence and worship. Furthermore, as the Vimalakirti Sutra says, 'If one enjoys speaking of the purity of the world without difficulty, then one should follow the sentient beings that one transforms and tames, and come to the pure Buddha-land together.'

The Treatise says: If one sits high on a seat, washes one's feet, and then contemplates, what should one contemplate as the most joyful and respectable thing? Therefore, the Avatamsaka Sutra says, at that time there was a king named Dharma-megha-rāja (法音蓋, the king who covers everything with the sound of Dharma), sitting on a lion throne in the midst of the assembly. Many people stood before him with their palms together, respectfully bowing to the king. Even when King Dharma-megha-rāja saw beggars coming to beg, he felt great joy and great compassion. Even if one were to become a Chakravartin king within the three thousand great thousand worlds for countless kalpas, the wonderful joy obtained would not exceed what was mentioned earlier. Even if the king of the Pure Abode Heavens practiced the door of peaceful liberation for countless kalpas, it would not exceed what was mentioned earlier. Good man, it is like someone who has long loved and nurtured their parents, siblings, friends, relatives, sons, daughters, and spouses, but later became separated for a long time. Then, they suddenly meet in the wilderness, comfort each other, love each other deeply, and cannot get enough of looking at each other. Good man, King Dharma-megha-rāja is also like this. Seeing the beggars coming to beg, he feels great love and joy, and generates the most supreme, greatest, and rarest mind. He even thinks of these beggars as if they were his own children, as if they were his parents, as if they were fields of merit, as if they were good teachers, and he is very firm in this.

力想。極難得想。難行能行想。多作想。最上成辦想。近住菩提道想。阿阇梨教誡想。如其來者知眾生性之所承事。平等無礙一切舍。施設棄己身如其所欲。複次選地清凈涂拭莊嚴。舍自利樂等。

論曰。若乃主者凈信。則侍從等亦當凈信。教令具足饒益。應如是作意。向來比丘身有疾病。昔佛世尊尚為承事。如比丘雜誦律云。佛言。佛子。汝勿嫌棄是病比丘。我于比丘中尊尚為承事。持此病比丘衣。乃至洗盥。如是言已。時具壽阿難陀白佛言。世尊。如來勿應洗此病比丘衣覆不凈故。我當爲洗。佛告阿難。汝應洗此病比丘衣。如來當以親手盥水。爾時具壽阿難陀于病者比丘為浣彼衣。如來尚以親手盥水。乃至總略。時具壽阿難陀如彼病比丘所唱言。善哉汝當爲起。我今侍汝于外出。外住已。如來亦復親手盥水。語阿難言。

汝廣大承事　　濟度生歡喜　為憂苦損惱　　舍離於眾生　若人此凈信　　成就良福田　所有世間中　　非餘眾生類　譬如意賢瓶　　欲悕醇乳汁　尊重彼天言　　是故生恭敬　亦如新婦法　　承事無暫舍　救無量眾生　　后當獲出離　又若現前尊　　任持于頂上　置眾生髻中　　一心故無動　設墮阿鼻獄　　若今造當造　諸廣大度門　　修行如是善　自我為

【現代漢語翻譯】現代漢語譯本：應作如下觀想：生起強烈的希求心。生起極難獲得的珍重心。生起難行能行的勇猛心。生起廣作功德的歡喜心。生起最上成就的信心。生起親近安住于菩提道的決心。憶念阿阇梨（Acharya，導師）的教誡。如來（Tathagata）了知眾生的根性，平等無礙地佈施一切，甚至可以隨眾生的意願捨棄自己的身體。此外，選擇清凈的土地，塗飾莊嚴，捨棄自利，利益他人等等。

論曰：如果施主具有清凈的信心，那麼侍從等人也應當具有清凈的信心。教令要具足饒益，應當這樣作意。過去有比丘身患疾病，昔日佛世尊尚且親自承事。如比丘雜誦律中所說：佛言：『佛子，你不要嫌棄這位生病的比丘，我于比丘中尚且尊重並承事他，拿著這位生病比丘的衣服，乃至為他洗漱。』這樣說完之後，具壽阿難陀（Ayata Ananda）對佛說：『世尊，如來不應該洗這位生病比丘的衣服，因為上面有不凈之物，我應當為他洗。』佛告訴阿難陀：『你應當洗這位生病比丘的衣服，如來應當親手為他盥洗。』當時，具壽阿難陀為那位生病的比丘浣洗衣物，如來尚且親手為他盥洗，乃至總而言之。當時，具壽阿難陀如那位生病的比丘所說：『善哉，你應當起來，我現在侍奉你外出。』外出住下之後，如來也親自為他盥洗，並對阿難陀說：

『你廣大地承事，濟度眾生，令其歡喜，為憂愁苦惱所損害的眾生，舍離對他們的厭惡。如果有人具有這種清凈的信心，就能成就良田福地，在所有世間之中，不同於其他眾生。譬如如意賢瓶，想要獲得純凈的乳汁，尊重天人的語言，因此生起恭敬心。也像新婦一樣，承事丈夫沒有暫時的舍離，救度無量眾生，將來獲得出離。又如將尊者頂戴在頭上，放置在眾生的髮髻之中，一心不亂，所以不會動搖。即使墮入阿鼻地獄（Avici hell），無論是現在造作還是將來造作，都要通過各種廣大的度門，修行這樣的善行。』自我為之。

【English Translation】 English version: One should contemplate as follows: Generate a strong desire. Generate a precious mind that is extremely difficult to obtain. Generate a courageous mind to do what is difficult to do. Generate a joyful mind to do many merits. Generate a confident mind for supreme accomplishment. Generate a determination to be close to and abide in the path of Bodhi. Remember the instructions of Acharya (teacher). The Tathagata (Thus Come One) knows the nature of beings and gives everything away equally and without hindrance, even to the point of giving up one's own body according to the wishes of beings. Furthermore, choose a clean place, decorate it, and give up self-interest to benefit others, etc.

Treatise says: If the patron has pure faith, then the attendants and others should also have pure faith. The teachings should be complete and beneficial, and one should contemplate in this way. In the past, there were monks who were ill, and even the World Honored One Buddha personally served them. As it is said in the Vinaya Miscellaneous Recitations: The Buddha said: 'Disciples, do not despise this sick monk. I respect and serve him among the monks, holding this sick monk's clothes and even washing them.' After saying this, the Venerable Ananda (Ayata Ananda) said to the Buddha: 'World Honored One, the Tathagata should not wash this sick monk's clothes because they are unclean. I should wash them for him.' The Buddha told Ananda: 'You should wash this sick monk's clothes, and the Tathagata should wash his hands with water.' At that time, the Venerable Ananda washed the clothes for that sick monk, and the Tathagata even washed his hands with water. In short, at that time, the Venerable Ananda said as the sick monk said: 'Good, you should get up. I will now serve you outside.' After going out and staying, the Tathagata also personally washed his hands and said to Ananda:

'You serve greatly, deliver beings, and make them happy, for beings harmed by sorrow and suffering, abandon aversion to them. If someone has this pure faith, they can achieve a field of merit, different from other beings in all the world. Like a wish-fulfilling vase, wanting to obtain pure milk, respect the words of the gods, and therefore generate reverence. Also like a new bride, serving her husband without temporary abandonment, saving countless beings, and attaining liberation in the future. Also, like placing the venerable one on the top of one's head, placing them in the hair of beings, with one mind and without disturbance, so they will not waver. Even if they fall into Avici hell (Avici hell), whether they create it now or will create it in the future, they must practice such good deeds through various great doors of deliverance.' I do it myself.

主宰　　我義不可得　于彼彼造作　　不為慢所使　喜樂凈諸根　　苦故入煩惱　由喜默諸根　　為作斯化度　眾生若在苦　　舉身如焰然　于諸欲悅意　　有方便憐愍　愍諸造苦者　　故我求是苦　若倦于忍默　　如罪當懺悔　設於世尊所　　頂足俱散壞　我舍諸世間　　承事如來故　我造諸眾生　　憐愍無疑惑　見如是等人　　由何不尊敬　我親事如來　　正成於自利　為除世間苦　　故我持凈戒　假若一強人　　摧壞於大眾　愿長睹眾生　　使無能作者　又若眾強人　　一一如王力　況無如是威　　何容行酷罰　設逢暴主時　　治官獄卒等　力行悲愍心　　拯濟于群有　極怒何所為　　寧同地獄苦　若惱逼眾生　　造此亦當受　大喜何所施　　豈容獲正覺　若悅豫眾生　　造此亦當受　汝后當作佛　　出濟諸眾生　云何不暫觀　　現住稱讚者　巍昂清凈身　　及壽量長遠　逮得生死忍　　轉輪王妙樂　若慈心供養　　名大身眾生　以佛凈福報　　為佛大身者

論曰。修慈心觀。如月燈經云。乃至供養無量無數百千萬億不可稱量歌羅頻婆羅等諸佛剎土。如是供養已。不如以一慈心。如是次第供養恭敬。常得遠離高舉不如理作意。

論曰

【現代漢語翻譯】現代漢語譯本主宰，我的真義是不可捉摸的。對於種種的造作，我不被傲慢所驅使。喜悅和快樂使諸根清凈，因為痛苦的緣故而進入煩惱。因為喜悅而使諸根寂靜，爲了眾生而作這樣的化度。眾生如果處在痛苦之中，全身就像火焰燃燒一樣。對於各種令人愉悅的慾望，我以方便和憐憫對待。憐憫那些製造痛苦的人，所以我尋求這種痛苦。如果厭倦了忍耐和沉默，就像犯罪一樣應當懺悔。即使在世尊（Buddha，對佛的尊稱）面前，頭頂和腳都散壞。我捨棄所有的世間事物，因為承事如來（Tathagata，佛的稱號）的緣故。我造作諸多的眾生，憐憫他們沒有疑惑。見到這樣的人，有什麼理由不尊敬呢？我親自侍奉如來（Tathagata，佛的稱號），真正成就自己的利益。爲了消除世間的痛苦，所以我持守清凈的戒律。假如有一個強人，摧毀大眾。愿我長久地看到眾生，使他們沒有能力作惡。又如果有許多強人，每一個都像國王一樣有力量。何況沒有這樣的威勢，怎麼能夠施行殘酷的刑罰呢？如果遇到暴虐的君主，治理官員和獄卒等。努力實行悲憫之心，拯救所有的眾生。極度的憤怒有什麼用呢？難道要和地獄的痛苦一樣嗎？如果惱害逼迫眾生，造作這樣的惡業也應當承受。極大的喜悅施與什麼呢？難道能夠獲得正覺（Samyak-sambuddha，完全覺悟）嗎？如果使眾生喜悅，造作這樣的善業也應當承受。你將來會成佛，救度所有的眾生。為什麼不暫時看看，現在就稱讚你的人呢？你擁有高大清凈的身體，以及長遠的壽命。你獲得了生死忍（Kshanti，忍辱），轉輪王（Chakravartin，統治世界的理想君王）的妙樂。如果以慈悲心供養，就稱為大身眾生。以佛的清凈福報，成為佛的大身。

論曰：修習慈心觀，如《月燈經》所說：乃至供養無量無數百千萬億不可稱量歌羅頻婆羅等諸佛剎土。如是供養已，不如以一慈心。如是次第供養恭敬，常得遠離高舉不如理作意。

論曰

【English Translation】 English version Master, my true meaning is unattainable. Regarding all kinds of fabrications, I am not driven by arrogance. Joy and happiness purify the senses, entering into afflictions because of suffering. Because of joy, the senses are silenced, and for the sake of beings, such transformation is made. If beings are in suffering, their whole body is like a burning flame. Towards all pleasing desires, I treat them with skillful means and compassion. Having compassion for those who create suffering, therefore I seek this suffering. If weary of patience and silence, one should repent as if committing a sin. Even in the presence of the World Honored One (Buddha, a respectful title for the Buddha), the crown of the head and feet may be scattered and destroyed. I abandon all worldly things, because of serving the Tathagata (Tathagata, title of the Buddha). I create numerous beings, having compassion for them without doubt. Seeing such people, what reason is there not to respect them? I personally serve the Tathagata (Tathagata, title of the Buddha), truly accomplishing my own benefit. In order to eliminate the suffering of the world, therefore I uphold pure precepts. Suppose there is a strong man who destroys the masses. May I always see beings, so that they have no ability to do evil. And if there are many strong men, each as powerful as a king. Moreover, without such power, how can one inflict cruel punishments? If encountering a tyrannical ruler, governing officials, and prison guards, etc. Diligently practice the mind of compassion, rescuing all sentient beings. What is the use of extreme anger? Is it to be the same as the suffering of hell? If one harasses and oppresses beings, one should also bear the consequences of creating such evil karma. What is the use of bestowing great joy? Can one attain perfect enlightenment (Samyak-sambuddha, perfect enlightenment)? If one makes beings happy, one should also bear the consequences of creating such good karma. You will become a Buddha in the future, saving all sentient beings. Why not take a moment to look at those who praise you now? You possess a tall and pure body, as well as a long lifespan. You have attained the patience of birth and death (Kshanti, forbearance), and the wonderful bliss of a Chakravartin (Chakravartin, ideal universal ruler). If one makes offerings with a compassionate heart, one is called a great-bodied being. With the pure blessings of the Buddha, one becomes the great body of the Buddha.

Treatise: Cultivating the contemplation of loving-kindness, as stated in the 'Moon Lamp Sutra': Even offering immeasurable, countless, hundreds of thousands of millions, incalculable Kalavinka, etc., Buddha lands. Having made such offerings, it is not as good as one mind of loving-kindness. Thus, successively making offerings and revering, one will always be able to stay away from arrogance and improper attention.

Treatise:

。一心人解是事。如寶云經說。善男子。云何菩薩不如理作意。為是菩薩獨處閑靜住無雜亂。發如是心。我由獨處閑靜住無雜亂故。唯我能順如來法律。汝諸沙門婆羅門等皆住雜亂。于輪迴行多所耽著。不能隨順如來法律。是為菩薩得不如理作意。彼經復說。菩薩起精進時。於此精進不拒教誨。謂不自矜己德。亦不陵蔑他人。如是名為善惠發生。然于自所修習。亦求他誨。如是菩薩得謙下精進。

論曰。已略說此護受用福。若迴向菩提。如無盡意經云。佛言。舍利子。若人以少善根迴向菩提。乃至坐菩提場終無散滅。譬如一渧之水墮大海中乃至住劫邊際終無散滅。

清凈品第八

論曰。護身等說。有三種清凈。今當說是義。云何謂己身受用清凈俱獲安隱。若人于身示現凈飲食。成熟正等菩提。如秘密大乘經云。複次菩薩于大城邑大冢壙間。以無數百千眾生充滿其中。而菩薩摩訶薩示死滅相現旁生趣大身眾生。乃至令食身肉。于命終時得生天界及余。善趣。以是因緣。乃至最後入于涅盤。所謂菩薩宿願清凈。於此長夜酬其宿願作利益事。臨命終時。令食身肉。以是因緣得生天界。乃至最後入于涅盤。謂若成就持戒。成就思惟。成就希求。宿願如是。彼經復說。現法身光為諸眾生作利益事。寂惠當知。

【現代漢語翻譯】現代漢語譯本：一心之人理解此事，如《寶云經》（Ratnamegha Sutra）所說：『善男子，什麼叫做菩薩不如理作意（ayoniso manasikara，不如理的思考）？因為這位菩薩獨自處於閑靜之處，沒有雜亂，發起這樣的心念：我因為獨自處於閑靜之處，沒有雜亂的緣故，只有我能夠順從如來的法律（dharma，佛法）。你們這些沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，古印度祭司）等，都住在雜亂之中，對於輪迴（saṃsāra，生死輪迴）的執行多所耽著，不能夠隨順如來的法律。』這就是菩薩得到不如理作意。該經又說，菩薩發起精進（vīrya，努力）時，對於這種精進不拒絕教誨，就是不自誇自己的功德，也不輕視他人。這樣叫做善慧發生。然而對於自己所修習的，也尋求他人的教誨。這樣的菩薩得到謙下精進。

論曰：已經簡略地說了這種守護受用福德的方法，如果迴向菩提（bodhi，覺悟），如《無盡意經》（Akṣayamati-nirdeśa Sūtra）所說：『佛說：舍利子（Śāriputra，佛陀十大弟子之一）。如果有人以少許的善根迴向菩提，乃至坐在菩提樹下，最終也不會消散磨滅。譬如一滴水滴落到大海中，乃至住留到劫（kalpa，極長的時間單位）的邊際，最終也不會消散磨滅。』

清凈品第八

論曰：守護身等說，有三種清凈。現在應當說這個意義。什麼叫做自身受用清凈，共同獲得安穩？如果有人在自身上示現清凈的飲食，成熟正等菩提（samyak-saṃbodhi，正等覺悟）。如《秘密大乘經》所說：『再次，菩薩在大城邑、大墳墓之間，以無數百千眾生充滿其中，而菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）示現死亡的相狀，顯現旁生趣（tiryagyoni，畜生道）的大身眾生，乃至讓他們食用自己的身肉，在命終時得以生到天界以及其餘的善趣（sugati，好的去處）。因為這個因緣，乃至最後進入涅盤（nirvāṇa，寂滅）。』所謂菩薩宿願清凈，於此長夜酬報他的宿願，做利益的事情。臨命終時，讓他們食用自己的身肉，因為這個因緣得以生到天界，乃至最後進入涅盤。就是說如果成就持戒（śīla，戒律），成就思惟（cintana，思考），成就希求，宿願就是這樣。該經又說，顯現法身光，為諸眾生做利益的事情。寂惠應當知道。

【English Translation】 English version: A person with a focused mind understands this matter, as stated in the Ratnamegha Sutra (寶云經): 'Good man, what is called a Bodhisattva's ayoniso manasikara (不如理作意, improper attention)? It is because this Bodhisattva dwells alone in a quiet place, free from distractions, and generates such a thought: Because I dwell alone in a quiet place, free from distractions, only I can follow the Tathagata's dharma (如來法律, law/teachings of the Thus-Come One). You śrāmaṇas (沙門, renunciates), brāhmaṇas (婆羅門, priests), and others all dwell in distractions, are greatly attached to the workings of saṃsāra (輪迴, cycle of rebirth), and cannot follow the Tathagata's dharma.' This is a Bodhisattva obtaining improper attention. The sutra further states that when a Bodhisattva initiates vīrya (精進, effort), they do not reject instruction regarding this effort, meaning they do not boast of their own merits, nor do they belittle others. This is called the arising of good wisdom. However, regarding what they themselves have practiced, they also seek the instruction of others. Such a Bodhisattva obtains humble effort.

Treatise: This method of guarding and using blessings has been briefly explained. If it is dedicated to bodhi (菩提, enlightenment), as stated in the Akṣayamati-nirdeśa Sūtra (無盡意經): 'The Buddha said: Śāriputra (舍利子, one of the Buddha's ten great disciples), if someone dedicates a small amount of good roots to bodhi, even sitting under the Bodhi tree, it will ultimately not be scattered or destroyed. Just as a drop of water falls into the ocean and remains until the edge of a kalpa (劫, eon), it will ultimately not be scattered or destroyed.'

Chapter Eight: Purity

Treatise: Guarding the body and so on speaks of three kinds of purity. Now, this meaning should be explained. What is called purity of one's own body and enjoyment, jointly obtaining peace? If someone demonstrates pure food on their own body, maturing into samyak-saṃbodhi (正等菩提, complete and perfect enlightenment), as stated in the Secret Mahayana Sutra: 'Furthermore, the Bodhisattva, in large cities and great cemeteries, fills them with countless hundreds of thousands of beings, while the Bodhisattva-mahāsattva (菩薩摩訶薩, great Bodhisattva) demonstrates the appearance of death, manifesting as large-bodied beings in the tiryagyoni (旁生趣, animal realm), even allowing them to eat their own flesh. At the time of death, they are able to be born in the heavens and other sugati (善趣, good destinies). Because of this cause, they ultimately enter nirvāṇa (涅盤, liberation).' This is called the Bodhisattva's pure past vows, repaying their past vows in this long night, doing beneficial deeds. At the time of death, they allow them to eat their own flesh, and because of this cause, they are able to be born in the heavens, and ultimately enter nirvāṇa. That is to say, if they accomplish śīla (持戒, precepts), accomplish cintana (思惟, contemplation), and accomplish aspiration, their past vows are like this. The sutra further states that they manifest the light of the Dharma body, doing beneficial deeds for all beings. Jihui should know this.

譬如活命醫王集諸妙藥搗篩和合成女人相。姝妙端正人所樂見。而善安立施作等事。行住坐臥如其分別。諸有國王王子大臣官長長者居士。而或來詣活命醫王。時彼妙藥所成女人相與給侍。由給侍故。一切輕安得無病惱。佛言寂惠。汝且觀是活命醫王。深植妙樂除世間病。然余醫師無有是智。寂惠。現法身光菩薩亦復如是。乃至男子女人童男童女及餘眾生。為貪瞋癡遍觸其身熾然燒煮。若彈指頃一切煩惱遠離燒煮。身獲輕安。所謂菩薩宿願極清凈故。

論曰。此身清凈義者。譬如苗稼為草所覆而不滋茂。是菩提芽為煩惱覆亦不增勝若不行對治思惟悕求。何容解脫令彼增長。汝諸世間一心伺察。罪業清凈則身器清凈。說為正覺。複次罪清凈者。四法經云。佛言。慈氏。若菩薩摩訶薩成就四法。滅先所造久積過罪。何等為四。所謂悔過行。對治行。制止力。依止力複次悔過行者。于不善業行多所改悔。二對治行者。謂造不善業已極為善業。及餘利益之所對待。三制止力者。由讀誦禁戒得無毀犯。四依止力者。謂歸依佛法僧寶。亦不棄捨菩提之心。由能依止是力。決定滅彼罪等。佛言。慈氏。是為菩薩摩訶薩成就四法滅先所造久積過罪。

大乘集菩薩學論卷第十大正藏第 32 冊 No. 1636 大乘

【現代漢語翻譯】現代漢語譯本譬如，有一位名叫活命（Jī huó mìng）的醫王，他收集各種珍貴的藥材，將它們搗碎、篩選、混合，製成一個女人的形象。這個形象非常美麗端莊，人人都喜歡看到。而且，她還擅長安排、施捨、製作等各種事務。她的行走、站立、坐臥都各具風姿。如果有國王、王子、大臣、官員、長者、居士等人前來拜訪活命醫王，這個用妙藥製成的女人形象就會在一旁服侍。因為她的服侍，所有的人都會感到輕鬆安樂，沒有疾病的困擾。佛對寂惠（Jì huì）說：『你看看這位活命醫王，他深深地種下美妙的快樂，消除世間的疾病。然而，其他的醫生都沒有這樣的智慧。』寂惠，現法身光菩薩（Xiàn fǎ shēn guāng pú sà）也是如此。乃至男子、女人、童男、童女以及其他眾生，因為貪婪、嗔恨、愚癡遍佈全身，像被熾熱的火焰燒煮一樣痛苦。如果能像彈指一瞬間那樣，一切煩惱都遠離，不再被燒煮，身心就能獲得輕鬆安樂。這就是菩薩宿世的願力極其清凈的緣故。

論曰：此身清凈的意義是，譬如禾苗被雜草覆蓋就不能茂盛生長，菩提的幼芽被煩惱覆蓋也不能增長。如果不進行對治，不思惟希求，怎麼能解脫，怎麼能讓菩提芽增長呢？你們這些世間的人要一心觀察，罪業清凈了，身體這個器皿也就清凈了，這就叫做正覺。再次，罪業清凈的方法，在《四法經》中說，佛說：『慈氏（Cí shì），如果菩薩摩訶薩（Pú sà mó hē sà）成就四種法，就能滅除先前所造的、長期積累的罪過。是哪四種法呢？就是悔過行、對治行、制止力、依止力。』再次，悔過行就是對不善的業行進行多次的懺悔和改正。對治行就是造作了不善業之後，努力去做善業以及其他有利益的事情來對待它。制止力就是通過讀誦戒律來避免違犯。依止力就是歸依佛、法、僧三寶，並且不捨棄菩提之心。因為能夠依靠這種力量，就一定能滅除罪業等等。佛說：『慈氏，這就是菩薩摩訶薩成就四種法，滅除先前所造的、長期積累的罪過。』

《大乘集菩薩學論》卷第十大正藏第 32 冊 No. 1636 大乘

【English Translation】 English version For example, a skilled physician named Huoming (Huoming, meaning 'life-saving') collects various wonderful medicines, grinds, sifts, and mixes them to create the image of a woman. This image is beautiful and upright, pleasing to all who see her. Moreover, she is skilled in arranging, giving, and creating various matters. Her walking, standing, sitting, and lying down each have their own distinct grace. If kings, princes, ministers, officials, elders, or laypeople come to visit Huoming, the physician, this woman's image made of wonderful medicine will attend to them. Because of her service, everyone feels relaxed and at ease, free from illness and suffering. The Buddha said to Jihui (Jihui): 'Observe this physician, Huoming, who deeply plants wonderful joy and removes the diseases of the world. However, other physicians do not have this wisdom.' Jihui, the Bodhisattva Manifesting the Light of the Dharma Body (Xian fashen guang pusa) is also like this. Even men, women, boys, girls, and other beings, because of greed, hatred, and delusion pervading their bodies, suffer as if being burned by blazing flames. If, in the snap of a finger, all afflictions are removed and they are no longer burned, their bodies and minds can obtain ease and comfort. This is because the Bodhisattva's past vows are extremely pure.

The Treatise says: The meaning of this body being pure is like seedlings covered by weeds that cannot grow vigorously, and the sprouts of Bodhi covered by afflictions that cannot increase. If one does not engage in countermeasures, does not contemplate and aspire, how can one be liberated, how can the Bodhi sprouts grow? You people of the world should observe with one mind that when sinful karma is purified, the vessel of the body is also purified, and this is called Right Enlightenment. Furthermore, regarding the purification of sins, the Sutra of Four Dharmas says, the Buddha said: 'Maitreya (Cishi), if a Bodhisattva-Mahasattva (Pusa mo he sa) accomplishes four dharmas, they can extinguish the long-accumulated sins created in the past. What are the four dharmas? They are the practice of repentance, the practice of countermeasures, the power of restraint, and the power of reliance.' Furthermore, the practice of repentance is to repeatedly repent and correct unwholesome actions. The practice of countermeasures is to diligently perform wholesome actions and other beneficial deeds to counteract the unwholesome actions that have been committed. The power of restraint is to avoid transgressions by reciting and upholding the precepts. The power of reliance is to take refuge in the Buddha, Dharma, and Sangha, and not to abandon the mind of Bodhi. Because one can rely on this power, one can certainly extinguish sins and so on. The Buddha said: 'Maitreya, these are the four dharmas that a Bodhisattva-Mahasattva accomplishes to extinguish the long-accumulated sins created in the past.'

Mahayana Collection of Bodhisattva Studies, Volume 10 Taisho Tripitaka, Volume 32, No. 1636, Mahayana

集菩薩學論

大乘集菩薩學論卷第十一

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯清凈品第八之二

論曰。複次應知說悔過行。如金光明經偈云。

十方住世　　兩足之尊　　以悲慜心　當證知我　　若我先造　　廣大罪業　住十力前　　皆悉懺悔　　未識佛時　未識父母　　未識善惡　　我造此罪　自恃種族　　及恃財寶　　盛年傲逸　我造此罪　　心念口言　　造眾惡業　謂不可見　　我造此罪　　愚夫惡行　煩惱覆心　　由無智暗　　近惡知識　遊戲樂著　　或住憂恚　　財無厭足　我造此罪　　貧窮諂詐　　由生慳嫉　不親聖人　　我造此罪　　因欲生怖　于去住時　　不得自在　　我造此罪　因欲恚怒　　動擾其心　　飢渴所逼　我造此罪　　飲食衣服　　由斯三種　諸結熱惱　　我造此罪　　身語意業　三種惡行　　具如是相　　我悉懺悔　若於佛法　　及聲聞眾　　不起尊重　我悉懺悔　　又若緣覺　　及菩薩眾　不生恭敬　　我悉懺悔　　或於有德　諸說法師　　不起承迎　　我悉懺悔　由謗正法　　而常無智　　不敬父母　我悉懺悔　十方三世佛　　觀察護念我　心運無緣悲　　哀受我懺悔

【現代漢語翻譯】現代漢語譯本《集菩薩學論》

大乘集菩薩學論卷第十一

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯清凈品第八之二

論曰：此外，應當瞭解陳述懺悔之行。如《金光明經》的偈頌所說：

『十方安住於世間的，兩足之尊（佛），以慈悲憐憫之心，請您知曉我。如果我先前造作了廣大的罪業，在具有十力（如來十力）的佛前，我都全部懺悔。在還不認識佛的時候，還不認識父母的時候，還不認識善惡的時候，我造作了這些罪業。仗恃自己的種族，以及仗恃自己的財寶，在盛年時傲慢放縱，我造作了這些罪業。心中所想、口中所說，造作各種惡業，認為（惡行）不會被看見，我造作了這些罪業。愚人的惡行，被煩惱覆蓋內心，由於沒有智慧的黑暗，親近惡知識，嬉戲玩樂執著，或者處於憂愁憤恨之中，對於財富沒有厭足，我造作了這些罪業。因為貧窮而諂媚虛詐，由於產生慳吝嫉妒，不親近聖人，我造作了這些罪業。因為貪慾而產生怖畏，在行走或停留時，不能夠自在，我造作了這些罪業。因為貪慾和嗔怒，擾動自己的心，被飢餓乾渴所逼迫，我造作了這些罪業。因為飲食和衣服，由於這三種原因，各種煩惱熾盛，我造作了這些罪業。身、語、意三種惡行，完全具有以上所說的種種相狀，我全部懺悔。如果對於佛法，以及聲聞（阿羅漢）僧眾，不生起尊重之心，我全部懺悔。又如果對於緣覺（辟支佛），以及菩薩僧眾，不生起恭敬之心，我全部懺悔。或者對於有德行的說法師，不生起迎接侍奉之心，我全部懺悔。由於誹謗正法，而常常沒有智慧，不尊敬父母，我全部懺悔。十方三世一切諸佛，請觀察護念我，心中執行無緣大慈悲，哀憫接受我的懺悔。』

【English Translation】 English version 《Compendium of Bodhisattva Trainings》

Mahāyāna Compendium of Bodhisattva Trainings, Volume 11

Translated by the Tripiṭaka Master Ri Cheng, Great Master of Xuan Fan, a Purple-Robed Śrāmaṇa, holding the title of Grand Master of Court Audiences and Vice Minister of the Court of State Ceremonial of the Western Heaven Translation Bureau, under Imperial Decree, et al. Chapter 8, Part 2: Purity

Treatise: Furthermore, it should be known that one should speak of the practice of repentance. As the verse in the Golden Light Sutra says:

'The Honored Ones with Two Feet (Buddhas) abiding in the ten directions, with hearts of compassion and mercy, please know me. If I have previously created vast sinful deeds, before the Buddhas possessing the Ten Powers (Tathāgata's Ten Powers), I repent of them all. When I did not know the Buddha, when I did not know my parents, when I did not know good and evil, I created these sins. Relying on my lineage, and relying on my wealth, arrogant and unrestrained in my prime, I created these sins. What I thought in my mind, what I said in my mouth, creating all kinds of evil deeds, thinking that (evil actions) would not be seen, I created these sins. The evil deeds of a fool, with the mind covered by afflictions, due to the darkness of ignorance, associating with evil friends, indulging in play and attachment, or dwelling in sorrow and resentment, never satisfied with wealth, I created these sins. Because of poverty, being flattering and deceitful, due to generating stinginess and jealousy, not associating with the sages, I created these sins. Because of desire, generating fear, unable to be at ease when going or staying, I created these sins. Because of desire and anger, disturbing my mind, being oppressed by hunger and thirst, I created these sins. Because of food and clothing, due to these three reasons, various afflictions blaze, I created these sins. The three evil deeds of body, speech, and mind, fully possessing all the characteristics mentioned above, I repent of them all. If towards the Dharma of the Buddha, and the Saṃgha (community) of Śrāvakas (Arhats), not generating a heart of respect, I repent of them all. Furthermore, if towards the Pratyekabuddhas (Solitary Buddhas), and the Saṃgha of Bodhisattvas, not generating a heart of reverence, I repent of them all. Or towards virtuous Dharma teachers, not generating a heart of welcome and service, I repent of them all. Due to slandering the true Dharma, and constantly lacking wisdom, not respecting my parents, I repent of them all. All the Buddhas of the ten directions and three times, please observe and protect me, may your minds operate with impartial great compassion, and mercifully accept my repentance.'

我于百劫中　　先若造諸罪　常懷憂怖心　　哀愍愿消除　又心常怯弱　　怖此諸過咎　於四威儀中　　曾無歡樂想　諸佛具大悲　　除諸世間怖　今當愿攝受　　解脫諸怖畏　我先造諸罪　　對如來發露　以佛大悲水　　洗滌煩惱垢　又若此罪惡　　一切皆懺悔　若已作之罪　　皆不敢覆藏　若未作之業　　一切不復造　謂身業三種　　及語四過愆　與意業三毒　　一切皆懺悔

論曰。菩薩所得罪犯。約勝說有輕重。故優波離所問經云。于根本罪等比而說。何者復重。佛言。優波離。住大乘菩薩。如犯殑伽沙數貪罪與一瞋罪。于菩薩乘為作校量。此二罪中。瞋唯屬重。所以者何。優波離。起瞋者舍離眾生。然起貪者愛護眾生。優波離。若愛護眾生則不為煩惱。于菩薩所無有災橫等怖。乃至是故優波離。若有犯貪罪者。皆名無罪。是義云何。愛護眾生者如前增勝。故我說深心有是悲愍。佛言。優波離。菩薩若無方便善巧。則畏犯貪罪。若菩薩有是方便善巧者。則怖犯瞋罪。而不怖犯彼貪愛。何以故。方便善巧者具悲智二種。而不捨離眾生。若舍眾生者。唯一智惠悟解苦空。或唯悲愍。非久如間為煩惱力之所減滅。如方便善巧經云。善男子。譬若取明之人為彼罥索五處繫縛。以真言

【現代漢語翻譯】現代漢語譯本：我于無數劫以來，如果造作了各種罪業，常常懷著憂愁和恐懼的心情，哀求佛菩薩慈悲憐憫，消除這些罪業。又因為內心常常怯懦軟弱，害怕這些罪過的惡果。在行、住、坐、臥四種威儀中，從未有過歡樂的想法。諸佛具有廣大的慈悲心，能夠消除世間一切的恐懼。我現在應當發願接受佛菩薩的攝受，解脫一切的怖畏。我過去所造作的各種罪業，現在都向如來（Tathagata，佛的稱號）坦白髮露。用佛的大悲之水，洗滌我內心的煩惱污垢。我又將這些罪惡，全部都懺悔。對於已經做過的罪業，都不敢隱瞞覆蓋。對於尚未做過的惡業，一切都不再造作。所謂身業三種（殺、盜、淫），以及口語的四種過失（妄語、兩舌、惡口、綺語），以及意業的三種毒（貪、嗔、癡），我全部都懺悔。

論曰：菩薩所犯的罪過，從殊勝的角度來說，有輕重之分。所以《優波離所問經》（Upali-pariprccha Sutra）中說，在根本罪的比較中，哪個更重？佛說：優波離（Upali，佛陀十大弟子之一），住于大乘的菩薩，如果犯了像恒河沙數那麼多的貪罪，與一個嗔罪相比，從菩薩乘的角度來衡量，這兩種罪過中，嗔罪更重。為什麼呢？優波離，生起嗔恨的人會捨棄眾生，然而生起貪愛的人會愛護眾生。優波離，如果愛護眾生，就不會被煩惱所困擾，對於菩薩來說，就不會有災禍等恐懼。乃至因此，優波離，如果有人犯了貪罪，都可以稱為沒有罪。這是什麼意思呢？愛護眾生的人，像前面所說的那樣，會更加殊勝。所以我說，內心深處有這樣的悲憫。佛說：優波離，菩薩如果沒有方便善巧，就會害怕犯貪罪。如果菩薩有這種方便善巧，就會害怕犯嗔罪，而不害怕犯貪愛。為什麼呢？因為具有方便善巧的人，具備悲智兩種，而不捨棄眾生。如果捨棄眾生，只有智慧去領悟苦空，或者只有悲憫，不能長久，很快就會被煩惱的力量所減滅。就像《方便善巧經》（Upaya-kausalya Sutra）中說：善男子，譬如一個取明的人，被罥索在五個地方束縛，用真言

【English Translation】 English version: If I have committed various sins in hundreds of kalpas (aeons), I constantly harbor a heart of sorrow and fear, and I implore with compassion to eliminate them. Moreover, my heart is often timid and weak, fearing the consequences of these transgressions. In the four kinds of deportment (walking, standing, sitting, and lying down), I have never had thoughts of joy. The Buddhas possess great compassion and eliminate all the fears of the world. Now I shall vow to receive their protection and be liberated from all terrors. The various sins that I have committed in the past, I now confess and reveal to the Tathagata (the Thus-Gone One, an epithet of the Buddha). With the water of the Buddha's great compassion, I wash away the defilements of my afflictions. Furthermore, I repent for all these sins. For the sins that have already been committed, I dare not conceal or cover them up. For the evil deeds that have not yet been committed, I will never commit them again. The three kinds of bodily karma (killing, stealing, and sexual misconduct), as well as the four faults of speech (false speech, divisive speech, harsh speech, and idle chatter), and the three poisons of mind (greed, hatred, and delusion), I repent for them all.

Treatise: The offenses committed by Bodhisattvas, from a superior perspective, have degrees of lightness and heaviness. Therefore, the Upali-pariprccha Sutra (Upali's Questions Sutra) says, in comparing fundamental offenses, which is heavier? The Buddha said: Upali (one of the ten great disciples of the Buddha), a Bodhisattva who dwells in the Mahayana (Great Vehicle), if he commits as many sins of greed as the sands of the Ganges River, compared to one sin of anger, from the perspective of the Bodhisattva path, among these two sins, anger is heavier. Why? Upali, one who generates anger abandons sentient beings, whereas one who generates greed cherishes sentient beings. Upali, if one cherishes sentient beings, he will not be troubled by afflictions, and for a Bodhisattva, there will be no calamities or fears. Therefore, Upali, if someone commits a sin of greed, it can be called no sin. What does this mean? One who cherishes sentient beings, as mentioned before, will be even more superior. Therefore, I say that in the depths of the heart there is such compassion. The Buddha said: Upali, if a Bodhisattva does not have skillful means, he will fear committing sins of greed. If a Bodhisattva has such skillful means, he will fear committing sins of anger, and will not fear committing greed. Why? Because one who has skillful means possesses both compassion and wisdom, and does not abandon sentient beings. If one abandons sentient beings, he only has wisdom to realize suffering and emptiness, or only has compassion, which will not last long and will soon be diminished by the power of afflictions. Just as the Upaya-kausalya Sutra (Skillful Means Sutra) says: Good man, it is like a person who takes light, being bound in five places by snares, using true words

王于所求法即能超越。由一真言明力。悉能斷除一切縛法。善男子。是菩薩方便善巧受五欲樂亦復如是。然于所作不亂正行。謂若以一智力遍一切智心。凈諸欲樂當生梵世。

論曰。瞋義云何。謂本性為大罪故。由廣分別不生方便悲愍。行恚怒者然非利益。何名過失。以容受彼則長養煩惱減失悲愍。斯為過失。斷此根者后當可見。若菩薩如於眾生失悲愍心。則于眾生廣大利益相續減失。故聖諦品云。應知如父見子起悲愍心。謂若棄除世間利樂悲愍。則亦當遠諸有智。又若菩薩勸行於欲減失利益。是故說貪過咎得二種難。彼著欲者。譬無目人違害父母。于下劣欲而生苦惱損減天趣。又著欲者。毀犯禁戒遠離人境。是故希求已樂厭舍他苦。非真實見。應以他苦惱如己苦惱。然不自修習。起二種失。如月燈經說。佛告阿難。假使有人從足至頂。洞然熾焰成一火聚。復有人來語如是言。我勸汝身共受五欲歌舞嬉戲。佛告阿難。于意云何。是人勸就此身可共五欲歌舞嬉戲不。阿難白言。不也世尊。佛告阿難。是人于歌舞嬉戲。由分別橫起。勸就此身共受五欲歌舞嬉戲。如來不爾。往昔修菩提行時。見諸眾生三惡道苦及貧窮者。心無悅樂。

論曰。世間有子不見父母。懷檐痛苦有此大恩。唯見己樂或親非親愍惜覆藏。

【現代漢語翻譯】現代漢語譯本：國王如果尋求佛法，就能超越世俗的束縛。憑藉一句真言的強大力量，就能徹底斷除一切束縛之法。善男子，菩薩以方便善巧的方式享受五欲之樂也是如此。然而，在所作所為中，不會擾亂正確的修行。如果以一種智慧的力量遍及一切智慧之心，凈化各種慾望之樂，就能往生梵天世界。

論曰：嗔恚的含義是什麼？是指本性是大罪，因為廣泛分別而不能生起方便的悲憫之心。對他人行使嗔恚和憤怒，實際上並沒有利益。什麼是過失呢？因為容忍嗔恚會增長煩惱，減少悲憫之心，這就是過失。斷除嗔恚的根本，之後將會看到。如果菩薩對眾生失去了悲憫之心，那麼對眾生廣大的利益也會相續減少。所以《聖諦品》中說，應當知道就像父親見到兒子一樣生起悲憫之心。如果捨棄世間的利益和快樂的悲憫之心，那麼也會遠離那些有智慧的人。而且如果菩薩勸人去追求慾望，就會減少利益。所以說貪婪的過錯會帶來兩種困難。那些執著于慾望的人，就像沒有眼睛的人一樣，違背和傷害父母。對於低劣的慾望而產生痛苦和煩惱，損害和減少了升入天道的機會。而且執著于慾望的人，會毀犯禁戒，遠離人群。所以希望自己快樂而厭惡他人痛苦，這不是真實的見解。應該把別人的痛苦看作自己的痛苦。然而自己不修行，就會產生兩種過失。就像《月燈經》所說，佛告訴阿難，假設有一個人從腳到頭，全身燃燒著熾烈的火焰，形成一個火堆。又有人來對他說，我勸你一起享受五欲，唱歌跳舞嬉戲。佛告訴阿難，你認為這個人會勸他就著這身軀一起享受五欲，唱歌跳舞嬉戲嗎？阿難回答說，不會的，世尊。佛告訴阿難，這個人對於唱歌跳舞嬉戲，由於分別妄想而橫生，勸他就著這身軀一起享受五欲，唱歌跳舞嬉戲。如來不是這樣。往昔修行菩提道的時候，見到各種眾生在三惡道受苦，以及貧窮的人，心中沒有喜悅。

論曰：世間有兒子不見父母，懷有沉重的痛苦，父母有如此大的恩德。兒子只看到自己的快樂，或者對親近的人和非親近的人都憐憫和愛惜，並加以掩蓋。

【English Translation】 English version: If the king seeks the Dharma, he can transcend worldly bonds. By the powerful force of a single mantra, he can completely sever all binding dharmas. Good man, it is the same with the Bodhisattva enjoying the pleasures of the five desires through skillful means. However, in what he does, he does not disturb the correct practice. If one uses the power of one wisdom to pervade the mind of all wisdom, purifying the pleasures of various desires, one will be reborn in the Brahma world.

Treatise: What is the meaning of anger? It refers to the nature being a great sin, because of extensive discrimination, the mind cannot generate expedient compassion. Exercising anger towards others is actually not beneficial. What is the fault? Because tolerating anger will increase afflictions and reduce compassion, this is the fault. Cutting off the root of anger will be seen later. If a Bodhisattva loses compassion for sentient beings, then the great benefit to sentient beings will be continuously reduced. Therefore, the 'Chapter on Noble Truths' says that one should know to generate compassion like a father seeing his son. If one abandons compassion for worldly benefits and pleasures, then one will also be far from those with wisdom. Moreover, if a Bodhisattva encourages others to pursue desires, he will reduce benefits. Therefore, it is said that the fault of greed brings two difficulties. Those who are attached to desires are like people without eyes, violating and harming their parents. Generating suffering and afflictions for inferior desires damages and reduces the opportunity to ascend to the heavens. Moreover, those who are attached to desires will violate precepts and distance themselves from people. Therefore, hoping for one's own happiness while disliking the suffering of others is not a true view. One should regard the suffering of others as one's own suffering. However, if one does not cultivate oneself, two faults will arise. As the 'Moon Lamp Sutra' says, the Buddha told Ananda, 'Suppose there is a person from foot to head, his whole body burning with intense flames, forming a pile of fire. And someone comes and says to him, I advise you to enjoy the five desires together, singing, dancing, and playing.' The Buddha told Ananda, 'What do you think? Would this person advise him to enjoy the five desires together, singing, dancing, and playing with this body?' Ananda replied, 'No, World Honored One.' The Buddha told Ananda, 'This person, regarding singing, dancing, and playing, due to discriminating thoughts, arises falsely, advising him to enjoy the five desires together, singing, dancing, and playing with this body. The Tathagata is not like this. In the past, when practicing the Bodhisattva path, seeing various sentient beings suffering in the three evil realms, and the poor, there was no joy in my heart.'

Treatise: There are sons in the world who do not see their parents, bearing heavy suffering, while parents have such great kindness. Sons only see their own happiness, or have pity and cherish both close and distant people, and cover up their faults.

守護善法幢者勿行邪欲此于眾生或為利益或復損害。謂若縈纏嗜彼欲者。斯為過咎。具正梵行作利益故。若比丘入是行處。應如母妹而供侍之。不應於他如梵行類。成就眾生固當遠離。如無盡意經云。於時非時復舍其所作。或見眾生增上利益。亦住是學處。又方便善巧經云。昔光明梵志於四萬二千歲中嚴持梵行。住七步已發生悲愍。設犯禁戒受地獄苦。不應棄彼令趣命終。善男子。是光明梵志即時執彼右手。作如是言。姊起如其所欲。以要言之。善男子。如是深妙欲中起大悲心於十千劫受輪迴苦。后復還修梵行。善男子。以菩薩方便善巧得生梵世彼經又說。若有菩薩為一眾生髮善根者。于其色相如罪所墮。百千劫中受地獄苦之所燒煮。世尊。彼菩薩然起是罪無地獄苦。謂由於一眾生亦不捨離此善根故。彼經又云。善男子。此方便善巧菩薩有極重罪。謂或時遇惡知識勸就此蘊取證涅盤。然於後際不復堪任被斯鎧甲。何容化度一切眾生。故我不起是心。如彼輪轉化度眾生。又若設有是罪。如其法行使無過咎。善男子。若出家菩薩一切分別所造過四重罪。是菩薩具方便善巧者。隨起即悔。說為無罪。如寶云經所明。造極無間者。謂令人死。聲聞律中名根本罪處。又若𠠍剝鹿屬如起悲愍。說為無罪。此貪得者。若菩薩起貪猶生

【現代漢語翻譯】現代漢語譯本守護善法幢者不應行邪欲，因為這對於眾生來說，可能帶來利益，也可能帶來損害。如果沉溺於對慾望的嗜好，這就是過錯。堅持正確的梵行才能帶來利益。如果比丘進入這樣的場所，應當像對待母親或姐妹一樣供養侍奉，不應該像對待其他梵行者那樣。成就眾生，本來就應當遠離（邪欲）。如《無盡意經》所說：『在適當或不適當的時候，放棄自己所做的事情，或者看到眾生有增上的利益，也應安住于這種學處。』又如《方便善巧經》所說：『過去有位名叫光明的外道梵志，在四萬二千年中嚴謹地持守梵行。當他走了七步之後，生起了悲憫之心。即使觸犯了禁戒，要承受地獄的痛苦，也不應該拋棄對方，讓她走向死亡。』『善男子，這位光明梵志立刻握住她的右手，這樣說：『姊姊，起來吧，隨你所愿。』總而言之，善男子，像這樣在深妙的慾望中生起大悲心，即使在十千劫中承受輪迴的痛苦，之後又重新修習梵行。善男子，菩薩憑藉方便善巧，可以往生到梵天。』該經又說：『如果有菩薩爲了一個眾生而發起善根，那麼對於他的色相，就像罪惡所墮落的地方一樣，在百千劫中遭受地獄之火的燒煮。』『世尊，這位菩薩雖然生起了這樣的罪過，卻沒有地獄的痛苦，因為他爲了一個眾生，也不捨離這種善根。』該經又說：『善男子，這種具有方便善巧的菩薩，有極重的罪過，就是有時遇到惡知識，勸他安於此五蘊，以求證涅槃。然而在未來，他再也無法勝任披上菩薩的鎧甲。又怎麼能夠化度一切眾生呢？所以我不起這樣的心，像轉輪王那樣化度眾生。』『此外，即使有這樣的罪過，如果按照佛法行事，就不會有過錯。善男子，如果出家的菩薩，一切分別所造的過失超過四重罪，這位菩薩如果具備方便善巧，隨起隨懺悔，就可以說是沒有罪過。』如《寶云經》所闡明。『造作極重的無間罪，就是令人死亡。在聲聞律中，這被稱為根本罪。』此外，如果剝鹿屬（剝鹿皮）等行為，如果生起悲憫之心，也可以說是沒有罪過。如果貪得，如果菩薩生起貪念，仍然會墮落。

【English Translation】 English version Those who guard the banner of good Dharma should not engage in improper desires, as this may bring benefit or harm to sentient beings. If one is entangled and addicted to such desires, it is a fault. Maintaining proper Brahmacharya (pure conduct, abstinence) brings benefit. If a Bhikshu (monk) enters such a place, he should serve and attend to them as if they were his mother or sister, and should not treat them as other Brahmacharis (those who practice Brahmacharya). Accomplishing sentient beings inherently requires distancing oneself (from improper desires). As stated in the Vimalakirti Sutra: 'At appropriate or inappropriate times, one should abandon what one is doing, or if one sees increasing benefit for sentient beings, one should also abide in this precept.' Also, as stated in the Upaya-kausalya Sutra: 'In the past, there was a Brahmin named Light, who strictly maintained Brahmacharya for forty-two thousand years. When he had taken seven steps, he generated compassion. Even if he violated the precepts and had to endure the suffering of hell, he should not abandon her and let her die.' 'Good man, that Brahmin Light immediately took her right hand and said, 'Sister, arise and do as you wish.' In short, good man, like this, generating great compassion in profound and subtle desire, even if one endures the suffering of Samsara (cyclic existence) for ten thousand kalpas (eons), one will later return to practice Brahmacharya. Good man, Bodhisattvas (enlightenment beings) can be reborn in the Brahma (divine) realm through skillful means.' That Sutra also says: 'If a Bodhisattva generates a root of virtue for one sentient being, then for his appearance, it is like a place where sin has fallen, and he will be burned by the fire of hell for hundreds of thousands of kalpas.' 'World Honored One, although that Bodhisattva generates such a sin, he does not experience the suffering of hell, because he does not abandon this root of virtue for the sake of one sentient being.' That Sutra also says: 'Good man, this Bodhisattva with skillful means has an extremely heavy sin, which is that sometimes he encounters evil teachers who advise him to settle in these five skandhas (aggregates) to seek Nirvana (liberation). However, in the future, he will no longer be able to wear the armor of a Bodhisattva. How can he transform and liberate all sentient beings? Therefore, I do not generate such a thought, like a Chakravartin (wheel-turning king) transforming and liberating sentient beings.' 'Furthermore, even if there is such a sin, if one acts according to the Dharma, there will be no fault. Good man, if a monastic Bodhisattva commits faults exceeding the four root downfalls due to all discriminations, if that Bodhisattva possesses skillful means, he can immediately repent and be said to be without sin.' As explained in the Ratnamegha Sutra. 'Committing the extremely heavy Anantarika-karma (five heinous crimes), is causing someone to die. In the Sravaka (hearer) Vinaya (code of conduct), this is called the root offense.' Furthermore, if actions such as skinning a deer are done with compassion, it can be said to be without sin. If one is greedy, if a Bodhisattva generates greed, he will still fall.

善趣則不應瞋怒。如說方便善巧菩薩樂作貪暗。于妙女色極樂修作。數數愿求生女人中。厭彼貪心。舍女身已。得丈夫相成大身者。佛告阿難。汝見如是功德不。自餘眾生雖行如是起猛利貪。然猶出離苦器生人天趣。乃至藥王大士。云何菩薩起瞋。謂若發生煩惱。何容施諸妙樂等。

論曰。若為此名聞如是。于餘眾生利益方便設起貪者。說為無罪。此方便善巧菩薩所造利益。而不棄捨眾生。廣如彼說。然非得地六度妙行。於此伺察極善相應。是故不容瞋等。又優婆離所問經云。佛言。舍利子。菩薩有二大罪。何等為二。謂心與瞋俱及與癡俱。乃至舍利子。應先志誠懺十惡罪及五種𠎝。亦當懺悔。謂手執眼觀心難制止。或於一眾生兼餘二種。舍利子。復說有重五無間罪。謂具作此菩薩。或時於他婦女染行非法手斷命根。盜佛塔物四方僧物。菩薩爾時如犯彼罪。應向三十五如來前于晝夜中一懺悔云。我某甲歸依佛歸依法歸依僧。

那謨釋迦牟尼佛　那謨金剛消伏壞散佛　那謨寶焰佛　那謨龍自在王佛　那謨勇猛軍佛　那謨勤勇喜佛　那謨寶火佛　那謨寶月光佛　那謨不空見佛　那謨寶月佛　那謨離垢佛　那謨勇施佛　那謨梵德佛　那謨梵施佛　那謨水王佛　那謨水天佛　那謨賢吉祥佛　那謨栴檀吉祥佛　那謨

【現代漢語翻譯】現代漢語譯本：

若投生善趣，則不應生起瞋怒。譬如說，有些具有方便善巧的菩薩，爲了利益眾生，樂於示現貪慾之相。他們對於美妙的女子之色，極度歡喜並加以修習，甚至多次發願投生為女人，以此來厭離自身的貪慾之心。捨棄女身之後，獲得大丈夫相，成就偉大的事業。佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『你看見這樣的功德了嗎？』其餘的眾生，即使也像這樣生起強烈的貪慾，仍然可以因此脫離惡趣，投生到人天善道。乃至如藥王（Bhaisajyaraja，菩薩名）大士，怎麼會生起瞋怒呢？如果生起煩惱，又怎麼能將種種妙樂施予眾生呢？論中說：如果爲了獲得名聞利養，或者爲了以方便之法利益其他眾生而生起貪慾，這可以被認為是無罪的。這是方便善巧的菩薩所作的利益眾生的行為，他們不會因此而捨棄眾生，具體內容如其他經典所說。然而，這並非是登地菩薩所修的六度波羅蜜（Paramita，到達彼岸），需要對此進行極善的觀察和相應。因此，不應該生起瞋怒等煩惱。此外，《優婆離所問經》（Upali-pariprccha Sutra）中說，佛陀說：『舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱），菩薩有兩大罪過。哪兩種呢？一種是心中生起瞋恨，另一種是心中生起愚癡。』乃至舍利子，應該首先真誠地懺悔十惡罪和五種罪過，也應當懺悔。所謂手執眼觀，心難以制止。或者對於一個眾生，兼有其餘兩種罪過。舍利子，再說說有極重的五無間罪。如果一位菩薩犯下這些罪過，比如與他人的婦女發生不正當關係，用手斷絕眾生的性命，盜取佛塔之物或四方僧眾之物，那麼這位菩薩就如同犯下了這些罪過。應當在三十五佛（Thirty-five Buddhas of Confession）前，日夜懺悔，唸誦：我某甲歸依佛，歸依法，歸依僧。那謨釋迦牟尼佛（Namo Shakyamuni Buddha，禮敬釋迦牟尼佛）那謨金剛消伏壞散佛（Namo Vajra Vidarana Buddha，禮敬金剛摧碎佛）那謨寶焰佛（Namo Ratna-arci Buddha，禮敬寶焰佛）那謨龍自在王佛（Namo Naga-rajendra Buddha，禮敬龍自在王佛）那謨勇猛軍佛（Namo Dhrdha-sena Buddha，禮敬勇猛軍佛）那謨勤勇喜佛（Namo Krta-utsaha Buddha，禮敬勤勇喜佛）那謨寶火佛（Namo Ratna-agni Buddha，禮敬寶火佛）那謨寶月光佛（Namo Ratna-candra-prabha Buddha，禮敬寶月光佛）那謨不空見佛（Namo Amogha-darshin Buddha，禮敬不空見佛）那謨寶月佛（Namo Ratna-candra Buddha，禮敬寶月佛）那謨離垢佛（Namo Vimala Buddha，禮敬離垢佛）那謨勇施佛（Namo Dhrdha-datta Buddha，禮敬勇施佛）那謨梵德佛（Namo Brahma-datta Buddha，禮敬梵德佛）那謨梵施佛（Namo Brahma-dina Buddha，禮敬梵施佛）那謨水王佛（Namo Varuna-raja Buddha，禮敬水王佛）那謨水天佛（Namo Varuna-deva Buddha，禮敬水天佛）那謨賢吉祥佛（Namo Shri-mangala Buddha，禮敬賢吉祥佛）那謨栴檀吉祥佛（Namo Chandana-shri Buddha，禮敬栴檀吉祥佛）那謨...

【English Translation】 English version:

One should not harbor anger when born in a good realm. For example, it is said that Bodhisattvas with skillful means delight in acting out greed and darkness for the benefit of sentient beings. They take extreme pleasure in and cultivate attachment to the beauty of women, even repeatedly wishing to be born as women, in order to become disgusted with their own greed. After abandoning the female body, they attain the form of a great man and accomplish great deeds. The Buddha said to Ananda (one of the ten principal disciples of the Buddha): 'Have you seen such merit?' Even if other beings generate intense greed in this way, they can still escape suffering and be born in human or heavenly realms. Even the great Bodhisattva Bhaisajyaraja (Medicine King Bodhisattva), how could he possibly harbor anger? If one generates afflictions, how can one bestow various delights upon sentient beings? The treatise states: If one generates greed for the sake of fame and gain, or as a skillful means to benefit other sentient beings, it can be considered blameless. This is the beneficial action performed by Bodhisattvas with skillful means, and they do not abandon sentient beings as a result. The details are as described in other scriptures. However, this is not the practice of the six perfections (Paramita, perfection) of a Bodhisattva who has attained the ground, and it requires extremely careful observation and corresponding action. Therefore, one should not harbor anger or other afflictions. Furthermore, the Upali-pariprccha Sutra states that the Buddha said: 'Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom), Bodhisattvas have two great offenses. What are the two? One is to generate anger in the mind, and the other is to generate ignorance in the mind.' Therefore, Sariputra, one should first sincerely confess the ten non-virtuous actions and the five offenses, and one should also confess. This refers to the difficulty in controlling the mind when the hand is active and the eye is watching. Or, one may commit two other offenses in addition to one offense against a single sentient being. Sariputra, furthermore, there are the extremely grave five heinous crimes. If a Bodhisattva commits these crimes, such as engaging in improper sexual conduct with another person's wife, taking the life of a sentient being with their own hand, or stealing objects from a stupa or the property of the Sangha, then that Bodhisattva is as if they have committed these crimes. One should confess day and night before the Thirty-five Buddhas of Confession, reciting: I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. Namo Shakyamuni Buddha (Homage to Shakyamuni Buddha) Namo Vajra Vidarana Buddha (Homage to the Vajra Destroyer Buddha) Namo Ratna-arci Buddha (Homage to the Jewel Flame Buddha) Namo Naga-rajendra Buddha (Homage to the Dragon King Buddha) Namo Dhrdha-sena Buddha (Homage to the Courageous Army Buddha) Namo Krta-utsaha Buddha (Homage to the Diligent Joy Buddha) Namo Ratna-agni Buddha (Homage to the Jewel Fire Buddha) Namo Ratna-candra-prabha Buddha (Homage to the Jewel Moon Light Buddha) Namo Amogha-darshin Buddha (Homage to the Unfailing Vision Buddha) Namo Ratna-candra Buddha (Homage to the Jewel Moon Buddha) Namo Vimala Buddha (Homage to the Stainless Buddha) Namo Dhrdha-datta Buddha (Homage to the Courageous Giving Buddha) Namo Brahma-datta Buddha (Homage to the Brahma Giving Buddha) Namo Brahma-dina Buddha (Homage to the Brahma Giving Buddha) Namo Varuna-raja Buddha (Homage to the Water King Buddha) Namo Varuna-deva Buddha (Homage to the Water God Buddha) Namo Shri-mangala Buddha (Homage to the Auspicious Fortune Buddha) Namo Chandana-shri Buddha (Homage to the Sandalwood Fortune Buddha) Namo...

無邊威德佛　那謨光吉祥佛　那謨無憂吉祥佛　那謨那羅延佛　那謨華吉祥佛　那謨凈照明遊戲神通佛　那謨蓮華光遊戲神通佛　那謨財吉祥佛　那謨念吉祥佛　那謨善名稱吉祥佛　那謨因陀羅網幢王佛　那謨善游步吉祥佛　那謨安祥行佛　那謨勝遊步佛　那謨普遍光嚴吉祥佛　那謨寶蓮華勝遊步佛　那謨寶蓮華善住娑羅樹王佛

如是現前乃至一切世界如來應供正等正覺。惟佛世尊觀察護念。我於今生或至餘生。及無始來生死輪轉造業障罪。自作教他見作隨喜。或盜窣堵波物四方僧物。五無間業十不善業道。自作教他見作隨喜。由斯業障毀除禁戒。應墮地獄。或旁生趣焰魔境界。若生邊地及蔑戾車生長壽天。設得為人諸根不具。深著邪見離佛出世。此諸業障佛以真實惠。真實眼。真實證明。真實稱量。悉知悉見。今悉懺悔不敢覆藏。若我毀犯禁戒等罪。愿佛世尊觀察哀愍。若我今生或至餘生。及無始來生死輪轉。乃至於旁生趣。或嘗施一摶食護一凈戒。若修梵行所有善根。化度眾生髮菩提心。及無上智一切善根。如稱量已無不迴向最上最勝阿耨多羅三藐三菩提果。我今亦如過去未來現在諸佛之所迴向。乃至偈云。

懺除一切罪　　諸福皆隨喜　及勸請諸佛　　演說無上道　過去及未來　　現住人中尊

【現代漢語翻譯】現代漢語譯本無邊威德佛（擁有無邊威嚴和恩德的佛）！頂禮光吉祥佛（帶來光明和吉祥的佛）！頂禮無憂吉祥佛（帶來無憂和吉祥的佛）！頂禮那羅延佛（毗濕奴神的化身）！頂禮華吉祥佛（帶來繁榮和吉祥的佛）！頂禮凈照明遊戲神通佛（以清凈光明照亮世界，遊戲神通的佛）！頂禮蓮華光遊戲神通佛（以蓮花之光遊戲神通的佛）！頂禮財吉祥佛（帶來財富和吉祥的佛）！頂禮念吉祥佛（帶來正念和吉祥的佛）！頂禮善名稱吉祥佛（擁有美好名聲和吉祥的佛）！頂禮因陀羅網幢王佛（如同因陀羅網般莊嚴的佛）！頂禮善游步吉祥佛（行走于善道，帶來吉祥的佛）！頂禮安祥行佛（安詳行走的佛）！頂禮勝遊步佛（殊勝行走的佛）！頂禮普遍光嚴吉祥佛（以普遍光明莊嚴，帶來吉祥的佛）！頂禮寶蓮華勝遊步佛（在珍寶蓮花上殊勝行走的佛）！頂禮寶蓮華善住娑羅樹王佛（在珍寶蓮花上安住于娑羅樹王的佛）。

如是現前乃至一切世界如來應供正等正覺。惟愿佛世尊觀察護念。我於今生或至餘生，及無始以來生死輪轉所造的業障罪過，包括自己所作，教唆他人所作，以及見到他人作惡而隨喜讚歎。或者盜取佛塔（窣堵波）之物，盜取十方僧眾之物，犯下五無間業，以及十不善業道。自己所作，教唆他人所作，以及見到他人作惡而隨喜讚歎。由於這些業障，我毀壞了所受的戒律，應當墮入地獄，或者墮入旁生道，或者進入焰魔王的境界。如果轉生到邊地，或者轉生到蔑戾車（指邊遠不開化之地），或者轉生到長壽天（無想天），即使能夠轉生為人，也諸根不全，深深執著于邪見，遠離佛陀出世的時代。所有這些業障，佛以真實的智慧，真實的眼力，真實的證明，真實的衡量，完全知曉，完全看見。我現在全部懺悔，不敢有絲毫隱瞞。如果我毀犯禁戒等罪過，愿佛世尊觀察哀憫。如果我今生或者來生，以及無始以來生死輪轉，乃至墮入旁生道，或者曾經施捨一團食物，或者守護一條清凈的戒律，或者修習梵行所獲得的所有善根，或者教化度脫眾生，發起菩提心，以及無上智慧所獲得的一切善根，都如實稱量，沒有不迴向于最上最勝的阿耨多羅三藐三菩提果的。我現在也像過去、未來、現在諸佛所作的迴向一樣。乃至偈頌說：

懺悔消除一切罪，所有福德皆隨喜，並且勸請諸佛陀，演說無上之正道，過去以及未來佛，現在安住人中尊。

【English Translation】 English version Namo Boundless Majestic Virtue Buddha (Buddha of boundless majesty and virtue)! Namo Light Auspicious Buddha (Buddha of light and auspiciousness)! Namo Worry-Free Auspicious Buddha (Buddha of worry-free auspiciousness)! Namo Narayana Buddha (Buddha who is an incarnation of Vishnu)! Namo Flower Auspicious Buddha (Buddha of flower auspiciousness)! Namo Pure Illuminating Playful Spiritual Power Buddha (Buddha who illuminates purely and plays with spiritual powers)! Namo Lotus Light Playful Spiritual Power Buddha (Buddha who plays with spiritual powers with lotus light)! Namo Wealth Auspicious Buddha (Buddha of wealth auspiciousness)! Namo Mindfulness Auspicious Buddha (Buddha of mindfulness auspiciousness)! Namo Good Name Auspicious Buddha (Buddha of good name auspiciousness)! Namo Indra's Net Banner King Buddha (Buddha who is like the majestic banner of Indra's net)! Namo Good Walking Auspicious Buddha (Buddha who walks the good path and brings auspiciousness)! Namo Peaceful Walking Buddha (Buddha who walks peacefully)! Namo Victorious Walking Buddha (Buddha who walks victoriously)! Namo Universal Light Majestic Auspicious Buddha (Buddha who is universally adorned with light and brings auspiciousness)! Namo Treasure Lotus Victorious Walking Buddha (Buddha who walks victoriously on a treasure lotus)! Namo Treasure Lotus Well-Dwelling Sala Tree King Buddha (Buddha who dwells well on a treasure lotus under the Sala tree king).

Thus, before all the Tathagatas, Arhats, Samyak-sambuddhas in all the worlds, may the World-Honored Buddhas observe and protect me. In this life or in future lives, and in the cycle of birth and death since beginningless time, I have created karmic obstacles and sins, whether I did them myself, instructed others to do them, or rejoiced in seeing others do them. Or I have stolen objects from stupas (Skt: Stupas), or property of the Sangha of the four directions, committed the five heinous offenses, or followed the ten unwholesome paths of action. Whether I did them myself, instructed others to do them, or rejoiced in seeing others do them. Because of these karmic obstacles, I have broken the precepts I have taken, and should fall into hell, or into the realm of animals, or into the realm of Yama. If I am born in a border region, or among the Mlecchas (barbarians), or in the heavens of long life (formless realm), even if I am born as a human, I will lack faculties, be deeply attached to wrong views, and be far from the time when a Buddha appears in the world. All these karmic obstacles, the Buddha knows and sees completely with true wisdom, true eyes, true proof, and true measure. Now I repent of them all, and dare not conceal anything. If I have violated precepts or committed other sins, may the World-Honored Buddha observe and have mercy on me. If in this life or in future lives, and in the cycle of birth and death since beginningless time, even to the point of falling into the animal realm, or if I have ever given a handful of food, or protected a single pure precept, or practiced pure conduct, all the roots of goodness I have cultivated, or converted and liberated sentient beings, generated the mind of Bodhi, and all the roots of goodness from unsurpassed wisdom, I measure them all and dedicate them all to the supreme and unsurpassed fruit of Anuttara-samyak-sambodhi. Now I also dedicate them as the Buddhas of the past, future, and present have dedicated them. Even to the verse:

I repent and eliminate all sins, I rejoice in all merits, And I urge all the Buddhas, To expound the unsurpassed path. The Buddhas of the past and future, And the present, the honored ones among humans.

無邊功德海　　一切歸命禮

舍利子。是菩薩於三十五如來前。如是作已。是諸如來隨知作意。得罪清凈。由罪清凈故。此諸佛世尊當現其前。如是解脫利益眾生現諸相好。由是愚夫異生於此化度輒生疑惑。乃至一切聲聞及緣覺眾。而不能使彼惡作罪處清凈地。若有菩薩於此諸佛如來名號。而常持念。晝夜三時轉正法行。出離彼罪得三摩地。說此是名悔過及對治行。

論曰。讀誦甚深經典得彼罪滅。如能斷金剛般若波羅蜜多經云。複次須菩提。若善男子善女人受持讀誦此經。若為人輕賤。所以者何。是人先世所造罪業。應墮惡道。由見是法。以今世人輕賤故。先世罪業則為消滅得佛菩提等。

論曰。信解空性得罪惡清凈故。如來藏經云。佛言。迦葉波。有十不善業道。是為大罪。此最極殺生者。謂若殺父斷緣覺命。最極不與取者。謂若欺奪三寶財物。最極欲邪行者。謂起污母及無學尼。最極妄語者。謂言我是如來。最極兩舌者。謂于聖眾作離間語。最極惡口者。謂呵毀聖賢。最極綺語者。謂巧構浮飾亂諸法欲。最極貪者。于正道財利起侵奪心。最極瞋者。於五無間無悲愍心。最極邪見者。謂橫起僻執深險惡見。迦葉波。若一眾生具足如是十不善業道大罪者。如來以是因緣宣說法要。為令悟入無我

【現代漢語翻譯】現代漢語譯本無邊功德海，一切歸命禮。

舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）。這位菩薩在三十五位如來（Tathāgata，佛的稱號）前，如此行持之後，這些如來隨之知曉其意，使其罪業得以清凈。由於罪業清凈的緣故，這些佛世尊（Buddha-loka-dhātu，對佛的尊稱）將會顯現在他面前，如此解脫利益眾生，顯現各種殊勝的相好（lakṣaṇa-anuvyañjana，佛的莊嚴身相）。因此，愚夫異生（pṛthag-jana，凡夫俗子）對此化度往往產生疑惑，乃至一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）及緣覺（Pratyekabuddha，獨自悟道的修行者）眾，都不能使他們惡業所造成的罪處得到清凈。若有菩薩（Bodhisattva，發菩提心，誓願救度一切眾生的修行者）對此諸佛如來的名號，經常持念，晝夜三時轉正法輪（dharma-cakra，宣講佛法），就能出離罪業，獲得三摩地（samādhi，禪定）。這被稱為悔過及對治之行。

論曰：讀誦甚深經典可以滅除罪業。如《能斷金剛般若波羅蜜多經》（Vajracchedikā Prajñāpāramitā Sūtra，又名《金剛經》）所說：『複次，須菩提（Subhūti，佛陀十大弟子之一，解空第一）。若有善男子善女人受持讀誦此經，如果被人輕賤，這是什麼原因呢？這是因為此人前世所造的罪業，本應墮入惡道。由於見到此經，以今世被人輕賤的緣故，前世的罪業便得以消滅，並能獲得佛菩提（bodhi，覺悟）。』

論曰：信解空性可以使罪惡得到清凈。如《如來藏經》（Tathāgatagarbha Sūtra）所說：佛言：『迦葉波（Kāśyapa，佛陀的弟子之一，以頭陀行著稱）。有十不善業道（akuśala-karma-patha），這是極大的罪業。其中最極的殺生，是指殺父或斷緣覺的性命；最極的不與取（偷盜），是指欺騙奪取三寶（triratna，佛、法、僧）的財物；最極的欲邪行，是指玷污母親或無學尼（arhat-bhikṣuṇī，證得阿羅漢果位的比丘尼）；最極的妄語，是指說『我是如來』；最極的兩舌，是指在聖眾（ārya-saṃgha，證悟聖果的僧團）中製造離間；最極的惡口，是指呵斥譭謗聖賢；最極的綺語，是指巧妙地虛構浮誇之詞，擾亂諸法之慾；最極的貪，是指對正道之財利生起侵奪之心；最極的嗔，是指對五無間（ānantarika-karma，五種極重的罪業）沒有悲憫之心；最極的邪見，是指橫生偏頗的執著，產生深刻而危險的惡見。迦葉波，如果一個眾生具足這十不善業道的大罪，如來會因此宣說法要，爲了讓他們悟入無我（anātman，無自性）。』

【English Translation】 English version Boundless ocean of merit and virtue, to all I pay homage and take refuge.

Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), after the Bodhisattva (a being who aspires to Buddhahood) has acted in this way before the thirty-five Tathāgatas (Buddhas), these Tathāgatas, knowing his intention, purify his sins. Because of the purification of sins, these Blessed Buddhas (Buddha-loka-dhātu, a respectful term for Buddhas) will appear before him, thus liberating and benefiting sentient beings, manifesting various auspicious marks and characteristics (lakṣaṇa-anuvyañjana, the physical marks of a Buddha). Therefore, ignorant ordinary beings (pṛthag-jana, common people) often have doubts about this transformation, even all the Śrāvakas (disciples who hear and practice the teachings) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own) cannot purify the sinful places caused by their evil deeds. If a Bodhisattva constantly recites the names of these Buddhas, turning the wheel of the Dharma (dharma-cakra, teaching the Dharma) three times day and night, he will be liberated from sins and attain Samādhi (meditative absorption). This is called repentance and remedial practice.

Treatise: Reading and reciting profound scriptures can eradicate sins. As the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) says: 'Furthermore, Subhūti (one of the Buddha's ten principal disciples, foremost in understanding emptiness), if a good man or good woman upholds, recites, and studies this Sutra, and is despised by others, what is the reason? It is because the sins committed by this person in his past lives should have caused him to fall into evil realms. Because he sees this Sutra, and is despised by people in this life, the sins of his past lives will be eradicated, and he will attain Buddha's Bodhi (enlightenment).'

Treatise: Believing and understanding emptiness can purify sins. As the Tathāgatagarbha Sūtra (Buddha-nature Sutra) says: The Buddha said: 'Kāśyapa (one of the Buddha's disciples, known for his ascetic practices), there are ten non-virtuous karmic paths (akuśala-karma-patha), which are great sins. The most extreme killing is killing one's father or ending the life of a Pratyekabuddha; the most extreme stealing is deceiving and taking the property of the Three Jewels (triratna, Buddha, Dharma, Sangha); the most extreme sexual misconduct is defiling one's mother or an Arhat Bhikṣuṇī (a fully ordained nun who has attained Arhatship); the most extreme lying is saying 'I am the Tathāgata'; the most extreme divisive speech is creating discord among the noble Sangha (ārya-saṃgha, the community of enlightened beings); the most extreme harsh speech is scolding and slandering the virtuous and wise; the most extreme frivolous speech is cleverly fabricating and embellishing words, disturbing the desires of all dharmas; the most extreme greed is having a mind to seize the wealth and benefits of the right path; the most extreme anger is having no compassion for the five heinous crimes (ānantarika-karma, the five gravest offenses); the most extreme wrong view is giving rise to perverse attachments and having deep and dangerous evil views. Kāśyapa, if a sentient being possesses these ten non-virtuous karmic paths of great sins, the Tathāgata will therefore proclaim the Dharma, in order to lead them to realize no-self (anātman, absence of inherent existence).'

無人無眾生無命者無作無受。是行是造作是幻化。然諸法性即煩惱性。入解諸法自體明亮。信解諸法種種清凈。我不說有眾生墮惡趣者。又凈諸業障經云。複次文殊師利若菩薩觀非律是律則見罪非罪。觀輪迴界即涅槃界則見諸煩惱是為緣生。當知是人得業障清凈。又底哩三昧耶王經說對治行雲。若閉目觀緣諸佛菩薩。誦百字明八千遍已。開眼備睹佛菩薩等。得離彼罪。或右繞佛塔。誦八千遍塔像經典。隨一現前。如儀廣說。又尊那陀羅尼經云。若唸誦已。乃至夢見是相。得滅彼罪。若夢天女授乳酪飯。得離彼罪。或見日月升虛空中猛火水牛及黑丈夫怖走而去。又若夢見比丘比丘尼眾或乳木樹白象。白牛山峰舡舫處大殿堂及師子座聽聞妙法。應知悉是罪滅之相。又如來形像品說對治行雲。譬若有人不凈涂身臭惡可厭。以水洗灌施妙涂香。而彼臭惡即時遠離。如是造作五無間罪。具足遍行十不善業道。若得信解如來造佛形像。得離彼罪。由無罪故。智惠殊勝具菩提心。由殊勝故。而或出家堅持凈戒。花積陀羅尼經云。爾時師子游戲如來當住於世。經百千歲施諸妙樂。時彼如來般涅盤後起舍利塔。若人以菩提心持彼一花供養如來。合掌稱名或灑水為凈。及一花鬘涂香花燈乃至身行一步超諸言說。稱南無佛。于彼師子游戲如來

【現代漢語翻譯】現代漢語譯本無我，無眾生，無命者，無作者，無受者。這些行為是造作，是幻化。然而諸法的本性即是煩惱的本性。深入理解諸法，自體便會明亮。信解諸法，種種皆是清凈。我不說有眾生會墮入惡趣。又《凈諸業障經》說：『再者，文殊師利（Manjushri，菩薩名），如果菩薩觀察到非律即是律，就能見到罪即非罪。觀察到輪迴的界限即是涅槃的界限，就能見到諸煩惱是因緣生起。應當知道這個人能夠得到業障的清凈。』又《底哩三昧耶王經》（Tantra Samaya Raja Sutra）中說對治之行：『如果閉目觀想諸佛菩薩，誦持百字明咒八千遍之後，睜開眼睛就能看到佛菩薩等，從而得以脫離罪業。或者右繞佛塔，誦持八千遍塔像經典，任何一種顯現於前，都應如儀軌廣為宣說。』又《尊那陀羅尼經》（Cunda Dharani Sutra）說：『如果唸誦之後，乃至夢見這些景象，就能滅除罪業。如果夢見天女授予乳酪飯，就能脫離罪業。或者見到日月升上天空，猛火，水牛以及黑色的丈夫驚恐逃走。』『又如果夢見比丘（bhiksu，男性出家人），比丘尼（bhiksuni，女性出家人）眾，或者乳木樹，白象，白牛，山峰，船舫，處在大殿堂以及獅子座，聽聞妙法，應當知道這些都是罪業滅除的徵兆。』又《如來形像品》中說對治之行：『譬如有人用不凈之物塗抹身體，臭穢可厭，用水洗凈之後，再施以美妙的涂香，那麼臭穢立刻就會遠離。如此，如果造作了五無間罪，具足遍行十不善業道，如果能夠信解如來，塑造佛的形像，就能脫離罪業。因為沒有罪業的緣故，智慧殊勝，具足菩提心（bodhicitta，覺悟之心）。因為殊勝的緣故，或許能夠出家，堅持清凈的戒律。』《花積陀羅尼經》（Flower Accumulation Dharani Sutra）說：『那時師子游戲如來（Simhavikridita-tathagata）應當住世百千歲，施予各種美妙的快樂。那時彼如來般涅槃（parinirvana，圓寂）之後，建立舍利塔。如果有人以菩提心持一朵花供養如來，合掌稱念名號，或者灑水為凈，以及一花鬘，涂香花燈，乃至身行一步，超越所有言說，稱念南無佛（Namo Buddha，皈依佛陀），于彼師子游戲如來。』

【English Translation】 English version There is no self, no sentient beings, no life, no maker, and no receiver. These actions are fabrications, illusions. However, the nature of all dharmas is the nature of afflictions. Entering into the understanding of all dharmas, the self-nature becomes bright. Believing and understanding all dharmas, everything is pure. I do not say that there are sentient beings who will fall into evil realms. Furthermore, the 'Sutra of Purifying All Karmic Obstructions' says: 'Moreover, Manjushri (菩薩名，a Bodhisattva's name), if a Bodhisattva observes that what is not discipline is discipline, then he sees that sin is not sin. Observing that the realm of samsara is the realm of nirvana, then he sees that all afflictions arise from conditions. One should know that this person can attain purification of karmic obstructions.' Also, the 'Tantra Samaya Raja Sutra' says regarding the practice of counteracting: 'If one closes their eyes and visualizes all Buddhas and Bodhisattvas, and recites the Hundred Syllable Mantra eight thousand times, then upon opening their eyes, they will see Buddhas, Bodhisattvas, etc., and thus be freed from those sins. Or, circumambulating a stupa, reciting the stupa's image and scriptures eight thousand times, whichever appears before them, should be extensively proclaimed according to the ritual.' Also, the 'Cunda Dharani Sutra' says: 'If, after reciting, one even dreams of these signs, one will eradicate those sins. If one dreams of a celestial maiden offering milk-rice, one will be freed from those sins. Or, seeing the sun and moon rising in the sky, fierce fire, water buffalo, and a black man running away in fear.' 'Furthermore, if one dreams of a gathering of bhikshus (男性出家人，male monastic) and bhikshunis (女性出家人，female monastic), or a milky tree, a white elephant, a white cow, a mountain peak, a boat, being in a great hall, and a lion throne, hearing the wonderful Dharma, one should know that all these are signs of the eradication of sins.' Also, the 'Chapter on the Form and Image of the Tathagata' says regarding the practice of counteracting: 'For example, if a person smears their body with impure substances, foul-smelling and repulsive, and then washes it with water and applies wonderful fragrant ointment, then that foul smell will immediately disappear. Likewise, if one commits the five heinous crimes and fully engages in the ten non-virtuous actions, if one can believe and understand the Tathagata and create an image of the Buddha, one will be freed from those sins. Because of the absence of sin, wisdom is supreme, and one possesses bodhicitta (覺悟之心，the mind of enlightenment). Because of this supremacy, one may be able to renounce the world and uphold pure precepts.' The 'Flower Accumulation Dharani Sutra' says: 'At that time, the Simhavikridita-tathagata (如來名，Buddha's name) should dwell in the world for hundreds of thousands of years, bestowing all kinds of wonderful happiness. At that time, after that Tathagata attains parinirvana (圓寂，final nirvana), a stupa of relics will be erected. If a person, with bodhicitta, offers a single flower to the Tathagata, joins their palms and recites the name, or sprinkles water for purification, as well as a flower garland, fragrant ointment, flower lamps, and even takes a single step, surpassing all speech, reciting Namo Buddha (皈依佛陀，Homage to the Buddha), to that Simhavikridita-tathagata.'

勿應疑惑。若於一劫百劫千劫。返墮惡道者。則無有是處。又藥師琉璃光王經云。若持五戒十戒菩薩四重戒。出家比丘二百五十戒。比丘尼五百戒。如於所受或有毀犯怖墮惡道。若人專念藥師琉璃光王如來名號。如其供養。是人決定不墮惡趣。爾時世尊告阿難言。若我稱讚彼佛世尊藥師琉璃光王如來所有功德。是為諸佛甚深境界。汝無疑惑生實信不。爾時具壽阿難陀白佛言。世尊。我于如來所說經中不生疑惑。所以者何。一切如來身語意中所集善行無不清凈。世尊。此日月輪最為高遠。具大威光可使墜地。妙高山王亦可傾動。是諸佛言終無異也。世尊。然有眾生信根不具。聞說諸佛甚深境界。便發是言。由何唯念一如來名。便獲爾所功德勝利。由斯不信便生誹謗。于長夜中退失利樂。佛告阿難。若聞彼佛名墮惡趣者。無有是處。阿難。此是諸佛甚深境界。難可信解。阿難。汝信解者。應知皆是如來威神之所建立。非諸聲聞緣覺未登地者。唯除一生所繫菩薩摩訶薩。故彼經又云。若余凈信善男子善女人鄔波索迦鄔波斯迦。具足八分齋戒。一年三年受是學處。以此善根愿生西方極樂世界無量壽如來前者。若得聞是藥師琉璃光王如來名號。是人臨命終時。八大菩薩皆以神通來示正道。復有種種間色。世所希有。眾寶蓮華自然

【現代漢語翻譯】現代漢語譯本：不要產生疑惑。如果因為違犯戒律，導致在一劫、百劫、千劫的時間裡，重新墮入惡道，這是不可能的。《藥師琉璃光王經》中說，如果有人受持五戒、十戒、菩薩四重戒，出家比丘的兩百五十戒，比丘尼的五百戒，如果對於所受持的戒律有所毀犯，害怕墮入惡道，如果有人專心憶念藥師琉璃光王如來（Bhaisajyaguru-vaidurya-prabharaja，藥師佛）的名號，並且如法供養，這個人決定不會墮入惡趣。當時，世尊告訴阿難（Ananda，佛陀的十大弟子之一）說：『如果我稱讚那位佛世尊藥師琉璃光王如來所有的功德，這是諸佛甚深的境界，你不要產生疑惑，要生起真實的信心。』當時，具壽阿難陀（Ayusmat Ananda）對佛說：『世尊，我對於如來所說的經典，不會產生疑惑。為什麼呢？因為一切如來身、語、意所集聚的善行，沒有不清凈的。世尊，即使太陽和月亮是如此高遠，具有巨大的威光，也可能墜落到地面；妙高山王（Sumeru，須彌山）也可能傾倒動搖，但是諸佛所說的話，終究不會有任何改變。』世尊，然而有些眾生，信根不具足，聽聞到諸佛甚深的境界，便會說：『為什麼僅僅唸誦一位如來的名號，就能獲得如此多的功德利益？』因為這種不相信，便會產生誹謗，在漫長的黑夜中，退失利益和安樂。佛告訴阿難：『如果聽聞那位佛的名號還會墮入惡趣，這是不可能的。阿難，這是諸佛甚深的境界，難以令人相信和理解。阿難，你們這些能夠相信和理解的人，應當知道，這都是如來威神之力所建立的，不是那些聲聞（Sravaka，聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己覺悟的修行者）等未登地菩薩所能理解的，除非是一生補處菩薩摩訶薩（Ekajati-pratibaddha Bodhisattva-mahasattva，即將成佛的菩薩）。』所以那部經又說：『如果其他具有清凈信心的善男子、善女人、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），具足八分齋戒，一年、三年受持這些學處，以此善根發願往生西方極樂世界無量壽如來（Amitayus，阿彌陀佛）面前，如果能夠聽聞到藥師琉璃光王如來的名號，這個人臨命終時，八大菩薩都會以神通力來顯示正道，並且還有種種顏色間雜、世間稀有的眾寶蓮花自然顯現。

【English Translation】 English version: Do not harbor doubts. If, due to transgressions of precepts, one were to fall back into evil paths for one, a hundred, or a thousand kalpas (aeons), there is no such possibility. Moreover, the Bhaisajyaguru-vaidurya-prabharaja Sutra (Medicine Buddha Sutra) states: 'If one upholds the five precepts, the ten precepts, the four major precepts of a Bodhisattva, the two hundred and fifty precepts of a Bhikshu (Buddhist monk), or the five hundred precepts of a Bhikshuni (Buddhist nun), and if one fears falling into evil paths due to violations of these precepts, if one single-mindedly recites the name of Bhaisajyaguru-vaidurya-prabharaja Tathagata (Medicine Buddha) and makes offerings accordingly, that person will definitely not fall into evil realms.' At that time, the World-Honored One said to Ananda (Buddha's attendant): 'If I were to praise all the merits and virtues of that Buddha, the World-Honored One Bhaisajyaguru-vaidurya-prabharaja Tathagata, it would be the profound realm of all Buddhas. Do not harbor doubts; generate true faith.' At that time, the Venerable Ananda said to the Buddha: 'World-Honored One, I do not harbor doubts about the sutras spoken by the Tathagata (Thus Come One). Why? Because all the virtuous deeds accumulated by the body, speech, and mind of all Tathagatas are without exception pure. World-Honored One, even if the sun and moon, which are so high and distant and possess great power and light, could fall to the ground, and even if Sumeru (Mount Meru), the king of mountains, could be shaken and toppled, the words of all Buddhas would never be different.' World-Honored One, however, there are beings whose roots of faith are not complete. Upon hearing about the profound realm of all Buddhas, they will say: 'Why is it that merely reciting the name of one Tathagata can obtain so many merits and benefits?' Because of this disbelief, they will generate slander and, in the long night, lose benefits and happiness.' The Buddha told Ananda: 'If hearing the name of that Buddha would cause one to fall into evil realms, there is no such possibility. Ananda, this is the profound realm of all Buddhas, difficult to believe and understand. Ananda, those of you who believe and understand should know that this is all established by the majestic spiritual power of the Tathagata, not by Sravakas (Hearers) or Pratyekabuddhas (Solitary Buddhas) who have not yet attained the ground, except for Ekajati-pratibaddha Bodhisattva-mahasattvas (Bodhisattvas bound by only one more life before Buddhahood).' Therefore, that sutra also says: 'If other virtuous men and virtuous women, Upasakas (male lay devotees) and Upasikas (female lay devotees), who possess the eight-part abstinence precepts, uphold these precepts for one year or three years, and with these roots of goodness vow to be reborn in the Western Pure Land, before Amitayus Tathagata (Amitabha Buddha), if they are able to hear the name of Bhaisajyaguru-vaidurya-prabharaja Tathagata, when that person is about to die, the eight great Bodhisattvas will all use their spiritual powers to show the right path, and there will also be various colors intermingled, rare in the world, and jeweled lotus flowers will naturally appear.'

化生。或復生于天上。如是生處而宿植善根。彼無窮盡。亦復無有墮惡道怖。彼天歿已復生人世。為轉輪王統四大洲。

大乘集菩薩學論卷第十一大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第十二

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯清凈品第八之三

與無量百千萬俱胝眾住十善業道。后復生彼剎帝利婆羅門長者大種族中。財物豐饒庫藏盈溢。色相眷屬皆悉具足。彼經又云。若有女人得聞是藥師琉璃光王如來名號受持者。後轉女身。又文殊莊嚴佛剎功德經云。妙吉祥言。我亦恭敬是惠上菩薩。光幢菩薩。如意願菩薩。寂根菩薩。若有女人持是四菩薩名號者。得轉女身後不復受。

論曰。對治行略如前說。制止力今當說。如地藏經云。若菩薩摩訶薩離殺生者。即是施與一切眾生無憂無怖及無悲惱驚懾毛豎。以斯善根果報。所有前際乘五趣輪溺生死海。因是殺生。造身語意一切業障。自作教他及隨喜作。由此遠離殺生輪故。一切摧滅乃至不受其報。于現身中得壽命長遠。諸天及人之所愛樂。複次善男子。若菩薩摩訶薩乃至盡形壽離不與取。即是施與一切眾生無憂無怖及無熱惱。不生動亂。于自財利而行喜足。終不希

【現代漢語翻譯】現代漢語譯本化生，或者又再生於天上。像這樣在各種生處都種下深厚的善根，這種善根是無窮無盡的，也不會有墮入惡道的恐懼。這些天人死後又會轉生到人間，成為統治四大洲的轉輪王。

《大乘集菩薩學論》卷第十一大正藏第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第十二

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯《清凈品第八之三》

與無量百千萬俱胝的眾生一同安住於十善業道。之後又會出生在剎帝利（Kshatriya，古印度社會四種姓之一，指武士和統治者）、婆羅門（Brahmana，古印度社會四種姓之一，指祭司）、長者等大家族中，財富豐饒，庫藏充盈，容貌和眷屬都十分完備。這部經又說，如果有女人聽聞並受持藥師琉璃光王如來（Bhaisajyaguru，藥師佛）的名號，以後就能轉為男身。又有《文殊莊嚴佛剎功德經》說，妙吉祥（Manjushri，文殊菩薩）說，我也恭敬惠上菩薩（Hui Shang Bodhisattva）、光幢菩薩（Guang Chuang Bodhisattva）、如意願菩薩（Ruyi Yuan Bodhisattva）、寂根菩薩（Ji Gen Bodhisattva）。如果有女人持誦這四位菩薩的名號，就能轉為男身，不再受女身。

論中說，對治之行略如前面所說。現在應當說制止之力。如《地藏經》所說，如果菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）遠離殺生，就是施與一切眾生無憂無怖，以及無悲惱、驚嚇、毛骨悚然。憑藉這種善根果報，所有過去世在五趣（五道輪迴）中沉溺於生死苦海，都是因為殺生，造作身語意的一切業障，自己做、教別人做以及隨喜別人做。因此遠離殺生之輪，一切業障都被摧滅，乃至不受其報。在現世中得到壽命長遠，被諸天和人所愛樂。再次，善男子，如果菩薩摩訶薩乃至盡形壽遠離不與取（Adinnādāna，偷盜），就是施與一切眾生無憂無怖，以及無熱惱，不生動亂，對於自己的財利感到喜悅滿足，終不希望

【English Translation】 English version They are born spontaneously. Or they are reborn in the heavens. Thus, in such places of birth, they plant good roots. These are inexhaustible, and there is no fear of falling into evil paths. When these heavenly beings die, they are reborn in the human world as Chakravartin kings (universal monarchs) ruling over the four continents.

Mahāyānasaṃgrahabodhisattvābhyāsa-śāstra, Volume 11 Taisho Tripitaka, Volume 32, No. 1636, Mahāyānasaṃgrahabodhisattvābhyāsa-śāstra

Mahāyānasaṃgrahabodhisattvābhyāsa-śāstra, Volume 12

Translated by the Tripiṭaka Master Ri Cheng of the Western Heaven Translation Bureau, Grand Master of Court Service, Acting Vice Minister of the Court of Imperial Sacrifices, Master of Xuan Fan, and Purple-Robed Śrāmaṇa, etc., by Imperial Decree, Chapter 8, Part 3: Purity

They dwell in the ten virtuous paths with immeasurable hundreds of thousands of kotis of beings. Afterwards, they are born in great families of Kshatriyas (warrior and ruling class), Brahmins (priestly class), elders, etc., with abundant wealth and overflowing treasuries. Their appearance and retinue are all complete. This sutra also says that if a woman hears and upholds the name of Bhaisajyaguru (Medicine Buddha), the King of Lapis Lazuli Light Tathagata, she will transform her female body in the future. Furthermore, the Mañjuśrīvyūha-buddhakṣetra-guṇa-vyūha-sūtra says, 'Mañjuśrī (Bodhisattva of wisdom) said, 'I also respectfully honor Hui Shang Bodhisattva, Guang Chuang Bodhisattva, Ruyi Yuan Bodhisattva, and Ji Gen Bodhisattva. If a woman upholds the names of these four Bodhisattvas, she will transform her female body and not receive it again.'

The practices for counteracting afflictions have been briefly described as mentioned before. Now, the power of restraint will be discussed. As the Kṣitigarbha Sūtra says, 'If a Bodhisattva-Mahāsattva (great Bodhisattva) abstains from killing, he is giving all beings freedom from worry, fear, sorrow, distress, terror, and hair-raising fear. With the meritorious reward of this good root, all past lives spent drowning in the ocean of birth and death in the five realms (of reincarnation) are due to killing, creating all karmic obstacles of body, speech, and mind, doing it himself, instructing others to do it, and rejoicing in their doing it. Therefore, by abstaining from the wheel of killing, all karmic obstacles are destroyed, and he will not receive their retribution. In his present life, he will attain longevity and be loved by gods and humans. Furthermore, good son, if a Bodhisattva-Mahāsattva abstains from taking what is not given (Adinnādāna, stealing) for the rest of his life, he is giving all beings freedom from worry, fear, and distress, without causing disturbance, and being content with his own wealth and benefits, never hoping for'

取非法之利。以斯善根乃至因是遠離不與取故。一切業障摧滅無餘不受其報。以要言之。如是十不善業道。亦能對壞自所修善。如月燈經云。聞瞋滅罪者。如說凡愚不實瞋罵誹謗者。安住忍伏盡諸往昔所造罪業。及於菩薩所起瞋等。

論曰。制止力已如前說。依止力今當說。故諸緣起中釋云。若能歸依佛者不墮惡道。舍此人身得生天趣。若法若僧亦同上說。又慈氏解脫經說。菩薩凈諸罪業者。諸不善法遍若大地。而劫火起時一切所有無不燒者。乃至譬若有人以喝吒迦汁一兩點。千兩鐵而作黃金。非彼多鐵能令少汁而返成鐵。此發一切智心亦復如是。以一善根迴向智。能攝受一切業煩惱障成一切法智。非諸業煩惱障能令一切智心而為煩惱。善男子。又若有人持以一燈入照暗室。即時能破千年夐古之暗。此發一切智心亦復如是。如入一眾生心無明暗室。俱能破壞百千不可說劫夐古業煩惱障發智光明。善男子。如大龍王首戴如意摩尼寶王冠。無他冤敵等怖。此菩提心亦復如是。若菩薩具大悲心。無有惡道冤敵等怖。優波離所問經云。此住大乘菩薩摩訶薩。于初日分時有毀犯罪。當中日分時不捨行一切智心。如是菩薩得戒蘊具足。若中日分時有毀犯罪。當後日分時不捨行一切智心。則菩薩戒蘊亦復具足。我應復說如是次

【現代漢語翻譯】現代漢語譯本：獲取非法的利益。憑藉這種善根，乃至因為遠離不予取（不偷盜）的緣故，一切業障都摧毀滅盡，不會承受其報應。總而言之，像這樣十不善業道，也能反過來破壞自己所修的善業。如《月燈經》所說：『聽聞以嗔恨心滅罪，就像說凡夫愚昧無知，不真實地嗔罵誹謗他人，如果能安住于忍耐和降伏，就能盡除過去所造的罪業，以及對於菩薩所產生的嗔恨等等。』

論曰：制止的力量已經在前面說過了，現在應當說依止的力量。所以在諸緣起中解釋說：『如果能夠歸依佛（Buddha，覺悟者），就不會墮入惡道，捨棄這個人身之後能夠往生到天趣（deva-gati，天人的境界）。』歸依法（Dharma，佛法），歸依僧（Sangha，僧團）也是同樣如此。又有慈氏（Maitreya，彌勒菩薩）的《解脫經》說：菩薩清凈各種罪業，各種不善的法遍佈如同大地，但是劫火（kalpāgni，世界末日的火焰）燃起的時候，一切所有沒有不被燒燬的。乃至譬如有人用喝吒迦（hataka，純金）汁一兩點，就能把千兩鐵變成黃金，不是因為鐵多就能讓少量的金汁反而變成鐵。這發起一切智心（sarvajñā-citta，求一切智慧的心）也是這樣。用一個善根迴向智慧，就能攝受一切業和煩惱的障礙，成就一切法智（sarva-dharma-jnana，對一切法的智慧）。不是各種業和煩惱的障礙能夠讓一切智心變成煩惱。善男子，又如果有人拿著一盞燈進入黑暗的房間，立刻就能破除千年久遠的黑暗。這發起一切智心也是這樣，如同進入一個眾生心中的無明暗室，都能破壞百千不可說劫久遠的業和煩惱的障礙，發出智慧的光明。善男子，如同大龍王（nāga-rāja，龍族之王）的頭上戴著如意摩尼寶王冠（cintāmaṇi-ratna-rāja-mukuṭa，能實現願望的寶珠），沒有其他冤家仇敵等的恐怖。這菩提心（bodhicitta，覺悟之心）也是這樣。如果菩薩具有大悲心（mahākaruṇā，偉大的慈悲），就沒有惡道冤家仇敵等的恐怖。《優波離所問經》說：『這位安住在大乘（mahāyāna，偉大的載具，指大乘佛教）的菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩），在初日分（prathama-divasa-bhāga，上午）的時候有毀犯戒律的罪過，在當日中午的時候不捨棄修行一切智心，這樣的菩薩就能得到戒蘊（śīla-skandha，戒律的集合）具足。如果在當日中午的時候有毀犯戒律的罪過，在當日下午的時候不捨棄修行一切智心，那麼菩薩的戒蘊也同樣具足。』我應該再說像這樣的次第

【English Translation】 English version: Taking unlawful gains. By this root of goodness, and even because of abstaining from taking what is not given (stealing), all karmic obstacles are destroyed without remainder, and one does not receive their retribution. In short, these ten non-virtuous paths of action can also counteract the good deeds one has cultivated. As the 'Moon Lamp Sutra' says: 'Hearing that anger destroys sins is like saying that foolish and ignorant ordinary people who falsely scold and slander others, if they abide in patience and subjugation, can exhaust all the sins they have committed in the past, as well as the anger they have arisen towards Bodhisattvas, etc.'

Treatise says: The power of restraint has already been discussed as before. Now, the power of reliance should be discussed. Therefore, it is explained in the 'Origin of Dependent Arising' that: 'If one can take refuge in the Buddha (Buddha, the awakened one), one will not fall into the evil realms, and after abandoning this human body, one will be reborn in the heavenly realms (deva-gati, the realm of the gods).' Taking refuge in the Dharma (Dharma, the teachings of the Buddha) and taking refuge in the Sangha (Sangha, the community of monks) are also the same as above. Furthermore, the 'Maitreya's Liberation Sutra' says: 'When a Bodhisattva purifies all sins, all non-virtuous dharmas pervade like the earth, but when the fire of the kalpa (kalpāgni, the fire at the end of the world) arises, everything is burned without exception. Even if someone uses one or two drops of hataka (hataka, pure gold) juice to turn a thousand taels of iron into gold, it is not that the large amount of iron can cause the small amount of juice to revert to iron. This arising of the mind of all-wisdom (sarvajñā-citta, the mind seeking all wisdom) is also like this. By dedicating a single root of goodness to wisdom, one can gather all the obstacles of karma and afflictions, and achieve all-dharma wisdom (sarva-dharma-jnana, wisdom of all dharmas). It is not that all the obstacles of karma and afflictions can cause the mind of all-wisdom to become afflicted. Good man, if someone holds a lamp and enters a dark room, they can immediately dispel the darkness of a thousand years. This arising of the mind of all-wisdom is also like this, like entering the dark room of ignorance in the mind of a sentient being, it can destroy the karmic and afflictive obstacles of hundreds of thousands of unspeakable kalpas, and emit the light of wisdom. Good man, like the great dragon king (nāga-rāja, king of the dragons) wearing a crown of wish-fulfilling mani jewel king (cintāmaṇi-ratna-rāja-mukuṭa, a jewel that grants wishes) on his head, he has no fear of enemies or adversaries. This bodhicitta (bodhicitta, the mind of enlightenment) is also like this. If a Bodhisattva possesses great compassion (mahākaruṇā, great compassion), he has no fear of evil realms, enemies, or adversaries. The 'Upali's Questions Sutra' says: 'This Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) who abides in the Mahayana (mahāyāna, the great vehicle, referring to Mahayana Buddhism), if he has committed a transgression in the first part of the day (prathama-divasa-bhāga, morning), and does not abandon the mind of practicing all-wisdom in the middle of the day, then this Bodhisattva obtains the complete accumulation of precepts (śīla-skandha, the aggregate of precepts). If he has committed a transgression in the middle of the day, and does not abandon the mind of practicing all-wisdom in the latter part of the day, then the Bodhisattva's accumulation of precepts is also complete.' I should further explain such a sequence

第。佛言。優波離。此住大乘菩薩或時舍戒學處。然于彼菩薩勿起惡作。亦勿隨轉。若復于彼聲聞乘者展轉說。為有毀犯罪。然聲聞人謂失戒蘊。應如是知乃至廣說。

忍辱品第九

論曰。此不遠離有多門轉。而善守護令戒長養。如是離業障縛破煩惱結。乃至聞忍不忍減失精進怠墮俱故。或復不聞不知等持方便。由無方便凈諸煩惱。是故懈退唯聞修習了雜亂行。謂誦習勤苦依止山林。彼修行者。暫息雜亂而心無等持。然此止息亦等持攝。尚無少果。況余凈諸煩惱設修此觀亦亡少善。乃至說凈諸煩惱。法集經云。此說忍有三種。謂安住苦忍。諦察法忍。耐冤害忍。安住苦忍者。得究竟行對治苦怖及得除遣著樂之愛。餘二種惱。彼云何說。謂瞋恚懈怠等。月燈經云。著樂之者亦不捨苦。又寶云經說。若內懷憂悲苦惱者。住方便調伏忍。最上授所問經云。複次長者。在家菩薩應當遠離不如理損害。勿著世間八法所得妻孥及諸受用財谷豐饒。不以高舉逸豫。設諸衰弊亦不低下愁惱。應如是觀察諸有為相幻化所造。起高舉處息滅罪報。謂此父母妻子奴婢僕從親眷朋屬等。彼既非我。我亦非彼。如有偈云。若有所幹集。由何起愁惱。或無所幹集。亦何起愁惱。為所幹集者。以癡恚惱悶絕疲懈故。或執著勇悍起大過咎。

【現代漢語翻譯】現代漢語譯本：佛說：『優波離（Upali，佛陀十大弟子之一，持戒第一）。住于大乘的菩薩有時會捨棄戒律和學處。然而，對於那些菩薩，不要生起惡念，也不要隨之轉變。如果又向那些聲聞乘（Śrāvakayāna，小乘）的人輾轉宣說，說他們有毀犯戒律的罪過，那麼聲聞人會認為自己失去了戒蘊。應當這樣理解，乃至廣說。』

忍辱品第九

論曰：這不遠離有很多門徑可以轉變，而善於守護能使戒律增長。像這樣遠離業障的束縛，破除煩惱的結縛，乃至聽聞忍辱，不忍辱則會減損並失去精進，導致懈怠。或者不聽聞，不知道等持（samādhi，禪定）的方便法門，由於沒有方便法門來清凈各種煩惱，所以會懈怠退轉，只聽聞修習了雜亂的行為，比如誦經習禪，勤苦地依止山林。那些修行者，暫時止息了雜亂，但心中沒有等持。然而這種止息也只是等持所攝，尚且沒有少許的果報，更何況是清凈各種煩惱呢？即使修習這種觀想，也會喪失少許的善根。乃至說清凈各種煩惱。《法集經》說，這裡所說的忍有三種：安住苦忍、諦察法忍、耐冤害忍。安住苦忍者，能夠得到究竟的修行，對治對痛苦的恐懼，並且能夠去除對快樂的貪愛。其餘兩種煩惱，他們是如何說的呢？比如瞋恚、懈怠等。《月燈經》說，貪著快樂的人也不會捨棄痛苦。又《寶云經》說，如果內心懷有憂愁悲傷苦惱的人，安住于方便調伏的忍辱。最上授所問經說：『再者，長者，在家菩薩應當遠離不如理的損害，不要貪著世間的八法所得，妻子兒女以及各種受用，財物穀物豐饒，不要因此而高舉放縱。即使遇到各種衰敗，也不要因此而低下愁惱。應當這樣觀察諸有為相，都是幻化所造。生起高舉之處，息滅罪報。』這裡所說的父母、妻子、奴婢、僕從、親眷、朋友等，他們既然不是我，我也不是他們。如有偈語說：『如果有所干涉聚集，由什麼而生起愁惱？或者沒有所干涉聚集，又由什麼而生起愁惱？』因為有所干涉聚集的人，會因為愚癡、瞋恚而惱悶，絕望疲憊懈怠。或者執著勇猛強悍，會產生大的過失。

【English Translation】 English version: The Buddha said: 'Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts), a Bodhisattva who dwells in the Mahayana (Great Vehicle) may sometimes abandon the precepts and training. However, do not harbor ill will towards those Bodhisattvas, nor follow their example. If you further tell those of the Śrāvakayāna (Vehicle of Hearers, Small Vehicle) that they have committed the offense of violating the precepts, then the Śrāvakas will think they have lost their aggregate of precepts. It should be understood in this way, and so on at length.'

Chapter 9: Patience

Treatise: This non-separation has many paths for transformation, and skillful guarding enables the precepts to grow. In this way, one is separated from the bonds of karmic obstacles, breaks the knots of afflictions, and even hearing about patience, impatience will diminish and lose diligence, leading to laziness. Or, not hearing, not knowing the expedient methods of samādhi (concentration), without expedient methods to purify various afflictions, one will become lazy and regress, only hearing and practicing confused actions, such as reciting scriptures and practicing meditation, diligently relying on mountains and forests. Those practitioners, temporarily ceasing confusion, but without samādhi in their hearts. However, this cessation is also included in samādhi, but there is not even a small result, let alone purifying various afflictions? Even if one practices this contemplation, one will lose a small amount of goodness. Even to say purifying various afflictions. The Dharma Samuccaya Sutra says that there are three types of patience: enduring suffering, examining the Dharma, and enduring harm from enemies. One who endures suffering can attain ultimate practice, counteract the fear of suffering, and remove the love of pleasure. How do they speak of the other two kinds of afflictions? Such as anger, laziness, etc. The Candrapradīpa Sutra says that those who are attached to pleasure will not abandon suffering. Also, the Ratnamegha Sutra says that if one harbors sorrow, grief, and suffering, one should abide in the patience of expedient taming. The Sarvottamadaatta Sutra says: 'Furthermore, householder, a Bodhisattva should stay away from unreasonable harm, do not be attached to the gains of the eight worldly dharmas, wife and children, and various enjoyments, wealth and grain in abundance, do not be arrogant and indulgent because of this. Even if encountering various declines, do not be depressed and distressed because of this. One should observe all conditioned phenomena as illusory creations. Where arrogance arises, extinguish the retribution of sins.' The parents, wife, servants, attendants, relatives, friends, etc., mentioned here, since they are not me, I am also not them. As a verse says: 'If there is interference and gathering, from what does sorrow arise? Or if there is no interference and gathering, from what does sorrow arise?' Because those who interfere and gather will be troubled by ignorance and anger, despondent, exhausted, and lazy. Or clinging to courage and bravery will cause great faults.

癡迷追悔須臾夭壽。應遠離此無益。是難。

論曰。云何舍是愁惱。謂發輕軟心者。如最上問經云。於此遠離則令心柔軟如睹羅綿。又華嚴經云。應如勝財王童女發如是心滅諸煩惱。以無能勝心破諸瞋忿。以不動心於眾生海而不退墮深心境界。

論曰。修習此者。不以為難。如其所有愚者尚爾。至若擔夫耕農畋獵刻苦修習。荷負鄙事悕微細果。塵穢不凈心無悔惱。況復此等諸妙樂行。諸菩薩樂為最勝事趣無上果。又如諸鄙賤者少不饒益。于身難作尚無廢壞。但自繫念剛強領納。如決勝負。況復此等長時無益受諸苦惱。由何于善法財少不悕取。地獄治罰世間賊害。獄卒守護按治無遺。隨處遇會極為痛惱使勿為冤。于久遠時無諸繫縛。捍勞忍苦破煩惱賊淨盡無餘。於三有中被勝甲冑。執持器仗敗諸魔冤解眾生縛。由先修習以少刻苦而得成就。于諸眾生修苦樂想。謂諸苦生時。如其處所修習樂想。住樂想者。即能成辦此果得三摩地。名超諸法樂。如父子集會經云。佛言。有三摩地。名超諸法樂。若菩薩得是三摩地者。于諸事緣受如是樂受不苦不樂。非一因緣如其處所而得樂想。譬若有人以因緣故。斷截手足及耳鼻等。耳鼻斷已。如其處所而得樂想。及以鞭杖之所打撲。翻如樂想。或為牢獄系閉捶撻。謂作衣者。

【現代漢語翻譯】現代漢語譯本沉迷於追悔會使人短命早夭。應當遠離這種無益的行為。這是困難的。

論曰：如何捨棄這些愁苦煩惱？謂發起輕柔之心的人。如《最上問經》所說：『對此遠離，則令心柔軟如睹羅綿（一種柔軟的棉花）。』又《華嚴經》說：『應如勝財王童女（過去佛的化身）一樣發起這樣的心，滅除各種煩惱。以無能勝的心破除各種嗔恨忿怒。以不動的心於眾生之海而不退墮，進入深心境界。』

論曰：修習這些，不應認為困難。即使是愚笨的人尚且如此。至於那些搬運工、農民、獵人，都能刻苦修習，承擔卑賤的事情，希望得到微小的果報，即使身處塵土污穢不凈，心中也沒有後悔煩惱。更何況這些美妙快樂的修行，菩薩以快樂為最殊勝的事情，趣向無上果位。又如那些卑賤的人，即使只有少許利益，對於身體難以做到的事情，尚且沒有廢棄損壞，只是自己繫念，剛強領納，如同決勝負一樣。更何況這些長時間無益，遭受各種苦惱的事情。為何對於善法財物，少許也不希望獲取？地獄的懲罰，世間的賊害，獄卒的守護按治沒有遺漏，隨處遇到都會極其痛苦煩惱，使人不要成為冤家。如果在久遠的時間裡沒有各種繫縛，忍受勞苦，破除煩惱賊，清凈無餘，在三有（欲有、色有、無色有）中披上勝利的盔甲，執持器仗，戰勝各種魔怨，解脫眾生的束縛。由於先前的修習，以少許的刻苦就能得到成就。對於各種眾生修習苦樂之想，當各種痛苦產生時，在其處所修習快樂之想。安住于快樂之想的人，就能成就此果，得到三摩地（禪定），名為超諸法樂。如《父子**經》所說：佛說：『有一種三摩地，名為超諸法樂。如果菩薩得到這種三摩地，對於各種事緣，感受這樣的樂受，不苦不樂。並非一種因緣，在其處所而得到快樂之想。譬如有人因為某種因緣，斷截手足以及耳鼻等，耳鼻斷了以後，在其處所而得到快樂之想，以及被鞭杖所打撲，反而如快樂之想。或者被牢獄系閉捶打，如同做衣服的人一樣。』

【English Translation】 English version Obsessive pursuit and regret lead to premature death. One should stay away from this uselessness. It is difficult.

Treatise says: How to abandon these sorrows and afflictions? It refers to those who develop a gentle heart. As the Surpassing Question Sutra says: 'To stay away from this will make the heart as soft as tula cotton (a kind of soft cotton).' Also, the Avatamsaka Sutra says: 'One should generate such a mind like the Daughter of King Supreme Wealth (an incarnation of a past Buddha), extinguishing all afflictions. With an invincible mind, destroy all anger and resentment. With an unmoving mind, in the ocean of sentient beings, do not retreat, entering the realm of profound mind.'

Treatise says: Practicing these should not be considered difficult. Even foolish people are like this. As for porters, farmers, and hunters, they can diligently practice, bear lowly tasks, hoping to obtain small rewards. Even when in the midst of dust, filth, and impurity, their hearts have no regret or affliction. How much more so these wonderful and joyful practices, where Bodhisattvas take joy as the most supreme thing, heading towards the unsurpassed fruit. Furthermore, like those lowly people, even with only a little benefit, they do not abandon or ruin things that are difficult for the body to do, but instead focus their minds, strongly accepting and embracing them, as if determining victory or defeat. How much more so these things that are useless for a long time, enduring various sufferings. Why is it that they do not desire to obtain even a little of the wealth of good Dharma? The punishments of hell, the harms of worldly thieves, the guards of hell wardens meticulously investigate without omission. Meeting them anywhere will cause extreme pain and affliction, preventing one from becoming an enemy. If, over a long period of time, there are no various bonds, enduring labor and hardship, destroying the thieves of affliction, purifying completely without remainder, donning the armor of victory in the three realms of existence (kama-dhatu, rupa-dhatu, arupadhatu), holding weapons, defeating various demonic enemies, and liberating the bonds of sentient beings. Due to prior practice, one can achieve success with a little diligence. Cultivate thoughts of suffering and joy towards all sentient beings. When various sufferings arise, cultivate thoughts of joy in their place. Those who abide in thoughts of joy can accomplish this fruit and attain samadhi (meditative absorption), called the Joy that Transcends All Dharmas. As the Father and Son Meeting Sutra says: The Buddha said: 'There is a samadhi called the Joy that Transcends All Dharmas. If a Bodhisattva attains this samadhi, regarding various events and circumstances, they experience such joy, neither suffering nor joy. It is not a single cause, but in its place, one obtains thoughts of joy. For example, if someone, due to some cause, has their hands, feet, ears, and nose cut off, after the ears and nose are cut off, they obtain thoughts of joy in their place, and being beaten by whips and sticks, it is instead like thoughts of joy. Or being imprisoned and beaten, it is like a tailor.'

然酥燈者。然油燈者。碾蔗漿等者。如其處所而住樂想。作鵂鹠面者。作師子面者。捻曝㬠者。乃至造金錢者。造飲食者。供象酒等者。翻如樂想。或為挑目破壞命根。諸有損害及墮首等。翻如樂想。無苦樂想。所以者何。此菩薩摩訶薩如是願力長夜修作。若我為諸走使得近妙樂。若我為罪犯者。亦以承事尊重恭敬供養。一切時處得近妙樂。若遇惡言譏刺打撲刀仗割截乃至諸壞命根。一切所有得菩提樂。成證阿耨多羅三藐三菩提果。具足如是作意如是事業如是願力。亦復具足一切眾生隨知樂想親近修習于彼業報多所修作。而得超諸法樂三摩地。若時菩薩得至一切法樂三摩地者。是故得大不動壞諸魔事。由是方便圓滿一切舍施。成就一切難行苦行。堅牢一切忍辱。策勵一切精進。助修一切禪定智惠。是故常喜。如月燈經說。常喜尊重常住正見。又無盡意經云。何等為喜。謂喜念法清凈信樂。發踴躍心不生懈怠。無諸熱惱不求五欲之樂。不離一切法樂。由心建立身喜覺喜起適悅意樂。如來身莊嚴相好希求善巧聽法無厭依實法行。由法生喜愛樂凈信。然于眾生覺了無礙。以最勝欲勤求佛法不捨法欲。廣大信解諸佛妙法示解脫乘。發最上心除慳吝心。若初發心施當施施已三輪清凈。歡喜佈施。于妙尸羅亦常清凈。由持凈戒攝諸

【現代漢語翻譯】現代漢語譯本：點酥油燈的人，點油燈的人，榨甘蔗汁等的人，（菩薩）都如他們所處的環境一樣安住于快樂的想法。做貓頭鷹面具的人，做獅子面具的人，搓曬乾的糞便的人，乃至製造金錢的人，製造食物的人，供奉象酒等的人，（菩薩）都轉變為快樂的想法。或者有人挑出（我的）眼睛、破壞（我的）性命，各種損害以及砍頭等事，（菩薩）都轉變為快樂的想法，沒有痛苦和快樂的想法。為什麼呢？因為這位菩薩摩訶薩如此發願，長夜修行，『如果我為那些跑腿的人，能接近微妙的快樂；如果我為那些罪犯，也以承事、尊重、恭敬、供養，一切時處都能接近微妙的快樂；如果遇到惡語譏諷、打罵、刀劍割截，乃至各種破壞性命的事情，一切都能得到菩提的快樂，成就證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果實。』具足如此的作意、如此的事業、如此的願力，也同樣具足一切眾生隨順知曉快樂的想法，親近修習于那些業報，多多地修行，從而得到超越諸法的快樂三摩地（Samadhi，禪定）。如果菩薩得到一切法樂三摩地，因此能得到大不動搖，摧壞各種魔事。由此方便圓滿一切舍施，成就一切難行苦行，堅牢一切忍辱，策勵一切精進，輔助修習一切禪定智慧，因此常常喜悅。如《月燈經》所說，『常喜尊重，常住正見。』又《無盡意經》說，『什麼是喜？就是喜念法，清凈信樂，發起踴躍之心，不生懈怠，沒有各種熱惱，不求五欲的快樂，不離一切法樂。』由心建立身喜、覺喜，生起適悅的意樂。如來（Tathagata）的身莊嚴相好，希求善巧，聽法沒有厭倦，依實法而行。由法產生喜愛、愛樂、清凈的信心。然而對於眾生，覺了沒有障礙。以最殊勝的慾望勤求佛法，不捨棄法欲。廣大地信解諸佛的妙法，示現解脫之乘。發起最上的心，去除慳吝之心。如果初發心施捨，應當施捨，施捨之後三輪清凈，歡喜佈施。對於妙尸羅（Śīla，戒律）也常常清凈，由持凈戒來攝持各種（功德）。

【English Translation】 English version: One who lights butter lamps, one who lights oil lamps, one who crushes sugarcane juice, etc., (the Bodhisattva) dwells in joyful thoughts according to their circumstances. One who makes owl masks, one who makes lion masks, one who kneads sun-dried dung, even one who makes money, one who makes food, one who offers elephant wine, etc., (the Bodhisattva) transforms them into joyful thoughts. Or if someone gouges out (my) eyes, destroys (my) life, various harms and beheadings, etc., (the Bodhisattva) transforms them into joyful thoughts, without thoughts of pain or pleasure. Why? Because this Bodhisattva-Mahasattva has made such vows and practiced diligently throughout the long night: 'If I am for those errand runners, may I approach subtle joy; if I am for those criminals, may I also serve, respect, revere, and make offerings, so that at all times and in all places I may approach subtle joy; if I encounter evil words, ridicule, beatings, cuttings with swords and knives, and even various things that destroy life, may I obtain the joy of Bodhi (Enlightenment), and accomplish and realize the fruit of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' Endowed with such intention, such actions, and such vows, they are also endowed with all beings following and knowing joyful thoughts, closely practicing those karmic retributions, practicing much, and thereby attaining the Samadhi (Concentration) of joy that transcends all dharmas. If the Bodhisattva attains the Samadhi of all Dharma joy, therefore they can attain great immovability and destroy all demonic deeds. By this means, they perfect all giving, accomplish all difficult and ascetic practices, firmly endure all patience, diligently strive in all effort, and assist in cultivating all meditative concentration and wisdom, therefore they are always joyful. As the 'Moon Lamp Sutra' says, 'Always joyful, respectful, and always abiding in right view.' Furthermore, the 'Inexhaustible Intent Sutra' says, 'What is joy? It is joyful mindfulness of the Dharma, pure faith and delight, generating a heart of exuberance, not giving rise to laziness, without various torments, not seeking the pleasure of the five desires, not departing from all Dharma joy.' From the mind, establishing bodily joy, sensory joy, arising pleasant mental delight. The Tathagata's (Thus Come One) body is adorned with excellent marks, seeking skillful means, listening to the Dharma without weariness, and acting according to the true Dharma. From the Dharma, generating love, delight, and pure faith. However, regarding sentient beings, realizing without obstruction. With the most supreme desire, diligently seeking the Buddha Dharma, not abandoning the desire for the Dharma. Broadly believing and understanding the wonderful Dharma of all Buddhas, showing the vehicle of liberation. Generating the most supreme mind, removing the mind of stinginess. If one initially generates the mind of giving, one should give, and after giving, the three wheels are pure, joyfully giving. Regarding the wonderful Śīla (Precepts), one is also always pure, using pure precepts to gather all (merits).

毀禁。而常超越諸惡道怖向佛禁戒堅固無毀。正使他人惡來罵辱。于語言道心不加報樂然故忍變以尊重逮無憍慢。貌常溫恭遠離顰蹙。先以愛語無諂無佞。凈意不邪心不粗澀。見諸勝己亦無曲抑。不覘乖謬不揚他失。修和敬法。于菩薩眾敬如佛。使敬諸佛法惜過身命。于諸師長如己父母。護諸眾生猶如一子。于和尚阿阇梨敬如佛想。于諸正行皆如上首。諸波羅蜜如愛手足。于說法師如諸妙寶。諸教令中如親五欲。于喜足行如無病惱。求勝妙法如希妙藥。于發露者如遇良醫。如是調御諸根使無懈怠。說此是名為喜。

論曰。此言學菩薩莊嚴者。如大云經說。若樂地獄旁生者。于地獄趣心常戒定。雖處獄城而得如旅泊。又樂地獄者。于地獄趣心生愛著及與慳嫉。令地獄火轉復熾盛。

論曰。說安住苦忍者。故海意經云。有三種忍。佛言。海意。此菩薩摩訶薩如其所發一切智心寶中。或為非人毀犯凈戒。謂若諸魔魔民及天魔后魔。力所持。令魔使者固來侵害。震擊動搖期克打擲。當於是時此大菩提發深固心令無所壞。亦復不壞。大悲精進解脫一切眾生。亦復不壞。令三寶種紹隆不斷。亦復不壞。諸佛法中於此相應積集善本。亦復不壞。成辦相好修習福行。亦復不壞。勇力精進嚴凈佛土。亦復不壞。求一切法不惜

【現代漢語翻譯】現代漢語譯本

不毀犯禁戒，並且常常超越各種惡道的恐懼，趨向佛的禁戒，使其堅固而不被毀壞。即使他人惡語辱罵，內心也不以惡報惡，而是以忍耐來轉化，以尊重來對待，沒有驕慢之心。外貌常常溫和恭敬，遠離愁眉苦臉。先用慈愛的話語，沒有諂媚和虛偽。內心清凈沒有邪念，心不粗暴澀滯。見到勝過自己的人，也沒有委曲壓抑。不窺探別人的過失，不宣揚別人的缺點，修習和睦恭敬之法。對於菩薩大眾，恭敬如同對待佛一樣。要像愛惜自己的生命一樣愛護佛法。對於師長，如同對待自己的父母一樣。愛護一切眾生，如同對待自己的獨生子一樣。對於和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師），恭敬如同觀想佛一樣。對於各種正當的行為，都以他們為首。對於各種波羅蜜（Paramita，到彼岸），如同愛護自己的手足一樣。對於說法之師，如同對待各種珍寶一樣。對於各種教令，如同對待親近五欲一樣。對於喜足之行，如同沒有疾病的困擾一樣。尋求殊勝微妙的佛法，如同渴望得到靈丹妙藥一樣。對於坦白懺悔的人，如同遇到良醫一樣。像這樣調伏自己的各種感官，使它們沒有懈怠。這叫做喜。論曰：這段話是說學習菩薩莊嚴的人，如同《大云經》所說：如果喜歡地獄和畜生道，那麼對於地獄道，內心常常保持戒定。雖然身處地獄城中，卻能像住在旅館一樣。又喜歡地獄的人，對於地獄道，內心產生愛著以及慳吝嫉妒，使得地獄的火焰更加熾盛。論曰：這裡說安住于苦忍的人，所以《海意經》說：有三種忍。佛說：海意，這位菩薩摩訶薩，對於他所發的一切智心寶中，或者被非人毀犯清凈的戒律。所謂各種魔、魔民以及天魔、魔后，被魔力所控制，使得魔的使者前來侵害，震動搖撼，甚至剋期毆打。在這個時候，這位大菩薩發起深固的心，使其不會被破壞。也不會破壞大悲心，精進解脫一切眾生。也不會破壞，使得三寶的種子紹隆不斷。也不會破壞，在諸佛的佛法中，與此相應地積集善本。也不會破壞，成就相好，修習福德之行。也不會破壞，勇猛精進，莊嚴清凈佛土。也不會破壞，尋求一切佛法，不吝惜生命。

【English Translation】 English version

Not violating precepts, and constantly transcending the fear of all evil paths, turning towards the Buddha's precepts, making them firm and unbreakable. Even if others curse and insult with evil words, the mind does not retaliate with evil, but transforms with patience, treats with respect, and has no arrogance. The appearance is always gentle and respectful, far from frowning. First use loving words, without flattery or hypocrisy. The mind is pure and without evil thoughts, the heart is not rough or astringent. Seeing those who are superior to oneself, there is no suppression or restraint. Do not pry into the faults of others, do not publicize the shortcomings of others, cultivate the practice of harmony and respect. Towards the Bodhisattva assembly, be as respectful as towards the Buddha. Cherish the Buddhadharma as much as one cherishes one's own life. Towards teachers, be as respectful as towards one's own parents. Protect all sentient beings as if they were one's only child. Towards Upadhyayas (Upadhyaya, preceptor) and Acaryas (Acarya, instructor), be as respectful as contemplating the Buddha. For all righteous conduct, regard them as leaders. For all Paramitas (Paramita, to the other shore), cherish them as one's own hands and feet. Towards the teachers of Dharma, treat them as precious jewels. Towards all teachings, treat them as approaching the five desires. Towards the practice of contentment, be as if without the suffering of illness. Seek the supreme and subtle Dharma as if longing for a miraculous medicine. To those who confess and repent, be as if meeting a good doctor. In this way, tame one's senses, so that they are not lazy. This is called joy. Commentary: This passage speaks of those who study the adornments of a Bodhisattva, as the Mahamegha Sutra says: If one delights in hell and the animal realm, then for the hell realm, the mind constantly maintains precepts and concentration. Although one is in the city of hell, one can be like staying in a hotel. Also, those who delight in hell, for the hell realm, the mind generates attachment and stinginess and jealousy, causing the flames of hell to become even more intense. Commentary: Here it speaks of those who dwell in the endurance of suffering, so the Sagaramati Sutra says: There are three kinds of endurance. The Buddha said: Sagaramati, this Bodhisattva Mahasattva, for the treasure of the mind of all wisdom that he has generated, or has his pure precepts violated by non-humans. These are the various demons, demon people, and the demon of the heavens, the demon queen, controlled by the power of demons, causing the demon messengers to come and harm, shaking and rocking, even setting a time to strike and beat. At this time, this great Bodhisattva generates a deep and firm mind, so that it will not be destroyed. Nor will it destroy great compassion, diligently liberating all sentient beings. Nor will it destroy, causing the seeds of the Three Jewels to continue without interruption. Nor will it destroy, in the Buddhadharma of all Buddhas, correspondingly accumulating good roots. Nor will it destroy, accomplishing the marks and characteristics, cultivating the practice of merit. Nor will it destroy, bravely and diligently adorning and purifying the Buddha land. Nor will it destroy, seeking all Buddhadharma, not sparing life.

身命。亦復不壞。度諸眾生不著己樂。是中深心具如是意。若為一切眾生之所惡賤。或遇瞋恚譏毀罵辱及諸打擲。悉能忍受。至若一切眾生以噁心來逼惱摧壓。亦悉堪任不疲不懈不退不沒。勇猛精進勢力發現。捍勞忍苦起攝受心。又若有人以噁心來。若瞋若罵。妒害逼惱忿恚打擲。于如是心悉不加報。乃至設復有人於十方界執諸器仗逼逐其後。彼地方所若行若住若坐若臥。是中若遇一人發菩提心修佈施心乃至修智惠心者。聞彼發起一善根心。我當即至彼地方所。正使斷割其身節節支解如棗葉量。於是等事我悉堪忍。又若世間一切眾生皆起瞋恚巧出惡言罵辱譏毀。加以斷割其身節節支解如棗葉量。我當是時。於此眾生終不為起少分動擾之心。所以者何。然我此身於過去際無量無數生死輪轉。靡所不造。或處地獄畜生琰魔羅界。乃至今在人趣耽味飲食。諸欲受用聽受非法。艱苦追求邪命資養。多種逼迫。然于身命曾無果利。雖複種種多所營作。緣此不能自利利他。設復生死最後邊際。使諸眾生於我身份斷割支解。寧受眾苦我終不捨一切智心。亦復不捨一切眾生及善法欲。所以者何。然我此身多種逼惱苦切殘毀。比地獄苦百分千分乃至優波尼剎曇分不及其一。又復于佛法中不捨大悲所緣一切眾生。以要言之。若有因緣起瞋恚

【現代漢語翻譯】現代漢語譯本身命也不會因此毀壞。救度眾生不貪戀自身的安樂。這種深心具備這樣的意念：如果被一切眾生所厭惡輕賤，或者遭遇嗔恨、譏諷、譭謗、謾罵以及各種打罵，都能完全忍受。甚至一切眾生以惡毒的心來逼迫惱亂、摧殘壓制，也都能勝任，不疲憊、不懈怠、不退縮、不沮喪，勇猛精進，勢力顯現，承受勞苦，發起攝受之心。又如果有人以惡毒的心來，或是嗔恨、或是謾罵、嫉妒、傷害、逼迫惱亂、忿怒打罵，對於這樣的心，完全不加以報復。乃至假設有人在十方世界拿著各種兵器追趕在我身後，那個地方無論是行走、居住、坐著、躺著，如果遇到一個人發起菩提心、修佈施心，乃至修智慧心的人，聽到他們發起一個善根之心，我應當立即到達那個地方。即使他們斷割我的身體，將肢體分解成棗葉般大小，對於這些事情，我都能忍受。又如果世間一切眾生都生起嗔恨心，巧妙地說出惡毒的言語，謾罵、譏諷、譭謗，加以斷割我的身體，將肢體分解成棗葉般大小，我應當在那個時候，對於這些眾生，終究不會生起絲毫動搖之心。為什麼呢？因為我的這個身體，在過去無量無數的生死輪迴中，沒有什麼是沒有造作過的，或者在地獄、畜生、閻魔羅界，乃至於現在在人道貪戀美味飲食，各種慾望的享受，聽受非法，艱難困苦地追求邪命來資養生命，遭受多種逼迫，然而對於身命，從來沒有得到什麼好的結果。即使種種多方營求作為，憑藉這些也不能自利利他。假設到了生死的最後關頭，讓眾生將我的身體斷割分解，寧願承受各種痛苦，我終究不捨棄一切智心（sarvajña-citta，即佛陀的智慧），也不捨棄一切眾生以及對善法的慾望。為什麼呢？因為我的這個身體，遭受多種逼迫惱亂、痛苦殘害，比起地獄的痛苦，百分千分乃至優波尼剎曇分（upanishad-tama，極微小的單位）都比不上其中的一分。又在佛法中，不捨棄以大悲心所緣的一切眾生。總而言之，如果有因緣生起嗔恨心

【English Translation】 English version My life will not be destroyed because of it. I deliver sentient beings without being attached to my own happiness. Such a profound mind possesses this intention: If I am hated and despised by all sentient beings, or encounter anger, ridicule, slander, abuse, and various beatings, I can endure them all completely. Even if all sentient beings oppress and torment me with evil intentions, I can bear it, without being tired, without being lazy, without retreating, without being discouraged, being courageous and diligent, manifesting strength, enduring hardship, and arousing the mind of embracing. Furthermore, if someone comes with an evil mind, whether it be anger, abuse, jealousy, harm, oppression, annoyance, resentment, or beating, I will not retaliate against such a mind at all. Even if someone in the ten directions were to pursue me with various weapons, wherever I am, whether walking, dwelling, sitting, or lying down, if I encounter someone who generates the Bodhi-citta (the mind of enlightenment), cultivates the mind of giving, or even cultivates the mind of wisdom, and I hear them generate a single root of goodness, I should immediately go to that place. Even if they were to cut my body into pieces as small as jujube leaves, I can endure these things. Furthermore, if all sentient beings in the world were to generate anger, skillfully utter evil words, abuse, ridicule, slander, and cut my body into pieces as small as jujube leaves, at that time, I should not generate the slightest disturbance in my mind towards these sentient beings. Why? Because this body of mine, in the past immeasurable and countless cycles of birth and death, has not refrained from creating anything, whether in hell, as an animal, in the realm of Yama (the lord of death), or even now in the human realm indulging in delicious food, enjoying various desires, listening to unlawful teachings, and laboriously seeking sustenance through wrong livelihood, suffering various oppressions. However, for this life, I have never obtained any good results. Even though I have engaged in various activities, I cannot benefit myself or others through them. Even if it is the final moment of life and death, and sentient beings were to cut and dismember my body, I would rather endure all kinds of suffering than abandon the Sarvajña-citta (the mind of omniscience, i.e., the wisdom of the Buddha), nor would I abandon all sentient beings and the desire for good dharmas. Why? Because this body of mine has suffered various oppressions, torments, and mutilations, which are not even comparable to one part in a hundred, a thousand, or even an upanishad-tama (an extremely small unit) of the suffering of hell. Furthermore, in the Buddha-dharma (the teachings of the Buddha), I will not abandon all sentient beings who are the object of great compassion. In short, if there is a cause for generating anger

者。我當以法斷除。云何為法。所謂愛樂於身。系屬於身。取著于身。舍是身者即舍瞋恚。佛言。海意。于如是法聚而趣入者即能堪任一切眾生之所逼惱。乃至不惜其身而能棄捨。亦不愛樂者。此即能修佈施波羅蜜多。複次若遇身欲壞時。大慈不捨一切眾生。此即能修持戒波羅蜜多。若遇身欲壞時。如義解脫堪任忍受。忍力發現亦不動擾其心。此即能修忍辱波羅蜜多。以勤勇力不捨攝受一切智心。于生死中發諸善行。此即能修精進波羅蜜多。複次若身壞時。於心發現一切智寶不捨菩提。如實觀察勝寂寂靜。此即能修靜慮波羅蜜多。若遇身欲壞時。觀身幻法猶如草木墻壁瓦礫。入解于身是無常是苦是無我是寂滅。如是諦察其身。此即能修勝惠波羅蜜多。乃至設復有人以噁心來瞋恚罵辱。即作是念。是人懈怠遠離白法。我今發起精進勤求修習。植諸善本勿生厭足。乃愿是人先坐道場。我當最後取成正覺。以要言之。是等眾生名未調伏者。未寂靜者。未密護者。未近寂者。為作義利莊嚴鎧甲。乃至我依此法。云何是瞋云何非瞋。二中伺察俱不可得。又若是瞋非瞋若自若他。瞋與瞋者皆不可得。斯不可得尚離此見。是即名忍。又般若云。若諸眾生有所諍競。應發是心。我當勸勉。我今於此諍競得無難遇。若諍競者及所諍事。然

【現代漢語翻譯】者。我應當用法來斷除它。什麼是法呢？就是說，如果喜愛執著于自身，被自身所束縛，那麼捨棄自身，就是捨棄嗔恚。佛說：『海意（Haiyi），對於這樣的法聚而趨入的人，就能堪忍一切眾生的逼迫惱亂，乃至不吝惜自己的身體而能捨棄，也不貪戀。』這就是能修習佈施波羅蜜多（Bushi Boluomidu，Perfection of Giving）。其次，如果遇到身體將要壞滅的時候，大慈悲心不捨棄一切眾生，這就是能修習持戒波羅蜜多（Chijie Boluomidu，Perfection of Discipline）。如果遇到身體將要壞滅的時候，如實地理解解脫，堪能忍受，忍耐的力量顯現，也不動搖他的心，這就是能修習忍辱波羅蜜多（Renru Boluomidu，Perfection of Patience）。以勤奮勇猛的力量不捨棄攝取一切智慧的心，在生死輪迴中發起各種善行，這就是能修習精進波羅蜜多（Jingjin Boluomidu，Perfection of Diligence）。再次，如果身體壞滅的時候，在心中顯現一切智慧的珍寶，不捨棄菩提心，如實地觀察殊勝的寂靜，這就是能修習靜慮波羅蜜多（Jinglv Boluomidu，Perfection of Meditation）。如果遇到身體將要壞滅的時候，觀察身體如幻如化，猶如草木、墻壁、瓦礫，理解身體是無常的、是苦的、是無我的、是寂滅的，這樣仔細地觀察身體，這就是能修習殊勝智慧波羅蜜多（Shenghui Boluomidu，Perfection of Wisdom）。乃至假設有人以惡毒的心來嗔恨謾罵侮辱，就應當這樣想：『這個人懈怠，遠離善良的法，我現在發起精進，勤奮地尋求修習，種植各種善的根本，不要生起厭倦滿足之心。』乃至於希望這個人先坐在菩提道場，我應當最後成就正覺。總而言之，這些眾生是未被調伏的，未得寂靜的，未被守護的，未接近寂靜的，為他們做有意義的事情，莊嚴鎧甲。乃至我依靠這個法，什麼是嗔，什麼不是嗔？在這兩者中伺察，都不可得。而且，無論是嗔還是非嗔，無論是自己還是他人，嗔和嗔者都不可得。這種不可得，尚且遠離這種見解，這就是名為忍辱。又，《般若經》（Borejing，Prajna Sutra）說，如果眾生之間有所爭執，應當發起這樣的心：『我應當勸勉他們。我今天於此爭執中得到沒有困難的境遇。』如果爭執的人和所爭執的事情，然

【English Translation】 I shall use the Dharma to cut it off. What is the Dharma? It means to love and delight in the body, to be attached to the body, to cling to the body. Abandoning this body is abandoning anger. The Buddha said, 'Haiyi, one who approaches such a Dharma gathering is capable of enduring the oppression and annoyance of all sentient beings, even to the point of not cherishing their body and being able to abandon it, nor being attached to it.' This is the practice of Dana Paramita (Bushi Boluomidu, Perfection of Giving). Furthermore, if one encounters the body about to perish, great compassion does not abandon all sentient beings. This is the practice of Sila Paramita (Chijie Boluomidu, Perfection of Discipline). If one encounters the body about to perish, one can righteously understand liberation and endure it. The power of patience manifests, and one's mind is not disturbed. This is the practice of Ksanti Paramita (Renru Boluomidu, Perfection of Patience). With diligent effort, one does not abandon the mind that embraces all wisdom. In the cycle of birth and death, one initiates all good deeds. This is the practice of Virya Paramita (Jingjin Boluomidu, Perfection of Diligence). Furthermore, when the body perishes, the treasure of all wisdom manifests in the mind, and one does not abandon Bodhi. One truly observes the supreme tranquility and stillness. This is the practice of Dhyana Paramita (Jinglv Boluomidu, Perfection of Meditation). If one encounters the body about to perish, one views the body as illusory, like grass, trees, walls, bricks, and rubble. One understands that the body is impermanent, suffering, non-self, and quiescent. Thus, one carefully observes the body. This is the practice of Prajna Paramita (Shenghui Boluomidu, Perfection of Wisdom). Even if someone comes with an evil mind to hate, scold, and insult, one should think, 'This person is lazy and far from the white Dharma. I will now initiate diligence, diligently seek to cultivate, plant all good roots, and not become weary or satisfied.' Even wishing that this person will first sit on the Bodhi seat, and I shall be the last to attain perfect enlightenment. In short, these sentient beings are called untamed, unpacified, unprotected, and not close to tranquility. One should do meaningful things for them and adorn them with armor. Even I rely on this Dharma. What is anger, and what is not anger? Upon examining these two, neither can be found. Moreover, whether it is anger or non-anger, whether it is oneself or others, anger and the angry one cannot be found. This unfathomability is far from this view. This is called patience. Moreover, the Prajna Sutra (Borejing, Prajna Sutra) says, 'If sentient beings have disputes, one should generate this thought: I should encourage them. Today, I have encountered a situation without difficulty in this dispute.' If the disputants and the matter in dispute, then

我于諸眾生為作橋樑。我若為他惡罵毀呰。汝何此語不應加報。但類癡人。及若啞羊不起斗諍。他或惡來醜言罵辱于語言道心無損害。親近於他我應善語。不似於彼起斯過咎。乃至若我聞他過失亦不似彼。所以者何。我意無怒故。又若一切眾生所須妙樂者。我當與彼眾生妙樂乃至涅盤。成證阿耨多羅三藐三菩提。然我於他終不起瞋。及與自他起愚癡行。唯修堅固精進。以精進故。設壞身命而無恚惱不生顰蹙。又菩薩別解脫經云。若於恚怒眾生。如是安慰極善安慰。住此忍者得隨順法喜。

大乘集菩薩學論卷第十二大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第十三

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯

精進波羅蜜多品第十

論曰。雖聞住如是忍發生精進。然於此未聞尚起毀犯。如月燈經偈云。

傲法不護戒　　為得幾多福　破戒縱多聞　　無能免惡道

論曰。由聞具勝能者。那羅延所問經云。善男子。如所聞解得勝惠性。若聞息除煩惱。令煩惱魔皆不得便。是中廣如最上大仙本起經云。菩薩摩訶薩具足深心尊重法欲。住余世界現諸佛前隨所聞法。若菩薩摩訶薩精進法欲。于山林中貯法伏藏。得無量

【現代漢語翻譯】現代漢語譯本：我對於一切眾生，都愿成為他們的橋樑。如果我被他人惡語謾罵、詆譭侮辱，你們為何要說不應該報復這樣的話呢？這樣做如同愚癡之人，又像啞巴羊一樣，不引發爭鬥。他人即使惡語相向，用醜陋的言語謾罵侮辱，對於我的修行之心也沒有損害。親近他們，我應該用善良的言語迴應，而不像他們那樣犯下過錯。甚至如果我聽到他人的過失，也不會像他們那樣。這是為什麼呢？因為我心中沒有憤怒。而且，如果一切眾生需要美好的快樂，我應當給予他們美好的快樂，乃至涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。成就證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟）。然而，我終究不會對他人生起嗔恨，也不會和自己或他人一起做出愚癡的行為。我只會修習堅固的精進。因為精進的緣故，即使失去生命，也不會有怨恨惱怒，不會皺眉頭。而且，《菩薩別解脫經》中說，如果對於嗔怒的眾生，這樣安慰，極其善意的安慰，安住于這種忍耐之中，就能獲得隨順於法的喜悅。

大乘集菩薩學論卷第十二大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第十三

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯

精進波羅蜜多品第十

論曰：即使聽聞安住于這樣的忍辱，也能生起精進。然而，對於這一點，如果還沒有聽聞，仍然會產生毀犯。如《月燈經》的偈頌所說：

『傲慢於法不守護戒律，想要獲得多少福報？破戒之人即使博學多聞，也無法避免墮入惡道。』

論曰：因為聽聞具備殊勝能力的人所說，如《那羅延所問經》所說：『善男子，如所聽聞而理解，就能獲得殊勝的智慧。如果聽聞能夠息滅煩惱，使煩惱魔都無法得逞。』其中廣如《最上大仙本起經》所說：菩薩摩訶薩（Bodhisattva-Mahasattva，指發大心、行菩薩道的大菩薩）具足深切的心意，尊重佛法，渴求佛法，安住在其他世界，顯現在諸佛面前，隨所聽聞的佛法而修行。如果菩薩摩訶薩精進于佛法，渴求佛法，在山林中儲藏佛法，就能獲得無量功德。

【English Translation】 English version: I will be a bridge for all sentient beings. If I am cursed, reviled, or insulted by others, why do you say that I should not retaliate? To do so is like a foolish person, or like a dumb sheep, not initiating conflict. Even if others speak harshly, using ugly words to curse and insult me, it does not harm my mind of practice. Approaching them, I should respond with kind words, not committing the same faults as they do. Even if I hear of others' faults, I will not be like them. Why is this? Because there is no anger in my heart. Moreover, if all sentient beings need wonderful happiness, I should give them wonderful happiness, even Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Achieving and realizing Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, the highest wisdom and enlightenment). However, I will never harbor hatred towards others, nor will I engage in foolish actions with myself or others. I will only cultivate steadfast diligence. Because of diligence, even if I lose my life, I will not have resentment or annoyance, and I will not frown. Moreover, the Pratimoksha Sutra for Bodhisattvas says, if one comforts angry sentient beings in this way, with extremely kind comfort, abiding in this forbearance, one will obtain the joy that accords with the Dharma.

Mahayana Compendium of Bodhisattva Studies, Volume 12 Taisho Tripitaka, Volume 32, No. 1636, Mahayana Compendium of Bodhisattva Studies

Mahayana Compendium of Bodhisattva Studies, Volume 13

Translated by the Tripitaka Master Ri-cheng, the Scholar of Proclamation and Propagation, Grand Master of Court of Imperial Sacrifices, holding the title of 'Purple-robed Shramana' bestowed by Imperial Order, from the Western Heaven.

Chapter Ten: Perfection of Diligence

Treatise: Although one hears of abiding in such forbearance, one can generate diligence. However, regarding this, if one has not yet heard, one will still produce transgressions. As the verse in the Moon Lamp Sutra says:

'Arrogant towards the Dharma, not protecting the precepts, how much merit does one wish to obtain? Even if one who breaks the precepts is learned and knowledgeable, one cannot avoid falling into evil paths.'

Treatise: Because one hears what those with superior abilities say, as the Narayanapariprccha Sutra says: 'Good man, as one hears and understands, one can obtain superior wisdom. If one hears, one can extinguish afflictions, so that the demons of affliction cannot take advantage.' Among them, it is extensively described in the Original Vows Sutra of the Supreme Great Sage: A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, refers to a great Bodhisattva who has made great vows and practices the Bodhisattva path) possesses profound intention, respects the Dharma, and desires the Dharma. Abiding in other worlds, appearing before all Buddhas, one practices according to the Dharma one hears. If a Bodhisattva-Mahasattva is diligent in the Dharma and desires the Dharma, storing the Dharma in the mountains and forests, one can obtain immeasurable merit.

經典法門如置掌中。又諸菩薩精進法欲而得佛現前。及諸天等與佛辯才。乃至命欲將盡。為佛世尊及諸天等增益壽命及與色力。住命千歲非本所求。為佛諸天共加持故。乃至求住一劫。又諸菩薩生法尊重。為佛世尊除老病苦。得授正念及通達辯才。乃至得授正見隨見能說。又若菩薩摩訶薩精進法欲無他一切冤敵等怖。是故精進多聞資糧善巧菩薩修習得如是等。

論曰。菩薩聞幾種行入解毗奈耶。如無盡意經云。由聞八十種行而能入解。所謂欲行。深心行。深固心行。極相應行。無倨傲行。不放逸行。恭敬行。極尊重行。離名相行。善言行。承事行。聞利益行。作意行。不散亂行。無住行。寶想行。藥想行。消除一切疾病行。念器行。達解行。意喜行。悟入行。聽聞佛法無厭行。廣捨行了知調伏行。親近多聞行。喜樂容受所作行。身踴躍行。心悅樂行。聞不懈退行。聞義行。聞法行。聞威儀行。聞他說行。聞所未聞妙法行。聞神通行。不樂余乘行。聞諸波羅蜜多行。聞菩薩藏行。聞攝事行。聞方便善巧行。聞梵行行。聞正念正知行。聞已生善巧行。聞未生善巧行。觀不凈行。觀慈行。觀緣生行。觀無常行。觀苦行。觀無我行。觀寂滅行。觀空無相無願行。無作行。善作行。建立真實行。無減失行。單己行。守護自

【現代漢語翻譯】現代漢語譯本：經典法門就像放在手掌中一樣容易獲得。還有，諸位菩薩通過精進修習佛法，希望佛陀能夠顯現在他們面前。以及諸天等等，與佛陀辯論才華。乃至生命即將終結，爲了佛陀世尊以及諸天等等增益壽命以及色身力量，即使能住世千年也不是他們原本所追求的，而是因為佛陀和諸天共同加持的緣故。乃至他們祈求能住世一劫。還有，諸位菩薩對於佛法非常尊重，爲了佛陀世尊消除衰老病苦，得到正確的念頭以及通達的辯才。乃至得到正確的見解，能夠隨順自己的見解而宣說佛法。又如果菩薩摩訶薩精進修習佛法，希望沒有其他一切冤家仇敵等的恐怖。因此，精進、多聞、積累資糧、善巧方便的菩薩修習這些法門，就能得到以上這些利益。

論曰：菩薩聽聞幾種修行方法才能進入並理解毗奈耶（Vinaya，戒律）？正如《無盡意經》所說，通過聽聞八十種修行方法才能進入並理解。這八十種修行方法是：希望修行（欲行），深刻用心修行（深心行），深刻堅定用心修行（深固心行），極其相應的修行（極相應行），沒有傲慢的修行（無倨傲行），不放逸的修行（不放逸行），恭敬的修行（恭敬行），極其尊重的修行（極尊重行），遠離名相的修行（離名相行），善言的修行（善言行），承事的修行（承事行），聽聞利益的修行（聞利益行），作意的修行（作意行），不散亂的修行（不散亂行），無住的修行（無住行），視如珍寶的修行（寶想行），視如良藥的修行（藥想行），消除一切疾病的修行（消除一切疾病行），唸誦法器的修行（念器行），通達理解的修行（達解行），內心喜悅的修行（意喜行），領悟進入的修行（悟入行），聽聞佛法沒有厭倦的修行（聽聞佛法無厭行），廣泛佈施的修行（廣捨行），瞭解調伏的修行（了知調伏行），親近多聞的修行（親近多聞行），喜悅容納所作的修行（喜樂容受所作行），身體踴躍的修行（身踴躍行），內心快樂的修行（心悅樂行），聽聞不懈怠退縮的修行（聞不懈退行），聽聞義理的修行（聞義行），聽聞佛法的修行（聞法行），聽聞威儀的修行（聞威儀行），聽聞他人所說的修行（聞他說行），聽聞從未聽過的妙法的修行（聞所未聞妙法行），聽聞神通的修行（聞神通行），不喜好其他乘的修行（不樂余乘行），聽聞諸波羅蜜多（Paramita，六度）的修行（聞諸波羅蜜多行），聽聞菩薩藏的修行（聞菩薩藏行），聽聞攝事的修行（聞攝事行），聽聞方便善巧的修行（聞方便善巧行），聽聞梵行的修行（聞梵行行），聽聞正念正知的修行（聞正念正知行），聽聞已經產生的善巧的修行（聞已生善巧行），聽聞未產生的善巧的修行（聞未生善巧行），觀察不凈的修行（觀不凈行），觀察慈悲的修行（觀慈行），觀察緣起性空的修行（觀緣生行），觀察無常的修行（觀無常行），觀察苦的修行（觀苦行），觀察無我的修行（觀無我行），觀察寂滅的修行（觀寂滅行），觀察空、無相、無愿的修行（觀空無相無願行），無作的修行（無作行），善作的修行（善作行），建立真實的修行（建立真實行），沒有減少喪失的修行（無減失行），獨自一人的修行（單己行），守護自己的修行（守護自

【English Translation】 English version: The classic Dharma methods are as easy to obtain as placing them in the palm of your hand. Furthermore, all Bodhisattvas, through diligent practice of the Dharma, hope that the Buddha will manifest before them. And all the Devas (gods), etc., debate with the Buddha's eloquence. Even when life is about to end, in order to increase the lifespan and physical strength of the Buddha, the World Honored One, and the Devas, etc., even if they could live for a thousand years, it is not what they originally sought, but because of the joint blessings of the Buddha and the Devas. Even to the extent that they pray to live for a Kalpa (an aeon). Furthermore, all Bodhisattvas have great respect for the Dharma, in order to eliminate the suffering of old age and sickness for the Buddha, the World Honored One, to obtain correct mindfulness and penetrating eloquence. Even to the extent of obtaining correct views, being able to speak the Dharma according to their own views. Moreover, if a Bodhisattva-Mahasattva diligently practices the Dharma, hoping to be free from the fear of all enemies, etc. Therefore, Bodhisattvas who are diligent, learned, accumulate resources, and are skilled in skillful means, by practicing these Dharma methods, can obtain the above benefits.

The Treatise says: How many kinds of practices must a Bodhisattva hear in order to enter and understand the Vinaya (discipline)? As the 'Inexhaustible Intent Sutra' says, one can enter and understand by hearing eighty kinds of practices. These eighty kinds of practices are: the practice of desire (欲行), the practice of profound mind (深心行), the practice of deeply firm mind (深固心行), the practice of extremely corresponding (極相應行), the practice of no arrogance (無倨傲行), the practice of non-negligence (不放逸行), the practice of reverence (恭敬行), the practice of extreme respect (極尊重行), the practice of detachment from names and forms (離名相行), the practice of good speech (善言行), the practice of service (承事行), the practice of hearing benefits (聞利益行), the practice of attention (作意行), the practice of non-distraction (不散亂行), the practice of non-abiding (無住行), the practice of treasure-like thought (寶想行), the practice of medicine-like thought (藥想行), the practice of eliminating all diseases (消除一切疾病行), the practice of reciting Dharma instruments (念器行), the practice of attaining understanding (達解行), the practice of mental joy (意喜行), the practice of awakening and entering (悟入行), the practice of listening to the Buddha's Dharma without weariness (聽聞佛法無厭行), the practice of extensive giving (廣捨行), the practice of knowing how to tame (了知調伏行), the practice of associating with the learned (親近多聞行), the practice of joyfully accepting what is done (喜樂容受所作行), the practice of bodily elation (身踴躍行), the practice of mental happiness (心悅樂行), the practice of hearing without懈退 (聞不懈退行), the practice of hearing meaning (聞義行), the practice of hearing Dharma (聞法行), the practice of hearing demeanor (聞威儀行), the practice of hearing what others say (聞他說行), the practice of hearing the wonderful Dharma never heard before (聞所未聞妙法行), the practice of hearing supernatural powers (聞神通行), the practice of not delighting in other vehicles (不樂余乘行), the practice of hearing the Paramitas (perfections) (聞諸波羅蜜多行), the practice of hearing the Bodhisattva store (聞菩薩藏行), the practice of hearing the collection of affairs (聞攝事行), the practice of hearing skillful means (聞方便善巧行), the practice of hearing pure conduct (聞梵行行), the practice of hearing right mindfulness and right knowledge (聞正念正知行), the practice of hearing the skillful means that have already arisen (聞已生善巧行), the practice of hearing the skillful means that have not yet arisen (聞未生善巧行), the practice of contemplating impurity (觀不凈行), the practice of contemplating loving-kindness (觀慈行), the practice of contemplating dependent origination (觀緣生行), the practice of contemplating impermanence (觀無常行), the practice of contemplating suffering (觀苦行), the practice of contemplating non-self (觀無我行), the practice of contemplating quiescence (觀寂滅行), the practice of contemplating emptiness, signlessness, and wishlessness (觀空無相無願行), the practice of non-action (無作行), the practice of good action (善作行), the practice of establishing truth (建立真實行), the practice of no loss (無減失行), the practice of being alone (單己行), the practice of guarding oneself (守護自

心行。精進不懈行。諦察諸法行。對治煩惱行。希求自分善法行。降伏他分煩惱行。依止七財行。斷諸貧窮行。贊諸有智行。欣樂智者行。眾聖平等行。非聖凈信行。見諦行。遠離諸蘊過失行。稱量有為過失行。依義行。依法行。一切惡作行。利益自他行。于善修作不發餘業行。趣向殊勝行。所得一切佛法行。彼經又云。若於助法相應則得如是智業。云何助法相應。謂若少務少求。慎語慎行。初夜后夜聞諸世間順理相應者。稱量利他數數推求。心無濁染除諸蓋障。于餘罪犯以智出離不起惡作。發起趣向。堅固正行。樂法敬法為法奧府。具足精進如救頭然。希求智惠為游止處。不墮禁戒不捨重負。趣發殊勝舍無益眾。樂單己行於阿蘭若現前作意及聖種子杜多功德。喜足不亂欣樂法樂。不念世間語言。求出世法要。及無妄念通達義利。隨順真道。知持戒緣慚愧莊嚴。以堅實智破壞無智。以勝惠眼極妙清凈。覺了無明癡暗繫縛。謂廣大覺了。無邪曲覺了。分別覺了。現證覺了。不從他得。持自功德讚他功德。善所修作不墮業報。是為智業清凈。又般若中說。應何所聞于方廣經論。當如是學。非義利者亦應遠離。所謂世間處論。鞭撲論。蠱毒論。默置論。童子戲劇論。乃至所有別部解脫等論。成就癡冥。善住一切菩薩乘者。悉

【現代漢語翻譯】現代漢語譯本心行：指內心的活動，包括思維、情感等。精進不懈行：持續不斷地努力修行。諦察諸法行：如實觀察一切事物現象的本質。對治煩惱行：用修行的方法來克服煩惱。希求自分善法行：希望獲得屬於自己的善法。降伏他分煩惱行：降伏來自外界的煩惱。依止七財行：依靠七種聖財（信、戒、慚、愧、聞、施、慧）而行。斷諸貧窮行：斷除一切精神上的貧乏。贊諸有智行：讚歎那些有智慧的人。欣樂智者行：欣喜和喜愛與智者相處。眾聖平等行：對一切聖賢平等對待。非聖凈信行：對非聖賢之人也抱有清凈的信心。見諦行：證見真理的修行。遠離諸蘊過失行：遠離五蘊（色、受、想、行、識）所帶來的過失。稱量有為過失行：衡量有為法（因緣和合而成的法）的過失。依義行：依據佛法的真義而行。依法行：依據佛法而行。一切惡作行：斷除一切惡行。利益自他行：利益自己和他人。于善修作不發餘業行：在行善時，不產生其他的業。趣向殊勝行：趨向殊勝的境界。所得一切佛法行：實踐所學的一切佛法。彼經又云：那部經典又說。若於助法相應則得如是智業：如果與輔助修行的法相應，就能獲得這樣的智慧。云何助法相應：怎樣才算是與輔助修行的法相應呢？謂若少務少求：就是說減少事務和慾望。慎語慎行：說話謹慎，行為謹慎。初夜后夜聞諸世間順理相應者：在初夜和后夜聽聞世間符合道理的事情。稱量利他數數推求：衡量利益他人的方法，反覆推敲。心無濁染除諸蓋障：內心沒有污濁，去除各種障礙。于餘罪犯以智出離不起惡作：對於其他的罪過，用智慧來脫離，不再造惡。發起趣向：發起修行的意願。堅固正行：堅定地奉行正道。樂法敬法為法奧府：喜愛佛法，尊敬佛法，視佛法為珍寶。具足精進如救頭然：具備精進心，就像救自己的頭一樣緊迫。希求智惠為游止處：希望以智慧為安身立命之所。不墮禁戒不捨重負：不違犯戒律，不放棄自己的責任。趣發殊勝舍無益眾：追求殊勝的境界，捨棄無益的事務。樂單己行於阿蘭若現前作意及聖種子杜多功德：喜歡獨自修行，在寂靜處專心修行，以及修習聖者的苦行功德。喜足不亂欣樂法樂：知足常樂，內心不亂，欣喜佛法的快樂。不念世間語言：不執著於世間的言語。求出世法要：尋求超越世間的佛法。及無妄念通達義利：沒有虛妄的念頭，通達佛法的真義。隨順真道：遵循真理的道路。知持戒緣慚愧莊嚴：知道持戒的因緣，以慚愧心來莊嚴自己。以堅實智破壞無智：用堅實的智慧來破除愚癡。以勝惠眼極妙清凈：用殊勝的智慧之眼，達到極妙的清凈。覺了無明癡暗繫縛：覺悟到無明（avidya）的愚癡和黑暗的束縛。謂廣大覺了：就是說廣大的覺悟。無邪曲覺了：沒有邪曲的覺悟。分別覺了：分別事理的覺悟。現證覺了：親身證悟的覺悟。不從他得：不是從別人那裡得到的。持自功德讚他功德：保持自己的功德，讚歎他人的功德。善所修作不墮業報：好好修行，就不會墮入惡業的果報。是為智業清凈：這就是智慧的清凈。又般若中說：另外，《般若經》中說。應何所聞于方廣經論：應該聽聞哪些大乘經典呢？當如是學：應當這樣學習。非義利者亦應遠離：對於沒有意義的事情，也應該遠離。所謂世間處論：例如世間的處事之論。鞭撲論：關於鞭打和撲打的討論。蠱毒論：關於蠱毒的討論。默置論：關於保持沉默的討論。童子戲劇論：關於兒童遊戲的討論。乃至所有別部解脫等論：乃至其他宗派的解脫之論。成就癡冥：只會讓人更加愚癡。善住一切菩薩乘者：能夠安住于菩薩乘的人，都...

【English Translation】 English version Mindful conduct: Refers to the activities of the mind, including thoughts and emotions. Diligent and unremitting conduct: Continuously striving in practice without懈怠 (xie dai, laxity). Conduct of observing the nature of all dharmas: Truly observing the essence of all phenomena. Conduct of counteracting afflictions: Using methods of practice to overcome煩惱 (fan nao, afflictions). Conduct of seeking one's own wholesome dharmas: Aspiring to attain one's own wholesome dharmas. Conduct of subduing others' afflictions: Subduing afflictions that come from external sources. Conduct of relying on the seven treasures: Relying on the seven noble treasures (faith, morality, shame, remorse, learning, generosity, wisdom) in one's conduct. Conduct of cutting off all poverty: Cutting off all spiritual poverty. Conduct of praising the wise: Praising those who possess wisdom. Conduct of delighting in the wise: Rejoicing and delighting in being with the wise. Conduct of equality towards all sages: Treating all sages equally. Conduct of pure faith towards non-sages: Holding pure faith even towards those who are not sages. Conduct of seeing the truth: Practicing to realize the truth. Conduct of distancing oneself from the faults of the skandhas: Staying away from the faults brought about by the five skandhas (form, feeling, perception, mental formations, consciousness). Conduct of weighing the faults of conditioned things: Measuring the faults of conditioned dharmas (dharmas arising from causes and conditions). Conduct of acting according to meaning: Acting according to the true meaning of the Dharma. Conduct of acting according to the Dharma: Acting according to the Dharma. Conduct of all evil deeds: Ceasing all evil deeds. Conduct of benefiting oneself and others: Benefiting oneself and others. Conduct of not generating other karmas while cultivating good deeds: Not creating other karmas while performing good deeds. Conduct of moving towards the supreme: Moving towards the supreme state. Conduct of practicing all the Buddha's teachings: Practicing all the Buddha's teachings that one has learned. The Sutra also says: That Sutra also says. If one is in accordance with the auxiliary dharmas, one will attain such wisdom: If one is in accordance with the dharmas that aid practice, one will attain such wisdom. How does one accord with the auxiliary dharmas?: How does one accord with the dharmas that aid practice? That is, if one has few affairs and few desires: That is, reducing affairs and desires. Being cautious in speech and careful in conduct: Being cautious in speech and careful in conduct. Hearing those who accord with reason in the world during the early and late nights: Listening to things that accord with reason in the world during the early and late nights. Weighing the benefit of others and repeatedly seeking: Measuring the methods of benefiting others and repeatedly seeking them. The mind is without turbidity, removing all hindrances: The mind is without turbidity, removing all hindrances. Using wisdom to escape from other offenses and not creating evil deeds: Using wisdom to escape from other offenses and not creating evil deeds. Arousing aspiration: Arousing the aspiration to practice. Firmly upholding right conduct: Firmly upholding the right path. Delighting in the Dharma, respecting the Dharma, and treasuring the Dharma: Delighting in the Dharma, respecting the Dharma, and regarding the Dharma as a treasure. Having diligence as if saving one's head: Having diligence as if saving one's own head. Aspiring to wisdom as a place of dwelling: Aspiring to wisdom as a place to settle down. Not falling into precepts and not abandoning heavy burdens: Not violating precepts and not abandoning one's responsibilities. Moving towards the supreme and abandoning useless gatherings: Pursuing the supreme state and abandoning useless affairs. Delighting in solitary practice, focusing on the present in the aranya (a secluded place), and the meritorious qualities of the ascetic practices of the noble seeds: Enjoying solitary practice, focusing on the present in a quiet place, and cultivating the meritorious qualities of the ascetic practices of the noble ones. Being content, not disturbed, and delighting in the joy of the Dharma: Being content, not disturbed, and delighting in the joy of the Dharma. Not thinking of worldly language: Not clinging to worldly language. Seeking the essentials of the Dharma beyond the world: Seeking the Dharma beyond the world. And without deluded thoughts, understanding the meaning and benefit: Without deluded thoughts, understanding the true meaning of the Dharma. Following the true path: Following the path of truth. Knowing the causes of upholding precepts, adorned with shame and remorse: Knowing the causes of upholding precepts, adorned with shame and remorse. Using solid wisdom to destroy ignorance: Using solid wisdom to destroy ignorance. Using the eye of superior wisdom to achieve supreme purity: Using the eye of superior wisdom to achieve supreme purity. Awakening to the bondage of ignorance and darkness: Awakening to the bondage of ignorance (avidya) and darkness. That is, vast awakening: That is, vast awakening. Awakening without crookedness: Awakening without crookedness. Awakening with discernment: Awakening with discernment. Awakening with direct realization: Awakening with direct realization. Not obtained from others: Not obtained from others. Maintaining one's own merits and praising the merits of others: Maintaining one's own merits and praising the merits of others. Cultivating well and not falling into karmic retribution: Cultivating well and not falling into the retribution of evil karma. This is the purity of wisdom: This is the purity of wisdom. Moreover, the Prajna Sutra says: Furthermore, the Prajna Sutra says. What should one hear in the Vaipulya Sutras and treatises?: What Mahayana Sutras should one listen to? One should learn in this way: One should learn in this way. One should also stay away from those that are not meaningful: One should also stay away from those that are not meaningful. Such as discussions of worldly affairs: Such as discussions of worldly affairs. Discussions of whipping and beating: Discussions of whipping and beating. Discussions of poisons: Discussions of poisons. Discussions of silence: Discussions of silence. Discussions of children's games: Discussions of children's games. And even discussions of liberation from other schools: And even discussions of liberation from other schools. Achieving ignorance and darkness: Only leading to more ignorance. Those who dwell well in all Bodhisattva vehicles: Those who can abide in the Bodhisattva vehicle, all...

應遠離。又如無盡意經云。有四種施。于說法師為智資糧而得成就。何等為四。一者謂紙筆墨經。二者嚴飾法座。三者具諸名聞利養。四者為攝受法不以諂詐稱讚。復有四護。何等為四。一者謂護己身。二者護善。三者護諸世間。四者護利益事。乃至復有四住。為智資糧而得成就。何等為四。一者住說法師。二者住法。三者住利養。四者住覺悟。是名四種。又華樓閣經云。若人以須彌量七寶聚。佈施在家菩薩者。不如能以千錢奉施出家菩薩。或以信解出家功德。施一指節修難行施。若諸所有。唯除出家得是大果。如來最上最聖非在家者有如是理。況覆在家無智心不具足。如最上問經云。謂若一心於他眷屬等罪而能遠離。說為無罪。彼若不能遠離性難調故。于在家者建立是罪。

說阿蘭若品第十一

如最上授所問經說。依止住阿蘭若。次第居家者。性過失故。又如月燈經偈云。

不起著欲　　遠離眷屬　　棄捨在家　得無上道　　若離於欲　　如避火坑　怖畏在家　　遠離眷屬　　無上菩提　斯不難得　　未有三世　　諸佛如來　由常在家　　住于欲地　　而能獲得　勝妙菩提　　捐舍王位　　如棄欬涶　安住空閑　　遠離諸欲　　斷除煩惱　降伏魔冤　　離垢無為　　悟菩提道　飲

【現代漢語翻譯】現代漢語譯本：應當遠離。又如《無盡意經》所說，有四種佈施，對於說法之法師而言，是成就智慧資糧的途徑。是哪四種呢？第一種是提供紙、筆、墨、經書。第二種是莊嚴法座。第三種是給予各種名聲和利養。第四種是爲了攝受佛法，不以諂媚虛假的言辭來稱讚。又有四種守護，是哪四種呢？第一種是守護自身。第二種是守護善行。第三種是守護世間一切眾生。第四種是守護利益之事。乃至還有四種安住，是成就智慧資糧的途徑。是哪四種呢？第一種是安住于說法之法師。第二種是安住于佛法。第三種是安住于利養。第四種是安住于覺悟。這便是四種安住。又《華樓閣經》說，如果有人以如須彌山（Sumeru，佛教宇宙觀中的山）般多的七寶聚，佈施給在家的菩薩，不如以一千錢奉獻給出家的菩薩，或者以信心理解出家功德，佈施如一指節般微少的財物，修持難行之佈施。如果說一切所有佈施中，唯有出家功德能得大果報，如來是最上最聖的，在家之人沒有這樣的道理。更何況是在家之人沒有智慧，心不具足。如《最上問經》所說，如果能一心遠離他人眷屬等罪過，就可稱為無罪。如果他們不能遠離這些罪過，因為本性難以調伏的緣故，對於在家之人來說，這些就是罪過。

第十一品：說阿蘭若（Aranya，寂靜處）

如《最上授所問經》所說，如果次第依止阿蘭若（Aranya，寂靜處），再回歸居家生活，這是因為本性有過失的緣故。又如《月燈經》中的偈頌所說：

不生起對慾望的執著，遠離親屬眷戀，拋棄在家生活，就能證得無上道。如果遠離慾望，就像躲避火坑一樣。畏懼在家生活，遠離親屬眷戀，無上菩提（Bodhi，覺悟）的證得，對於這樣的人來說並不困難。過去、現在、未來三世的一切諸佛如來，沒有一位是因為常住在家，沉溺於慾望之中，而能獲得殊勝美妙的菩提（Bodhi，覺悟）的。捨棄王位，就像丟棄唾沫一樣。安住在空閑寂靜之處，遠離各種慾望，斷除煩惱，降伏魔障，遠離垢染，證得無為之境，從而覺悟菩提（Bodhi，覺悟）之道。飲

【English Translation】 English version: One should stay away from such things. Furthermore, as stated in the Infinite Meaning Sutra, there are four types of offerings that, for a Dharma teacher, lead to the accomplishment of the resources for wisdom. What are these four? First, providing paper, pens, ink, and scriptures. Second, adorning the Dharma seat. Third, providing various forms of fame and material support. Fourth, to embrace the Dharma without flattery or false praise. There are also four protections. What are these four? First, protecting oneself. Second, protecting good deeds. Third, protecting all beings in the world. Fourth, protecting beneficial activities. Furthermore, there are four abidings that lead to the accomplishment of the resources for wisdom. What are these four? First, abiding in the Dharma teacher. Second, abiding in the Dharma. Third, abiding in material support. Fourth, abiding in awakening. These are the four abidings. Moreover, the Flower Adornment Tower Sutra states that if someone were to give a pile of seven treasures as large as Mount Sumeru (Sumeru, a mountain in Buddhist cosmology) to a lay Bodhisattva, it would not be as meritorious as offering a thousand coins to an ordained Bodhisattva, or with faith and understanding of the merit of ordination, offering even a small amount like the size of a finger joint, practicing difficult giving. If among all offerings, only ordination yields great results, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is the highest and most sacred, and laypeople do not have such a principle. How much more so when laypeople lack wisdom and their minds are incomplete. As stated in the Supreme Question Sutra, if one can wholeheartedly stay away from offenses such as those involving the family members of others, they can be said to be without offense. If they cannot stay away from these offenses, because their nature is difficult to tame, these are established as offenses for laypeople.

Chapter Eleven: On Speaking of Aranyas (Aranya, a secluded place)

As stated in the Sutra on the Questions of Supreme Bestowal, relying on and abiding in an Aranya (Aranya, a secluded place) and then returning to household life is due to inherent faults. Furthermore, as stated in the verses of the Moon Lamp Sutra:

Not arising attachment to desires, separating from family ties, abandoning household life, one attains the unsurpassed path. If one is apart from desires, like avoiding a pit of fire, fearing household life, separating from family ties, unsurpassed Bodhi (Bodhi, enlightenment) is not difficult to attain for such a person. There has never been a case in the three times (past, present, future) where all Buddhas and Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) have attained supreme and wonderful Bodhi (Bodhi, enlightenment) by constantly staying at home, dwelling in the realm of desires. Renouncing the throne, like discarding spittle, dwelling in empty stillness, separating from all desires, cutting off afflictions, subduing demonic enemies, being free from defilements, attaining the unconditioned, one awakens to the path of Bodhi (Bodhi, enlightenment). Drinking

食衣服　　妙花涂香　　而得承事　人中聖尊　　如出家已　　奉行正法　若有如是　　求菩提者　　善利眾生　厭有為事　　趣向空閑　　至行七步　所獲福報　　最勝無比　　若復值遇　非眾同分　　樂處眾會　　悕財利者　眾生隨行　　離彼方所　　是愚闇難

彼經又云。

智不為愚諍　　猛利應當舍　離此極惡心　　勿競愚者法　智不近於愚　　了知愚本性　能使久相親　　后當成怨嫉　智不保于愚　　了知愚本性　謂體性癡冥　　自當求破壞　由是諸異生　　何有善知識　若法共言說　　不順瞋過咎　斯愚法磣毒　　故智者不保　愚與愚者合　　如糞投不凈　智復與智俱　　如酥置酥內

彼經又云。

常於世間　　最極樂處　　無有少分　若樂不樂　　唯樂林泉　　隨得受用　沙門勝樂　　若於所有　　一切都無　無有纖毫　　所繫屬者　　如風轉空　如獨覺行　　乃至世間　　諸最樂事　心常如風　　無所繫著　　若樂不樂　不有合集　　謂此苦惱　　不樂安住　謂若樂彼　　無苦無違　　離二邊故　唯此法樂　　非人中樂

彼經又云。

彼得常時　　微作相應　　離別眾失　不諍少分　　彼相應理　　住阿蘭若

【現代漢語翻譯】現代漢語譯本供養食物、衣服、美妙的鮮花和涂香，從而得到人中聖尊的侍奉。如果出家之後，奉行正法，若有人這樣尋求菩提（bodhi，覺悟），就能很好地利益眾生。厭倦世俗的事務，趨向空閑的地方，即使只行走七步，所獲得的福報也是最殊勝無比的。如果遇到不屬於同一類的人，喜歡聚集在人群中，貪圖財利的人，眾生會跟隨他們，遠離那些地方，因為那些地方是愚昧黑暗的。

《彼經》又說：智者不與愚者爭辯，對於那些猛烈而有害的事物應當捨棄。遠離這種極惡的心，不要效仿愚者的行為。智者不接近愚者，因為他們瞭解愚者的本性，即使能長時間相親相愛，最終也會變成怨恨嫉妒。智者不保護愚者，因為他們瞭解愚者的本性，愚者的體性是癡迷和黑暗的，他們自己會尋求破壞。因此，對於那些凡夫俗子，哪裡會有善知識呢？如果與他們談論佛法，他們不順從，反而會產生嗔恨和過錯。這種愚昧的法如同摻雜了毒藥，所以智者不會保護他們。愚者與愚者相合，就像把糞便扔進不乾淨的地方一樣。智者與智者在一起，就像把酥油放在酥油里一樣。

《彼經》又說：世間最快樂的地方，實際上沒有絲毫的快樂。無論快樂還是不快樂，真正的快樂只在林泉之中，隨遇而安，享受沙門（śrāmaṇa，出家修行者）的殊勝之樂。對於所有的一切，都一無所有，沒有任何細微的牽掛，就像風在空中自由地轉動一樣。就像獨覺（pratyekabuddha，獨自覺悟者）的修行一樣，乃至世間所有最快樂的事情，內心常常像風一樣，沒有任何執著。無論快樂還是不快樂，都不會聚集在一起，所謂的苦惱，就是不樂於安住。如果樂於彼岸，就沒有痛苦和違逆，因為遠離了二邊。只有這種佛法的快樂，才不是人間的快樂。

《彼經》又說：那些人常常能夠做到細微的相應，遠離各種損失，不爭論細小的事情。那些與真理相應的人，安住在阿蘭若（āraṇya，寂靜處）。

【English Translation】 English version Offering food, clothing, exquisite flowers, and fragrant perfumes, one gains the opportunity to serve the Holy One among humans. If, having renounced the world, one practices the true Dharma, such a seeker of Bodhi (bodhi, enlightenment) will greatly benefit sentient beings. Weary of worldly affairs, turning towards secluded places, even taking seven steps brings immeasurable and supreme blessings. If one encounters those who are not of the same kind, who delight in gatherings and crave wealth, sentient beings will follow them, distancing themselves from those places, for they are places of ignorance and darkness.

The 'Other Sutra' also states: The wise do not argue with fools; one should abandon that which is fierce and harmful. Distance yourself from this extremely evil mind; do not imitate the ways of fools. The wise do not associate with fools, for they understand the nature of fools; even if they can be loving for a long time, they will eventually turn to resentment and jealousy. The wise do not protect fools, for they understand the nature of fools; their nature is one of delusion and darkness, and they will seek to destroy themselves. Therefore, for those ordinary beings, where can one find a good teacher? If one speaks of the Dharma with them, they do not comply but instead generate anger and faults. Such foolish Dharma is like poison mixed in, so the wise do not protect them. Fools unite with fools, like throwing dung into an unclean place. The wise associate with the wise, like placing ghee within ghee.

The 'Other Sutra' also states: The most joyful places in the world actually have no joy at all. Whether joyful or not, true joy is only found in forests and springs, accepting what comes and enjoying the supreme joy of a Shramana (śrāmaṇa, wandering ascetic). Regarding all things, having nothing at all, without any subtle attachments, like the wind freely turning in the sky. Like the practice of a Pratyekabuddha (pratyekabuddha, solitary buddha), even the most joyful things in the world, the mind is always like the wind, without any attachments. Whether joyful or not, they do not gather together; so-called suffering is not delighting in dwelling. If one delights in the other shore, there is no suffering or opposition, for one is separated from the two extremes. Only this Dharma joy is not the joy of humans.

The 'Other Sutra' also states: Those who are able to constantly achieve subtle accordance, separate themselves from various losses, and do not argue over small matters. Those who are in accordance with the truth dwell in the Aranya (āraṇya, secluded place).

獲是功德　　而常獲得　　不悕有為　不樂世間　　不增有漏　　住山林者　獲是勝能　　不起過分　　常樂近寂　身語意密　　及遠離行　　住空閑者　獲多功德　　得彼厭離　　速悟解脫　寂靜解脫　　住山林者　　即住解脫　諸阿蘭若　　獲是功德　　棲止林泉　而常遠離　　城邑聚落　　樂遠離已　常如獨覺　　無有伴侶　　非久如間　得斯勝定

又護國經所說偈云。

棄捨在家　　無量過咎　　亦常不愛　深險思慮　　得樂山林　　諸根妙樂　寂靜功德　　無有男女　　戲笑言論　設有人來　　如獨覺行　　心凈無垢　不喜財利　　意不耽著　　處處少欲　當遠離此　　諂求恭敬

最上問經云。我應不作眾生合集。非為於一眾生而起善根。或先所聞具剎那頃。繫著財利心不凈者。若天若人咸悉捨去。設一天人亦復捨去。又如寶樓閣經云。佛言。迦葉波。譬若有人泛大水中為渴而死。迦葉波。此沙門婆羅門亦復如是。然于多法受持讀誦。而不能斷貪瞋癡渴。游大法海為諸煩惱渴愛而死。后墮惡道。

論曰。是故決定依阿蘭若及相似處。又寶云經說。若住所依之處。得行乞食。不近不遠。流泉浴池清凈無垢少怖畏處。樹葉花果皆悉具足。遠離險惡多諸龕

【現代漢語翻譯】現代漢語譯本獲得這樣的功德，並且常常獲得，不希望有所作為。不貪戀世間，不增加有漏之法，居住在山林中的人，獲得這種殊勝的能力，不起過分的念頭，常常喜好接近寂靜。身、語、意都保持秘密，以及遠離喧囂的行為，居住在空閑地方的人，獲得許多功德，得到那種厭離之心，迅速領悟解脫。寂靜的解脫，居住在山林中的人，就是安住在解脫之中。那些阿蘭若（Aranya，意為寂靜處），獲得這樣的功德，棲息在林泉之間，並且常常遠離城邑和村落，喜歡遠離之後，常常像獨自覺悟者一樣，沒有伴侶，不久之後，就能獲得這種殊勝的禪定。

又《護國經》中所說的偈頌：

拋棄在家生活，其中有無量的過失，也常常不喜愛那些深沉而危險的思慮，才能在山林中獲得快樂，諸根都能感受微妙的快樂，寂靜的功德，沒有男女之間的戲笑言論。即使有人來訪，也像獨自覺悟者一樣行事，內心清凈沒有垢染，不喜好財物利益，心意不貪戀執著，處處減少慾望，應當遠離那些諂媚求取恭敬的行為。

《最上問經》說：『我不應當聚集眾生。不應爲了一個眾生而生起善根。或者先前所聽聞的，即使只有剎那之間，如果內心繫著財物利益而不清凈，那麼無論是天人還是人類，都會捨棄他。』即使是一個天人，也會捨棄他。又如《寶樓閣經》所說：佛說：『迦葉波（Kasyapa，佛陀的弟子）。譬如有人在大水中航行，卻因為口渴而死。迦葉波，這些沙門（Sramana，修行者）和婆羅門（Brahmana，祭司）也是這樣。雖然對於許多佛法受持讀誦，卻不能斷除貪婪、嗔恨、愚癡的渴求，在大法海中，因為各種煩惱和渴愛而死去，最終墮入惡道。』

論曰：因此，應當決定依靠阿蘭若（Aranya）以及相似的地方。又《寶云經》說：『如果住所依靠的地方，能夠進行乞食，不近也不遠，有流動的泉水和浴池，清凈沒有垢染，少有怖畏的地方，樹葉、花朵、果實都具備，遠離險惡，有很多洞穴。』

【English Translation】 English version Gaining such merits, and constantly obtaining them, without hoping for conditioned things. Not delighting in the world, not increasing defilements, those who dwell in the mountains and forests, Obtain this supreme ability, not arising excessive thoughts, constantly delighting in approaching tranquility. Body, speech, and mind are kept secret, and practicing detachment, those who dwell in secluded places, Obtain many merits, attain that renunciation, quickly realize liberation. Tranquil liberation, those who dwell in the mountains and forests, are dwelling in liberation. Those Aranyas (Aranya, meaning quiet place), obtain such merits, dwelling among forests and springs, And constantly staying away from cities and villages, delighting in detachment, Often like solitary awakened ones, without companions, before long, They can obtain this supreme samadhi (Samadhi, a state of meditative consciousness).

Moreover, the verse spoken in the 'Protecting the Nation Sutra':

Abandoning household life, which has countless faults, and constantly not loving Those deep and dangerous thoughts, then one can obtain joy in the mountains and forests, the senses can experience subtle joy, The merits of tranquility, without the laughter and speech between men and women. Even if someone comes, act like a solitary awakened one, with a pure and undefiled heart, Not delighting in wealth and profit, the mind not clinging, reducing desires everywhere, One should stay away from those who flatter and seek respect.

The 'Supreme Question Sutra' says: 'I should not gather sentient beings. I should not generate good roots for the sake of one sentient being. Or what was previously heard, even if only for a moment, if the mind is attached to wealth and profit and is not pure, then whether it is a deva (Deva, a god) or a human, they will abandon him.' Even a deva will abandon him. Furthermore, as the 'Jeweled Pavilion Sutra' says: The Buddha said: 'Kasyapa (Kasyapa, a disciple of the Buddha). It is like a person sailing in a great ocean, but dying of thirst. Kasyapa, these Sramanas (Sramana, practitioners) and Brahmanas (Brahmana, priests) are also like this. Although they uphold and recite many Dharmas, they cannot cut off the thirst of greed, hatred, and delusion, and in the great ocean of Dharma, they die because of various afflictions and craving, and eventually fall into evil paths.'

Treatise says: Therefore, one should definitely rely on Aranyas (Aranya) and similar places. Furthermore, the 'Jewel Cloud Sutra' says: 'If the place where one dwells can be used for begging for food, not too close and not too far, with flowing springs and bathing ponds, clean and without defilement, with few fearful places, with leaves, flowers, and fruits all complete, far from dangerous places, with many caves.'

窟寂靜第一。菩薩如是當依此處。應先晝夜六時自誦經典聲不高下。善閉諸根心不外馳。於此凈命繫念所受。善取其相不著睡眠。若王王臣剎利婆羅門及余官屬。或親來詣阿蘭若處。彼比丘應作是言。善來大王。如所施設可就此座。王若坐時。比丘亦坐。王若不坐。比丘亦立。王若諸根動亂。應當贊言。大王。得大善利。王之境土有諸具戒具德多聞沙門婆羅門。安住其中。不為惡人冤賊惱害。王若諸根善凈堪為說法。即當爲說善巧之法。審若不樂善巧則當爲說厭離之法。審若不樂厭離則當令知如來有大慈悲具大威德。為諸來者剎利婆羅門及余官屬。隨其所宜為作化度。彼若多聞堪任法器者。使聞妙法降伏其心。彼等眾生信樂是法得大歡喜。最上授所問經云。複次長者。出家菩薩住阿蘭若。應如是觀察是義。云何我住阿蘭若中。非獨沙門相者而多猛惡𢤱悷。非密非靜非律儀非相應非愿求之所共住。所謂非人諸惡鳥獸盜賊旃陀羅等之所共住。彼不具足沙門功德。爾時我住阿蘭若處。我應圓滿是沙門義。乃至複次長者。出家菩薩阿蘭若行。應如是觀察。我以何義至阿蘭若。我當爲此怖畏。云何怖畏。謂處眾憒鬧怖。合集怖。貪瞋癡怖。憍慢覆很怖。慳嫉財利怖。色香味觸怖。蘊魔怖。煩惱魔怖。死魔怖。天魔怖。無常計常顛

倒怖。無我為我顛倒怖。不凈為凈顛倒怖。執苦為樂顛倒怖。心意識怖。離障起障怖。身見怖。我我所怖。疑三世怖。惡友怖。惡屬怖。名聞利養怖。不見言見怖。不聞言聞怖。不覺言覺怖。不知言知怖。沙門垢穢怖。互相瞋忿怖。三界怖。諸有趣生怖。三惡道怖。總略一切不善作意怖。我為如是此惡怖畏行相詣阿蘭若住。乃至複次長者。出家菩薩住阿蘭若。當如是學。若怖生時。一切皆由我執所起。以要言之。複次住阿蘭若遠離我執則無我無我所無我相無我愛無我想無我見。不為我所持。不為我所計。舍離於我不為守護。住阿蘭若此非利益。複次長者。住空閑者。無己想無他想。若於諸法無說則于諸法無雜。以要言之。長者。譬如阿蘭若處藥草樹林不驚不怖不畏。亦無驚懾毛豎。此出家菩薩住阿蘭若行亦復如是。于身發起藥草樹林墻壁瓦礫之想。心如幻化。所生何有。分別及有怖畏驚懾毛豎。如是深心於身觀察。是身無有我人眾生壽者養者意生儒童虛妄遍計。此怖畏者但有假名。虛妄遍計不應分別。如彼阿蘭若處藥草樹林無有主宰亦無攝屬。此阿蘭若無有攝屬亦復如是。於一切法如是知已。應起是行。所以者何。住空閑者。猶若強尸無有主宰亦無攝屬。乃至複次長者。出家菩薩如住空閑。於此知已依佛所說住阿蘭若

。即得圓滿白法深植善根。然後出詣聚落國邑。入于王宮而為說法。複次長者。出家菩薩讀誦演說解其義趣。入彼眾中而得恭敬。親近和尚阿阇梨及耆舊中。而新學比丘亦應尊敬亦無懈怠。悉自營辦無令他惱。亦應勿使尊重承事。當如是觀察。又如來應等正覺為諸天人魔梵沙門婆羅門及諸眾生尊重供養。乃至諸有所作悉自營辦不怖承事。況復我今欲求無學。如是承事一切眾生。若我承事於他一切供給。則我諸有所作悉自成辦。不復悕求承事供給。所以者何。長者。此尊重承事者。于比丘功德法中攝取毀犯。造此攝取者。因得承事故。我勿由是法造此攝取。彼經又說。複次長者。彼阿蘭若菩薩法。若見若聞和尚阿阇梨疾病者。雖處迥野應往問訊。謂若旦時詣彼。應發是心。設復為他所請讀誦解說令住僧坊者。如阿蘭若。心勿受著。如是住阿蘭若。求法無厭。於一切事皆空閑想。

大乘集菩薩學論卷第十三大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第十四

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯說阿蘭若品第十一之餘

寶積經云。複次阿蘭若行若諸異生未得果者。見虎狼至勿生驚怖。當發是心。我本詣此阿蘭若處。已捨身命

【現代漢語翻譯】現代漢語譯本：如此便能獲得圓滿的清凈之法，深深地植下善根。然後出離前往村落和都城，進入王宮為他們說法。再者，長者，出家的菩薩應當讀誦、演說佛經，理解其中的義理和趣味。進入大眾之中，應當得到恭敬。親近和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）以及年長的僧人，對於新學的比丘也應當尊敬，不應懈怠。所有的事情都自己辦理，不要讓他人煩惱。也不應該使他人過於尊重和承事自己。應當這樣觀察。又如來應供正等覺（Tathagata Arhat Samyak-sambuddha）為諸天、人、魔、梵天、沙門（Sramana，出家求道者）、婆羅門（Brahmana，祭司）以及一切眾生所尊重和供養。乃至所有的事情都自己辦理，不害怕承事他人。更何況我現在想要尋求無學（Asaiksa，不再需要學習的境界）。應當這樣承事一切眾生。如果我承事他人，一切都供給他們，那麼我所有的事情都能自己辦好，不再希望他人承事和供給。為什麼呢？長者，這種過度的尊重和承事，對於比丘的功德法來說，是一種毀犯。製造這種攝取（Sangraha，聚集）的原因是得到了承事。我不要因為這種法而製造這種攝取。那部經又說，再者，長者，那阿蘭若（Aranya，寂靜處）菩薩的修行方法是，如果見到或聽到和尚、阿阇梨生病，即使身處偏遠的地方也應該前去問候。如果在早晨前往，應當發起這樣的心願。即使被他人邀請去讀誦和解說佛經，讓他們住在僧房裡，也應當像住在阿蘭若一樣，內心不要有所執著。像這樣住在阿蘭若，對於求法沒有厭倦，對於一切事物都抱持空閑的觀念。大乘集菩薩學論卷第十三大正藏第 32 冊 No. 1636 大乘集菩薩學論大乘集菩薩學論卷第十四西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯說阿蘭若品第十一之餘寶積經云，再者，阿蘭若的修行者，如果那些還沒有證得果位的凡夫，見到老虎或狼來到，不要感到驚慌恐懼。應當發起這樣的心願：我本來就是爲了來到這阿蘭若之處，已經捨棄了身命。

【English Translation】 English version: Thus, one obtains the complete white Dharma, deeply planting roots of goodness. Then, one departs to villages and cities, entering royal palaces to preach the Dharma. Furthermore, O householder, an ordained Bodhisattva should read, recite, and explain the meaning and significance of the scriptures. Entering the assembly, one should receive respect. One should be close to the Upadhyaya (preceptor), Acarya (teacher), and senior monks, and also respect newly ordained monks without laziness. One should manage everything oneself, without causing trouble to others. One should also not allow others to excessively respect and serve oneself. One should observe in this way. Moreover, the Tathagata Arhat Samyak-sambuddha (Thus Come One, Worthy One, Perfectly Enlightened One) is respected and venerated by gods, humans, demons, Brahma, Sramanas (ascetics), Brahmanas (priests), and all beings. Even in all actions, one manages everything oneself, without fearing to serve others. How much more so should I, who now seek the state of No-More-Learning (Asaiksa), serve all beings in this way. If I serve others and provide them with everything, then all my actions will be accomplished by myself, and I will no longer desire others to serve and provide for me. Why is this so? O householder, such excessive respect and service is a violation of the meritorious Dharma of a Bhiksu (monk). The cause of creating this Sangraha (gathering) is obtaining service. I should not create this Sangraha because of this Dharma. That sutra also says, furthermore, O householder, the practice of an Aranya (secluded place) Bodhisattva is that if one sees or hears that the Upadhyaya or Acarya is ill, even if one is in a remote place, one should go to inquire. If one goes in the morning, one should generate this aspiration. Even if one is invited by others to read and explain the scriptures, and to have them stay in the Sangharama (monastery), one should be like one who dwells in the Aranya, without attachment in the mind. Dwelling in the Aranya in this way, one is never satiated with seeking the Dharma, and one holds the notion of emptiness and leisure towards all things. Mahayana Collection of Bodhisattva Teachings, Volume 13 Taisho Tripitaka, Volume 32, No. 1636, Mahayana Collection of Bodhisattva Teachings Mahayana Collection of Bodhisattva Teachings, Volume 14 Translated by the Tripitaka Master of Western India, Chao San Da Fu Shi Hong Lu Shao Qing Xuan Fan Da Shi, the Purple-Robed Sramana, Your Servant Ri Cheng, and others, under Imperial Decree, Explaining the Chapter on Aranya, Number Eleven, Continued The Ratnakuta Sutra says, furthermore, for those practitioners in the Aranya, if those ordinary beings who have not yet attained the fruit see tigers or wolves approaching, they should not be alarmed or afraid. They should generate this aspiration: I originally came to this Aranya place, having already relinquished my life.

不應驚畏。為起慈心遠離過失使無怖懼。又若虎狼斷我命根啖我身肉應起是心。我得善利以不堅身而當獲堅固。若復不能令啖我肉。豈彼虎狼得樂觸耶。以要言之。複次阿蘭若行。有非人來。若美若丑。不應愛樂。亦勿損害。若有往昔見佛諸天來此阿蘭若比丘所起諸問難時。彼比丘如力所能。隨所學法為諸天說。又若有深問難時。阿蘭若比丘。或未能答而不生恭敬者。應語彼言。我今未得無學。若我當勤佛教。時聞法已盡能通解答一切問。我今唯能得聞是法。乃至總略。若住阿蘭若處藥草樹林。尚不取著。云何為生何等為滅。如是觀察。是身無我無主宰無作者無受者。誰生誰滅。畢竟無有生滅之者。是身亦復如是。譬若草木墻壁瓦礫無我無主宰無作者無受者因緣和合故即生。因緣離散故即滅。複次于勝義中無有一法是生是滅彼經又說。複次阿蘭若行。應發是心。然我至此阿蘭若處獨無伴侶。若我所起善作惡作。爾時此有天龍藥叉佛世尊等。知我深心俱為我證。又若住此阿蘭若中以心不善自在游逸。又若至此極遠之處。獨無伴侶無親近者。無我無取。應如實覺。欲尋恚尋害尋及余不善法尋。悉如實覺。若我於此不異其眾樂處有情憒鬧中者即為欺誑天龍藥叉諸佛世尊。若如所作天龍藥叉不為呵厭。諸佛世尊悉皆歡喜。

【現代漢語翻譯】現代漢語譯本不應感到驚慌和畏懼。應當生起慈悲之心，遠離過失，使自己沒有怖畏。又如果虎狼要斷我的性命，吞食我的血肉，我應當這樣想：我獲得了很好的利益，因為可以用這不堅固的身體來換取堅固的法身。如果它們不能吃到我的肉，難道虎狼就能因此得到快樂的觸感嗎？總而言之，再次說明，在阿蘭若（Aranya，寂靜處）修行時，如果有非人（非人，指天龍八部等）出現，無論是美是醜，都不應該貪愛執著，也不要傷害他們。如果過去曾經見過佛的諸天來到這位在阿蘭若修行的比丘處，提出各種問題，這位比丘應當儘自己的能力，根據自己所學的佛法為諸天解說。如果遇到很深奧的疑問，阿蘭若比丘或者不能回答，因此對提問者不恭敬，就應當對他們說：『我現在還沒有證得無學果位（無學，指阿羅漢果）。如果我努力學習佛法，到那時聽聞佛法后，就能通達解答一切問題。我現在只能聽到這些佛法，乃至總體的綱要。』如果住在阿蘭若的藥草樹林中，尚且不應該執著，應當觀察什麼是生，什麼是滅。像這樣觀察，這個身體沒有我，沒有主宰，沒有作者，沒有受者。誰生？誰滅？畢竟沒有生滅的主體。這個身體也是這樣，譬如草木、墻壁、瓦礫，沒有我，沒有主宰，沒有作者，沒有受者，因緣和合所以產生，因緣離散所以滅亡。再次說明，在勝義諦（勝義諦，佛教真理的最高層次）中，沒有一法是生是滅。那部經又說，再次說明，在阿蘭若修行，應當發起這樣的心念：我現在來到這阿蘭若處，獨自一人沒有伴侶。如果我做了善事或者惡事，那時有天、龍、藥叉（藥叉，一種守護神）、佛世尊等，知道我的內心深處，都為我作證。又如果住在這阿蘭若中，內心不善，放縱遊蕩。又如果來到這極其偏遠的地方，獨自一人沒有伴侶，沒有親近的人，沒有我，沒有執取，應當如實覺知。對於欲尋（欲尋，對感官享樂的思索）、恚尋（恚尋，嗔恨的思索）、害尋（害尋，傷害的思索）以及其他不善的思索，都要如實覺知。如果我在這裡和在眾人聚集的歡樂場所一樣喧鬧，那就是欺騙天、龍、藥叉、諸佛世尊。如果我如法修行，天、龍、藥叉就不會呵斥厭惡，諸佛世尊都會歡喜。

【English Translation】 English version You should not be alarmed or afraid. Generate a mind of loving-kindness, stay away from faults, and cause no fear. Furthermore, if tigers or wolves were to sever my life-root and devour my flesh, I should generate this thought: 'I have obtained a great benefit, for I shall exchange this impermanent body for a permanent one.' If they cannot devour my flesh, would those tigers and wolves obtain pleasurable sensations? In short, furthermore, when practicing in the Aranya (Aranya, a quiet place), if non-humans (non-humans, referring to deities, dragons, and other supernatural beings) appear, whether beautiful or ugly, one should not be attached to them, nor should one harm them. If deities who have seen the Buddha in the past come to this Aranya-dwelling Bhikshu (Bhikshu, a Buddhist monk) and raise questions, that Bhikshu should, to the best of their ability, explain the Dharma (Dharma, Buddhist teachings) according to what they have learned. Furthermore, if there are profound questions that the Aranya-dwelling Bhikshu cannot answer and therefore becomes disrespectful, they should say to them: 'I have not yet attained the state of No-More-Learning (No-More-Learning, referring to the state of Arhat). If I diligently study the Buddha's teachings, then upon hearing the Dharma, I will be able to thoroughly answer all questions. Now I can only hear this Dharma, even in general outline.' If dwelling in the Aranya, even for medicinal herbs and trees, one should not be attached. One should contemplate what is arising and what is ceasing. Observing in this way, this body is without self, without a master, without a maker, and without a receiver. Who is born? Who ceases? Ultimately, there is no one who is born or ceases. This body is also like this, like grass, trees, walls, bricks, and tiles, without self, without a master, without a maker, and without a receiver. Due to the aggregation of causes and conditions, it arises; due to the separation of causes and conditions, it ceases. Furthermore, in the ultimate truth (ultimate truth, the highest level of Buddhist truth), there is no Dharma that is born or ceases. That Sutra (Sutra, Buddhist scripture) also says, furthermore, when practicing in the Aranya, one should generate this thought: 'Now I have come to this Aranya, alone without companions. If I perform good or bad deeds, then there are deities, dragons, Yakshas (Yakshas, a type of guardian spirit), Buddhas, World Honored Ones, etc., who know my deepest thoughts and all bear witness for me.' Furthermore, if dwelling in this Aranya, one's mind is not virtuous, and one wanders freely. Furthermore, if one comes to this extremely remote place, alone without companions, without close ones, without self, without grasping, one should truly realize. One should truly realize sensual thoughts (sensual thoughts, thoughts of sensory pleasure), thoughts of anger (thoughts of anger, thoughts of hatred), thoughts of harm (thoughts of harm, thoughts of harming), and other unwholesome thoughts. If I am here no different from those in crowded, joyful places, then I am deceiving the deities, dragons, Yakshas, and all the Buddhas, World Honored Ones. If I practice according to the Dharma, the deities, dragons, and Yakshas will not scold or dislike me, and all the Buddhas, World Honored Ones, will rejoice.

治心品第十二(禪定波羅蜜多附)

論曰。於此阿蘭若修是禪定。如般若經云修此禪定波羅蜜多者。得心不散亂利諸眾生。所以者何。起世間定彼尚亦然。乃至心散亂者皆不可得。況復阿耨多羅三藐三菩提。是故得心不散亂。乃至成證阿耨多羅三藐三菩提果。彼經又說。複次須菩提。初發心菩薩摩訶薩修禪定波羅蜜多行時。於一切相智相應作意則善入禪定。若眼見色不取其相。亦不執取隨形妙好。若於眼根不修制止。則依邪妄損惱于余惡不善心隨其流轉。護眼根者。制此令盡。如是耳所聞聲鼻所嗅香舌所了味身所著觸意所知法。皆不取相亦不執取隨形妙好。若於意根不修制止。則于余惡不善非法之心隨其流轉。護意根者。制此令盡則行住坐臥語默時處。悉不捨離三摩呬多。得彼手足不生動搖口無雜言亦無戲笑諸根不亂。若身若心俱無妄失三業寂靜。于顯密中如律儀道。乃至喜足易養易滿。善入行處遠離憒鬧。于得不得無有高下等無差別。如是苦樂譭譽若贊不讚若夭若壽亦無高下等無差別。若冤若親心常湛然。是聖非聖其聲無雜。於樂不樂猶如一相無高無下。等無差別超諸違順。所以者何。于自相空如不真實。則見諸法無生無滅。乃至廣說。

論曰。喜樂修習者遠諸懈退。而常作意者息除高舉。於此二

【現代漢語翻譯】現代漢語譯本：第十二品治心（附禪定波羅蜜多）

論曰：在此寂靜處（阿蘭若）修習這種禪定，如《般若經》所說，修習這種禪定波羅蜜多（Paramita，到彼岸）的人，能夠獲得心不散亂的狀態，利益一切眾生。為什麼呢？因為即使是世間的禪定，也能達到這樣的效果，更何況是證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？如果心散亂，就什麼也得不到。因此，要獲得心不散亂的狀態，乃至最終成就阿耨多羅三藐三菩提的果位。《般若經》又說：『須菩提（Subhuti，解空第一的弟子），初發心的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在修習禪定波羅蜜多時，如果能以與一切相智（Sarvakarajnata，對一切事物和現象的智慧）相應的作意（Manasikara，心理活動），就能很好地進入禪定。如果眼睛看到顏色，不執取它的表相，也不執著於它那隨順外形的微妙美好。如果對於眼根（Eye-faculty，視覺器官）不加以控制和止息，就會依賴於邪妄，損害其他的惡和不善之心，並隨之流轉。守護眼根的方法，就是制止這些念頭，使它們完全消失。同樣，耳朵聽到的聲音，鼻子聞到的氣味，舌頭嚐到的味道，身體接觸到的感覺，以及意識所認識到的事物，都不執取它們的表相，也不執著於它們那隨順外形的微妙美好。如果對於意根（Mind-faculty，思維器官）不加以控制和止息，就會隨著其他的惡和不善的非法之心流轉。守護意根的方法，就是制止這些念頭，使它們完全消失。這樣，無論行住坐臥，語默動靜，都能不離開三摩呬多（Samahita，專注）。他的手腳不會輕易動搖，口中沒有雜亂的言語，也沒有戲笑，諸根（Indriya，感覺器官）不散亂。身心都沒有妄念和缺失，身口意三業（Tri-karma，三種行為）寂靜。在顯教和密教中，都如持守戒律一樣，乃至知足少欲，容易養活，容易滿足，善於進入修行的場所，遠離喧鬧。對於得到或得不到，沒有高下之分，平等沒有差別。對於痛苦和快樂，譭謗和讚譽，夭折和長壽，也沒有高下之分，平等沒有差別。對於冤家和親人，內心常常平靜安寧。無論是聖人還是凡人，聽到的聲音沒有差別。對於快樂和不快樂，都看作一樣，沒有高下之分，平等沒有差別，超越一切違逆和順從。為什麼呢？因為明白一切事物的自性本空，如夢如幻，不是真實的，就能見到諸法（Dharma，一切事物和現象）不生不滅。』等等，廣泛地闡述。

論曰：喜歡修習禪定的人，能夠遠離懈怠和退縮。常常保持正念的人，能夠止息高舉和驕傲。對於這兩種狀態，

【English Translation】 English version: Chapter 12: Cultivating the Mind (with the Perfection of Dhyana)

Treatise: In this Aranya (secluded place), one cultivates this Dhyana (meditation). As the Prajna Sutra (Wisdom Sutra) says, those who cultivate this Dhyana Paramita (Perfection of Meditation) attain a mind that is not scattered and benefits all sentient beings. Why is this so? Because even worldly Samadhi (concentration) can achieve this. Moreover, if the mind is scattered, nothing can be attained, let alone Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Therefore, one must attain a mind that is not scattered in order to achieve the fruit of Anuttara-samyak-sambodhi. The Sutra also says: 'Furthermore, Subhuti (one of the Buddha's main disciples), when a Bodhisattva-Mahasattva (great Bodhisattva) who has just generated the aspiration for enlightenment cultivates the practice of Dhyana Paramita, if they apply their mind in accordance with Sarvakarajnata (wisdom of all aspects), they will skillfully enter Dhyana. If the eye sees a form, they do not grasp its characteristics, nor do they cling to its attractive appearance. If one does not cultivate restraint of the eye-faculty (sense organ of sight), one will rely on delusion, harm other evil and unwholesome thoughts, and follow their flow. To guard the eye-faculty is to restrain it completely. Likewise, with sounds heard by the ear, scents smelled by the nose, tastes perceived by the tongue, touches felt by the body, and Dharmas (phenomena) known by the mind, one does not grasp their characteristics, nor does one cling to their attractive appearance. If one does not cultivate restraint of the mind-faculty (sense organ of mind), one will follow the flow of other evil, unwholesome, and unlawful thoughts. To guard the mind-faculty is to restrain it completely. Thus, whether walking, standing, sitting, or lying down, speaking or being silent, at all times and in all places, one does not depart from Samahita (concentration). Their hands and feet do not move easily, their mouth is free from idle chatter and laughter, and their senses are not disturbed. Both body and mind are free from delusion and loss, and the three karmas (actions of body, speech, and mind) are tranquil. In both exoteric and esoteric teachings, one follows the path of discipline, being content, easy to nourish, and easily satisfied, skillfully entering places of practice and staying away from noisy environments. Regarding gain and loss, there is no high or low, equal and without difference. Likewise, regarding suffering and happiness, praise and blame, short life and long life, there is no high or low, equal and without difference. Regarding enemies and friends, the mind is always serene. Whether the sound is from a sage or a common person, there is no difference. Regarding pleasure and displeasure, they are seen as one, without high or low, equal and without difference, transcending all opposition and compliance. Why is this so? Because one understands that the self-nature of all things is empty, like an illusion, not real, one sees that all Dharmas are without birth or death.' And so on, extensively explained.

Treatise: Those who delight in cultivating Dhyana distance themselves from laziness and regression. Those who constantly maintain mindfulness extinguish arrogance and pride. Regarding these two,

種是所對治。護國經偈云。

無量俱胝劫　　所有佛出世　由是大仙尊　　剎那獲勝益　遠離於放逸　　解脫諸染欲　此有為虛妄　　如幻夢所見　乖離非久住　　諸愛亦不常　如奮力營求　　諸波羅蜜地　乃至悟菩提　　精進無疑惑

大戲樂經廣說偈云。

老病死苦　　如火焰然　　三有熾盛　無適無莫　　未離輪轉　　常處愚瞑　譬若狂蜂　　處罃器內　　三界無常　如戲劇者　　及秋空云　　旋生旋滅　人命遷壞　　過於山水　　輕捷迅速　如電飛空　　虛天界城　　遍三惡道　無明橫起　　愛有所生　　被轉五趣　如陶家輪　　常樂美色　　及妙音響　清凈香味　　細滑觸樂　　貪著此者　如被囚縶　　如鹿寄網　　如猴被縛　常懷怖懼　　作冤家想　　此欲樂者　極多憂惱　　如鋒銳刀　　亦如毒藥　智者遠離　　如棄糞瓶　　愚懵念著　為怖畏因　　及為苦本　　愛有所纏　疾趣衰老　　常樂欲者　　怖無歸救　昔有聖人　　了知此欲　　怖如猛火　如大淤泥　　如持蜜刀　　如避空劍　又諸智者　　了知此欲　　如糞穢瓶　如毒蛇首　　如木耦驢　　如涂人血　如死狗頭　　如惡冤家　　又諸聖智　了知此欲　　譬水中月　　如

【現代漢語翻譯】現代漢語譯本：這種種（指前面所說的煩惱）是需要對治的。《護國經》的偈頌說：『無量俱胝劫（無數的億萬劫）以來，所有佛陀出世，都是因為這位大仙尊（指修行者）剎那間獲得了殊勝的利益。遠離放逸，解脫各種染污和慾望。這些有為法都是虛妄的，如同幻覺和夢中所見。乖離變異，不能長久住留，各種愛慾也不是永恒的。如同奮力營求，達到諸波羅蜜地（菩薩修行的六種或十種到達彼岸的方法），乃至覺悟菩提（智慧），都要精進不懈，沒有疑惑。』《大戲樂經》廣泛地宣說了這些偈頌：『衰老、疾病、死亡的痛苦，如同火焰燃燒，三有（欲有、色有、無色有）熾盛。無所適從，無處可躲，沒有脫離輪迴運轉，常常處於愚昧黑暗之中。譬如狂蜂，處於瓶子裡面。三界（欲界、色界、無色界）都是無常的。如同演戲的人，以及秋天的天空中的雲彩，旋轉生滅。人的生命遷逝敗壞，快過山間流水，輕捷迅速。如同閃電飛過天空，虛幻的天界城池，遍佈三惡道（地獄道、餓鬼道、畜生道）。無明（對事物真相的迷惑）橫生，愛慾由此產生，被轉生於五趣（地獄、餓鬼、畜生、人、天）。如同陶工的輪子。人們常常貪戀美好的顏色，以及美妙的聲音。清凈的香味，細滑的觸感，貪著這些的人，如同被囚禁束縛，如同鹿被網纏住，如同猴子被繩子捆綁。常常懷著恐懼，把這些慾望當作冤家仇敵。這些慾望帶來的快樂，帶來極多的憂愁煩惱，如同鋒利的刀刃，也如同毒藥。智者遠離這些，如同丟棄糞便的瓶子。愚昧的人執念這些，成為怖畏的原因，以及痛苦的根源。被愛慾所纏繞，迅速走向衰老。常常貪戀慾望的人，恐懼而無處可歸，無處可救。過去有聖人，明瞭知曉這些慾望，恐懼它如同猛烈的火焰，如同巨大的淤泥，如同拿著塗了蜜的刀刃，如同躲避空中的利劍。還有那些智者，明瞭知曉這些慾望，如同裝滿糞穢的瓶子，如同毒蛇的頭，如同木偶驢子，如同塗抹了人血的東西。如同死狗的頭，如同邪惡的冤家仇敵。還有那些聖賢的智慧，明瞭知曉這些慾望，譬如水中的月亮，如同……』

【English Translation】 English version: These (referring to the aforementioned afflictions) are what need to be counteracted. The Guardian Nation Sutra (Huguo Jing) says in a verse: 'For immeasurable koti (ju zhi, countless millions) of kalpas (jie, eons), all Buddhas appear in the world because this great muni (xian zun, sage) obtains supreme benefit in an instant. Being far from negligence, liberating from all defilements and desires. These conditioned phenomena are all illusory, like what is seen in illusions and dreams. Separated and changing, not abiding for long, all loves and desires are also not permanent. Like striving to cultivate and reach the paramita (bo luo mi, perfections) grounds, until awakening to bodhi (pu ti, wisdom), one must be diligent without doubt.' The Great Play Sutra (Da Xi Le Jing) extensively speaks of these verses: 'The suffering of old age, sickness, and death, is like a burning flame, the three realms of existence (sanyou, kama-dhatu, rupa-dhatu, arupa-dhatu) are blazing. Nowhere to go, nowhere to hide, not liberated from the cycle of rebirth, constantly in ignorant darkness. Like a mad bee, inside a jar. The three realms (sanjie, kama-dhatu, rupa-dhatu, arupa-dhatu) are impermanent. Like actors in a play, and clouds in the autumn sky, revolving, arising, and ceasing. The passing and decay of human life, faster than mountain streams, light and swift. Like lightning flashing across the sky, illusory heavenly cities, pervading the three evil paths (san e dao, hell realm, hungry ghost realm, animal realm). Avidya (wuming, ignorance) arises abruptly, desire is born from it, being reborn in the five realms (wǔ qu, hell, hungry ghost, animal, human, and heaven). Like a potter's wheel. People often crave beautiful colors, and wonderful sounds. Pure fragrances, smooth and delicate touches, those who are attached to these are like being imprisoned and bound, like a deer caught in a net, like a monkey tied with a rope. Constantly harboring fear, regarding these desires as enemies. The pleasures brought by these desires bring much sorrow and trouble, like a sharp blade, and like poison. The wise distance themselves from these, like discarding a jar of feces. The foolish cling to these, becoming the cause of fear, and the root of suffering. Entangled by love and desire, quickly heading towards old age. Those who constantly crave desires, fear and have nowhere to return, nowhere to be saved. In the past, there were sages who clearly knew these desires, fearing them like fierce flames, like vast mud, like holding a honey-coated blade, like avoiding a sword in the sky. And those wise ones, clearly know these desires, like a jar filled with filth, like the head of a poisonous snake, like a wooden donkey puppet, like something smeared with human blood. Like the head of a dead dog, like an evil enemy. And those sages' wisdom, clearly know these desires, like the moon in the water, like...'

山谷響　如鏡中像　　如戲劇人　　如夢所見　又此欲樂　　智者了悟　　如幻如焰　如水泡沫　　剎那而住　　遍計所起　虛妄不實　　但謂盛年　　任持色相　意樂此者　　實愚夫行　　及老病至　壞苦所吞　　退失光澤　　如竭河流　財力豐饒　　庫藏盈積　　愛樂此者　實愚夫行　　或至匱財　　后疾耗滅　遠離於人　　如空園林　譬如花果樹　　愛樂人悕取　貧窶衰老時　　厭棄如鴝鵅　豐財壯色者　　樂生和悅意　貧窶衰老時　　厭棄如死屍　又此衰老相　　年邁極過朽　譬如雷電火　　焚余枯槁樹　此衰老可畏　　亦猶朽故宅　是故牟尼尊　　說速求出離　又若娑羅林　　為藤蔓所縛　如男女眷屬　　枯乾速衰朽　又若溺泥夫　　頓乏于勇健　此老相亦然　　趨捷無快利　老變形容丑　　威雄勢力衰　長別妙樂尋　　趣死無光澤　此百種病惱　　固非安隱樂　是相於世間　　熾然如猛獸　觀若老苦病　　是世間苦惱　俱舍妙樂尋　　說速求出要　又如霜與雪　　奪草木滋茂　病苦於世間　　壞命根色力　倉庫多崇積　　追求極邊際　常如疾病人　　好起瞋恚事　及冤害仇對　　炎熱如空日　及至死滅時　　財命俱散壞　譬川流

【現代漢語翻譯】現代漢語譯本山谷迴響，如同鏡中影像，如同戲劇演員，如同夢中所見。這些慾望和快樂，智者能夠領悟，它們如同幻象和火焰。如同水中的泡沫，短暫存在，由遍計所生。虛妄不實，只是所謂的盛年，暫時保持著色相。如果有人貪戀這些，實在是愚蠢的行為。等到衰老和疾病到來，被壞苦所吞噬，失去光澤，如同乾涸的河流。即使擁有豐厚的財富，倉庫堆滿珍寶，如果貪戀這些，實在是愚蠢的行為。或者等到財富耗盡，最終因疾病而消亡，被人們遠離，如同空曠的園林。譬如開花結果的樹木，人們喜愛並爭相採摘，但當它貧瘠衰老時，人們就會厭棄它，如同對待鴝鵅（一種鳥）。擁有財富和美好容貌的人，享受生活，心情愉悅，但當他們貧窮衰老時，人們就會厭棄他們，如同對待死屍。衰老的樣子，年邁且極其衰朽，譬如雷電之火，焚燒剩餘的枯槁樹木。這衰老是可怕的，也像朽壞的房屋。因此，牟尼尊（釋迦牟尼佛的尊稱）說，要儘快尋求出離。又如娑羅樹林，被藤蔓所纏繞，如同男女被眷屬所束縛，最終枯乾衰朽。又如溺水之人，突然失去勇健的力量，這衰老的樣子也是這樣，行動遲緩，沒有敏捷和便利。衰老改變了容貌，變得醜陋，威嚴和勢力衰退。長久地告別美妙的快樂，走向死亡，失去光澤。這百種疾病的困擾，實在不是安穩的快樂。這些衰老、疾病的現象在世間，熾盛得如同猛獸。觀察衰老和疾病的痛苦，這就是世間的苦惱。捨棄美好的快樂，要儘快尋求出離的要訣。又如霜和雪，奪走了草木的滋潤和茂盛，疾病的痛苦在世間，破壞生命的根本、色相和力量。倉庫堆積了很多財物，追求到了極端的邊際，（但）常常像生病的人一樣，容易產生嗔恚。以及冤家仇敵，（如同）炎熱的晴空烈日。等到死亡來臨的時候，財富和生命都會散失壞滅。譬如河流。

【English Translation】 English version Like an echo in a valley, like an image in a mirror, like an actor in a play, like something seen in a dream. These desires and pleasures, the wise understand, are like illusions and flames. Like a bubble in water, existing for a moment, arising from conceptual proliferation (Parikalpita). False and unreal, just so-called prime of life, temporarily maintaining appearance. If someone delights in these, it is truly the act of a fool. When old age and sickness arrive, Swallowed by the suffering of decay, losing luster, like a dried-up river. Even if possessing abundant wealth, storehouses filled with treasures, if delighting in these, It is truly the act of a fool. Or until wealth is exhausted, eventually perishing from disease, Being distanced from people, like an empty garden. Like a tree with flowers and fruits, people love and eagerly pluck, But when it is barren and old, people will despise it, like treating a crow-shrike (a type of bird). Those with wealth and beautiful appearance, enjoy life, with joyful hearts, But when they are poor and old, people will despise them, like treating a corpse. The appearance of old age, aged and extremely decayed, Like the fire of lightning, burning the remaining withered trees. This old age is frightening, also like a dilapidated house. Therefore, Muni (an epithet of Shakyamuni Buddha) said, quickly seek liberation. Also like a Sal tree forest, entangled by vines, Like men and women bound by family, eventually withering and decaying. Also like a drowning person, suddenly losing strength and vigor, This appearance of old age is also like this, moving slowly, without agility or convenience. Old age changes the appearance, becoming ugly, majesty and power decline. Long farewell to wonderful pleasures, heading towards death, losing luster. These hundreds of afflictions of disease, are truly not peaceful pleasures. These phenomena of old age and disease in the world, are blazing like fierce beasts. Observing the suffering of old age and disease, this is the suffering of the world. Abandoning wonderful pleasures, quickly seek the key to liberation. Also like frost and snow, taking away the moisture and lushness of plants, The suffering of disease in the world, destroys the root of life, appearance, and strength. Storehouses piled up with much wealth, pursuing to the extreme limits, (But) often like a sick person, easily giving rise to anger. And enemies and adversaries, (like) the scorching sun in the clear sky. When death arrives, wealth and life will be scattered and destroyed. Like a river.

不返　　如果葉墮樹　亦如河中梗　　漂沈不自在　隨業果難停　　獨去無伴侶　此死滅之法　　又若磨竭魚　吞啖無量眾　　如金翅食龍　及獸王搏象　　若猛火焰然　焚燒諸草木

又教示勝軍大王經說。佛言。大王。譬若四方有四山來。堅固精實周普連匝。狀一合成無有缺漏。亦無間隙。是中空界地際一切動植悉歸磨滅。誰有踴躑而可逃避。及以勢力咒禁藥術財物等事而令退轉。佛言。大王。世有四種大怖畏事亦復如是。誰有踴躑而可逃避。及以勢力咒禁藥術財物等事而能退轉。何等為四。謂衰老病死。佛言。大王。一者衰勢來時摧逼興盛。二者老相現時摧逼少壯。三者病苦集時摧逼調適。四者死滅侵時摧逼壽命。此復云何。佛言。大王。亦如師子為眾獸王。色相勇健皆悉具足。爪牙剛利入鹿群中。搏取其鹿隨應所欲。然鹿踴躑入猛獸口無能為也。佛言。大王。死箭射人亦復如是。縱使剛強無能逃越。無歸無救亦無投寄。節節支解血肉枯竭。飢渴熱惱。張口大息手足紛亂。于追求事悉無堪能。涎涕流溢便利不凈。涂污支體余命漸滅。中有現前隨業緣起。焰魔使者甚可怖畏。趣黑夜分于出入息最後而盡。唯己獨行更無伴侶。奄背此生倏往佗世。奔大險道入大黑暗。涉大曠野趣大稠林。泛大溟海業

【現代漢語翻譯】現代漢語譯本：不返：如果樹葉從樹上掉落，就像河中的木頭，漂浮沉沒不能自主，只能隨著業力的結果難以停留，獨自離去沒有伴侶。這就是死亡消滅的法則。又像磨竭魚（一種巨大的海魚），吞吃無數眾生，如同金翅鳥（一種神鳥）吞食龍，以及獸中之王搏擊大象，又像猛烈的火焰燃燒，焚燒一切草木。

《又教示勝軍大王經》中說，佛說：『大王，譬如四面有四座大山壓來，堅固嚴實，周遍連線，像一個整體合成，沒有缺漏，也沒有間隙。這中間空界、地際的一切動植物都將消滅。誰能跳躍逃避？又有什麼勢力、咒語、禁術、藥物、財物等能使它退轉？』佛說：『大王，世間有四種大的恐怖畏懼的事情也是這樣，誰能跳躍逃避？又有什麼勢力、咒語、禁術、藥物、財物等能使它退轉？』什麼叫四種？就是衰老、疾病、死亡。佛說：『大王，一是衰老的趨勢到來時，摧毀興盛；二是老相顯現時，摧毀少壯；三是病苦聚集時，摧毀調和適意；四是死亡消滅侵襲時，摧毀壽命。』這是什麼意思呢？佛說：『大王，就像獅子是眾獸之王，顏色相貌勇猛強健，都完全具備，爪牙剛硬鋒利，進入鹿群中，搏取其中的鹿，隨心所欲。然而鹿跳躍進入猛獸口中，也無能為力。』佛說：『大王，死亡之箭射向人也是這樣，縱然剛強也無法逃脫超越，沒有歸宿，沒有救助，也沒有投靠。節節肢解，血肉枯竭，飢渴熱惱，張口大喘氣，手腳紛亂，對於追求的事情都無能為力。涎水鼻涕流溢，大小便不乾淨，涂污身體，剩餘的生命漸漸消滅，中陰身（死亡到投胎之間的過渡狀態）現前，隨著業緣生起。焰魔使者（地獄的使者）非常恐怖畏懼，趨向黑夜，在呼氣和吸氣之間最後耗盡。唯有自己獨自前行，更沒有伴侶。忽然背離此生，迅速前往他世，奔向危險的大道，進入巨大的黑暗，涉足廣闊的曠野，趨向茂密的叢林，漂泛于巨大的海洋，一切都是由業力所牽引。』

【English Translation】 English version: Non-return: If a leaf falls from a tree, it is like a piece of wood in a river, floating and sinking without freedom. It follows the results of karma and is difficult to stop, departing alone without companions. This is the law of death and destruction. It is also like the Makara fish (a huge sea creature), devouring countless beings, just as the Garuda (a mythical bird) eats dragons, and the king of beasts fights elephants, and like a fierce fire burning, incinerating all vegetation.

The King Suvikrantavikrami-deva-raja-sutra says, the Buddha said: 'Great King, it is as if four mountains come from four directions, solid and firm, completely connected, like a single whole, without gaps or omissions. All moving and growing things in the space between them and on the earth will be destroyed. Who can leap and escape? And what power, mantra, prohibition, medicine, or wealth can turn it back?' The Buddha said: 'Great King, the four great fears in the world are also like this. Who can leap and escape? And what power, mantra, prohibition, medicine, or wealth can turn them back?' What are the four? They are aging, sickness, and death. The Buddha said: 'Great King, first, when the force of aging comes, it destroys prosperity; second, when the signs of old age appear, they destroy youth; third, when the suffering of sickness gathers, it destroys harmony and comfort; fourth, when the destruction of death invades, it destroys life.' What does this mean? The Buddha said: 'Great King, just as a lion is the king of beasts, with a fierce and strong appearance, fully equipped, with sharp claws and teeth, entering a herd of deer, seizing the deer at will. However, the deer leaping into the mouth of a fierce beast is helpless.' The Buddha said: 'Great King, the arrow of death shooting at people is also like this. Even if one is strong, one cannot escape or surpass it. There is no refuge, no help, and no reliance. The body is dismembered, the flesh and blood are exhausted, hunger and thirst burn, one gasps for breath, the hands and feet are in disarray, and one is unable to pursue anything. Saliva and mucus flow, excrement is unclean, staining the body, and the remaining life gradually fades away. The antarabhava (the intermediate state between death and rebirth) appears, arising according to karmic conditions. The messengers of Yama (the lord of death) are very terrifying, approaching the darkness of night, and the last breath is exhausted. One goes alone, without companions. Suddenly turning away from this life, one quickly goes to another world, rushing into a dangerous path, entering great darkness, traversing a vast wilderness, approaching a dense forest, drifting in a vast ocean, all driven by karma.'

風飄墮。所向冥寞曾無標記。余無歸救余無投寄。佛言。大王。唯法與法是歸是救。是所投寄。佛言。大王。此善法者。如寒者得火。如熱者遇涼。渴者飲清冷水。饑者食珍美饌。疾病者遇良醫藥。怖畏者得強力伴。是為歸救。佛言。大王。此諸善法。有大勢力亦復如是。無歸救者為作歸救。無投竄者為作投竄。大王。是故應知。有現無常者現滅盡者。法爾如是。唯死怖畏。佛言。大王。王恃所為悉非善法。所以者何。大王。然此身者從昔已來縱加守護及加瑩飾上妙飲膳恣情飽滿。及命終時未免飢渴逼惱而死。如是身者雖以種種可愛奇文侈服上妙細㲲。行住坐臥隨意嚴飾。及命終時穢惡不凈要當流出。大王。又此身者雖以澡沐涂香粖香薰香妙花無量嚴飾。及命終時不久臭穢。又此身者后妃婇女眷屬圍繞。種種妓樂歌舞嬉戲。及諸僮僕悅意快然。及命終時未免怖畏及諸苦惱。佛言。大王。至若此身雖處宮殿臺榭樓閣戶牖軒檻。彩繪嚴飾。種種花香及與燈明。屏幛幃幔床座茵褥。燒眾名香散諸妙花。寶瓶香爐處處行列。及妙珠寶錦綺雜飾玩好之具。及命終時至冢墓間。骨肉毛髮膿血臭穢。尸臥地上都不覺知。佛言。大王。又此身者而常乘御象馬車乘。擊鼓吹貝作大音樂。張妙幰蓋執持扇拂。無量勇健象兵馬兵車兵步兵導從

【現代漢語翻譯】現代漢語譯本：風飄零墜落，所去的方向一片黑暗寂靜，沒有留下任何痕跡。我沒有歸宿，沒有救助，沒有可以投靠的地方。佛說：『大王，只有法與法才是歸宿，才是救助，才是可以投靠的地方。』佛說：『大王，這些善法，就像寒冷的人得到火，像炎熱的人遇到涼爽，口渴的人喝到清涼的水，飢餓的人吃到珍美的食物，生病的人遇到良醫好藥，恐懼的人得到強有力的夥伴，這就是歸宿和救助。』佛說：『大王，這些善法，有強大的力量，也像這樣，為沒有歸宿的人提供歸宿，為沒有投靠的人提供投靠。大王，因此應該知道，有顯現的無常，有顯現的滅盡，這是事物本來的規律。只有死亡令人恐懼。』佛說：『大王，您所依賴的行為都不是善法。為什麼呢？大王，因為這個身體，從過去到現在，即使加以守護，加以裝飾，用上好的飲食盡情地餵飽，到命終的時候，也免不了遭受飢渴的逼迫而死去。這樣的身體，即使用各種可愛奇特的紋飾和華麗的服裝，上好的細軟絲織品，行走坐臥都隨意地裝飾，到命終的時候，污穢不潔的東西終究要流出來。大王，還有這個身體，即使用沐浴、涂香、粖香、薰香和美妙的鮮花來無數次地裝飾，到命終的時候，不久就會變得臭穢。還有這個身體，即使有後妃、婇女和眷屬圍繞，有各種各樣的音樂歌舞嬉戲，以及令你愉悅的童僕，到命終的時候，也免不了恐懼和各種苦惱。』佛說：『大王，即使這個身體處在宮殿、臺榭、樓閣、戶牖、軒檻之中，用彩繪來裝飾，有各種各樣的花香和燈光，有屏幛、帷幔、床座、茵褥，焚燒各種名貴的香，散佈各種美妙的鮮花，寶瓶和香爐處處排列，還有美妙的珠寶、錦綺和各種裝飾玩物，到命終的時候，到了墳墓之間，骨肉毛髮膿血臭穢，屍體躺在地上，什麼都感覺不到了。』佛說：『大王，還有這個身體，常常乘坐象、馬、車乘，敲鼓吹貝，奏出盛大的音樂，張開美妙的傘蓋，手執扇子，有無數勇猛強健的象兵、馬兵、車兵、步兵引導跟隨。

【English Translation】 English version: The wind blows and falls, the direction it goes is dark and silent, leaving no trace. I have no home, no salvation, no place to turn to. The Buddha said, 'Great King, only the Dharma and the Dharma are a refuge, a salvation, a place to turn to.' The Buddha said, 'Great King, these good Dharmas are like fire for the cold, coolness for the hot, clear water for the thirsty, delicious food for the hungry, good medicine for the sick, and a strong companion for the fearful. This is refuge and salvation.' The Buddha said, 'Great King, these good Dharmas have great power, and are like this, providing refuge for those who have no refuge, and providing a place to turn to for those who have no place to turn to. Great King, therefore, you should know that there is manifest impermanence, and there is manifest extinction, this is the natural law of things. Only death is frightening.' The Buddha said, 'Great King, what you rely on are not good Dharmas. Why? Great King, because this body, from the past until now, even if it is protected, decorated, and fully fed with the best food and drink, when it comes to the end of life, it cannot avoid suffering from hunger and thirst and dying. This body, even if it is decorated with all kinds of lovely and strange patterns and gorgeous clothes, the finest soft silks, and decorated at will in walking, standing, sitting, and lying down, when it comes to the end of life, filthy and impure things will eventually flow out. Great King, and this body, even if it is decorated countless times with bathing, scented ointment, powdered incense, burning incense, and beautiful flowers, when it comes to the end of life, it will soon become foul and smelly. And this body, even if it is surrounded by consorts, concubines, and relatives, with all kinds of music, singing, dancing, and playful entertainment, and servants who please you, when it comes to the end of life, it cannot avoid fear and all kinds of suffering.' The Buddha said, 'Great King, even if this body is in palaces, terraces, pavilions, windows, verandas, and railings, decorated with colorful paintings, with all kinds of fragrant flowers and lights, with screens, curtains, beds, cushions, burning all kinds of precious incense, scattering all kinds of beautiful flowers, precious vases and incense burners arranged everywhere, and beautiful jewels, brocades, and various decorative objects, when it comes to the end of life, when it comes to the tomb, the bones, flesh, hair, pus, blood, and foul odor, the corpse lies on the ground, and feels nothing.' The Buddha said, 'Great King, and this body, often rides on elephants, horses, and carriages, beating drums and blowing conches, making great music, spreading beautiful canopies, holding fans, with countless brave and strong elephant soldiers, horse soldiers, chariot soldiers, and infantry leading and following.'

前後。百千官屬城邑人民叉手恭敬。不久要當尸臥車上。眾人荷挽出大城門。父母妻妾兄弟姊妹奴婢僕從作業使人心纏憂惱。頭髮被亂舉手拍頭悲咽哀慟咸嘆苦哉。於我無救無親無主。城邑人民銜悲瞻戀。至冢壙間。或復為諸烏鳶雕鷲狐狼野干之所食啖。乃至余骨積薪所焚。或[瘞-(人人)+(乂乂)]于地。風雨曝露末為微塵散擲余方。佛言。大王。此身幻化終歸壞滅。一切諸行悉是無常。乃至廣說。

論曰。此貪瞋癡等一聚煩惱。至若對治修習。因是遠離。故寶云經說。對治貪者。于起貪緣悉能遠離。云何名對治貪及起貪緣對治。貪者若善了知。于起貪緣修不凈觀。云何名不凈觀。謂若於身發毛爪齒面板血肉筋脈骨髓肪膏腦膜汗淚涕唾咽喉心肺肝膽脾腎生臟熟臟屎尿濃汁。菩薩于如是物而起觀察。則愚癡小兒顛狂不善。知是物已猶尚不起貪愛之心。況諸智者。是為菩薩修不凈觀。又如般若經云。複次善現。菩薩摩訶薩修般若波羅蜜多行時。然於此身如實了知。善現。譬若解牛之師及師弟子斷牛命已複用利刀析為四分。若坐若立如實觀察。善現。菩薩摩訶薩修般若波羅蜜多行時。亦復如是。然於此身地界水界火界風界如實觀察。乃至善現。又若耕夫或諸長者。滿治場中有種種穀。所謂菽麥稻梁脂麻芥子

【現代漢語翻譯】現代漢語譯本：前後有成百上千的官吏隨從，城邑的百姓合掌恭敬。不久就要屍體躺在車上，眾人抬著拉著擡出大城門。父母妻妾兄弟姊妹奴婢僕從，他們的所作所為使人內心充滿憂愁煩惱。頭髮散亂，舉手拍頭，悲傷哭泣，都嘆息著說：『真苦啊！』對我來說，沒有救助，沒有親人，沒有依靠。城邑的百姓含著悲傷瞻仰留戀。到了墳墓之間，或許又被各種烏鴉、老鷹、雕、鷲、狐貍、豺狼等野獸所吞食。乃至剩下的骨頭被堆積的柴火所焚燒，或者埋葬于地下，被風雨侵蝕曝曬，最終化為微塵，散落到其他地方。佛說：『大王，這身體是虛幻變化的，終究會壞滅。一切諸行都是無常的。』乃至廣泛地闡述這個道理。

論曰：這貪、嗔、癡等聚集的煩惱，至於對治和修習，因此可以遠離。所以《寶云經》說：『對治貪慾的人，對於產生貪慾的因緣都能夠遠離。』什麼叫做對治貪慾以及對治產生貪慾的因緣呢？對治貪慾的人，如果能夠清楚地瞭解，對於產生貪慾的因緣修習不凈觀。什麼叫做不凈觀呢？就是對於身體的頭髮、毛髮、指甲、牙齒、面板、血液、肌肉、筋脈、骨骼、骨髓、脂肪、膏、腦膜、汗水、眼淚、鼻涕、唾液、咽喉、心臟、肺、肝臟、膽、脾臟、腎臟、生臟、熟臟、屎尿、膿汁等，菩薩對於這些東西而生起觀察。那麼愚癡的小孩、顛狂不善的人，知道這些東西后尚且不會生起貪愛之心，更何況是那些有智慧的人呢？這就是菩薩修習不凈觀。』又如《般若經》所說：『再次，善現（Subhuti），菩薩摩訶薩修習般若波羅蜜多（Prajnaparamita）時，能夠如實地瞭解這個身體。善現（Subhuti），譬如解牛的屠夫以及他的弟子，宰殺牛之後，又用鋒利的刀將牛身份解為四部分，或坐或立，如實地觀察。善現（Subhuti），菩薩摩訶薩修習般若波羅蜜多（Prajnaparamita）時，也是這樣，能夠如實地觀察這個身體的地界、水界、火界、風界。』乃至善現（Subhuti），又如農夫或者各位長者，在堆滿穀物的場地裡，有各種各樣的穀物，例如豆、麥、稻、粱、芝麻、芥菜籽。

【English Translation】 English version: Surrounded by hundreds and thousands of officials and attendants, the people of the cities and towns respectfully folded their hands. Before long, the corpse will lie on a cart, and the people will carry and pull it out of the great city gate. Parents, wives, brothers, sisters, servants, and maids, their actions fill people's hearts with sorrow and distress. Hair disheveled, raising hands and beating heads, weeping sadly, all lamenting, 'How bitter!' For me, there is no help, no relatives, no reliance. The people of the cities and towns gaze with sorrow and longing. Arriving at the tomb, perhaps it will be devoured by various crows, eagles, vultures, foxes, jackals, and other wild beasts. Even the remaining bones are burned by piled firewood, or buried in the ground, exposed to wind and rain, eventually turning into fine dust, scattered in other directions. The Buddha said, 'Great King, this body is illusory and changing, and will eventually perish. All phenomena are impermanent.' And so on, elaborating on this principle.

Treatise says: These afflictions, such as greed, anger, and delusion, as for the antidotes and practices, one can therefore stay away from them. Therefore, the Ratnamegha Sutra says: 'Those who counteract greed are able to stay away from the causes of greed.' What is called counteracting greed and counteracting the causes of greed? Those who counteract greed, if they can clearly understand, practice the contemplation of impurity towards the causes of greed. What is called the contemplation of impurity? It is that towards the body's hair, body hair, nails, teeth, skin, blood, flesh, tendons, veins, bones, marrow, fat, grease, meninges, sweat, tears, mucus, saliva, throat, heart, lungs, liver, gallbladder, spleen, kidneys, raw organs, cooked organs, feces, urine, pus, etc., the Bodhisattva arises observation towards these things. Then foolish children, mad and unkind people, even knowing these things, still do not give rise to greed and love, let alone those who are wise? This is the Bodhisattva practicing the contemplation of impurity.' Furthermore, as the Prajna Sutra says: 'Again, Subhuti (善現), when a Bodhisattva Mahasattva practices Prajnaparamita (般若波羅蜜多), he can truly understand this body. Subhuti (善現), for example, a butcher who slaughters cattle and his disciples, after slaughtering the cattle, use sharp knives to divide the cattle into four parts, sitting or standing, truly observing. Subhuti (善現), when a Bodhisattva Mahasattva practices Prajnaparamita (般若波羅蜜多), it is also like this, he can truly observe the earth element, water element, fire element, and wind element of this body.' And so on, Subhuti (善現), also like farmers or elders, in a field full of grains, there are various kinds of grains, such as beans, wheat, rice, millet, sesame, mustard seeds.

等。有明目人分別視之。如實了知彼種種谷。此是菽麥。此是稻梁。此是脂麻芥子等。善現。菩薩摩訶薩修般若波羅蜜多行時。亦復如是。然於此身從頂至足發毛爪齒種種不凈之所充滿。而菩薩如實觀察是身。唯有發毛爪齒頭目脂髓肝膽脾腎生臟熟臟眵矃不凈等。乃至若詣冢間觀種種相。謂所棄屍于冢壙間或經一日二日乃至五日。身體膀脹青瘀臭惡皮穿肉潰膿血交流。見是事已。我與此身亦復如是。然此身者法爾如是。本性如是。如是法性曾未解脫。複次善現。菩薩摩訶薩修般若波羅蜜多行時。而於外身修隨所觀。乃至觀所棄屍。于冢壙間或經一日二日乃至七日。為諸鳥獸烏鳶雕鷲狐狼野干之所食啖。及餘種種螻蟻咂食。見是事已。我與此身亦復如是。然此身者法爾如是。本性如是。如是法性曾未解脫。以要言之。又若觀所棄屍。于冢壙間蛆蟲咂食。不凈臭穢。我與此身亦復如是。余如上說。乃至複次向悽慘道。觀所棄屍。肉銷骨現筋纏血污。我與此身亦復如是。余如上說。複次向悽慘道。觀所棄屍。血肉都盡身骨相現。余筋尚纏。我與此身亦復如是。余如前說。複次向悽慘道。觀所棄屍。唯有眾骨散擲異方。所謂頭骨足骨腰骨背骨頸骨臂骨等。我與此身亦復如是。余如前說。乃至複次善現。菩薩摩訶薩修般若波羅蜜

【現代漢語翻譯】現代漢語譯本：例如，一個視力正常的人能夠清楚地分辨各種穀物，如豆麥、稻梁、芝麻芥子等。善現（Subhuti，須菩提）。菩薩摩訶薩在修習般若波羅蜜多（Prajnaparamita，智慧到彼岸）時，也應如此觀察。觀察自身，從頭頂到腳底，充滿了頭髮、指甲、牙齒等各種不凈之物。菩薩如實地觀察這個身體，認識到它只有頭髮、指甲、牙齒、頭、眼睛、脂肪、骨髓、肝臟、膽囊、脾臟、腎臟、生臟、熟臟、眼屎、鼻涕等不凈之物。甚至前往墓地觀察各種景象，看到被遺棄的屍體在墓地裡，或者經過了一天、兩天，乃至五天，身體膨脹、青紫、腐臭，面板破裂、肌肉潰爛、膿血流淌。看到這些后，菩薩會想：『我的身體也會這樣，這是身體的自然規律，本性如此，這樣的法性尚未解脫。』再者，善現。菩薩摩訶薩在修習般若波羅蜜多時，對外在的身體也進行隨順的觀察，乃至觀察被遺棄的屍體，在墓地裡經過了一天、兩天，乃至七天，被各種鳥獸、烏鴉、老鷹、禿鷲、狐貍、豺狼等啃食，以及各種螞蟻啃噬。看到這些后，菩薩會想：『我的身體也會這樣，這是身體的自然規律，本性如此，這樣的法性尚未解脫。』總而言之，如果觀察被遺棄的屍體，在墓地裡被蛆蟲啃噬，不乾淨且惡臭，菩薩會想：『我的身體也會這樣。』其餘的如上面所說。乃至進一步走向悽慘的道路，觀察被遺棄的屍體，肉已腐爛，只剩下骨頭顯露，筋纏繞著，血跡污穢。菩薩會想：『我的身體也會這樣。』其餘的如上面所說。進一步走向悽慘的道路，觀察被遺棄的屍體，血肉都已消失，只剩下骨頭顯露，還有筋纏繞著。菩薩會想：『我的身體也會這樣。』其餘的如前面所說。進一步走向悽慘的道路，觀察被遺棄的屍體，只剩下散落在各處的骨頭，如頭骨、腳骨、腰骨、背骨、頸骨、臂骨等。菩薩會想：『我的身體也會這樣。』其餘的如前面所說。乃至，善現。菩薩摩訶薩修習般若波羅蜜多……

【English Translation】 English version: For example, a person with clear eyesight can clearly distinguish various grains, such as beans, wheat, rice, sesame, mustard seeds, and so on. Subhuti (須菩提). When a Bodhisattva-Mahasattva practices Prajnaparamita (般若波羅蜜多, Perfection of Wisdom), he should observe in the same way. He observes this body, from the top of the head to the soles of the feet, filled with various impure things such as hair, nails, teeth, and so on. The Bodhisattva truly observes this body, recognizing that it consists only of hair, nails, teeth, head, eyes, fat, marrow, liver, gallbladder, spleen, kidneys, raw organs, cooked organs, eye mucus, nasal mucus, and other impure things. He even goes to the cemetery to observe various sights, seeing abandoned corpses in the burial ground, having been there for one, two, or even five days, the body swollen, bruised, foul-smelling, the skin broken, the flesh ulcerated, pus and blood flowing. Having seen these things, the Bodhisattva thinks: 'My body will also be like this. This is the natural law of the body, its inherent nature, and this Dharma-nature has not yet been liberated.' Furthermore, Subhuti. When a Bodhisattva-Mahasattva practices Prajnaparamita, he also cultivates observation of external bodies, even observing abandoned corpses in the burial ground, having been there for one, two, or even seven days, being eaten by various birds and beasts, crows, eagles, vultures, foxes, jackals, and other various ants gnawing. Having seen these things, the Bodhisattva thinks: 'My body will also be like this. This is the natural law of the body, its inherent nature, and this Dharma-nature has not yet been liberated.' In short, if he observes an abandoned corpse being gnawed by maggots in the burial ground, unclean and foul-smelling, the Bodhisattva thinks: 'My body will also be like this.' The rest is as described above. Even further, going towards the desolate path, observing an abandoned corpse, the flesh decayed, only bones exposed, tendons entwined, bloodstained. The Bodhisattva thinks: 'My body will also be like this.' The rest is as described above. Further, going towards the desolate path, observing an abandoned corpse, the flesh and blood all gone, only the bones exposed, with tendons still entwined. The Bodhisattva thinks: 'My body will also be like this.' The rest is as described before. Further, going towards the desolate path, observing an abandoned corpse, only bones scattered in different directions, such as the skull, foot bones, hip bones, back bones, neck bones, arm bones, and so on. The Bodhisattva thinks: 'My body will also be like this.' The rest is as described before. Even, Subhuti. A Bodhisattva-Mahasattva practicing Prajnaparamita...

多行時。向悽慘道觀所棄屍。唯有骨在風飄雨漬白若珂貝。我與此身亦復如是。余如上說。複次善現。菩薩摩訶薩修般若波羅蜜多行時。向悽慘道。觀所棄屍。唯有骨在。經歷多年變異青色。如泥處地碎末為塵。我與此身亦復如是。然此身者法爾如是。本性如是。如是法性曾無解脫。

論曰。以不凈觀對治貪者。則修慈觀對治瞋恚。此乃平等。若不樂觀眾生者。此或於一飲食發生愛樂則於他妙樂悕求稱讚。無不愛樂。慈者度貪慾因緣不著染愛。是義有三種。無盡意經云。謂初發心菩薩修眾生緣慈。已習行菩薩修法緣慈。得無生法忍菩薩修無緣慈。

大乘集菩薩學論卷第十四大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第十五

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯治心品第十二之二(亦名禪定波羅蜜多品)

復有佛緣菩薩緣聲聞獨覺緣眾生緣等。彼眾生緣者。謂先樂與利益安樂。以禪定意與彼慈故。或有知識客寄近住。以己聚落如他聚落。乃至於此一方解脫。如是汝緣十方佛等亦無厭怠。如金剛幢迴向中說。具足修習菩薩行者。若所見色對治于愛。如是乃至聲香味觸法對治于愛。則無罪犯。是凈是善。最上光潔超諸

【現代漢語翻譯】現代漢語譯本：多行時，（菩薩）向悽慘的道觀觀看被遺棄的屍體，只剩下骨頭在風吹雨打中變得像珂貝（貝殼）一樣潔白。我和這個身體也是如此。其餘的如上面所說。再次，善現（須菩提），菩薩摩訶薩修習般若波羅蜜多（智慧到彼岸）時，向悽慘的道觀觀看被遺棄的屍體，只剩下骨頭。經過多年變異，呈現青色，像泥土一樣散落在地上，碎末變成塵土。我和這個身體也是如此。然而這個身體，本來就是這樣，本性就是這樣。這樣的法性（事物本來的性質）從來沒有解脫。

論曰：用不凈觀對治貪慾的人，就應該修習慈觀來對治嗔恚。這是平等的。如果不喜歡觀察眾生，這個人或許會對一種飲食產生愛戀，進而對其他的妙樂產生希求和稱讚，沒有不愛戀的。慈悲能夠斷絕貪慾的因緣，不執著于染愛。這個意義有三種。《無盡意經》中說：最初發心的菩薩修習眾生緣慈，已經開始修行的菩薩修習法緣慈，得到無生法忍（證悟諸法不生不滅的智慧）的菩薩修習無緣慈。

《大乘集菩薩學論》卷第十四大正藏第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第十五

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯治心品第十二之二（也叫禪定波羅蜜多品）

又有佛緣、菩薩緣、聲聞緣、獨覺緣、眾生緣等。其中眾生緣，是指先給予利益和安樂，用禪定的意念給予他們慈悲。或者有認識的人、客人寄居在附近，把自己的村落看作是別人的村落。乃至因此一方得到解脫。像這樣，你對十方諸佛等也永不厭倦。如《金剛幢迴向》中所說。具足修習菩薩行的人，如果所見之色能夠對治愛慾，像這樣乃至聲、香、味、觸、法能夠對治愛慾，就沒有罪過。這是清凈的，是善良的，是最上光潔的，超越一切。

【English Translation】 English version: When walking, (the Bodhisattva) looks at the abandoned corpse in a desolate temple, with only bones remaining, bleached white like cowrie shells by wind and rain. My body is also like this. The rest is as described above. Furthermore, Subhuti (善現), when a Bodhisattva-Mahasattva (菩薩摩訶薩, great being Bodhisattva) practices Prajna-Paramita (般若波羅蜜多, perfection of wisdom), he looks at the abandoned corpse in a desolate temple, with only bones remaining. After many years of change, they turn blue, like mud scattered on the ground, and the fragments become dust. My body is also like this. However, this body is naturally like this, its inherent nature is like this. Such Dharma-nature (法性, the true nature of things) has never been liberated.

Commentary: For those who use the contemplation of impurity to counteract greed, they should cultivate the contemplation of loving-kindness to counteract anger. This is equality. If one does not like to observe sentient beings, this person may develop attachment to one kind of food, and then seek and praise other wonderful pleasures, with nothing that they do not love. Loving-kindness can cut off the causes of greed and not be attached to defiled love. This meaning has three aspects. The Avatamsaka Sutra says: The Bodhisattva who has just aroused the aspiration cultivates loving-kindness towards sentient beings; the Bodhisattva who has already begun practicing cultivates loving-kindness towards the Dharma; the Bodhisattva who has attained the anutpattika-dharma-kshanti (無生法忍, acceptance of the non-arising of phenomena) cultivates unconditional loving-kindness.

Mahayana Collection of Bodhisattva Studies, Volume 14 Taisho Tripitaka, Volume 32, No. 1636, Mahayana Collection of Bodhisattva Studies

Mahayana Collection of Bodhisattva Studies, Volume 15

Translated by the Tripitaka Master of Western India, Chao San Da Fu Shi Honglu Shaoqing Xuan Fan Da Shi, bestowed with the purple robe, Shramana Chen Richēng, etc., under imperial decree. Chapter 12.2 on Citta-sadhana (治心品, mind training) (also known as the Chapter on Dhyana-Paramita (禪定波羅蜜多品, perfection of meditation))

There are also conditions related to Buddhas, Bodhisattvas, Sravakas (聲聞, hearers), Pratyekabuddhas (獨覺, solitary realizers), and sentient beings. Among them, the condition related to sentient beings refers to first giving benefit and happiness, and giving them loving-kindness with the mind of Dhyana (禪定, meditation). Or there are acquaintances or guests living nearby, regarding one's own village as another's village. And even because of this, one side attains liberation. Like this, you are never tired of the Buddhas of the ten directions, etc. As said in the Vajradhvaja-parivarta (金剛幢迴向, Diamond Banner Dedication). One who fully cultivates the Bodhisattva path, if the seen form can counteract desire, and so on, even sound, smell, taste, touch, and Dharma can counteract desire, then there is no offense. This is pure, this is good, this is supremely bright and clean, surpassing all.

妙樂。生適悅意起凈信樂。發生踴躍安住極喜。于分別心不生退惱。心意調柔諸根猛利常受妙樂。如是迴向一切諸佛。轉復回向諸佛般若。而得具足不可思議佛妙樂行。然未同佛得善攝受三摩地樂。由是力能展轉得佛無量妙樂。具足無量佛解脫樂。攝受無量佛神通樂。得善攝受無數諸佛無著行樂。得佛自在如彼牛王所至遠近速疾妙樂。畢竟獲得無量佛力了知一切寂靜無生無滅等樂。于無著行而常等引得諸如來不二集行無瞋妙樂。是為菩薩常以如是善根迴向如來。迴向菩薩者。謂于意樂未圓滿者。迴向圓滿於一切智。未清凈者。深心清凈一切波羅蜜多。未成辦者。為令成辦發菩提心。猶若金剛令一切智鎧無有退屈。若令一切智鎧無退屈者。則于菩提妙樂隨所輕安。于諸善道無所退向。平等安住一切世間。圓滿大愿修習一切菩薩之行。了知菩薩利根神通。由斯善根證一切智。以如是善根義故。迴向菩薩。又若學佛教者。一切聲聞辟支佛等。亦以善根如是迴向。若有眾生一彈指頃聞佛法聲。及賢聖眾為作尊重。以此善根迴向阿耨多羅三藐三菩提。所謂唸佛圓滿迴向。念法方便迴向。尊重聖眾迴向。不離見佛迴向。清凈心迴向。通達佛法迴向。所修無量功德迴向。清凈一切神通善根迴向。斷諸法疑迴向。是為于聲聞辟支佛等學

【現代漢語翻譯】現代漢語譯本妙樂（殊勝的喜樂）。生起適意的歡悅，產生清凈的信心和喜樂。內心發生踴躍，安住于極大的喜悅之中。對於分別之心，不生起退卻和惱怒。心意調柔，諸根敏銳，常常感受殊勝的喜樂。像這樣迴向一切諸佛。進而回向諸佛的般若（智慧），從而能夠具足不可思議的佛的殊勝喜樂之行。然而尚未如同佛一樣得到善巧攝受的三摩地（禪定）之樂。因此，有能力逐漸獲得佛的無量殊勝喜樂，具足無量佛的解脫之樂，攝受無量佛的神通之樂，得到善巧攝受無數諸佛的無著（無執）之行之樂，得到佛的自在，如同牛王所到之處，無論遠近，都迅速敏捷的殊勝喜樂。最終獲得無量佛力，了知一切寂靜、無生、無滅等等的喜樂。對於無著之行，常常處於等引（專注）狀態，得到諸如來不二（無差別）的集行（修行）之無瞋（無嗔恨）的殊勝喜樂。這就是菩薩常常以這樣的善根迴向如來。迴向菩薩，是指對於意樂（意願）尚未圓滿的人，迴向于圓滿一切智慧。對於一切波羅蜜多（到彼岸的方法）尚未清凈的人，以深切的心清凈一切波羅蜜多。對於尚未成就的人，爲了令其成就而發起菩提心（覺悟之心），猶如金剛一般，令一切智慧的鎧甲沒有退卻。如果能令一切智慧的鎧甲沒有退卻，那麼對於菩提的殊勝喜樂，就能隨心所欲地獲得輕安，對於各種善道，都不會退轉，平等安住於一切世間，圓滿大愿，修習一切菩薩之行，了知菩薩利根（敏銳的根器）的神通。通過這些善根，證得一切智慧。因為這樣的善根的意義，所以迴向菩薩。另外，如果學習佛教的人，一切聲聞（聽聞佛法而悟道者）、辟支佛（無師自通的覺悟者）等等，也以善根這樣迴向。如果有的眾生，哪怕只用一彈指的時間聽聞佛法之聲，以及對於賢聖之眾，為他們作尊重，以此善根迴向阿耨多羅三藐三菩提（無上正等正覺）。所謂唸佛圓滿迴向，念法方便迴向，尊重聖眾迴向，不離見佛迴向，清凈心迴向，通達佛法迴向，所修無量功德迴向，清凈一切神通善根迴向，斷除各種法疑迴向。這就是對於聲聞、辟支佛等學。

【English Translation】 English version Myo-le (Sublime Bliss). Giving rise to agreeable joy, generating pure faith and delight. Experiencing elation and abiding in supreme joy. Not giving rise to retreat or vexation towards discriminating thoughts. With a gentle mind and sharp senses, constantly experiencing sublime bliss. Thus, dedicating merit to all Buddhas. Further dedicating merit to the Prajna (Wisdom) of all Buddhas, thereby attaining the complete and inconceivable sublime bliss practice of the Buddha. However, not yet attaining the bliss of Samadhi (meditative absorption) that is well-received like the Buddha. Therefore, having the power to gradually attain the Buddha's immeasurable sublime bliss, possessing immeasurable bliss of the Buddha's liberation, receiving immeasurable bliss of the Buddha's supernormal powers, attaining the well-received and unattached practice bliss of countless Buddhas, attaining the Buddha's freedom, like the sublime bliss of the bull king's swiftness and speed, whether near or far. Ultimately attaining immeasurable Buddha power, understanding all the bliss of quiescence, non-arising, non-cessation, etc. Constantly abiding in equanimity in the unattached practice, attaining the non-dual collective practice of the Tathagatas (Buddhas), the sublime bliss of non-anger. This is how Bodhisattvas constantly dedicate such virtuous roots to the Tathagata. Dedicating merit to Bodhisattvas refers to dedicating merit to those whose intentions are not yet complete, dedicating it to the complete omniscience. For those whose Paramitas (perfections) are not yet purified, deeply purify all the Paramitas. For those who have not yet accomplished, generate Bodhicitta (the mind of enlightenment) to enable their accomplishment, like a Vajra (diamond), ensuring that the armor of all wisdom does not retreat. If the armor of all wisdom does not retreat, then one can attain ease and comfort at will in the sublime bliss of Bodhi (enlightenment), without retreating from any virtuous paths, dwelling equally in all worlds, fulfilling great vows, cultivating all the practices of Bodhisattvas, understanding the sharp faculties and supernormal powers of Bodhisattvas. Through these virtuous roots, attaining all wisdom. Because of the meaning of such virtuous roots, dedicating merit to Bodhisattvas. Furthermore, if those who study Buddhism, all Shravakas (listeners), Pratyekabuddhas (solitary realizers), etc., also dedicate merit in this way with virtuous roots. If there are sentient beings who hear the sound of the Buddha's teachings for even a snap of the fingers, and show respect to the virtuous and noble assembly, dedicating these virtuous roots to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). This includes dedicating merit to the complete mindfulness of the Buddha, dedicating merit to the skillful means of the Dharma (teachings), dedicating merit to the respect of the noble assembly, dedicating merit to not being separated from seeing the Buddha, dedicating merit to a pure mind, dedicating merit to understanding the Buddha's teachings, dedicating merit to the immeasurable merits cultivated, dedicating merit to purifying all supernormal powers and virtuous roots, dedicating merit to severing all doubts about the Dharma. This is the learning for Shravakas, Pratyekabuddhas, etc.

佛教者之所迴向。又彼菩薩亦以善根迴向一切眾生。所謂遠離地獄道迴向。斷除畜生道迴向。與琰摩羅界妙樂迴向。斷除墮諸惡趣迴向。令彼眾生樂欲增長無上菩提回向。為令深心得一切智心迴向。不謗一切佛法迴向。畢竟成就一切智地迴向。畢竟清凈一切眾生迴向。以無量智迴向一切眾生。乃至所有飲食衣服臥具病緣醫藥。于身承事去來坐立。種種作業住律儀道。于律儀道不生瞋恚。身語意業如善修作。密緻諸根而或自身訊息。按摩等事。眾味飲食。若開若合。若觀不觀。若臥若覺。而復自身詣彼承事。菩薩於一切智緣平等相應者無不迴向。彼一切智心樂利樂一切眾生。乃至意常救護一切世間。發起善根遠離憍逸。以要言之。令諸煩惱不復現前。為諸菩薩之所守護。決定勤求一切智道。愛樂親近諸有智者。乃至而能修習一切善根。速得圓滿相續諸行。以要言之。彼畜生趣者。或以少飯而能施與。令彼一切得生善趣。如是利益解脫迴向。彼畜生者。是為苦海。是苦所取。是為苦蘊。是名苦受。是為苦聚。是苦遷流。是苦邊際。是苦根本。是苦依處。于彼眾生不退回向。又彼一切眾生緣者。謂于眾生現前作意。由先所作善根發菩提心迴向一切智故。不墮輪迴離諸險難得佛妙樂現前無礙超輪迴海永斷相續照明佛法起大慈故

【現代漢語翻譯】現代漢語譯本佛教徒的迴向。此外，菩薩也將善根迴向給一切眾生，即：迴向遠離地獄道；迴向斷除畜生道；迴向與琰摩羅界（Yamaraja，掌管地獄的閻羅王）的妙樂；迴向斷除墮入各種惡趣；迴向令眾生喜樂增長無上菩提；迴向爲了令眾生獲得深刻的智慧和一切智之心；迴向不誹謗一切佛法；迴向最終成就一切智地；迴向最終清凈一切眾生；以無量智慧迴向一切眾生。乃至所有飲食、衣服、臥具、因病所需的醫藥，以及對身體的侍奉、行走坐立，各種作業都安住于律儀道。于律儀道中不生瞋恚，身語意業如善修般運作，謹慎細緻地調整諸根，或者自身的訊息等等事情。對於各種美味飲食，無論是打開還是合上，無論是觀看還是不觀看，無論是躺臥還是醒來，以及自身前往侍奉，菩薩對於一切智的因緣平等相應者，沒有不迴向的。他們以一切智之心，喜樂利益一切眾生，乃至常常救護一切世間。發起善根，遠離憍慢放逸。總而言之，令各種煩惱不再現前，為諸菩薩所守護，堅定地勤求一切智道，喜愛親近有智慧的人，乃至能夠修習一切善根，迅速圓滿相續諸行。總而言之，對於畜生道的眾生，即使只用少許飯食也能佈施，令他們一切得生善趣。如此利益解脫迴向。對於畜生道的眾生來說，這是苦海，是被苦所攫取，是苦的蘊聚，是名為苦的感受，是苦的聚集，是苦的遷流，是苦的邊際，是苦的根本，是苦的依處。對於這些眾生，菩薩不退轉地迴向。此外，對於一切眾生緣，指的是對眾生現前作意，由於先前所作的善根，發起菩提心迴向一切智的緣故，不墮入輪迴，遠離各種險難，獲得佛的妙樂現前無礙，超越輪迴之海，永遠斷絕相續，照明佛法，生起大慈悲心。

【English Translation】 English version The dedication of merit by Buddhists. Furthermore, those Bodhisattvas also dedicate the roots of goodness to all sentient beings, namely: dedicating to be apart from the hell realm; dedicating to cut off the animal realm; dedicating to the wonderful bliss of the Yamaraja realm (Yamaraja, the King of Hell who governs the underworld); dedicating to cut off falling into all evil destinies; dedicating to make sentient beings' joy and desire grow towards unsurpassed Bodhi; dedicating to enable sentient beings to obtain profound wisdom and the mind of all-knowing; dedicating to not slander all the Buddha's teachings; dedicating to ultimately achieve the ground of all-knowing; dedicating to ultimately purify all sentient beings; dedicating to all sentient beings with immeasurable wisdom. Even all food, clothing, bedding, medicine for illness, and the service to the body, walking, standing, sitting, and all kinds of activities abide in the path of discipline. In the path of discipline, no anger arises, and the actions of body, speech, and mind are performed as if well-cultivated, carefully adjusting the senses, or the news of oneself, and so on. For all kinds of delicious food, whether opening or closing, whether watching or not watching, whether lying down or waking up, and going to serve oneself, Bodhisattvas dedicate to all those who are equally corresponding to the causes and conditions of all-knowing. With the mind of all-knowing, they joyfully benefit all sentient beings, and even constantly protect all worlds. They generate roots of goodness, and stay away from arrogance and negligence. In short, they prevent all afflictions from arising, are protected by all Bodhisattvas, firmly and diligently seek the path of all-knowing, love and be close to those who have wisdom, and are even able to cultivate all roots of goodness, quickly perfecting the continuous practices. In short, for sentient beings in the animal realm, even giving a small amount of food can enable them all to be born in good destinies. Such is the dedication of benefit and liberation. For sentient beings in the animal realm, it is a sea of suffering, seized by suffering, an aggregate of suffering, a feeling called suffering, a gathering of suffering, a flow of suffering, a boundary of suffering, a root of suffering, a place of reliance on suffering. Towards these sentient beings, Bodhisattvas dedicate without regression. Furthermore, for all sentient beings, it refers to focusing on sentient beings in the present moment. Due to the roots of goodness previously made, generating the Bodhi mind and dedicating to the cause of all-knowing, they do not fall into reincarnation, stay away from all dangers and difficulties, obtain the wonderful bliss of the Buddha present without obstruction, transcend the sea of reincarnation, forever cut off the continuity, illuminate the Buddha's teachings, and generate great compassion.

。如最勝金光明經慈悲藏伽陀云。

是金光明　　最勝金鼓　　所出妙聲　遍三千界　　能息地獄　　及焰摩羅　乃至人中　　貧窮苦等　　又此金鼓　滅除世間　　一切障惱　　亦愿眾生　得除恐怖　　如牟尼尊　　寂靜無畏　如諸聖人　　處生死海　　修一切智　如彼所得　　勝慧等持　　及菩提分　功德大海　　又此鼓音　　愿諸眾生　獲斯梵響　　如佛證已　　勝妙菩提　轉凈法輪　　住無數劫　　說法利生　滅貪瞋癡　　煩惱眾苦　　若有眾生　住于惡道　　為火所燒　　身常洞然　聞斯鼓音　　如教誨言　　令歸佛寶　又令眾生　　得宿住念　　于百千億　俱胝生中　　念牢尼尊　　聞甚深教　又此鼓音　　常得近佛　　凈修善行　遠離罪惡　　乃至偈云　　又諸剎土　一切眾生　　息除世間　　所有諸苦　又若眾生　　身份下劣　　根缺減者　普得諸根　　悉皆圓滿　　若疾病者　身形怯弱　　隨其方處　　無所依怙　解脫眾病　　得獲輕安　　根力充實　又若眾生　　王法所加　　生種種怖　及多憂惱　　彼諸眾生　　苦難若至　最極惡事　　百種怖畏　　悉令解脫　或復捶打　　枷鎖繫縛　　種種苦具　逼切其身　　又復無量　　百千

【現代漢語翻譯】現代漢語譯本：如《最勝金光明經慈悲藏伽陀》所說：

這《金光明經》啊，是最殊勝的金鼓，它所發出的美妙聲音，遍佈三千大千世界（指廣大的宇宙），能夠平息地獄（受苦之處）和焰摩羅（閻羅王所管轄的陰間）的痛苦，乃至人間的貧窮困苦等等。而且這金鼓，能夠滅除世間一切的障礙和煩惱。也愿一切眾生，能夠消除恐懼，如同牟尼尊（釋迦牟尼佛的尊稱）一樣，寂靜而無所畏懼。

如同各位聖人，身處生死輪迴的大海中，修習一切智慧（指佛的智慧），如同他們所獲得的殊勝智慧、禪定和菩提分（證悟的各個階段），以及功德大海一樣。又這鼓的聲音，愿一切眾生，獲得這種清凈的聲音，如同佛陀證悟之後，殊勝美妙的菩提（覺悟），轉動清凈的法輪（佛法的傳播），安住無數劫（極長的時間），說法度化眾生，滅除貪婪、嗔恨、愚癡，以及各種煩惱痛苦。

如果有眾生，處在惡道（指地獄、餓鬼、畜生三道）之中，被火焰所焚燒，身體常常燃燒，聽到這鼓的聲音，如同聽到教誨之言，讓他們歸依佛寶（皈依佛陀）。又讓眾生，能夠憶起前世的經歷，在百千億俱胝（極大的數字）的生命中，憶念牢尼尊（佛陀），聽聞甚深的教法。

又這鼓的聲音，使眾生常常能夠親近佛陀，清凈地修習善行，遠離罪惡。乃至偈頌說，又各個剎土（佛國），一切眾生，平息消除世間所有諸般的痛苦。

又如果眾生，身體殘缺，肢體不全，或者器官有缺陷，普遍得到各種器官，全部都圓滿具足。如果生病的人，身體虛弱，無論身在何處，沒有可以依靠的，都能解脫各種疾病，獲得輕鬆安樂，根（指眼、耳、鼻、舌、身、意六根）力（信、進、念、定、慧五力）都充足。

又如果眾生，受到王法的制裁，產生各種恐懼，以及許多憂愁煩惱，那些眾生，如果苦難降臨，遇到最極惡劣的事情，各種各樣的恐懼，都讓他們解脫。或者遭受捶打，枷鎖束縛，各種各樣的刑具，逼迫他們的身體，又有無量百千……

【English Translation】 English version: As the 'Karunagarbha Gatha' of the 'Suvarnaprabhasottama Sutra' says:

This 'Golden Light Sutra' is the most supreme golden drum, its wonderful sound pervades the three thousand great thousand worlds (referring to the vast universe), able to pacify the suffering of hells (places of suffering) and Yamaraja (the realm governed by Yama, the king of the underworld), and even the poverty and suffering in the human realm. Moreover, this golden drum can eliminate all obstacles and afflictions in the world. May all sentient beings be able to eliminate fear, like Muni (an honorific title for Shakyamuni Buddha), peaceful and fearless.

Like all the sages, being in the sea of samsara (the cycle of birth and death), cultivating all wisdom (referring to the wisdom of the Buddha), like the supreme wisdom, samadhi (meditative absorption), and Bodhi-angas (factors of enlightenment) they have attained, and the ocean of merits. Furthermore, may the sound of this drum enable all sentient beings to obtain this pure sound, just as the Buddha, after attaining supreme and wonderful Bodhi (enlightenment), turns the pure Dharma wheel (the propagation of the Buddha's teachings), dwells for countless kalpas (extremely long periods of time), teaches the Dharma to liberate sentient beings, and eliminates greed, hatred, ignorance, and all kinds of afflictions and suffering.

If there are sentient beings in the evil realms (referring to the three lower realms of hell, hungry ghosts, and animals), being burned by flames, their bodies constantly ablaze, hearing the sound of this drum, as if hearing words of instruction, let them take refuge in the Buddha Jewel (refuge in the Buddha). And let sentient beings be able to recall their past lives, in hundreds of thousands of billions of kotis (extremely large numbers) of lives, remember Lokesvararaja Buddha, and hear the profound teachings.

Moreover, the sound of this drum enables sentient beings to always be close to the Buddha, to purely cultivate good deeds, and to stay away from evil. Even the verse says, and in all Buddha-lands, all sentient beings, pacify and eliminate all the sufferings of the world.

And if sentient beings have incomplete bodies, missing limbs, or defective organs, may they universally obtain all organs, all complete and perfect. If those who are sick, weak in body, wherever they may be, without anyone to rely on, may they be liberated from all diseases, obtain ease and peace, and have sufficient roots (the six senses: eyes, ears, nose, tongue, body, and mind) and powers (the five powers: faith, diligence, mindfulness, concentration, and wisdom).

And if sentient beings are subjected to the laws of the king, generating all kinds of fear, and much sorrow and affliction, may those sentient beings, if suffering befalls them, encountering the most extremely evil things, all kinds of fears, be liberated from them. Or suffering beatings, bound by shackles, all kinds of instruments of torture, oppressing their bodies, and countless hundreds of thousands...

種類　憂畏愁嘆　　間擾其心　　牢獄系閉　打撻楚毒　　一切解脫　　被臨刑者　遽活軀命　　眾苦雖至　　得無怖懼　又若眾生　　飢渴逼惱　　令得上味　美膳飲食　　盲者備睹　　眾妙色相　聾者得聞　　適意音響　　彼裸形者　得細軟衣　　貧窶眾生　　得眾伏藏　倉庫豐饒　　眾寶嚴飾　　一切眾生　獲斯妙樂　　無一眾生　　受諸苦報　諸相端嚴　　人所樂見　　飲膳豐饒　福德具足　　常得受用　　無量妙樂　箜篌簫笛　　眾妙音聲　　隨彼心念　應時現前　　念水即現　　清凈池沼　金色蓮華　　及優缽羅　　遍覆其上　隨彼心念　　應時現前　　乃至偈云　涂香花鬘　　和合末香　　每日三時　從樹而雨　　眾生取已　　咸生喜悅　供養十方　　不可思議　　一切如來　菩提妙法　　諸大菩薩　　遠塵離垢　諸聲聞眾　　得離一切　　卑下種族　及八難處　　常值無難　　最勝中王　常得親近　　諸佛如來　　乃至偈云　愿諸女人　　得為男子　　剛健勇猛　智慧聰利　　而常修行　　諸菩提道　六波羅蜜　　見十方佛　　在寶樹下　處琉璃座　　安隱快樂　　圍繞恭敬　聞說妙法

論曰。此略明慈行對治于瞋。以緣生觀對治于

【現代漢語翻譯】現代漢語譯本種類憂愁、畏懼、悲傷、嘆息，這些干擾他們的內心；從牢獄的禁閉，到鞭打、拷打的各種痛苦，一切都得到解脫。那些被判處死刑的人，突然恢復了生命。即使遭遇各種苦難，也能無所畏懼。又比如，如果眾生正遭受飢餓和乾渴的折磨，就讓他們得到美味的食物和精美的膳食。盲人能夠看見各種美妙的色彩和景象，聾人能夠聽到悅耳的聲音。那些赤身裸體的人，能夠得到柔軟的衣物。貧窮困苦的眾生，能夠得到各種寶藏，倉庫變得豐饒，用各種珍寶裝飾。一切眾生都能獲得這種美妙的快樂，沒有一個眾生會遭受各種痛苦的報應。相貌端正莊嚴，人人都樂於見到。飲食豐盛，福德圓滿具足，經常能夠享用無量美妙的快樂。箜篌、簫笛等各種美妙的聲音，隨著他們的心念，應時出現。想到水，立刻就會出現清澈的池沼，金色的蓮花以及優缽羅花（utpala，藍色蓮花）遍佈其上，隨著他們的心念，應時出現。乃至有偈頌說：涂香（túxiāng，塗在身上的香）、花鬘（huāmán，花環）、和合末香（héhémòxiāng，混合的香末），每天三個時辰，從樹上降落下來，眾生取用后，都感到喜悅，用以供養十方不可思議的一切如來（tathāgata，佛的稱號之一），菩提妙法（bodhimaṇḍa，覺悟的智慧），諸大菩薩（bodhisattva，立志成佛的修行者），遠離塵垢的諸聲聞眾（śrāvaka，聽聞佛法而證悟的弟子），得以脫離一切卑賤的種族以及八難之處（指沒有機會聽聞佛法的八種障礙），常能遇到沒有災難的最殊勝的國王，常能親近諸佛如來（tathāgata，佛的稱號之一）。乃至有偈頌說：愿所有女人，都能轉為男子，剛強健壯，勇猛果敢，智慧聰穎，並且經常修行諸菩提道（bodhi，覺悟的智慧），六波羅蜜（ṣaṭ-pāramitā，六種到達彼岸的方法），見到十方諸佛，在寶樹下，坐在琉璃座上，安穩快樂，被眾人圍繞恭敬，聽聞宣說美妙的佛法。論曰：這簡略地說明了以慈悲的行為來對治嗔恨，以緣起性空的觀念來對治執著。

【English Translation】 English version Categories Worries, fears, sorrows, and sighs disturb their minds; from imprisonment in jails to the various sufferings of beatings and tortures, all are liberated. Those who are sentenced to death suddenly have their lives restored. Even if they encounter various hardships, they can be without fear. Furthermore, if sentient beings are tormented by hunger and thirst, they will be provided with delicious food and exquisite meals. The blind will be able to see all kinds of wonderful colors and sights, and the deaf will be able to hear pleasing sounds. Those who are naked will be able to obtain soft clothing. Poor and destitute beings will be able to obtain various treasures, and their storehouses will become abundant, adorned with various jewels. All sentient beings will be able to obtain this wonderful joy, and not a single sentient being will suffer various painful retributions. Their appearances will be upright and dignified, pleasing to everyone's eyes. Their food and drink will be abundant, their blessings will be complete and perfect, and they will often be able to enjoy immeasurable wonderful pleasures. The sounds of the Konghou (kōnghóu, a Chinese harp), flutes, and other wonderful instruments will appear in response to their thoughts. When they think of water, clear ponds will immediately appear, covered with golden lotuses and utpalas (utpala, blue lotus). These will appear in response to their thoughts. Even to the point of a verse saying: Perfume for anointing (túxiāng), flower garlands (huāmán), and powdered incense mixtures (héhémòxiāng) will rain down from the trees three times a day. After sentient beings take them, they will all feel joy and use them to make offerings to the inconceivable Tathāgatas (tathāgata, 'one who has thus gone' or 'one who has thus come,' an epithet of the Buddha) of the ten directions, the wonderful Dharma of Bodhi (bodhi, enlightenment), the great Bodhisattvas (bodhisattva, beings who are on the path to Buddhahood), and the Śrāvakas (śrāvaka, 'hearers' or disciples who attain enlightenment by listening to the Buddha's teachings) who are far from defilements. They will be able to escape from all lowly castes and the eight difficult conditions (aṣṭāvakṣaṇāḥ, eight states where one cannot easily practice the Dharma), and they will always encounter the most supreme kings without calamities. They will always be able to be close to the Buddhas and Tathāgatas (tathāgata, 'one who has thus gone' or 'one who has thus come,' an epithet of the Buddha). Even to the point of a verse saying: May all women be able to transform into men, strong and robust, brave and courageous, intelligent and wise, and may they constantly cultivate the paths of Bodhi (bodhi, enlightenment), the Six Pāramitās (ṣaṭ-pāramitā, the six perfections), see the Buddhas of the ten directions under the jeweled trees, sitting on crystal thrones, secure and happy, surrounded by others with reverence, and hear the wonderful Dharma being proclaimed. Treatise says: This briefly explains how to counteract anger with compassionate actions, and how to counteract attachment with the view of dependent origination and emptiness.

癡。今當說是中緣生義。有稻稈經說。云何內緣生法系屬於因。謂無明緣行乃至生緣老死若無無明則知無有行。乃至若無有生則知無有老死。又若實無明滅則行滅。如是乃至生滅則老死滅。又彼無明不念我從行起。行亦不念我從無明得起。如是乃至生亦不念我從老死得起。老死亦不念我從生得起若實無明起者。則行起不可得。如是乃至生起則老死起亦不可得。應知是為內緣生法系屬於因。復何內緣生法系屬於緣。謂地水火風空識等界。和合于內系屬於緣。云何地界。謂令此身聚集而轉。堅硬為性。說為地界。又若令身攝持造作。說為水界。又若令身暖性現前飲食成熟。說為火界。又若於身造出入息。說為風界。又若於身中有竅隙。說為空界。謂此名色猶如交蘆。令五識身相應系屬。有漏意識。說為識界。若非此緣者。則身不轉。若內不闕地界。如是水火風空識界亦無闕減。彼彼和合則身定轉故。然此地界不念我能令身堅聚。水界不念我能令身攝持造作。火界不念我能令身溫暖飲食成熟。風界不念我能于身作出入息。空界不念我能于身中成竅隙。識界不念我為緣生由是緣故身定得轉。又此地界無我無人無眾生無壽者無意生無儒童非男非女亦非非男亦非非女無自在無主宰無此無彼及無所有。如是水火風空識界亦復無我無人

【現代漢語翻譯】現代漢語譯本：癡。現在我來說明中緣起之義。如《稻稈經》所說。什麼是內緣生法系屬於因呢？就是說，無明緣行，乃至生緣老死。如果無明不存在，就能知道沒有行；乃至如果沒有生，就能知道沒有老死。又如果真實的無明滅盡，那麼行就滅盡；像這樣乃至生滅盡，那麼老死就滅盡。而且，那無明不會想『我從行而生起』，行也不會想『我從無明而得生起』。像這樣乃至生也不會想『我從老死而得生起』，老死也不會想『我從生而得生起』。如果真實的無明生起，那麼行的生起就不可得；像這樣乃至生的生起，那麼老死的生起也同樣不可得。應當知道這就是內緣生法系屬於因。再者，什麼內緣生法系屬於緣呢？就是說，地、水、火、風、空、識等界，在內和合系屬於緣。什麼是地界呢？就是使這個身體聚集而運轉，堅硬是它的性質，這被稱為地界。又如果使身體攝持造作，這被稱為水界。又如果使身體的暖性顯現，飲食成熟，這被稱為火界。又如果在身體中造作出入息，這被稱為風界。又如果在身體中有竅隙，這被稱為空界。這名色就像交錯的蘆葦，使五識身相應系屬，有漏意識，這被稱為識界。如果不是這些緣，那麼身體就不會運轉。如果內部不缺少地界，像這樣水、火、風、空、識界也不會缺少。它們彼此和合，那麼身體必定運轉。然而，這地界不會想『我能使身體堅固聚集』，水界不會想『我能使身體攝持造作』，火界不會想『我能使身體溫暖飲食成熟』，風界不會想『我能于身體中作出入息』，空界不會想『我能于身體中形成竅隙』，識界不會想『我作為緣而生，由於這個緣故身體必定得以運轉』。而且，這地界沒有我、沒有人、沒有眾生、沒有壽者、沒有意生、沒有儒童、非男非女、亦非非男亦非非女，沒有自在、沒有主宰、沒有此沒有彼以及沒有所有。像這樣，水、火、風、空、識界也同樣沒有我、沒有人。

【English Translation】 English version: Foolish one. Now I will explain the meaning of dependent origination in the middle way. As stated in the Rice Seedling Sutra. What is the internal dependent origination that is related to causes? It means that ignorance conditions volitional activity, and so on, until birth conditions old age and death. If there is no ignorance, then it is known that there is no volitional activity; and so on, if there is no birth, then it is known that there is no old age and death. Moreover, if true ignorance ceases, then volitional activity ceases; likewise, until birth ceases, then old age and death cease. Furthermore, that ignorance does not think, 'I arise from volitional activity,' and volitional activity does not think, 'I arise from ignorance.' Likewise, until birth does not think, 'I arise from old age and death,' and old age and death do not think, 'I arise from birth.' If true ignorance arises, then the arising of volitional activity is unattainable; likewise, until the arising of birth, then the arising of old age and death is also unattainable. It should be known that this is the internal dependent origination that is related to causes. Furthermore, what is the internal dependent origination that is related to conditions? It means that the elements of earth (dhātu), water (āpas), fire (tejas), wind (vāyu), space (ākāśa), and consciousness (vijñāna), etc., combine internally and are related to conditions. What is the earth element? It is what causes this body to gather and function, its nature being solidity, and it is called the earth element. Furthermore, if it causes the body to hold together and create, it is called the water element. Furthermore, if it causes the warmth of the body to manifest and food to mature, it is called the fire element. Furthermore, if it creates inhalation and exhalation in the body, it is called the wind element. Furthermore, if there are apertures in the body, it is called the space element. This name and form (nāmarūpa) are like intertwined reeds, causing the five aggregates of consciousness to be correspondingly related, and the contaminated consciousness is called the consciousness element. If it were not for these conditions, then the body would not function. If the earth element is not lacking internally, then the water, fire, wind, space, and consciousness elements are also not lacking. Because they combine with each other, the body certainly functions. However, this earth element does not think, 'I can cause the body to be solid and gathered,' the water element does not think, 'I can cause the body to hold together and create,' the fire element does not think, 'I can cause the body to be warm and food to mature,' the wind element does not think, 'I can create inhalation and exhalation in the body,' the space element does not think, 'I can form apertures in the body,' the consciousness element does not think, 'I arise as a condition, and because of this condition, the body certainly functions.' Moreover, this earth element has no self (ātman), no person (pudgala), no sentient being (sattva), no life (jīva), no being born of mind (manomaya), no child (kumāra), neither male nor female, neither non-male nor non-female, no autonomy (svatantra), no lord (īśvara), no this, no that, and nothing at all. Likewise, the water, fire, wind, space, and consciousness elements also have no self, no person.

無眾生無壽者無意生無儒童非男非女亦非非男亦非非女無自在無主宰無此無彼及無所有。複次無明者。是義云何。謂於此六界之中。起一想合想堅固想常樂我凈想眾生壽者意生儒童想自在主宰等想。如是種種無智。說為無明。由此無明謂實有境起貪瞋癡。即彼貪瞋癡境。此說為行。於事表了。此說為識。識俱生時彼四取蘊。說為名色。又此名色所依諸根。說為六處。三法和合。此說為觸。由觸領納。此說為受。受耽著故。此說名愛。愛深廣故。說名為取。取能生有。有復生因。由是蘊起名生。蘊熟為老。蘊滅名死。癡瞋染著畏死名憂。追感傷嘆名悲。五識相應不常領納名苦。作意和合極苦名惱。如是引生隨煩惱等。乃至總略。

大乘集菩薩學論卷第十五大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第十六

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯治心品第十二之餘

複次所說真實行及邪妄行。謂無智無明。由是無明起三種行。謂福非福不動行等。此說是為無明緣行。又此福行非福行不動行等隨所得識之所招集此說是為行緣識(今詳此處合有識緣名色一段經文梵本元闕)。如是名色及名色增長於六處門造作所起。此說是為名色

【現代漢語翻譯】現代漢語譯本：無眾生（沒有感知存在的生物），無壽者（沒有壽命長短的個體），無意生（沒有意念產生的生命），無儒童（沒有年輕純潔的個體），非男非女（既不是男性也不是女性），亦非非男亦非非女（也不是非男性或非女性），無自在（沒有自由），無主宰（沒有主導者），無此無彼（沒有這個那個的區分），及無所有（也沒有任何佔有）。進一步說，什麼是無明（avidyā，對事物真相的無知）呢？意思是說，在這六界（六種構成要素，即地、水、火、風、空、識）之中，產生一種單一的想像，一種結合的想像，一種堅固的想像，一種常、樂、我、凈的想像，一種眾生、壽者、意生、儒童的想像，以及自在、主宰等等的想像。像這樣種種的無知，就被稱為無明。由於這種無明，認為存在真實的境界，從而產生貪（rāga，貪慾）、瞋（dveṣa，嗔恨）、癡（moha，愚癡）。而那貪、瞋、癡所對的境界，就被稱為行（karma，行為）。對於事物的表達和理解，這被稱為識（vijñāna，意識）。識產生的同時，那四取蘊（四種執取的聚合，即色、受、想、行）就被稱為名色（nāmarūpa，名與色，精神與物質）。而且，這名色所依賴的諸根（感官），被稱為六處（ṣaḍāyatana，六種感官）。三種要素的和合，這被稱為觸（sparśa，接觸）。由觸而產生的領納，這被稱為受（vedanā，感受）。由於對感受的耽著，這被稱為愛（tṛṣṇā，渴愛）。愛變得深刻而廣泛，被稱為取（upādāna，執取）。取能夠產生有（bhava，存在）。有又產生原因。因此，蘊的產生被稱為生（jāti，出生）。蘊成熟衰敗被稱為老（jarā，衰老）。蘊滅亡被稱為死（maraṇa，死亡）。因愚癡、嗔恨而產生的染著，以及對死亡的畏懼，被稱為憂（śoka，憂愁）。追憶感受傷心嘆息，被稱為悲（parideva，悲傷）。五識（眼、耳、鼻、舌、身識）相應但不常領納，被稱為苦（duḥkha，痛苦）。作意（manaskāra，心理活動）和合產生極大的痛苦，被稱為惱（daurmanasya，苦惱）。像這樣引發隨煩惱等等，乃至總括而言。

《大乘集菩薩學論》卷第十五大正藏第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第十六

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯治心品第十二之餘

進一步說，所說的真實行和邪妄行，是指無智無明（avidyā，對事物真相的無知）。由於這種無明，產生三種行（karma，行為），即福行（puṇya，善行）、非福行（apuṇya，惡行）、不動行（āniñja，無漏行）等等。這被稱為無明緣行。而且，這福行、非福行、不動行等等，隨著所獲得的識（vijñāna，意識）的招集而產生，這被稱為行緣識（今詳細考察此處應有識緣名色一段經文，但梵文字來就缺失）。像這樣，名色（nāmarūpa，名與色，精神與物質）以及名色的增長，在六處（ṣaḍāyatana，六種感官）門造作所產生，這被稱為名色。

【English Translation】 English version: No sentient beings (no beings with perception), no life-span possessors (no individuals with varying lifespans), no mind-born beings (no lives arising from thought), no innocent youths (no young and pure individuals), neither male nor female (neither masculine nor feminine), nor neither non-male nor non-female (nor neither non-masculine nor non-feminine), no freedom (no autonomy), no sovereign (no ruler), no this and no that (no distinction between this and that), and nothing possessed (and no possessions whatsoever). Furthermore, what is ignorance (avidyā, unawareness of the true nature of things)? It means that within these six elements (ṣaḍdhātu, six constituent elements: earth, water, fire, wind, space, and consciousness), there arises a singular thought, a combined thought, a solidified thought, a thought of permanence, bliss, self, and purity, a thought of sentient beings, life-span possessors, mind-born beings, innocent youths, and thoughts of freedom, sovereignty, and so on. Such various forms of ignorance are called ignorance. Due to this ignorance, one believes in the existence of real realms, thereby giving rise to greed (rāga, desire), hatred (dveṣa, aversion), and delusion (moha, ignorance). And the realms to which these greed, hatred, and delusion are directed are called actions (karma, deeds). The expression and understanding of things is called consciousness (vijñāna, awareness). At the same time as consciousness arises, the four aggregates of clinging (skandha, the aggregates of form, feeling, perception, and mental formations) are called name and form (nāmarūpa, mind and matter). Moreover, the sense faculties upon which this name and form depend are called the six sense bases (ṣaḍāyatana, six sense organs). The combination of these three elements is called contact (sparśa, touch). The reception arising from contact is called feeling (vedanā, sensation). Due to attachment to feeling, it is called craving (tṛṣṇā, thirst). When craving becomes deep and extensive, it is called grasping (upādāna, clinging). Grasping can generate existence (bhava, being). Existence in turn generates causes. Therefore, the arising of the aggregates is called birth (jāti, birth). The maturation and decay of the aggregates is called aging (jarā, old age). The cessation of the aggregates is called death (maraṇa, death). The defilement arising from ignorance and hatred, and the fear of death, is called sorrow (śoka, grief). Recalling and feeling sadness and lamenting is called lamentation (parideva, lamentation). The correspondence of the five consciousnesses (eye, ear, nose, tongue, and body consciousness) without constant reception is called suffering (duḥkha, suffering). The combination of attention (manaskāra, mental activity) producing extreme suffering is called distress (daurmanasya, anguish). Thus, it gives rise to secondary afflictions and so on, even in summary.

Mahāyānasaṃgrahabodhisattvacaryāśāstra, Volume 15 Taisho Tripitaka, Volume 32, No. 1636, Mahāyānasaṃgrahabodhisattvacaryāśāstra

Mahāyānasaṃgrahabodhisattvacaryāśāstra, Volume 16

Translated by the Tripiṭaka Master Rìchēng of the Western Heaven Translation Bureau, Grand Master of Court Service, Acting Vice Minister of the Court of Imperial Sacrifices, Great Master Propagating梵, bestowed with the Purple Robe, and others, under Imperial Decree, in the Chapter on Cultivating the Mind, Twelfth Section, and the Remainder.

Furthermore, the so-called true actions and false actions refer to ignorance (avidyā, unawareness of the true nature of things). Due to this ignorance, three types of actions (karma, deeds) arise, namely meritorious actions (puṇya, virtuous deeds), non-meritorious actions (apuṇya, non-virtuous deeds), and unwavering actions (āniñja, imperturbable actions), and so on. This is called ignorance conditioning actions. Moreover, these meritorious actions, non-meritorious actions, unwavering actions, and so on, arise according to the accumulation of the consciousness (vijñāna, awareness) that is obtained. This is called actions conditioning consciousness (upon detailed examination, there should be a section on consciousness conditioning name and form here, but the Sanskrit text is originally missing). Thus, name and form (nāmarūpa, mind and matter) and the growth of name and form, arising from the creation at the six sense bases (ṣaḍāyatana, six sense organs), is called name and form.

緣六處。又此六處六觸身轉。此說是為六處緣觸若觸。生時令受所起。此說是為觸緣受。若受美味深喜樂著。此說是為受緣愛。喜耽味故若處樂色。色離散時數數追求而不棄捨。此說是為愛緣取。如是追求令後有起身語意業。此說是為取緣有。若業遷謝令蘊生起。此說是為有緣生。又若生已變異令熟及壞滅時。此說是為生緣老死。乃至是中由識等自體為種子。業自體為良田。無明愛等自體為煩惱。以業煩惱等令識種生者。謂此業為識種田事。愛為識種沃潤。無明為識種開發。然業不念我為識種田事。愛亦不念我為識種沃潤。無明不念我為識種開發。是識種子亦復不念我為眾緣所生。然識種子住于業地。以愛沃潤無明滋長生名色芽。此名色芽非自作非他作非二俱作。非自在天所化。不由時變。非一因生非無因生。無不繫于父母因緣和合耽染相續。是識種子于母腹中生名色芽。然此法爾無有主宰。無我無取等如虛空。體相幻化因緣不闕。由五種緣發生眼識。何等為五。謂眼識生時。藉眼及色空緣明緣作意緣等。是中眼識眼為所依色為所緣。明為照矚。空作無礙。同時作意為彼警發闕是緣者眼識不生。謂若不闕內眼根處。如是不闕色及空明作意緣等故。彼一切和合則能生眼識。而眼不念我與眼色為作所依。色亦不念我與眼識

【現代漢語翻譯】現代漢語譯本緣六處（ayatana，感覺器官）。又這六處（ayatana）轉為六觸（sparsha，接觸）之身。這被稱為六處緣觸。若觸生起時，導致感受（vedana）產生。這被稱為觸緣受。若感受美味而深感喜悅，並執著於此。這被稱為受緣愛（trishna，渴愛）。因為喜悅而貪戀滋味，當快樂消散時，仍不斷追求而不願捨棄。這被稱為愛緣取（upadana，執取）。如此追求導致後有（bhava，存在）產生身語意業。這被稱為取緣有。若業（karma，行為）消逝，導致五蘊（skandha，構成個體的要素）生起。這被稱為有緣生（jati，出生）。又若生已，經歷變異，直至成熟和壞滅。這被稱為生緣老死（jara-marana，衰老和死亡）。乃至在這其中，以識（vijnana，意識）等自體為種子，業自體為良田，無明（avidya，無明）和愛等自體為煩惱。以業和煩惱等使識的種子生長的意思是：這個業是識的種子的田地，愛是識的種子的滋潤，無明是識的種子的開發。然而，業不會想『我為識的種子提供田地』，愛也不會想『我為識的種子提供滋潤』，無明也不會想『我為識的種子提供開發』。這個識的種子也不會想『我是由眾緣所生』。然而，識的種子安住在業的土地上，以愛的滋潤和無明的滋長，生出名色（nama-rupa，身心）的嫩芽。這個名色的嫩芽不是自己創造的，不是他人創造的，也不是兩者共同創造的，不是自在天（Ishvara，造物主）所化生的，不是由時間變化產生的，不是由單一原因產生的，也不是無因而生的，而是與父母的因緣和合、耽染相續緊密相連的。這個識的種子在母親的腹中生出名色的嫩芽。然而，這是自然而然的，沒有主宰，沒有我，沒有執取，就像虛空一樣。其體相如幻化，因緣不缺。由五種緣發生眼識（caksu-vijnana，視覺意識）。哪五種緣呢？即眼識生起時，憑藉眼（caksu，眼睛）和色（rupa，顏色、形狀）的空緣、明緣、作意緣等。其中，眼識以眼為所依，以色為所緣，光明為照亮，空性作為無礙，同時作意作為警覺和引發。缺少這些緣，眼識就不會生起。即若不缺少內在的眼根，以及不缺少色、空、光明和作意等緣，那麼，這一切和合就能生起眼識。而眼不會想『我與眼色作為所依』，色也不會想『我與眼識』。

【English Translation】 English version Dependent on the six sense bases (ayatana). And these six sense bases turn into the six bodies of contact (sparsha). This is said to be contact conditioned by the six sense bases. If contact arises, it causes feeling (vedana) to arise. This is said to be feeling conditioned by contact. If one feels pleasure in delicious flavors and deeply enjoys and clings to them. This is said to be craving (trishna) conditioned by feeling. Because of delighting in flavors, when pleasure dissipates, one repeatedly seeks it without abandoning it. This is said to be clinging (upadana) conditioned by craving. Such seeking causes future existence (bhava) to arise through actions of body, speech, and mind. This is said to be existence conditioned by clinging. If actions (karma) cease, it causes the aggregates (skandha) to arise. This is said to be birth (jati) conditioned by existence. And if, having been born, one undergoes change, leading to maturity and decay. This is said to be aging and death (jara-marana) conditioned by birth. Furthermore, within this, the self-nature of consciousness (vijnana) and so on is the seed, the self-nature of action (karma) is the field, and the self-nature of ignorance (avidya) and craving and so on are the afflictions. The meaning of using action and afflictions and so on to cause the seed of consciousness to grow is: this action is the field for the seed of consciousness, craving is the moisture for the seed of consciousness, and ignorance is the cultivation for the seed of consciousness. However, action does not think, 'I provide the field for the seed of consciousness,' craving does not think, 'I provide the moisture for the seed of consciousness,' and ignorance does not think, 'I provide the cultivation for the seed of consciousness.' This seed of consciousness also does not think, 'I am born from various conditions.' However, the seed of consciousness dwells in the field of action, and with the moisture of craving and the growth of ignorance, the sprout of name and form (nama-rupa) arises. This sprout of name and form is not self-made, not made by others, not made by both, not transformed by Ishvara (自在天，the creator god), not caused by time, not caused by a single cause, and not caused without a cause, but is closely connected to the combination of conditions from parents, clinging, and continuity. This seed of consciousness gives rise to the sprout of name and form in the mother's womb. However, this is naturally so, without a master, without self, without clinging, like empty space. Its form and appearance are like illusion, and the conditions are not lacking. Eye-consciousness (caksu-vijnana) arises from five conditions. What are the five? That is, when eye-consciousness arises, it relies on the empty condition of the eye (caksu) and form (rupa), the condition of light, and the condition of attention. Among these, eye-consciousness relies on the eye as its basis, form as its object, light as illumination, emptiness as unobstructedness, and simultaneous attention as arousal and initiation. If these conditions are lacking, eye-consciousness will not arise. That is, if the internal eye-organ is not lacking, and if the conditions of form, emptiness, light, and attention are not lacking, then all of these combined can give rise to eye-consciousness. And the eye does not think, 'I and eye-form are the basis,' and form does not think, 'I and eye-consciousness.'

為作所緣。空亦不念我與眼識為作無礙。明亦不念我與眼識為作照矚。作意不念我與眼識而為警發。如是眼識不念我從緣生。然眼識生時。實藉眾緣和合而生。如其次第諸根生識隨應為說。然無有法從於此世得至他世。但由業果因緣不闕之所建立。譬如無薪火則不生。是業煩惱所生識種亦復如是。彼彼生處相續和合生名色芽。如是法爾無有主宰。無我無取如虛空等。體相幻化因緣不闕。應知內緣生法有其五種。何等為五。所謂不常不斷無所至向因少果多相似相續。云何不常。謂若此邊蘊死彼邊蘊生。非即死邊蘊是彼生邊蘊。是曰不常。又不滅于死邊蘊而起于生邊蘊。亦非不滅于死邊蘊然起于生邊蘊。譬若權衡低昂時等。是曰不斷。又于異類眾生身處非眾同分生邊蘊起。是曰無所至向。又今少作善惡業因。于未來世多獲果報。是曰因少果多。又若此生作業則未來受報。是曰相似相續。佛言。舍利子。此緣生者以如實正惠。常修無我無人眾生壽者。如不顛倒則不生不滅。無作無為無對無礙無怖無奪無勤無懈。觀彼自性無有堅實。如病如癰如痛如害。是苦空無常無我等性。彼復隨觀前際不流轉者。謂我於過去世曾有耶。誰謂我於過去世曾有耶。我於過去世為無耶。誰謂我於過去世為無耶。復於後際不流轉者。我當未來世為有

【現代漢語翻譯】現代漢語譯本：『為作所緣』（為產生所緣境）：空性並不認為『我』與眼識一起產生無礙。光明並不認為『我』與眼識一起產生照亮。作意（注意力）並不認為『我』與眼識一起產生警覺。同樣，眼識也不認為『我』是從因緣而生。然而，眼識產生時，實際上是依靠眾多因緣和合而生。各種根（感官）產生識（意識）的情況，可以按照類似的次第分別說明。然而，沒有一種法（事物）是從這個世界到達另一個世界的，而是由業果（行為的果報）因緣不缺失而建立的。譬如，沒有柴火，火就不會燃燒；由業和煩惱所生的識的種子也是如此。在各個不同的生處，相續和合而生起名色（精神和物質）的萌芽。這樣的法則是自然而然的，沒有主宰，沒有『我』，沒有執取，就像虛空一樣。其體性和現象如幻化一般，因緣不缺失。應當瞭解，內在的因緣所生的法有五種：不常、不斷、無所至向、因少果多、相似相續。什麼是不常？如果此處的蘊（構成要素）死亡，彼處的蘊產生，但死亡的蘊不是產生的蘊。這叫做不常。而且，不是死去的蘊滅亡后才產生新的蘊，也不是死去的蘊沒有滅亡就產生新的蘊。就像天平一樣，一端降低，另一端升高，保持平衡。這叫做不斷。又在不同種類的眾生身處，不是在相同的眾生類別中產生新的蘊。這叫做無所至向。又現在稍微做一些善或惡的業因，在未來世會獲得更多的果報。這叫做因少果多。又如果今生造作業，那麼未來就會承受果報。這叫做相似相續。佛說：『舍利子（Śāriputra，佛陀的十大弟子之一，以智慧著稱）。』對於這緣起之法，以如實的正慧，經常修習無我、無人、無眾生、無壽者（沒有永恒的自我、個人、群體和壽命）的觀想，如果不顛倒，就不會有生滅，沒有造作，沒有作為，沒有對立，沒有障礙，沒有恐怖，沒有剝奪，沒有勤奮，沒有懈怠。觀察它們的自性，沒有堅實，就像疾病、癰瘡、痛苦、傷害一樣，是苦、空、無常、無我等性質。』他們進一步觀察前際（過去）不流轉的情況，思考：『我』在過去世存在過嗎？誰說『我』在過去世存在過？『我』在過去世不存在嗎？誰說『我』在過去世不存在？再進一步觀察后際（未來）不流轉的情況，思考：『我』在未來世會存在嗎？

【English Translation】 English version: 'Acting as the condition' (for the arising of conditioned phenomena): Emptiness does not think, 'I, together with eye-consciousness, create unobstructedness.' Light does not think, 'I, together with eye-consciousness, create illumination.' Attention (Manasikara) does not think, 'I, together with eye-consciousness, create arousal.' Likewise, eye-consciousness does not think, 'I arise from conditions.' However, when eye-consciousness arises, it actually arises relying on the aggregation of numerous conditions. The arising of consciousness from the various roots (senses) can be explained in a similar sequential manner. However, there is no dharma (thing, phenomenon) that travels from this world to another world; rather, it is established by the unfailing causes and conditions of karmic results (fruits of actions). For example, without fuel, fire will not arise; similarly, the seed of consciousness born from karma and afflictions is like that. In various places of rebirth, the continuous aggregation gives rise to the sprout of name and form (mind and matter). Such a law is natural and without a ruler, without a 'self,' without grasping, like space. Its essence and appearance are like an illusion, with unfailing causes and conditions. It should be understood that the dharmas arising from internal conditions are of five types: impermanent, non-ceasing, without destination, small cause with large effect, and similar continuity. What is impermanent? If the aggregates (constituents) die here, the aggregates arise there, but the dying aggregates are not the arising aggregates. This is called impermanent. Moreover, it is not that the dying aggregates cease and then the arising aggregates arise, nor is it that the dying aggregates do not cease and then the arising aggregates arise. It is like a balance scale, when one end lowers, the other end rises, maintaining equilibrium. This is called non-ceasing. Furthermore, in the bodies of different kinds of beings, the arising aggregates do not arise in the same category of beings. This is called without destination. Moreover, if one performs a small amount of good or bad karmic cause now, one will obtain a greater reward in the future. This is called small cause with large effect. Furthermore, if one creates karma in this life, then one will receive the result in the future. This is called similar continuity. The Buddha said: 'Śāriputra (one of the Buddha's ten great disciples, known for his wisdom). With regard to this arising from conditions, with true and correct wisdom, constantly cultivate the contemplation of no-self, no person, no sentient being, no life-span (no eternal self, individual, group, or lifespan). If one is not inverted, there will be no birth and death, no creation, no action, no opposition, no obstruction, no fear, no deprivation, no diligence, no laziness. Observe their nature, there is no solidity, like a disease, a boil, pain, harm, being of the nature of suffering, emptiness, impermanence, no-self, and so on.' They further contemplate the non-flowing of the past (former limit), thinking: 'Did 'I' exist in the past? Who said 'I' existed in the past? Did 'I' not exist in the past? Who said 'I' did not exist in the past?' Further contemplating the non-flowing of the future (latter limit), thinking: 'Will 'I' exist in the future?'

耶。誰謂我當未來世為有耶。我當未來世為無耶。誰謂我當未來世為無耶。復于現在世不流轉者。我於今有耶。誰謂我今有耶。云何為我今有耶。又十地經說。是中無明愛取。是為煩惱。流轉不斷行有。是為業。流轉不斷煩惱余支。是為苦流轉不斷。復說無明緣行。是曰前際觀待。識及受等。是曰現在觀待。愛及有等。是曰后際觀待。此上所說皆名流轉。乃至如是。由系屬故則為流轉。若離系屬則無流轉。由和合故則為流轉。若離和合則無流轉。由是了知諸有為中多種過失。是故我今當斷系屬及彼和合。然為化度一切眾生。畢竟不斷諸有為行。

念處品第十三

論曰。彼治心業略明緣生對治于癡。次當入解不凈身念處今當說。如法集經云。複次善男子。菩薩如是住身念處者。謂我此身從足足指跟踝腨脛膝髀臗骨腰脊腹肋胸脅手指肘腕肩臂頸項頭頰髑髏等狀。眾分積聚是即業有。由斯造作種種煩惱及隨煩惱。百千種類邪正分別。是身唯有發毛爪齒血肉皮骨肝膽脾腎心肺腸胃生藏熟藏肪膏腦膜眵淚涎涕便利不凈多物積聚。以何為身。由是觀察身如虛空。則見一切諸法皆空。為空念處。了知是身由二種念。所謂流散及不流散。是身來者。不從前際。去者不至后際。亦不住二際中間。唯從顛倒和合造作。由斯領受

【現代漢語翻譯】現代漢語譯本：是誰說我會在未來世存在呢？是誰說我會在未來世不存在呢？是誰說我會在未來世不存在呢？又說在現在世不會流轉的人，我說我現在存在嗎？是誰說我現在存在呢？怎樣才算是我現在存在呢？還有《十地經》（Dashabhumika Sutra）中說：『其中無明（avidya，無知）、愛（trishna，渴愛）、取（upadana，執取），這就是煩惱（klesha）。流轉不斷，行（karma，行為）有（bhava，存在），這就是業（karma）。流轉不斷，煩惱的其餘部分，這就是苦（duhkha）。』又說無明緣行（avidya-pratyaya-samskara，無明緣起行），這叫做前際觀待（past condition）；識（vijnana，意識）及受（vedana，感受）等，這叫做現在觀待（present condition）；愛及有等，這叫做后際觀待（future condition）。以上所說的都叫做流轉（samsara）。乃至像這樣，由於系屬（attachment）的緣故，就是流轉；如果離開系屬，就沒有流轉。由於和合（combination）的緣故，就是流轉；如果離開和合，就沒有流轉。由此瞭解在各種有為法（conditioned phenomena）中存在多種過失，因此我現在應當斷除系屬以及那些和合。然而爲了化度一切眾生，最終不會斷絕各種有為之行。

念處品第十三

論曰：爲了治理心業，簡略地闡明緣生（dependent origination）以對治愚癡（ignorance），接下來應當進入理解不凈身念處（mindfulness of the impure body），現在開始講述。《如法集經》（Sad-dharma-samgraha Sutra）中說：『再者，善男子，菩薩像這樣安住于身念處，意思是說，我的這個身體，從腳、腳趾、腳跟、腳踝、小腿、脛骨、膝蓋、大腿、髖骨、腰、脊椎、腹部、肋骨、胸部、脅部、手指、手肘、手腕、肩膀、手臂、頸項、頭部、臉頰、頭蓋骨等形狀，眾多部分積聚在一起，這就是業有（karma-bhava）。由此造作種種煩惱以及隨煩惱（upaklesha），百千種類的邪正分別。這個身體唯有頭髮、毛髮、指甲、牙齒、血液、肌肉、面板、骨骼、肝臟、膽囊、脾臟、腎臟、心臟、肺臟、腸、胃、生藏、熟藏、脂肪、膏、腦膜、眼垢、眼淚、唾液、鼻涕、大小便等不凈之物積聚。以什麼作為身體呢？由此觀察身體如同虛空，就能見到一切諸法皆空，這就是空念處（mindfulness of emptiness）。瞭解這個身體由兩種念組成，所謂流散（dispersion）和不流散（non-dispersion）。這個身體的到來，不是從前際（past limit）而來；離去，不是到后際（future limit）而去；也不住在兩個際的中點。唯獨是從顛倒（perversion）的和合造作而來。由此領受（experience）。』

【English Translation】 English version: Who says that I will exist in the future? Who says that I will not exist in the future? Who says that I will not exist in the future? And for those who do not transmigrate in the present, do I exist now? Who says that I exist now? How can it be said that I exist now? Moreover, the Dashabhumika Sutra (Dashabhumika Sutra) says: 'Among them, ignorance (avidya), craving (trishna), and grasping (upadana) are afflictions (klesha). The continuous cycle of action (karma) and existence (bhava) is karma. The continuous cycle of the remaining parts of afflictions is suffering (duhkha).' It also says that ignorance conditions action (avidya-pratyaya-samskara), which is called the past condition; consciousness (vijnana) and feeling (vedana), etc., are called the present condition; craving and existence, etc., are called the future condition. All that is said above is called transmigration (samsara). Even so, due to attachment, there is transmigration; if there is no attachment, there is no transmigration. Due to combination, there is transmigration; if there is no combination, there is no transmigration. From this, it is understood that there are many faults in all conditioned phenomena, therefore I should now cut off attachment and those combinations. However, in order to transform and liberate all sentient beings, I will ultimately not cut off all conditioned actions.

Chapter Thirteen on Mindfulness

Treatise: In order to govern the activities of the mind, briefly explaining dependent origination (dependent origination) to counteract ignorance, next we should enter into understanding mindfulness of the impure body, which I will now explain. The Sad-dharma-samgraha Sutra (Sad-dharma-samgraha Sutra) says: 'Furthermore, good man, when a Bodhisattva dwells in mindfulness of the body in this way, it means that this body of mine, from the feet, toes, heels, ankles, calves, shins, knees, thighs, hips, waist, spine, abdomen, ribs, chest, sides, fingers, elbows, wrists, shoulders, arms, neck, head, cheeks, skull, etc., is an accumulation of many parts, which is karma-bhava. From this, various afflictions and secondary afflictions (upaklesha) are created, with hundreds of thousands of kinds of right and wrong distinctions. This body only consists of an accumulation of impure things such as hair, body hair, nails, teeth, blood, flesh, skin, bones, liver, gallbladder, spleen, kidneys, heart, lungs, intestines, stomach, raw organs, cooked organs, fat, grease, meninges, eye mucus, tears, saliva, nasal mucus, urine, and feces. What is taken as the body? By observing the body as empty space, one can see that all dharmas are empty, which is mindfulness of emptiness. Understanding that this body is composed of two kinds of mindfulness, namely dispersion and non-dispersion. The coming of this body is not from the past limit; the going is not to the future limit; nor does it dwell in the middle point between the two limits. It comes solely from the combination and creation of perversion. From this, one experiences.'

。是中居處而為根本。然實無有主宰。亦無攝屬。但從客塵先所作事。身體形貌受用依止為所恃處。然此身者。唯有父母赤白和合不凈臭穢攬為自體。三毒憂惱常為賊害。是散壞法。種種百千病惱窟宅。如寶髻經說。是身無常而不久住死為后際。了知此已不應于身而生邪命。應當以身修三種凈施。何等為三謂身凈施。壽命凈施。受用凈施。是身無常。應當往詣一切眾生所親近承事。欲何所作。或如僕使或如弟子。離諸諂誑身過失等。是身無常。唯出入息為壽命因。寧造罪惡。是身無常。應于愛樂受用不生耽著。一切當舍。複次善男子。菩薩以身觀身念處。應觀自身及一切眾生身等同佛身。威神加持得離纏縛。然觀自身及一切眾生身與如來身無漏法性彼相無異故。應如是知。又無畏授所問經說。謂我此身非先所集。漸次散壞。譬若微塵。九竅流溢如瘡皰門。又諸毛孔有嚩羅弭迦。猶如毒蛇依止而住。身如聚沫體性怯弱。如水上泡暫生即滅。亦如陽焰本無有體。身如芭蕉中無有實。身如幻事為他教敕。身如惡友多諸諍訟。是身如猴性唯輕躁。是身如仇常伺其短。是身如賊機巧貪取。是身如囚常被縛戮。是身如冤不可愛樂。亦如魁膾能斷其命。又復此身如空聚落中無有我。如陶家輪無暫停止。如滓穢瓶不凈充滿。身如癰疽挃

【現代漢語翻譯】現代漢語譯本：這是（身體）作為居住之處和根本。然而實際上並沒有主宰，也沒有任何歸屬。只是由於外來的塵埃（煩惱）先前所造作的事情，身體的形狀、樣貌、享受、依賴之處都以此為憑藉。然而這個身體，只是父母的赤白二精和合而成，是不乾淨、臭穢之物，被認為是自身。三毒（貪嗔癡）和憂愁煩惱常常像賊一樣危害它。這是散壞之法，是種種百千種疾病煩惱的窟宅。正如《寶髻經》所說：『這個身體是無常的，不會長久存在，死亡是最終的結局。』瞭解了這個道理之後，不應該對身體產生邪命（錯誤的執著）。應當用身體修三種清凈的佈施。哪三種呢？就是身凈施、壽命凈施、受用凈施。這個身體是無常的，應當前往一切眾生之處，親近承事他們，詢問他們想要做什麼，或者像僕人一樣，或者像弟子一樣，遠離各種諂媚欺騙和身體的過失等等。這個身體是無常的，只有出入的呼吸是壽命的原因。寧可造作罪惡（也不應執著于身體）。這個身體是無常的，應該對於愛戀和享受不生貪戀執著，一切都應當捨棄。再者，善男子，菩薩以身體觀察身體的念處，應當觀察自身和一切眾生的身體，都等同於佛身，受到佛的威神加持，得以脫離纏縛。然而觀察自身和一切眾生的身體，與如來身的無漏法性，它們的體相沒有差異，所以應當這樣理解。又有《無畏授所問經》說：『我的這個身體，不是先前聚集的，而是逐漸散壞的，譬如微塵。九竅流出不凈之物，就像瘡皰的孔洞。而且各個毛孔里有嚩羅弭迦（一種蟲），猶如毒蛇一樣依附而住。身體就像一堆泡沫，體性怯弱，像水上的氣泡一樣，暫時產生就立即滅亡。也像陽焰（海市蜃樓）一樣，本來就沒有實體。身體像芭蕉樹一樣，中間沒有實在的東西。身體像幻術一樣，受他人教唆。身體像惡友一樣，多有爭訟。這個身體像猴子一樣，天性輕浮躁動。這個身體像仇人一樣，常常伺機尋找缺點。這個身體像盜賊一樣，機巧地貪取。這個身體像囚犯一樣，常常被束縛和殺戮。這個身體像冤家一樣，不可愛樂，也像劊子手一樣，能夠斷送性命。』而且這個身體，像空曠的村落一樣，其中沒有我。像陶工的輪子一樣，沒有暫時停止的時候。像盛放污穢的瓶子一樣，充滿不凈之物。身體像癰疽（毒瘡），擠壓它會...

【English Translation】 English version: This (body) is the place of dwelling and the root. However, in reality, there is no master, nor any belonging. It is only due to the external dust (afflictions) and the deeds previously done that the body's shape, appearance, enjoyment, and reliance are based on this. However, this body is merely the combination of the red and white essences of the parents, being unclean and foul, and is regarded as oneself. The three poisons (greed, hatred, and delusion) and sorrows and afflictions often harm it like thieves. This is the law of disintegration, a dwelling place of various hundreds and thousands of diseases and afflictions. As the Ratnakuta Sutra says: 'This body is impermanent, it will not last long, and death is the ultimate end.' Having understood this principle, one should not generate wrong livelihood (false attachment) to the body. One should use the body to cultivate three kinds of pure giving. What are the three? They are body pure giving, life pure giving, and enjoyment pure giving. This body is impermanent, one should go to all sentient beings, be close to and serve them, asking them what they want to do, or like a servant, or like a disciple, staying away from all flattery, deceit, and faults of the body, etc. This body is impermanent, only the incoming and outgoing breath is the cause of life. Rather than creating evil (one should not be attached to the body). This body is impermanent, one should not generate attachment to love and enjoyment, everything should be abandoned. Furthermore, good man, the Bodhisattva observes the place of mindfulness of the body with the body, one should observe one's own body and the bodies of all sentient beings, all equal to the Buddha's body, receiving the blessing of the Buddha's majestic power, and being able to break free from entanglement. However, observing one's own body and the bodies of all sentient beings, and the un-leaked Dharma nature of the Tathagata's body, their forms are not different, so one should understand it this way. Also, the Vimalakirti Sutra says: 'This body of mine is not gathered earlier, but gradually disintegrates, like dust. The nine orifices flow out unclean things, like the holes of sores. Moreover, in each pore there is varamika (a kind of insect), like poisonous snakes relying on and dwelling. The body is like a pile of foam, its nature is weak, like a bubble on the water, it arises temporarily and immediately disappears. It is also like a mirage, originally without substance. The body is like a banana tree, there is nothing real inside. The body is like an illusion, being instructed by others. The body is like a bad friend, with many disputes. This body is like a monkey, its nature is frivolous and restless. This body is like an enemy, often looking for faults. This body is like a thief, skillfully greedy. This body is like a prisoner, often bound and killed. This body is like an enemy, unlovable, and also like an executioner, able to end life.' Moreover, this body is like an empty village, there is no self in it. Like a potter's wheel, there is no time to stop. Like a bottle filled with filth, filled with unclean things. The body is like a carbuncle, squeezing it will...

唯痛楚。身如朽宅不久遷壞。身如漏舡無堪濟渡。身如壞器漸當沮壞。又復此身如河岸樹必為駃流之所漂動。身如旅泊多諸艱苦。身如邸舍妄執主宰。如伺盜者常生暴惡。乃至是身如癡小兒要當守護。彼經復說。如是種種不凈之身。由我慢愚癡妄為光潔。智者所觀猶如穢瓶。眼鼻口等眵涕流出。云何於此多生貪慢。又彼偈云。

如愚癡童子　　洗炭欲令白　設盡此生中　　求白不可得　亦如無智人　　洗身欲令潔　屢加於澡沐　　至死不能凈　菩薩觀于身　　九竅瘡皰門　八十千戶蟲　　依身而所住　菩薩觀于身　　如刻木眾像　筋骨假連持　　應知無主宰　菩薩觀于身　　或受他飲食　應知同狐狼　　來食自身肉

論曰。由飲食資助成廣大行。如是處處應當了知。受念處者。如寶髻經說。善男子。菩薩以受觀受念處了知眾生。依止大悲得如是樂。若一切眾生無有解脫。應當修習以受觀受念處。我當被大悲甲攝受調伏一切眾生。悉以彼樂滅除眾苦。我以大悲令貪行眾生了知樂受離於貪染。我以大悲令瞋行眾生了知苦受離諸過失。我以大悲令癡行眾生了知不苦不樂受舍俱生癡。又彼樂受不壞苦受不減不苦不樂受離於對治則無無明。若無無明彼何名受。云何了知一切無常及無我等。然此樂受

【現代漢語翻譯】現代漢語譯本：唯有痛楚。身體如同朽壞的房屋，不久就要倒塌毀壞。身體如同漏水的船，無法用來渡河。身體如同破損的器物，漸漸應當毀壞。而且這個身體如同河岸邊的樹木，必定會被湍急的流水所沖刷漂動。身體如同旅途中的寄宿，充滿各種艱難困苦。身體如同客棧，卻妄自執著地認為自己是主人。如同伺機而動的盜賊，常常產生暴戾邪惡。乃至這個身體如同愚癡的小孩，需要時時守護。那部經又說：『像這樣種種不乾淨的身體，卻因為我的傲慢和愚癡，妄想它光鮮潔凈。有智慧的人看來，它就像一個裝滿污穢的瓶子，眼睛、鼻子、嘴巴等處不斷流出眼屎、鼻涕等污物。為何還要對這樣的身體產生貪戀和傲慢呢？』那首偈頌說：『如同愚癡的童子，洗炭想要讓它變白，即使窮盡一生，想要變白也是不可能的。也像沒有智慧的人，洗身體想要讓它潔凈，即使多次洗澡沐浴，到死也不能乾淨。菩薩觀察身體，如同九個孔竅都是瘡皰的門，八十千戶的蟲子，都依附在身體上居住。菩薩觀察身體，如同雕刻的木頭人像，用筋骨勉強連線支撐，應當知道它沒有主宰。菩薩觀察身體，有時接受別人的飲食，應當知道如同狐貍和狼，來吃自己的肉。』論中說：依靠飲食的資助，才能成就廣大的行為。像這樣處處都應當瞭解。受念處，如《寶髻經》（Ratnakuta Sutra）所說：『善男子，菩薩以受觀受念處，瞭解眾生。依止大悲心，得到這樣的快樂。如果一切眾生沒有解脫，應當修習以受觀受念處。我應當披上大悲的鎧甲，攝受調伏一切眾生，用他們的快樂來滅除眾苦。我以大悲心，令貪慾心重的眾生了解樂受，遠離貪染。我以大悲心，令嗔恨心重的眾生了解苦受，遠離各種過失。我以大悲心，令愚癡心重的眾生了解不苦不樂受，捨棄與生俱來的愚癡。』而且，這種樂受不會壞滅，苦受不會減少，不苦不樂受遠離對治，就沒有無明。如果沒有無明，那又有什麼可以稱之為受呢？又如何瞭解一切都是無常和無我等等呢？然而這種樂受。

【English Translation】 English version: Only pain. The body is like a decaying house, soon to be moved and destroyed. The body is like a leaking boat, incapable of crossing over. The body is like a broken vessel, gradually destined for destruction. Moreover, this body is like a tree on the riverbank, bound to be swayed by the swift current. The body is like a traveler's lodging, full of hardships. The body is like an inn, falsely clinging to the idea of being the master. Like a thief lying in wait, constantly giving rise to violence and evil. Even this body is like a foolish child, requiring constant protection. That sutra further states: 'Such a variety of impure bodies, due to my arrogance and ignorance, are falsely considered bright and clean. To the wise, it appears like a filthy bottle, with discharge flowing from the eyes, nose, mouth, and so on. Why then generate greed and pride towards this?' Furthermore, that verse says: 'Like a foolish child, washing charcoal to make it white, even if one spends an entire lifetime, seeking whiteness is unattainable. Similarly, like an unwise person, washing the body to make it clean, repeatedly bathing and washing, one cannot purify it until death. A Bodhisattva observes the body, as if the nine orifices are gates of sores and blisters, with eighty thousand households of insects dwelling within the body. A Bodhisattva observes the body, like carved wooden statues, with sinews and bones barely holding it together, one should know it has no master. A Bodhisattva observes the body, sometimes receiving food from others, one should know it is like foxes and wolves, coming to eat one's own flesh.' The treatise says: Relying on the support of food, one can accomplish vast deeds. In this way, one should understand everywhere. Regarding the mindfulness of feeling (Vedananupassana) , as the Ratnakuta Sutra (Ba髻經) says: 'Good son, a Bodhisattva, through mindfulness of feeling, understands sentient beings. Relying on great compassion, one attains such joy. If all sentient beings are not liberated, one should cultivate mindfulness of feeling. I shall don the armor of great compassion, embracing and subduing all sentient beings, using their joy to extinguish all suffering. With great compassion, I enable beings driven by greed to understand pleasant feelings, and to be free from greed and attachment. With great compassion, I enable beings driven by anger to understand painful feelings, and to be free from all faults. With great compassion, I enable beings driven by delusion to understand neither-pleasant-nor-painful feelings, abandoning innate delusion.' Moreover, this pleasant feeling does not decay, painful feeling does not diminish, and neither-pleasant-nor-painful feeling, being free from antidotes, has no ignorance. If there is no ignorance, then what can be called feeling? How then can one understand that all is impermanent and without self, and so on? Yet this pleasant feeling...

即無常性。苦受即逼迫性。不苦不樂受即寂靜性。由此了知若樂若苦無常無我等。又無盡意經云。若受苦時當念一切惡道眾生起大悲心。攝除于瞋離於顛倒分別受等。又法集經偈云。

說受為領納　　領納復為誰　受者離於受　　差別不可得　智者觀于受　　住如是念處　彼相如菩提　　光明遍寂靜

大乘集菩薩學論卷第十六大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第十七

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯念處品第十三之餘

論曰。此略說受念處。次明心念處者。如寶積經說。佛言。迦葉波。謂於此心或生愛樂或起厭患或多封著。于彼三際云何伺察。若過去則已滅。現在不住。未來未至。非內非外亦非中間。皆不可得。又此心者不可色見。非所詮表亦非對治。非觀非照無住無著。然此心者一切如來尚無所見。余何能觀。無別境界唯法想轉。迦葉波。是心如幻遍計不實。由所取故種種得生。心如虛空為諸煩惱及隨煩惱客塵所覆。心如河流生滅不住。心如燈光因緣所起。心如擊電剎那不住。心如惡友能生諸苦。心如漁師苦為樂想。心如鬼魅作諸嬈惱。心如藥叉伺啖精氣。心如狂賊壞諸善根。心如燈蛾常眄

【現代漢語翻譯】現代漢語譯本：即是無常的性質。感受痛苦即是逼迫的性質。不苦不樂的感受即是寂靜的性質。由此瞭解無論是快樂還是痛苦，都是無常、無我的等等。另外，《無盡意經》中說，如果感受到痛苦時，應當想到一切惡道眾生，生起大悲心，去除嗔恨，遠離顛倒分別的感受等等。另外，《法集經》的偈頌說：

『說受為領納，領納復為誰？受者離於受，差別不可得。智者觀于受，住如是念處，彼相如菩提（Enlightenment），光明遍寂靜。』

《大乘集菩薩學論》卷第十六

《大乘集菩薩學論》卷第十七

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯念處品第十三之餘

論中說：以上是簡略地說明感受的念處。接下來闡明心的念處。如《寶積經》所說，佛說：『迦葉波（Kasyapa，人名）。所謂對於這個心，或者產生愛樂，或者產生厭惡，或者過多地執著。對於這過去、現在、未來三際，如何觀察呢？如果是過去，就已經滅亡了；現在，也停留不住；未來，還沒有到來。不在內，不在外，也不在中間，都是不可得到的。』另外，這個心是不可見，不能用顏色來觀察的。不是所能詮釋表達的，也不是對治的對象。不是觀照的對象，沒有停留，沒有執著。然而這個心，一切如來尚且無法完全看清，其他人又怎麼能觀察呢？沒有其他的境界，只有法的想像在運轉。迦葉波（Kasyapa），這個心如幻象一般，普遍地被計度，不是真實的。由於所取的原因，種種現象得以產生。心如虛空，被各種煩惱以及隨煩惱的客塵所覆蓋。心如河流，生滅不停留。心如燈光，因緣和合而生起。心如閃電，剎那間不停留。心如惡友，能產生各種痛苦。心如漁夫，把痛苦當作快樂。心如鬼魅，製造各種困擾。心如藥叉（Yaksa，一種鬼神），伺機吞噬精氣。心如狂賊，破壞各種善根。心如飛蛾撲火，常常顧盼。

【English Translation】 English version: That is the nature of impermanence. Experiencing suffering is the nature of oppression. Experiencing neither suffering nor pleasure is the nature of tranquility. From this, one understands that whether it is pleasure or suffering, it is impermanent, without self, and so on. Furthermore, the Infinite Meaning Sutra says, 'If one feels suffering, one should think of all sentient beings in the evil realms, generate great compassion, remove hatred, and stay away from distorted and discriminating feelings, and so on.' Furthermore, the verse in the Dharma Collection Sutra says:

'To say feeling is reception, who then is the receiver? The feeler is apart from feeling, no difference can be found. The wise contemplate feeling, abiding in such mindfulness, its appearance is like Bodhi (Enlightenment), its light pervades tranquility.'

Mahayana Collection of Bodhisattva Studies, Volume 16

Mahayana Collection of Bodhisattva Studies, Volume 17

Translated by the Tripitaka Master Richēng, the Śramaṇa recipient of the Purple Robe, Minister of Proclamation, Grand Master of Court Ceremonials, and Examiner of Sanskrit Texts from Western India, under Imperial Decree. This is the remainder of the Thirteenth Chapter on Mindfulness of the Mahayana Collection of Bodhisattva Studies.

The treatise says: The above is a brief explanation of the mindfulness of feeling. Next, the mindfulness of mind is explained. As the Ratnakuta Sutra says, the Buddha said: 'Kasyapa (Kasyapa, a name). Regarding this mind, one either generates love and joy, or arises aversion and hatred, or becomes overly attached. How does one observe these three periods of past, present, and future? If it is the past, it has already ceased; if it is the present, it does not stay; if it is the future, it has not yet arrived. It is neither inside, nor outside, nor in between; all are unattainable.' Furthermore, this mind is invisible, cannot be observed with color. It is not what can be explained or expressed, nor is it an object of counteraction. It is not an object of contemplation or illumination, without dwelling, without attachment. However, this mind, even all the Tathagatas cannot fully see, how can others observe it? There is no other realm, only the imagination of Dharma is in operation. Kasyapa (Kasyapa), this mind is like an illusion, universally conceived, not real. Due to the cause of what is taken, various phenomena arise. The mind is like space, covered by various afflictions and the defilements that accompany them. The mind is like a river, constantly arising and ceasing. The mind is like the light of a lamp, arising from the aggregation of conditions. The mind is like lightning, not staying for an instant. The mind is like a bad friend, capable of producing various sufferings. The mind is like a fisherman, taking suffering as pleasure. The mind is like a ghost, creating various disturbances. The mind is like a Yaksha (Yaksa, a type of spirit), waiting to devour essence. The mind is like a mad thief, destroying various good roots. The mind is like a moth drawn to a flame, constantly glancing around.

其色。心如鼙鼓唯警鬥戰。心如婢僕貪嗜殘味。是心如蠅觸膻膩器。是心如豬于不凈中謂為香潔。佛言。迦葉波。求是心者了不可得。由不可得故無所得。於過現未來皆不可得。則能超越三世有非有等。又寶髻經云。然此心者非外所有。故不可見。于蘊處界亦不可見。如是尋求不可見者。由何所緣數數得起。謂彼彼心緣如是事。云何說為心不可見。應知是心如利劍刃何能自斷。又復此心亦如指端指豈能說。心不可見亦復如是。乃至如人遠行其身輕轉迅疾如風。所至境界無能障礙。善男子。若人於此六處境界自他系屬。心無愛著身不散亂。則于奢摩他心一境性得無障礙。是為心念處。又無盡意經說。以相應行修習莊嚴。於法性心而不減失。云何莊嚴彼法性心同於幻化。謂若自舍一切所有。而能迴向彼法性心。是為嚴凈諸佛剎土。法念處者。亦如彼說。菩薩於法不觀法行法無可觀故。若非佛法非菩提道。則一切法皆非出離。了知此已得大悲三摩地。於一切法非有煩惱非無煩惱。得三輪無想。所以者何。了諸法性無有二相。是諸煩惱無積聚性。無貪性無瞋性無癡性。若能如是悟菩提者。了煩惱性即菩提性。是為法念處。又寶髻經云。善男子。菩薩以法觀法念處。若法起即生。法謝即滅。謂於法爾我人眾生壽者養者士夫補特伽

【現代漢語翻譯】其色。心如鼙鼓唯警鬥戰。心就像戰鼓一樣，只知道警戒和戰鬥。心如婢僕貪嗜殘味。心就像奴婢一樣，貪圖享用殘羹剩飯。是心如蠅觸膻膩器。這顆心就像蒼蠅一樣，喜歡沾染腥膻油膩的器物。是心如豬于不凈中謂為香潔。這顆心就像豬一樣，在不乾淨的地方還以為是香潔的。佛言。迦葉波（Kasyapa，人名）。求是心者了不可得。佛說：『迦葉波（Kasyapa），尋求這樣的心是根本不可能得到的。』由不可得故無所得。因為不可能得到，所以也就沒有什麼可以得到的。於過現未來皆不可得。在過去、現在、未來都無法得到。則能超越三世有非有等。這樣就能超越過去、現在、未來這三世的有和非有等等。又寶髻經云。然此心者非外所有。故不可見。而且《寶髻經》中說：『然而這顆心不是外在所有的，所以是不可見的。』于蘊處界亦不可見。在五蘊、十二處、十八界中也是不可見的。如是尋求不可見者。由何所緣數數得起。像這樣尋求不可見的心，憑藉什麼因緣才能屢屢生起呢？謂彼彼心緣如是事。說那些心緣于這樣的事情。云何說為心不可見。為什麼又說心是不可見的呢？應知是心如利劍刃何能自斷。應當知道，這顆心就像鋒利的劍刃，怎麼能自己斬斷自己呢？又復此心亦如指端指豈能說。而且這顆心也像指尖一樣，手指怎麼能說話呢？心不可見亦復如是。心不可見也是這樣。乃至如人遠行其身輕轉迅疾如風。乃至就像人遠行一樣，他的身體輕快轉動，迅速如風。所至境界無能障礙。所到達的境界沒有什麼能夠阻礙。善男子。若人於此六處境界自他系屬。善男子，如果有人對於這六處境界的自身和他人的繫縛。心無愛著身不散亂。心中沒有愛戀執著，身體不散亂。則于奢摩他（Samatha，止觀）心一境性得無障礙。那麼對於奢摩他（Samatha）止觀，心專注於一境性就能得到沒有障礙。是為心念處。這就是心念處。又無盡意經說。以相應行修習莊嚴。而且《無盡意經》說，用相應的行為修習莊嚴。於法性心而不減失。對於法性心而不減少喪失。云何莊嚴彼法性心同於幻化。怎樣莊嚴那法性心，使它等同於幻化呢？謂若自舍一切所有。而能迴向彼法性心。就是如果自己捨棄一切所有，而能迴向那法性心。是為嚴凈諸佛剎土。這就是嚴凈諸佛剎土。法念處者。亦如彼說。法念處，也像上面所說的那樣。菩薩於法不觀法行法無可觀故。菩薩對於法不觀察法，因為法行法沒有什麼可以觀察的。若非佛法非菩提道。則一切法皆非出離。如果不是佛法，不是菩提道，那麼一切法都不是出離。了知此已得大悲三摩地（Samadhi，三昧）。瞭解這些之後，就能得到大悲三摩地（Samadhi）。於一切法非有煩惱非無煩惱。對於一切法，非有煩惱，也非無煩惱。得三輪無想。得到三輪無想。所以者何。了諸法性無有二相。為什麼呢？因爲了解諸法性沒有兩種相。是諸煩惱無積聚性。這些煩惱沒有積聚的性質。無貪性無瞋性無癡性。沒有貪的性質，沒有嗔的性質，沒有癡的性質。若能如是悟菩提者。如果能夠這樣領悟菩提。了煩惱性即菩提性。瞭解煩惱的性質就是菩提的性質。是為法念處。這就是法念處。又寶髻經云。善男子。菩薩以法觀法念處。而且《寶髻經》中說：『善男子，菩薩以法觀察法念處。若法起即生。法謝即滅。如果法生起就生，法消退就滅。謂於法爾我人眾生壽者養者士夫補特伽（Pudgala，補特伽羅）』就是對於法爾的我、人、眾生、壽者、養者、士夫、補特伽（Pudgala）。』

【English Translation】 Its color. The mind is like a war drum, only alert to fighting. The mind is like a servant, greedy for leftover scraps. This mind is like a fly touching a greasy, smelly object. This mind is like a pig that considers filth to be fragrant and clean. The Buddha said: 'Kasyapa (name of a person), seeking this mind is ultimately unattainable.' Because it is unattainable, there is nothing to be gained. It is unattainable in the past, present, and future. Then one can transcend the three times of existence and non-existence, etc. Moreover, the Ratnakuta Sutra says: 'However, this mind is not something external, therefore it is invisible.' It is also invisible in the skandhas, ayatanas, and dhatus. If one seeks the invisible in this way, by what conditions does it repeatedly arise? It is said that those minds are conditioned by such things. Why is it said that the mind is invisible? It should be known that this mind is like the blade of a sharp sword; how can it cut itself? Furthermore, this mind is also like the tip of a finger; how can a finger speak? The invisibility of the mind is also like this. Even like a person traveling far away, their body moves lightly and swiftly like the wind. No realm can obstruct where they arrive. Good man, if a person is attached to the boundaries of these six senses, whether self or other. The mind has no attachment and the body is not scattered. Then, in Samatha (tranquility meditation), the mind attains unobstructed oneness. This is the mindfulness of the mind. Moreover, the Akshayamati Sutra says: 'With corresponding practices, cultivate adornment.' The nature of mind in Dharma is not diminished or lost. How does one adorn that Dharma-nature mind to be like an illusion? It means if one relinquishes all possessions and can dedicate them to that Dharma-nature mind. This is to purify the Buddha-lands. Mindfulness of Dharma is also as described above. A Bodhisattva does not observe Dharma in Dharma, because there is nothing to observe in the practice of Dharma. If it is not the Buddha-dharma or the path to Bodhi, then all dharmas are not liberation. Having understood this, one attains the Samadhi (state of meditative consciousness) of great compassion. In all dharmas, there is neither affliction nor non-affliction. One attains the thoughtlessness of the three wheels. Why is that? Because the nature of all dharmas is understood to be without duality. These afflictions have no accumulative nature. There is no greed, no hatred, no delusion. If one can awaken to Bodhi in this way. Understanding the nature of affliction is the nature of Bodhi. This is mindfulness of Dharma. Moreover, the Ratnakuta Sutra says: 'Good man, a Bodhisattva observes the mindfulness of Dharma with Dharma.' If a Dharma arises, it is born. If a Dharma fades, it ceases. That is, in the nature of Dharma, 'I, person, sentient being, life-span, nourisher, man, Pudgala (person)'.

羅意生儒童生老死等。若集即集行。若不集即不集行。若善不善及不動行。未有少法無其因緣而得生起。乃至於是法處深所伺察。不捨一切智菩提心故。如大戲樂經云。此有為行唯心造作。猶若坯瓶無常散壞。行如空城為雨沮壞。泥塗不堅漸當磨滅。亦如河岸積沙所成自性怯弱為水流蕩。行如風燈生滅不住。行如聚沫不可撮持。行如芭蕉中無有實。復如空拳誑示愚騃。乃至或草葛等搓捻為繩。依瓶轆轤而能汲引。未嘗獨一有彼作用。一切有支互相依止聚集而轉。是前後際亦不可得。如人鉆火二手與木勤劬不息火乃得生。眾緣若離火勢隨滅。于如是行印所印已。若自若他即能超越斷常等行。如智商人于諸險道。所至方隅而得通達。

論曰。由無明愛等煩惱業緣之所招整合蘊處界。于勝義中皆不可得。

自性清凈品第十四

論曰。說念處已。次復入解補特伽羅。決定成就相應空性斷根本已。余煩惱等不復集行。又如來秘密經云。佛言。寂慧。譬如有樹名缽羅奢。若斷其根即一切枝葉悉皆枯瘁。寂慧。此亦如是。若斷身見即能除滅一切煩惱。

論曰。分別空性有無量行相。如月燈經偈云。

若人信解如來教　　于佛戒學無毀犯　悉能遠離諸女人　　知法自性常空寂　拔除一切憂苦箭　　或

【現代漢語翻譯】現代漢語譯本：羅意生、儒童生、老、死等等（指生命輪迴的各個階段）。如果聚集，就是聚集了『行』（saṃskāra，造作，意志）。如果不聚集，就是不聚集『行』。無論是善行、不善行，還是不動行（指禪定中的狀態），沒有哪一種法不是由因緣和合而生起的。乃至對於這些法，要深入地觀察和研究，不要捨棄一切智的菩提心。正如《大戲樂經》所說：『這些有為之行，都是由心造作的，就像泥坯做的瓶子，終究會無常散壞。行就像空城，會被雨水沖毀。泥土塗抹的墻壁，不堅固，會漸漸磨滅。又像河岸邊堆積的沙子，自性脆弱，會被水流沖蕩。行就像風中的燈，生滅不住。行就像聚在一起的泡沫，不可抓取。行就像芭蕉樹，中間沒有實在的東西。又像空拳，用來欺騙愚蠢的孩子。』乃至用草或葛等搓捻成繩子，依靠水井的轆轤才能汲水，繩子本身不能單獨完成汲水的作用。一切有支（指構成生命的各個要素）互相依靠、聚集才能運轉。這種前後際（指時間上的前後界限）也是不可得的。就像人鉆木取火，雙手和木頭不停地摩擦，火才能產生。如果眾緣離散，火勢就會熄滅。對於這樣的『行』，如果能如實地認識，無論是自己還是他人，就能超越斷見和常見等錯誤的見解。就像聰明的商人，對於各種危險的道路，無論到達哪個地方都能通達。

論曰：由無明、愛等煩惱和業力的因緣，招整合蘊、處、界（指構成生命的各個要素）。但在勝義諦（ परमार्थसत्य, paramārtha-satya，究竟真理）中，這些都是不可得的。

自性清凈品第十四

論曰：說完念處（smṛtyupasthāna，四念住）之後，接下來要深入瞭解補特伽羅（pudgala，人，有情）。確定併成就與空性相應的智慧，斷除根本的煩惱之後，其餘的煩惱等就不會再聚集產生。又如《如來秘密經》所說：『佛說：寂慧（Śāntamati，菩薩名）。譬如有一棵樹名叫缽羅奢（palāśa，樹名）。如果砍斷它的根，那麼所有的枝葉都會枯萎凋零。寂慧，也是這樣，如果斷除身見（satkāya-dṛṣṭi，認為五蘊和合的身體是真實存在的錯誤見解），就能消除一切煩惱。』

論曰：分別空性有無量的行相。如《月燈經》的偈頌所說：

『如果有人信解如來的教法，對於佛的戒律和學處沒有毀犯，能夠遠離諸多的女人，知道法的自性常常是空寂的，就能拔除一切憂愁痛苦的毒箭。』

【English Translation】 English version: Ro's birth, the birth of a young Brahmin, old age, death, and so on (referring to the various stages of the cycle of life). If assembled, it is the assembling of 'saṃskāra' (volitional formations, mental formations). If not assembled, it is not the assembling of 'saṃskāra'. Whether it is wholesome action, unwholesome action, or imperturbable action (referring to the state in meditative absorption), there is no dharma (phenomenon) that arises without its causes and conditions. Even with regard to these dharmas, one should deeply investigate and examine them, without abandoning the Bodhicitta (the mind of enlightenment) of all-knowing wisdom. As the Great Play Sutra says: 'These conditioned actions are created by the mind, like a clay pot that will eventually disintegrate impermanently. Actions are like an empty city, which will be destroyed by rain. Mud-plastered walls are not strong and will gradually wear away. They are also like sand piled up on a riverbank, inherently weak and washed away by the flowing water. Actions are like a lamp in the wind, constantly arising and ceasing. Actions are like a cluster of foam, impossible to grasp. Actions are like a banana tree, with no substance inside. They are also like an empty fist, used to deceive foolish children.' Even if grass or kudzu vines are twisted into a rope, they can only draw water by relying on a well's pulley; the rope itself cannot perform the function of drawing water alone. All the limbs (referring to the elements that constitute life) rely on each other and gather together to function. These anterior and posterior limits (referring to the temporal boundaries) are also unattainable. Just as a person drills wood to make fire, the hands and the wood must rub together diligently without ceasing for fire to arise. If the conditions are separated, the fire will be extinguished. If one truly understands such actions, whether oneself or others, one can transcend the erroneous views of eternalism and annihilationism. Like a wise merchant, one can navigate any dangerous path and reach any destination.

Commentary: Due to the causes and conditions of afflictions such as ignorance and attachment, and karma, the skandhas (aggregates), āyatanas (sense bases), and dhātus (elements) are assembled. But in the ultimate truth (paramārtha-satya), these are all unattainable.

Chapter Fourteen: The Nature of Purity

Commentary: After discussing the smṛtyupasthānas (the four foundations of mindfulness), we will next delve into the understanding of the pudgala (person, sentient being). By determining and achieving the wisdom corresponding to emptiness, and cutting off the root afflictions, the remaining afflictions will no longer gather and arise. Furthermore, as the Tathāgata Secret Sutra says: 'The Buddha said: Śāntamati (name of a Bodhisattva). It is like a tree called palāśa (name of a tree). If its root is cut off, then all its branches and leaves will wither and fall. Śāntamati, it is also like this: if one cuts off the satkāya-dṛṣṭi (the false view that the body composed of the five aggregates is real), one can eliminate all afflictions.'

Commentary: Differentiating emptiness has countless aspects. As the verse in the Moon Lamp Sutra says:

'If a person believes and understands the Tathāgata's teachings, does not violate the Buddha's precepts and trainings, is able to stay away from women, and knows that the nature of dharmas is always empty and still, then they can pull out the poisonous arrow of all sorrow and suffering.'

施醫藥令安穩　速得成斯二足尊　　知法自性常空寂　若於身命斷支節　　杖木捶打無恚惱　忍力最上人中月　　知法自性常空寂　設百生中墮惡道　　常得任持妙色相　亦復獲是五神通　　而常安住諸佛所

又般若經云。複次舍利子。菩薩摩訶薩欲成就佛身三十二大人相及八十種好者。於一切生中當念菩提心無令損壞。于菩薩行得無忘失。離惡知識及諸過咎。親近一切佛菩薩眾善知識等。為欲降伏諸天魔眾。凈諸業障。於一切法得無障礙。當學般若波羅蜜多。複次舍利子。菩薩摩訶薩如是發一念心。悉能超越東方殑伽沙等世界一切方所當學般若波羅蜜多。複次舍利子。菩薩摩訶薩設住十方佛剎當學般若波羅蜜多亦如是說。乃至廣如諸法無我。滅業障縛則見諸法自性無滅。如父子合集經云。佛言。大王。如是六界及六觸處十八意所伺察。是補嚕沙為緣得生。云何六界。所謂地界水界火界風界空界識界。云何六觸處。謂眼觸處而見於色。若耳觸處得聞其聲。若鼻觸處能嗅于香。若舌觸處悉嘗于味。若身觸處親覺其觸。若意觸處則知於法。云何十八意所伺察。謂眼見色已。若生適悅若生憂惱若住于舍。如是六根各各緣彼適悅等三。是名十八意所伺察。大王。云何為內地界。謂于內身所生硬澀發毛爪齒等若

【現代漢語翻譯】現代漢語譯本施捨醫藥，使眾生安穩，迅速成就佛陀的莊嚴之身（二足尊）。了知諸法自性本為空寂。即使身體被截斷肢體，或遭受棍棒捶打，也不生嗔恨惱怒。忍辱的力量最為殊勝，如同人中的明月。了知諸法自性本為空寂。即使百千次墮入惡道，也能常保美好的容貌，並且獲得五神通，常安住在諸佛的處所。

《般若經》中說：『再者，舍利子（Śāriputra），菩薩摩訶薩（Bodhisattva-mahāsattva）若想成就佛身的三十二大丈夫相和八十種隨形好，在一切生命中都應當憶念菩提心（bodhicitta），不令其損壞。對於菩薩的修行，不得忘失。遠離惡知識和各種過失，親近一切佛、菩薩以及善知識等。爲了降伏諸天魔眾，清凈各種業障，對於一切法都能無所障礙，應當學習般若波羅蜜多（Prajñāpāramitā）。』『再者，舍利子，菩薩摩訶薩如果發起一念菩提心，就能超越東方恒河沙數等世界的一切處所，應當學習般若波羅蜜多。』『再者，舍利子，菩薩摩訶薩即使安住在十方佛剎，也應當學習般若波羅蜜多。』經中也是這樣說的，乃至廣泛地宣說諸法無我，滅除業障的束縛，就能見到諸法的自性本無生滅。如《父子合集經》所說：佛說：『大王，這六界（dhātu）、六觸處（āyatana）和十八意所伺察，是補嚕沙（puruṣa，人）依靠因緣而生起的。』『什麼是六界？就是地界（pṛthivī-dhātu）、水界（ap-dhātu）、火界（tejas-dhātu）、風界（vāyu-dhātu）、空界（ākāśa-dhātu）和識界（vijñāna-dhātu）。』『什麼是六觸處？就是眼觸處（cakṣu-āyatana）而能見到色（rūpa），耳觸處（śrotra-āyatana）而能聽到聲音（śabda），鼻觸處（ghrāṇa-āyatana）而能嗅到香氣（gandha），舌觸處（jihvā-āyatana）而能嚐到味道（rasa），身觸處（kāya-āyatana）而能親身感覺到觸覺（sparśa），意觸處（mana-āyatana）而能了知法（dharma）。』『什麼是十八意所伺察？就是眼睛見到色之後，如果產生適悅的感受，或者產生憂惱的感受，或者安住于舍（不苦不樂的感受）。像這樣，六根（indriya）各自緣取適悅等三種感受。這就叫做十八意所伺察。』『大王，什麼是內地的地界？就是自身內部所生的堅硬粗澀之物，如頭髮、毛髮、指甲、牙齒等。』

【English Translation】 English version Bestowing medicine brings peace and stability, quickly accomplishing the honored state of the Two-Legged One (Dvipadottama, an epithet of the Buddha). Knowing that the self-nature of all dharmas is constantly empty and still. Even if limbs are severed from the body, or one is beaten with sticks and clubs, there should be no anger or resentment. The power of patience is the most supreme, like the moon among people. Knowing that the self-nature of all dharmas is constantly empty and still. Even if one falls into evil paths for hundreds of lifetimes, one will always maintain a beautiful appearance and also attain the five supernormal powers (pañcābhijñā), and constantly dwell in the presence of all Buddhas.

Moreover, the Prajñā Sūtra says: 'Furthermore, Śāriputra, if a Bodhisattva-mahāsattva wishes to accomplish the thirty-two major marks and eighty minor marks of excellence of a Buddha's body, in all lives, one should be mindful of the Bodhi-mind (bodhicitta), not allowing it to be damaged. Regarding the practice of a Bodhisattva, one should not be forgetful, stay away from evil friends and all faults, and be close to all Buddhas, Bodhisattvas, and virtuous friends. In order to subdue all the hosts of devas and demons, purify all karmic obstacles, and be without obstruction in all dharmas, one should study the Prajñāpāramitā.' 'Furthermore, Śāriputra, if a Bodhisattva-mahāsattva generates even a single thought, one can transcend all places in worlds as numerous as the sands of the Ganges River in the eastern direction; one should study the Prajñāpāramitā.' 'Furthermore, Śāriputra, even if a Bodhisattva-mahāsattva dwells in the Buddha-fields of the ten directions, one should study the Prajñāpāramitā.' It is also said in this way, even extensively discussing the non-self of all dharmas. Eradicating the bonds of karmic obstacles, one then sees that the self-nature of all dharmas is without cessation. As the Father-Son Meeting Sutra says: The Buddha said, 'Great King, these six elements (dhātu), six sense bases (āyatana), and eighteen mental examinations arise dependent on conditions for the puruṣa (person).' 'What are the six elements? They are the earth element (pṛthivī-dhātu), water element (ap-dhātu), fire element (tejas-dhātu), wind element (vāyu-dhātu), space element (ākāśa-dhātu), and consciousness element (vijñāna-dhātu).' 'What are the six sense bases? They are the eye sense base (cakṣu-āyatana) which sees form (rūpa), the ear sense base (śrotra-āyatana) which hears sound (śabda), the nose sense base (ghrāṇa-āyatana) which smells fragrance (gandha), the tongue sense base (jihvā-āyatana) which tastes flavor (rasa), the body sense base (kāya-āyatana) which directly feels touch (sparśa), and the mind sense base (mana-āyatana) which knows dharma (dharma).' 'What are the eighteen mental examinations? They are when the eye sees form, if pleasant feelings arise, or unpleasant feelings arise, or one dwells in equanimity (neither pleasant nor unpleasant feelings). Like this, each of the six faculties (indriya) individually experiences these three types of feelings. These are called the eighteen mental examinations.' 'Great King, what is the internal earth element? It is the hard and rough substances produced within the body, such as hair, body hair, nails, teeth, and so on.'

內地界不生亦無有滅則無集行。大王。若時女人而於內身如所思惟彼補嚕沙。彼補嚕沙亦生愛樂。由二和合羯邏藍生。又復如所思惟相似和合而得生者。無有是處。若二女人無有是處。二補嚕沙亦無是處。若彼彼思惟而得生者。亦無是處。自體無實非相應故。云何說此為堅硬性。大王。此堅硬性相似而立。畢竟此身潰爛散滅。唯冢壙間是所歸趣。彼堅硬性從何所來。亦非四方上下而去。大王。此內地界應如是知。

大乘集菩薩學論卷第十七大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第十八

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯自性清凈品第十四之二

大王。是外地界堅硬性者。爾時世間初建梵天所居宮殿。大寶所成。復生他化自在諸天所居宮殿。皆七寶成。大王。若無地界堅硬性生。彼何所來。覆成大地厚八萬四千逾繕那。縱廣六萬逾繕那。復生輪圍大輪圍山。堅固安住同一金剛。復生蘇彌盧山庾健陀山𩕳泯陀山伊舍陀山乃至黑山。如是三千大千世界次第成已。堅固安住。若無地界堅硬性生。彼何所來。大王。又此世界欲壞滅時。或為火焚成為水漂或為風吹。而此大地為火燒時。譬然酥油其焰彌熾。乃至煤燼不復可見

【現代漢語翻譯】現代漢語譯本：內地界不生也不滅，所以沒有集行（samudaya-gamana，積聚和行動）。大王，如果女人對自己的身體產生某種想法，那麼男人也會對她產生愛慕之情。男女二者結合，便產生了羯邏藍（kalala，受精卵）。如果說僅僅通過想像和相似的結合就能產生生命，那是不可能的。兩個女人之間不可能，兩個男人之間也不可能。如果僅僅通過各自的想像就能產生生命，那也是不可能的。因為自體沒有實體，彼此不相應。那麼，如何稱其為堅硬性呢？大王，這種堅硬性只是相似而立。最終，這個身體會潰爛散滅，最終歸於墳墓。那麼，這種堅硬性從何而來呢？它也不是從四面八方或上下而來。大王，應該這樣理解內地界。

《大乘集菩薩學論》卷第十七大正藏第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第十八

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯自性清凈品第十四之二

大王，外地界的堅硬性是這樣的：最初，世間建立了梵天（Brahma）所居住的宮殿，由大寶所成。後來，又產生了化樂天（Paranirmita-vasavartin）等諸天所居住的宮殿，都是由七寶構成。大王，如果沒有地界的堅硬性，這些宮殿從何而來呢？又形成了厚八萬四千逾繕那（yojana，印度長度單位，約7-9英里），縱橫六萬逾繕那的大地。又產生了輪圍山（Cakravada）、大輪圍山，它們堅固地安住，如同金剛一般。又產生了蘇彌盧山（Sumeru，須彌山）、庾健陀山（Yugandhara）、𩕳泯陀山（Iśadhara）、伊舍陀山（Karavīka）乃至黑山。這樣，三千大千世界次第形成，堅固安住。如果沒有地界的堅硬性，這些山從何而來呢？大王，當這個世界要壞滅時，或者被火焚燒，或者被水漂流，或者被風吹散。當大地被火燒時，就像酥油一樣，火焰非常猛烈，直到煤炭灰燼都看不見。

【English Translation】 English version: The inner element of earth neither arises nor ceases, therefore there is no accumulation of actions (samudaya-gamana). O King, if a woman contemplates her own body in a certain way, a man will also develop affection for her. From the union of the two, a kalala (embryo) is born. It is impossible for life to arise merely through imagination and similar union. It is impossible between two women, and it is impossible between two men. It is also impossible for life to arise merely through individual imagination, because the self has no substance and they are not corresponding. How then can this be called hardness? O King, this hardness is established only in resemblance. Ultimately, this body will decay and disintegrate, and will eventually return to the tomb. From where does this hardness come? It does not come from the four directions, nor from above or below. O King, the inner element of earth should be understood in this way.

Mahāyāna-samgraha-bodhisattva-śikṣā-śāstra, Volume 17 Taisho Tripitaka, Volume 32, No. 1636, Mahāyāna-samgraha-bodhisattva-śikṣā-śāstra

Mahāyāna-samgraha-bodhisattva-śikṣā-śāstra, Volume 18

Translated by the Tripiṭaka Master Ri-cheng, Chao San Da Fu, Shi Honglu Shaoqing, Xuan Fan Da Shi, bestowed with the purple robe, a śrāmaṇa, and others, by imperial decree, from the Western Heaven, Chapter Fourteen, Part Two: The Nature of Purity

O King, the hardness of the outer element of earth is such that, in the beginning, the palaces inhabited by Brahma were built in the world, made of great treasures. Later, the palaces inhabited by the Paranirmita-vasavartin devas and other devas were also created, all made of the seven treasures. O King, if there were no hardness of the earth element, from where would these palaces come? Furthermore, the earth, with a thickness of eighty-four thousand yojanas (a unit of distance in India, approximately 7-9 miles) and a width and length of sixty thousand yojanas, was formed. Furthermore, Mount Cakravada and the Great Mount Cakravada were formed, firmly established like diamonds. Furthermore, Mount Sumeru, Mount Yugandhara, Mount Iśadhara, Mount Karavīka, and even the Black Mountains were formed. In this way, the three thousand great thousand worlds were formed in sequence, firmly established. If there were no hardness of the earth element, from where would these mountains come? O King, when this world is about to be destroyed, it is either burned by fire, or carried away by water, or scattered by wind. When the earth is burned by fire, it is like ghee, its flames are extremely fierce, until even the coal ashes are no longer visible.

。若為水漂如投鹽水中。尋即消壞。若為毗嵐風所吹時。彼三千大千世界悉皆散壞。淨盡無餘。大王。此外地界生時本空。滅時亦空。自性空故。無有男相亦無女相。但唯言說之所顯示。如是地界與地界性。皆不可得。如實正慧而能了知。云何內水界。若此身內所有執受濕潤等性。彼復云何。所謂涎汗涕唾脂髓膿血溲便等物。為內水界。大王。若時忽見親愛人等眼中流淚。或為苦惱所逼流淚。或聞深法信重流淚。或為寒風所吹流淚。如是水界從何所來。水相干時復何所去。乃至此界壞時遍興黑雲。三十二重彌覆三千大千世界。于虛空中降澍洪雨。點大如象。晝夜傾注相續不絕。如是時分經五中劫。其水積滿上至梵世。大王。此大水界從何所來。又此世界將欲壞時。有二日出。二日出已。小河泉源悉皆干竭。三日出時。無熱惱池流出四河亦皆枯涸。四日出時。大海水減一逾繕那。或二或三漸次減少至十逾繕那或二十逾繕那。次第枯竭至八十逾繕那。有餘水在。或深一多羅樹。或深至胸臆。或深如牛跡。乃至少水深一指面。當爾之時。大海中水悉皆干竭。淨盡無餘。大王。此水界相。生無所來滅無所去。生時本空。滅時亦空。自性空故。無有男相亦無女相。但唯言說之所顯示。如是水界與水界性。皆不可得。云何身內火界

【現代漢語翻譯】現代漢語譯本：如果將它投入鹽水中，它會像水中的漂浮物一樣迅速消散。如果被毗嵐風（Vīraṇḍa，一種強風）吹襲，整個三千大千世界（trīsāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個巨大世界系統）都會完全崩壞，不留任何殘餘。大王，此外，地界（pṛthivī-dhātu，地元素）生起時本性為空，滅去時也為空。因為其自性本空，所以沒有男相，也沒有女相，只是通過言語表達來顯現。因此，地界和地界的自性都是不可得的，唯有如實正慧才能了知。什麼是內水界（āpo-dhātu，水元素）？就是身體內所有執受的濕潤等性質。這些又是什麼呢？就是指像口水、汗液、鼻涕、唾液、脂肪、骨髓、膿、血、小便等物質，這些就是內水界。大王，如果有時看到親愛的人眼中流淚，或是因為苦惱所迫而流淚，或是聽到深刻的佛法而信重流淚，或是因為寒風吹拂而流淚，那麼這些水從何而來？水相干涸時又去了哪裡？乃至這個世界將要壞滅時，遍佈黑雲，三十二重地覆蓋三千大千世界，在虛空中降下如大象般大小的暴雨，日夜不停地傾注，持續五個中劫（antara-kalpa，佛教時間單位）。這些水積聚起來，甚至能淹沒到梵世（brahmaloka，色界天的最高層）。大王，這巨大的水界從何而來？還有，當這個世界將要壞滅時，會出現兩個太陽。當兩個太陽出現后，小河和泉源都會乾涸。當三個太陽出現時，無熱惱池（Anavatapta，傳說中位於喜馬拉雅山的湖泊）流出的四條河流也會枯竭。當四個太陽出現時，大海的水會減少一逾繕那（yojana，古印度長度單位），或者兩逾繕那，或者三逾繕那，逐漸減少到十逾繕那，或者二十逾繕那，依次枯竭到八十逾繕那。剩餘的水，或者深一多羅樹（tāla，棕櫚樹），或者深到胸口，或者深如牛蹄印，甚至只有少量的水深一指面。當那時，大海中的水全部乾涸，一點也不剩。大王，這水界的相狀，生起時沒有來處，滅去時沒有去處。生起時本性為空，滅去時也為空。因為其自性本空，所以沒有男相，也沒有女相，只是通過言語表達來顯現。因此，水界和水界的自性都是不可得的。什麼是身內的火界（tejo-dhātu，火元素）？

【English Translation】 English version: If it were to float on water, like salt thrown into water, it would immediately dissolve and disappear. If it were blown by the Vīraṇḍa wind (Vīraṇḍa, a strong wind), this entire trīsāhasra-mahāsāhasra-lokadhātu (trīsāhasra-mahāsāhasra-lokadhātu, a vast world-system in Buddhist cosmology) would be completely destroyed, leaving nothing behind. Great King, furthermore, the earth element (pṛthivī-dhātu, the earth element) is originally empty when it arises, and also empty when it ceases. Because its inherent nature is empty, it has neither male nor female characteristics, but is only manifested through verbal expression. Thus, the earth element and the nature of the earth element are both unattainable, and only true and correct wisdom can understand this. What is the internal water element (āpo-dhātu, the water element)? It is all the inherent moisture and wetness within the body. What are these? They are saliva, sweat, mucus, phlegm, fat, marrow, pus, blood, urine, and other such substances. These are the internal water element. Great King, if one suddenly sees tears flowing from the eyes of loved ones, or tears flowing due to suffering, or tears flowing from faith and respect upon hearing profound Dharma, or tears flowing from being blown by a cold wind, from where do these waters come? And where do they go when the water dries up? Even when this world is about to be destroyed, dark clouds will spread, covering the trīsāhasra-mahāsāhasra-lokadhātu in thirty-two layers, and torrential rain, with drops as large as elephants, will pour down continuously day and night in the empty sky, lasting for five antara-kalpas (antara-kalpa, a Buddhist unit of time). This water will accumulate and rise up to the Brahmaloka (brahmaloka, the highest level of the Form Realm). Great King, from where does this great water element come? Furthermore, when this world is about to be destroyed, two suns will appear. When two suns appear, the small rivers and springs will all dry up. When three suns appear, the four rivers flowing from Anavatapta (Anavatapta, a legendary lake in the Himalayas) will also dry up. When four suns appear, the water in the great ocean will decrease by one yojana (yojana, an ancient Indian unit of length), or two yojanas, or three yojanas, gradually decreasing to ten yojanas, or twenty yojanas, successively drying up to eighty yojanas. The remaining water will be either one tāla tree (tāla, palm tree) deep, or chest-deep, or as deep as a cow's footprint, or even just a small amount, one finger-width deep. At that time, all the water in the great ocean will be completely dried up, leaving nothing behind. Great King, the characteristic of this water element is that it has no origin when it arises and no destination when it ceases. It is originally empty when it arises and also empty when it ceases. Because its inherent nature is empty, it has neither male nor female characteristics, but is only manifested through verbal expression. Thus, the water element and the nature of the water element are both unattainable. What is the internal fire element (tejo-dhātu, the fire element)?

。若此身中所有執受溫熱等性。彼復云何。所謂溫暖蒸熱。咀嚼飲食成熟變壞。使令安樂入熱數者。名內火界。云何外火界謂不執受溫熱相生。若復有人于曠野中尋求火緣。或以蒿艾。或牛糞屑。或兜羅綿。引火生已。或燒草木山林聚落。及余方處皆為所燒。大王。如是火界。生無所來滅無所去。從本已來自性離故。云何身內風界。輕動等性。彼復云何。謂此內風。或時上行。或時下行。或住腹間。或脅或背。或發隱疹。或聚成塊。或如刀裂。或如針刺。出入息等遍滿身肢。外風界者。謂若此風從四方來。或緊如箭。或利如刃。若狂暴起。摧折林木墮裂山峰。若微細起飄舉身衣動多羅樹。名外風界。余如前說。云何內空界。若此身內皮肉血等顯現增長離質礙性。彼復云何。謂若眼竅耳穴面門咽喉。咽啖飲食所引滋味。于腸胃間通徹而出。若時業緣引生六處。諸處生已圍繞空界。此說名入內空界數。然彼空界從何所來。若復外所顯現離質礙性。名外空界。大王。若色變壞一切皆空。所以者何。是虛空界本無盡故。安住不動猶如涅盤。遍一切處無有障礙。大王。譬如有人于彼高原穿鑿池井。于意云何。是池井中所有空相。從何所來。王言。無所從來。佛言。大王。設使彼人復填以土。于意云何。空何所去。王言。空無所去

【現代漢語翻譯】現代漢語譯本若此身中所有執受溫熱等性，那又是什麼呢？就是指溫暖蒸熱，咀嚼飲食使其成熟變壞，使人感到安樂並歸入熱的範疇，這叫做內火界（身體內部的火元素）。什麼是外火界呢？就是指不被執受的、產生溫熱現象的事物。如果有人在曠野中尋找火源，用蒿草、艾草、牛糞屑或木棉引火，火生起來后，可以焚燒草木、山林、聚落以及其他地方。大王，這樣的火界，生無所來，滅無所去，因為它原本的自性就是分離的。什麼是身內的風界（身體內部的風元素）呢？就是指輕動等性質。那又是什麼呢？就是指身體內的風，有時向上執行，有時向下執行，有時停留在腹部，有時在脅部或背部，有時引發隱疹，有時聚集形成腫塊，有時像刀割一樣疼痛，有時像針刺一樣疼痛，呼吸出入等遍佈全身。外風界是指從四面八方吹來的風，有時像箭一樣迅猛，有時像刀刃一樣鋒利，如果狂暴地颳起，可以摧毀樹林，崩裂山峰；如果微細地吹拂，可以飄動衣服，搖曳多羅樹。其餘的道理和前面所說的一樣。什麼是內空界（身體內部的空元素）呢？就是指身體內皮肉血液等顯現增長，但又沒有實質阻礙的性質。那又是什麼呢？就是指眼孔、耳孔、面部孔竅、咽喉，以及吞嚥食物所產生的滋味，在腸胃間通暢地執行而出。如果因為業力的緣故而產生六處（眼、耳、鼻、舌、身、意），這些處所產生后，圍繞著空界。這被稱為進入內空界的範疇。然而，這個空界從哪裡來呢？如果外在所顯現的沒有實質阻礙的性質，就叫做外空界。大王，如果色法變壞，一切都歸於空。為什麼呢？因為虛空界本來就沒有窮盡，安住不動，猶如涅槃，遍佈一切處而沒有障礙。大王，譬如有人在高原上挖掘池塘水井，你認為怎麼樣？這池塘水井中的所有空相，是從哪裡來的呢？國王回答說：『無所從來。』佛說：『大王，假設這個人又用土填滿池塘水井，你認為怎麼樣？空到哪裡去了呢？』國王回答說：『空無所去。』

【English Translation】 English version If all the inherent warmth and heat in this body are considered, what are they? They are warmth, steaming heat, the maturing and decaying of chewed food, that which brings comfort and is counted as heat; this is called the inner fire element (Tejo Dhatu). What is the outer fire element? It refers to the unattached generation of warmth and heat. If someone in a wilderness seeks a source of fire, using artemisia, mugwort, cow dung, or cotton to ignite it, once the fire is lit, it can burn grass, trees, forests, villages, and other places. O Great King, such a fire element comes from nowhere when it arises and goes nowhere when it ceases, because its inherent nature is separation. What is the inner wind element (Vayo Dhatu) within the body? It is the nature of lightness and movement. What is it? It refers to the inner wind that sometimes moves upward, sometimes downward, sometimes stays in the abdomen, sometimes in the ribs or back, sometimes causes rashes, sometimes gathers into lumps, sometimes feels like a knife cutting, sometimes like a needle piercing, and the in-and-out breath that pervades the entire body. The outer wind element refers to the wind that comes from the four directions, sometimes as swift as an arrow, sometimes as sharp as a blade. If it rises violently, it can destroy forests and split mountain peaks; if it rises subtly, it can flutter clothes and move palm trees. The rest is as previously explained. What is the inner space element (Akasa Dhatu)? It refers to the manifestation and growth of skin, flesh, blood, etc., within the body, which are devoid of substantial obstruction. What is it? It refers to the eye sockets, ear canals, facial openings, throat, and the flavors derived from swallowing food, which pass through the intestines and stomach. If, due to karmic conditions, the six sense bases (eye, ear, nose, tongue, body, mind) arise, these bases, once arisen, surround the space element. This is said to enter the category of the inner space element. However, where does this space element come from? If the external manifestation is devoid of substantial obstruction, it is called the outer space element. O Great King, if form decays, everything returns to emptiness. Why? Because the space element is inherently endless, abiding immovably like Nirvana, pervading all places without obstruction. O Great King, suppose someone digs a pond or well on a plateau, what do you think? Where does all the emptiness in that pond or well come from? The king replied, 'It comes from nowhere.' The Buddha said, 'O Great King, suppose that person then fills the pond or well with earth, what do you think? Where does the emptiness go?' The king replied, 'The emptiness goes nowhere.'

。所以者何。是虛空界無去來故。不住男相不住女相。大王。外虛空界本來無動。所以者何。自性離故。如實正慧而能了知。

複次大王。云何識界。謂若眼根為主各別所緣顯色形色及以表色。名眼識界。若六根為主緣於六境各別建立。名六識界。又此識界不著于根不住境界。非內非外及二中間。然此識界各各了別彼彼事已。即便滅謝。生無所來滅無所去。大王。識生時空滅時亦空。自性空故。不住男相亦非女相。但唯言說之所顯示。如是識界與識界性皆不可得。如實正慧而能了知。大王。云何眼處。謂四大種地界水界火界風界所造凈色。若地界清凈則眼處清凈。若水火風界清凈則眼處清凈。何以故。由地界清凈眼處得生。是中無有少法可得。如是乃至由風界清凈眼處得生。是中無有少法可得。何以故。無主宰故。無造作故。猶如涅盤自性凈故。大王。如是眼處各各尋求。皆不可得。所以者何。由地界空故則地界清凈。乃至風界空故則風界清凈。若諸法自性本空則彼界何有清凈。亦無忿諍。若凈若諍皆不可得。復有何色而可見耶。當知眼處畢竟空故自性亦空。前際后際皆不可得。未來所造亦不可得。何以故。自性離故。若自性無有則無男相亦無女相。何有愛樂若生愛樂是魔境界。若無愛樂是佛境界。何以故。若

【現代漢語翻譯】現代漢語譯本：為什麼這麼說呢？因為虛空界沒有來去。不住于男相，也不住于女相。大王，外在的虛空界本來就沒有動。為什麼呢？因為它的自性是遠離的。以如實的正慧才能了知。再者，大王，什麼是識界呢？就是以眼根為主，各自所緣的顯色、形色以及表色，稱為眼識界。如果以六根為主，緣於六境各自建立，就稱為六識界。而且這個識界不執著于根，不住于境界，不在內，不在外，也不在兩者之間。然而這個識界各自了別那些事物之後，就立即滅謝。生沒有從哪裡來，滅也沒有到哪裡去。大王，識生起時是空，滅去時也是空，因為它的自性是空。不住于男相，也不是女相。只不過是言語所顯示的。這樣的識界與識界的自性都是不可得的，以如實的正慧才能了知。大王，什麼是眼處呢？就是由四大種——地界、水界、火界、風界所造的清凈色。如果地界清凈，那麼眼處就清凈。如果水、火、風界清凈，那麼眼處就清凈。為什麼呢？因為由地界清凈，眼處才能生起。這其中沒有絲毫的法可以得到。像這樣乃至由風界清凈，眼處才能生起。這其中沒有絲毫的法可以得到。為什麼呢？因為沒有主宰，沒有造作，就像涅槃（Nirvana）自性清凈一樣。大王，像這樣眼處各自尋求，都是不可得的。為什麼這麼說呢？因為地界是空的，所以地界是清凈的。乃至風界是空的，所以風界是清凈的。如果諸法的自性本來就是空的，那麼這些界哪裡會有清凈呢？也沒有忿諍。無論是清凈還是忿諍，都是不可得的。又有什麼色是可以看見的呢？應當知道眼處畢竟是空的，自性也是空的。前際后際都是不可得的，未來所造也是不可得的。為什麼呢？因為自性是遠離的。如果自性沒有，那麼就沒有男相，也沒有女相。哪裡會有愛樂呢？如果生起愛樂，那就是魔的境界。如果沒有愛樂，那就是佛的境界。為什麼呢？如果

【English Translation】 English version: Why is that? Because the realm of space has no coming or going. It does not abide in the male form, nor does it abide in the female form. Great King, the external realm of space is originally without movement. Why is that? Because its self-nature is detached. It can be known through true and correct wisdom. Furthermore, Great King, what is the realm of consciousness (識界, Shì jiè)? It is when the eye-faculty is the primary basis, with each separately cognizing manifest forms, shapes, and indicative forms, this is called the eye-consciousness realm. If the six faculties are the primary basis, cognizing the six objects, each separately established, this is called the six-consciousness realm. Moreover, this realm of consciousness does not cling to the faculties, nor does it abide in the realms of objects. It is neither internal, nor external, nor in between the two. However, this realm of consciousness, after separately discerning those things, immediately ceases. Its arising has no source, and its ceasing has no destination. Great King, when consciousness arises, it is empty; when it ceases, it is also empty, because its self-nature is empty. It does not abide in the male form, nor is it the female form. It is only what is shown by speech. Thus, this realm of consciousness and the nature of the realm of consciousness are both unattainable. It can be known through true and correct wisdom. Great King, what is the eye-sphere (眼處, Yǎn chù)? It is the pure form created by the four great elements—the earth element, the water element, the fire element, and the wind element. If the earth element is pure, then the eye-sphere is pure. If the water, fire, and wind elements are pure, then the eye-sphere is pure. Why is that? Because the eye-sphere arises from the purity of the earth element. There is not a single dharma (法, Dharma) to be found within it. Likewise, the eye-sphere arises from the purity of the wind element. There is not a single dharma to be found within it. Why is that? Because there is no lord, no creator, just like Nirvana (涅盤, Niè pán), whose self-nature is pure. Great King, in this way, the eye-sphere, when sought individually, is unattainable. Why is that? Because the earth element is empty, therefore the earth element is pure. Likewise, because the wind element is empty, therefore the wind element is pure. If the self-nature of all dharmas is originally empty, then how can these elements have purity? There is also no anger or contention. Whether purity or contention, both are unattainable. Furthermore, what color is there that can be seen? It should be known that the eye-sphere is ultimately empty, and its self-nature is also empty. The past limit and the future limit are both unattainable, and what is created in the future is also unattainable. Why is that? Because the self-nature is detached. If there is no self-nature, then there is no male form, and there is no female form. Where would there be love and joy? If love and joy arise, that is the realm of Mara (魔, Mó). If there is no love and joy, that is the realm of the Buddha (佛, Fó). Why is that? If

無愛樂則能遠離一切諸法。

大王。云何耳處。謂四大種所造凈色。乃至大王。諸法解脫決定現前如法界空。不可施設不可顯示。不可記別無所希望。大王。諸根各各樂著境界。眼緣色時而生樂著。是故說色為眼境界。又此眼根緣於色境有三種相矚。可愛色起于貪想。不可愛色起于瞋想。非愛非惡而起舍想。如是乃至意著法處為意境界。若彼意處緣可愛色極生樂著。為彼所牽引生貪行。不可愛色生於瞋行。于愛非愛起于癡行。如是聲等三種攀緣領納等相。準前應說。大王。當知諸根如幻境界如夢。譬如有人于睡夢中與諸婇女共相娛樂。大王。于意云何。彼夢覺已。憶念夢中婇女娛樂為實有不。王言。不也世尊。大王。于意云何。是人所夢執謂為實為智者不。不也世尊。何以故。夢中所見。眾人婇女畢竟無有。何況與之共相娛樂。當知是人徒自疲勞。念夢中境不復可得。佛言。大王。如是如是。愚癡異生眼見色已。心生愛樂復起執著。為彼所牽造貪業行。身業三種語業四種意業三種。最初造作剎那滅謝。不依東方南西北方四維上下中間而住。于死邊際命根滅時。自分業報皆悉現前。猶如夢覺念夢中事。大王識為其主。業為攀緣。二種相因初識生起。或趣地獄。或墮傍生琰摩羅界及阿蘇啰若人若天。初識生名。各受

【現代漢語翻譯】現代漢語譯本：沒有愛慾和喜好，就能遠離一切諸法。

大王，什麼是耳處（耳朵的感知領域）？它是四大元素所造的清凈色。乃至大王，諸法解脫，決定顯現於如法界般空寂的狀態，不可設施，不可顯示，不可記別，也沒有任何希望。大王，各種根（感官）各自貪戀執著于境界。眼睛接觸到色（顏色和形狀）時，就會產生貪戀執著。所以說色是眼睛的境界。而且這眼根緣於色境時，有三種不同的反應。對於可愛的顏色，會生起貪婪的想法；對於不可愛的顏色，會生起嗔恨的想法；對於非可愛非可惡的顏色，則會生起捨棄的想法。像這樣，乃至意（意識）執著於法處（思想和概念），作為意的境界。如果這意處緣于可愛的顏色，極度地產生貪戀執著，就會被它牽引而產生貪的行為；對於不可愛的顏色，則會產生嗔的行為；對於非可愛非可惡的顏色，則會產生癡的行為。像這樣，聲音等三種攀緣、領納等狀態，應該參照前面所說的來理解。大王，應當知道諸根就像幻境一樣，就像夢一樣。譬如有人在睡夢中與眾多美女一同享樂。大王，你認為如何？當他從夢中醒來后，回憶起夢中與美女享樂的事情，是真實存在的嗎？大王回答說：『不是的，世尊。』佛說：『大王，你認為如何？這個人所夢到的，執著地認為是真實的，是智者嗎？』大王回答說：『不是的，世尊。』佛問：『為什麼呢？』大王回答說：『因為夢中所見到的眾人和美女，畢竟是不存在的，更何況與她們一同享樂呢？應當知道這個人只是徒勞地疲憊，回憶夢中的境界已經不可能得到了。』佛說：『大王，正是這樣。愚癡的凡夫俗子，眼睛看到顏色后，心中產生愛戀和喜好，進而產生執著，被它牽引而造作貪婪的業行，包括身業三種、語業四種、意業三種。最初造作的剎那間就滅謝了，不依于東方、南方、西方、北方、四維、上方、下方、中間而存在。在死亡的邊緣，生命之根滅絕時，各自的業報都會顯現出來，猶如從夢中醒來回憶夢中的事情。大王，識（意識）是其主導，業是其攀緣，這兩種因素相互作用，最初的識就產生了，或者趨向地獄，或者墮入傍生（畜生），或者進入琰摩羅界（閻羅王的領域），或者成為阿修羅，或者成為人，或者成為天人。最初的識產生，就各自承受相應的果報。』

【English Translation】 English version: Without love and delight, one can be apart from all dharmas (phenomena).

Great King, what is the ear-sphere (the realm of ear-consciousness)? It is the pure form created by the four great elements. And so on, Great King, the liberation of all dharmas, decisively manifests as empty as the realm of dharma, which cannot be established, cannot be shown, cannot be distinguished, and has no hope. Great King, each of the senses is attached to its respective object. When the eye encounters form (color and shape), it gives rise to attachment. Therefore, it is said that form is the object of the eye. Moreover, when this eye-sense encounters the object of form, there are three aspects of attention. For lovely forms, thoughts of greed arise. For unlovely forms, thoughts of anger arise. For forms that are neither lovely nor unlovely, thoughts of indifference arise. Likewise, even the mind (consciousness) is attached to the dharma-sphere (thoughts and concepts) as the object of the mind. If that mind-sphere encounters a lovely form and generates extreme attachment, it will be drawn by it and give rise to greedy actions. For unlovely forms, angry actions arise. For forms that are neither lovely nor unlovely, deluded actions arise. In this way, the three kinds of clinging, reception, and other aspects related to sound and so on, should be understood in accordance with what was said earlier. Great King, you should know that the senses are like illusory realms, like dreams. For example, someone in a dream enjoys themselves with many beautiful women. Great King, what do you think? When he wakes up from the dream, does he remember the enjoyment with the women in the dream as something real? The king replied, 'No, World Honored One.' The Buddha said, 'Great King, what do you think? Is the person who dreams and clings to it as real a wise person?' The king replied, 'No, World Honored One.' The Buddha asked, 'Why?' The king replied, 'Because the people and women seen in the dream are ultimately non-existent, let alone enjoying themselves with them. One should know that this person is only tiring themselves in vain, and recalling the dream realm is no longer possible.' The Buddha said, 'Great King, it is just like that. Foolish ordinary beings, after seeing a form with their eyes, generate love and delight in their hearts, and then generate attachment, and are drawn by it to create greedy actions, including three kinds of bodily actions, four kinds of verbal actions, and three kinds of mental actions. The initial creation vanishes in an instant, and does not abide in the east, south, west, north, four intermediate directions, above, below, or in the middle. At the edge of death, when the root of life is extinguished, their respective karmic retributions all appear, just like waking up from a dream and recalling the events in the dream. Great King, consciousness (識, vijñāna) is the leader, and karma is the condition. These two factors interact, and the initial consciousness arises, either heading towards hell, or falling into the realm of animals (傍生, tiryagyoni), or entering the realm of Yama (琰摩羅, Yamarāja), or becoming an Asura (阿修羅, Asura), or becoming a human, or becoming a Deva (天人, Deva). The initial consciousness arises, and each receives the corresponding retribution.'

其報。同分心品相續隨轉。最後識滅名為死蘊。最初識起名為生蘊。大王當知。無有少法從於此世得至他世。所以者何。性生滅故。大王。身識生時。無所從來滅無所去。彼業生時。無所從來滅無所去。初識生時。無所從來滅無所去。何以故。自性離故。如是了知身識身識空。自業自業空。初識初識空。若滅滅空。若生生空。了知業縛無有作者亦無受者但名想耳。複次大王。譬若有人于睡夢中與諸冤對共相鬥戰。于意云何。是人覺已。憶念夢中鬥戰等事。為實有不。王言。不也世尊。佛言。大王。于意云何。是人所夢執謂為實。為智者不。不也世尊。何以故。夢中畢竟無有冤對。何況與之共相鬥戰。是人徒自憂惱都無有實。佛言。大王。如是如是。愚癡異生眼見惡色即生於惱。厭離破壞毀呰過失造瞋業行。余同前說。複次大王。譬若有人于睡夢中為毗舍遮之所嬈害。心生怖畏癡迷悶絕。大王。于意云何。是人覺已。憶念夢中為鬼所嬈。為實爾不。不也世尊。夢中畢竟無鬼所惱。況癡迷耶。佛言。大王。如是如是。愚癡異生眼見是色。癡迷不了造癡業行。余如前說。複次大王。譬如夢中得聞眾人美妙歌聲箜篌絃管諸音樂等。大王。于意云何。是人覺已。憶念夢中所有歌樂。為實爾不。王曰。不也世尊。佛言。大王。于意

【現代漢語翻譯】現代漢語譯本：其果報是，由相似的心念品類相續不斷地流轉。最後意識的消滅稱為死蘊（蘊：構成生命的五種要素，即色、受、想、行、識）。最初意識的生起稱為生蘊。大王您應當知道，沒有絲毫的法（法：事物、現象）是從這個世界傳遞到另一個世界的。為什麼呢？因為它們的本性是生滅變化的。大王，身體的意識產生時，沒有從哪裡來，滅去時也沒有到哪裡去。業力產生時，沒有從哪裡來，滅去時也沒有到哪裡去。最初的意識產生時，沒有從哪裡來，滅去時也沒有到哪裡去。為什麼呢？因為它們的自性是空性的。像這樣了知身體的意識是空的，自身的業力是空的，最初的意識也是空的。如果滅去，那麼滅去也是空的；如果生起，那麼生起也是空的。了知業力的束縛，沒有作者，也沒有承受者，只不過是名相和虛妄的念頭罷了。再者，大王，譬如有人在睡夢中與許多冤家對頭互相爭鬥。您認為如何？這個人醒來后，回憶起夢中的爭鬥等事，是真實存在的嗎？國王回答說：『不是的，世尊。』佛說：『大王，您認為如何？這個人把夢中所執著的事情當作真實的，是智者嗎？』回答說：『不是的，世尊。』為什麼呢？因為夢中畢竟沒有冤家對頭，更何況與他們互相爭鬥。這個人只是徒勞地憂愁煩惱，根本沒有真實的事情。』佛說：『大王，正是這樣。愚癡的凡夫俗子，眼睛看到不好的顏色，就產生煩惱，厭惡、遠離、破壞、譭謗、挑剔過失，造作嗔恨的業行。其餘的與前面所說的一樣。』再者，大王，譬如有人在睡夢中被毗舍遮（毗舍遮：一種惡鬼）所困擾傷害，心中產生恐懼，癡迷昏亂。大王，您認為如何？這個人醒來后，回憶起夢中被鬼所困擾，是真實的事情嗎？』回答說：『不是的，世尊。夢中畢竟沒有鬼來困擾，更何況是癡迷昏亂呢？』佛說：『大王，正是這樣。愚癡的凡夫俗子，眼睛看到某種顏色，癡迷不明白，造作愚癡的業行。其餘的與前面所說的一樣。』再者，大王，譬如在夢中聽到眾人美妙的歌聲、箜篌（箜篌：一種古代的彈撥樂器）絃管等各種音樂。大王，您認為如何？這個人醒來后，回憶起夢中所有的歌樂，是真實存在的嗎？』國王回答說：『不是的，世尊。』佛說：『大王，您認為如何？』

【English Translation】 English version: Its retribution is the continuous flow of similar mental states. The cessation of the final consciousness is called the 'skandha of death' (skandha: the five aggregates that constitute a being: form, feeling, perception, mental formations, and consciousness). The arising of the initial consciousness is called the 'skandha of birth'. Great King, you should know that there is not a single dharma (dharma: phenomena, things) that passes from this world to another. Why? Because their nature is subject to arising and ceasing. Great King, when the consciousness of the body arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When karma arises, it does not come from anywhere, and when it ceases, it does not go anywhere. When the initial consciousness arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Why? Because their inherent nature is emptiness. Thus, knowing that the consciousness of the body is empty, one's own karma is empty, and the initial consciousness is also empty. If it ceases, then cessation is also empty; if it arises, then arising is also empty. Understanding that the bondage of karma has no creator and no receiver, but is merely name and thought. Furthermore, Great King, it is like someone who, in a dream, fights with many enemies. What do you think? When this person wakes up, does he remember the fighting and other events in the dream as real? The king replied, 'No, World Honored One.' The Buddha said, 'Great King, what do you think? Is this person, who clings to what he dreamed as real, a wise person?' He replied, 'No, World Honored One.' Why? Because there are ultimately no enemies in the dream, let alone fighting with them. This person is merely worrying and troubled in vain, and there is nothing real.' The Buddha said, 'Great King, just so. A foolish ordinary being, upon seeing an unpleasant sight, immediately becomes annoyed, disliking, rejecting, destroying, slandering, finding fault, and creating actions of anger. The rest is as described before.' Furthermore, Great King, it is like someone who, in a dream, is harassed by a Pisacha (Pisacha: a type of evil spirit), and whose mind becomes fearful, deluded, and fainted. Great King, what do you think? When this person wakes up, does he remember being harassed by a ghost in the dream as a real event?' He replied, 'No, World Honored One. There is ultimately no ghost harassing in the dream, let alone delusion and fainting.' The Buddha said, 'Great King, just so. A foolish ordinary being, upon seeing a certain sight, becomes deluded and does not understand, creating actions of delusion. The rest is as described before.' Furthermore, Great King, it is like hearing beautiful songs, the sounds of the konghou (konghou: an ancient Chinese plucked string instrument), pipes, and other music in a dream. Great King, what do you think? When this person wakes up, does he remember all the songs and music in the dream as real?' The king replied, 'No, World Honored One.' The Buddha said, 'Great King, what do you think?'

云何。是人所夢執謂為實。是為智不。不也世尊。何以故。夢中眾人尚不可得。何況美妙諸樂音聲。是人徒自疲勞畢竟無有。佛言。大王。如是如是。愚癡異生聞可意聲。聞已適悅復生樂著造貪業行。如是香等各各三種。準前應知。乃至大王。於此法中善自安意應作是念。我當云何於人天中為作眼目為大燈炬而作照明。為作船師令渡彼岸。為大商主引至寶處。未解脫者令得解脫。未安隱者令其安隱。未涅盤者令證涅盤。大王當知。諸根如幻境界如夢。凡夫縛著無有厭足。乃往過去無量世時。有轉輪王名無量稱。威德名聞富貴自在。統四大洲獨為尊勝。隨所意樂而得受用。一切林樹常有花果。時世人民安隱無惱。復能降雨眾妙香水。金銀珍寶種種資具。諸有所須普皆充足。忽於一時升忉利天。帝釋天主分座令坐。貪慾無厭欲侵其位。作是念已即便退沒。群臣圍繞咸共見之。譬如生酥置熱沙中不得久住。將趣命終。爾時有王名曰作愛。見是事已而作是言。我當云何于諸世間善說斯事。時無量稱語作愛言。汝于未來當如是說。彼無量稱貪無厭故自取命終。乃至是故大王。諸根如幻境界如夢。當自安意勿生信順。身如陽焰自性無有。色受想行自性不實亦復如是。

大乘集菩薩學論卷第十八大正藏第 32 冊 No.

【現代漢語翻譯】現代漢語譯本世尊，如果有人把夢中執著的事物當作真實，這是智慧嗎？', '不是的，世尊。', '為什麼呢？', '因為夢中的眾生尚且不可得，更何況美妙的音樂等享樂。這個人只是徒勞，最終一無所得。', '佛說：', '大王，正是這樣。愚癡的凡夫聽到悅意的聲音，聽後感到快樂，又生起貪戀，造作貪慾的業行。像這樣，香等其他感官對象也各有三種情況，應該參照前面的例子來理解。', '乃至大王，對於這個法理，要好好地安住於心，應該這樣想：我應當如何在人天之中，成為他們的眼睛，成為巨大的燈火，為他們照明？成為船師，讓他們渡過彼岸？成為偉大的商人，引導他們到達寶藏之地？讓沒有解脫的人得到解脫，讓沒有安穩的人得到安穩，讓沒有涅槃的人證得涅槃。', '大王應當知道，諸根如幻，境界如夢，凡夫被束縛執著，沒有厭足。', '過去無量世時，有一位轉輪王，名叫無量稱（擁有無量美名的人），威德名聞，富貴自在，統治四大洲，獨自尊勝。隨心所欲地享受一切，所有的樹林都常有花果，當時的世人和樂安穩，沒有煩惱。還能降下各種美妙的香水，金銀珍寶等各種資具，所有需要的都普遍充足。', '忽然有一天，他升到了忉利天（佛教欲界六天之一），帝釋天主（忉利天之主）分一半座位給他坐。但他貪慾無厭，想要侵佔帝釋天主的位置。', '剛一生起這個念頭，就立刻退沒（從天界墜落）。群臣圍繞著他，都親眼看到了這一幕。就像生酥放在熱沙中，不能長久停留一樣，他即將走向死亡。', '當時有一位國王，名叫（原文如此，此處應為國王的名字），看到這件事後，就說：我應當如何在世間善巧地宣說這件事呢？', '當時無量稱對說：你將來應當這樣說，那位無量稱因為貪得無厭，所以自取滅亡。', '乃至所以說，大王，諸根如幻，境界如夢，應當安住於心，不要輕易相信順從。身體如陽焰（海市蜃樓），自性本無。色受想行（五蘊）的自性也不真實，也是如此。

【English Translation】 English version 'What about this? If someone clings to what they dream of as real, is this wisdom?' 'No, World Honored One.' 'Why is that?' 'Because even the beings in dreams are unattainable, let alone the beautiful music and other pleasures. This person is just exhausting themselves in vain, ultimately gaining nothing.' The Buddha said: 'Great King, it is just so. Foolish ordinary beings hear pleasing sounds, and after hearing them, they feel happy and then develop attachment, creating deeds of greed. Like this, the other sense objects, such as smells, each have three aspects, which should be understood by referring to the previous examples.' 'Even so, Great King, regarding this Dharma, you should settle your mind well and think like this: How should I, among humans and gods, become their eyes, become a great lamp, and illuminate them? Become a boatman, so that they can cross to the other shore? Become a great merchant, leading them to the place of treasures? Let those who are not liberated attain liberation, let those who are not secure attain security, and let those who have not attained Nirvana attain Nirvana.' 'Great King, you should know that the sense faculties are like illusions, and the sense realms are like dreams. Ordinary beings are bound and attached, without satisfaction.' 'In the past, immeasurable eons ago, there was a Chakravartin King (Universal Ruler) named Wuliangcheng (Immeasurable Fame), who possessed majestic virtue, fame, wealth, and freedom. He ruled over the four continents and was uniquely supreme. He enjoyed everything according to his will, and all the forests always had flowers and fruits. The people of that time were peaceful and happy, without worries. He could also cause various wonderful fragrant waters, gold, silver, jewels, and various resources to rain down, and all that was needed was universally abundant.' 'Suddenly, one day, he ascended to Trayastrimsa Heaven (Heaven of Thirty-three Gods, one of the six heavens of desire realm in Buddhism), and Sakra (Lord of Trayastrimsa Heaven) shared his seat with him. But he was insatiably greedy and wanted to usurp Sakra's position.' 'As soon as he had this thought, he immediately fell from that state. His ministers surrounded him and all witnessed this scene. Just like fresh butter placed in hot sand cannot stay for long, he was about to die.' 'At that time, there was a king named ** (original text, should be a king's name here), who, seeing this, said: How should I skillfully explain this matter in the world?' 'Then Wuliangcheng said to **: In the future, you should say this: That Wuliangcheng, because of his insatiable greed, brought about his own demise.' 'Therefore, Great King, the sense faculties are like illusions, and the sense realms are like dreams. You should settle your mind and not easily believe or follow them. The body is like a mirage, without inherent existence. The skandhas (form, feeling, perception, mental formations, consciousness) are also not real in nature, and are also like this.'

1636 大乘集菩薩學論

大乘集菩薩學論卷第十九

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯自性清凈品第十四之餘

論曰。此說依世俗勝義建立諸法。當如是知。若時世尊以一切智觀察世間。現證了知依世俗說則有六趣。若天若人及阿蘇啰地獄餓鬼傍生。上下種族受報貧富。衰盛苦樂及以譭譽。色無色等種種相生。若時如來出現世間。諸眾生等於善逝所。發生凈信樂勝義說。是時如來為利眾生如證而說。諸法之實無有造作。無有分別。無有知覺。無有顯示。亦無言說。如是諸法一切皆空。若如是者。云何世尊復說受記無上正等菩提。於此法中以何為色。復何名為受想行識。而能記別無上正等菩提。由是了知色本無故。則菩提無生。乃至識本無故亦同是說。于諸法中。皆無所得。何名為佛。何名菩提。何名菩薩。何名受記。若色色空。乃至若識識空。但依世俗剎那建立。如是言說但名想耳。智者於此勿生瞋惱。如世尊說。諸法實際畢竟無盡。彼樂變化天不解深義。執我為有亦無障礙。世尊復說。諸法菩提自性離故。若能覺了即是親近無量菩提。所以者何。若離菩提則無涅盤。若無涅盤樂欲則無輪迴可怖。世尊。如樂變化天所執有。我不可得故。況復實際而可得

【現代漢語翻譯】現代漢語譯本：《大乘集菩薩學論》卷第十九

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯自性清凈品第十四之餘

論曰：此論述說依世俗諦和勝義諦建立諸法。應當這樣理解：當世尊以一切智觀察世間時，現證了知，依世俗諦來說，則有六趣（六道輪迴：天、人、阿修羅、地獄、餓鬼、畜生）。有天、人以及阿修羅、地獄、餓鬼、傍生等，有上下種族，承受果報的貧富，衰敗和興盛，苦和樂以及譭謗和讚譽，色界和無色界等種種相的產生。當如來出現世間時，諸眾生對於善逝（佛的稱號）生起清凈的信心，喜好勝義諦的說法。這時，如來爲了利益眾生，如實證悟而說：諸法的實相，沒有造作，沒有分別，沒有知覺，沒有顯示，也沒有言說。像這樣，諸法一切皆空。如果像這樣，為什麼世尊又說授記無上正等菩提呢？在這法中，以什麼為色？又什麼名為受、想、行、識？而能記別無上正等菩提。由此可知，色的本性是空無，所以菩提無生。乃至識的本性是空無，也同樣是這個道理。在諸法中，都無所得。什麼名為佛？什麼名菩提？什麼名菩薩？什麼名授記？如果色是空，乃至識也是空，只是依世俗諦剎那建立。這樣的言說，只是名稱和想法而已。智者對此不要生起瞋惱。如世尊所說，諸法實際畢竟無盡。彼樂變化天（指一種天界）不理解這深奧的含義，執著于『我』的存在，也沒有任何障礙。世尊又說，諸法菩提自性是遠離的，如果能夠覺悟了，就是親近無量菩提。為什麼這樣說呢？如果離開了菩提，就沒有涅槃。如果沒有涅槃，那麼對於輪迴的可怖的厭離也就不存在了。世尊，就像樂變化天所執著的『我』都不可得，更何況實際呢？又怎麼可以得到呢？

【English Translation】 English version: Treatise on the Collection of Great Vehicle Bodhisattva Studies, Volume 19

Translated by the Tripitaka Master Shicheng of the Western Heaven Translation Scripture, Grand Master of the Court of Imperial Sacrifices, Deputy Minister of the Court of State Ceremonial, and Purple-Robed Shramana, by Imperial Order, and others, translating the remainder of the Fourteenth Chapter on the Nature of Purity

Treatise says: This discusses the establishment of all dharmas based on conventional and ultimate truth. It should be understood as follows: When the World Honored One observes the world with omniscient wisdom, he directly realizes that, according to conventional truth, there are six realms (six paths of reincarnation: gods, humans, asuras, hell beings, hungry ghosts, and animals). There are gods, humans, asuras, hell beings, hungry ghosts, and animals, with upper and lower classes, experiencing the retribution of wealth and poverty, decline and prosperity, suffering and happiness, as well as defamation and praise, the arising of various forms in the realm of form and the formless realm, and so on. When the Tathagata appears in the world, all sentient beings develop pure faith in the Well-Gone One (an epithet of the Buddha) and delight in the teachings of ultimate truth. At this time, the Tathagata, for the benefit of sentient beings, speaks according to his realization: The true nature of all dharmas is without fabrication, without discrimination, without perception, without manifestation, and without speech. Thus, all dharmas are empty. If this is the case, why does the World Honored One then speak of the prediction of unsurpassed complete and perfect enlightenment (Anuttara-samyak-sambodhi)? In this dharma, what is form (rupa)? And what are feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana)? And how can they distinguish unsurpassed complete and perfect enlightenment? From this, it is known that the inherent nature of form is empty, therefore Bodhi is unproduced. And so on, the inherent nature of consciousness is also empty, and the same is said. In all dharmas, nothing is attainable. What is called Buddha? What is called Bodhi? What is called Bodhisattva? What is called prediction? If form is empty, and even consciousness is empty, it is only established momentarily according to conventional truth. Such speech is merely names and thoughts. The wise should not generate anger or annoyance at this. As the World Honored One said, the actual reality of all dharmas is ultimately inexhaustible. The Paranirmitavasavartin Devas (a type of heavenly being) do not understand this profound meaning, clinging to the existence of 'self' (atman) without any obstruction. The World Honored One further said that the self-nature of all dharmas and Bodhi is detached, and if one can awaken to this, one is close to immeasurable Bodhi. Why is this so? If one is separated from Bodhi, there is no Nirvana. If there is no Nirvana, then there is no aversion to the fear of Samsara. World Honored One, just as the 'self' clung to by the Paranirmitavasavartin Devas is unattainable, how much more so is actual reality? How can it be attained?

耶。時娑婆界主聞佛說已即生領解。說伽陀曰。

如人夢中饑所逼　　縱食百味飽何有　了斯夢相本來空　　諸法自性亦如是　如人善說諸言論　　聞已咸生於愛樂　若言若愛二皆無　　是中不得生疑惑　譬如琴瑟發妙音　　彼聲自性無所有　了知蘊愛亦同然　　妙慧推之不可得　譬如商珂大音響　　聞已尋求何所生　彼聲自性本來空　　則了大仙一切法　譬如上味諸肴膳　　食已資身使充實　如是身味本來無　　則了大仙一切法　譬如天帝現寶幢　　諸天咸睹生愛樂　了知是相本來空　　則了大仙一切法　譬如有人分地界　　強名城邑本來無　亦若身城自性空　　則了大仙一切法　譬如集會人擊鼓　　眾共聞已生忻悅　彼聲自性本來空　　則了大仙一切法　又如擊鼓藉緣生　　若無濕潤聲彌震　尋求是相何所來　　則了大仙一切法　復如擊鼓出洪音　　彼無思慮及呼召　如是分別本來無　　則了大仙一切法

論曰。此復明前義。謂眼等諸法自性無有。若諸法無有則無成辦。若無成辦則無生滅。乃至眼根所緣三相愛非愛等皆不可得。無有言說亦無表示。譬如空拳舉示小兒。但誑于彼都無有實。至於名量亦不可得。此勝義空決定無有。如人夢中為彼大仙現威猛相而斷

【現代漢語翻譯】現代漢語譯本耶（Ya）。當時娑婆界主（Saha world lord，指娑婆世界的統治者）聽聞佛陀的說法后，立即領悟理解，並說了以下偈頌：

『如人在夢中被飢餓所逼迫，即使吃了百種美味，又怎能真正飽腹呢？了悟這夢境的表象本來就是空無的，一切諸法的自性也是如此。如有人善於宣說各種言論，聽聞的人都會心生喜愛。但所說的言論和所生的愛意，二者都是虛無的，對於這一點不應產生疑惑。譬如琴瑟發出美妙的聲音，那聲音的自性實際上什麼也沒有。了知五蘊（skandha，構成個體存在的五種要素，即色、受、想、行、識）和愛慾也是同樣的道理，用精妙的智慧去推究，是無法得到的。譬如商珂（shankha，海螺）發出巨大的聲響，聽聞之後去追尋，它從哪裡產生呢？那聲音的自性本來就是空無的，這樣就能瞭解大仙（Maharsi，對佛陀的尊稱）所說的一切法。譬如上等的美味佳餚，食用后能夠滋養身體，使之充實。但身體和味道的自性本來就是空無的，這樣就能瞭解大仙所說的一切法。譬如天帝（Deva，天神）顯現寶幢（ratna-dhvaja，裝飾華麗的旗幟），眾天神都看到並心生喜愛。了知這表象本來就是空無的，這樣就能瞭解大仙所說的一切法。譬如有人劃分土地的界限，強行命名為城市，但城市本來就是虛無的。也像這身體的城池，其自性也是空無的，這樣就能瞭解大仙所說的一切法。譬如**人擊鼓，眾人共同聽聞後心生喜悅。那鼓聲的自性本來就是空無的，這樣就能瞭解大仙所說的一切法。又如擊鼓是憑藉因緣而生起的，如果沒有潮濕的滋潤，聲音就會更加震響。追尋這聲音的表象從何而來，這樣就能瞭解大仙所說的一切法。又如擊鼓發出洪亮的聲音，那聲音並沒有思慮和呼喚。像這樣的一切分別念本來就是沒有的，這樣就能瞭解大仙所說的一切法。』

論曰（Commentary）：這再次闡明了前面的意義，即眼等諸法的自性是空無的。如果諸法是空無的，那麼就沒有成就，如果沒有成就，就沒有生滅。乃至眼根所緣的三種相——愛、非愛等，都是不可得的。沒有言語可以表達，也沒有任何表示可以說明。譬如用空拳頭舉起來給小孩看，只是欺騙他，實際上什麼也沒有。至於名相和度量也是不可得的。這勝義空（paramartha-sunyata，最高的空性）是絕對存在的。就像在夢中，大仙顯現威猛的形象來斷...

【English Translation】 English version Ya. Then the lord of the Saha world (Saha world lord, referring to the ruler of the Saha world) heard the Buddha's discourse and immediately understood it. He then spoke the following gatha (verse):

'Like a person tormented by hunger in a dream, even if they eat a hundred delicacies, how can they truly be full? Understanding that the appearance of this dream is inherently empty, the self-nature of all dharmas (phenomena) is also like this. Like someone who is skilled at speaking various discourses, those who hear them will feel joy and love. But the words spoken and the love that arises, both are illusory; one should not have doubts about this. For example, a qin (Chinese zither) or se (Chinese harp) produces beautiful sounds, but the self-nature of that sound is actually nothing. Knowing that the skandhas (skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness) and desires are also the same, one cannot obtain them by investigating with subtle wisdom. For example, a shankha (shankha, conch shell) emits a loud sound; after hearing it, where does one seek its origin? The self-nature of that sound is inherently empty; thus, one understands all the dharmas of the Great Sage (Maharsi, an honorific for the Buddha). For example, the finest delicacies, when eaten, nourish the body and make it full. But the self-nature of the body and taste is inherently empty; thus, one understands all the dharmas of the Great Sage. For example, the Deva (Deva, god) manifests a ratna-dhvaja (ratna-dhvaja, a jeweled banner); all the devas see it and feel joy and love. Knowing that this appearance is inherently empty, thus, one understands all the dharmas of the Great Sage. For example, someone divides the boundaries of land, forcibly naming them cities, but cities are inherently illusory. Likewise, the city of this body, its self-nature is also empty; thus, one understands all the dharmas of the Great Sage. For example, a ** person beats a drum, and everyone who hears it feels joy. The self-nature of that drum sound is inherently empty; thus, one understands all the dharmas of the Great Sage. Moreover, beating a drum arises from conditions; without moistening, the sound will be even more resonant. Seeking where the appearance of this sound comes from, thus, one understands all the dharmas of the Great Sage. Furthermore, beating a drum produces a loud sound, but that sound has no thought or calling. All such discriminations are inherently non-existent; thus, one understands all the dharmas of the Great Sage.'

Commentary: This further clarifies the previous meaning, that the self-nature of dharmas such as the eye is empty. If dharmas are empty, then there is no accomplishment; if there is no accomplishment, then there is no arising or ceasing. Even the three aspects related to the eye-sense-base—love, non-love, etc.—are unattainable. There are no words to express it, and no indications to explain it. It is like raising an empty fist to show a child, merely deceiving them, with nothing real at all. As for names and measures, they are also unattainable. This paramartha-sunyata (paramartha-sunyata, ultimate emptiness) is absolutely real. Just like in a dream, the Great Sage manifests a fierce appearance to cut off...

其首。智者覺已。了知一切皆自識現。由是解脫。如大樹緊那羅王問世尊言。若所說法悉皆是空。云何世尊與我受記。我亦不知。自住樓閣不增不減。亦不散壞受用無盡。是相云何。佛言。汝當了知彼一切法自性清凈法界本空。猶如鏡中現其影像。如造車輪聚集而顯。我說作業自性亦爾。又如林樹由風所吹兩相摩擊而發於火。如是思惟。火何所得。我說作業亦復如是。如說有人壽滿百歲。應知無有積聚年歲而可見也。又如法集經說。眼之與色本無有諍。如是耳聲乃至意法亦無有諍。云何眼色無有所諍。以二和合不相違故。乃至意法二相和合亦復如是。若不和合則有所諍。世尊。法無有二。是故不諍。諸法無二各不相知。由不相知則無分別。若離分別則無生滅。無有增減。不生愛樂亦無厭患。不住輪迴不著涅盤。世尊。若於諸法不樂不厭。應知則無染凈等相。世尊。若言如是我知如是我覺。皆是虛妄之所分別。世尊。若復於此眼等諸法。善了知已。不作是念。我能分別。當知是人不與物諍則能隨順沙門道行。為見法者。為見佛者。為見眾生者。為見空性者。世尊。見無所見。是名諸法無見。彼經又云。無所發菩薩問曰。如如空者。於法何說。佛言。彼如如空不生不滅。若如是者。諸法皆空。時無所發菩薩言。如是如是。

【現代漢語翻譯】現代漢語譯本：智者一旦覺悟，便了知一切現象皆是自身意識的顯現，因此獲得解脫。如同大樹緊那羅王（Kinnara King，一種半人半鳥的神）問世尊（釋迦牟尼佛的尊稱）說：『如果所說的法都是空性，那麼世尊您為何給我授記（指預言未來成佛）？我也不明白，自己安住的樓閣既不增加也不減少，也不會散壞，受用無窮無盡，這是什麼道理？』佛說：『你應該了知，一切法的自性都是清凈的，法界（Dharmadhatu，一切法的本體）本來就是空性，就像鏡子中顯現的影像一樣。又像製造車輪，是各種部件聚集在一起才顯現出來。我說業（Karma，行為）的自性也是如此。』又如森林中的樹木，被風吹動互相摩擦而產生火，這樣思惟，火從何處而來？我說業也是如此。又如說某人壽命滿一百歲，應當知道沒有積累的年歲可以看見。又如《法集經》（Dharma Samgraha Sutra）所說，眼和色（Rupa，物質）本來沒有爭執，同樣，耳和聲，乃至意（Manas，意識）和法（Dharma，事物）也沒有爭執。為什麼眼和色沒有爭執？因為二者和合而不互相違背。乃至意和法二者和合也是如此。如果不和合，就會有爭執。' 『世尊，法沒有二元對立，所以沒有爭執。諸法沒有二元對立，各自不互相知曉，由於不互相知曉，就沒有分別。如果遠離分別，就沒有生滅，沒有增減，不產生愛樂，也沒有厭惡，不住于輪迴（Samsara，生死輪迴），不執著于涅槃（Nirvana，解脫）。』『世尊，如果對於諸法不愛樂也不厭惡，應當知道就沒有染污和清凈等相。世尊，如果說『我知道』、『我覺悟』，都是虛妄的分別。世尊，如果對於眼等諸法，善於了知之後，不作這樣的念頭『我能分別』，應當知道這個人不與外物爭執，就能隨順沙門（Sramana，修行者）的道行，是為見法者，是為見佛者，是為見眾生者，是為見空性者。世尊，見無所見，這叫做諸法無見。』彼經又說，無所發菩薩（Anabhilapya Bodhisattva）問：『如如空（Tathata-sunyata，真如空性）者，對於法應該如何說？』佛說：『彼如如空不生不滅。』如果這樣，諸法皆空。當時無所發菩薩說：『是這樣的，是這樣的。』

【English Translation】 English version: Thereupon, the wise one, having awakened, realizes that all phenomena are manifestations of one's own consciousness, and is thereby liberated. It is like the Kinnara King (Kinnara King, a deity that is half-human and half-bird) asking the World-Honored One (a respectful title for Shakyamuni Buddha): 'If all the teachings are emptiness, why does the World-Honored One give me a prediction (referring to the prophecy of future Buddhahood)? I also do not understand why my dwelling, which I abide in, neither increases nor decreases, nor is destroyed, and its enjoyment is inexhaustible. What is the reason for this?' The Buddha said: 'You should understand that the self-nature of all dharmas (Dharma, teachings or phenomena) is pure, and the Dharmadhatu (Dharmadhatu, the essence of all dharmas) is originally empty, like an image appearing in a mirror. It is also like making a cartwheel, which appears only when various parts are assembled together. I say that the self-nature of karma (Karma, action) is also like this.' It is also like trees in a forest, blown by the wind and rubbing against each other, producing fire. Thinking in this way, where does the fire come from? I say that karma is also like this. It is also like saying that someone lives to be a hundred years old; it should be known that there are no accumulated years that can be seen. Furthermore, as the Dharma Samgraha Sutra (Dharma Samgraha Sutra) says, there is originally no conflict between the eye and form (Rupa, matter). Similarly, there is no conflict between the ear and sound, and even between the mind (Manas, consciousness) and dharma (Dharma, phenomena). Why is there no conflict between the eye and form? Because the two are in harmony and do not contradict each other. Even the mind and dharma are in harmony in the same way. If they are not in harmony, there will be conflict.' 'World-Honored One, dharmas are not dualistic, so there is no conflict. Dharmas are not dualistic, and each does not know the other. Because they do not know each other, there is no discrimination. If one is free from discrimination, there is no birth and death, no increase and decrease, no love and no aversion, no dwelling in samsara (Samsara, cycle of birth and death), and no attachment to nirvana (Nirvana, liberation).' 'World-Honored One, if one neither loves nor hates dharmas, it should be known that there are no such appearances as defilement and purity. World-Honored One, if one says, 'I know' or 'I am enlightened,' these are all false discriminations. World-Honored One, if one understands these dharmas such as the eye well, and does not think, 'I can discriminate,' it should be known that this person does not contend with external things, and can follow the path of a Sramana (Sramana, practitioner), is one who sees the Dharma, is one who sees the Buddha, is one who sees sentient beings, and is one who sees emptiness. World-Honored One, seeing without seeing is called the non-seeing of all dharmas.' That sutra also says that Anabhilapya Bodhisattva (Anabhilapya Bodhisattva) asked: 'How should one speak of dharmas in relation to Suchness-emptiness (Tathata-sunyata, emptiness of suchness)?' The Buddha said: 'That Suchness-emptiness neither arises nor ceases.' If this is so, all dharmas are empty. At that time, Anabhilapya Bodhisattva said: 'It is so, it is so.'

是故世尊說一切法皆無生滅。世尊。何故復說有為諸法悉皆生滅。若如是者。則佛之塔廟決定生滅。善男子。如來大悲為除世間眾生驚怖。隨順宣說生滅之法。是中無有少法可得。況生滅耶。如般若經云。具壽須菩提。無生法者。何名無生。須菩提言。舍利子。生無所生是無生法。

論曰。此名積集清凈福行而成菩提。以清凈慈緣于有情。善觀察已無眾生相。若復供養十方善逝。彼二足尊已離垢染亦不可見。應當供養苦惱眾生。是調御師之所教敕。人中上供而以施之。以大悲心拔除眾苦。獲安隱樂發生凈慧斷除煩惱。於此正理善了知已當離疑惑。如是供養果不難得。了佛正教如教觀身念八聖道斷諸癡染。當捨己身承事諸佛。不希世間諸天妙樂。修奢摩他毗缽舍那若寂遍寂。為出苦道。

云何建立世俗諸法。謂于虛妄處和合相應凡夫迷倒。謂為子想依止成就。說勝義空處則無是相。以一切法本無生故。如無垢稱經說。文殊師利問維摩詰曰。虛妄分別以何為本。曰顛倒想為本。又曰。顛倒想孰為本。曰無住為本。又問。無住孰為本。曰無住則無本。文殊師利從無住本則能建立一切諸法。又般若經云。應當舍家安住勇猛斷除煩惱。心凈平等修習般若波羅蜜多。又法集經云。善解空者。心不依止世間所有利衰稱譏

【現代漢語翻譯】現代漢語譯本：因此，世尊說一切法皆無生滅。世尊，為何又說有為諸法悉皆生滅？若果真如此，那麼佛的塔廟也必定有生滅。善男子，如來以大悲心，爲了消除世間眾生的驚慌恐懼，才隨順世間宣說生滅之法。實際上，其中沒有絲毫實法可得，更何況生滅呢？如《般若經》所說：『具壽須菩提，無生法是什麼意思？』須菩提回答說：『舍利子，生無所生，這就是無生法。』

論曰：這被稱為通過積累清凈的福德和修行而成就菩提。以清凈的慈悲心對待有情眾生，善於觀察后發現沒有眾生相。如果再供養十方諸佛（善逝，指佛陀的稱號），這些已遠離垢染的二足尊（指佛陀）也是不可見的。應當供養那些受苦受難的眾生，這是調御師（指佛陀）的教導和敕令。以最好的供養來佈施給他們，以大悲心拔除他們的種種痛苦，使他們獲得安穩快樂，生起清凈智慧，斷除煩惱。對於這個正確的道理，如果能夠透徹瞭解，就應當遠離疑惑。這樣供養，所得的果報就不難獲得。瞭解佛陀的正確教導，按照教導來觀察自身，憶念八聖道，斷除各種愚癡和染著。應當捨棄自身，承事諸佛，不貪求世間諸天的美妙快樂。修習奢摩他（止，禪定）和毗缽舍那（觀，智慧），無論是寂靜還是普遍的寂靜，都是爲了脫離痛苦的道路。

如何建立世俗諸法呢？就是在虛妄之處和合相應，凡夫因此迷惑顛倒，認為有『子』（自我）的想法，並依止它而成就。如果說勝義空，則沒有這些現象，因為一切法本來就沒有生。如同《維摩詰所說經》（無垢稱經）所說，文殊師利菩薩問維摩詰：『虛妄分別以什麼為根本？』維摩詰回答說：『以顛倒想為根本。』又問：『顛倒想以什麼為根本？』回答說：『以無住為根本。』又問：『無住以什麼為根本？』回答說：『無住則沒有根本。』文殊師利菩薩認為，從無住的根本就能建立一切諸法。又《般若經》說：『應當捨棄家庭，安住于勇猛精進，斷除煩惱，心凈平等，修習般若波羅蜜多（到達智慧彼岸）。』又《法集經》說：『善於理解空性的人，心不依止世間所有的利衰、稱譏。』

【English Translation】 English version: Therefore, the World Honored One (世尊, Shìzūn) said that all dharmas (法, fǎ - teachings, phenomena) are without arising or ceasing. World Honored One, why then do you also say that conditioned dharmas (有為諸法, yǒu wéi zhū fǎ - phenomena subject to causes and conditions) all arise and cease? If that is so, then the Buddha's stupas (塔廟, tǎ miào - pagodas, temples) must also arise and cease. Good man, the Tathagata (如來, Rúlái - 'Thus Come One', an epithet of the Buddha) with great compassion, in order to remove the fear and dread of sentient beings (眾生, zhòngshēng), accordingly proclaims the dharma of arising and ceasing. In reality, there is not the slightest dharma to be obtained therein, let alone arising and ceasing. As the Prajna Sutra (般若經, Bōrě Jīng - Perfection of Wisdom Sutra) says: 'Venerable Subhuti (須菩提, Xūpútí), what is meant by the dharma of non-arising (無生法, wú shēng fǎ)?' Subhuti replied: 'Sariputra (舍利子, Shèlìzǐ), arising without arising is the dharma of non-arising.'

Commentary: This is called achieving Bodhi (菩提, Pútí - enlightenment) through accumulating pure meritorious actions and practices. With pure compassion, one regards sentient beings, and after careful observation, one realizes there is no such thing as a 'being'. If one further makes offerings to the Buddhas of the ten directions (善逝, shànshì - 'Well-Gone One', an epithet of the Buddha), those two-legged honored ones (二足尊, èrzúzūn - an epithet of the Buddha) who have already departed from defilements are also invisible. One should make offerings to suffering sentient beings; this is the teaching and command of the Tamer (調御師, tiáoyùshī - an epithet of the Buddha). One should offer the best offerings and give them away, using great compassion to uproot their various sufferings, enabling them to obtain peace and happiness, generate pure wisdom, and cut off afflictions. If one can thoroughly understand this correct principle, one should stay away from doubts. If one makes offerings in this way, the resulting rewards will not be difficult to obtain. Understanding the Buddha's correct teachings, observing oneself according to the teachings, recollecting the Eightfold Noble Path (八聖道, bā shèng dào), and cutting off all ignorance and attachments. One should abandon oneself and serve all the Buddhas, not craving the wonderful pleasures of the heavens of this world. Cultivating Samatha (奢摩他, shē mó tā - calming meditation) and Vipassana (毗缽舍那, pí pō shě nā - insight meditation), whether it is stillness or universal stillness, is the path to liberation from suffering.

How are worldly dharmas (世俗諸法, shìsú zhū fǎ) established? It is through the coming together and corresponding in a false place, due to which ordinary people are deluded and inverted, thinking there is a 'self' (子, zǐ - son, used here to represent the idea of self) and relying on it to achieve something. If one speaks of ultimate emptiness (勝義空, shèngyì kōng), then there are no such phenomena, because all dharmas are originally without arising. As the Vimalakirti Sutra (維摩詰所說經, Wéimójié Suǒshuō Jīng - also known as 無垢稱經, Wúgòu Chēng Jīng) says, Manjushri (文殊師利, Wénshūshīlì) asked Vimalakirti (維摩詰, Wéimójié): 'What is the root of false discrimination (虛妄分別, xūwàng fēnbié)?' Vimalakirti replied: 'Inverted thinking (顛倒想, diāndǎo xiǎng) is the root.' He further asked: 'What is the root of inverted thinking?' He replied: 'Non-abiding (無住, wú zhù) is the root.' He further asked: 'What is the root of non-abiding?' He replied: 'Non-abiding has no root.' Manjushri believed that from the root of non-abiding, all dharmas can be established. Furthermore, the Prajna Sutra says: 'One should abandon the household, dwell in courageous diligence, cut off afflictions, purify the mind equally, and cultivate Prajna Paramita (般若波羅蜜多, Bōrě Bōluómìduō - perfection of wisdom).' Furthermore, the Dharma Samuccaya Sutra (法集經, Fǎjí Jīng) says: 'One who understands emptiness well, their mind does not rely on worldly gain and loss, praise and ridicule.'

忻戚譭譽。于諸苦惱不生厭患。于諸快樂不生愛著。不為世法之所破壞。善解空者。則了空性無有少法而生取捨。若無取捨則無貪厭。此則名為善見空者善知空者。於一切法無有執著。若無執著。則于諸法無有所諍。

論曰。此明剎那心得清凈。謂由我慢輕舍眾生。了知我見本來無有。彼若一心專注能斷。是人速疾心得清凈。如是觀察於一切處諸眾生所。常樂尊重離於攀緣及所分別自他平等何有相違。如是行學斯不為難。譬若如意摩尼寶珠人所愛樂非能自貴。是故於他當生尊重。謂由顛倒分別執著。于有情邊。而生慳吝或生毀訾。皆由我慢之所纏縛。以是緣故。多生贊毀增長熱惱如何鼻燃。是聲無心於贊。何有此妄慧起彼適悅生。何於他言而生於愛。他喜若生非我有故。常樂平等自取安靜。解分別縛離贊毀相。如是了知都無果利。又于財利多生喜惱。慣習慳嫉機巧希求。順違二種俱獲重罪。隨順正理當起對治。摧我慢峰心速清凈。離語言過專樂寂默。唯除教誨相續顯示。了諸妄法無有堅實。生苦之本不得久住。

正命受用品第十五

複次長者。若在家菩薩當樂正命平等受用。遠離非法邪活命等。如寶云經說。云何菩薩于施者所不以身業假現威儀。若舉足時不詐徐步。若下足時不作瞻視。現思惟相。

【現代漢語翻譯】現代漢語譯本：

不因讚揚而欣喜，不因詆譭而惱怒。對於各種痛苦不產生厭惡，對於各種快樂不產生貪戀執著。不被世俗的法則所擾亂。善於理解空性的人，就能明白空性的真諦，沒有任何事物可以被取捨。如果沒有取捨，就沒有貪戀和厭惡。這就叫做善於見到空性的人，善於瞭解空性的人。對於一切事物都沒有執著。如果沒有執著，那麼對於一切事物就不會有爭執。

論述說：這說明剎那間的心能夠得到清凈。因為我慢而輕視捨棄眾生，瞭解我見本來就是虛無的。如果能夠一心專注，就能斷除我見。這樣的人能夠迅速地使心得到清凈。像這樣觀察一切處所的眾生，常常喜樂於尊重他人，遠離攀緣和分別，自己和他人平等，怎麼會有衝突呢？像這樣修行學習，就不會感到困難。譬如如意摩尼寶珠，人們喜愛它，但它不能自我珍貴。所以對於他人應當生起尊重之心。因為顛倒的分別執著，對於有情眾生，產生慳吝或者詆譭，都是因為我慢的纏縛。因為這個緣故，多生讚揚和詆譭，增長熱惱，如同鼻子被燒灼一樣。聲音本身沒有心識，對於讚揚，怎麼會有虛妄的歡喜產生呢？對於他人的言語，怎麼會產生愛戀呢？他人的喜悅產生，不是我所擁有的。常常喜樂於平等，自己保持安靜。解脫分別的束縛，遠離讚揚和詆譭的表象。像這樣瞭解，根本沒有好處。

又對於財利多生喜悅和惱怒，習慣於慳吝和嫉妒，用機巧手段去希求。順境和逆境兩種情況都會獲得嚴重的罪過。應當順應正理，生起對治之心。摧毀我慢的高峰，心就能迅速清凈。遠離語言的過失，專心喜樂於寂靜，除非是教誨相續不斷地顯示。瞭解各種虛妄的法沒有堅實的本質，是產生痛苦的根源，不能長久存在。

正命受用品第十五

再者，長者，如果在家菩薩應當喜樂於正當的謀生方式，平等地受用財物，遠離非法的、邪惡的謀生方式等等。如同《寶云經》所說。什麼是菩薩對於佈施者，不以身業假裝威儀？如果抬腳的時候不假裝緩慢，如果放下腳的時候不假裝觀看，顯現出思考的樣子。

【English Translation】 English version:

Not rejoicing in praise, nor being angry at slander. Not developing aversion to suffering, nor attachment to pleasure. Not being disrupted by worldly laws. One who understands emptiness well comprehends the truth of emptiness, that there is nothing to be accepted or rejected. If there is no acceptance or rejection, there is no greed or aversion. This is called one who sees emptiness well, one who knows emptiness well. Having no attachment to anything. If there is no attachment, then there will be no disputes about anything.

It is argued that this clarifies the purity of the mind in an instant. Because of arrogance, one disregards and abandons sentient beings, understanding that the view of self is originally non-existent. If one can focus wholeheartedly, one can sever this view. Such a person can quickly purify their mind. Observing sentient beings in all places in this way, one is always happy to respect others, staying away from clinging and discrimination, treating oneself and others equally. How can there be conflict? Practicing and learning in this way is not difficult. It is like a wish-fulfilling Mani (Mani, wish-fulfilling jewel) jewel, loved by people, but it cannot value itself. Therefore, one should develop respect for others. Because of inverted discrimination and attachment, one becomes stingy or critical towards sentient beings, all due to the entanglement of arrogance. For this reason, praise and slander often arise, increasing heat and vexation, like a nose being burned. Sound itself has no consciousness; how can false joy arise from praise? How can love arise from the words of others? The joy of others is not something I possess. Always delight in equality, and keep oneself quiet. Liberate oneself from the bonds of discrimination, and stay away from the appearance of praise and slander. Understanding in this way, there is no benefit at all.

Furthermore, one often experiences joy and anger regarding wealth and profit, becoming accustomed to stinginess and jealousy, and seeking through cunning means. Both favorable and unfavorable circumstances lead to serious offenses. One should follow the right principles and generate antidotes. Destroying the peak of arrogance, the mind can quickly become pure. Staying away from the faults of speech, one should wholeheartedly delight in silence, except for the continuous display of teachings. Understanding that all illusory dharmas (dharmas, phenomena) have no solid essence, and are the root of suffering, they cannot last long.

Chapter Fifteen: Right Livelihood and Acceptance of Offerings

Moreover, O Elder, if a lay Bodhisattva (Bodhisattva, enlightenment being) should delight in right livelihood and accept offerings equally, staying away from illegal and evil means of livelihood, etc. As stated in the Ratnamegha Sutra (Ratnamegha Sutra, Sutra of the Jewel Cloud). What is it that a Bodhisattva does not do in the presence of a donor, by falsely displaying dignified behavior through physical actions? If one lifts one's foot, one does not pretend to walk slowly; if one puts down one's foot, one does not pretend to look around, appearing to be in thought.

云何菩薩語不矯詐不為利養。而現細語柔軟語愛語隨順語。云何菩薩心不諂曲不為利養。語現少欲心廣貪求內懷熱惱。云何菩薩善能捨離。為利養故而現異相。若見施者終不自言我乏衣服臥具飲食病緣醫藥愿垂惠施。云何菩薩善能捨離。為利養故虛言鼓動。若見施者不作詐言。某甲施主持如是物而施於我。我以某物而報彼恩。又言。以我少欲持戒多聞故施。我起悲心而攝受之。乃至身行惡者。為利養故奔走往來而破禁戒。若見餘人同梵行者所得利養。興心損壞。是名菩薩離於險惡而求利養。云何舍離非法利養。謂此菩薩不以斗秤而行欺誑。他所委信不生侵損。云何舍離不凈利養。謂此菩薩于窣堵波若法若僧所有之物不作互用。若有所得亦不肯受。云何舍離耽著利養。謂此菩薩所得之物。不攝於己不自炫富亦不積聚。隨時而施沙門梵志婆羅門等。或施父母親眷朋屬。或自受用。若受用時不生染著。若時菩薩不獲利養。心不生苦亦無熱惱。或復施者無有所施。菩薩于彼不生瞋心。又無盡意經說。無有眾生不堪受施如其所許持用施之。有來乞者。不起惱施。不為他人逼迫而施。無勞倦施。無異相施。無輕易施。無背面施。無棄擲施。無不敬施。無分別施。無不自手施。無不依時施。無不平等施。無惱眾生施。又如最上授所問

【現代漢語翻譯】現代漢語譯本云何菩薩的言語不虛偽欺詐，不爲了獲取供養，卻表現出細緻的言語、柔和的言語、慈愛的言語、隨順的言語？云何菩薩的心不諂媚虛偽，不爲了獲取供養，表面上顯得少欲知足，內心卻廣泛貪求，內心懷著熱惱？云何菩薩不能善於捨棄，爲了獲取供養而顯現出與衆不同的外表？如果見到佈施者，始終不自己說我缺乏衣服、臥具、飲食、生病時的醫藥，希望您能垂憐惠施。云何菩薩不能善於捨棄，爲了獲取供養而用虛假的言語來鼓動他人？如果見到佈施者，不做欺詐的言語，例如說：『某甲（某人）施主供養我如此這般的東西，我將用某物來報答他的恩情。』又說：『因為我少欲知足、持戒精嚴、博學多聞，所以他們才佈施給我。』我生起悲憫之心才接受這些供養。』甚至身體力行惡事的人，爲了獲取供養而奔走往來，從而破壞禁戒。如果見到其他人，也就是與自己一同修梵行的人，獲得了供養，就心生嫉妒，想要破壞。這叫做菩薩爲了獲取供養而遠離了危險和邪惡。云何捨棄非法的供養？就是說這位菩薩不使用斗秤來施行欺騙，對於他人所委託信任的事物，不產生侵佔損害的想法。云何捨棄不清凈的供養？就是說這位菩薩對於佛塔（Stupa）若法若僧團所有的物品，不互相挪用。如果有所獲得，也不肯接受。云何捨棄貪戀執著于供養？就是說這位菩薩對於所獲得的物品，不據爲己有，不自我炫耀財富，也不積聚財物，隨時佈施給沙門（Shramana）、梵志（Brahmin）、婆羅門（Brahmana）等，或者佈施給父母、親眷、朋友、下屬，或者自己受用。如果受用的時候，不產生染著。如果有時菩薩沒有獲得供養，內心不產生痛苦，也沒有熱惱。或者佈施者沒有什麼可以佈施的，菩薩對於他們不生起嗔恨心。又如《無盡意經》所說，沒有眾生不堪接受佈施，只要按照他們所允許的持有和使用來佈施。有來乞討的人，不以惱怒的心情佈施，不因為他人逼迫而佈施，不以勞累疲倦的心情佈施，不以異樣的表情佈施，不以輕慢的態度佈施，不揹著人佈施，不丟棄拋擲地佈施，不以不恭敬的態度佈施，不加以分別地佈施，不不用自己的手佈施，不不按照時節佈施，不不平等地佈施，不惱害眾生地佈施。又如《最上授所問經》所說。

【English Translation】 English version How does a Bodhisattva speak without deceit or fraud, not for the sake of gain, but manifests subtle speech, gentle speech, loving speech, and compliant speech? How does a Bodhisattva's mind remain free from flattery and crookedness, not seeking gain, appearing outwardly content with little, while inwardly harboring extensive greed and inner turmoil? How does a Bodhisattva fail to skillfully renounce, displaying unusual appearances for the sake of gain? If they see a donor, they never say, 'I lack clothing, bedding, food, or medicine for illness; I wish you would bestow your kindness.' How does a Bodhisattva fail to skillfully renounce, using false words to incite others for the sake of gain? If they see a donor, they do not make deceitful statements such as, 'So-and-so (a certain person), the benefactor, offered me such-and-such things, and I will repay their kindness with such-and-such.' They also say, 'Because I am content with little, uphold the precepts, and am learned, they give to me.' I accept these offerings with a compassionate heart.' Even those who physically engage in evil deeds, run around for the sake of gain, thereby breaking the precepts. If they see others, that is, those who practice the Brahma-faring (Brahmacharya) together, receiving offerings, they become jealous and wish to destroy it. This is called a Bodhisattva seeking gain while departing from danger and wickedness. How to renounce unlawful gain? It means that this Bodhisattva does not use deceptive measures or scales to cheat others, and does not harbor thoughts of encroaching upon or harming what others have entrusted to them. How to renounce impure gain? It means that this Bodhisattva does not mutually use items belonging to a Stupa (Buddhist monument), the Dharma, or the Sangha (community). If they obtain something, they are unwilling to accept it. How to renounce attachment to gain? It means that this Bodhisattva does not keep the obtained items for themselves, does not boast of their wealth, nor accumulate possessions, but gives them away at any time to Shramanas (ascetics), Brahmins (priests), and Brahmanas (members of the priestly class), or gives them to parents, relatives, friends, and subordinates, or uses them themselves. If they use them, they do not develop attachment. If at times the Bodhisattva does not obtain offerings, their heart does not generate suffering, nor do they experience turmoil. Or if the donors have nothing to give, the Bodhisattva does not generate anger towards them. Furthermore, as stated in the Inexhaustible Intent Sutra, there are no beings who are unworthy of receiving offerings, as long as the offerings are given according to what they are allowed to hold and use. When someone comes begging, do not give with an annoyed mind, do not give because of being forced by others, do not give with a tired mind, do not give with a strange expression, do not give with a contemptuous attitude, do not give behind someone's back, do not give by throwing away, do not give with a disrespectful attitude, do not give with discrimination, do not give without using one's own hands, do not give without regard to the season, do not give unequally, do not give by harming sentient beings. Furthermore, as stated in the Sutra of Questions by Sagaramati.

經云。菩薩行佈施波羅蜜多時。若有人求乞所須物。當依我作而給與之。若樂酒者使生正念。即與其飲后復令斷。如是菩薩清凈方便攝受眾生。若其內心愛樂不捨。菩薩即為種種訶毀。酒之過失如利刀劍。決定遠離不令相續。如是施者則無過咎。

論曰。此說施行清凈漸令趣入。如余經中廣明制斷。如虛空藏經云。所謂我清凈施。我所清凈施。因清凈施。見清凈施。相清凈施。種種性清凈施。剎那果報清凈施。心等如空清凈施。乃至譬如虛空無有邊際。菩薩行施亦復如是。譬如虛空寬廣無礙。菩薩行施廣大回向亦復如是。譬如虛空無有色相。菩薩如是離色行施亦復如是。譬如虛空無想無作無表無相。菩薩行施亦復如是。譬如虛空遍諸佛剎。菩薩大慈緣諸有情廣大行施亦復如是。譬如虛空含容一切。菩薩行施攝諸有情亦復如是。乃至如變化人施變化者。無有受用亦無分別。意達諸法無所希求。離我我所自性清凈。以勝智慧斷諸煩惱。以方便智不捨有情。是為菩薩修行佈施波羅蜜多猶若虛空。

大乘集菩薩學論卷第十九大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第二十

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯正命受用品第十

【現代漢語翻譯】現代漢語譯本：經中說，菩薩在行佈施波羅蜜多（Pāramitā，到彼岸）時，如果有人向他乞求所需之物，應當按照我的做法給予。如果有人喜歡飲酒，就先讓他生起正念（Samyak-smṛti，正確的念頭），然後給他酒喝，之後再勸他斷酒。像這樣，菩薩以清凈的方便法門來攝受眾生。如果菩薩內心對酒有貪愛不捨，就應當以種種言語來呵斥、批評酒的過失，要像利刀劍一樣堅決遠離，不要讓它繼續下去。這樣佈施的人就沒有過錯。

論中說，這是說施行佈施要清凈，逐漸引導眾生進入佛道。如同其他經典中廣泛闡明的制斷之法。如《虛空藏經》所說：『所謂我的清凈施，我所的清凈施，因的清凈施，見的清凈施，相的清凈施，種種性的清凈施，剎那果報的清凈施，心等同虛空的清凈施。』乃至譬如虛空沒有邊際，菩薩行佈施也像這樣。譬如虛空寬廣無礙，菩薩行佈施廣大回向也像這樣。譬如虛空沒有色相，菩薩像這樣遠離色相行佈施也像這樣。譬如虛空沒有想、沒有作、沒有表、沒有相，菩薩行佈施也像這樣。譬如虛空遍佈諸佛剎（Buddhakṣetra，佛土），菩薩以大慈悲心緣念一切有情眾生而廣大行佈施也像這樣。譬如虛空含容一切，菩薩行佈施攝受一切有情眾生也像這樣。乃至如同變化人施捨給變化出來的人，沒有受用也沒有分別。意念通達諸法，無所希求，遠離我與我所，自性清凈。以殊勝的智慧斷除各種煩惱，以方便的智慧不捨棄有情眾生。這就是菩薩修行佈施波羅蜜多，如同虛空一樣。

《大乘集菩薩學論》卷第十九《大正藏》第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第二十

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯正命受用品第十

【English Translation】 English version: The Sutra says: When a Bodhisattva practices Dāna Pāramitā (Perfection of Giving), if someone begs for something they need, they should give it according to my example. If someone enjoys drinking alcohol, first help them generate Right Mindfulness (Samyak-smṛti), then give them alcohol to drink, and afterwards persuade them to abstain from it. In this way, the Bodhisattva uses pure skillful means to embrace sentient beings. If the Bodhisattva has attachment and cannot let go of alcohol in their heart, they should use various words to rebuke and criticize the faults of alcohol, resolutely staying away from it like a sharp sword, and not allowing it to continue. A giver who acts in this way has no fault.

The Treatise says: This speaks of practicing giving purely, gradually guiding beings to enter the path of Buddhahood. It is like the methods of restraint and cessation extensively explained in other sutras. As the Ākāśagarbha Sutra says: 'So-called my pure giving, what is mine pure giving, cause pure giving, view pure giving, form pure giving, various nature pure giving, instant retribution pure giving, mind equal to space pure giving.' Even as space has no boundaries, the Bodhisattva's practice of giving is also like this. As space is vast and unobstructed, the Bodhisattva's practice of giving with great dedication is also like this. As space has no form, the Bodhisattva's practice of giving, being apart from form, is also like this. As space has no thought, no action, no expression, no form, the Bodhisattva's practice of giving is also like this. As space pervades all Buddha-lands (Buddhakṣetra), the Bodhisattva's great compassion towards all sentient beings, practicing giving extensively, is also like this. As space contains everything, the Bodhisattva's practice of giving, embracing all sentient beings, is also like this. Even as a transformation person gives to a transformed person, there is no receiving or using, nor is there any discrimination. The mind understands all dharmas, without seeking anything, being apart from self and what belongs to self, its nature is pure. With superior wisdom, one cuts off all afflictions; with skillful wisdom, one does not abandon sentient beings. This is the Bodhisattva's practice of Dāna Pāramitā, like space.

Mahāyāna Compendium of Bodhisattva Learning, Volume 19 Taishō Tripiṭaka, Volume 32, No. 1636, Mahāyāna Compendium of Bodhisattva Learning

Mahāyāna Compendium of Bodhisattva Learning, Volume 20

Translated by the Tripiṭaka Master Ri-cheng, Minister of the Honglu Temple, Great Master Xuanfan, Purple-robed Śramaṇa, and others, by Imperial Decree

五之餘

論曰。此復明尸羅清凈。如虛空藏經云。遠離聲聞辟支佛心。于菩提心不生退轉。則于尸羅而得清凈。善男子。譬如虛空體性清凈。菩薩持戒清凈亦爾。虛空無垢。菩薩持戒無垢亦爾。虛空寂靜菩薩持戒寂靜亦爾。虛空無壞。菩薩持戒無壞亦爾。又如虛空無能過勝。菩薩持戒于有情中無有勝者。又如虛空清凈平等。菩薩行忍于諸有情平等和合清凈亦爾。譬如有人手持利斧入娑羅林斷其枝葉。當知彼樹無有瞋恚。不生分別誰能斷者。亦不分別誰所斷者。菩薩行忍亦復如是。是為菩薩最上忍辱猶如虛空。又寶髻經說。身精進清凈。謂若此身猶如影響。所有言說自性無記。了知是心畢竟空寂。當以大悲被慈甲冑。具足諸行深修禪定。于功德法無令缺減。以菩提心觀諸眾生無有缺減。樂行佈施乃至方便無有缺減。于慈悲喜捨深心相應無有缺減。于佈施愛語利行同事無有缺減。于正念正知無有缺減。于念處正勤神足根力覺支聖道無有缺減。乃至於奢摩他毗缽舍那無有缺減。舍業煩惱自性無知。修檢其身無令縱逸。常勤佛事成熟有情。鹹得清涼安住寂靜。善男子。是名菩薩修禪波羅蜜多行清凈。如是乃至智慧波羅蜜多當如是知。

增長勝力品第十六

論曰。此明三種增長勝力。謂于所行行常無厭足。所

【現代漢語翻譯】現代漢語譯本

五之餘

論曰：此部分進一步闡明了戒律（尸羅，Śīla）的清凈。如《虛空藏經》所說：『遠離聲聞（Śrāvaka，聽聞佛法之弟子）、辟支佛（Pratyekabuddha，獨覺佛）之心，對於菩提心（Bodhi-citta，覺悟之心）不生退轉，那麼在戒律上就能得到清凈。』善男子，譬如虛空的體性清凈，菩薩持戒的清凈也是如此。虛空沒有垢染，菩薩持戒也沒有垢染。虛空寂靜，菩薩持戒也寂靜。虛空不會毀壞，菩薩持戒也不會毀壞。又如虛空沒有能勝過它的，菩薩持戒在有情眾生中沒有勝過他的。又如虛空清凈平等，菩薩行忍辱對於一切有情眾生平等和合清凈也是如此。譬如有人手持利斧進入娑羅樹林砍斷樹的枝葉，應當知道那樹沒有瞋恚，不生分別誰能砍斷它，也不分別誰在砍斷它。菩薩行忍辱也像這樣。這是菩薩最上的忍辱，猶如虛空。又《寶髻經》說：『身體精進清凈。』意思是說，如果這身體猶如影像，所有言語的自性都是無記（既非善亦非惡），了知這心畢竟空寂。應當以大悲心披上慈悲的盔甲，具足各種修行，深入修習禪定，對於功德之法不要使其缺少減損，以菩提心觀察一切眾生沒有缺少減損，樂於行佈施乃至方便法門沒有缺少減損，對於慈悲喜捨四無量心深深相應沒有缺少減損，對於佈施、愛語、利行、同事四攝法沒有缺少減損，對於正念、正知沒有缺少減損，對於四念處、四正勤、四神足、五根、五力、七覺支、八聖道沒有缺少減損，乃至對於奢摩他（Śamatha，止）和毗缽舍那（Vipaśyanā，觀）沒有缺少減損。捨棄業和煩惱的自性無知，約束檢查自身不要放縱逸樂，常常勤于佛事，成熟有情眾生，使他們都能得到清涼，安住在寂靜之中。善男子，這叫做菩薩修習禪定波羅蜜多（Dhyāna-pāramitā，禪定到彼岸）的清凈。像這樣乃至智慧波羅蜜多（Prajñā-pāramitā，智慧到彼岸）應當這樣理解。

增長勝力品第十六

論曰：此部分闡明了三種增長勝力。即對於所做的事情常常沒有厭足，所 English version

Section Five and Beyond

Treatise: This further clarifies the purity of morality (Śīla). As the Akasagarbha Sutra says: 'Being far from the minds of Śrāvakas (Disciples who hear the teachings) and Pratyekabuddhas (Solitary Buddhas), and not regressing from the Bodhi-citta (Mind of Enlightenment), one then attains purity in morality.' Good man, just as the nature of space is pure, so too is the purity of a Bodhisattva's adherence to precepts. Just as space is without defilement, so too is a Bodhisattva's adherence to precepts without defilement. Just as space is tranquil, so too is a Bodhisattva's adherence to precepts tranquil. Just as space is indestructible, so too is a Bodhisattva's adherence to precepts indestructible. Moreover, just as space is unsurpassed, so too is a Bodhisattva's adherence to precepts unsurpassed among sentient beings. Furthermore, just as space is pure and equal, so too is a Bodhisattva's practice of patience, being equal, harmonious, and pure towards all sentient beings. For example, if someone were to enter a Sala forest with a sharp axe and cut its branches and leaves, one should know that the tree has no anger, does not discriminate about who can cut it, nor does it discriminate about who is cutting it. A Bodhisattva's practice of patience is also like this. This is the Bodhisattva's supreme patience, like space. Moreover, the Ratnakuta Sutra says: 'The body is diligent and pure.' This means that if this body is like a reflection, all speech is by nature neutral (neither good nor evil), and one understands that this mind is ultimately empty and still. One should don the armor of compassion with great compassion, be complete in all practices, deeply cultivate meditation, and not allow any deficiency in the Dharma of merit. Observe all sentient beings with the Bodhi-citta without any deficiency, delight in practicing generosity and even skillful means without any deficiency, be deeply in accord with loving-kindness, compassion, joy, and equanimity without any deficiency, be without deficiency in generosity, loving speech, beneficial action, and cooperation, be without deficiency in right mindfulness and right awareness, be without deficiency in the four foundations of mindfulness, the four right exertions, the four bases of miraculous power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, and even be without deficiency in Śamatha (tranquility) and Vipaśyanā (insight). Abandon the ignorance of the nature of karma and afflictions, examine and restrain oneself, not allowing indulgence, and always be diligent in the Buddha's work, maturing sentient beings, so that they may all attain coolness and abide in stillness. Good man, this is called the purity of a Bodhisattva's practice of the Dhyāna-pāramitā (Perfection of Meditation). In this way, even the Prajñā-pāramitā (Perfection of Wisdom) should be understood.

Chapter Sixteen: Increasing Superior Power

Treatise: This explains the three kinds of increasing superior power. That is, one is always without weariness in what one does,

【English Translation】 English version

Section Five and Beyond

Treatise: This further clarifies the purity of morality (Śīla). As the Akasagarbha Sutra says: 'Being far from the minds of Śrāvakas (Disciples who hear the teachings) and Pratyekabuddhas (Solitary Buddhas), and not regressing from the Bodhi-citta (Mind of Enlightenment), one then attains purity in morality.' Good man, just as the nature of space is pure, so too is the purity of a Bodhisattva's adherence to precepts. Just as space is without defilement, so too is a Bodhisattva's adherence to precepts without defilement. Just as space is tranquil, so too is a Bodhisattva's adherence to precepts tranquil. Just as space is indestructible, so too is a Bodhisattva's adherence to precepts indestructible. Moreover, just as space is unsurpassed, so too is a Bodhisattva's adherence to precepts unsurpassed among sentient beings. Furthermore, just as space is pure and equal, so too is a Bodhisattva's practice of patience, being equal, harmonious, and pure towards all sentient beings. For example, if someone were to enter a Sala forest with a sharp axe and cut its branches and leaves, one should know that the tree has no anger, does not discriminate about who can cut it, nor does it discriminate about who is cutting it. A Bodhisattva's practice of patience is also like this. This is the Bodhisattva's supreme patience, like space. Moreover, the Ratnakuta Sutra says: 'The body is diligent and pure.' This means that if this body is like a reflection, all speech is by nature neutral (neither good nor evil), and one understands that this mind is ultimately empty and still. One should don the armor of compassion with great compassion, be complete in all practices, deeply cultivate meditation, and not allow any deficiency in the Dharma of merit. Observe all sentient beings with the Bodhi-citta without any deficiency, delight in practicing generosity and even skillful means without any deficiency, be deeply in accord with loving-kindness, compassion, joy, and equanimity without any deficiency, be without deficiency in generosity, loving speech, beneficial action, and cooperation, be without deficiency in right mindfulness and right awareness, be without deficiency in the four foundations of mindfulness, the four right exertions, the four bases of miraculous power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, and even be without deficiency in Śamatha (tranquility) and Vipaśyanā (insight). Abandon the ignorance of the nature of karma and afflictions, examine and restrain oneself, not allowing indulgence, and always be diligent in the Buddha's work, maturing sentient beings, so that they may all attain coolness and abide in stillness. Good man, this is called the purity of a Bodhisattva's practice of the Dhyāna-pāramitā (Perfection of Meditation). In this way, even the Prajñā-pāramitā (Perfection of Wisdom) should be understood.

Chapter Sixteen: Increasing Superior Power

Treatise: This explains the three kinds of increasing superior power. That is, one is always without weariness in what one does,

度眾生不生懈退。求佛妙智堅固勇猛。是三種力非諸聲聞所能行故。如寶云經說。以諸眾生自性怯弱。唯除菩薩顯現增長。又如來秘密經說。時阿阇世王復白佛言。世尊。菩薩具修幾法即能獲得如是勝力。佛言。大王菩薩若修十法獲斯勝利。何等為十。一者菩薩寧捨身命終不棄捨無上正法。二者於一切眾生作謙下想不增慢心。三者于彼劣弱眾生起愍念心不生損害。四者見飢渴眾生施妙飲食。五者見怖畏眾生施其無畏。六者見疾病眾生施藥救療。七者見貧乏眾生惠令滿足。八者見佛塔廟形像圖拭圓凈。九者出歡喜言安慰眾生。十者見彼負重疲睏苦惱眾生為除重擔。菩薩若具如是十法。即能獲得如是最勝之力。又海意經說。菩薩若能發起精進。常所堅固勤行樂欲。所起精進無有休息。而諸菩薩即于阿耨多羅三藐三菩提不為難得。何以故。海意。由精進故乃得菩提。若懈怠者于佛菩提遠中復遠。無懈怠者能行佈施。乃至無懈怠者能集智慧。如月燈經云。猶如水中生優缽羅花。應知次第而得增長。當漸修學佈施等行。如能斷金剛經云。若菩薩善住佈施。所獲福聚不可稱量。又如大般若說。複次舍利子。若菩薩摩訶薩樂欲修習般若波羅蜜多。非少佈施而得圓滿。應當施與一切眾生金銀珍寶園林舍宅種種所須隨其意樂。以一切相智

【現代漢語翻譯】現代漢語譯本度化眾生不生懈怠退縮。尋求佛的微妙智慧，堅定勇猛。這三種力量不是所有聲聞所能修行的。如《寶云經》所說：『因為所有眾生的自性怯懦軟弱，只有菩薩才能顯現增長。』又如《如來秘密經》所說：『當時阿阇世王（Ajatasattu，印度摩揭陀國國王）又稟告佛說：世尊，菩薩修習哪些法才能獲得如此殊勝的力量？』佛說：『大王，菩薩如果修習十種法就能獲得這種殊勝的力量。哪十種呢？一者，菩薩寧可捨棄身命，終究不放棄無上正法。二者，對於一切眾生，都作謙卑的想法，不增長傲慢之心。三者，對於那些弱小的眾生，生起憐憫之心，不產生損害。四者，見到飢渴的眾生，施予美妙的飲食。五者，見到恐懼畏懼的眾生，施予無畏的保護。六者，見到生病的眾生，施予藥物救治。七者，見到貧窮匱乏的眾生，給予滿足。八者，見到佛塔、廟宇、形像、圖畫，擦拭乾凈。九者，說出歡喜的話語，安慰眾生。十者，見到那些揹負重物、疲憊困苦的眾生，為他們解除重擔。』菩薩如果具備這十種法，就能獲得如此最殊勝的力量。又《海意經》說：『菩薩如果能夠發起精進，常常堅固地勤奮修行，樂於追求，所發起的精進沒有休息。那麼諸位菩薩對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）就不會覺得難以獲得。為什麼呢？海意（Sagaramati，菩薩名）。因為精進的緣故才能獲得菩提（Bodhi，覺悟）。如果懈怠，那麼對於佛的菩提就遙遠而又遙遠。沒有懈怠的人能夠行佈施，乃至沒有懈怠的人能夠積聚智慧。』如《月燈經》所說：『猶如水中生長優缽羅花（Utpala，藍色蓮花），應當知道是次第而增長的。應當逐漸修學佈施等行為。』如《能斷金剛經》（Vajracchedika Prajnaparamita Sutra，金剛般若波羅蜜經）所說：『如果菩薩善於安住于佈施，所獲得的福德聚集是不可稱量的。』又如《大般若經》所說：『再者，舍利子（Sariputra，佛陀十大弟子之一），如果菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）樂於修習般若波羅蜜多（Prajnaparamita，般若波羅蜜），不是少許的佈施就能圓滿的。應當施與一切眾生金銀珍寶、園林舍宅，種種所需的，隨著他們的意願。以一切相智（Sarvakarajnata，一切種智）。』

【English Translation】 English version They do not become weary or retreat in delivering sentient beings. They seek the Buddha's wondrous wisdom with steadfast courage. These three powers cannot be practiced by all Sravakas (Śrāvaka, Hearer). As stated in the Ratnamegha Sutra (寶云經): 'Because the nature of all sentient beings is timid and weak, only Bodhisattvas manifest and grow.' Furthermore, as stated in the Tathagata Secret Sutra (如來秘密經): 'At that time, King Ajatasattu (阿阇世王, King of Magadha in India) again said to the Buddha: World Honored One, by cultivating how many Dharmas can Bodhisattvas attain such supreme power?' The Buddha said: 'Great King, if Bodhisattvas cultivate ten Dharmas, they will attain this supreme power. What are the ten? First, Bodhisattvas would rather give up their lives than abandon the unsurpassed Right Dharma. Second, they cultivate humility towards all sentient beings and do not increase arrogance. Third, they generate compassion towards those weak beings and do not cause harm. Fourth, they offer exquisite food and drink to those who are hungry and thirsty. Fifth, they offer fearlessness to those who are fearful and afraid. Sixth, they offer medicine and healing to those who are sick. Seventh, they bestow satisfaction upon those who are poor and lacking. Eighth, they wipe clean the stupas, temples, images, and paintings of the Buddhas. Ninth, they speak joyful words to comfort sentient beings. Tenth, they relieve the heavy burdens of those who are carrying heavy loads and are weary and suffering.' If Bodhisattvas possess these ten Dharmas, they can attain such supreme power. Furthermore, the Sagaramati Sutra (海意經) states: 'If Bodhisattvas can generate diligence, constantly strengthen their diligent practice, and delight in pursuing it, and if their diligence is without rest, then these Bodhisattvas will not find Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) difficult to attain. Why? Sagaramati (海意, name of a Bodhisattva). Because of diligence, one can attain Bodhi (菩提, enlightenment). If one is lazy, then one is far, far away from the Buddha's Bodhi. Those who are not lazy can practice giving, and those who are not lazy can accumulate wisdom.' As stated in the Candrapradipa Sutra (月燈經): 'Just as an Utpala flower (優缽羅花, blue lotus) grows in water, one should know that it grows gradually. One should gradually cultivate practices such as giving.' As stated in the Vajracchedika Prajnaparamita Sutra (能斷金剛經, Diamond Sutra): 'If Bodhisattvas dwell well in giving, the accumulation of merit they obtain is immeasurable.' Furthermore, as stated in the Mahaprajnaparamita Sutra (大般若經): 'Moreover, Sariputra (舍利子, one of the Buddha's ten great disciples), if Bodhisattva-Mahasattvas (菩薩摩訶薩, great Bodhisattvas) delight in cultivating Prajnaparamita (般若波羅蜜多, perfection of wisdom), it cannot be perfected with little giving. One should give gold, silver, jewels, gardens, houses, and all kinds of necessities to all sentient beings, according to their desires. With Sarvakarajnata (一切相智, knowledge of all aspects).'

方便善巧。而能迴向無量阿僧祇一切眾生。當學般若波羅蜜多。

論曰。此明大悲空藏自性清凈受用福聚速疾增長。若無大悲非菩薩行。建立諸善此為根本。如是深心堅固大悲現前。勇猛修作諸相應行。則能獲得尸羅清凈。故有頌云。

如人善鬥戰　　利器心堅勇　若小有懈退　　則為彼所執

又如善財往詣聖慈善知識所。即自念言。而我此身於過去世。無勇猛心。無堅固意。無清凈因。受諸輪轉。心樂流蕩顛倒分別。自邪思惟樂習欲行。取著世間無利事業。或於自身所獲義利。起不平等悉皆棄捨。于現在世起大勇悍。揀擇分別真實思惟。于諸菩薩所行正行當勤修作。于諸眾生起增上心多所饒益。于諸佛所發大精進作大善利。莊嚴諸根增長願力。讀誦經典心凈信解。攝持身心不生高舉。常樂出離生老病死憂惱苦海。而於后際樂行菩薩所行之行。應當往詣一切佛剎。敬受如來之所教誨。親近供養善說法師。樂求相應諸佛正法。承事供給諸善知識。開示演說一切佛法。菩薩若能如是思惟觀察。則能增長願力智身。度脫眾生植眾德本。如無盡意經說。菩薩獨一無侶勇猛堅固畢竟攝取阿耨多羅三藐三菩提。深心自修不假他作。以精進鎧而自莊嚴。如諸眾生所作善業。我亦如是悉當作之。及諸菩薩從初發心所

【現代漢語翻譯】現代漢語譯本：以方便善巧的方法，能夠將功德迴向給無量阿僧祇（無數）的一切眾生，應當學習般若波羅蜜多（通過智慧到達彼岸）。

論中說：這說明了大悲空藏（具有大慈悲的菩薩）的自性是清凈的，能夠受用福德，並且能迅速增長。如果沒有大悲心，就不是菩薩的行徑。建立各種善行，大悲心是根本。像這樣以深刻的心和堅固的大悲心顯現於前，勇猛地修習各種相應的行為，就能獲得戒律的清凈。所以有偈頌說：

『如同善於戰鬥的人，擁有鋒利的武器，內心堅定勇敢；如果稍微有懈怠退縮，就會被敵人抓住。』

又如善財童子前往拜訪聖慈善知識（指有德行的導師）時，心中這樣想：『我的身體在過去世中，沒有勇猛的心，沒有堅固的意志，沒有清凈的因，所以才遭受各種輪迴。內心喜歡流蕩，顛倒分別，以邪惡的念頭思考，喜歡習於慾望的行為，執著於世間沒有利益的事業，或者對於自身所獲得的利益，產生不平等的心，全部都拋棄了。』在現在世，我要生起大勇猛心，揀擇分辨，真實地思考，對於諸菩薩所修行的正行，應當勤奮地修習。對於一切眾生，生起增上心，多多地饒益他們。在諸佛面前，發起大精進心，做大善事，莊嚴各種根器，增長願力，讀誦經典，內心清凈，信受理解，攝持身心，不生起高傲自大的心，常常喜歡出離生老病死憂愁苦惱的苦海。並且在未來，樂於修行菩薩所修行的行為，應當前往一切佛剎（佛的國土），恭敬地接受如來的教誨，親近供養善於說法的法師，樂於尋求相應的諸佛正法，承事供給各種善知識，開示演說一切佛法。菩薩如果能夠這樣思惟觀察，就能增長願力和智慧之身，度脫眾生，種植各種功德根本。』如《無盡意經》所說：『菩薩獨自一人，沒有伴侶，勇猛堅固，最終攝取阿耨多羅三藐三菩提（無上正等正覺），深刻的內心自己修習，不依靠他人，以精進的鎧甲來莊嚴自己。如同所有眾生所做的善業，我也像他們一樣全部都去做。以及諸菩薩從最初發心所』

【English Translation】 English version: With skillful means of convenience, one can dedicate the merits to countless Asamkhya (innumerable) of all sentient beings. One should learn Prajna Paramita (perfection of wisdom).

The treatise says: This explains that the self-nature of the Great Compassionate Treasury (Bodhisattva with great compassion) is pure, capable of enjoying blessings, and can grow rapidly. Without great compassion, it is not the conduct of a Bodhisattva. Establishing various good deeds, great compassion is the root. Like this, with a profound heart and firm great compassion appearing before, vigorously practicing various corresponding actions, one can obtain the purity of precepts. Therefore, there is a verse saying:

'Like a person skilled in battle, possessing sharp weapons, with a firm and courageous heart; if there is a slight slackening or retreat, they will be seized by the enemy.'

Furthermore, like Sudhana (a youth seeking enlightenment) going to visit the virtuous Kalyanamitra (spiritual mentor), he thought in his heart: 'My body in past lives, without a courageous heart, without a firm will, without pure causes, has suffered various cycles of rebirth. My mind likes to wander, with inverted discriminations, thinking with evil thoughts, liking to practice the behavior of desires, clinging to worldly unprofitable affairs, or for the benefits I have obtained, generating an unequal mind, abandoning them all.' In this present life, I will generate great courage, discern and distinguish, truly contemplate, and diligently practice the correct conduct practiced by all Bodhisattvas. Towards all sentient beings, I will generate an enhanced mind, greatly benefiting them. Before all Buddhas, I will generate great diligence, do great good deeds, adorn various faculties, increase vows, recite scriptures, purify my heart, believe and understand, restrain my body and mind, not generate arrogance, and always like to escape from the sea of suffering of birth, old age, sickness, death, sorrow, and affliction. And in the future, I will be happy to practice the conduct practiced by Bodhisattvas, and should go to all Buddha-ksetras (Buddha lands), respectfully receive the teachings of the Tathagata (Buddha), be close to and make offerings to teachers who are good at expounding the Dharma, be happy to seek the corresponding correct Dharma of all Buddhas, serve and provide for various Kalyanamitras, and explain and expound all the Buddha-Dharma. If a Bodhisattva can contemplate and observe in this way, they can increase the power of vows and the body of wisdom, liberate sentient beings, and plant the roots of various merits.' As the Inexhaustible Intent Sutra says: 'A Bodhisattva alone, without companions, courageous and firm, ultimately attains Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment), with a profound heart cultivating oneself, not relying on others, adorning oneself with the armor of diligence. Like the good deeds done by all sentient beings, I will do them all as they do. And the Bodhisattvas from the initial arising of the mind.'

修諸行。我亦當行。施非我伴我是施伴。戒忍精進禪定智慧。非是我伴。我是彼伴。諸波羅蜜不能使我。而我能使諸波羅蜜。一切善根皆亦如是。乃至於金剛坐道場壞諸魔眾。一剎那頃以平等相應慧得成阿耨多羅三藐三菩提如金剛幢經說。如日天子出現世間獨一無侶。所歷境界而無退轉。于生盲者不生厭患。于羅睺阿修羅王不生厭患。于乾闥婆城不生厭患。于閻浮提方處穢惡不生厭患。於四天下地界微塵不生厭患。于諸高山煙雲等障皆無厭患。菩薩摩訶薩出現世間亦復如是。以無分別智正念了知。若為眾生之所損害。不生厭患心無退轉。若於菩薩廣大善根而生嫉妒。菩薩于彼不生厭患心無退轉。若復眾生為邪見垢之所染污。菩薩于彼不生厭患心無退轉。若見眾生常為瞋恚之所纏縛。菩薩于彼亦不遠離。若見眾生愚癡覆障煩惱垢重。而復破壞菩提種子。一切世間無能救護。菩薩于彼不生輕慢。何以故。菩薩大悲不見眾生有過失故。猶如日輪出現世間。皆令明顯無有曀障。若復眾生愚癡所覆。不信諸佛不聞正法不識僧田。自所造作種種苦因。或墮地獄傍生鬼界。是時菩薩見彼眾生造是業已。心不動亂亦不揀擇無有驚畏。發堅勇心不生退轉。決定代彼受諸苦惱。所以者何。我當荷負彼諸眾生。乃至世間生老病死苦惱之難。八

【現代漢語翻譯】現代漢語譯本修習各種善行。我也應當身體力行。佈施不是我的同伴，我是佈施的同伴。持戒、忍辱、精進、禪定、智慧，不是我的同伴，我是它們的同伴。諸波羅蜜不能役使我，而我能役使諸波羅蜜。一切善根也都是這樣。乃至在金剛座道場摧壞一切魔眾。在一剎那間以平等相應的智慧成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），如《金剛幢經》所說。如同日天子出現於世間，獨自一個沒有伴侶。所經歷的境界而沒有退轉。對於天生的盲人不生厭惡嫌棄。對於羅睺（Rāhu）阿修羅王（Asura，一種惡神）不生厭惡嫌棄。對於乾闥婆（Gandharva，一種天神）城不生厭惡嫌棄。對於閻浮提（Jambudvipa，我們所居住的這個世界）的污穢之處不生厭惡嫌棄。對於四天下（the four continents surrounding Mount Meru）的微塵不生厭惡嫌棄。對於諸高山煙雲等障礙都沒有厭惡嫌棄。菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）出現於世間也是這樣。以無分別智正念了知。如果被眾生所損害，不生厭惡嫌棄，內心沒有退轉。如果有人對菩薩廣大的善根產生嫉妒，菩薩對他們不生厭惡嫌棄，內心沒有退轉。如果眾生被邪見污垢所染污，菩薩對他們不生厭惡嫌棄，內心沒有退轉。如果看見眾生常常被嗔恚所纏縛，菩薩對他們也不遠離。如果看見眾生被愚癡覆蓋障礙，煩惱垢重，而且破壞菩提種子，一切世間沒有能救護的，菩薩對他們不生輕慢。為什麼呢？因為菩薩大悲，不見眾生有過失的緣故。猶如日輪出現於世間，都令一切明顯，沒有遮蔽障礙。如果眾生被愚癡所覆蓋，不相信諸佛，不聽聞正法，不認識僧田，自己所造作種種苦因，或者墮入地獄、傍生、鬼界。這時菩薩看見那些眾生造作這些惡業之後，心不動搖，也不分別揀擇，沒有驚慌畏懼。發起堅固勇猛之心，不生退轉。決定代替他們承受各種苦惱。為什麼呢？我應當荷負那些眾生，乃至世間生老病死苦惱的災難。

【English Translation】 English version Cultivating all kinds of virtuous deeds, I too shall practice them. Giving is not my companion; I am the companion of giving. Morality, patience, diligence, meditation, and wisdom are not my companions; I am their companion. The Paramitas (Pāramitā, perfections) cannot command me, but I can command the Paramitas. All good roots are likewise. Even to the point of destroying all the hosts of demons at the Vajra Seat (Vajrasana, the diamond throne) Bodhimanda (place of enlightenment). In an instant, with wisdom corresponding to equality, attaining Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), as stated in the Vajradhvaja Sutra (the Sutra of the Diamond Banner). Like the Sun-God appearing in the world, alone and without a companion, traversing realms without regression. He does not feel aversion towards those born blind. He does not feel aversion towards Rahu (Rāhu, an asura who causes eclipses), the Asura King (Asura, a type of demon). He does not feel aversion towards the city of the Gandharvas (Gandharva, a celestial musician). He does not feel aversion towards the impure places in Jambudvipa (Jambudvipa, the continent where we live). He does not feel aversion towards the dust of the four continents (the four continents surrounding Mount Meru). He has no aversion to the obstacles of high mountains, smoke, clouds, and the like. The Bodhisattva-Mahasattva (Bodhisattva-Mahāsattva, great bodhisattva) appearing in the world is also like this. With non-discriminating wisdom, he correctly and mindfully understands. If harmed by sentient beings, he does not feel aversion, and his mind does not regress. If beings are jealous of the Bodhisattva's vast good roots, the Bodhisattva does not feel aversion towards them, and his mind does not regress. If beings are defiled by the filth of wrong views, the Bodhisattva does not feel aversion towards them, and his mind does not regress. If he sees beings constantly bound by anger, the Bodhisattva does not distance himself from them. If he sees beings covered by ignorance, with heavy defilements of afflictions, and destroying the seeds of Bodhi (Bodhi, enlightenment), with no one in all the world able to save them, the Bodhisattva does not belittle them. Why? Because the Bodhisattva has great compassion and does not see the faults of sentient beings. Just like the sun appearing in the world, making everything clear without obstruction. If beings are covered by ignorance, do not believe in the Buddhas, do not hear the Dharma (Dharma, the teachings of the Buddha), do not recognize the field of Sangha (Sangha, the monastic community), and create various causes of suffering themselves, perhaps falling into hell, the realm of animals, or the realm of ghosts. At this time, when the Bodhisattva sees those beings creating these karmas, his mind does not waver, he does not discriminate, and he has no fear. He generates a firm and courageous mind, without regression. He is determined to bear their sufferings in their place. Why? I shall bear the burden of those beings, even the difficulties of birth, old age, sickness, and death in the world.

無暇難。諸輪迴難。諸惡見難。壞善法難。生無智難。我當畢竟令脫是難。是諸眾生無明所蔽。愛網所著。有結所縛。諸苦籠縶不生覺了無求出離。常懷疑惑與愿相違。于輪迴海一向漂沒。我當安住一切智王。令諸眾產生就義利皆得解脫。唯我一人能為救護。假使一切世界悉為惡趣。受苦眾生充滿其中。以我所集一切善根。平等迴向無不與者。乃至最後邊際所經時分。一一惡趣消滅無餘。一一眾生皆得解脫。若使一人未離苦者。我當以身質而出之。愿諸眾生因我身故得盡苦際獲安隱樂。各各樂出真實語言。勿相欺誑不生損害。我當令發一切智心離五欲境行菩薩行。畢竟安住無上正等菩提。所以者何。是諸眾生由著欲故攝屬魔境。諸佛世尊之所訶毀。當知貪慾眾苦之本。以是緣故。或作諍訟。或相鬥戰。起諸煩惱。后墮地獄餓鬼畜生。乃至斷生天業遠離諸佛。何由能發無上智王。是諸眾生為欲所沒。熾然燒煮無量過患。我以善根平等迴向。令諸眾生皆悉舍離。樂求佛智得涅盤樂。我當爲彼作大導師。以方便智令達彼岸。又如日出照四大洲。于諸境界咸令顯現。若王宮殿聚落城邑人民往來所作事業。成熟苗稼滋榮草木。是日天子光明威德。獨出世間決定無二。如是菩薩從初發心。見諸眾生不種善根。即作是念。我當救護一

【現代漢語翻譯】現代漢語譯本獲得閑暇是困難的。在輪迴中掙扎是困難的。產生各種錯誤的見解是困難的。破壞善良的法是困難的。出生在沒有智慧的地方是困難的。我將徹底地讓他們脫離這些困難。這些眾生被無明所遮蔽，被愛慾之網所纏繞，被各種束縛所捆綁，被諸多的痛苦所囚禁，不能覺悟，沒有尋求出離之心，常常懷有疑惑，與願望背道而馳，在輪迴的苦海中一直沉沒。我將安住於一切智王（指佛的智慧），使眾產生就義利，都得到解脫。只有我一個人能夠成為他們的救護者。即使整個世界都變成惡趣（地獄、餓鬼、畜生），其中充滿受苦的眾生，我也將把我所積累的一切善根，平等地迴向給他們，沒有不給予的。乃至到最後的時間，每一個惡趣都消滅乾淨，每一個眾生都得到解脫。如果有一個人還沒有脫離痛苦，我將用我的身體作為抵押來救出他。愿所有眾生因為我的緣故，能夠脫離痛苦的邊際，獲得安穩的快樂，各自喜歡說真實的話，不要互相欺騙，不要產生損害。我將讓他們發起一切智心（菩提心），遠離五欲的境界，修行菩薩的行，最終安住在無上正等菩提（指最高的覺悟）。為什麼這麼說呢？因為這些眾生由於執著于慾望，被魔境所控制，這是諸佛世尊所呵斥的。應當知道貪慾是各種痛苦的根源。因為這個緣故，或者產生爭訟，或者互相鬥戰，產生各種煩惱，最終墮入地獄、餓鬼、畜生道，乃至斷絕生天的善業，遠離諸佛。怎麼能夠發起無上的智慧呢？這些眾生被慾望所淹沒，被熾熱的火焰所燒煮，有無量的過患。我用我的善根平等地迴向給他們，讓他們都捨棄貪慾，喜歡追求佛的智慧，得到涅槃的快樂。我將為他們做偉大的導師，用方便的智慧讓他們到達彼岸。又像太陽出來照耀四大洲（指整個世界），使各種境界都顯現出來。無論是王宮、殿堂、聚落、城邑，還是人民的往來，所做的事業，成熟的莊稼，滋榮的草木，這都是太陽的光明和威德，獨自出現在世間，絕對沒有第二個。像這樣，菩薩從最初發心的時候，看到眾生不種植善根，就產生這樣的想法：我應當救護他們。

【English Translation】 English version Attaining leisure is difficult. Struggling in Samsara (cycle of rebirth) is difficult. Generating various wrong views is difficult. Destroying virtuous Dharma (teachings) is difficult. Being born in a place without wisdom is difficult. I shall completely liberate them from these difficulties. These beings are obscured by ignorance, entangled in the net of craving, bound by various fetters, and imprisoned by numerous sufferings. They are unable to awaken, have no desire to seek liberation, often harbor doubts, and go against their own wishes, constantly sinking in the ocean of Samsara. I shall abide in the wisdom of the King of All Wisdom (Buddha's wisdom), enabling beings to achieve benefit and happiness, and all attain liberation. I alone am capable of being their protector. Even if the entire world were to become evil realms (hell, hungry ghosts, animals), filled with suffering beings, I would equally dedicate all the merits I have accumulated to them, without withholding anything. Until the very end of time, may every evil realm be completely extinguished, and every being attain liberation. If even one person has not been freed from suffering, I shall use my own body as collateral to rescue them. May all beings, through my actions, be able to escape the boundaries of suffering, attain peaceful happiness, and each delight in speaking truthfully, without deceiving one another or causing harm. I shall enable them to generate the mind of all wisdom (Bodhicitta), to renounce the realm of the five desires, practice the conduct of a Bodhisattva, and ultimately abide in unsurpassed, perfect enlightenment (highest awakening). Why is this so? Because these beings, due to their attachment to desires, are controlled by the realm of Mara (demon), which is condemned by all Buddhas and World Honored Ones. It should be known that greed is the root of all suffering. Because of this reason, they either engage in disputes, or fight each other, generating various afflictions, and ultimately fall into the hells, the realm of hungry ghosts, and the animal realm, even severing the good karma of being born in the heavens, and distancing themselves from the Buddhas. How can they generate the unsurpassed King of Wisdom? These beings are submerged in desire, burned by blazing flames, and have countless faults. I equally dedicate my merits to them, enabling all beings to abandon greed, delight in seeking the wisdom of the Buddha, and attain the bliss of Nirvana. I shall be their great guide, using skillful means to enable them to reach the other shore. Furthermore, just as the sun rises and illuminates the four continents (the entire world), making all realms manifest, whether it be royal palaces, halls, settlements, cities, or the comings and goings of people, the activities they undertake, the ripening of crops, and the flourishing of vegetation, this is all due to the sun's light and majestic power, appearing alone in the world, absolutely without a second. In this way, when a Bodhisattva first generates the aspiration for enlightenment, seeing that beings do not cultivate roots of virtue, they immediately think: I shall protect them.

切眾生。我當解脫一切眾生。我當照明一切眾生。我當教誨一切眾生。我當入解一切眾生。我當攝受一切眾生。我當成熟一切眾生皆令安隱斷諸疑惑。又如日輪出現世間。光明普照不假他求。菩薩摩訶薩亦復如是。出現世間見苦眾生。不待他請而方救護。無少善根而不迴向。以諸眾生而為莊嚴。又無盡意經云。菩薩不計劫數而求菩提。從生死本至於今日。所經時分不可稱量。于若干劫而作莊嚴。乃至一睹諸佛一發道心。所經諸佛如殑伽沙。承事供養無有懈倦。方能解了一切眾生心之所行。是名菩薩無盡莊嚴。如是修習檀波羅蜜菩提分法。而能具足相好莊嚴。又寶云經云。菩薩見諸眾生盲無慧眼。𢤱悷難調破戒懶墮眾惡悉具。是時菩薩深起厭離求生凈土。愿我不聞諸惡之名。作是念已。復更思惟。是諸眾生愚癡瘖啞無涅盤分。不生信心遠離諸佛。我當調伏而救拔之。發是心時。一切魔宮悉皆震動。十方諸佛同聲讚歎。是人不久坐于道場得阿耨多羅三藐三菩提。

論曰。如是漸次思惟觀察。則能增長無量福聚。應當質直深心堅固修作。如法集經說。于佛法中質直為本。若諸菩薩無質直心。則是遠離一切佛法。若是具足深心堅固。于未曾聞深妙之法而生渴仰。或於空中山林樹間。自然出於深妙法音而得解了。是故菩薩

【現代漢語翻譯】現代漢語譯本救度一切眾生。我應當解脫一切眾生。我應當照亮一切眾生。我應當教誨一切眾生。我應當進入並理解一切眾生。我應當攝受一切眾生。我應當使一切眾生達到成熟，皆令他們安穩，斷除各種疑惑。又如太陽出現於世間，光明普照，不依賴於其他。菩薩摩訶薩（Bodhisattva Mahāsattva，偉大的菩薩）也同樣如此，出現於世間，見到受苦的眾生，不等他人請求便主動救護。沒有絲毫善根而不迴向給眾生，以一切眾生作為自身的莊嚴。又《無盡意經》說，菩薩不計較劫數而求菩提（bodhi，覺悟）。從生死輪迴的根本直到今日，所經歷的時間不可稱量。在無數劫中修作莊嚴，乃至僅僅一睹諸佛，一發菩提心，所經歷的諸佛如恒河沙數。承事供養諸佛，沒有絲毫懈怠疲倦，才能瞭解一切眾生內心的所思所想。這叫做菩薩無盡的莊嚴。像這樣修習檀波羅蜜（dānapāramitā，佈施波羅蜜）等菩提分法，才能具足種種相好莊嚴。又《寶云經》說，菩薩見到各種眾生，如同盲人沒有智慧之眼，兇狠暴戾難以調伏，違犯戒律，懶惰懈怠，各種惡行全部具備。這時，菩薩深深地生起厭離之心，希望往生清凈的國土，愿自己聽不到各種惡名。這樣想之後，又進一步思惟：這些眾生愚癡瘖啞，沒有涅槃（nirvāṇa，寂滅）的緣分，不生起信心，遠離諸佛。我應當調伏他們，救拔他們。當發出這個心願時，一切魔宮都震動起來，十方諸佛同時讚歎：這個人不久將坐在菩提道場，證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。論曰：像這樣逐漸地思惟觀察，就能增長無量的福德聚集。應當以正直的心、深刻的心、堅固的心去修作。如《如法集經》所說，在佛法中，正直是根本。如果各位菩薩沒有正直的心，那就是遠離一切佛法。如果具足深刻的心和堅固的心，對於未曾聽聞的深奧微妙的佛法，就會生起渴求仰慕之心。或者在空曠的山中、森林樹木之間，自然出現深奧微妙的法音，從而得以理解。所以菩薩應當這樣做。

【English Translation】 English version I will save all sentient beings. I shall liberate all sentient beings. I shall illuminate all sentient beings. I shall teach all sentient beings. I shall enter into and understand all sentient beings. I shall embrace all sentient beings. I shall bring all sentient beings to maturity, ensuring their peace and tranquility, and dispelling all their doubts. Just as the sun appears in the world, its light shining universally without relying on anything else, so too is the Bodhisattva Mahāsattva (great being of Bodhi), appearing in the world, seeing suffering beings, and proactively rescuing them without waiting to be asked. There is no small amount of good roots that they do not dedicate to all beings, using all beings as their adornment. Furthermore, the Infinite Meaning Sutra states that a Bodhisattva does not count kalpas (aeons) in seeking bodhi (enlightenment). From the root of samsara (cycle of rebirth) until today, the time they have spent is immeasurable. They cultivate adornments over countless kalpas, even to the point of merely seeing the Buddhas once and generating the bodhi mind once, the Buddhas they have encountered are as numerous as the sands of the Ganges River. Serving and making offerings to the Buddhas without any weariness or fatigue, they are then able to understand the thoughts and actions of all sentient beings. This is called the Bodhisattva's inexhaustible adornment. By cultivating the dānapāramitā (perfection of giving) and other factors leading to bodhi in this way, they can fully possess the adornments of excellent marks and qualities. Moreover, the Ratnamegha Sutra states that a Bodhisattva sees various sentient beings who are like the blind without the eye of wisdom, fierce and difficult to tame, breaking precepts, lazy and indolent, possessing all kinds of evil deeds. At this time, the Bodhisattva deeply generates a sense of revulsion and aspires to be reborn in a pure land, wishing not to hear the names of any evils. After thinking this, they further contemplate: These sentient beings are foolish and mute, without a share in nirvāṇa (liberation), not generating faith, and staying far away from the Buddhas. I shall tame them and rescue them. When this aspiration is generated, all the palaces of Mara (demon) shake, and the Buddhas of the ten directions simultaneously praise: This person will soon sit at the bodhi-tree, attaining anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). Treatise says: By gradually contemplating and observing in this way, one can increase immeasurable accumulations of merit. One should cultivate with an honest mind, a profound mind, and a steadfast mind. As the Dharma Collection Sutra says, in the Buddhadharma, honesty is fundamental. If the Bodhisattvas do not have an honest mind, then they are far away from all the Buddhadharma. If one possesses a profound mind and a steadfast mind, one will generate a thirst and longing for the profound and subtle Dharma that has never been heard before. Or in the empty mountains, forests, and among the trees, profound and subtle Dharma sounds will naturally arise, thereby enabling understanding. Therefore, Bodhisattvas should do this.

當如是行。如人有足則能遊行。菩薩若具質直深心。而能修行一切佛法。如人有身則有壽命。菩薩若具質直深心。則能獲得諸佛菩提。如人有命則有財利。菩薩若具質直深心。而能獲得諸佛聖財。譬如大炬其焰熾然。菩薩若具質直深心。于諸佛法則能明瞭。譬如有云則能降雨。菩薩若具質直深心。則能宣佈諸佛法雨。是故菩薩應當了知質直深心善自守護。譬如樹根腐敗則不能生枝葉花果。菩薩若無質直深心。于諸善法不復生長。亦不能取諸佛菩提。

大乘集菩薩學論卷第二十大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第二十一

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯增長勝力品第十六之餘

論曰。云何名為深心覺了。無盡意經云。複次是心於諸所作離欺詐故。離欺詐者。不起諂故。不起諂者。能決定故。能決定者。除誑幻故。除誑幻者。住清凈故。住清凈者。常正直故。常正直者。無邪曲故。無邪曲者。性明瞭故。性明瞭者。善悟解故。善悟解者。得真實故。得真實者。不可壞故。不可壞者。獲堅牢故。獲堅牢者。得不動故。得不動者。不捨眾生。故此說是為深心覺了。是經復說。最上殊勝深心修習。安住寂靜慈覆眾生

。于賢善者恭敬尊重。非賢善者悲心濟拔。無救護者為作救護。無依歸者為作依歸。于漂泊者為作洲渚。無主宰者為作主宰。無伴侶者為作伴侶。于邪曲者使令正直。于暴惡者使令柔順。于諂諛者使令中正。于虛誑者使令誠諦。于奸宄者使令淳質。不知恩者使令知恩。于苦惱者令得安隱。不饒益者為作饒益。於我慢者使令謙下。于毀訾者使令讚美。于錯謬者為作教詔。無守護者為作守護。于相違者不見過咎。于諸師尊起清凈行。方便善巧等心恭敬。于所教誨憶持不忘。

論曰。如是漸次深心修作。則能增長勝力大悲現前。如法集經云。爾時觀世音菩薩白佛言。世尊。菩薩修學不須多法。若持一法則能善知一切佛法。是一法者。所謂大悲。若諸菩薩能行大悲。則能攝取一切佛法如在掌中。世尊。如轉輪王所有輪寶隨其所至皆悉隨從。菩薩若起大悲則于諸佛法自然獲得亦復如是。世尊。譬如日出光照世間諸有情類所作事業皆得成辦。菩薩若以大悲照於一切菩提分法則易修作亦復如是。世尊。譬如諸根以意為本。悉能取于自分境界。菩薩住于大悲則於一切菩提分法各各修作如理而行。世尊。譬如依彼命根有餘諸根。菩薩若有大悲則能修諸菩提分法。又無盡意經云。譬如人之命根以出入息而為其本。如是菩薩修學大乘即

【現代漢語翻譯】現代漢語譯本：對於賢善之人，恭敬尊重；對於不賢善之人，以悲憫之心救濟拔苦；對於無救助之人，成為他們的救助；對於無依靠之人，成為他們的依靠；對於漂泊之人，成為他們的洲渚（可以停靠的地方）；對於沒有主宰之人，成為他們的主宰；對於沒有伴侶之人，成為他們的伴侶；對於邪惡彎曲之人，使他們正直；對於暴戾兇惡之人，使他們柔和順從；對於諂媚奉承之人，使他們公正不偏；對於虛偽欺騙之人，使他們誠實守信；對於奸詐作亂之人，使他們淳樸善良；對於不知感恩之人，使他們懂得感恩；對於痛苦煩惱之人，使他們得到安寧；對於不利益他人之人，為他們創造利益；對於傲慢自大之人，使他們謙虛低下；對於誹謗詆譭之人，使他們讚美他人；對於犯錯謬之人，給予他們教導；對於沒有守護之人，成為他們的守護；對於與自己意見相違背之人，不計較他們的過失；對於各位師長，以清凈的行為侍奉；以方便善巧之心，平等恭敬對待一切眾生；對於所教誨的道理，牢記不忘。

論曰：像這樣逐漸深入地修習，就能增長強大的力量，使大悲心顯現。正如《如法集經》所說：『那時，觀世音菩薩（Avalokiteśvara Bodhisattva）對佛說：世尊，菩薩修學不需要很多法門，如果能持守一個法門，就能善於瞭解一切佛法。這一個法門就是所謂的大悲。如果各位菩薩能夠行持大悲，就能攝取一切佛法，如同掌握在手掌中。世尊，就像轉輪聖王（cakravarti-rāja）所擁有的輪寶，無論到達哪裡，所有臣民都會跟隨。菩薩如果生起大悲心，那麼對於諸佛的法，自然就能獲得，也是如此。世尊，譬如太陽出來，光明照耀世間一切有情眾生，他們所做的事業都能成功。菩薩如果以大悲心照耀一切菩提分法（bodhi-pakṣa-dharma，成佛的要素），那麼就容易修習成就，也是如此。世尊，譬如各種根（感官）以意（manas）為根本，都能獲取各自的境界。菩薩安住于大悲心，那麼對於一切菩提分法，就能各自如理如法地修習。世尊，譬如依靠命根（jīvita-indriya），才有其餘諸根。菩薩如果具有大悲心，就能修習各種菩提分法。』又《無盡意經》說：『譬如人的命根以出入息（呼吸）為根本，如此，菩薩修學大乘（Mahāyāna），就……』

【English Translation】 English version: Towards the virtuous and good, be respectful and reverent; towards the non-virtuous and unkind, compassionately relieve their suffering. For those without protection, provide protection; for those without refuge, be their refuge. For those adrift, be an island; for those without a master, be their master; for those without companions, be their companion. Guide the crooked to be upright; soften the violent and wicked; lead the flattering to be impartial and just; guide the deceitful to be honest and truthful; transform the treacherous to be pure and sincere; teach the ungrateful to be grateful; bring peace to the afflicted; benefit those who do not benefit others; humble the arrogant; encourage the slanderous to praise; instruct those who are mistaken; guard those who are unguarded; overlook the faults of those who disagree; practice pure conduct towards all teachers, respectfully and equally with skillful means, and remember the teachings without forgetting.

The Treatise says: Thus, by gradually and deeply cultivating, one can increase the power and manifest great compassion. As the Asaṃghāta Sūtra says: 'At that time, Avalokiteśvara Bodhisattva (Guānshìyīn Púsà) said to the Buddha: World Honored One, a Bodhisattva does not need to study many Dharmas; if one upholds one Dharma, one can understand all the Buddha-Dharmas well. This one Dharma is called great compassion. If all Bodhisattvas can practice great compassion, they can grasp all the Buddha-Dharmas as if in the palm of their hand. World Honored One, just as the wheel treasure of a Cakravarti-Rāja (zhuǎnlún shèngwáng, Wheel-Turning King) is followed wherever it goes, so too, if a Bodhisattva generates great compassion, they will naturally attain all the Buddha-Dharmas. World Honored One, just as the sun shines light upon all sentient beings in the world, enabling them to accomplish their endeavors, so too, if a Bodhisattva illuminates all the Bodhi-pakṣa-dharmas (pútí fēn fǎ, wings to enlightenment) with great compassion, they will be easily cultivated and accomplished. World Honored One, just as the senses are rooted in the mind (manas), each able to grasp its own realm, so too, if a Bodhisattva abides in great compassion, they can cultivate each of the Bodhi-pakṣa-dharmas properly and in accordance with the Dharma. World Honored One, just as the other senses rely on the life-force (jīvita-indriya), so too, if a Bodhisattva has great compassion, they can cultivate all the Bodhi-pakṣa-dharmas.' Furthermore, the Akṣayamati Sūtra says: 'Just as a person's life-force is rooted in the in-and-out breath, so too, a Bodhisattva who studies the Mahāyāna (dàchéng, Great Vehicle)...'

以大悲而為其本。又如長者唯有一子愛念情重未曾暫舍。菩薩獲得大悲于諸眾生愛之若子亦復如是。

論曰。此云何觀。謂以慈修心。于諸眾生愛猶己子。過去世時無量苦惱。現生之中病苦大海。未來長時輪迴險難。如十地經說。無智愚癡異生之類。有無數身已滅現滅當滅。如是滅已。不能于身而生厭患。轉更增長眾苦機關。隨生死流不能出離。不能棄捨。諸蘊執藏。不能遠離大種毒蛇。不能觀察六處空聚。不能斷除我及我所。不能拔出見慢毒箭。不能息滅貪恚癡火。不能破壞無明黑暗。不能枯涸渴愛巨浪。不求十力大聖導師。入邪稠林隨逐魔黨。于輪迴海一向漂沒。無明卵谷厚膜纏裹。老病死苦常所逼切。我今為愍諸有情等而作救護。積集無量福智資糧。以是善根。皆悉令得究竟清凈。彼經復說。是諸有情馳騁生死險難惡道地獄傍生琰魔羅界。愚癡暗蔽闕大導師。乃至沒于愛河洄澓流轉。不暇省滅欲恚害尋。無由棄捨貪慾習氣。身見羅剎之所執持。我慢洲渚無所依怙。不能超越六處聚落。無少善根而能濟渡。是故我今以大悲力拔彼眾生。令脫苦難離垢寂靜。當令安住一切智智大寶洲故。是諸有情憂悲苦惱隨轉連縛。貪愛桎梏之所檢系。無明諂誑長時覆翳。於三界獄不求出離。我皆令脫種種怖畏現前苦惱。使無

【現代漢語翻譯】現代漢語譯本：以大悲心作為根本。又如同一位長者只有一個兒子，愛念之情非常深重，從不曾有片刻舍離。菩薩獲得大悲心，對於一切眾生愛護如同自己的孩子一樣，也是如此。

論中說：這應當如何觀修呢？就是以慈悲心來修習，對於一切眾生愛護如同自己的孩子。在過去世中，眾生經歷了無量的苦惱；在現世之中，又身處病苦的大海；未來還有漫長的輪迴，充滿危險和艱難。如同《十地經》所說，沒有智慧、愚癡顛倒的眾生，已經滅度、正在滅度、將要滅度的身體有無數個。這樣滅度之後，不能對自身產生厭離，反而更加增長各種痛苦的根源。隨著生死之流漂流，不能出離。不能捨棄五蘊的執著，不能遠離四大種類的毒蛇，不能觀察六處空聚的本質，不能斷除我及我所的執著，不能拔出見解和傲慢的毒箭，不能熄滅貪婪、嗔恨、愚癡的火焰，不能破壞無明的黑暗，不能使渴愛的巨大波浪乾涸，不尋求具有十力的大聖導師，進入邪見的稠林，追隨魔的黨羽，在輪迴的海洋中一直沉沒，被無明的卵殼厚膜纏繞，經常被衰老、疾病、死亡的痛苦所逼迫。我現在爲了憐憫這些有情眾生，而作為他們的救護者，積累無量的福德和智慧資糧，以這些善根，使他們都能夠得到究竟的清凈。《十地經》又說：這些有情眾生奔馳在生死險惡的道路上，地獄、畜生、閻羅王的境界中，被愚癡矇蔽，缺少偉大的導師，乃至沉沒在愛慾的河流中，被漩渦和急流所沖刷，沒有時間反省和消除慾望、嗔恨、傷害的念頭，沒有辦法捨棄貪慾的習氣，被身見羅剎所執持，以我慢的洲渚作為依靠，不能超越六處的聚落，沒有絲毫的善根可以用來濟渡。所以我現在以大悲的力量，拔除這些眾生，使他們脫離苦難，遠離塵垢，獲得寂靜，應當讓他們安住在一切智智的大寶洲上。這些有情眾生被憂愁、悲傷、痛苦所纏繞和束縛，被貪愛的枷鎖所禁錮，被無明和諂誑長久地覆蓋和矇蔽，在三界監獄中不尋求出離，我都要讓他們脫離種種的怖畏和眼前的苦惱，使他們不再有……

【English Translation】 English version: Taking great compassion as its foundation. It is like an elder who has only one son, whose love and affection are so deep that he never leaves him for a moment. When a Bodhisattva attains great compassion, he loves all sentient beings as if they were his own children, and it is just like that.

The treatise says: How should this be contemplated? It means cultivating the mind with loving-kindness, cherishing all sentient beings as if they were one's own children. In past lives, they have experienced immeasurable suffering; in this present life, they are in the great ocean of sickness and suffering; and in the future, there will be a long cycle of rebirth, full of dangers and difficulties. As the Ten Stages Sutra says, beings without wisdom, foolish and ignorant, have countless bodies that have already perished, are perishing, and will perish. Having perished in this way, they cannot generate aversion towards their bodies, but instead increase the sources of various sufferings. They drift along the stream of birth and death, unable to escape. They cannot abandon their attachment to the aggregates, cannot distance themselves from the poisonous snakes of the great elements, cannot observe the empty nature of the six sense bases, cannot cut off the attachment to 'I' and 'mine', cannot pull out the poisonous arrows of views and pride, cannot extinguish the fires of greed, hatred, and delusion, cannot destroy the darkness of ignorance, cannot dry up the great waves of craving, and do not seek the great sage and guide with the ten powers. They enter the dense forest of wrong views, follow the retinue of Mara, and are constantly submerged in the ocean of samsara, wrapped in the thick membrane of the eggshell of ignorance, constantly oppressed by the suffering of old age, sickness, and death. Now, out of compassion for these sentient beings, I will act as their protector, accumulating immeasurable stores of merit and wisdom. Through these roots of goodness, may they all attain ultimate purity. The Ten Stages Sutra also says: These sentient beings rush about on the dangerous and evil paths of samsara, in the realms of hell, animals, and Yama, obscured by ignorance, lacking a great guide, even sinking in the river of desire, swirling and flowing. They have no time to reflect on and eliminate thoughts of desire, hatred, and harm, and have no way to abandon the habits of greed. They are held captive by the Rakshasa of the view of self, relying on the island of pride, unable to transcend the gathering of the six sense bases, and have no small amount of good roots to cross over. Therefore, I now use the power of great compassion to liberate these sentient beings, freeing them from suffering, separating them from defilement, and attaining tranquility. I should settle them on the great treasure island of all-knowing wisdom. These sentient beings are bound and entangled by sorrow, grief, and suffering, imprisoned by the shackles of craving, and covered and obscured for a long time by ignorance and deceit. They do not seek liberation from the prison of the three realms. I will liberate them from all kinds of fears and present sufferings, so that they will no longer have...

障礙得安隱樂。

論曰。如是於他堅固深心。則能增長大悲福行。又最上問經云。晝夜六時著新凈衣。禮敬諸佛常生尊重。次第修作成普賢行。又三聚經說。頭面接足禮敬諸佛。則能懺除一切罪垢。三聚者。謂懺悔勸請隨喜福等。又優波離所問經中但明勸請一種義利。解諸魔網。悟無常故。又等行禮敬一切諸佛。如無盡意經說。自他懺悔所獲福行。如普賢行四伽陀中說。隨喜福行。如月燈經隨喜品說。自余經中具明三種。次明廣大供養迴向行相。如寶云經云。若諸菩薩以所生花及諸焚香。栴檀香樹劫樹寶樹。乃至無主宰者無執持者晝夜六時運心供養佛菩薩等。又三三昧耶經云。十方世界國土所有地生寶山水生寶山一切妙藥諸清凈水上妙飲食及諸金寶乃至北俱盧洲林藤地味自然香稻最上愛樂所受用者。長時運心如前供養。

論曰。如上所明廣大親近承事供養佛菩薩等。如是聞已。畢竟一心依教而行發願迴向。如普賢行經見金剛幢經或十地經中說。複次菩薩摩訶薩住極喜地。引發十種廣大誓願。所謂承事供養一切如來。而能成就清凈勝解。如是行相盡虛空界同等法性。窮未來際一切劫數。所有諸佛出興於世。作大供養無有休息。是為發起第一大愿。

為欲受持一切如來所說法眼善能守護諸佛正教。盡虛

【現代漢語翻譯】現代漢語譯本障礙得到安穩快樂。

論述：像這樣對於他人有堅定深刻的信心，就能增長大悲心和福德善行。另外，《最上問經》中說，晝夜六時穿著乾淨的新衣服，禮敬諸佛，常常生起尊重心，次第修習成就普賢行。還有《三聚經》說，以頭面接足禮敬諸佛，就能懺除一切罪業。三聚指的是懺悔、勸請、隨喜等福德。另外，在《優波離所問經》中，只闡明了勸請一種的義利，能夠解開各種魔網，覺悟無常的道理。還有，平等地禮敬一切諸佛，如《無盡意經》所說。自己和他人的懺悔所獲得的福德善行，如普賢行愿的四句偈中所說。隨喜的福德善行，如《月燈經》隨喜品所說。其餘的經典中詳細說明了這三種。接下來闡明廣大的供養和迴向的行相，如《寶云經》所說，如果各位菩薩用所生的花以及各種焚香、旃檀香樹、劫樹寶樹，乃至沒有主宰者、沒有執持者的東西，晝夜六時用心供養佛菩薩等。另外，《三三昧耶經》說，十方世界國土所有地上生的寶山、水上生的寶山、一切妙藥、各種清凈的水、上妙的飲食以及各種金銀珠寶，乃至北俱盧洲的林藤地味、自然香稻，最上等的喜愛和受用之物，長時間用心像前面那樣供養。

論述：如上面所闡明的廣大親近承事供養佛菩薩等，像這樣聽聞之後，最終一心一意地依照教導而行，發願迴向，如《普賢行經》、《見金剛幢經》或者《十地經》中所說。更進一步，菩薩摩訶薩住在極喜地（菩薩修行階位的第一階段），引發十種廣大的誓願，即承事供養一切如來（佛的稱號），從而能夠成就清凈的殊勝理解。這樣的行相遍及虛空界，等同於法性，窮盡未來際的一切劫數，所有諸佛出世，都做廣大的供養，沒有停歇。這是發起的第一大愿。

爲了受持一切如來所說的法眼（佛法的慧眼），善於守護諸佛的正教，窮盡虛

【English Translation】 English version Obstacles are overcome, and one attains peace and happiness.

Treatise: Thus, having firm and deep faith in others, one can increase great compassion and meritorious conduct. Moreover, the Surpassing Question Sutra says: 'During the six periods of day and night, wearing new and clean clothes, pay homage to all Buddhas, constantly generating respect, and gradually cultivate and accomplish the practices of Samantabhadra (Universal Virtue).' Furthermore, the Three Aggregates Sutra says: 'By prostrating with head and face at the feet of all Buddhas, one can repent and eliminate all sinful defilements.' The three aggregates refer to repentance, exhortation, and rejoicing in merit. In addition, in the Upali's Questions Sutra, only the benefit of exhortation is clarified, which can unravel all nets of demons and awaken to impermanence. Moreover, one should equally pay homage to all Buddhas, as stated in the Inexhaustible Intent Sutra. The meritorious conduct obtained from self and other's repentance is as described in the four verses of Samantabhadra's practices. The meritorious conduct of rejoicing is as described in the chapter on rejoicing in the Moon Lamp Sutra. Other sutras fully explain these three. Next, the aspects of vast offerings and dedication are clarified, as stated in the Cloud of Jewels Sutra: 'If all Bodhisattvas use the flowers they produce, as well as various incenses, sandalwood trees, kalpa trees, jewel trees, and even things without owners or holders, during the six periods of day and night, they mentally offer them to Buddhas and Bodhisattvas.' Furthermore, the Three Samaya Sutra says: 'All the earth-born jewel mountains, water-born jewel mountains, all wonderful medicines, all pure waters, supreme foods and drinks, and all gold and jewels in the lands of the ten directions, even the forest vines, earth flavors, naturally fragrant rice of Uttarakuru (Northern Kurus), the most beloved and enjoyable things, should be mentally offered for a long time as before.'

Treatise: As explained above, one should vastly draw near, serve, and make offerings to Buddhas and Bodhisattvas. Having heard this, one should ultimately and wholeheartedly follow the teachings, make vows, and dedicate the merit, as stated in the Samantabhadra Practice Sutra, the Seeing the Vajra Banner Sutra, or the Ten Grounds Sutra. Furthermore, a Bodhisattva-Mahasattva (Great Being) abiding in the Joyful Ground (the first stage of a Bodhisattva's path) generates ten vast vows, namely, to serve and make offerings to all Tathagatas (a title of the Buddha), thereby being able to achieve pure and excellent understanding. These practices pervade the realm of empty space, are equal to the nature of Dharma, and extend to all kalpas (aeons) of the future. All Buddhas who appear in the world receive vast offerings without ceasing. This is the generation of the first great vow.

In order to uphold the Dharma-eye (the eye of wisdom of the Buddha's teachings) spoken by all Tathagatas, to skillfully protect the correct teachings of all Buddhas, and to exhaustively

空界同等法性。窮未來際一切劫數。攝受正法無有休息。是為發起第二大愿。

為于諸佛出現於世。最初安住兜率天宮降神托陰住胎誕生長年出家修行苦行坐菩提場降伏諸魔轉正法輪示涅盤相。最先加行往詣供養。於一切處同時而轉最上法輪。盡虛空界同等法性。窮未來際一切劫數。所有諸佛出現世間。請轉法輪無有休息。是為發起第三大愿。

為欲引發廣大無量諸菩薩行。及無分別諸波羅蜜圓滿清凈。所攝諸地總相別相。同相異相。成相壞相。如實無倒。顯示教誡諸菩薩行。使令發心。盡虛空界同等法性。窮未來際一切劫數。所行正行無有休息。是為發起第四大愿。

為欲成熟諸有情界。有色無色。有想無想。非有想非無想。卵生胎生濕生化生。三界六趣之所繫屬。名色所攝使令永斷。一切趣數皆悉入于諸佛法中。畢竟安住一切智智使無遺余盡虛空界同等法性。窮未來際一切劫數。成熟有情無有休息。是為發起第五大愿。

為欲入解十方世界。若廣若狹若粗若細。或覆或仰雜亂而住。猶如帝網分位各異。以相應智現前了知。盡虛空界同等法性。窮未來際一切劫數。悉能入解如是世界無有休息。是為發起第六大愿。

為欲嚴凈諸佛國土。從一佛剎至一佛剎。皆以光明周遍瑩飾。離諸煩

【現代漢語翻譯】現代漢語譯本：空界（虛空的界限）具有同等的法性（事物本來的性質）。窮盡未來一切劫數（極長的時間單位），攝受（接受並保持）正法（正確的佛法）沒有停歇。這是發起的第二大愿。爲了諸佛（所有覺悟者）出現在世間，最初安住在兜率天宮（欲界天的一處），降神托陰（神識進入母胎），住胎（在母胎中），誕生，成長，成年，出家，修行苦行（艱苦的修行），坐在菩提場（覺悟的場所）降伏諸魔（各種障礙），轉正法輪（傳播佛法），示涅盤相（示現寂滅的狀態）。最先進行加行（修行前的準備），前往供養。在一切處同時轉最上法輪（最殊勝的佛法）。盡虛空界（整個虛空）具有同等的法性。窮盡未來一切劫數，所有諸佛出現在世間，請轉法輪沒有停歇。這是發起的第三大愿。爲了引發廣大無量的諸菩薩行（菩薩的修行），以及無分別諸波羅蜜（沒有分別的到達彼岸的方法）圓滿清凈。所攝諸地（菩薩修行的各個階段）總相（總體特徵）別相（個別特徵），同相（相同特徵）異相（不同特徵），成相（成就的特徵）壞相（壞滅的特徵），如實無倒（真實不虛地），顯示教誡諸菩薩行，使令發心（使他們發起菩提心）。盡虛空界具有同等的法性。窮盡未來一切劫數，所行正行沒有停歇。這是發起的第四大愿。爲了成熟諸有情界（所有有情眾生），有色（有物質形態的）無色（沒有物質形態的），有想（有思想的）無想（沒有思想的），非有想非無想（既非有想也非無想的），卵生（從卵中出生的）胎生（從母胎中出生的）濕生（從潮濕環境中出生的）化生（變化而生的），三界（欲界、色界、無色界）六趣（地獄、餓鬼、畜生、阿修羅、人、天）之所繫屬，名色（精神和物質）所攝使令永斷（使之永遠斷除）。一切趣數（所有輪迴的類別）都進入諸佛法中。畢竟安住一切智智（對一切事物徹底瞭解的智慧），使沒有遺余，盡虛空界具有同等的法性。窮盡未來一切劫數，成熟有情沒有停歇。這是發起的第五大愿。爲了入解十方世界（十個方向的世界），若廣若狹（或廣闊或狹小），若粗若細（或粗糙或精細），或覆或仰（或覆蓋或仰起）雜亂而住（雜亂地存在），猶如帝網（因陀羅網，比喻世界相互關聯）分位各異（各個部分不同）。以相應智（相應的智慧）現前了知（當下瞭解）。盡虛空界具有同等的法性。窮盡未來一切劫數，悉能入解如是世界沒有停歇。這是發起的第六大愿。爲了嚴凈諸佛國土（莊嚴清凈諸佛的國土），從一佛剎（一個佛的國土）至一佛剎，都以光明周遍瑩飾（用光明周遍照耀裝飾），遠離各種煩

【English Translation】 English version: The realm of emptiness (the boundary of emptiness) possesses the same Dharma-nature (the inherent nature of things). Exhausting all kalpas (extremely long units of time) in the future, embracing and upholding the True Dharma (the correct Buddhist teachings) without ceasing. This is the second great vow made. For the Buddhas (all enlightened beings) to appear in the world, initially dwelling in the Tushita Heaven (a realm in the Desire Realm), descending as a spirit to enter the womb, residing in the womb, being born, growing up, reaching adulthood, renouncing the world, practicing asceticism (difficult practices), sitting at the Bodhi field (the place of enlightenment) subduing all demons (various obstacles), turning the Dharma wheel (spreading the Buddhist teachings), manifesting the appearance of Nirvana (the state of cessation). First performing the preliminary practices, going forth to make offerings. Simultaneously turning the supreme Dharma wheel (the most excellent Buddhist teachings) in all places. The entire realm of emptiness (the entire void) possesses the same Dharma-nature. Exhausting all kalpas in the future, all Buddhas appearing in the world, requesting the turning of the Dharma wheel without ceasing. This is the third great vow made. In order to evoke the vast and immeasurable practices of all Bodhisattvas (beings striving for enlightenment), and the complete and pure non-discriminating Paramitas (methods of reaching the other shore without discrimination). The lands encompassed (the various stages of Bodhisattva practice), their general characteristics (overall features), specific characteristics (individual features), similar characteristics (same features), dissimilar characteristics (different features), characteristics of formation (features of accomplishment), characteristics of destruction (features of decay), truthfully and without error, revealing and teaching the practices of the Bodhisattvas, causing them to generate the aspiration (to generate Bodhicitta - the mind of enlightenment). The entire realm of emptiness possesses the same Dharma-nature. Exhausting all kalpas in the future, the correct practices performed without ceasing. This is the fourth great vow made. In order to mature all sentient beings (all beings with consciousness), those with form (having material form), those without form (not having material form), those with thought (having thought), those without thought (not having thought), those neither with nor without thought (neither having nor not having thought), those born from eggs (oviparous), those born from wombs (viviparous), those born from moisture (born from dampness), those born by transformation (metamorphic), belonging to the Three Realms (Desire Realm, Form Realm, Formless Realm) and the Six Realms (hells, hungry ghosts, animals, asuras, humans, gods), encompassed by name and form (mind and matter), causing them to be eternally severed (to be forever cut off). All categories of rebirth (all types of reincarnation) enter into the Buddhadharma (the teachings of the Buddhas). Ultimately abiding in All-Knowing Wisdom (wisdom that thoroughly understands all things), causing there to be no remainder, the entire realm of emptiness possesses the same Dharma-nature. Exhausting all kalpas in the future, maturing sentient beings without ceasing. This is the fifth great vow made. In order to enter and understand the worlds of the ten directions (the worlds in ten directions), whether broad or narrow (either vast or small), whether coarse or fine (either rough or refined), either overturned or upright (either covering or raised), existing in a mixed and disordered manner (existing in a chaotic way), like Indra's net (Indra's net, a metaphor for the interconnectedness of the world), with different divisions in each part (each part being different). With corresponding wisdom (appropriate wisdom) presently knowing (understanding immediately). The entire realm of emptiness possesses the same Dharma-nature. Exhausting all kalpas in the future, being able to enter and understand such worlds without ceasing. This is the sixth great vow made. In order to adorn and purify the Buddha lands (to decorate and purify the lands of the Buddhas), from one Buddha-kshetra (one Buddha's land) to another Buddha-kshetra, all are adorned and illuminated by light (decorated and illuminated with light all around), far from all afflictions

惱成清凈土。大智有情充滿其中。普入諸佛廣大境界。隨諸有情意樂歸向。平等顯示皆令歡喜。盡虛空界同等法性。窮未來際一切劫數。及佛剎數普令嚴凈無有休息。是為發起第七大愿。

為欲與諸大菩薩眾同一意樂積集善根。同一所緣住平等性。常得值遇諸佛菩薩。隨其所欲不相舍離。示佛威力等同發心。而復獲得不退神通。即能往詣一切世界。于大眾中現同類身。樂修菩薩所行正行。悟不思議大乘妙法。盡虛空界同等法性。窮未來際一切劫數。等諸菩薩悟入大乘無有休息。是為發起第八大愿。

為欲乘御不退轉輪諸菩薩行。身語意業皆不唐捐。若暫見所作于佛法中便得決定。暫聞言音即生凈信。能起正智永斷煩惱。愿令是身如大藥樹救諸疾苦。如如意寶濟諸貧乏。廣利眾生修菩薩行。盡虛空界同等法性。窮未來際一切劫數。不虛所行無有休息。是為發起第九大愿。

為於十方一切世界當證無上正等菩提。于其所化毛道眾生或一或多。皆能顯示降生出家成等正覺轉大法輪入般涅盤。示佛境界智惠威力。隨諸有情之所意樂。于剎那頃普令覺悟。盡眾生界真實迴向。唯一菩提廣大涅盤。咸以一音宣說法要。令諸有情心皆悅豫。以神通力悉能充滿一切世界。示大智力則能建立一切諸法。示大涅盤而不泯

【現代漢語翻譯】現代漢語譯本成就清凈佛土。以大智慧的有情眾生充滿其中。普遍進入諸佛廣大的境界。隨著各種有情眾生的意願和喜好而歸向（佛法）。平等地開示佛法，使他們都感到歡喜。愿（我的願力）遍及整個虛空界，與普遍的法性相同。直到未來的所有劫數，以及所有佛剎的數量，普遍地莊嚴清凈，沒有止息。這是發起第七大愿。

爲了與所有的大菩薩眾生懷有同樣的意願，積累善根。以同一目標安住于平等之性。常常能夠遇到諸佛菩薩。隨著他們的願望，（諸佛菩薩）不捨離（他們）。展示佛的威力，等同於（菩薩的）發心。並且獲得不退轉的神通。就能前往一切世界。在大眾之中顯現同類的身形。樂於修習菩薩所行的正行。領悟不可思議的大乘妙法。愿（我的願力）遍及整個虛空界，與普遍的法性相同。直到未來的所有劫數，如同所有菩薩悟入大乘佛法一樣，沒有止息。這是發起第八大愿。

爲了駕馭不退轉的法輪和諸菩薩的修行。身、語、意三業都不會徒勞無功。如果暫時見到（菩薩）所作所為，在佛法中便能得到堅定不移的信念。暫時聽到（菩薩的）言語聲音，立即產生清凈的信心。能夠生起正確的智慧，永遠斷除煩惱。愿我的身體像一棵大藥樹，救治各種疾病痛苦。像如意寶珠一樣，救濟各種貧困匱乏。廣泛地利益眾生，修習菩薩的德行。愿（我的願力）遍及整個虛空界，與普遍的法性相同。直到未來的所有劫數，所做的一切都不會虛假，沒有止息。這是發起第九大愿。

爲了在十方一切世界證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。對於所教化的如毛髮般眾多的眾生，或者一個或者多個，都能示現降生、出家、成就正等正覺、轉大法輪、進入般涅槃（Parinirvana，完全的涅槃）。展示佛的境界、智慧和威力。隨著各種有情眾生的意願和喜好。在極短的時間內普遍地使他們覺悟。愿（我的願力）遍及所有眾生界，真實地迴向。唯一的目標是菩提（Bodhi，覺悟）和廣大的涅槃（Nirvana，寂滅）。用同一種聲音宣說佛法的要義。使所有有情眾生的內心都感到喜悅。用神通的力量完全能夠充滿一切世界。展示大智慧的力量，就能建立一切諸法。展示大涅槃（Maha-Nirvana，大寂滅）而不消失。

【English Translation】 English version Accomplishing pure lands, filled with sentient beings of great wisdom, universally entering the vast realms of all Buddhas, according with the inclinations of all sentient beings, equally revealing (the Dharma) and causing them all to rejoice, pervading the entire space realm, with the same Dharma-nature, exhausting all kalpas (aeons) of the future, and the number of Buddha-lands, universally adorning and purifying without ceasing. This is to generate the seventh great vow.

In order to share the same intentions as all the great Bodhisattvas, accumulating roots of virtue, abiding in equality with the same object of focus, constantly encountering all Buddhas and Bodhisattvas, not separating from them according to their desires, demonstrating the power of the Buddha, equivalent to the initial aspiration, and further obtaining non-retrogressive supernatural powers, immediately being able to go to all worlds, appearing in the midst of the assembly in the same form, delighting in cultivating the proper conduct practiced by Bodhisattvas, realizing the inconceivable profound Dharma of the Great Vehicle, pervading the entire space realm, with the same Dharma-nature, exhausting all kalpas of the future, like all Bodhisattvas realizing and entering the Great Vehicle without ceasing. This is to generate the eighth great vow.

In order to ride the non-retrogressive wheel of the Bodhisattva's practices, so that actions of body, speech, and mind are not in vain. If one temporarily sees what is done, one obtains certainty in the Buddha-dharma. If one temporarily hears the sound of speech, one immediately generates pure faith, able to arise with correct wisdom and eternally cut off afflictions. May this body be like a great medicine tree, saving all from sickness and suffering, like a wish-fulfilling jewel, relieving all poverty and lack, broadly benefiting sentient beings and cultivating the Bodhisattva's practices, pervading the entire space realm, with the same Dharma-nature, exhausting all kalpas of the future, so that actions are not in vain without ceasing. This is to generate the ninth great vow.

In order to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) in all worlds of the ten directions, for the sentient beings as numerous as hairs that are to be transformed, whether one or many, one can demonstrate birth, renunciation, the attainment of perfect enlightenment, the turning of the great Dharma wheel, and entering Parinirvana (complete Nirvana), demonstrating the realm, wisdom, and power of the Buddha, according to the inclinations of all sentient beings, universally causing them to awaken in an instant, pervading the entire realm of sentient beings, truly dedicating (merit), with the sole aim of Bodhi (enlightenment) and vast Nirvana (liberation), proclaiming the essentials of the Dharma with one voice, causing the minds of all sentient beings to rejoice, being able to completely fill all worlds with supernatural powers, demonstrating the power of great wisdom, then being able to establish all dharmas, demonstrating Maha-Nirvana (great Nirvana) without disappearing.

絕一切諸行。盡虛空界同等法性。窮未來際一切劫數。成三菩提無有休息。是為菩薩引發十種廣大誓願。

論曰。如是觀想深心精進。於一切處作是迴向。如觀音解脫經云。以我所作一切善根平等迴向。令諸眾生離墮落怖。令諸眾生脫諸眷屬恩愛怖。令諸眾生滅愚癡怖。令諸眾生斷繫縛怖。令諸眾生離斷命怖。令諸眾生離貧窮怖。令諸眾生離夭壽怖。令諸眾生離譭謗怖。令諸眾生離輪迴怖。令諸眾生離大眾威德怖。令諸眾生離諸死怖。令諸眾生離惡趣怖。令諸眾生離黑闇怖。令諸眾生離冤憎會怖。令諸眾生離愛別離怖。令諸眾生離憎嫉怖。令諸眾生離身心逼惱怖。令諸眾生斷除憂悲苦惱怖。又此略明迴向。如普賢行經中偈云。

清凈勇猛文殊尊　　普賢勝得亦如是　彼二大士說迴向　　我當隨順而修學　十方三世諸如來　　所說迴向清凈教　我今積集諸善根　　悉同最上普賢行

恭敬作禮品第十七

論曰。此明次第禮敬諸佛增長福行。當云何知。如觀察世間經偈云。

若一剎那頃　　承事于諸佛　我說所得報　　永離八無暇　形色極殊好　　成就相莊嚴　安住佛法中　　無復諸懈怠　是人于現在　　受用皆充足　常為眾所尊　　無病身光潔　後生長者家　　尊崇無與等

【現代漢語翻譯】現代漢語譯本：斷絕一切諸行（一切行為）。盡虛空界同等法性（宇宙中相同的法則）。窮未來際一切劫數（在未來的所有時間裡）。成就三菩提（正覺）永不停止。這就是菩薩引發的十種廣大誓願。

論曰：像這樣觀想，以深切的心和精進的態度，在一切處所作這樣的迴向。如《觀音解脫經》所說：『以我所作的一切善根平等迴向，令諸眾生遠離墮落的恐懼。令諸眾生脫離與眷屬恩愛相關的恐懼。令諸眾生滅除愚癡的恐懼。令諸眾生斷除被束縛的恐懼。令諸眾生遠離死亡的恐懼。令諸眾生遠離貧窮的恐懼。令諸眾生遠離夭折的恐懼。令諸眾生遠離被誹謗的恐懼。令諸眾生遠離輪迴的恐懼。令諸眾生遠離大眾威德的恐懼。令諸眾生遠離各種死亡的恐懼。令諸眾生遠離惡趣的恐懼。令諸眾生遠離黑暗的恐懼。令諸眾生遠離冤家聚會的恐懼。令諸眾生遠離愛人分離的恐懼。令諸眾生遠離憎恨嫉妒的恐懼。令諸眾生遠離身心逼迫惱亂的恐懼。令諸眾生斷除憂愁悲傷苦惱的恐懼。』這只是簡略地說明了迴向，如《普賢行經》中的偈頌所說：

『清凈勇猛的文殊尊（智慧的象徵），普賢勝德（偉大的實踐者）也是如此。這兩位大士所說的迴向，我應當隨順而修學。十方三世諸如來（所有時間和空間中的佛陀）所說的迴向清凈教誨，我今積集諸善根，完全同於最上的普賢行。』

恭敬作禮品第十七

論曰：這裡說明依次禮敬諸佛可以增長福德。如何得知呢？如《觀察世間經》的偈頌所說：

『若在一剎那間，承事于諸佛，我說所得的果報，將永遠遠離八無暇（沒有機會修行佛法的八種狀態）。形貌極其美好，成就各種莊嚴的相，安住在佛法中，不再有任何懈怠。這個人現在，所享受的一切都充足，常為眾人所尊敬，沒有疾病，身體光潔。後世出生在長者之家，尊貴崇高，無人能比。』

【English Translation】 English version: Cutting off all actions. The Dharma-nature is the same throughout the entire space. Exhausting all kalpas (eons) in the future. Attaining complete Bodhi (enlightenment) without ceasing. These are the ten vast vows initiated by a Bodhisattva (an enlightened being).

Treatise says: Contemplate in this way with a deep heart and diligent effort, making such dedication in all places. As the 'Avalokiteshvara (the Bodhisattva of compassion) Liberation Sutra' says: 'With all the good roots that I have created, I equally dedicate them so that all sentient beings may be free from the fear of falling into lower realms. May all sentient beings be free from the fear associated with the love and affection of their families. May all sentient beings extinguish the fear of ignorance. May all sentient beings cut off the fear of being bound. May all sentient beings be free from the fear of death. May all sentient beings be free from the fear of poverty. May all sentient beings be free from the fear of premature death. May all sentient beings be free from the fear of slander. May all sentient beings be free from the fear of samsara (the cycle of rebirth). May all sentient beings be free from the fear of the power and virtue of the masses. May all sentient beings be free from all fears of death. May all sentient beings be free from the fear of evil destinies. May all sentient beings be free from the fear of darkness. May all sentient beings be free from the fear of encountering enemies. May all sentient beings be free from the fear of separation from loved ones. May all sentient beings be free from the fear of hatred and jealousy. May all sentient beings be free from the fear of physical and mental oppression and distress. May all sentient beings cut off the fear of sorrow, grief, and suffering.' This is just a brief explanation of dedication, as the verse in the 'Samantabhadra's (a Bodhisattva who exemplifies great practice) Conduct Sutra' says:

'The pure and courageous Manjushri (the Bodhisattva of wisdom), and the excellent Samantabhadra are also like this. The dedication spoken by these two great beings, I shall follow and learn. The pure teachings of dedication spoken by all the Tathagatas (Buddhas) of the ten directions and three times (past, present, and future), now I accumulate all good roots, completely the same as the supreme conduct of Samantabhadra.'

Chapter Seventeen: Reverently Making Prostrations

Treatise says: This explains that reverently making prostrations to all Buddhas in sequence can increase blessings. How do we know this? As the verse in the 'Observing the World Sutra' says:

'If for a single instant, one serves all the Buddhas, I say that the resulting reward will be to forever be free from the eight unfree states (eight conditions where one has no opportunity to practice the Dharma). One's form and appearance will be extremely beautiful, accomplishing adorned characteristics, abiding in the Buddha-dharma, and no longer having any laziness. This person in the present life will have all their needs fulfilled, and will always be respected by the masses, without illness, and with a radiant body. In future lives, they will be born into the home of an elder, noble and revered, without equal.'

廣興于惠施　　珍寶無慳吝　復作轉輪王　　統御四天下　人民咸善順　　國土皆豐樂　威德力具足　　七寶皆殊絕　於一切時中　　而勤修供養　得生忉利宮　　自在彌盧頂　為帝釋天主　　奉持清凈教　若人于佛塔　　合掌而右旋　于俱胝劫中　　受福無窮盡　又復于佛塔　　發心而致禮　于無量劫中　　離生盲跛躄　堅固諸善根　　具勇猛精進　速得成菩提　　斯由禮佛塔　若於惡世中　　向佛暫歸命　則為已親近　　百千俱胝佛　是人於世間　　最勝無過上　自在人中仙　　端正無倫匹　若人以花鬘　　奉施於佛塔　從此人中沒　　生三十三天　乘上妙輦輿　　珍寶而嚴飾　宮殿樓閣中　　天女常圍繞　有清凈池沼　　八德水盈溢　底布以金砂　　琉璃玻璃岸　受上妙快樂　　惠命皆長久　從此天中沒　　得生豪貴家　于百千億劫　　受勝福無極　常以妙花鬘　　處處而供養　為轉輪聖王　　及帝釋天主　大自在天子　　世主大梵王　由作是施故　　獲如上功德　以上妙細㲲　　施佛大導師　是人於世間　　義利皆成就　又復以衣鬘　　持以施佛塔　遠離下種族　　永不生於彼　眷屬常圍繞　　無別離苦惱　常得大國王　　供

【現代漢語翻譯】現代漢語譯本廣泛地行惠施，對於珍寶沒有絲毫的吝嗇。來世可以成為轉輪王（Chakravartin），統治四大部洲（four continents）。人民都善良順從，國家土地都豐饒快樂。威德和力量都具足，七寶（seven treasures）都非常殊勝。在一切時節之中，勤奮地修行供養。能夠往生到忉利天宮（Trāyastriṃśa），自在地居住在彌樓山頂（Mount Meru）。成為帝釋天主（Indra），奉行和保持清凈的教法。如果有人對於佛塔（stupa），合掌並且右繞。在俱胝（koti）劫中，所受的福報無窮無盡。又如果有人對於佛塔，發心並且致以禮敬。在無量劫中，遠離生為盲人、跛子、瘸子的果報。能夠堅固各種善根，具備勇猛精進的力量。迅速地成就菩提（bodhi），這都是由於禮敬佛塔的緣故。如果在惡世之中，向佛稍微地歸依。那麼就等於已經親近了百千俱胝（hundreds of thousands of kotis）的佛。這個人於世間，最為殊勝沒有能超過的。是自在的人中仙，端正美好沒有能比得上的。如果有人用花鬘，奉獻給佛塔。從此人世間去世后，能夠往生到三十三天（Trāyastriṃśa）。乘坐殊勝美妙的輦車，用珍寶來莊嚴裝飾。在宮殿樓閣之中，常有天女圍繞。有清凈的池沼，充滿八功德水（eight qualities of water）。池底鋪著金沙，岸邊是琉璃和玻璃。享受殊勝美妙的快樂，壽命都很長久。從此天界去世后，能夠出生在豪門貴族之家。在百千億劫中，所受的殊勝福報沒有窮盡。常常用美妙的花鬘，在各處進行供養。可以成為轉輪聖王（Chakravartin），以及帝釋天主（Indra）。大自在天子（Maheśvara），世主大梵天王（Mahābrahmā）。由於做了這樣的佈施，獲得如上的功德。用殊勝美妙的細㲲，佈施給佛陀大導師。這個人於世間，一切義利都能成就。又用衣服和花鬘，拿來佈施給佛塔。遠離低下的種族，永遠不出生在那裡。眷屬常常圍繞，沒有別離的苦惱。常常得到大國王的供養。

【English Translation】 English version Extensively practicing generosity, without any stinginess towards treasures. In the future, one can become a Chakravartin (轉輪王), ruling over the four continents (四大部洲). The people are all virtuous and obedient, and the country and land are prosperous and happy. Possessing complete majesty and power, the seven treasures (七寶) are all exceedingly extraordinary. At all times, diligently cultivating and making offerings. One can be reborn in the Trāyastriṃśa Heaven (忉利天宮), freely dwelling on the summit of Mount Meru (彌樓山頂). Becoming Indra (帝釋天主), upholding and maintaining the pure teachings. If someone, towards a stupa (佛塔), joins their palms and circumambulates to the right. For kotis (俱胝) of kalpas, the blessings received will be endless. Furthermore, if someone, towards a stupa, generates the intention and pays homage. For immeasurable kalpas, one will be free from being born blind, lame, or crippled. One can strengthen all virtuous roots, possessing the power of courageous diligence. Quickly attaining bodhi (菩提), this is all due to paying homage to the stupa. If in an evil age, one takes refuge in the Buddha even briefly. Then it is as if one has already been close to hundreds of thousands of kotis (百千俱胝) of Buddhas. This person in the world is the most supreme, with nothing surpassing them. They are a free and at-ease celestial among humans, with unparalleled beauty and uprightness. If someone uses flower garlands to offer to a stupa. After passing away from this human world, one can be reborn in the Trāyastriṃśa Heaven (三十三天). Riding on a supremely wonderful palanquin, adorned with precious jewels. In palaces and pavilions, celestial maidens constantly surround them. There are pure ponds and marshes, filled with water possessing the eight qualities (八功德水). The bottom is covered with golden sand, and the banks are made of lapis lazuli and glass. Experiencing supremely wonderful happiness, and having long lifespans. After passing away from this heavenly realm, one can be born into a wealthy and noble family. For hundreds of thousands of kotis of kalpas, the supreme blessings received will be endless. Constantly using wonderful flower garlands to make offerings everywhere. One can become a Chakravartin (轉輪聖王), as well as Indra (帝釋天主). Maheśvara (大自在天子), and Mahābrahmā (大梵天王), the lord of the world. Due to making such offerings, one obtains the above-mentioned merits. Using supremely wonderful fine silk to offer to the Buddha, the great teacher. This person in the world will achieve all benefits and advantages. Also, using clothing and flower garlands to offer to a stupa. One will be far from lowly castes, and will never be born there. Family members will constantly surround them, without the suffering of separation. One will always receive offerings from great kings.

養而稱讚　或生天龍中　　及世間智者　具勇猛威神　　福報無與等　若國城種族　　於世尊塔廟　是人以少香　　其微如芥子　以決定信心　　而興于供養　所獲之功德　　今當聽我說　永離諸垢穢　　堅固清凈心　除病惱憂悲　　容儀極高爽　得作轉輪王　　具大智威德　隨其所至處　　福力皆成就　若王若人民　　咸樂常尊奉　以上妙衣服　　奉施於佛塔　是人于當生　　身肢極光潔　哥尸迦天衣　　俱時而顯現　常出適意香　　聞者生歡悅　又復以金縷　　織成殊勝衣　巧妙善安布　　師子眾形相　後生于天中　　所愿無不果　珍寶眾纓絡　　隨念于掌生　若人以妙幡　　懸施於佛塔　隨彼所意樂　　往生諸佛國　當獲金色身　　眾相悉具足　上饌眾甘味　　咸樂持奉獻　又復以繒㲲　　茸毳諸珍服　兜羅哥尸迦　　作幢而施佛　是人于當生　　庫藏皆充溢　離眷屬惱害　　堅固無量智　上下悉端嚴　　眾樂常瞻奉　不為火所燒　　及刀杖加害　若持一燈明　　供養于佛塔　由作是施故　　獲壽命長久　清凈心明瞭　　形色皆圓滿　是人於後身　　生金河凈剎　妙臂出光明　　有大堅固力　遊行於世間　　而無諸恐怖　假使那由

他　　若干諸佛剎　芥子滿其中　　稱量可知數　我說是福報　　窮劫不能盡　以廣大繒蓋　　持以施佛塔　是人不久得　　具三十二相　常出妙光明　　無比難思議　其光常晃耀　　瑩徹若金河　猶俱蘇摩花　　開敷相間飾　名稱普周遍　　具殊特神通　受用無有邊　　得最上安隱　常得諸天人　　親近而承事　少欲具威儀　　堅持于凈戒　住寂靜林中　　樂修諸禪定　智惠無所減　　不捨菩提心　知足無希求　　等行於慈行　若人作音樂　　供養人中尊　離煩惱憂戚　　獲聲相圓滿　眼目極明顯　　諦視無雜亂　耳常聞妙聲　　清凈心如悅　鼻高修且直　　嚴相皆具足　其舌常嫩滑　　紅潤若珊瑚　音響如天人　　聞一俱胝量　離無舌丑報　　永不生蛇中　最上殊勝身　　端直無跛曲　常生善凈意　　暫無少間斷　諸天人龍神　　摩睺羅迦等　隨所行世間　　安慰而守護　由作是施故　　獲如上福報

大乘集菩薩學論卷第二十一大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第二十二

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯恭敬作禮品第十七之餘

若人於我滅度

【現代漢語翻譯】現代漢語譯本他：如果有很多佛剎（Buddhaksetra，佛的國土），小到芥子那樣，充滿了佛剎，即使可以稱量計算出這些芥子的數量，我說，以此功德所獲得的福報，經歷無盡的劫數也無法窮盡。如果用廣大的繒蓋（一種絲織的傘蓋），用來供養佛塔（Buddha-stupa，安置佛陀舍利的建築物），這個人不久就能得到，具足三十二相（Mahapurusa-laksana，佛陀的三十二種殊勝的身體特徵），常放出奇妙的光明，無比殊勝難以思議。他的光芒常常閃耀，明亮清澈如同金色的河流。就像俱蘇摩花（kusuma，一種花名），開放時相互間隔裝飾。名稱普遍周遍，具備殊勝的神通。所受用沒有邊際，得到最上的安穩。常常得到諸天人和人類，親近並且承事。少欲知足，具足威儀，堅持清凈的戒律。住在寂靜的樹林中，樂於修習各種禪定（Dhyana，冥想）。智慧不會減少，不捨棄菩提心（Bodhi-citta，覺悟之心）。知足而沒有希求，平等地實行慈悲的行為。如果有人演奏音樂，供養人中最尊貴的佛陀，遠離煩惱和憂愁，獲得聲音和相貌的圓滿。眼睛極其明亮，專注地觀看而沒有雜亂。耳朵常常聽到美妙的聲音，清凈的心如同喜悅。鼻子高挺修長而且正直，莊嚴的相貌都具足。他的舌頭常常柔嫩光滑，紅潤如同珊瑚。聲音如同天人一般，聽到的範圍達到一俱胝（koti，印度計數單位）的數量。遠離沒有舌頭的醜陋報應，永遠不會生在蛇類之中。最上殊勝的身體，端正挺直而沒有跛曲。常常生起善良清凈的意念，暫時也沒有絲毫間斷。諸天人、龍神（Naga，一種具有神力的生物），摩睺羅迦（Mahoraga，一種非人），等等，無論他行走在哪個世間，都安慰並且守護他。由於作這樣的佈施，獲得如上所述的福報。《大乘集菩薩學論》卷第二十一大正藏第 32 冊 No. 1636 《大乘集菩薩學論》《大乘集菩薩學論》卷第二十二西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯恭敬作禮品第十七之餘如果有人在我滅度之後

【English Translation】 English version He: If there are numerous Buddha-ksetras (Buddha-fields, lands of Buddhas), As small as mustard seeds, filled within them, Even if one could measure and count the number of these mustard seeds, I say, the merit and blessings obtained from this act, Cannot be exhausted even through endless kalpas (aeons). If one uses a vast silken canopy, To offer to a Buddha-stupa (a structure enshrining the relics of the Buddha), This person will soon attain, The thirty-two marks (Mahapurusa-laksana, the thirty-two auspicious bodily marks of a Buddha), Constantly emitting wondrous light, Incomparably excellent and inconceivable. His light constantly shines, Bright and clear like a golden river. Like the kusuma (a type of flower) flower, Blooming with alternating adornments. His name is universally known, Possessing extraordinary supernormal powers. His enjoyment is boundless, Attaining supreme peace and security. He will always be approached and served by gods and humans, Content with few desires, possessing dignified conduct, Upholding pure precepts. Dwelling in quiet forests, Delighting in practicing various dhyanas (meditations). His wisdom will not diminish, Not abandoning the Bodhi-citta (the mind of enlightenment). Content without seeking, acting equally with loving-kindness. If someone makes music, Offering it to the most honored among humans (the Buddha), He will be free from afflictions and sorrows, Obtaining perfect voice and appearance. His eyes will be extremely clear, Watching attentively without confusion. His ears will always hear wonderful sounds, His pure mind will be joyful. His nose will be high, long, and straight, All dignified marks will be complete. His tongue will always be tender and smooth, Red and moist like coral. His voice will be like that of gods, Heard by a koti (a unit of measurement in India) of beings. He will be free from the ugly retribution of having no tongue, And will never be born among snakes. He will have a supreme and excellent body, Upright and straight without lameness or crookedness. He will constantly generate good and pure thoughts, Without the slightest interruption. Gods, humans, nagas (a type of mythical serpent-like being), Mahoragas (a type of non-human being), and others, Wherever he goes in the world, They will comfort and protect him. Because of making such offerings, He will obtain the above-mentioned blessings. Mahayana Collection of Bodhisattva Studies, Volume 21 Taisho Tripitaka Volume 32, No. 1636, Mahayana Collection of Bodhisattva Studies Mahayana Collection of Bodhisattva Studies, Volume 22 Translated by the Tripitaka Master Ri-cheng of the Western Heaven, Chao San Da Fu, Shi Honglu Shaoqing, Xuan Fan Da Shi, bestowed with the purple robe, Shramana subject, etc., by imperial decree, the remainder of the Seventeenth Chapter on Reverently Making Offerings If someone, after my Parinirvana (passing away)

后　　而能修治佛塔廟　百千那由他劫中　　巍巍身相皆嚴好　最上適意旃檀香　　合成宮殿及輦輿　雖獲勝報無所著　　斯由修治于佛塔　于佛正教欲滅時　　不生閻浮諸國上　隨其意樂住天宮　　斯由修治于佛塔　厭患五欲諸垢染　　安住清涼凈戒蘊　廣修梵行靡不周　　斯由涂香于佛塔　從是滅已生天上　　快樂豐饒不可量　復能教化諸天人　　斯由涂香于佛塔　面貌圓滿常熙怡　　所發言音生眾善　見者咸興愛敬心　　斯由涂香于佛塔　遠離無邊惡道苦　　常得親近諸如來　廣修凈業利群生　　斯由涂香于佛塔　若人暫於剎那頃　　能于佛塔拂塵網　是人之報難可量　　永離八難生無難　勇猛聰惠悉明瞭　　於五欲境無追來　常能出離諸輪迴　　斯由凈心掃佛塔　具足禁戒無缺犯　　聞深妙法生忻仰　永不退轉菩提心　　斯由凈心掃佛塔　是人能于惡世中　　常離毀訾諸過失　積集廣大勝福惠　　斯由凈心掃佛塔　獲得上味諸珍饌　　殊凈衣服所莊嚴　常覺妙觸適諸根　　斯由凈心掃佛塔　若於佛塔生歡喜　　而能除去諸萎華　由依十力大導師　　得離五欲深怨害　形儀挺特世希有　　眾所樂觀無厭舍　王者常生愛敬心　　由去萎花于佛塔　具足

【現代漢語翻譯】現代漢語譯本之後，如果能夠修繕佛塔廟宇，在百千那由他劫（nayuta kalpas，極長的時間單位）中，莊嚴美好的身相會一直保持。用最上等的適意旃檀香（candana，一種香木）合成宮殿和車輦，即使獲得殊勝的果報也不會執著，這都是由於修繕佛塔的緣故。在佛陀的正法將要滅絕的時候，不會出生在閻浮（Jambudvipa，我們所居住的這個世界）的各個國家，而是隨心所欲地居住在天宮，這都是由於修繕佛塔的緣故。厭惡五欲（色、聲、香、味、觸）的各種垢染，安住在清涼的凈戒蘊（sila-skandha，戒律的集合），廣泛地修習梵行（brahmacarya，清凈的行為），沒有不周遍的，這都是由於用香塗抹佛塔的緣故。從此命終之後往生天上，享受快樂豐饒，不可限量，並且能夠教化諸天人和人類，這都是由於用香塗抹佛塔的緣故。面容圓滿，常常和藹喜悅，所說的話語能引發眾人的善念，見到的人都會生起愛慕和尊敬之心，這都是由於用香塗抹佛塔的緣故。遠離無邊惡道的痛苦，常常能夠親近諸位如來（Tathagata，佛的稱號之一），廣泛地修習清凈的善業，利益眾生，這都是由於用香塗抹佛塔的緣故。如果有人哪怕只是在剎那（ksana，極短的時間單位）之間，能夠拂去佛塔上的塵土和蛛網，這個人的果報難以估量，永遠脫離八難（指沒有機會修行佛法的八種障礙），往生到沒有苦難的地方。勇猛、聰慧、完全明瞭，對於五欲的境界沒有追逐和留戀，常常能夠脫離各種輪迴，這都是由於以清凈心掃佛塔的緣故。具足禁戒，沒有缺犯，聽聞深奧微妙的佛法，心生歡喜和仰慕，永遠不會退轉菩提心（bodhicitta，追求覺悟的心），這都是由於以清凈心掃佛塔的緣故。這個人能夠在惡世之中，常常遠離譭謗和過失，積累廣大的殊勝福德和智慧，這都是由於以清凈心掃佛塔的緣故。獲得上等的美味佳餚，以及殊勝清凈的衣服來莊嚴自身，常常能夠感受到美妙的觸感，使諸根感到舒適，這都是由於以清凈心掃佛塔的緣故。如果對於佛塔生起歡喜心，並且能夠除去那些枯萎的花朵，由於依止具有十力（dasabala，佛的十種力量）的大導師（佛），能夠脫離五欲深重的怨害。形貌挺拔特異，世間罕見，眾人所樂意見到，不會厭倦捨棄，國王常常生起愛慕和尊敬之心，這是由於除去佛塔上枯萎的花朵的緣故。具足……

【English Translation】 English version Thereafter, if one can repair and adorn Buddha pagodas and temples, For hundreds of thousands of nayuta kalpas (nayuta kalpas, extremely long time units), one's majestic and beautiful form will always be well-maintained. Palaces and chariots will be made from the finest and most pleasing sandalwood (candana, a type of fragrant wood), Even if one obtains supreme rewards, one will not be attached, all because of repairing Buddha pagodas. When the Buddha's true Dharma is about to perish, one will not be born in the various countries of Jambudvipa (Jambudvipa, the world we live in), But will dwell in heavenly palaces according to one's wishes, all because of repairing Buddha pagodas. Detesting the various defilements of the five desires (form, sound, smell, taste, touch), abiding in the cool and pure aggregate of precepts (sila-skandha, the collection of precepts), Extensively cultivating pure conduct (brahmacarya, pure conduct), without anything not being pervasive, all because of applying fragrance to Buddha pagodas. After passing away from this life, one will be reborn in the heavens, enjoying immeasurable happiness and abundance, And will be able to teach and transform gods and humans, all because of applying fragrance to Buddha pagodas. One's face will be round and full, always amiable and joyful, and the words one speaks will generate goodness in others, Those who see one will develop love and respect, all because of applying fragrance to Buddha pagodas. One will be far from the suffering of the boundless evil paths, and will always be able to be close to the Tathagatas (Tathagata, one of the titles of the Buddha), Extensively cultivating pure karma, benefiting sentient beings, all because of applying fragrance to Buddha pagodas. If someone, even for a moment (ksana, an extremely short unit of time), can dust off the dust and cobwebs from a Buddha pagoda, The reward for this person is immeasurable, and they will be forever free from the eight difficulties (referring to eight obstacles that prevent one from practicing the Buddha's teachings), and be reborn in a place without suffering. One will be courageous, intelligent, and completely clear, without pursuing or clinging to the realms of the five desires, One will always be able to escape the various cycles of rebirth, all because of sweeping Buddha pagodas with a pure heart. One will be complete in prohibitions and precepts, without any violations, and upon hearing the profound and subtle Dharma, one will feel joy and admiration, One will never regress from the Bodhicitta (bodhicitta, the mind of seeking enlightenment), all because of sweeping Buddha pagodas with a pure heart. This person will be able to constantly stay away from slander and faults in the evil world, Accumulating vast and supreme merit and wisdom, all because of sweeping Buddha pagodas with a pure heart. One will obtain the finest delicacies and be adorned with exquisite and pure clothing, One will always be able to feel wonderful sensations, making the senses comfortable, all because of sweeping Buddha pagodas with a pure heart. If one generates joy towards Buddha pagodas and is able to remove the withered flowers, By relying on the great teacher (Buddha) who possesses the ten powers (dasabala, the ten powers of the Buddha), one will be able to escape the deep resentment and harm of the five desires. One's form and appearance will be outstanding and unique, rare in the world, pleasing to see, and one will not be tired of abandoning it, Kings will often generate love and respect, this is because of removing the withered flowers from the Buddha pagoda. Complete with...

菩薩諸戒品　　滅除一切險惡道　意常明瞭遠癡迷　　由去萎花于佛塔　棄背煩惱諸障染　　永無病苦相纏縛　於一切處獲輕安　　由去萎花于佛塔　得受人中第一施　　復以最上諸供養　清凈福惠莊嚴身　　由去萎花于佛塔　又復持以新妙花　　或曼陀羅缽吒羅　而於佛塔換萎者　　斯人當獲殊勝報　若人能于諸佛塔　　精勤合掌伸禮敬　彼于佛德善稱揚　　令其見者皆稽首　諸天龍神摩睺羅　　王及臣民生信重　譬如妙花開世間　　而能善說諸法要　由彼善說正法故　　安住佛智無缺減　令眾生離惡趣中　　增長人天勝義利　福力念惠皆具足　　眷屬廣多常善順　我說是人於世間　　隨其意樂心安隱　常發柔和寂靜音　　教諭群生使出離　于其富樂不生貪　　斯由合掌禮佛塔　能行佈施及愛語　　利行平等亦復然　為他毀訾不生瞋　　斯由合掌禮佛塔　或往天中為帝釋　　或在世間作人王　所至自在悉隨心　　斯由合掌禮佛塔　于諸欲境無耽染　　處世豪貴常止足　永不墮于惡趣中　　斯由合掌禮佛塔　所發言辭豐義味　　悉與經典善相應　常生人世上族中　　斯由合掌禮佛塔　若以最上清凈心　　盈掬持花散佛上　所獲之報得為王　　安住如前興善利

【現代漢語翻譯】現代漢語譯本菩薩諸戒品：滅除一切險惡之道。意念常常明瞭，遠離愚癡迷惑，這是由於從佛塔上取走枯萎的花朵。捨棄背離煩惱和各種染污，永遠沒有病痛的纏繞束縛，在一切地方獲得輕安，這是由於從佛塔上取走枯萎的花朵。能夠得到人中第一的佈施，又以最殊勝的各種供養，清凈的福德和智慧莊嚴自身，這是由於從佛塔上取走枯萎的花朵。又用新鮮美妙的花朵，或者曼陀羅（Mandala，圓形壇場）花、缽吒羅（Patala，紅蓮花）花，在佛塔上替換那些枯萎的花朵，這個人應當獲得殊勝的果報。如果有人能夠在各個佛塔前，精勤地合掌，表達敬意，他能夠很好地稱揚佛的功德，使見到他的人都叩頭致敬。諸天、龍神、摩睺羅伽（Mahoraga，大蟒神），國王以及臣民都會對他產生信任和尊重，譬如美妙的花朵在世間開放，並且能夠很好地說出各種佛法的要義。由於他能夠很好地說出正法，安住在佛的智慧中沒有缺失和減少，使眾生遠離惡趣之中，增長人天殊勝的利益。福德、力量、念力、智慧都具足，眷屬眾多而且常常善良順從，我說這個人生活在世間，能夠隨心所欲地感到安心和舒適。常常發出柔和寂靜的聲音，教導勸諭眾生使他們出離，對於財富和快樂不生貪戀，這是由於合掌禮拜佛塔。能夠實行佈施和愛語，利他行為和平等對待也是這樣，因為他人譭謗而不生嗔恨，這是由於合掌禮拜佛塔。或者往生到天界成為帝釋（Indra，天帝），或者在世間做人王，所到之處自在隨心，這是由於合掌禮拜佛塔。對於各種慾望境界沒有耽溺染著，身處世間豪門貴族卻常常知足，永遠不會墮落到惡趣之中，這是由於合掌禮拜佛塔。所說的話語富有意義和味道，全部與佛經善妙相應，常常出生在人世間的上等家族中，這是由於合掌禮拜佛塔。如果以最上清凈的心，用手捧滿鮮花散在佛的身上，所獲得的果報是能夠成為國王，安住于像之前一樣興辦善事利益眾生。

【English Translation】 English version Chapter on the Precepts of Bodhisattvas: Eliminates all dangerous and evil paths. The mind is always clear and far from delusion, due to removing withered flowers from stupas (Buddhist monuments). Abandoning afflictions and defilements, forever free from the entanglement of suffering, attaining peace and ease everywhere, due to removing withered flowers from stupas. Receiving the foremost offerings among humans, and the most supreme offerings, adorning oneself with pure merit and wisdom, due to removing withered flowers from stupas. Furthermore, using fresh and wonderful flowers, such as Mandalas (circular diagrams) or Patala (red lotus) flowers, to replace the withered ones on the stupas, such a person shall receive excellent rewards. If one can diligently join palms and pay homage at various stupas, praising the virtues of the Buddha, causing all who see them to bow in reverence. Gods, dragons, Mahoragas (great serpent deities), kings, and subjects will develop trust and respect for them, like beautiful flowers blooming in the world, capable of well expounding the essential principles of the Dharma. Because they can well expound the true Dharma, abiding in the Buddha's wisdom without deficiency, enabling sentient beings to depart from evil realms, increasing the supreme benefits of humans and gods. Possessing complete merit, strength, mindfulness, and wisdom, with numerous and obedient family members, I say that such a person lives in the world, feeling at ease and comfortable according to their desires. Constantly emitting gentle and peaceful sounds, teaching and exhorting beings to liberate themselves, without greed for wealth and happiness, due to joining palms and paying homage to stupas. Being able to practice generosity and loving speech, beneficial actions and equality as well, not becoming angry when others slander, due to joining palms and paying homage to stupas. Either being reborn in the heavens as Indra (king of the gods), or becoming a human king in the world, going wherever one pleases, due to joining palms and paying homage to stupas. Without attachment to various desires, being content while living in noble families, never falling into evil realms, due to joining palms and paying homage to stupas. The words spoken are rich in meaning and flavor, all in accordance with the scriptures, constantly being born into upper-class families in the human world, due to joining palms and paying homage to stupas. If one scatters a handful of flowers with the most supreme pure mind upon the Buddha, the reward obtained is to become a king, abiding as before, engaging in good deeds and benefiting beings.

彼於五欲能覺了　　則無憂惱所逼迫　身相端嚴眾樂觀　　自性寂靜亡諸怖

又如大悲經云。阿難。若有眾生能于現在供養我者。若我滅后供養舍利芥子許者。復能為我造立形像及塔廟者。阿難。且置是事。設使有人暫能發起一凈信心緣念諸佛。持以一華散於空中而用供養。是人當得轉輪聖王帝釋天主大梵天王。即能超越前際無知。及未來劫生死流轉。阿難。復置是事。假使有人而於夢中能以一花散空供養。我說是人以此善根所得福報不知其邊。又娑伽羅龍王所問經云。若菩薩親近諸佛。則能獲得八種增上之法。何等為八。一者教化眾生睹佛妙相。二者于如來所承事供養。三者于眾會中贊佛勝德。四者想念如來造立形像。五者勸化眾生常不離佛。六者隨所至處常聞佛名。七者常愿往生諸佛國土。八者志不怯弱樂求佛智。是為八種增上之法。

論曰。復何增長殊勝義利。謂于佛所起承事故。當得菩提。如華嚴經偈云。

無量億千劫　　佛名難可聞　況復得親近　　永斷諸疑惑　如來世間明　　通達一切法　普生三世福　　令眾悉清凈　如來出世間　　為世大福田　普導諸含識　　令其集福行　若有供養佛　　永除惡道畏　消滅一切苦　　成就智惠身　若見兩足尊　　能發廣大心

【現代漢語翻譯】現代漢語譯本他如果能夠覺悟五欲（色、聲、香、味、觸），就不會被憂愁煩惱所逼迫。身相端正莊嚴，眾人喜悅觀看，自性寂靜，沒有各種恐懼。

又如《大悲經》所說：『阿難（佛陀的弟子）。如果有眾生現在能夠供養我，或者在我滅度后供養舍利，哪怕只有芥子那麼大。又能為我建造佛像和塔廟。阿難，暫且不說這些事。假設有人能夠暫時發起一念清凈的信心，緣念諸佛，用一朵花散在空中來供養。這個人應當能夠得到轉輪聖王（統治世界的理想君王）、帝釋天主（忉利天之主）、大梵天王（色界之主）的果報。即能超越過去無知，以及未來劫的生死流轉。阿難，再暫且不說這些事。假使有人在夢中能夠用一朵花散在空中供養我，我說這個人以此善根所得的福報，無法知曉其邊際。』又《娑伽羅龍王所問經》說：『如果菩薩親近諸佛，就能獲得八種增上之法。哪八種呢？一是教化眾生得見佛的妙相。二是在如來處承事供養。三是在大眾集會中讚歎佛的殊勝功德。四是想念如來，建造佛像。五是勸化眾生常常不離開佛。六是無論到什麼地方，常常聽聞佛的名號。七是常常發願往生諸佛的國土。八是意志不怯懦，樂於尋求佛的智慧。』這就是八種增上之法。

論曰：又有什麼增長殊勝的義利呢？就是在佛那裡發起承事，因此能夠得到菩提（覺悟）。如《華嚴經》的偈頌所說：

無量億千劫，佛的名號難以聽聞，更何況能夠親近，永遠斷除各種疑惑。如來是世間的光明，通達一切法，普遍產生三世的福德，令眾生都清凈。如來出世間，是世間的大福田，普遍引導一切有情眾生，令他們積聚福德，修行善行。如果有人供養佛，永遠消除惡道的畏懼，消滅一切痛苦，成就智慧之身。如果見到兩足尊（佛的尊稱），能夠發起廣大的菩提心。

【English Translation】 English version If he can awaken to the five desires (form, sound, smell, taste, and touch), he will not be oppressed by sorrow and affliction. His physical appearance is upright and dignified, pleasing to all who behold him; his nature is serene, and he is free from all fears.

Furthermore, as stated in the Mahākaruṇā-sūtra (Great Compassion Sutra): 'Ānanda (Buddha's disciple), if there are sentient beings who can make offerings to me now, or who, after my Parinirvana (passing away), make offerings of relics even as small as a mustard seed, and who also build images and stupas (temples) for me, Ānanda, let us set aside these matters. Suppose someone can temporarily generate a single thought of pure faith, contemplating all the Buddhas, and use a single flower scattered in the air as an offering. This person should be able to attain the rewards of a Chakravartin (ideal universal ruler), Indra (ruler of the Trāyastriṃśa Heaven), and Mahābrahmā (ruler of the Brahmā Heaven). They will be able to transcend past ignorance and the cycle of birth and death in future kalpas (eons). Ānanda, let us set aside these matters again. Suppose someone in a dream can scatter a flower in the air as an offering to me, I say that the merit and blessings obtained by this person from this good root are immeasurable.' Moreover, the Sāgara-nāgarāja-paripṛcchā-sūtra (Sutra of the Questions of the Dragon King Sāgara) states: 'If a Bodhisattva (enlightenment being) draws near to all the Buddhas, they can obtain eight kinds of superior dharmas (teachings). What are the eight? First, to teach sentient beings to behold the wondrous form of the Buddha. Second, to serve and make offerings at the place of the Tathāgata (Buddha). Third, to praise the Buddha's supreme virtues in the assembly. Fourth, to contemplate the Tathāgata and build images. Fifth, to encourage sentient beings to always remain close to the Buddha. Sixth, wherever they go, to always hear the name of the Buddha. Seventh, to always vow to be reborn in the Buddha-lands. Eighth, to have unwavering will and to joyfully seek the wisdom of the Buddha.' These are the eight kinds of superior dharmas.

Treatise says: What further increasing superior benefits are there? It is to generate service at the Buddha's place, therefore one can attain Bodhi (enlightenment). As the verse in the Avataṃsaka-sūtra (Flower Garland Sutra) says:

For immeasurable billions of kalpas, the name of the Buddha is difficult to hear, let alone to be able to draw near, forever cutting off all doubts. The Tathāgata is the light of the world, comprehending all dharmas, universally generating the merits of the three times, making all sentient beings pure. The Tathāgata appears in the world, as the great field of merit for the world, universally guiding all sentient beings, causing them to accumulate merit and practice good deeds. If someone makes offerings to the Buddha, they will forever eliminate the fear of the evil paths, eliminate all suffering, and attain a body of wisdom. If one sees the Two-Footed Honored One (an epithet for the Buddha), one can generate a vast Bodhicitta (mind of enlightenment).

是人常值佛　　增長智惠力

是經復說。

如來大慈悲　　出現於世間　普為諸群生　　轉無上法輪　如來無數劫　　勤苦為眾生　云何諸世間　　能報大師恩　寧于無量劫　　受諸惡道苦　終不捨如來　　而求于出離　寧在諸惡趣　　常得聞佛名　不願生善道　　暫時不聞佛　何故愿久住　　一切惡道中　以得見如來　　增長智惠力　若得見於佛　　減除一切苦　能入諸如來　　大智之境界　若得見於佛　　舍離一切障　長養無盡福　　成就菩提道

論曰。暫見形像尚獲斯報。況復親睹如來色相信受教誨。得福甚多。如信力入印經云。文殊師利。若有善男子善女人能於一切世界微塵數辟支佛所。日日持以百味飲食上妙衣服。于河沙劫而用供養。文殊師利。若復有人暫能瞻奉一畫佛像及諸經典。此福勝前無量阿僧祇。何況合掌。持以一花。或以一香。及以涂香。或燃一燈。而以供養。此福勝前無量阿僧祇。

論曰。此明方便增長功德。如菩薩藏經云。若能修治故舊佛塔。當獲四種清凈大愿。一者最上色相無有與等。二者受持經典精進無懈。三者所生之處得見如來。四者于當生身具足諸相。是經復說。若人能于如來塔。所以眾名花及諸涂香恭敬供養。而復獲得八

【現代漢語翻譯】現代漢語譯本這個人常常能遇到佛，增長智慧和力量。

這部經又說：如來以大慈悲心，出現在世間，普遍地為所有眾生，轉動無上的法輪（Dharmacakra，佛法之輪）。如來在無數劫的時間裡，勤勞辛苦地爲了眾生。世間的人們，要怎樣才能報答大師的恩德呢？寧願在無量劫的時間裡，承受各種惡道的痛苦，最終也不捨棄如來，而尋求出離。寧願在各種惡趣中，常常能夠聽聞佛的名號，也不願意生在善道，卻暫時不能聽聞佛的名號。為什麼願意長久地住在一切惡道中呢？因為能夠見到如來，增長智慧和力量。如果能夠見到佛，就能減少一切痛苦，能夠進入諸如來大智慧的境界。如果能夠見到佛，就能捨離一切障礙，增長無盡的福報，成就菩提道（Bodhi，覺悟之道）。

論曰：僅僅是暫時見到佛的形像，尚且能夠獲得這樣的果報，更何況是親自見到如來的色身，相信並接受教誨，所得的福報就更多了。如同《信力入印經》所說：文殊師利（Manjusri，文殊菩薩），如果有善男子、善女人，能夠在一切世界微塵數目的辟支佛（Pratyekabuddha，緣覺佛）那裡，每天用百味飲食和上妙衣服，在恒河沙數劫的時間裡進行供養。文殊師利，如果有人僅僅是暫時能夠瞻仰供奉一幅佛像以及各種經典，這個福報勝過前面無量阿僧祇（Asamkhya，無數）倍。更何況是合掌，用一朵花，或者一炷香，以及涂香，或者點燃一盞燈，來進行供養，這個福報勝過前面無量阿僧祇倍。

論曰：這說明用方便法門來增長功德。如同《菩薩藏經》所說：如果能夠修繕破舊的佛塔，應當獲得四種清凈的大愿。第一，獲得最上的色相，沒有可以與之相比的。第二，受持經典，精進而不懈怠。第三，所出生的地方能夠見到如來。第四，在當生之身具足各種妙相。這部經又說：如果有人能夠在如來塔（Stupa，佛塔）那裡，用各種名貴的花以及各種涂香恭敬地供養，還會獲得八種功德。

【English Translation】 English version This person often encounters the Buddha, increasing wisdom and strength.

This sutra also says: The Tathagata (如來，another name for Buddha) appears in the world with great compassion, universally turning the unsurpassed Dharma wheel (Dharmacakra，佛法之輪) for all sentient beings. The Tathagata diligently and laboriously worked for sentient beings for countless kalpas (劫，an immense period of time). How can the people of the world repay the kindness of the great teacher? Rather endure the suffering of all evil paths for immeasurable kalpas, than abandon the Tathagata and seek liberation. Rather be in all evil realms, constantly hearing the name of the Buddha, than be born in good realms, temporarily not hearing the Buddha. Why is one willing to dwell in all evil paths for a long time? Because one can see the Tathagata, increasing wisdom and strength. If one can see the Buddha, one can reduce all suffering and enter the realm of the great wisdom of all Tathagatas. If one can see the Buddha, one can abandon all obstacles, cultivate endless blessings, and achieve the path to Bodhi (菩提，enlightenment).

Commentary: Merely seeing the image of the Buddha temporarily can still obtain such a reward, how much more so if one personally sees the physical body of the Tathagata, believes and accepts the teachings, the blessings obtained will be even greater. As the Sutra on the Power of Faith Entering the Seal says: Manjusri (文殊師利，Bodhisattva of wisdom), if there are good men and good women who can offer daily hundreds of flavors of food and supreme clothing to as many Pratyekabuddhas (辟支佛，a type of Buddha who attains enlightenment on their own) as there are dust particles in all the worlds, for kalpas as numerous as the sands of the Ganges River. Manjusri, if someone can temporarily venerate and make offerings to a painted image of the Buddha and various scriptures, this blessing surpasses the former by immeasurable Asamkhyas (阿僧祇，an extremely large number). How much more so if one joins their palms, offers a flower, or a stick of incense, as well as scented paste, or lights a lamp, and makes offerings, this blessing surpasses the former by immeasurable Asamkhyas.

Commentary: This explains how to increase merit through skillful means. As the Bodhisattva Pitaka Sutra says: If one can repair old and dilapidated stupas (塔，a mound-like or hemispherical structure containing relics), one should obtain four kinds of pure great vows. First, one obtains the supreme physical appearance, with nothing comparable to it. Second, one upholds the scriptures, diligently and without懈怠. Third, one is able to see the Tathagata in the place of birth. Fourth, one is endowed with all kinds of excellent marks in the present life. This sutra also says: If someone can respectfully make offerings to the Tathagata's stupa with various precious flowers and scented pastes, they will also obtain eight kinds of merits.

種無減。一者色相無減。二者受用無減。三者眷屬無減。四者戒品無減。五者定力無減。六者多聞無減。七者智惠無減。八者勝愿無減。又如寶積經云。假使眾生充滿三有。各各造作如來塔廟。其量高廣如須彌盧山。于殑伽沙劫。各以種種上妙供養。若菩薩以不捨一切智心。持以一花奉施彼塔。所獲福蘊復過於彼。是經復說。假使三千大千世界所有眾生。一一皆得轉輪聖王安住大乘。一一輪王以大海量而為燈器。等彌盧山而為燈炷。各以如是供養佛塔。若出家菩薩能以少油涂捻為燭。持用供養如來塔廟。所得功德勝前燈施。百分歌羅分乃至烏波尼剎曇分不及其一。又彼轉輪聖王能于現前佛比丘眾。以諸樂具而用佈施。若出家菩薩常行乞食。或有所得隨彼見者分以食之。所獲功德勝前無比。又彼轉輪聖王以袈裟服積如須彌。能于現前佛比丘眾。持用佈施。若出家菩薩於三衣外所有長物。隨應奉施現前諸佛安住大乘諸比丘僧及如來塔。其所得福倍前所施。又彼轉輪聖王一一各以滿閻浮提諸上妙花供養佛塔。若出家菩薩能以一花施如來塔。勝前供養。百分歌羅分乃至烏波尼剎曇分不及其一。

論曰。若廣明行相。如次第超越品說。彼出家菩薩如是知已。若能現前供養如來。即獲四種賢善功德。一者常得最上恭敬供養。

【現代漢語翻譯】現代漢語譯本：種性沒有減少。一者，色相沒有減少。二者，受用沒有減少。三者，眷屬沒有減少。四者，戒品沒有減少。五者，定力沒有減少。六者，多聞沒有減少。七者，智慧沒有減少。八者，勝愿沒有減少。又如《寶積經》云：『假使眾生充滿三有（欲界、色界、無色界），各各造作如來塔廟，其量高廣如須彌盧山（Mount Sumeru），于殑伽沙劫（Ganges sand kalpas），各以種種上妙供養。若菩薩以不捨一切智心，持以一花奉施彼塔，所獲福蘊復過於彼。』是經復說：『假使三千大千世界所有眾生，一一皆得轉輪聖王（Chakravartin）安住大乘，一一輪王以大海量而為燈器，等彌盧山而為燈炷，各以如是供養佛塔。若出家菩薩能以少油涂捻為燭，持用供養如來塔廟，所得功德勝前燈施，百分歌羅分乃至烏波尼剎曇分不及其一。』又彼轉輪聖王能于現前佛比丘眾，以諸樂具而用佈施。若出家菩薩常行乞食，或有所得隨彼見者分以食之，所獲功德勝前無比。又彼轉輪聖王以袈裟服積如須彌，能于現前佛比丘眾，持用佈施。若出家菩薩於三衣外所有長物，隨應奉施現前諸佛安住大乘諸比丘僧及如來塔，其所得福倍前所施。又彼轉輪聖王一一各以滿閻浮提（Jambudvipa）諸上妙花供養佛塔。若出家菩薩能以一花施如來塔，勝前供養，百分歌羅分乃至烏波尼剎曇分不及其一。論曰：若廣明行相，如次第超越品說。彼出家菩薩如是知已，若能現前供養如來，即獲四種賢善功德。一者，常得最上恭敬供養。

【English Translation】 English version: Lineage is undiminished. First, the physical appearance is undiminished. Second, the enjoyment is undiminished. Third, the retinue is undiminished. Fourth, the precepts are undiminished. Fifth, the power of concentration is undiminished. Sixth, the learning is undiminished. Seventh, the wisdom is undiminished. Eighth, the superior vows are undiminished. Furthermore, as stated in the 'Ratnakuta Sutra': 'Suppose sentient beings fill the three realms of existence (the desire realm, the form realm, and the formless realm), and each constructs stupas and temples of the Tathagata (Thus Come One), their size and height like Mount Sumeru (Mount Sumeru), and for kalpas as numerous as the sands of the Ganges (Ganges sand kalpas), each makes various supreme offerings. If a Bodhisattva, with a mind not abandoning omniscience, offers a single flower to those stupas, the accumulation of merit obtained will surpass that.' The sutra further states: 'Suppose all sentient beings in the three thousand great thousand worlds, each attains the status of a Chakravartin (Wheel-Turning King) abiding in the Great Vehicle, and each Wheel-Turning King uses an ocean-sized vessel as a lamp, with a wick as tall as Mount Meru, and each makes such offerings to the Buddha's stupas. If a renunciate Bodhisattva can smear a small amount of oil and twist it into a candle, and use it to make offerings to the Tathagata's stupas and temples, the merit obtained will surpass the previous lamp offering, not even one part in a hundred 'gala' parts, or even 'upanisadam' parts can compare.' Furthermore, those Chakravartin Kings can offer various pleasurable items to the present Buddha and Sangha. If a renunciate Bodhisattva constantly goes begging for food, and whatever is obtained is shared with those who see them, the merit obtained will surpass the previous immeasurably. Furthermore, those Chakravartin Kings can accumulate robes like Mount Sumeru and use them to make offerings to the present Buddha and Sangha. If a renunciate Bodhisattva offers any extra possessions beyond the three robes to the present Buddhas, the Sangha of Bhikshus abiding in the Great Vehicle, and the Tathagata's stupas, the merit obtained will be double the previous offering. Furthermore, those Chakravartin Kings each use supreme flowers filling Jambudvipa (Jambudvipa) to make offerings to the Buddha's stupas. If a renunciate Bodhisattva can offer a single flower to the Tathagata's stupa, it surpasses the previous offering, not even one part in a hundred 'gala' parts, or even 'upanisadam' parts can compare. Commentary: If the aspects of practice are explained extensively, as described in the 'Orderly Transcendence' chapter, once those renunciate Bodhisattvas understand this, if they can make offerings to the Tathagata in the present, they will obtain four virtuous merits. First, they will always receive the highest respect and offerings.

二者彼所見已隨順依學。三者而能堅固大菩提心。四者增長善根現前得見三十二種大丈夫相。又海意菩薩所問經云。複次海意。有三種法。名為供養承事如來。何等為三。一者發菩提心無有退轉。二者于諸正法而能攝持。三者于眾生所發起大悲。又寶云經說。善男子。菩薩成就十法。處於胎藏垢穢不染。何等為十。一者以凈信心造如來像。二者修治諸佛故舊塔廟。三者以眾妙香而用塗飾。四者持諸香水灌沐如來。五者于佛塔中掃灑塗地。六者親能承事所生父母。七者親能供養和尚阇梨。八者常能供給同梵行者。九者所行惠施不希其報。十者以此善根令諸有情不染胎藏垢穢而生。善男子。若能具足如是十法。則能發起深心隨喜。如般若經云。若菩薩摩訶薩安住大乘。應當最初發心隨喜。是諸菩薩能行是行。則于大乘得不退轉。佛言。憍尸迦。假使有人而能稱量三千大千世界。可知其數。此諸菩薩發心隨喜所得功德。不可校計。時帝釋天主白佛言。世尊。若諸菩薩從初發心乃至得成正等正覺。而於其中所作無量隨喜善根。若諸菩薩不聞不知亦不攝取。當知是人為魔所持。佛言。憍尸迦。若善男子善女人慾速證得如來應供正等正覺。應于大乘發心隨喜。然于聲聞辟支佛乘。亦非愛樂亦非舍離。而能共彼興隨喜心。當知是人在

【現代漢語翻譯】現代漢語譯本二者，他們所見所聞都隨順佛法而學習。三者，能夠堅定廣大的菩提之心（Bodhicitta，覺悟之心）。四者，增長善根，並且能夠親眼得見佛的三十二種大丈夫相（Lakshana，佛的特殊身體特徵）。《海意菩薩所問經》中說：『再者，海意（Sagaramati），有三種法，稱為供養承事如來（Tathagata，如來）。哪三種呢？一是發起菩提心，永不退轉。二是對於各種正法能夠攝持。三是對於眾生髮起大悲心。』《寶云經》中說：『善男子，菩薩成就十種法，處於胎藏（womb）的污穢之中而不被污染。哪十種呢？一是以清凈的信心建造如來像。二是修繕諸佛過去破舊的塔廟。三是用各種美妙的香塗飾佛像。四是用各種香水灌沐如來。五是在佛塔中掃灑塗地。六是親自承事自己的父母。七是親自供養和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師）。八是經常供給一同修行的道友。九是所行佈施不希望得到回報。十是以此善根令一切有情眾生不被胎藏的污穢所染而出生。』『善男子，如果能夠具足這十種法，就能發起深切的隨喜之心。』如《般若經》所說：『如果菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）安住于大乘（Mahayana，大乘），應當最初發心隨喜，這些菩薩能夠行持這種行為，就能在大乘中得到不退轉。』佛說：『憍尸迦（Kausika，帝釋天名），假使有人能夠稱量三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）的微塵，可知其數。這些菩薩發心隨喜所得到的功德，是無法計算的。』當時帝釋天主（Sakra，天神之王）對佛說：『世尊，如果諸位菩薩從最初發心乃至成就正等正覺（Sammasambuddha，完全覺悟的佛陀），在這期間所作的無量隨喜善根，如果諸位菩薩不聞不知也不攝取，應當知道這個人是被魔所控制。』佛說：『憍尸迦，如果善男子善女人想要迅速證得如來應供正等正覺，應當對於大乘發起隨喜之心。然而對於聲聞（Sravaka，聲聞乘）和辟支佛乘（Pratyekabuddha，緣覺乘），既不特別喜愛也不捨棄，而能夠與他們一起生起隨喜之心，應當知道這個人是……』

【English Translation】 English version Secondly, they learn by following and conforming to what they have seen and heard. Thirdly, they are able to strengthen the great Bodhicitta (the mind of enlightenment). Fourthly, they increase their roots of virtue and are able to directly see the thirty-two major marks (Lakshana, special physical characteristics of the Buddha) of a great man. The Sagaramati-pariprccha Sutra says: 'Furthermore, Sagaramati, there are three dharmas that are called offering and serving the Tathagata (the Thus-Gone One). What are the three? First, generating the mind of Bodhi (Bodhicitta) without regression. Second, being able to uphold all the right dharmas. Third, generating great compassion towards sentient beings.' The Ratnamegha Sutra says: 'Good man, a Bodhisattva who accomplishes ten dharmas is not defiled by the filth of the womb (womb). What are the ten? First, creating images of the Tathagata with pure faith. Second, repairing old stupas and temples of all the Buddhas. Third, using various wonderful fragrances to adorn them. Fourth, using various fragrant waters to bathe the Tathagata. Fifth, sweeping and cleaning the ground in the Buddha's stupas. Sixth, personally serving one's own parents. Seventh, personally making offerings to one's Upadhyaya (preceptor) and Acarya (teacher). Eighth, constantly providing for those who practice the same Brahmacarya (holy life). Ninth, not expecting reward for the alms one gives. Tenth, with these roots of virtue, causing all sentient beings to be born without being defiled by the filth of the womb.' 'Good man, if one can fulfill these ten dharmas, then one can generate a deep mind of rejoicing.' As the Prajnaparamita Sutra says: 'If a Bodhisattva-Mahasattva (great Bodhisattva) abides in the Mahayana (Great Vehicle), one should initially generate a mind of rejoicing. If these Bodhisattvas are able to practice this conduct, then they will attain non-retrogression in the Mahayana.' The Buddha said: 'Kausika (name of Indra), even if someone were able to measure the dust particles of a Trisahasra-Mahasahasra-lokadhatu (a great world system in Buddhist cosmology), their number could be known. The merit obtained by these Bodhisattvas who generate a mind of rejoicing is immeasurable.' At that time, Sakra (king of the gods) said to the Buddha: 'World Honored One, if those Bodhisattvas, from the initial generation of the mind until the attainment of Sammasambuddha (perfect enlightenment), perform countless roots of virtue of rejoicing during that time, and if those Bodhisattvas do not hear, do not know, and do not embrace them, it should be known that this person is possessed by Mara (demon).' The Buddha said: 'Kausika, if good men and good women wish to quickly attain the Tathagata, Arhat, Sammasambuddha, they should generate a mind of rejoicing towards the Mahayana. However, towards the Sravaka (Hearer Vehicle) and Pratyekabuddha (Solitary Realizer Vehicle), they should neither be particularly fond of nor abandon them, but be able to generate a mind of rejoicing together with them. It should be known that this person is...'

所生處。常值十善則能獲得供養恭敬尊重讚歎。于所見色聲香味觸無不可意。永離惡趣得生天上所以者何。是人所作如其利益。使諸眾生皆得快樂。以是善根。能令無量阿僧祇人。發隨喜心。當得阿耨多羅三藐三菩提。是經復說。須菩提。假使殑伽沙數三千大千世界一切眾生皆發阿耨多羅三藐三菩提心。一一各于殑伽沙劫修四禪定。安住寂靜離動亂想。若菩薩摩訶薩修習般若波羅蜜多。能以方便善巧。攝取過去未來現在諸佛所修定惠解脫解脫知見。于緣覺乘及聲聞乘所有戒定惠解脫解脫知見。如是等種種善根合集稱量。以最上最極最勝最妙廣大無量無等等心皆悉隨喜。復以如是隨喜善根。迴向阿耨多羅三藐三菩提須菩提。其所得福勝前菩薩修定功德。不可為比。百分歌羅分乃至烏波尼剎曇分不及其一。

論曰。此說迴向行竟勸請功德。如最上問經云。若能攝受正法。則為已於無量無數諸佛剎土護佛壽命。

念三寶品第十八

論曰。明賢善行次第增福。此非別因而能獲得。謂于信等常當修習。如秘密大乘經云。佛言。大王。汝今當知有四種法。若能於此如理行者。則為安住大乘趣向勝道所有善法而無壞失。何等為四。大王。一者謂信能向勝道復何名信。以有信故。而能隨順諸聖種類。所不應作而悉不

【現代漢語翻譯】所生之處，常能遇到十善，就能獲得供養、恭敬、尊重和讚歎。對於所見之色、聲、香、味、觸，沒有不合心意的。永遠脫離惡趣，得生天上。這是什麼原因呢？因為這個人所做的事情，都能利益眾生，使他們得到快樂。憑藉這種善根，能令無量阿僧祇（asaṃkhya，無數）的人，發起隨喜之心，將來能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。這部經又說，須菩提（Subhūti）。假使恒河沙數的三千大千世界一切眾生，都發阿耨多羅三藐三菩提心，而且每一個眾生都在恒河沙劫的時間裡修四禪定，安住在寂靜之中，遠離動亂之想。如果菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修習般若波羅蜜多（prajñāpāramitā，智慧到彼岸），能夠以方便善巧，攝取過去、未來、現在諸佛所修的定、慧、解脫、解脫知見，以及對於緣覺乘和聲聞乘所有的戒、定、慧、解脫、解脫知見，像這樣種種的善根合集起來稱量，以最上、最極、最勝、最妙、廣大、無量、無等等的心，全都隨喜。又以這樣的隨喜善根，迴向阿耨多羅三藐三菩提。須菩提，他所得到的福德，勝過前面菩薩修定功德，不可比擬，百分之一、歌羅分（kalā，數量單位）乃至烏波尼剎曇分（upaniṣad, 數量單位）都不及其一。

論曰：這裡說的是迴向行完畢后，勸請的功德。如《最上問經》所說：『如果能夠攝受正法，就等於已經在無量無數的佛剎中護持佛的壽命。』

念三寶品第十八

論曰：闡明賢善之行次第增長福德。這並非是單獨的原因就能獲得的，而是在於信心等等方面常常應當修習。如《秘密大乘經》所說：佛說：『大王，你現在應當知道有四種法，如果能夠對此如理而行，就等於安住在大乘，趣向殊勝之道，所有善法都不會壞失。』哪四種呢？大王，第一種是信心，能夠趣向殊勝之道。什麼叫做信心呢？因為有了信心，就能隨順諸聖種類，不應該做的都能夠不做。

【English Translation】 The place of birth. Constantly encountering the ten virtues will enable one to receive offerings, reverence, respect, and praise. In terms of sights, sounds, smells, tastes, and tactile sensations, there will be nothing displeasing. One will be forever separated from the evil realms and be born in the heavens. What is the reason for this? It is because the actions of this person benefit all beings, bringing them happiness. With this root of goodness, one can cause countless asaṃkhya (innumerable) beings to generate a mind of rejoicing, and in the future, one will attain anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). This sutra further states: 'Subhūti. Suppose all beings in the Ganges river sand number of three thousand great thousand worlds all generate the mind of anuttarā-samyak-saṃbodhi, and each one cultivates the four dhyānas (meditative states) for Ganges river sand kalpas (aeons), abiding in stillness, free from disturbing thoughts. If a bodhisattva-mahāsattva (great bodhisattva) cultivates prajñāpāramitā (perfection of wisdom), they can skillfully gather the samādhi (concentration), prajñā (wisdom), vimoksha (liberation), and jñānadarśana-vimoksha (knowledge and vision of liberation) cultivated by the Buddhas of the past, future, and present, as well as all the śīla (moral discipline), samādhi (concentration), prajñā (wisdom), vimoksha (liberation), and jñānadarśana-vimoksha (knowledge and vision of liberation) of the Pratyekabuddha-yāna (Solitary Realizer Vehicle) and Śrāvakayāna (Hearer Vehicle). They gather and measure all such roots of goodness, and with the most supreme, most ultimate, most excellent, most wonderful, vast, immeasurable, and unequaled mind, they rejoice in all of them. Furthermore, they dedicate such roots of rejoicing towards anuttarā-samyak-saṃbodhi. Subhūti, the merit they obtain surpasses the merit of the bodhisattva who cultivates samādhi, and it cannot be compared. One percent, one kalā (unit of measurement), or even one upaniṣad (unit of measurement) does not equal it.'

Commentary: This speaks of the merit of exhortation after the practice of dedication is completed. As the Sutra of Supreme Questions says: 'If one can embrace the Dharma, it is as if one has protected the life of the Buddha in countless Buddha-lands.'

Chapter 18: Recollection of the Three Jewels

Commentary: Explains that virtuous actions gradually increase merit. This cannot be obtained by a single cause, but rather one should constantly cultivate faith and so on. As the Secret Mahayana Sutra says: The Buddha said: 'Great King, you should know that there are four dharmas. If one can practice these in accordance with the principles, it is as if one abides in the Mahayana, proceeds towards the supreme path, and all good dharmas will not be lost.' What are the four? Great King, the first is faith, which can lead to the supreme path. What is called faith? Because of faith, one can follow the noble ones, and one will not do what should not be done.

作。二者尊重能向勝道。以尊重故。于諸聖者所說妙法審諦聽受。三者無慢能向勝道。以無慢故。則能于彼一切聖眾恭信頂禮。四者精進能向勝道。以精進故。若身若心悉得輕安。所作善法皆得成辦。

論曰。此說于信常所修習如是。別明信等五根。如無盡意經說。云何五根。所謂信根進根念根定根惠根。云何信根。謂於四法深忍樂欲。一者于生死中。行世正行信于業報。由造業故彼報定有。乃至失命終不作罪。二者信樂菩薩所行正行。不求余乘不隨諸見。三者于勝義中。了知無我眾生壽者補特伽羅。于空無相無愿諸法深能信解。四者于佛功德力無畏等。生決定信斷除疑網。是名信根。云何進根。若法信根所攝是法。勤勇無間。是名進根。云何念根。若法進根所修是法。終不忘失。是名念根。云何定根。若法念根所攝是法。一心不亂。是名定根。云何惠根。若法定根所攝是法。自所觀照不從他解。是名惠根。是五根者相續而起。則能圓滿一切佛法。

論曰。復于信力等法。常當修習。如寶髻經云。善男子。云何菩薩力行清凈。謂于諸根無有怯弱。一切惡魔不能動亂。聲聞緣覺不能退轉。一切煩惱不能破壞。而能堅固安住大乘。夙願滿足心凈勇猛。密護身根得勝清凈。

論曰。如是信等根力常能修習

【現代漢語翻譯】現代漢語譯本：第二，尊重是趨向殊勝之道的因素。因為尊重，就能審慎諦聽並接受諸位聖者所說的妙法。第三，沒有傲慢是趨向殊勝之道的因素。因為沒有傲慢，就能對一切聖眾恭敬信奉並頂禮。第四，精進是趨向殊勝之道的因素。因為精進，身心都能得到輕安，所作的善法都能成就。

論曰：這裡說的是對於信常修習的情況。另外闡明信等五根。如《無盡意經》所說：什麼是五根？就是信根、進根、念根、定根、慧根。什麼是信根？就是對於四法深深地忍可和樂欲。第一，在生死輪迴中，奉行世間的正行，相信業報。因為造業，所以果報必定存在。乃至失去生命，也絕不做罪惡之事。第二，信樂菩薩所行的正行，不追求其他乘，不隨順各種見解。第三，在勝義諦中，了知沒有我、眾生、壽者、補特伽羅（補特伽羅，意為人或有情）。對於空、無相、無愿等諸法，深深地能夠信解。第四，對於佛的功德、力、無畏等，生起決定的信心，斷除疑惑之網。這叫做信根。什麼是進根？凡是信根所攝的法，都勤奮勇猛，沒有間斷。這叫做進根。什麼是念根？凡是進根所修的法，最終都不會忘失。這叫做念根。什麼是定根？凡是念根所攝的法，一心不亂。這叫做定根。什麼是慧根？凡是定根所攝的法，自己觀察照了，不從他人那裡尋求解釋。這叫做慧根。這五根相續生起，就能圓滿一切佛法。

論曰：還要對於信力等法，常常應當修習。如《寶髻經》所說：善男子，什麼是菩薩力行清凈？就是對於諸根沒有怯弱，一切惡魔不能動亂，聲聞緣覺不能使之退轉，一切煩惱不能破壞，而能堅固安住于大乘，宿願滿足，心凈勇猛，秘密守護身根，得到殊勝的清凈。

論曰：像這樣，信等根力常常能夠修習。

【English Translation】 English version: Secondly, respect is a factor that leads to the supreme path. Because of respect, one can carefully listen to and accept the wonderful Dharma spoken by all the sages. Thirdly, absence of arrogance is a factor that leads to the supreme path. Because of the absence of arrogance, one can respectfully believe in and prostrate before all the holy assembly. Fourthly, diligence is a factor that leads to the supreme path. Because of diligence, both body and mind can attain lightness and ease, and all good deeds performed can be accomplished.

Treatise says: This speaks of the constant practice of faith. It also separately elucidates the five roots of faith, etc. As the Avatamsaka Sutra says: What are the five roots? They are the root of faith (śraddhā-indriya), the root of diligence (vīrya-indriya), the root of mindfulness (smṛti-indriya), the root of concentration (samādhi-indriya), and the root of wisdom (prajñā-indriya). What is the root of faith? It is to deeply endure and desire four dharmas. First, in the cycle of birth and death, to practice righteous conduct in the world, believing in the retribution of karma. Because of creating karma, the retribution is certain. Even if it means losing one's life, one will never commit evil deeds. Second, to believe in and delight in the righteous conduct practiced by Bodhisattvas, not seeking other vehicles, not following various views. Third, in the ultimate truth, to understand that there is no self (ātman), sentient being (sattva), life-span (jīva), or person (pudgala) (pudgala, meaning person or sentient being). To deeply believe in and understand the dharmas of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita). Fourth, to generate definite faith in the Buddha's merits, powers, fearlessness, etc., and to cut off the net of doubts. This is called the root of faith. What is the root of diligence? Whatever dharma is encompassed by the root of faith, one is diligent and vigorous without interruption. This is called the root of diligence. What is the root of mindfulness? Whatever dharma is cultivated by the root of diligence, one will never forget. This is called the root of mindfulness. What is the root of concentration? Whatever dharma is encompassed by the root of mindfulness, one's mind is not disturbed. This is called the root of concentration. What is the root of wisdom? Whatever dharma is encompassed by the root of concentration, one observes and illuminates it oneself, not seeking explanation from others. This is called the root of wisdom. These five roots arise in succession and can perfect all Buddha-dharmas.

Treatise says: Furthermore, one should constantly cultivate the powers of faith, etc. As the Ratnakuta Sutra says: Good man, what is the purity of a Bodhisattva's practice of power? It is that one has no weakness in the roots, all demons cannot disturb one, Śrāvakas and Pratyekabuddhas cannot cause one to regress, all afflictions cannot destroy one, but one can firmly abide in the Mahayana, one's past vows are fulfilled, one's mind is pure and courageous, one secretly protects one's bodily roots, and one attains supreme purity.

Treatise says: In this way, the roots and powers of faith, etc., can be constantly cultivated.

。所修慈行增長功德。如月燈經偈云。

那由他億佛剎中　　所有種種供佛具　悉以供養諸如來　　不及慈心一少分

大乘集菩薩學論卷第二十二大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第二十三

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯念三寶品第十八之二

論曰。由信等故。則能緣念諸佛功德。如護國尊者所問經偈云。

稽首調御真金色　　面如滿月凈無垢　功德聖智實難思　　於三有中無與等　牟尼螺髻紺青色　　高顯清凈如須彌　眉間毫相普照明　　烏瑟柅沙無見者　如來目凈若青蓮　　譬軍那花及珂月　憐憫觀視諸有情　　是故我今稽首禮　如來舌相類銅色　　修廣而能覆面輪　演甘露法潤群生　　是故我今稽首禮　如來四十齒齊密　　潔白堅利若金剛　出真實語發光輝　　是故我今稽首禮　如來色相最殊特　　威光照耀百千剎　釋梵護世及諸天　　所有光明無復睹　如來雙腨逾鹿王　　胸臆廣袤如師子　俯視安行侔象王　　大地山川俱震動　如來身相極端嚴　　燦若金光而潤澤　于諸世間無比倫　　眾生見者不厭舍　如來往昔百千劫　　于所愛樂皆能施　慈

【現代漢語翻譯】所修的慈悲行為會增長功德，如《月燈經》中的偈頌所說：

『那由他（Nayuta，數量單位，極大的數）億佛剎（Buddhakṣetra，佛的國土）中，所有種種供養佛的器具，全部用來供養諸如來（Tathāgata，佛的稱號），也不及慈心的一少部分。』

《大乘集菩薩學論》卷第二十二大正藏第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第二十三

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯《念三寶品》第十八之二

論曰：由於信心等原因，就能憶念諸佛的功德。如護國尊者所問經中的偈頌所說：

『稽首（Qǐshǒu，古代一種跪拜禮）調御（Tiáo yù，調伏控制）真金色（Zhēn jīn sè，純金色）的佛陀，面容如滿月般清凈無垢，功德和聖智實在難以思議，在三有（Sānyǒu，欲界、色界、無色界）中沒有可以與之相比的。牟尼（Móu ní，聖人，這裡指佛陀）的螺髻（Luójì，佛發）呈紺青色（Gàn qīng sè，深藍色），高顯清凈如須彌山（Xūmí shān，佛教中的聖山），眉間白毫相（Báiháo xiàng，佛眉間的白色毫毛）普照一切，烏瑟柅沙（Wū sè nǐ shā，佛頂上的肉髻）無人能夠看見。如來的眼睛清凈如青蓮花（Qīng lián huā，藍色蓮花），譬如軍那花（Jūn nà huā，一種紅色花）和珂月（Kē yuè，美玉般皎潔的月亮），以憐憫之心觀看一切有情眾生（Yǒuqíng zhòngshēng，有情識的生命），因此我今天稽首禮拜。如來的舌相（Shé xiàng，舌頭的相狀）類似銅色，修長寬廣能夠覆蓋整個面輪，演說甘露法（Gānlù fǎ，能帶來解脫的佛法）滋潤眾生，因此我今天稽首禮拜。如來有四十顆牙齒，整齊緊密，潔白堅固鋒利如金剛（Jīngāng，一種堅硬的寶石），說出真實不虛的話語，發出光輝，因此我今天稽首禮拜。如來的色相（Sè xiàng，外貌）最為殊勝特別，威光照耀百千佛剎，釋梵（Shì fàn，帝釋天和梵天）護世（Hù shì，守護世界的天神）以及諸天（Zhū tiān，眾天神）的所有光明都無法再被看見。如來的雙腿如同鹿王般修長，胸膛寬廣如獅子，俯視安穩行走如同象王，大地山川都為之震動。如來的身相極其端正莊嚴，燦爛如金色光芒般潤澤，在所有世間沒有可以相比的，眾生見到后都不會厭倦舍離。如來在往昔百千劫（Jié，時間單位，極長的時間）中，對於所喜愛的事物都能佈施，慈悲……』

【English Translation】 The cultivated practice of loving-kindness increases merit, as the verse in the 'Moon Lamp Sutra' states:

'In Nayuta (a large number) billions of Buddha-lands (Buddhakṣetra, Buddha's realm), all kinds of offerings to the Buddhas, even if all are used to offer to all the Tathāgatas (Buddha's title), it is not equal to a small fraction of loving-kindness.'

Mahāyānasaṃgrahabodhisattvaśikṣā Chapter 22 Taisho Tripitaka Volume 32 No. 1636 Mahāyānasaṃgrahabodhisattvaśikṣā

Mahāyānasaṃgrahabodhisattvaśikṣā Chapter 23

Translated by the Tripiṭaka Master Ri Cheng, the Scholar of Declared Teachings, Grand Master of Court for State Ceremonial, Acting Vice Minister of the Court of Imperial Sacrifices, bestowed with the Purple Robe, from Western India, under Imperial Decree, etc., translating the 'Chapter on Recollecting the Three Jewels', the second part of the eighteenth chapter.

Treatise says: Due to faith and so on, one can recollect the merits of all Buddhas. As the verse in the Sutra asked by the Venerable Protector of the Country states:

'I bow to the Subduer (Tiáo yù, one who tames and controls), of true golden color (Zhēn jīn sè, pure gold color), whose face is like a full moon, pure and without blemish, whose merits and sacred wisdom are truly inconceivable, and in the three realms (Sānyǒu, desire realm, form realm, formless realm) there is none equal to him. The Muni's (Móu ní, sage, referring to the Buddha) hair whorl (Luójì, Buddha's hair) is dark blue (Gàn qīng sè, deep blue), high and clear like Mount Sumeru (Xūmí shān, sacred mountain in Buddhism), the white hair mark (Báiháo xiàng, white hair between the Buddha's eyebrows) between his eyebrows illuminates everywhere, the Uṣṇīṣa (Wū sè nǐ shā, the protuberance on the crown of Buddha's head) is unseen by anyone. The Tathāgata's eyes are pure like blue lotuses (Qīng lián huā, blue lotus), like Kunda flowers (Jūn nà huā, a type of red flower) and Ka Moon (Kē yuè, a moon as bright as jade), watching all sentient beings (Yǒuqíng zhòngshēng, beings with consciousness) with compassion, therefore I bow in reverence today. The Tathāgata's tongue (Shé xiàng, the appearance of the tongue) is like copper in color, long and wide, able to cover the entire face, expounding the nectar-like Dharma (Gānlù fǎ, the Buddha's teachings that lead to liberation) to nourish all beings, therefore I bow in reverence today. The Tathāgata has forty teeth, aligned closely, white, firm, and sharp like diamonds (Jīngāng, a hard gemstone), speaking truthful words, emitting light, therefore I bow in reverence today. The Tathāgata's appearance (Sè xiàng, physical appearance) is most unique and special, his majestic light illuminates hundreds of thousands of Buddha-lands, the light of Śakra (Shì fàn, Indra and Brahma), the world protectors (Hù shì, deities protecting the world), and all the gods (Zhū tiān, all the deities) can no longer be seen. The Tathāgata's legs are as slender as the deer king, his chest is broad like a lion, looking down and walking steadily like an elephant king, the earth, mountains, and rivers all tremble. The Tathāgata's form is extremely upright and dignified, shining like golden light, in all the worlds there is none comparable, beings who see him will not be tired of leaving. In the past hundreds of thousands of kalpas (Jié, unit of time, extremely long time), the Tathāgata was able to give away everything he loved, with loving-kindness...'

悲哀念諸有情　　是故我今稽首禮　如來志樂修諸度　　戒檀忍進善堅固　禪定勝惠悉圓明　　是故我今稽首禮　如來眾中師子吼　　勇猛能摧諸異論　三毒垢穢盡無餘　　是故我今稽首禮　牟尼三業超三有　　譬若芙蕖不著水　迦陵頻伽凈妙聲　　是故我今稽具禮　了知世間皆幻化　　如俳優者易形色　亦如陽焰及夢中　　無我無人無壽者　法本空寂無有生　　不能悟解隨流轉　大慈普導諸群迷　　方便隨機宣正法　觀察世間諸苦惱　　貪等眾病鎮相縈　如來無上大醫王　　各各對治令解脫　示生老死憂悲苦　　愛別離等諸過患　牟尼救護於世間　　咸令厭離皆除斷　地獄鬼畜險惡趣　　諸有情輩隨輪轉　憫彼無親無道師　　指示愚迷登正路　過去諸佛出世間　　自在咸宣深法義　如是世尊同彼說　　悉使眾生證聖道　佛聲深遠過梵天　　響潤清徹生眾善　乾闥婆與緊那羅　　所出樂聲皆不現　積集清凈諸功德　　演說無邊真實語　百千那由他眾生　　聞已各發三乘意　若能供養于如來　　當獲勝妙諸快樂　富貴自在眾所欽　　後於世間為帝王　或作輪王御四洲　　具足七寶皆殊異　常以十善利眾生　　由於如來興凈業　或為忉利諸天主　　或夜摩王睹史

【現代漢語翻譯】現代漢語譯本悲憫哀嘆所有眾生，因此我今天稽首禮敬。如來立志歡喜地修習各種波羅蜜（pāramitā，度，到達彼岸的方法），在戒律、佈施、忍辱、精進上善行堅固。禪定殊勝，智慧圓滿明亮，因此我今天稽首禮敬。如來在大眾中如獅子吼，勇猛地能夠摧毀各種不同的論點。貪、嗔、癡（三毒）的污垢全部清除乾淨，因此我今天稽首禮敬。牟尼（釋迦牟尼佛的稱號）的身、語、意三業超越了欲界、色界、無色界（三有），譬如蓮花一樣不沾染水。擁有迦陵頻伽（kalaviṅka，一種美妙的鳥）清凈美妙的聲音，因此我今天稽首禮敬。完全了知世間一切都是虛幻變化，如同表演者容易改變形象和顏色。也像陽光下的水汽（陽焰）和夢境一樣，沒有我、沒有人、沒有壽命長短的分別（無我無人無壽者）。法的本體是空寂的，沒有產生，不能領悟的人隨波逐流。以大慈悲普遍引導各種迷惑的眾生，用方便法門隨機宣講正法。觀察世間各種痛苦煩惱，貪婪等各種病癥緊緊纏繞。如來是無上的大醫王，各自對癥治療使眾生解脫。示現出生、衰老、死亡、憂愁、悲傷、痛苦，以及愛別離等等各種過患。牟尼救護世間，使眾生都厭惡這些過患並斷除它們。地獄、餓鬼、畜生這些危險惡劣的去處，各種有情眾生隨著輪迴流轉。憐憫他們沒有親人，沒有導師，指示愚昧迷惑的人登上正路。過去諸佛出現在世間，自在地宣講深刻的佛法真義。像這樣，世尊（釋迦牟尼佛）也同樣宣說，使所有眾生證得聖道。佛的聲音深遠超過梵天，響亮圓潤清澈，產生各種善。即使是乾闥婆（gandharva，天上的樂神）和緊那羅（kiṃnara，也是天上的樂神）所發出的音樂聲都無法與之相比。積聚清凈的各種功德，演說無邊無際的真實語言。成百上千那由他（nayuta，數量單位）的眾生，聽聞后各自發起聲聞乘、緣覺乘、菩薩乘（三乘）的意願。如果能夠供養如來，應當獲得殊勝美妙的各種快樂。享受富貴自在，受到大眾的欽佩，將來在世間成為帝王。或者成為轉輪聖王，統治四大部洲，具備七寶，都非常奇異。常常用十善業來利益眾生，這是由於對如來興起清凈的善業。或者成為忉利天（trāyastriṃśa）的諸天之主，或者成為夜摩天王、兜率天（Tuṣita）之主。

【English Translation】 English version Out of sorrow, I contemplate all sentient beings, therefore, I bow my head and pay homage today. The Tathāgata (如來, one who has thus gone) aspires to joyfully cultivate all the pāramitās (波羅蜜, perfections), steadfastly firm in virtue, generosity, patience, and diligence. Meditation is supreme, and wisdom is perfectly clear and bright, therefore, I bow my head and pay homage today. The Tathāgata roars like a lion in the assembly, courageously able to destroy all different arguments. The defilements of greed, hatred, and ignorance (三毒, three poisons) are completely and utterly cleansed, therefore, I bow my head and pay homage today. The Muni's (牟尼, sage, referring to Shakyamuni Buddha) three karmas (三業, actions of body, speech, and mind) transcend the three realms (三有, realms of desire, form, and formlessness), like a lotus that does not cling to water. Possessing the pure and wonderful voice of the kalaviṅka (迦陵頻伽, a mythical bird with a beautiful voice), therefore, I bow my head and pay complete homage today. Completely understanding that all in the world is illusory and changing, like actors easily changing their forms and colors. Also like a mirage (陽焰) and a dream, there is no self, no person, and no lifespan (無我無人無壽者). The essence of the Dharma is empty and still, without arising; those who cannot awaken to this drift along with the current. With great compassion, universally guiding all deluded beings, using skillful means to proclaim the true Dharma according to their capacities. Observing the various sufferings and afflictions in the world, the various diseases such as greed tightly entwine. The Tathāgata is the unsurpassed great physician, each treating the ailments accordingly, leading to liberation. Showing birth, old age, death, sorrow, grief, suffering, and the pain of separation from loved ones, and all such faults. The Muni protects the world, causing all beings to detest these faults and cut them off. Hell, hungry ghosts, animals—these dangerous and evil realms—various sentient beings revolve within samsara (輪迴). Having compassion for them, without relatives or teachers, pointing out the right path for the ignorant and deluded to ascend. Past Buddhas appeared in the world, freely proclaiming the profound meaning of the Dharma. In this way, the World Honored One (世尊, referring to Shakyamuni Buddha) speaks the same, enabling all beings to attain the holy path. The Buddha's voice is deep and far-reaching, surpassing even Brahma (梵天), resounding, rich, and clear, giving rise to all good. Even the music produced by the gandharvas (乾闥婆, celestial musicians) and kinnaras (緊那羅, also celestial musicians) cannot compare. Accumulating pure merits, expounding boundless and truthful words. Hundreds of thousands of nayutas (那由他, a large number) of beings, upon hearing this, each generate the intention for the three vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). If one can make offerings to the Tathāgata, one should obtain supreme and wonderful happiness. Enjoying wealth and freedom, respected by all, and in the future, becoming a king in the world. Or becoming a Chakravartin (轉輪聖王, wheel-turning king), ruling over the four continents, possessing the seven treasures, all of which are extraordinary. Always benefiting sentient beings with the ten virtuous deeds, due to cultivating pure karma towards the Tathāgata. Or becoming the lord of the Trāyastriṃśa (忉利天, Heaven of Thirty-three) gods, or the king of the Yama Heaven, or the lord of the Tuṣita (兜率) Heaven.

陀　乃至他化大梵天　　皆因供養如來故　如是見佛供養已　　及所聞法生信敬　皆能永斷諸苦因　　得證寂靜離塵垢　世尊了知道非道　　而能止惡咸歸善　令諸眾生獲吉祥　　咸皆安住于聖道　若人求福供養佛　　常獲無盡勝福藏　于俱胝劫不可量　　乃至當證菩提果　微妙剎土勝莊嚴　　如他化天極可愛　隨其願力住其中　　身口意業常清凈　如是種種妙福報　　皆由供養于如來　是人雖處於世間　　如受龍宮天上樂　如來具廣大名稱　　一切剎土悉聞知　常于無邊大眾中　　十方諸佛皆稱讚　永離世間諸熱惱　　顯示大悲無與等　最上寂靜人中尊　　是故我今稽首禮　我今獲得五神通　　住立虛空伸讚歎　稽首勇猛大導師　　分別諸法凈無垢　今于天人大集會　　稱揚善逝諸功德　所有廣大勝福田　　同與眾產生正覺

又如法集經說。複次善男子。諸佛世尊具大福智而為莊嚴。以大慈悲為所行境。于諸世間為救護者。作大醫王善拔毒箭。常住寂靜妙三摩地。不著生死及與涅槃。乃至於諸有情猶如父母。以大慈心平等憐愍一切世間無有過者。以相應智為世照明。大智有情之所圍繞。一切人民常樂承事。遠離自樂息除他苦。住持正法。以法為主。得法自在。以法為

【現代漢語翻譯】現代漢語譯本乃至他化自在天（Paranirmita-vasavartin，欲界第六天），皆因供養如來（Tathagata，如來十號之一）的緣故。像這樣見到佛陀並供養之後，以及聽聞佛法而生起信心和恭敬心，都能永遠斷除各種痛苦的根源，證得寂靜，遠離塵垢。世尊（Bhagavan，佛陀的尊稱）明瞭知道什麼是正道，什麼不是正道，從而能夠止息惡行，使一切都歸於善良，使一切眾生獲得吉祥，都安住在聖道上。如果有人爲了求福而供養佛陀，常常獲得無盡殊勝的福德寶藏，在無數劫中都無法衡量，乃至最終證得菩提果（Bodhi，覺悟）。微妙的剎土殊勝莊嚴，如同他化自在天一樣極其可愛，隨順他們的願力安住在其中，身口意三業常常清凈。像這樣種種美妙的福報，都是由於供養如來。這樣的人即使身處世間，也像享受龍宮和天上的快樂。如來具有廣大的名聲，一切剎土都聽聞知曉，常常在無邊的大眾中，十方諸佛都稱讚他。永遠遠離世間各種熱惱，顯示出無與倫比的大悲心，是最上寂靜的人中之尊，因此我今天稽首禮拜。我今天獲得五神通，站立在虛空中伸出雙手讚歎，稽首禮拜勇猛的大導師，分別諸法清凈無垢。今天在天人大**中，稱揚善逝（Sugata，如來十號之一）的各種功德，所有廣大的殊勝福田，都與眾生共同成就正覺（Samyak-sambuddha，正等覺者）。

又如《法集經》所說：『再者，善男子，諸佛世尊具足廣大的福德和智慧作為莊嚴，以廣大的慈悲心作為所行之境，在世間作為救護者，作為偉大的醫王善於拔除毒箭，常住在寂靜美妙的三摩地（Samadhi，禪定），不執著于生死和涅槃（Nirvana，寂滅），乃至對於一切有情眾生猶如父母一般，以廣大的慈心平等憐憫一切世間，沒有超過他的，以相應的智慧為世間照明，被具有大智慧的有情眾生所圍繞，一切人民常常樂於承事，遠離自身的快樂而止息他人的痛苦，住持正法，以正法為主，得到法的自在，以正法為……』

【English Translation】 English version Even the Paranirmita-vasavartin (the Heaven of Free Control Enjoyed by Others, the sixth heaven of the Desire Realm) is due to offering to the Tathagata (the Thus-Gone One, one of the ten epithets of a Buddha). Having seen and made offerings to the Buddha in this way, and having heard the Dharma (the teachings of the Buddha) and generated faith and reverence, one can forever cut off the causes of all suffering, attain tranquility, and be free from defilements. The Bhagavan (the Blessed One, an epithet of the Buddha) clearly knows what is the right path and what is not, and is therefore able to stop evil and make everything return to goodness, causing all beings to obtain auspiciousness and dwell in the holy path. If someone seeks blessings by making offerings to the Buddha, they will always obtain an inexhaustible treasure of supreme blessings, which cannot be measured in countless kalpas (eons), until they eventually attain the fruit of Bodhi (Enlightenment). The subtle Buddha-field is supremely adorned, as lovely as the Paranirmita-vasavartin Heaven, dwelling therein according to their vows, with body, speech, and mind always pure. Such various wonderful blessings are all due to making offerings to the Tathagata. Even though such a person is in the world, they are like enjoying the pleasures of the dragon palace and the heavens. The Tathagata has a vast and great name, known in all Buddha-fields, and is constantly praised by all the Buddhas of the ten directions in the boundless assembly. Forever free from all the torments of the world, displaying great compassion that is unparalleled, the supreme and tranquil尊 (Venerable One) among humans, therefore I bow my head in reverence today. Today I have obtained the five supernormal powers, standing in the sky, extending my hands in praise, bowing my head in reverence to the courageous great guide, distinguishing all dharmas (phenomena) as pure and without defilement. Today, in the great assembly of gods and humans, I extol the various merits of the Sugata (the Well-Gone One, one of the ten epithets of a Buddha), and may all the vast and supreme fields of merit be shared with all beings to attain Samyak-sambuddha (Perfect Enlightenment).

Moreover, as stated in the Dharma Samuccaya Sutra: 'Furthermore, good son, the Buddhas, the World-Honored Ones, are adorned with great merit and wisdom, with great compassion as their field of activity, as protectors in the world, as great physicians skilled in removing poisoned arrows, constantly dwelling in tranquil and wonderful Samadhi (meditative absorption), not attached to birth and death or Nirvana (liberation), even regarding all sentient beings as if they were their parents, with great compassion equally pitying all the world, with none surpassing them, illuminating the world with corresponding wisdom, surrounded by sentient beings with great wisdom, with all people constantly delighting in serving them, distancing themselves from their own happiness and ceasing the suffering of others, upholding the True Dharma, with the Dharma as their master, attaining freedom in the Dharma, with the Dharma as...'

食。以法為藥。以法為施。一切皆舍。以智揀擇常不放逸。于險難處為作橋樑。如王者道平坦無障。乃至清凈色身見者無厭。諸佛世尊有如是等無量功德。我當成就彼諸義利。此說名為菩薩唸佛。云何念法。菩薩了知諸佛世尊無邊功德。皆從法生。從法所化。從法所得。從法增上。從法而有。從法境界。從法依止。從法成就。乃至所有世出世間諸快樂事。亦從法生。從法成就。是故我求諸佛菩提。應尊重法。依法境界。依法所歸。依法決定。依法堅固。依法修行。此說是名菩薩念法。複次菩薩于諸眾生應當平等而為說法。以法無高下故。我同彼法其心平等。法無面從而為宣說。以法無相黨故。我同彼法其心平等。法無時節而為宣說。以法內心領受故。我同彼法其心平等。法非於勝而為宣說。于其劣者不為宣說。以法各能入解故。我同彼法其心平等。法非於凈而為宣說。于不凈者不為宣說。以法離染污故。我同彼法其心平等。又法非於聖人而為宣說。于凡夫者不為宣說。以法離諸見故。我同彼法其心平等。法非盡說而夜不說。亦非夜說而晝不說。以法常所加持故。我同彼法其心平等。法非調伏亦無違越。以法無所取著故。我同彼法其心平等。法非減失亦非增長。以法如虛空故。我同彼法其心平等。法不厭眾生眾生能護法

【現代漢語翻譯】現代漢語譯本食物應被視為藥物，佛法應被視為佈施。捨棄一切，以智慧來選擇，時刻保持精進不放逸。在充滿危險和困難的地方，要像建造橋樑一樣幫助眾生，如同王者之道一樣平坦沒有阻礙，乃至清凈的色身，見到的人都不會感到厭倦。諸佛世尊具有如此等等無量的功德，我應當成就這些義利。這被稱為菩薩唸佛。什麼是念法？菩薩了知諸佛世尊無邊的功德，都是從佛法中產生，從佛法所化育，從佛法中獲得，從佛法中增長，從佛法而有，從佛法的境界而來，依靠佛法，成就於佛法。乃至所有世間和出世間的快樂之事，也是從佛法中產生，從佛法中成就。因此，我爲了追求諸佛的菩提（Bodhi，覺悟），應當尊重佛法，以佛法的境界為準則，以佛法為歸宿，依法而決定，依法而堅定，依法而修行。這被稱為菩薩念法。更進一步說，菩薩對於一切眾生，應當平等地為他們宣說佛法，因為佛法沒有高下之分。我與佛法相同，內心平等。佛法不會因為情面而宣說，因為佛法沒有偏袒。我與佛法相同，內心平等。佛法沒有時間限制而宣說，因為佛法在內心領受。我與佛法相同，內心平等。佛法不是隻為殊勝者宣說，而不為卑劣者宣說，因為佛法能讓每個人都能理解。我與佛法相同，內心平等。佛法不是隻為清凈者宣說，而不為不清凈者宣說，因為佛法遠離染污。我與佛法相同，內心平等。佛法不是隻為聖人宣說，而不為凡夫宣說，因為佛法遠離各種見解。我與佛法相同，內心平等。佛法不是白天說而晚上不說，也不是晚上說而白天不說，因為佛法常時加持。我與佛法相同，內心平等。佛法既不調伏，也不違越，因為佛法沒有執著。我與佛法相同，內心平等。佛法既不減少，也不增長，因為佛法如同虛空。我與佛法相同，內心平等。佛法不厭棄眾生，而眾生能夠守護佛法。

【English Translation】 English version Food should be regarded as medicine, and the Dharma (law, teachings) should be regarded as giving. Abandon everything, choose with wisdom, and always be diligent and not negligent. In places full of danger and difficulty, help sentient beings as if building bridges, as smooth and unobstructed as the path of a king, to the point that even the pure form body is never tiring to see. The Buddhas, World Honored Ones, have such immeasurable merits. I should accomplish these benefits. This is called a Bodhisattva's (Enlightenment Being) mindfulness of the Buddha. What is mindfulness of the Dharma? A Bodhisattva knows that the boundless merits of the Buddhas, World Honored Ones, all arise from the Dharma, are transformed by the Dharma, are obtained from the Dharma, are increased by the Dharma, exist because of the Dharma, come from the realm of the Dharma, rely on the Dharma, and are accomplished in the Dharma. Even all worldly and other-worldly joyful things also arise from the Dharma and are accomplished in the Dharma. Therefore, in order to seek the Bodhi (Enlightenment) of the Buddhas, I should respect the Dharma, take the realm of the Dharma as the standard, take the Dharma as the refuge, decide according to the Dharma, be firm according to the Dharma, and practice according to the Dharma. This is called a Bodhisattva's mindfulness of the Dharma. Furthermore, a Bodhisattva should equally expound the Dharma to all sentient beings, because the Dharma has no high or low. I am the same as the Dharma, with an equal mind. The Dharma is not expounded out of consideration for face, because the Dharma has no partiality. I am the same as the Dharma, with an equal mind. The Dharma is not expounded with time restrictions, because the Dharma is received in the heart. I am the same as the Dharma, with an equal mind. The Dharma is not only expounded to the superior and not to the inferior, because the Dharma can be understood by everyone. I am the same as the Dharma, with an equal mind. The Dharma is not only expounded to the pure and not to the impure, because the Dharma is free from defilement. I am the same as the Dharma, with an equal mind. The Dharma is not only expounded to the saints and not to the ordinary people, because the Dharma is free from all views. I am the same as the Dharma, with an equal mind. The Dharma is not spoken during the day and not at night, nor is it spoken at night and not during the day, because the Dharma is constantly blessed. I am the same as the Dharma, with an equal mind. The Dharma neither tames nor violates, because the Dharma has no attachment. I am the same as the Dharma, with an equal mind. The Dharma neither decreases nor increases, because the Dharma is like space. I am the same as the Dharma, with an equal mind. The Dharma does not reject sentient beings, and sentient beings can protect the Dharma.

。我同彼法其心平等。法非求所歸與世作歸依。我同彼法其心平等。法無損惱。以法離所害相故。我同彼法其心平等。法無怨嫉。以法離諸結使故。我同彼法其心平等。法非怖輪迴。亦不樂涅槃。以法無分別故。我同彼法其心平等。菩薩如是積集正念。是爲念法。云何念僧。此中復說。是說法者。是行法者。是思惟法者。是法福田者。是任持法者。是依止法者。是供養法者。是如法所作者。是法境界者。是法行處者。是成就法者。是自性質直者。是自性清凈者。是隨順教誨者。是發起大悲者。是能揀擇智境界者。是常修習白凈法者。

論曰。菩薩如是念僧。則能成辦一切眾生真實功德。如無垢稱經偈云。

或示老病死　　成就諸群生　了知如幻化　　通達無有礙　或現劫燒盡　　天地皆洞然　眾人有常想　　照令知無常　無數億眾生　　俱來請菩薩　一時到其舍　　化令向佛道　經書禁咒術　　工巧諸伎藝　盡現行此事　　饒益諸群生　世間眾道法　　悉于中出家　因以解人惑　　而不墮邪見　或作日月天　　梵王世界主　或時作地水　　或復作風火　劫中有疾疫　　現作諸藥草　若有服之者　　除病消眾毒　劫中有饑饉　　現身作飲食　先救彼飢渴　　卻以法語人　劫

【現代漢語翻譯】現代漢語譯本：我與『法』（Dharma，宇宙真理或佛法）的體性平等，我的心也與『法』平等。『法』不是尋求歸宿的地方，而是為世間提供歸依之處。我與『法』的體性平等，我的心也與『法』平等。『法』沒有損害和惱怒，因為它遠離了被損害的表象。我與『法』的體性平等，我的心也與『法』平等。『法』沒有怨恨和嫉妒，因為它遠離了各種煩惱。我與『法』的體性平等，我的心也與『法』平等。『法』不令人恐懼輪迴，也不令人貪戀涅槃，因為它沒有分別心。我與『法』的體性平等。菩薩像這樣積累正念，就是念『法』（Dharma）。如何念『僧』（Sangha，僧團）呢？這裡進一步闡述：說法者，行法者，思惟法者，是『法』的福田，是任持『法』者，是依止『法』者，是供養『法』者，是如『法』所作者，是『法』的境界者，是『法』的行處者，是成就『法』者，是自性正直者，是自性清凈者，是隨順教誨者，是發起大悲者，是能揀擇智慧境界者，是常修習白凈『法』者。論曰：菩薩像這樣念『僧』，就能成就一切眾生真實的功德。正如《維摩詰所說經》（Vimalakirti Nirdesa Sutra）的偈頌所說：『或示老病死，成就諸群生，了知如幻化，通達無有礙。或現劫燒盡，天地皆洞然，眾人有常想，照令知無常。無數億眾生，俱來請菩薩，一時到其舍，化令向佛道。經書禁咒術，工巧諸伎藝，盡現行此事，饒益諸群生。世間眾道法，悉于中出家，因以解人惑，而不墮邪見。或作日月天，梵王世界主，或時作地水，或復作風火。劫中有疾疫，現作諸藥草，若有服之者，除病消眾毒。劫中有饑饉，現身作飲食，先救彼飢渴，卻以法語人。劫

【English Translation】 English version: I am equal in nature to the 'Dharma' (the universal truth or Buddhist teachings), and my mind is also equal to the 'Dharma'. The 'Dharma' is not a place to seek refuge, but a place of refuge for the world. I am equal in nature to the 'Dharma', and my mind is also equal to the 'Dharma'. The 'Dharma' has no harm or annoyance, because it is far from the appearance of being harmed. I am equal in nature to the 'Dharma', and my mind is also equal to the 'Dharma'. The 'Dharma' has no resentment or jealousy, because it is far from all afflictions. I am equal in nature to the 'Dharma', and my mind is also equal to the 'Dharma'. The 'Dharma' does not cause fear of Samsara (the cycle of rebirth), nor does it cause attachment to Nirvana (liberation), because it has no discriminating mind. I am equal in nature to the 'Dharma'. When a Bodhisattva accumulates right mindfulness in this way, it is mindfulness of the 'Dharma'. How does one contemplate the 'Sangha' (the monastic community)? Here it is further explained: Those who expound the 'Dharma', those who practice the 'Dharma', those who contemplate the 'Dharma', are fields of merit for the 'Dharma', those who uphold the 'Dharma', those who rely on the 'Dharma', those who make offerings to the 'Dharma', those who act in accordance with the 'Dharma', those who are in the realm of the 'Dharma', those who are in the practice of the 'Dharma', those who accomplish the 'Dharma', those who are naturally upright, those who are naturally pure, those who follow the teachings, those who arouse great compassion, those who can discern the realm of wisdom, those who constantly cultivate pure and virtuous 'Dharma'. Treatise says: When a Bodhisattva contemplates the 'Sangha' in this way, they can accomplish the true merits of all sentient beings. Just as the verses in the 'Vimalakirti Nirdesa Sutra' say: 'Sometimes showing old age, sickness, and death, accomplishing all sentient beings, understanding as illusion, penetrating without obstruction. Sometimes appearing as the end of the kalpa, the heavens and earth are all ablaze, people have the thought of permanence, illuminating them to know impermanence. Countless billions of beings, all come to invite the Bodhisattva, arriving at their homes at the same time, transforming them to turn towards the Buddha's path. Sutras, books, mantras, spells, skillful arts and crafts, all appearing to do these things, benefiting all sentient beings. All the various worldly paths and methods, all renounce the household life within them, using them to dispel people's delusions, without falling into wrong views. Sometimes acting as the sun, moon, and heavens, Brahma, the lord of the world, sometimes acting as earth and water, or again acting as wind and fire. In a kalpa with epidemics, appearing as various medicinal herbs, if there are those who take them, removing sickness and dissolving all poisons. In a kalpa with famine, appearing in person as food and drink, first saving them from hunger and thirst, then speaking the 'Dharma' to them. Kalpa'

中有刀兵　　為之起慈悲　化彼諸眾生　　令住無諍地　若有大戰陣　　立之以等力　菩薩現威勢　　降伏使和安　一切國土中　　諸有地獄處　輒往到于彼　　免濟其苦惱　一切國土中　　畜生相食啖　皆現生於彼　　為之作利益　示受於五欲　　亦復現行禪　令魔心憒亂　　不能得其便　火中生蓮花　　是可謂希有　在欲而行禪　　希有亦如是　或現作淫女　　引諸好色者　先以欲鉤牽　　后令入佛智　或為邑中主　　或作商人導　國師及大臣　　以祐利眾生　諸有貧窮者　　現作無盡藏　因以勸導之　　令發菩提心　我心憍慢者　　為現大力士　消伏諸貢高　　令住無上道　其有恐懼眾　　居前而安慰　先以施無畏　　后令發道心　或現離淫慾　　為五通仙人　開導諸群生　　令住戒忍慈　見須供事者　　現為作僮僕　既悅可其意　　乃發以道心　隨彼之所須　　得入于佛道　以善方便力　　皆能給足之　如是道無量　　所行無有涯　智惠無邊際　　度脫無數眾　假令一切佛　　于無數億劫　讚歎其功德　　猶尚不能盡

菩薩修習供養功德。如寶光明陀羅尼經偈云。

放大光明鬘莊嚴　　種種微妙鬘雲海　如是妙鬘普周遍　　廣

【現代漢語翻譯】現代漢語譯本當發生戰爭時，（菩薩）會生起慈悲心，轉化那些眾生，使他們安住在沒有爭端的地方。如果有大的戰陣，（菩薩）會以平等的力量介入，菩薩顯現威猛之勢，降伏他們，使他們和平安寧。在一切國土中，凡是有地獄的地方，（菩薩）總是前往那裡，解救他們的痛苦。在一切國土中，畜生互相殘食，（菩薩）都顯現化身在那裡，為它們帶來利益。（菩薩）有時示現享受五欲（色、聲、香、味、觸），也示現修行禪定，使魔的心意迷惑混亂，不能得逞。在火焰中生出蓮花，這可以稱得上是稀有之事，在慾望中修行禪定，這種稀有也像這樣。有時顯現為**，引誘那些喜歡美色的人，先用慾望作為鉤子牽引，然後使他們進入佛的智慧。有時作為城邑的首領，有時作為商人的嚮導，或者作為國師和大臣，用來護佑和利益眾生。對於那些貧窮的人，（菩薩）顯現為取之不盡的寶藏，因此勸導他們，使他們發起菩提心（Bodhicitta）。對於內心驕慢的人，（菩薩）顯現為大力士，消除他們的貢高我慢，使他們安住在無上道上。對於那些恐懼的眾生，（菩薩）走在前面安慰他們，先施予無畏，然後使他們發起道心。有時顯現為遠離淫慾，作為具有五神通的仙人，開導那些眾生，使他們安住在戒律、忍辱和慈悲之中。見到需要侍奉供養的人，（菩薩）顯現為他們的僮僕，既讓他們心生喜悅，就啓發他們的道心。隨著他們所需要的，（菩薩）使他們得以進入佛道，以善巧方便的力量，都能滿足他們的需求。這樣的道路是無量的，所行之事沒有邊際，智慧沒有邊際，度脫無數的眾生。假使一切諸佛，在無數億劫的時間裡，讚歎（菩薩）的功德，也仍然不能窮盡。菩薩修習供養的功德。如《寶光明陀羅尼經》的偈頌所說：放出大光明，以花鬘莊嚴，種種微妙的花鬘如雲海一般，這樣的妙鬘普遍周遍，廣大無邊。

【English Translation】 English version When there are wars, (the Bodhisattva) generates compassion, Transforming those beings, causing them to dwell in a place without strife. If there are great battle arrays, (the Bodhisattva) intervenes with equal power, The Bodhisattva manifests majestic power, subduing them, making them peaceful and tranquil. In all lands, wherever there are hells, (The Bodhisattva) always goes there, delivering them from their suffering. In all lands, where animals devour each other, (The Bodhisattva) manifests incarnations there, bringing benefit to them. (The Bodhisattva) sometimes demonstrates enjoying the five desires (form, sound, smell, taste, touch), and also demonstrates practicing meditation, Causing the demons' minds to be confused and disordered, unable to succeed. A lotus flower growing in fire, this can be called a rare occurrence, Practicing meditation while in desire, this rarity is also like this. Sometimes appearing as a , enticing those who love beauty, First using desire as a hook to attract them, then causing them to enter the wisdom of the Buddha. Sometimes acting as the leader of a town, sometimes as a guide for merchants, Or as a national teacher and minister, to protect and benefit sentient beings. For those who are poor, (the Bodhisattva) appears as an inexhaustible treasure, Therefore exhorting them, causing them to generate Bodhicitta (the mind of enlightenment). For those whose minds are arrogant, (the Bodhisattva) appears as a mighty warrior, Subduing their pride and arrogance, causing them to dwell on the unsurpassed path. For those fearful beings, (the Bodhisattva) goes before them to comfort them, First bestowing fearlessness, then causing them to generate the mind of the path. Sometimes appearing as one who is free from lust, as a five-神通 (five supernormal powers) immortal, Enlightening those beings, causing them to dwell in precepts, patience, and loving-kindness. Seeing those who need service and offerings, (the Bodhisattva) appears as their servant, Both pleasing their minds and inspiring their minds towards the path. According to what they need, (the Bodhisattva) enables them to enter the Buddha's path, With skillful means, they can all be satisfied. Such a path is immeasurable, and what is done has no limit, Wisdom is boundless, delivering countless beings. Even if all the Buddhas, for countless eons, Praised (the Bodhisattva's) merits, they still could not exhaust them. The Bodhisattva cultivates the merits of offering. As the verse in the Bao Guang Ming Tuo Luo Ni Jing (Ratnolkadhāraṇī Sūtra) says: Emitting great light, adorned with garlands, various subtle garlands like a sea of clouds, Such wonderful garlands are universally pervasive, vast and boundless.

大供養作佛事　放大光明香莊嚴　　種種微妙香雲海　如是妙香普周遍　　廣大供養作佛事　放大光明花莊嚴　　種種微妙花雲海　如是妙花普周遍　　廣大供養作佛事　放大光明瓔珞嚴　　種種瓔珞妙雲海　如是瓔珞普周遍　　廣大供養行佛事　放大光明現寶幢　　青黃赤白相間飾　種種珍寶共合成　　而用莊嚴于佛剎　摩尼寶網色交映　　懸眾繒幡以為蓋　垂珠瓔珞演佛音　　莊嚴而覆如來上　於一如來伸供養　　掌中涌施諸嚴具　無量諸佛亦同然　　自在變現三摩地　神通智力妙難思　　廣能化利諸含識　最上神變三摩地　　而現百千方便門　于諸如來供養門　　一切能捨佈施門　杜多功德持戒門　　無盡不動忍辱門　勤行勇猛精進門　　安住寂靜禪定門　達諸義趣勝惠門　　凈修梵行神通門　行四攝事歡喜門　　積集福智利他門　四諦緣生解脫門　　修習根力勝道門　悟聲聞乘解脫門　　觀緣覺乘清凈門　修最上乘神變門　　或現無常苦惱門　了知無我壽者門　　作不凈觀離貪門　證真常樂三昧門　　如是種種方便門　平等普共諸眾生　　皆能證彼解脫門　現諸形類應群機　　神通說法難思議　隨順成熟諸有情　　各生愛敬咸安樂　常思出離世間

因　　求證清凈三摩地　若逢饑饉眾難時　　隨其所欲而周給　廣能憐愍諸有情　　離諸憂怖常安隱　及以上妙諸飲食　　種種衣服諸庫藏　國城所愛悉能捐　　于彼世間興大施　或現身相極殊特　　種種莊嚴具威勢　涂香巧妙眾花鬘　　巍巍色相無與等　如是形色及威儀　　各各見已樂瞻奉　為其方便演法音　　普使群生髮道意　或現迦陵頻伽聲　　俱計羅及俱拏聲　緊那羅眾妙鼓聲　　皆演如來解脫義　佛出世間所宣說　　八萬四千真法藏　如是分別諸法門　　悉與眾生作饒益　或現苦惱或快樂　　及作義利非義利　隨宜引導令發心　　皆能與彼同修作　或見障難諸危厄　　種種逼迫難堪忍　當以勇悍大悲心　　代彼眾生而受苦　若處無有解脫法　　亦無阿蘭若出離　以王福力其興崇　　令彼皆生於凈信　若離在家貪愛縛　　則為超越世間因　于諸欲境盡蠲除　　是為世間照明者　若能具足諸功德　　是名行法大丈夫　牟尼妙行悉能修　　是人得生極樂土　壽命長遠不可涯　　受勝妙樂消諸惑　生老病苦不能侵　　于無常中得自在　顯示貪瞋諸過失　　熾然燒煮無暫停　如是四相亦復然　　普使群迷令覺悟　如來十力四無畏　　十八不共諸功德　我今

【現代漢語翻譯】現代漢語譯本因：求證清凈三摩地（Samadhi，一種高度集中的冥想狀態）。若遇到饑荒和各種災難的時候，就根據他們的需求給予賙濟。廣泛地憐憫一切有情眾生，遠離各種憂愁和恐懼，常常安穩自在。以及上等的美味飲食，各種各樣的衣服和庫藏。即使是國家和自己所珍愛的東西，都能捨棄，在那世間興起廣大的佈施。或者顯現出極其殊勝的形象，用各種莊嚴的器具來顯示威勢。塗抹香料，巧妙地編織各種花鬘（Mala，花環），巍峨的色相無人可以比擬。這樣的形色和威儀，每個人見了都樂意瞻仰和侍奉。爲了他們方便，宣講佛法，普遍地使眾生髮起求道的意願。或者顯現出迦陵頻伽（Kalavinka，一種美妙的鳥）的聲音，俱計羅（Kokila，杜鵑）以及俱拏（Kuna）的聲音。緊那羅（Kinnara，一種天神）的各種美妙的鼓聲，都宣揚如來解脫的意義。佛陀出現在世間所宣說的，八萬四千種真實的法門。像這樣分別解說各種法門，都給眾生帶來利益。或者顯現出痛苦和快樂，以及有益和無益的事情。根據適當的情況引導他們發起善心，都能和他們一起修行。或者看到各種障礙和危難，種種逼迫難以忍受。應當以勇敢和大悲心，代替那些眾生承受痛苦。如果所處的地方沒有解脫的佛法，也沒有阿蘭若（Aranya，寂靜處）可以出離。就用國王的福力來興盛佛法，使他們都生起清凈的信心。如果能夠脫離在家生活的貪愛束縛，這就是超越世間的因。對於各種慾望的境界完全捨棄，這就是世間的照明者。如果能夠具足各種功德，這就可以稱為修行佛法的大丈夫。牟尼（Muni，聖人）的各種美妙行為都能修習，這樣的人能夠往生極樂世界。壽命長遠沒有邊際，享受殊勝美妙的快樂，消除各種迷惑。生老病死的痛苦不能侵擾，在無常之中得到自在。顯示貪婪和嗔恨的各種過失，像熾熱的火焰一樣燃燒煮沸，沒有停歇。像這樣生、老、病、死四相也是如此，普遍地使迷惑的眾生覺悟。如來的十種力量，四種無畏，十八種不共的功德。我現在

【English Translation】 English version Cause: Seeking to verify pure Samadhi (Samadhi, a state of highly concentrated meditation). If encountering times of famine and various calamities, provide assistance according to their needs. Broadly have compassion for all sentient beings, be free from all worries and fears, and always be peaceful and secure. And provide supreme and delicious food and drink, all kinds of clothing and storehouses. Even one's country and cherished possessions can be given away, initiating great acts of charity in that world. Or manifesting extremely special appearances, displaying power and authority with various adornments. Applying fragrant perfumes, skillfully weaving various malas (Mala, garlands), with a majestic appearance unmatched by anyone. Such forms and dignified manners, everyone who sees them is happy to admire and serve. For their convenience, expound the Dharma, universally causing beings to generate the intention to seek the Way. Or manifesting the voice of the Kalavinka (Kalavinka, a beautiful bird), the sounds of the Kokila (Kokila, cuckoo) and the Kuna. The various wonderful drum sounds of the Kinnara (Kinnara, a celestial being), all proclaim the meaning of the Tathagata's liberation. The eighty-four thousand true Dharma treasures spoken by the Buddha when he appeared in the world. Explaining the various Dharma gates in this way, all bring benefit to sentient beings. Or manifesting suffering and happiness, as well as beneficial and non-beneficial things. Guiding them to generate good intentions according to appropriate circumstances, able to practice together with them. Or seeing various obstacles and dangers, all kinds of unbearable oppressions. One should use courage and great compassion to bear the suffering on behalf of those beings. If there is no Dharma of liberation in the place where one is, nor an Aranya (Aranya, a quiet place) to leave. Then use the power of the king's blessings to promote the Dharma, causing them all to generate pure faith. If one can break away from the bonds of greed and love in household life, this is the cause of transcending the world. Completely abandoning all realms of desire, this is the illuminator of the world. If one can be complete with all virtues, this can be called a great hero who practices the Dharma. All the wonderful practices of the Muni (Muni, sage) can be cultivated, and such a person can be reborn in the Land of Ultimate Bliss. Life is long and boundless, enjoying supreme and wonderful happiness, eliminating all delusions. The suffering of birth, old age, sickness, and death cannot invade, and one attains freedom in impermanence. Revealing the various faults of greed and hatred, burning and boiling like a blazing fire, without stopping. The four characteristics of birth, old age, sickness, and death are also like this, universally awakening deluded beings. The ten powers of the Tathagata, the four fearlessnesses, and the eighteen unshared qualities. I now

稱讚誓歸依　　常於世間作義利　譬如種種諸幻士　　而能變現眾形相　如來出現於世間　　神通示化亦如是　能以權巧善方便　　廣行饒益諸有情　清凈意樂叵思議　　譬若蓮花超濁水　或現戲論諸言詞　　瓔珞莊嚴舞旋轉　種種伎藝眾所觀　　顯諸色相皆如幻　或為村營聚落主　　或為長者或商賈　或為輔相及宰臣　　辯論無倫大智者　或於曠野作大樹　　或為無盡珍寶藏　如意摩尼隨所須　　于迷方所為引導　或現所作諸事業　　種種彩繪及工巧　經營播植競希求　　令悟世間非久住　或現冤親無憎愛　　咸令安隱獲吉祥　洞明方藥濟群生　　方便教示牟尼道　或演最上牟尼法　　普使人天離癡惑　令諸異道出家人　　發心歸向一切智　如是苦行諸外道　　常持不語喬答摩　裸形離系號沙門　　各能依奉師尊教　或有常持捨身行　　執為最勝無過上　辮髮長髻童子戒　　各能依奉師尊教　或有五熱而炙身　　或受狗牛等禁戒　或有常被鹿皮衣　　各能依奉師尊教　或有常樂天中智　　無善無惡及無因　唯餐根果及清泉　　各能依奉師尊教　或有蹲坐或翹足　　或臥荊棘或涂灰　執杖令心不異緣　　各能依奉師尊教　乃至一一諸外道　　彼能猛利修苦行

【現代漢語翻譯】現代漢語譯本讚美發誓要皈依佛法，常常在世間行善事利益眾生。譬如各種各樣的幻術師，能夠變現出各種各樣的形象。如來（Tathagata，佛的稱號之一）出現在世間，以神通示現教化也像這樣。能夠用權宜巧妙的善巧方便，廣泛地饒益各種有情眾生。清凈的意樂不可思議，譬如蓮花超越污濁的水面。或者示現戲論的各種言辭，用瓔珞（Yingluo，珠玉串成的裝飾品）莊嚴身體，旋轉舞蹈。各種各樣的技藝被眾人觀看，所顯現的各種色相都如幻象一般。或者成為村莊、營地、聚落的首領，或者成為長者或者商人。或者成為輔相以及宰臣，是辯論無與倫比的大智者。或者在曠野中化作大樹，或者成為無盡的珍寶藏。如意摩尼（Cintamani，能滿足願望的寶珠）隨眾生所需而出現，在迷失方向的地方為眾生引導方向。或者示現所作的各種事業，各種各樣的彩繪以及工巧技藝。經營播種，競爭希求，使眾生覺悟世間不是可以長久居住的地方。或者示現怨家親友，沒有憎恨和愛戀，使他們都能夠安穩獲得吉祥。洞察明白藥方，救濟眾生，方便教示牟尼（Muni，佛的稱號之一）之道。或者演說最上的牟尼佛法，普遍使人天眾生遠離愚癡迷惑。使各種外道出家人，發起心來歸向一切智（Sarvajna，佛的智慧）。像這些苦行外道，常常保持不說話，被稱為喬答摩（Gautama，釋迦牟尼佛的姓）。裸形，脫離束縛，號稱沙門（Sramana，出家修行者），各自能夠依從奉行師尊的教導。或者有人常常堅持捨身苦行，認為這是最殊勝沒有超過的。留著辮髮，頭頂長髮，遵守童子戒，各自能夠依從奉行師尊的教導。或者有人用五火焚燒身體，或者接受狗、牛等禁戒。或者有人常常披著鹿皮衣，各自能夠依從奉行師尊的教導。或者有人常常喜歡天上的智慧，認為沒有善沒有惡也沒有因果。只吃樹根果實以及清泉，各自能夠依從奉行師尊的教導。或者有人蹲坐，或者翹起腳，或者躺在荊棘上，或者塗抹灰土。拿著手杖，使心不向外攀緣，各自能夠依從奉行師尊的教導。乃至每一個外道，他們能夠猛烈地修行苦行。

【English Translation】 English version Praising and vowing to take refuge, constantly performing righteousness and benefiting beings in the world. Like various illusionists, who can transform and manifest various forms. The Tathagata (Tathagata, one of the titles of the Buddha) appears in the world, and his divine manifestations are also like this. Able to use expedient and skillful means to extensively benefit all sentient beings. The pure intention and joy are inconceivable, like a lotus flower surpassing the turbid water. Or manifesting various words of playful discourse, adorning the body with Yingluo (Yingluo, ornaments made of strings of pearls and jade), and spinning in dance. Various skills are watched by the crowd, and the various appearances that are manifested are like illusions. Or becoming the leader of villages, camps, and settlements, or becoming elders or merchants. Or becoming assistants and ministers, being unparalleled debaters and great wise men. Or transforming into a large tree in the wilderness, or becoming an inexhaustible treasure trove. Cintamani (Cintamani, a jewel that fulfills wishes) appears according to the needs of sentient beings, guiding them in places where they have lost their way. Or manifesting various undertakings, various paintings and skillful crafts. Managing planting and sowing, competing and seeking, making sentient beings realize that the world is not a place to live in for long. Or manifesting enemies and relatives, without hatred or love, enabling them to be safe and obtain auspiciousness. Clearly understanding prescriptions and saving sentient beings, conveniently teaching the path of Muni (Muni, one of the titles of the Buddha). Or expounding the supreme Muni Dharma, universally enabling humans and devas to be free from ignorance and delusion. Enabling various non-Buddhist renunciants to generate the mind to turn towards Sarvajna (Sarvajna, the wisdom of the Buddha). Like these ascetic non-Buddhists, who often remain silent and are called Gautama (Gautama, the surname of Sakyamuni Buddha). Naked, free from bondage, called Sramana (Sramana, a renunciant practitioner), each able to follow and uphold the teachings of their teacher. Or some often insist on the ascetic practice of sacrificing the body, considering it the most supreme and unsurpassed. Keeping braided hair, long hair on the top of the head, and observing the vows of a child, each able to follow and uphold the teachings of their teacher. Or some burn their bodies with five fires, or accept prohibitions such as dogs and cows. Or some often wear deerskin clothing, each able to follow and uphold the teachings of their teacher. Or some often delight in the wisdom of the heavens, believing that there is no good, no evil, and no cause and effect. Only eating roots, fruits, and clear springs, each able to follow and uphold the teachings of their teacher. Or some squat, or raise their feet, or lie on thorns, or smear ashes. Holding a staff, keeping the mind from external clinging, each able to follow and uphold the teachings of their teacher. Even every non-Buddhist, they are able to vigorously practice asceticism.

化令永斷諸苦因　　悉使深心求解脫　如是世間諸異見　　皆由依止於師尊　我今為接彼邪徒　　開示如來真實義　或演大乘微妙句　　或宣秘密真言句　或現直說顯了句　　或樂天中言說句　或以文字分別句　　決定妙義金剛句　以智摧諸異論句　　棄背非法言論句　或示人中明咒句　　或現諸天勝妙句　諸龍夜叉乾闥婆　　阿蘇啰及步多句　緊那羅與誐嚕拏　　摩睺羅等所說句　各能入解彼言詞　　宣暢如來解脫法　謂由得悟真實義　　于佛法中心決定　語言智境妙難思　　此為最上三摩地　謂由獲彼三摩地　　而能普放凈光明　其光攝化諸機宜　　令獲輕安常寂靜　或放光明名善見　　眾生蒙光而起信　悉能觀察眾善因　　具足不空無上智　由是光明普照已　　獲睹無邊佛法僧　如來塔廟眾靈蹤　　一一稱揚伸供養　又放光明名勝燈　　其光晃耀無能比　為欲嚴凈於世間　　能破微塵諸黑暗　彼光照矚眾生已　　各各持燈而奉獻　如來供養不思議　　復以眾燈而用施　或以酥燈及油燈　　或以松脂及竹葦　乃至眾香妙寶燈　　施已愿授然燈記　又放光明名鉤召　　悉能警集諸有情　由斯教誨彼群迷　　解脫輪迴愛有海　如是慈光普照已　　各使眾

【現代漢語翻譯】現代漢語譯本愿佛陀教化眾生，永遠斷絕各種痛苦的根源，使他們都以深刻的心去尋求解脫。世間各種不同的見解，都是由於依止不同的師尊而產生的。我現在爲了接引那些持邪見的徒眾，開示如來真實的意義。或者宣講大乘微妙的語句，或者宣說秘密的真言語句，或者顯現直接了當的語句，或者宣說天界的言語，或者用文字來分別解釋語句，以決定微妙意義的金剛句，用智慧摧毀各種不同的論點，拋棄違背佛法的言論，或者展示人間的明咒語句，或者顯現諸天的殊勝美妙語句，諸龍（Nāga，蛇神）、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，天上的樂神），阿修羅（Asura，一種好戰的神）以及步多（Bhuta，鬼）的語句，緊那羅（Kinnara，一種半人半鳥的神）與誐嚕拏（Garuda，金翅鳥），摩睺羅伽（Mahoraga，一種人身蛇頭的神）等所說的語句，都能理解他們的言辭，宣揚如來的解脫之法。這是因為領悟了真實的意義，在佛法中心意堅定。語言、智慧和境界，微妙難思議，這是最上的三摩地（Samādhi，禪定）。因為獲得了這種三摩地，就能普遍放射清凈的光明。這種光明攝受教化各種根器的眾生，使他們獲得輕安和常久的寂靜。或者放射光明，名為善見，眾生蒙受光明而生起信心，都能觀察各種善的因緣，具足不空無上的智慧。由於這種光明普遍照耀之後，得以見到無邊的佛、法、僧三寶。如來的塔廟和各種靈蹟，一一稱揚讚頌並伸出供養。又放射光明，名為勝燈，這種光明照耀無比。爲了莊嚴清凈這個世間，能夠破除微塵般的各種黑暗。這種光明照耀眾生之後，各自拿著燈來奉獻。對如來的供養不可思議，又用各種燈來佈施。或者用酥油燈和植物油燈，或者用松脂和竹葦，乃至各種香和美妙的寶燈，佈施之後，愿被授予燃燈的授記。又放射光明，名為鉤召，能夠警覺召集各種有情眾生。因此教誨那些迷惑的眾生，從輪迴和愛慾的海洋中解脫出來。這樣慈悲的光明普遍照耀之後，各自使眾生...

【English Translation】 English version May the Buddha's teachings forever sever the roots of all suffering, and may all beings seek liberation with profound hearts. The various differing views in the world all arise from relying on different teachers. I now, in order to receive those with heterodox views, reveal the true meaning of the Tathagata (如來，another name for Buddha). Sometimes expounding the subtle verses of the Mahayana (大乘，Great Vehicle Buddhism), sometimes proclaiming the secret mantra verses, Sometimes manifesting straightforward and clear verses, sometimes speaking the language of the heavens, Sometimes using words to differentiate and explain verses, using the Vajra (金剛，diamond/thunderbolt) verses that determine subtle meanings, Using wisdom to destroy various differing arguments, abandoning words that violate the Dharma (佛法，Buddhist teachings), Sometimes showing the bright mantra verses of the human realm, sometimes manifesting the supreme and wonderful verses of the heavens, The verses spoken by the Nagas (龍，serpent deities), Yakshas (夜叉，a type of spirit), Gandharvas (乾闥婆，celestial musicians), Asuras (阿修羅，demigods) and Bhutas (步多，ghosts), The verses spoken by Kinnaras (緊那羅，mythical creatures, half-human and half-bird), Garudas (誐嚕拏，mythical bird-like creatures), and Mahoragas (摩睺羅伽，serpent deities with human bodies), Each is able to understand their words, proclaiming the Tathagata's Dharma of liberation. This is because of realizing the true meaning, with a firm mind in the Buddha's Dharma. Language, wisdom, and realm, subtle and inconceivable, this is the supreme Samadhi (三摩地，meditative absorption). Because of obtaining this Samadhi, one can universally emit pure light. This light gathers and transforms beings of various capacities, enabling them to obtain ease and lasting tranquility. Sometimes emitting light named 'Good Vision', beings receive the light and generate faith, All are able to observe the causes of various good deeds, possessing the non-empty supreme wisdom. Because this light universally shines, one is able to see the boundless Buddha, Dharma, and Sangha (僧，Buddhist monastic community). The Tathagata's stupas (塔廟，pagodas) and various sacred sites, each is praised and offerings are extended. Also emitting light named 'Victorious Lamp', this light shines incomparably. In order to adorn and purify this world, it is able to break through the darkness of dust particles. After this light shines upon beings, each holds a lamp and offers it. The offerings to the Tathagata are inconceivable, and various lamps are used for giving. Sometimes using ghee lamps and oil lamps, sometimes using pine resin and bamboo reeds, Even various incense and wonderful jewel lamps, after giving, one wishes to be granted the prediction of becoming a Dipankara Buddha (然燈佛，the Buddha who predicted Shakyamuni's enlightenment). Also emitting light named 'Hook Summons', it is able to awaken and gather various sentient beings. Therefore, teaching those deluded beings, liberating them from the cycle of rebirth and the ocean of love and desire. After this compassionate light universally shines, each causes beings...

生得開悟　當令永離四瀑流　　現除憂惱常安樂

大乘集菩薩學論卷第二十三大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第二十四

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉　詔譯念三寶品第十八之三

諸有道路河流處　　能建橋樑及舡筏　普為利樂諸眾生　　稱讚寂靜令忻悟　放大光名除渴愛　　此光能覺諸含識　令其舍離於五欲　　專求解脫深妙法　若能捨離於五欲　　專求解脫深妙法　則能以佛甘露雨　　普滅世間諸渴愛　惠施池井及泉流　　勤求無上菩提道　毀呰五欲贊禪定　　是故光名除渴愛　放大光明名作變　　此光能覺諸眾生　見者令慕佛菩提　　發心愿證無師智　造立如來大悲像　　眾相莊嚴處蓮座　常嘆最勝佛功德　　是故此光名作愛　放大光明名忻樂　　此光能覺諸眾生　令其心樂於諸佛　　及以樂法樂眾僧　若常心樂於諸佛　　及以樂法樂眾僧　則在如來聖會中　　逮成無生深法忍　開悟眾生無有量　　普使唸佛法僧寶　及示發心功德行　　是故此光名忻樂　放大光明名福聚　　此光能覺諸眾生　令其修習種種施　　以此愿求無上道　設大施會無遮限　　諸來乞

【現代漢語翻譯】現代漢語譯本生得開悟應當使他們永遠脫離四種瀑流，現在消除憂愁煩惱，常得安樂。

《大乘集菩薩學論》卷第二十三《大正藏》第 32 冊 No. 1636 《大乘集菩薩學論》

《大乘集菩薩學論》卷第二十四

西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉詔譯念三寶品第十八之三

在各種道路河流之處，能夠建造橋樑和船筏，普遍爲了利益安樂一切眾生，稱讚寂靜的境界，使他們歡喜開悟。放出廣大的光明，名為除渴愛，此光明能夠覺悟一切有情眾生，使他們舍離五欲（色、聲、香、味、觸），專心求解脫的深妙佛法。如果能夠舍離五欲，專心求解脫的深妙佛法，就能用佛陀的甘露法雨，普遍熄滅世間的一切渴愛。佈施池塘水井和泉水，勤奮尋求無上的菩提道，譭謗五欲，讚歎禪定，因此光明名為除渴愛。放出廣大的光明，名為作變，此光明能夠覺悟一切眾生，見到的人使他們仰慕佛菩提（Buddha's enlightenment），發心愿求證得無師智（wisdom without a teacher）。造立如來大悲像，用各種相好莊嚴，安放在蓮花座上，常常讚歎最殊勝的佛功德，因此此光明名為**（原文缺失，無法翻譯）放出廣大的光明，名為忻樂，此光明能夠覺悟一切眾生，使他們的心歡喜于諸佛，以及歡喜佛法，歡喜眾僧。如果常常心懷歡喜于諸佛，以及歡喜佛法，歡喜眾僧，那麼就在如來的神聖集會中，獲得無生法忍（acceptance of the non-arising of phenomena）這種甚深的佛法。開悟無量無邊的眾生，普遍使他們唸佛、念法、念僧三寶（Buddha, Dharma, Sangha），並且開示發菩提心（Bodhicitta）的功德和修行，因此此光明名為忻樂。放出廣大的光明，名為福聚，此光明能夠覺悟一切眾生，使他們修習種種佈施，用此愿求無上的菩提道。設定大型的佈施法會，沒有遮攔和限制，所有前來乞討

【English Translation】 English version Born with Enlightenment They should be made to forever leave the four torrents, now eliminating sorrow and vexation, and always attain peace and happiness.

Mahāyāna Compendium of Bodhisattva Studies, Volume 23 Taishō Tripiṭaka, Volume 32, No. 1636, Mahāyāna Compendium of Bodhisattva Studies

Mahāyāna Compendium of Bodhisattva Studies, Volume 24

Translated by the Tripiṭaka Master Ri Cheng of the Western Heaven, Grand Master Chao San Da Fu, Acting Honglu Qing, Proclaiming Brahma Master, Purple-Robed Śrāmaṇa, etc., under Imperial Decree. Chapter 18.3: Recollection of the Three Jewels

In various roads and river places, able to build bridges and rafts, universally for the benefit and happiness of all sentient beings, praising the state of tranquility, causing them to rejoice and awaken. Emitting vast light, named 'Dispelling Thirst and Love', this light can awaken all sentient beings, causing them to abandon the five desires (form, sound, smell, taste, touch), and wholeheartedly seek the profound and wonderful Dharma of liberation. If one can abandon the five desires and wholeheartedly seek the profound and wonderful Dharma of liberation, then one can use the nectar rain of the Buddha to universally extinguish all thirst and love in the world. Donating ponds, wells, and springs, diligently seeking the unsurpassed path of Bodhi (enlightenment), denigrating the five desires, praising meditation, therefore the light is named 'Dispelling Thirst and Love'. Emitting vast light, named 'Transformation', this light can awaken all sentient beings, causing those who see it to admire Buddha Bodhi (Buddha's enlightenment), aspiring to attain the wisdom without a teacher. Creating images of the Tathāgata (Buddha) of great compassion, adorned with various auspicious marks, placed on a lotus seat, constantly praising the most supreme merits of the Buddha, therefore this light is named **(missing in the original text, untranslatable). Emitting vast light, named 'Joy and Happiness', this light can awaken all sentient beings, causing their hearts to rejoice in all the Buddhas, as well as rejoice in the Dharma, and rejoice in the Sangha (community). If one constantly rejoices in all the Buddhas, as well as rejoices in the Dharma, and rejoices in the Sangha, then in the sacred assembly of the Tathāgata, one will attain the profound Dharma-kṣānti (acceptance of the non-arising of phenomena). Enlightening countless sentient beings, universally causing them to remember the Buddha, Dharma, and Sangha (Three Jewels), and showing the merits and practices of generating Bodhicitta (the mind of enlightenment), therefore this light is named 'Joy and Happiness'. Emitting vast light, named 'Accumulation of Blessings', this light can awaken all sentient beings, causing them to cultivate various kinds of giving, using this to aspire to the unsurpassed path of Bodhi. Setting up large giving assemblies, without obstruction or limitation, all who come to beg

者皆滿足　不令其心有所乏　　是故此光名福聚　放大光明名具智　　此光能覺諸眾生　於一法門了多法　　于多法門剎那解　為諸眾生分別說　　決定了知真實義　善能廣說無損減　　是故此光名具智　放大光明名惠燈　　此光能覺諸眾生　令知眾生性空寂　　一切諸法無所有　法無主宰本來空　　如幻陽焰水中月　亦如夢境及影像　　是故此光名惠燈　放大光名法自在　　此光能覺諸眾生　令得無盡陀羅尼　　悉持一切如來藏　恭敬供養持法者　　給侍守護如諸仙　以種種法施眾生　　是故光名法自在　放大光明名具舍　　此光覺悟慳眾生　令知財富悉無常　　樂行惠施而無吝　善能調伏彼慳者　　了財如夢如浮雲　增長惠施清凈心　　是故此光名具舍　放大光明名除熱　　此光能覺毀禁者　普令安住清凈戒　　發心愿證無師智　勸勵眾生咸奉持　　十善業道常清凈　復令發趣菩提心　　是故此光名除熱　放大光明名忍嚴　　此光覺語多瞋者　令除忿恚及我慢　　樂修忍辱常柔和　眾生暴惡難行忍　　為菩提故心不動　稱揚最上忍功德　　是故此光名忍嚴　放大光明名勤勇　　此光覺悟懶惰者　令彼常於三寶中　　恭敬供養無疲厭　若彼常於三寶中　

【現代漢語翻譯】現代漢語譯本這些都使他們感到滿足，不讓他們在心中有所缺乏，因此這道光被稱為『福聚』（Fuju，聚集福德）。放大光明，名為『具智』（Juzhi，具備智慧），這道光能夠覺醒所有眾生。使他們在一個法門中瞭解多個法門，在多個法門中剎那間理解。為眾生分別解說，決定了知真實的意義。善於廣為解說而沒有絲毫減少，因此這道光被稱為『具智』（Juzhi，具備智慧）。放大光明，名為『惠燈』（Huideng，智慧之燈），這道光能夠覺醒所有眾生。使他們知道眾生的本性是空寂的，一切諸法都是空無所有的。法沒有主宰，本來就是空性的，如同幻象、陽焰、水中的月亮。也如同夢境和影像，因此這道光被稱為『惠燈』（Huideng，智慧之燈）。放大光明，名為『法自在』（Fazizai，於法自在），這道光能夠覺醒所有眾生。使他們獲得無盡的陀羅尼（Tuoluoni，總持，一種記憶和理解能力），完全持有所有如來藏（Rulaizang，如來所藏的功德）。恭敬供養持有佛法的人，像對待諸仙一樣給他們侍奉和守護。用種種佛法佈施眾生，因此這道光名為『法自在』（Fazizai，於法自在）。放大光明，名為『具舍』（Jushe，具備佈施），這道光覺悟那些慳吝的眾生。使他們知道財富都是無常的，樂於行佈施而沒有吝嗇。善於調伏那些慳吝的人，瞭解財富如夢如浮雲。增長佈施的清凈心，因此這道光名為『具舍』（Jushe，具備佈施）。放大光明，名為『除熱』（Chure，去除熱惱），這道光能夠覺醒那些毀犯戒律的人。普遍使他們安住在清凈的戒律中，發心愿證得無師智（Wushizhi，無師自通的智慧）。勸勵眾生都奉行，十善業道常常保持清凈。又使他們發起趣向菩提之心，因此這道光名為『除熱』（Chure，去除熱惱）。放大光明，名為『忍嚴』（Renyan，忍辱莊嚴），這道光覺悟那些多嗔恨的人。使他們去除忿怒、怨恨以及我慢，樂於修習忍辱，常常保持柔和。眾生的暴戾邪惡難以忍受，爲了菩提的緣故內心不動搖。稱揚最上忍辱的功德，因此這道光名為『忍嚴』（Renyan，忍辱莊嚴）。放大光明，名為『勤勇』（Qinyong，精勤勇猛），這道光覺悟那些懶惰的人。使他們常常在三寶（Sanbao，佛、法、僧）中，恭敬供養而沒有疲厭。如果他們常常在三寶（Sanbao，佛、法、僧）中

【English Translation】 English version All these are satisfied, not letting their hearts lack anything, therefore this light is named 'Fuju' (福聚, Gathering Blessings). Releasing great light, named 'Juzhi' (具智, Possessing Wisdom), this light can awaken all sentient beings. Enabling them to understand multiple Dharmas through one Dharma gate, and to comprehend multiple Dharma gates in an instant. Explaining and differentiating for sentient beings, decisively knowing the true meaning. Being good at extensively explaining without any reduction, therefore this light is named 'Juzhi' (具智, Possessing Wisdom). Releasing great light, named 'Huideng' (惠燈, Lamp of Wisdom), this light can awaken all sentient beings. Enabling them to know that the nature of sentient beings is empty and still, and that all Dharmas are without substance. Dharma has no master, and is inherently empty, like illusions, mirages, and the moon in water. Also like dreams and reflections, therefore this light is named 'Huideng' (惠燈, Lamp of Wisdom). Releasing great light, named 'Fazizai' (法自在, Freedom in Dharma), this light can awaken all sentient beings. Enabling them to obtain endless Dharanis (陀羅尼, Total Retention, a capacity for memory and understanding), completely holding all Tathagatagarbha (如來藏, the Womb of the Tathagata). Respectfully making offerings to those who uphold the Dharma, serving and protecting them like the immortals. Bestowing Dharma upon sentient beings in various ways, therefore this light is named 'Fazizai' (法自在, Freedom in Dharma). Releasing great light, named 'Jushe' (具舍, Possessing Generosity), this light awakens those stingy sentient beings. Enabling them to know that wealth is impermanent, and to joyfully practice generosity without stinginess. Being good at subduing those stingy people, understanding wealth as dreams and floating clouds. Increasing the pure mind of generosity, therefore this light is named 'Jushe' (具舍, Possessing Generosity). Releasing great light, named 'Chure' (除熱, Removing Heat), this light can awaken those who violate precepts. Universally enabling them to abide in pure precepts, aspiring to realize the wisdom of no teacher (Wushizhi, 無師智, wisdom without a teacher). Exhorting sentient beings to uphold and maintain, the Ten Wholesome Karmic Paths are always pure. Also enabling them to arouse the mind towards Bodhi, therefore this light is named 'Chure' (除熱, Removing Heat). Releasing great light, named 'Renyan' (忍嚴, Adornment of Patience), this light awakens those who are often angry. Enabling them to remove anger, resentment, and arrogance, joyfully cultivating patience, and always remaining gentle. The violence and wickedness of sentient beings are difficult to endure, but for the sake of Bodhi, the mind does not waver. Praising the merits of supreme patience, therefore this light is named 'Renyan' (忍嚴, Adornment of Patience). Releasing great light, named 'Qinyong' (勤勇, Diligence and Courage), this light awakens those who are lazy. Enabling them to always be in the Three Jewels (Sanbao, 三寶, Buddha, Dharma, Sangha), respectfully making offerings without fatigue. If they are always in the Three Jewels (Sanbao, 三寶, Buddha, Dharma, Sangha)

恭敬供養無疲厭　則能超出四魔境　　速成無上佛菩提　勸諸眾生髮精進　　常於三寶伸供養　法欲滅時專護持　　是故此光名勤勇　放大光明名寂靜　　此光能覺亂意者　令其遠離貪恚癡　　心不動搖棲正定　舍離一切惡知識　　無義談說雜染行　讚歎禪定阿蘭若　　是故此光名寂靜　放大光明名惠嚴　　此光覺悟愚迷者　令其證諦解緣起　　諸根智惠悉通達　若能證諦解緣起　　諸根智惠悉通達　則得日燈三摩地　　智惠光明成佛果　國財及己皆能捨　　為菩提故求正法　聞已為眾廣開演　　是故此光名惠嚴　放大光明名佛惠　　此光覺悟諸含識　令見無量百千佛　　各各坐寶蓮花上　贊佛威德及解脫　　說佛自在諸神通　顯示佛力妙難思　　是故此光名佛惠　放大光明名無畏　　此光照觸除諸怖　非人捶打所執縛　　一切災難皆令滅　于諸眾生施無畏　　遇有惱害皆能止　拯濟厄難孤窮者　　是故此光名無畏　放大光明名安隱　　此光能照疾病者　令除一切諸苦痛　　悉得勝定三昧樂　施以良藥救眾患　　妙寶延命香涂體　掌中涌現諸飲食　　是故此光名安隱　放大光明名見佛　　此光覺悟將歿者　隨其憶念見如來　　命終得生其凈國　見有臨終

【現代漢語翻譯】現代漢語譯本恭敬地供養，永不疲倦厭煩，就能超越四種魔境（四魔：煩惱魔、五蘊魔、死魔、天魔），迅速成就無上的佛菩提（梵語：Anuttara-samyak-sambodhi，無上正等正覺）。勸導所有眾生髮起精進之心，常常對佛、法、僧三寶（三寶：佛寶、法寶、僧寶）進行供養。當佛法將要衰滅時，要專門地護持佛法，因此這道光芒名為『勤勇』。放大光明，名為『寂靜』，這道光芒能夠覺醒內心散亂的人，使他們遠離貪婪、嗔恨、愚癡（三毒），內心不動搖，安住于正定之中。捨棄一切惡知識（指引人作惡的朋友），遠離沒有意義的談論和雜染的行為。讚歎禪定和寂靜的處所（阿蘭若：梵語Araṇya，指遠離人間喧囂的寂靜處所），因此這道光芒名為『寂靜』。放大光明，名為『惠嚴』，這道光芒能夠覺悟愚昧迷惑的人，使他們證悟真諦，理解緣起（緣起：事物由因緣和合而生），各種根器的智慧都能通達。如果能夠證悟真諦，理解緣起，各種根器的智慧都能通達，就能獲得日燈三摩地（梵語：Samādhi，指專注一境的精神狀態），智慧光明成就佛果。能夠捨棄國家、財富以及自己的生命，爲了菩提的緣故尋求正法。聽聞正法后，為大眾廣泛地開示演說，因此這道光芒名為『惠嚴』。放大光明，名為『佛惠』，這道光芒能夠覺悟所有的含識（指一切有情眾生），使他們見到無量百千的佛，每一位佛都坐在寶蓮花上。讚歎佛的威德和解脫，宣說佛的自在神通。顯示佛的力量，微妙而難以思議，因此這道光芒名為『佛惠』。放大光明，名為『無畏』，這道光芒照耀觸及，能夠消除各種怖畏。無論是被非人（指天龍八部等）捶打，還是被束縛，一切災難都能使其消滅。對於一切眾生，施予無畏，遇到任何惱害都能制止。拯救身處厄難、孤苦貧窮的人，因此這道光芒名為『無畏』。放大光明，名為『安隱』，這道光芒能夠照耀患病的人，使他們消除一切痛苦，都能夠獲得殊勝的禪定三昧之樂。施予良藥，救治各種疾病，用美妙的寶物和延年益壽的香塗抹身體。手掌中涌現出各種飲食，因此這道光芒名為『安隱』。放大光明，名為『見佛』，這道光芒能夠覺悟將要去世的人，隨著他們憶念的內容，見到如來（梵語：Tathāgata，佛的稱號之一），命終后能夠往生到佛的清凈國土。見到有臨終

【English Translation】 English version Reverently making offerings without weariness, One can transcend the four Māras (four demons: Kleśa-māra, Skandha-māra, Mṛtyu-māra, and Devaputra-māra) and quickly attain unsurpassed Buddha-bodhi (Anuttara-samyak-sambodhi). Admonish all sentient beings to generate diligence, and constantly make offerings to the Triple Gem (Three Jewels: Buddha, Dharma, Sangha). When the Dharma is about to decline, specially protect and uphold it; therefore, this light is named 'Diligence'. Emitting great light, named 'Tranquility'; this light can awaken those whose minds are scattered, Causing them to be far from greed, hatred, and delusion (three poisons), their minds unmoving, dwelling in right concentration. Abandon all evil companions (friends who lead one to do evil), and stay away from meaningless talk and defiled actions. Praising meditation and quiet places (Araṇya: a quiet place away from the hustle and bustle of the human world), therefore, this light is named 'Tranquility'. Emitting great light, named 'Wisdom Adornment'; this light can awaken those who are foolish and deluded, Causing them to realize the truth, understand dependent origination (Pratītyasamutpāda: things arise from the combination of causes and conditions), and the wisdom of all faculties can be thoroughly understood. If one can realize the truth, understand dependent origination, and the wisdom of all faculties can be thoroughly understood, Then one will obtain the Sun Lamp Samādhi (a state of mental concentration), and the light of wisdom will accomplish the Buddha-fruit. Being able to give up country, wealth, and even one's own life, seeking the right Dharma for the sake of Bodhi. After hearing the right Dharma, widely expounding and explaining it for the masses; therefore, this light is named 'Wisdom Adornment'. Emitting great light, named 'Buddha's Wisdom'; this light can awaken all sentient beings (all sentient beings with consciousness), Causing them to see countless hundreds of thousands of Buddhas, each sitting on a jeweled lotus flower. Praising the Buddha's majestic virtue and liberation, proclaiming the Buddha's unhindered supernatural powers. Revealing the Buddha's power, which is subtle and inconceivable; therefore, this light is named 'Buddha's Wisdom'. Emitting great light, named 'Fearlessness'; this light illuminates and touches, able to eliminate all fears. Whether being beaten by non-humans (Devas, Nāgas, etc.), or being bound, all disasters can be extinguished. Bestowing fearlessness upon all sentient beings, able to stop any harm or trouble. Rescuing those in distress, the lonely, and the poor; therefore, this light is named 'Fearlessness'. Emitting great light, named 'Peace and Comfort'; this light can illuminate those who are sick, Causing them to eliminate all suffering, and all can obtain the supreme bliss of Samādhi. Administering good medicine, curing all kinds of diseases, applying wonderful treasures and life-prolonging incense to the body. Various foods and drinks emerge from the palm of the hand; therefore, this light is named 'Peace and Comfort'. Emitting great light, named 'Seeing the Buddha'; this light can awaken those who are about to pass away, According to what they remember, they see the Tathāgata (one of the titles of the Buddha), and after death, they can be reborn in the Buddha's pure land. Seeing someone at the point of death

勸唸佛　　又示尊像令瞻敬　俾于佛所深歸仰　　是故此光名見佛　放大光明名樂法　　此光能覺諸群生　令于正法常欣樂　　聽聞讀誦及書寫　法欲盡時能演說　　令求法者意充滿　於法愛樂勤修習　　是故此光名樂法　放大光明名妙音　　此光開悟諸菩薩　能令三界所有聲　　聞者皆是如來音　以大音聲稱讚佛　　及施鈴鐸諸音樂　普使世間聞佛音　　是故此光名妙音　放大光明名甘露　　此光開悟諸眾生　令舍一切放逸行　　具足修習諸功德　謂有為法非安隱　　無量苦惱悉充遍　常樂稱揚寂滅樂　　是故此光名甘露　放大光明名最勝　　此光開悟諸眾生　令于佛所普聽聞　　戒定智惠增上法　常樂稱讚大牟尼　　勝戒勝定及勝惠　如是為求無上道　　是故此光名最勝　放大光明名寶嚴　　此光能覺諸群生　令得寶藏無窮盡　　以此供養諸如來　以諸種種上妙寶　　奉施於佛及佛塔　亦以惠施諸貧乏　　是故得成此光明　放大光明名香嚴　　此光能覺諸眾生　令其聞者悅可意　　決定當成佛功德　人天妙香以塗飾　　供養一切最勝主　亦以造塔及佛像　　是故得成此光明　放大光名妙莊嚴　　寶幢幡蓋無央數　焚香散華奏眾樂　　城邑內外皆充滿　

【現代漢語翻譯】現代漢語譯本勸唸佛，又展示佛像令人瞻仰敬拜，使人們對於佛陀深深地歸依仰慕，因此這道光明名為『見佛』。放大光明名為『樂法』，這道光明能夠覺悟所有的眾生，使他們對於正法常常欣喜愛樂，聽聞、讀誦以及書寫佛法，在佛法將要隱沒的時候能夠演說，使尋求佛法的人心意充滿，對於佛法愛樂並且勤奮修習，因此這道光明名為『樂法』。放大光明名為『妙音』，這道光明開悟所有的菩薩，能夠使三界（欲界、色界、無色界）所有聲音，聽聞者都覺得是如來的聲音，用大的音聲稱讚佛陀，以及佈施鈴鐸等各種音樂，普遍使世間聽到佛陀的聲音，因此這道光明名為『妙音』。放大光明名為『甘露』，這道光明開悟所有的眾生，使他們捨棄一切放逸的行為，具足修習各種功德，認識到有為法（因緣和合而成的法）並非安穩，無量的苦惱全部充滿其中，常常喜樂地稱揚寂滅的快樂，因此這道光明名為『甘露』。放大光明名為『最勝』，這道光明開悟所有的眾生，使他們于佛陀處普遍聽聞戒、定、慧（持戒、禪定、智慧）增上的佛法，常常喜樂地稱讚大牟尼（釋迦牟尼佛），讚歎殊勝的戒律、殊勝的禪定以及殊勝的智慧，這樣是爲了尋求無上的佛道，因此這道光明名為『最勝』。放大光明名為『寶嚴』，這道光明能夠覺悟所有的眾生，使他們得到寶藏無窮無盡，用這些寶藏供養諸如來（佛），用各種各樣上好的珍妙寶物，奉獻佈施給佛陀以及佛塔，也用來惠施給各種貧乏的人，因此得以成就這種光明。放大光明名為『香嚴』，這道光明能夠覺悟所有的眾生，使他們聽聞之後心生喜悅，決定能夠成就佛陀的功德，用人天（人和天人）的妙香來塗飾，供養一切最殊勝的主（佛陀），也用來建造佛塔以及佛像，因此得以成就這種光明。放大光明名為『妙莊嚴』，寶幢、幡蓋無數無量，焚燒香，散佈鮮花，演奏各種音樂，使城邑內外都充滿。

【English Translation】 English version Admonishing to Recite the Buddha's Name, and Also Showing the Honored Image for Reverent Contemplation. Causing them to deeply rely on and admire the Buddha, therefore this light is named 'Seeing the Buddha'. Emitting great light is named 'Delighting in the Dharma', this light can awaken all sentient beings, causing them to always rejoice and delight in the Right Dharma, listening, reading, and writing the Dharma, and being able to expound it when the Dharma is about to disappear, filling the minds of those who seek the Dharma, loving the Dharma and diligently practicing it, therefore this light is named 'Delighting in the Dharma'. Emitting great light is named 'Wonderful Sound', this light enlightens all Bodhisattvas, enabling all sounds in the Three Realms (Desire Realm, Form Realm, Formless Realm) to be heard as the voice of the Tathagata (Buddha), praising the Buddha with great sound, and offering bells, chimes, and various music, universally causing the world to hear the Buddha's voice, therefore this light is named 'Wonderful Sound'. Emitting great light is named 'Sweet Dew', this light enlightens all sentient beings, causing them to abandon all lax behavior, fully cultivating all merits, recognizing that conditioned dharmas (laws arising from causes and conditions) are not secure, and are filled with immeasurable suffering, constantly rejoicing in praising the bliss of Nirvana, therefore this light is named 'Sweet Dew'. Emitting great light is named 'Most Excellent', this light enlightens all sentient beings, causing them to universally hear the Dharma of increased precepts, concentration, and wisdom (Sila, Samadhi, Prajna) at the Buddha's place, constantly rejoicing in praising the Great Sage (Shakyamuni Buddha), praising the excellent precepts, excellent concentration, and excellent wisdom, thus seeking the unsurpassed path, therefore this light is named 'Most Excellent'. Emitting great light is named 'Jewel Adornment', this light can awaken all sentient beings, enabling them to obtain endless treasures, using these treasures to make offerings to all Tathagatas (Buddhas), offering various excellent and wonderful jewels to the Buddha and stupas, and also using them to bestow upon the poor and needy, therefore this light is accomplished. Emitting great light is named 'Fragrant Adornment', this light can awaken all sentient beings, causing those who hear it to feel pleased and agreeable, ensuring that they will accomplish the merits of the Buddha, using the wonderful fragrances of humans and devas (gods) to adorn and make offerings to all the most supreme lords (Buddhas), and also using them to build stupas and Buddha images, therefore this light is accomplished. Emitting great light is named 'Wonderful Adornment', countless jewel banners and canopies, burning incense, scattering flowers, playing various music, filling the inside and outside of cities.

由以微妙伎樂音　　眾香妙華幢蓋等　種種莊嚴供養佛　　是故得成此光明　放大光明名嚴凈　　令地平坦猶如掌　莊嚴佛塔及其處　　是故得成此光明　放大光明名大云　　而能密佈雨香水　由以香水灑佛塔　　是故得成此光明　放大光明名嚴具　　令裸形者得上服　嚴身妙物而為施　　是故得成此光明　放大光明名上味　　能令饑者獲美食　以眾珍饌而為施　　是故得成此光明　放大光明名勝財　　令貧乏者獲寶藏　以無盡物施三寶　　是故得成此光明　放大光明名凈眼　　能令盲者見眾色　以燈施佛及佛塔　　是故得成此光明　放大光明名凈耳　　能令聾者悉善聽　作樂施佛及佛塔　　是故得成此光明　放大光明名凈鼻　　昔未聞香皆得聞　以香施佛及佛塔　　是故得成此光明　放大光明名凈舌　　能除粗惡不善語　由以美音稱讚佛　　是故得成此光明　放大光明名凈身　　令根缺者皆具足　以身禮佛及佛塔　　是故得成此光明　放大光明名凈意　　令失心者得正念　由修三昧自在力　　是故得成此光明　放大光明名凈色　　難思妙相咸令睹　妙華供佛及佛塔　　是故得成此光明　放大光明名凈聲　　觀聲緣起如谷響　了知聲性本來空　　是故得成此

【現代漢語翻譯】現代漢語譯本以微妙的音樂伎樂之音，以及各種香、妙華（美好的花）、幢蓋等，種種莊嚴之物供養佛陀（Buddha），因此得以成就這種光明。放出廣大光明，名為『嚴凈』，能使大地平坦如手掌，莊嚴佛塔（Buddha-stupa）以及佛塔所在之處，因此得以成就這種光明。放出廣大光明，名為『大云』，能夠密集地降下香水雨，因為用香水灑佛塔，因此得以成就這種光明。放出廣大光明，名為『嚴具』，能使裸體的人得到衣服穿，用莊嚴身體的美妙物品來佈施，因此得以成就這種光明。放出廣大光明，名為『上味』，能使飢餓的人獲得美食，用各種珍貴的食物來佈施，因此得以成就這種光明。放出廣大光明，名為『勝財』，能使貧乏的人獲得寶藏，用無盡的財物佈施三寶（Triratna），因此得以成就這種光明。放出廣大光明，名為『凈眼』，能使盲人看見各種顏色，用燈供養佛陀以及佛塔，因此得以成就這種光明。放出廣大光明，名為『凈耳』，能使耳聾的人都能夠清楚地聽見，用音樂供養佛陀以及佛塔，因此得以成就這種光明。放出廣大光明，名為『凈鼻』，使過去未曾聞到香味的人都能聞到，用香供養佛陀以及佛塔，因此得以成就這種光明。放出廣大光明，名為『凈舌』，能夠去除粗俗惡劣的不善之語，因為用美好的聲音稱讚佛陀，因此得以成就這種光明。放出廣大光明，名為『凈身』，能使肢體殘缺的人都得到具足，用身體禮拜佛陀以及佛塔，因此得以成就這種光明。放出廣大光明，名為『凈意』，能使失去心智的人得到正確的念頭，因為修習三昧（Samadhi）的自在力量，因此得以成就這種光明。放出廣大光明，名為『凈色』，使難以思議的美妙形象都能顯現出來，用美妙的鮮花供養佛陀以及佛塔，因此得以成就這種光明。放出廣大光明，名為『凈聲』，觀察聲音的緣起如同山谷的迴響，了知聲音的本性本來就是空性的，因此得以成就這種光明。

【English Translation】 English version By offering the Buddha (Buddha) with subtle music and sounds, various fragrances, exquisite flowers (beautiful flowers), canopies, and other adornments, one attains this light. Emitting great light, named 'Adorned Purity', making the earth as flat as the palm of a hand, adorning the Buddha-stupa (Buddha-stupa) and its location, one attains this light. Emitting great light, named 'Great Cloud', capable of densely raining fragrant water, by sprinkling fragrant water on the Buddha-stupa, one attains this light. Emitting great light, named 'Adornments', enabling the naked to obtain clothing, by giving beautiful objects to adorn the body, one attains this light. Emitting great light, named 'Supreme Flavor', enabling the hungry to obtain delicious food, by offering various precious delicacies, one attains this light. Emitting great light, named 'Superior Wealth', enabling the poor to obtain treasures, by offering endless things to the Triple Gem (Triratna), one attains this light. Emitting great light, named 'Pure Eye', enabling the blind to see all colors, by offering lamps to the Buddha and the Buddha-stupa, one attains this light. Emitting great light, named 'Pure Ear', enabling the deaf to hear clearly, by offering music to the Buddha and the Buddha-stupa, one attains this light. Emitting great light, named 'Pure Nose', enabling those who have never smelled fragrance to smell it, by offering incense to the Buddha and the Buddha-stupa, one attains this light. Emitting great light, named 'Pure Tongue', able to remove coarse and evil unwholesome speech, by praising the Buddha with beautiful sounds, one attains this light. Emitting great light, named 'Pure Body', enabling those with deficient limbs to become complete, by bowing to the Buddha and the Buddha-stupa with the body, one attains this light. Emitting great light, named 'Pure Mind', enabling those who have lost their minds to obtain correct thoughts, by cultivating the power of Samadhi (Samadhi), one attains this light. Emitting great light, named 'Pure Form', enabling inconceivable and wonderful appearances to be seen, by offering exquisite flowers to the Buddha and the Buddha-stupa, one attains this light. Emitting great light, named 'Pure Sound', observing the arising of sound like an echo in a valley, understanding that the nature of sound is originally empty, one attains this light.

光明　放大光明名凈香　　令諸臭穢悉香潔　香水浴佛及佛塔　　是故得成此光明　放大光明名凈味　　能除一切味中毒　常供佛僧及父母　　是故得成此光明　放大光明名凈觸　　能令硬觸皆柔軟　戈鋋劍戟從空雨　　皆令變作妙花鬘　以昔曾於道路中　　涂香散花布衣服　迎奉如來蹈其上　　是故得成此光明　放大光明名凈法　　能令身諸毛孔中　悉演難思妙法門　　聽者咸欣蒙解脫　自性無生從緣起　　法性常住等虛空　了知佛身即法身　　是故得成此光明　如是等比光明門　　如微塵數無有量　悉從大仙毛孔出　　所作事業各差別　如一毛孔所放光　　由若虛空微塵數　一切毛孔悉亦然　　此是大仙三昧力　如彼所修諸功德　　隨其宿緣同梵行　今放光明故如是　　此是大仙智自在　往昔同修勝福業　　能生愛樂皆隨喜　於今所作亦復然　　是故得成此光明　若有自修眾福業　　數數供養于諸佛　復于佛德常勤求　　由此光明所開覺　譬如生盲不見日　　非謂無日出世間　諸有目者悉了知　　各隨所務而修作　大士光明亦如是　　有智惠者皆悉見　凡夫邪信劣解人　　於此光明莫能睹　摩尼宮殿及輦輿　　妙寶靈香以涂瑩　具有勝福咸自然　　非

【現代漢語翻譯】現代漢語譯本光明放大光明，名為『凈香』，能使一切臭穢之物都變得香潔。用香水沐浴佛像和佛塔，因此成就了這種光明。放大光明，名為『凈味』，能消除一切味道中的毒素。經常供養佛、僧和父母，因此成就了這種光明。放大光明，名為『凈觸』，能使堅硬的觸感都變得柔軟。即使從空中降下戈、鋋（一種短劍）、劍、戟等兵器，都能變成美妙的花鬘。因為過去曾在道路中，涂香、散花、鋪設衣服，迎接如來（Tathagata，佛的稱號之一）從上面走過，因此成就了這種光明。放大光明，名為『凈法』，能使身體的每個毛孔中，都演說難以思議的微妙法門，聽者都欣喜地獲得解脫。自性本無生，從因緣而起，法性常住，等同虛空。了知佛身即是法身，因此成就了這種光明。像這樣等等的光明門，數量如同微塵一樣，沒有限量。都從大仙（Mahasattva，指菩薩）的毛孔中發出，所作的事業各有差別。如同一個毛孔所放出的光，猶如虛空中的微塵數量。一切毛孔都像這樣，這是大仙的三昧（Samadhi，禪定）之力。如同他們所修的各種功德，隨著他們過去的因緣，一同修行梵行（Brahmacharya，清凈的行為）。現在放出光明，所以是這樣，這是大仙的智慧自在。往昔一同修習殊勝的福德之業，能生起愛樂之心，都隨喜讚歎。如今所作的也是這樣，因此成就了這種光明。如果有人自己修習各種福德之業，多次供養諸佛，又對佛的功德常常勤奮追求，由此被這種光明所開悟。譬如天生的盲人看不見太陽，不能說世間沒有太陽。有眼睛的人都知道太陽的存在，各自隨著自己的事務而修行。大士（Mahasattva，指菩薩）的光明也是這樣，有智慧的人都能看見。凡夫、邪信、理解力低下的人，不能看見這種光明。摩尼（Mani，寶珠）宮殿和輦輿（古代用人拉的車子），用美妙的寶物和靈香塗飾，具有殊勝福報的人自然擁有，並非是...

【English Translation】 English version Light Emitting great light, named 'Pure Fragrance,' making all foul and unclean things fragrant and pure. Bathing the Buddha and stupas with fragrant water, therefore this light is attained. Emitting great light, named 'Pure Taste,' able to eliminate poisons in all tastes. Constantly offering to the Buddha, Sangha (community of monks), and parents, therefore this light is attained. Emitting great light, named 'Pure Touch,' able to make hard touches soft. Even if spears, short swords, swords, and halberds rain down from the sky, they all transform into beautiful flower garlands. Because in the past, on the road, fragrance was applied, flowers were scattered, and clothes were spread, Welcoming the Tathagata (one of the Buddha's titles) to walk upon them, therefore this light is attained. Emitting great light, named 'Pure Dharma,' able to make every pore of the body, Expound inconceivable and wonderful Dharma teachings, listeners all joyfully attain liberation. Self-nature is unborn, arising from conditions, the nature of Dharma is constant, equal to space. Knowing that the Buddha's body is the Dharma body, therefore this light is attained. Such and similar gates of light, are as numerous as dust particles, without measure. All emanate from the pores of the Mahasattva (a great being, referring to a Bodhisattva), the deeds performed are each different. Like the light emitted from one pore, is like the number of dust particles in space. All pores are like this, this is the power of the Mahasattva's Samadhi (meditative absorption). Like the various merits they have cultivated, according to their past affinities, practicing Brahmacharya (pure conduct) together. Now emitting light, therefore it is so, this is the Mahasattva's wisdom and freedom. In the past, cultivating superior meritorious deeds together, able to generate love and joy, all rejoice and praise. What is done now is also like this, therefore this light is attained. If someone cultivates various meritorious deeds themselves, repeatedly making offerings to all Buddhas, And constantly diligently seeks the virtues of the Buddha, they are awakened by this light. For example, a person born blind cannot see the sun, but it cannot be said that there is no sun in the world. Those with eyes all know of the sun's existence, each cultivating according to their own affairs. The light of the Mahasattva is also like this, those with wisdom can all see it. Ordinary people, those with wrong beliefs, and those with inferior understanding, cannot see this light. Mani (jewel) palaces and palanquins (ancient vehicles pulled by people), adorned with wonderful treasures and spiritual fragrances, Those with superior blessings naturally possess them, it is not...

無德者能安處　大士光明亦如是　　有深智者咸蒙照　邪信劣解凡愚入　　無有能得斯光矚　若有聞此光差別　　能生清凈深信解　永斷一切諸疑網　　速成無上功德幢　復現最上三摩地　　眷屬莊嚴皆自在　十方一切國土中　　佛子眾會皆圍繞　有妙蓮華光莊嚴　　量等三千大千界　其身端坐悉充滿　　現此三昧神通力　復有十剎微塵數　　妙寶蓮華所嚴飾　諸佛子等住其中　　是此三昧威神力　宿世成就善因緣　　具足修行佛功德　如是眾會所圍繞　　悉共合掌觀無厭　童子身中入三昧　　于盛年身從定起　盛年身中入三昧　　于老年身從定起　老年身中入三昧　　近事女身從定起　近事女身入三昧　　近事男身從定起　近事男身入三昧　　比丘尼身從定起　比丘尼身入三昧　　于比丘身從定起　比丘身中入三昧　　學無學身從定起　學無學身入三昧　　于緣覺身從定起　緣覺身中入三昧　　現如來身從定起　如來身中入三昧　　于諸天身從定起　諸天身中入三昧　　于大龍身從定起　大龍身中入三昧　　于夜叉身從定起　夜叉身中入三昧　　于部多身從定起　部多身中入三昧　　一毛孔中從定起　一毛孔中入三昧　　一切毛孔從定起　一切毛孔入三

【現代漢語翻譯】現代漢語譯本沒有德行的人無法安穩地處在其中，大士（菩薩）的光明也是這樣，有深刻智慧的人都能蒙受照耀，邪信、理解淺薄的凡夫愚人則無法得到這光明的照耀。如果有人聽聞這光明的種種差別，能夠生起清凈而深刻的信心和理解，永遠斷除一切疑惑和迷網，迅速成就無上的功德之幢。並且顯現最上的三摩地（禪定），眷屬的莊嚴都能夠自在。在十方一切國土之中，佛子（佛的弟子）的眾會都圍繞著他。有美妙的蓮花，光明莊嚴，大小等同三千大千世界（佛教宇宙觀中的一個巨大世界），他的身體端正地坐在其中，完全充滿，顯現這種三昧的神通力量。又有十剎（無數）微塵數目的，用美妙的寶蓮花所裝飾的處所，諸佛子等住在其中，這是此三昧的威神力量。他們宿世成就了善良的因緣，具足修行了佛的功德，被這樣的眾會所圍繞，都一起合掌觀看，沒有厭倦。在童子的身體中進入三昧，在盛年的身體中從禪定中起來。在盛年的身體中進入三昧，在老年的身體中從禪定中起來。在老年的身體中進入三昧，在近事女（在家女居士）的身體中從禪定中起來。在近事女的身體中進入三昧，在近事男（在家男居士）的身體中從禪定中起來。在近事男的身體中進入三昧，在比丘尼（尼姑）的身體中從禪定中起來。在比丘尼的身體中進入三昧，在比丘（和尚）的身體中從禪定中起來。在比丘的身體中進入三昧，在有學無學（修行階段）的身體中從禪定中起來。在有學無學的身體中進入三昧，在緣覺（辟支佛）的身體中從禪定中起來。在緣覺的身體中進入三昧，顯現如來（佛）的身體從禪定中起來。在如來的身體中進入三昧，在諸天（天神）的身體中從禪定中起來。在諸天的身體中進入三昧，在大龍（龍神）的身體中從禪定中起來。在大龍的身體中進入三昧，在夜叉（一種鬼神）的身體中從禪定中起來。在夜叉的身體中進入三昧，在部多（一種鬼神）的身體中從禪定中起來。在部多的身體中進入三昧，在一個毛孔中從禪定中起來。在一個毛孔中進入三昧，在一切毛孔中從禪定中起來。在一切毛孔中進入三昧

【English Translation】 English version The one without virtue cannot abide peacefully, The light of the Mahasattva (Great Being, Bodhisattva) is also like this, Those with profound wisdom are all illuminated, Those with wrong beliefs and shallow understanding, the foolish and ignorant, cannot receive this light. If someone hears of the differences of this light, And can generate pure and deep faith and understanding, They will forever cut off all doubts and nets of confusion, And quickly achieve the supreme banner of merit. And manifest the highest Samadhi (meditative state), The adornments of their retinue will all be free and at ease. In all lands of the ten directions, The assemblies of Buddha's disciples (Buddha's children) all surround him. There are wondrous lotuses, adorned with light, Their size equal to a three-thousand-great-thousand world (a vast cosmic realm in Buddhist cosmology), His body sits upright within them, completely filling them, Manifesting the supernatural power of this Samadhi. And there are as many places adorned with wondrous jewel lotuses as there are dust motes in ten lands, The Buddha's disciples dwell within them, This is the majestic power of this Samadhi. They have accomplished good causes and conditions in past lives, And fully cultivated the merits of the Buddha, Surrounded by such assemblies, They all join their palms together and gaze without weariness. Entering Samadhi in the body of a young boy, Arising from Samadhi in the body of a prime-aged man. Entering Samadhi in the body of a prime-aged man, Arising from Samadhi in the body of an old man. Entering Samadhi in the body of an old man, Arising from Samadhi in the body of a Upasika (female lay devotee). Entering Samadhi in the body of a Upasika, Arising from Samadhi in the body of a Upasaka (male lay devotee). Entering Samadhi in the body of a Upasaka, Arising from Samadhi in the body of a Bhikkhuni (nun). Entering Samadhi in the body of a Bhikkhuni, Arising from Samadhi in the body of a Bhikkhu (monk). Entering Samadhi in the body of a Bhikkhu, Arising from Samadhi in the body of one in training and one beyond training (stages of practice). Entering Samadhi in the body of one in training and one beyond training, Arising from Samadhi in the body of a Pratyekabuddha (Solitary Buddha). Entering Samadhi in the body of a Pratyekabuddha, Manifesting the body of a Tathagata (Buddha) and arising from Samadhi. Entering Samadhi in the body of a Tathagata, Arising from Samadhi in the bodies of the Devas (gods). Entering Samadhi in the bodies of the Devas, Arising from Samadhi in the body of a great Naga (dragon deity). Entering Samadhi in the body of a great Naga, Arising from Samadhi in the body of a Yaksha (a type of spirit). Entering Samadhi in the body of a Yaksha, Arising from Samadhi in the body of a Bhuta (a type of spirit). Entering Samadhi in the body of a Bhuta, Arising from Samadhi from a single pore. Entering Samadhi in a single pore, Arising from Samadhi from all pores. Entering Samadhi in all pores

昧　　一毛端頭從定起　一毛端頭入三昧　　一切發端從定起　一切發端入三昧　　一微塵中從定起　一微塵中入三昧　　於一切塵從定起　一切塵中入三昧　　于金剛際從定起　金剛際中入三昧　　于摩尼寶從定起　若摩尼寶入三昧　　佛光明中從定起　若佛光中入三昧　　於水大中從定起　若水大中入三昧　　於火大中從定起　若火大中入三昧　　于風大中從定起　若風大中入三昧　　于地大中從定起　若地大中入三昧　　于天宮殿從定起　若天宮殿入三昧　　于空起定心不亂　是名不思議解脫　　自在功德三摩地　十方所有諸如來　　于無量劫說不盡　一切如來共宣說　　眾生業報龍變化　諸佛自在大神通　　及入定力不思議　聲聞心住八解脫　　能以一身現多身　復以多身為一身　　于虛空中入火定　彼不具足大慈悲　　不為眾生求佛道　尚能現此難思議　　何況廣大饒益者　譬如日月游虛空　　其光普遍十方處　泉池陂澤器中水　　眾寶河海靡不現　菩薩色像亦復然　　十方普現不思議　此皆三昧自在力　　唯有如來能現證　海中有神名善音　　其音普順海眾生　所有語言皆辯了　　令彼一切悉歡悅　彼神具有貪恚癡　　猶能善解諸言說　況復

總持自在力　　而不能令眾歡喜　譬如幻師善幻法　　能現無邊巧事業　須臾示作日月歲　　城邑豐饒大安樂　幻師具有貪恚癡　　猶能幻力悅世間　況復解脫諸禪定　　而不能令眾歡喜　羅睺阿修羅變現　　蹈金剛際海中立　海水雖深沒半身　　首與須彌正齊等　彼有貪慾瞋恚癡　　尚能現此大神變　況復降魔照世燈　　而無自在威神力　天與修羅鬥戰時　　帝釋神力得自在　隨其軍眾之數量　　現身與等彼無敵　諸阿修羅作是念　　釋提桓因來向我　必取我身五種縛　　由是彼眾悉憂怖　帝釋現身有千眼　　手執金剛出火焰　被甲持杖具威嚴　　修羅遙見咸退伏　彼由微小福力故　　猶能摧破大怨敵　何況救度一切者　　豈于功德不自在　如風興云降大雨　　亦能息滅諸雲氣　亦能成熟諸苗稼　　亦能安樂諸群生　彼不能學波羅蜜　　亦不學佛諸功德　猶成不可思議事　　何況具足諸愿者

論曰。菩薩諸有所作。皆為利樂諸眾生故。自余別明增長福因。如寶云經偈云。

若諸菩薩　　嚴持香花　　奉獻如來　及佛塔廟　　以此迴向　　愿諸眾生　離破戒垢　　得佛戒香　　若諸菩薩　以凈香水　　掃灑塗地　　以此迴向　愿諸眾生　　離惡威儀　　

【現代漢語翻譯】現代漢語譯本具有總持（Dharani）的自在力量，卻不能使大眾歡喜。譬如幻術師擅長幻術，能展現無邊巧妙的事業。頃刻間示現日月星辰，城邑豐饒，人民安樂。幻術師具有貪婪、嗔恨、愚癡，尚且能用幻術取悅世間。更何況是解脫了煩惱，證得諸禪定的人，反而不能使大眾歡喜嗎？羅睺阿修羅（Rahu Asura）變化顯現，腳踩金剛山邊緣，立於海中。海水雖然深，也只淹沒他半身，他的頭與須彌山（Sumeru）齊平。他具有貪慾、嗔恚、愚癡，尚且能顯現如此大神變。更何況是降伏魔怨，照亮世間的佛陀，反而沒有自在的威神力嗎？天神與阿修羅戰鬥時，帝釋天（Indra）憑藉神力獲得自在。隨著阿修羅軍隊數量的多少，顯現出與他們數量相等的化身，無所畏懼。諸位阿修羅心想：『釋提桓因（Sakradevanam Indra）向我而來，' 『必定會用五種束縛捆綁我的身體。』因此，阿修羅眾都感到憂愁和恐懼。帝釋天顯現出千眼之身，手持金剛杵，發出火焰。身披鎧甲，手持兵杖，威嚴無比，阿修羅遙見便都退伏。他憑藉微小的福力，尚且能摧破強大的怨敵。更何況是救度一切眾生的佛陀，難道在功德方面反而不自在嗎？如同風興起雲朵，降下大雨，也能平息各種雲氣。也能使各種莊稼成熟，也能使眾生安樂。風不曾修學波羅蜜（Paramita），也不曾修學佛陀的各種功德。尚且能成就不可思議的事情，更何況是具足各種願力的佛陀呢？論曰：菩薩的一切所作所為，都是爲了利益和安樂一切眾生。下面另外說明增長福德的原因，如《寶云經》的偈頌所說：『如果諸位菩薩，以恭敬心持香花，奉獻給如來（Tathagata）以及佛塔寺廟，以此功德迴向，愿諸眾生，遠離破戒的污垢，獲得佛戒的香氣。如果諸位菩薩，用清凈的香水，灑掃塗抹地面，以此功德迴向，愿諸眾生，遠離惡劣的威儀。』

【English Translation】 English version Having the power of Dharani (total retention), yet unable to please the masses. It is like an illusionist who is skilled in illusion, able to manifest boundless skillful deeds. In an instant, he can show the sun, moon, and stars, cities and towns prosperous, and people living in great happiness. The illusionist, though possessing greed, hatred, and delusion, can still delight the world with his illusory power. How much more so should one who is liberated and has attained various Samadhis (meditative states) be able to please the masses? Rahu Asura (a demon) transforms and appears, stepping on the edge of the Vajra (diamond) mountain, standing in the sea. Although the sea is deep, it only submerges half of his body, his head level with Mount Sumeru (the central world mountain). He, possessing greed, hatred, and delusion, can still manifest such great transformations. How much more so should the Buddha, who subdues demons and illuminates the world, not have the power of freedom and majestic spiritual strength? When the gods and Asuras (demons) fight, Indra (the lord of gods) gains freedom through his divine power. According to the number of the Asura's army, he manifests bodies equal in number to them, fearless. The Asuras think, 'Sakradevanam Indra (another name for Indra) is coming towards me,' 'He will surely bind my body with five kinds of fetters.' Therefore, the Asura hosts are all worried and fearful. Indra manifests a body with a thousand eyes, holding a Vajra (thunderbolt) in his hand, emitting flames. Adorned with armor, holding a staff, full of majesty, the Asuras retreat and submit from afar. He, with his small amount of merit, can still destroy great enemies. How much more so should the Buddha, who saves all beings, not be free in terms of merit? Like the wind that raises clouds and brings heavy rain, it can also extinguish various clouds. It can also ripen various crops, and bring peace and happiness to all beings. The wind has not learned Paramita (perfections), nor has it learned the Buddha's various merits. Yet it can accomplish inconceivable things, how much more so should the Buddha, who is complete with all vows? Commentary: All actions of Bodhisattvas (enlightenment beings) are for the benefit and happiness of all beings. Below, we further explain the causes of increasing merit, as the verses in the Ratnamegha Sutra (Treasure Cloud Sutra) say: 'If Bodhisattvas respectfully hold incense and flowers, offering them to the Tathagata (Buddha) and to stupas (relic shrines) and temples, dedicating this merit, may all beings be free from the defilement of breaking precepts and attain the fragrance of the Buddha's precepts. If Bodhisattvas use pure fragrant water to sweep and smear the ground, dedicating this merit, may all beings be free from evil conduct.'

修善法式　整肅圓滿　　若諸菩薩　　嚴持花蓋　而以奉獻　　以此迴向　　愿諸眾生　離煩惱熱　　若入伽藍　　發如是心　令諸眾生　　入涅盤城　　出伽藍時　發如是心　　愿令眾生　　越生死獄　若開戶牖　　發如是心　　愿令眾生　開聖智門　　若閉戶牖　　發如是心　愿令眾生　　閉惡趣門　　若安坐時　發如是心　　愿令眾生　　坐菩提場　右脅臥時　　發如是心　　愿令眾生　安住涅盤　　從臥起時　　發如是心　愿令眾生　　離纏蓋障　　若往便利　發如是心　　愿令眾生　　趣大覺路　正便利時　　發如是心　　愿令眾生　拔三毒箭　　若洗凈時　　發如是心　愿令眾生　　洗煩惱垢　　若洗手時　發如是心　　愿令眾生　　離穢濁業　若洗足時　　發如是心　　愿令眾生　離障塵坌　　嚼齒木時　　發如是心　愿令眾生　　舍諸垢染　　又彼菩薩　若身所作　　一切善業　　持以迴向　利益安樂　　一切眾生　　若禮如來　及佛塔廟　　發如是心　　愿令眾生　常得人天　　之所禮敬

大乘集菩薩學論卷第二十四大正藏第 32 冊 No. 1636 大乘集菩薩學論

大乘集菩薩學論卷第二十五

西天譯經三藏

【現代漢語翻譯】現代漢語譯本修善法式整肅圓滿：如果各位菩薩，莊嚴地拿著花和傘蓋，用來奉獻，以此功德迴向，愿所有眾生，遠離煩惱的熾熱。如果進入伽藍（Sangharama，寺院），發起這樣的心願：令所有眾生，進入涅盤（Nirvana，寂滅）之城。離開伽藍時，發起這樣的心願：愿令眾生，超越生死的牢獄。如果打開門窗，發起這樣的心願：愿令眾生，開啟聖潔智慧之門。如果關閉門窗，發起這樣的心願：愿令眾生，關閉通往惡趣之門。如果安坐的時候，發起這樣的心願：愿令眾生，坐在菩提（Bodhi，覺悟）道場。如果右側臥躺的時候，發起這樣的心願：愿令眾生，安住在涅盤（Nirvana，寂滅）之中。如果從臥躺起身的時候，發起這樣的心願：愿令眾生，脫離纏縛和遮蓋的障礙。如果去往便利之處，發起這樣的心願：愿令眾生，走向大覺悟之路。正在便利的時候，發起這樣的心願：愿令眾生，拔除貪嗔癡三毒之箭。如果洗凈的時候，發起這樣的心願：愿令眾生，洗去煩惱的污垢。如果洗手的時候，發起這樣的心願：愿令眾生，遠離污穢的行業。如果洗腳的時候，發起這樣的心願：愿令眾生，遠離障礙的塵土。咀嚼齒木的時候，發起這樣的心願：愿令眾生，捨棄各種污垢染著。還有那些菩薩，如果身體所做的一切善業，都拿來回向，利益安樂一切眾生。如果禮拜如來（Tathagata，佛陀），以及佛塔和寺廟，發起這樣的心願：愿令眾生，常常得到人天大眾的禮敬。《大乘集菩薩學論》卷第二十四大正藏第 32 冊 No. 1636 《大乘集菩薩學論》《大乘集菩薩學論》卷第二十五西天譯經三藏

【English Translation】 English version Practices for Cultivating Goodness Perfect and Complete: If all Bodhisattvas, respectfully holding flowers and canopies, offer them as a dedication, with this merit, may all sentient beings be free from the heat of afflictions. If entering a Sangharama (monastery), generate this aspiration: May all sentient beings enter the city of Nirvana (cessation). When leaving the Sangharama, generate this aspiration: May all sentient beings transcend the prison of birth and death. If opening a door or window, generate this aspiration: May all sentient beings open the gate of sacred wisdom. If closing a door or window, generate this aspiration: May all sentient beings close the gate to the evil realms. If sitting down, generate this aspiration: May all sentient beings sit at the Bodhi (enlightenment) field. If lying down on the right side, generate this aspiration: May all sentient beings abide in Nirvana. If rising from lying down, generate this aspiration: May all sentient beings be free from entanglements and obscurations. If going to the lavatory, generate this aspiration: May all sentient beings proceed on the path to great enlightenment. While using the lavatory, generate this aspiration: May all sentient beings extract the three poisonous arrows of greed, hatred, and delusion. If washing oneself, generate this aspiration: May all sentient beings wash away the defilements of afflictions. If washing the hands, generate this aspiration: May all sentient beings be free from impure actions. If washing the feet, generate this aspiration: May all sentient beings be free from the dust of obstructions. While chewing a toothpick, generate this aspiration: May all sentient beings abandon all defilements and attachments. Furthermore, those Bodhisattvas, if all the virtuous deeds done by their bodies are dedicated, may they benefit and bring happiness to all sentient beings. If bowing to the Tathagata (Buddha), and to stupas and temples, generate this aspiration: May all sentient beings always receive the reverence of humans and devas. Mahayana Collection of Bodhisattva Studies, Volume 24 Taisho Tripitaka, Volume 32, No. 1636, Mahayana Collection of Bodhisattva Studies Mahayana Collection of Bodhisattva Studies, Volume 25 Translated by the Tripitaka Master from the Western Regions

朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯念三寶品第十八之四

論曰。謂諸菩薩或以因緣遇諸難事。正念對治不生驚怖。如般若經說。複次舍利子。若菩薩摩訶薩設於惡獸難中。不生驚惱亦無怖畏。何以故是菩薩即作是念。我當利益諸眾生故一切皆舍。若諸惡獸慾啖我者。我當施與速得圓滿施波羅蜜。愿我當成阿耨多羅三藐三菩提時。國土清凈不聞諸惡蟲獸之名。複次舍利子。若菩薩摩訶薩于怨賊難中不生驚惱亦無怖畏。何以故。是菩薩若己所有皆悉能捐。即作是念。若諸怨賊來欲所須。我當與之。乃至劫取斷我命根。身語意業亦無瞋恨。速得圓滿戒波羅蜜。及得具足忍波羅蜜。愿我當成阿耨多羅三藐三菩提時。國土清凈不聞如是怨賊之名。複次舍利子。若菩薩摩訶薩于渴乏難中。亦無怖畏。何以故。是菩薩得法利益而無憂惱。即作是念。我今當爲一切眾生宣說法要斷除渴愛。設我此身為渴所逼趣命終者。復於後世起大悲心。嗟此眾生薄福德故。還復生此無水難中。令修正行具足勝惠。而能圓滿精進波羅蜜多。愿我當得阿耨多羅三藐三菩提時。國土清凈不聞如是渴乏之名。其中眾生具足福德。自然而有八功德水。複次舍利子。若菩薩摩訶薩于饑饉難中。不生驚怖。何以故。是菩薩被精進鎧堅固無

【現代漢語翻譯】現代漢語譯本：朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉旨翻譯《念三寶品》第十八之四

論曰：菩薩有時會因為因緣遇到各種困難的事情，這時應當以正念來對治，不生驚慌恐怖。如同《般若經》所說：『再者，舍利子（Śāriputra），如果菩薩摩訶薩（Bodhisattva-mahāsattva）身處惡獸的危難之中，不生驚慌惱怒，也沒有怖畏。為什麼呢？因為這位菩薩會這樣想：我應當爲了利益一切眾生而捨棄一切。如果這些惡獸吞食我，我就施捨給它們，迅速圓滿施波羅蜜（dāna-pāramitā，佈施到彼岸）。愿我將來成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）時，國土清凈，聽不到各種惡蟲野獸的名字。』

『再者，舍利子，如果菩薩摩訶薩身處怨賊的危難之中，不生驚慌惱怒，也沒有怖畏。為什麼呢？因為這位菩薩如果擁有任何東西，都能全部施捨。他會這樣想：如果這些怨賊來索取所需之物，我就給他們。乃至他們搶奪並斷絕我的性命，我的身語意業也不會有瞋恨，從而迅速圓滿戒波羅蜜（śīla-pāramitā，持戒到彼岸），並且具足忍波羅蜜（kṣānti-pāramitā，忍辱到彼岸）。愿我將來成就阿訇多羅三藐三菩提時，國土清凈，聽不到怨賊的名字。』

『再者，舍利子，如果菩薩摩訶薩身處飢渴的危難之中，也沒有怖畏。為什麼呢？因為這位菩薩得到佛法的利益而沒有憂愁煩惱。他會這樣想：我現在應當為一切眾生宣說佛法要義，斷除他們的渴愛。即使我此身被飢渴所逼迫而將要死亡，也會在後世生起大悲心，哀嘆這些眾生福德淺薄，所以才會再次生於這種缺水的危難之中。我要讓他們修正修行，具足殊勝的智慧，從而能夠圓滿精進波羅蜜多（vīrya-pāramitā，精進到彼岸）。愿我將來證得阿耨多羅三藐三菩提時，國土清凈，聽不到飢渴的名字。那裡的眾生具足福德，自然而然地擁有八功德水。』

『再者，舍利子，如果菩薩摩訶薩身處饑荒的危難之中，不生驚慌恐怖。為什麼呢？因為這位菩薩披著精進的鎧甲，堅固無比。

【English Translation】 English version: Imperial Officer of the Court of Imperial Sacrifices, Acting Junior Secretary of the Court of State Ceremonial, Great Master Xuanfan, Shramana Richancheng, recipient of the Purple Robe, etc., under Imperial Decree, translated the Eighteenth Chapter, Part Four, of 'Recollection of the Three Jewels'.

Treatise says: When Bodhisattvas encounter difficult situations due to various causes and conditions, they should use right mindfulness to counteract them and not give rise to alarm or fear. As the Prajñā Sūtra says: 'Furthermore, Śāriputra, if a Bodhisattva-mahāsattva is in a dangerous situation with fierce beasts, they do not become alarmed or fearful. Why? Because this Bodhisattva thinks: I should give up everything for the benefit of all sentient beings. If these fierce beasts devour me, I will give myself to them, quickly perfecting the dāna-pāramitā (perfection of giving). May I, when I attain anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), have a pure land where the names of various evil insects and beasts are not heard.'

'Furthermore, Śāriputra, if a Bodhisattva-mahāsattva is in a dangerous situation with enemies and thieves, they do not become alarmed or fearful. Why? Because this Bodhisattva can give away everything they own. They think: If these enemies and thieves come seeking what they need, I will give it to them. Even if they rob and take my life, my body, speech, and mind will not have anger, thereby quickly perfecting the śīla-pāramitā (perfection of morality) and fully possessing the kṣānti-pāramitā (perfection of patience). May I, when I attain anuttarā-samyak-saṃbodhi, have a pure land where the names of such enemies and thieves are not heard.'

'Furthermore, Śāriputra, if a Bodhisattva-mahāsattva is in a dangerous situation with thirst, they are not fearful. Why? Because this Bodhisattva obtains the benefits of the Dharma without sorrow or distress. They think: I should now proclaim the essential Dharma to all sentient beings, cutting off their thirst for craving. Even if this body of mine is forced to its end by thirst, I will, in future lives, arise with great compassion, lamenting that these sentient beings have shallow merit, and therefore are born again in this waterless difficulty. I will cause them to correct their practice, fully possess superior wisdom, and thereby be able to perfect the vīrya-pāramitā (perfection of diligence). May I, when I attain anuttarā-samyak-saṃbodhi, have a pure land where the name of thirst is not heard. The sentient beings there will possess sufficient merit and naturally have water with eight qualities of excellence.'

'Furthermore, Śāriputra, if a Bodhisattva-mahāsattva is in a dangerous situation with famine, they do not become alarmed or fearful. Why? Because this Bodhisattva is clad in the armor of diligence, firm and unyielding.'

懈。作如是念。今此眾生受饑饉苦深可憐愍。愿我當成阿耨多羅三藐三菩提。國土無有饑饉之名。所化眾生適悅安隱。如忉利天自然快樂。一切所欲隨心即現。壽命堅固安住寂靜。

論曰。如是所作。則能增長廣大福因最上境界。亦同清凈經中所說。若以法施不生希望所獲勝報。見深心教戒經。若人不希名聞財利。能以法施獲二十種慈心功德。一者安住正念。二者能生覺悟三者發趣勝道。四者任持諸善。五者增長惠命。六者達出世智。七者除貪過失。八者除瞋過失。九者除癡過失。十者魔不得便。十一者諸佛加持。十二者諸天守護容色光澤。十三者非人惡友不得其便。十四者善友知識常所愛敬。十五者所言真實。十六者得無所畏。十七者意常悅豫。十八者善名流佈。十九者明記無忘。二十者常樂法施此說是名慈心功德。又般若經云。複次阿難。若聲聞人。以聲聞法普為三千大千世界一切眾生如其所證而為演說。悉令獲得阿羅漢果。阿難。若菩薩摩訶薩。能以般若波羅蜜多相應句義。為一眾生開示演說過前三千大千世界一切眾生證阿羅漢所得功德。又復于彼諸阿羅漢積集佈施持戒功德。于意云何。是為多不阿難白言。甚多世尊。甚多善逝。佛言。阿難。彼福雖多不如菩薩以此般若波羅蜜多相應法門為他演說其福勝

【現代漢語翻譯】現代漢語譯本懈怠。這樣想著：『現在這些眾生遭受飢餓困苦，實在令人憐憫。愿我將來成就阿耨多羅三藐三菩提（無上正等正覺），我的國土沒有飢餓的名稱，所教化的眾生適意喜悅，安穩平靜，如同忉利天（欲界六天之一）一樣自然快樂，一切想要的東西隨心就能顯現，壽命堅固，安住在寂靜之中。』論中說：『像這樣所作所為，就能增長廣大的福德之因，達到最上的境界，也和《清凈經》中所說的一樣。如果用法佈施，不生希望，就能獲得殊勝的果報。』《見深心教戒經》中說：『如果人不希望名聞利養，能夠用法佈施，就能獲得二十種慈心功德：一是安住在正念之中，二是能夠生起覺悟，三是發起趣向殊勝的道路，四是任持一切善法，五是增長智慧和壽命，六是通達出世間的智慧，七是去除貪婪的過失，八是去除嗔恨的過失，九是去除愚癡的過失，十是魔不能得其方便，十一是諸佛的加持，十二是諸天的守護，容貌光彩，十三是非人惡友不能得其方便，十四是善友知識常常愛敬，十五是所說真實，十六是得到無所畏懼，十七是意念常常喜悅，十八是善名流佈，十九是明記不忘，二十是常常樂於法佈施。』這叫做慈心功德。另外，《般若經》中說：『再者，阿難（佛陀弟子名）。如果聲聞人（聽聞佛陀教誨而修行的人），用聲聞法普遍為三千大千世界一切眾生，如他所證悟的境界而為他們演說，使他們都獲得阿羅漢果（斷除一切煩惱的聖者）。阿難，如果菩薩摩訶薩（發大心的菩薩），能夠用與般若波羅蜜多（通過智慧到達彼岸）相應的語句和意義，為一個眾生開示演說，勝過前面三千大千世界一切眾生證得阿羅漢果所得的功德。又超過那些阿羅漢積累佈施、持戒的功德。你認為怎麼樣？這樣多嗎？』阿難回答說：『非常多，世尊（佛陀的尊稱）！非常多，善逝（佛陀的尊稱）！』佛說：『阿難，那些福德雖然多，不如菩薩用這與般若波羅蜜多相應的法門為他人演說，他的福德殊勝。』

【English Translation】 English version Sloth. Thinking thus: 'Now these sentient beings suffer from famine and hardship, which is truly pitiable. May I attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) in the future, so that my land will be free from the name of famine, and the sentient beings I transform will be content, joyful, peaceful, and secure, like the natural happiness of the Trayastrimsa Heaven (one of the six heavens of the desire realm), where everything desired appears instantly according to their wishes, and their lifespans are firm, dwelling in tranquility.' The treatise says: 'Such actions can increase the vast cause of blessings, reaching the highest realm, and are also the same as what is said in the Sutra of Purity. If one gives Dharma without expecting anything in return, one will obtain supreme rewards.' The Sutra of Profound Mind Teachings and Precepts says: 'If a person does not desire fame, wealth, or profit, and is able to give Dharma, they will obtain twenty kinds of loving-kindness merits: First, dwelling in right mindfulness; second, being able to generate awakening; third, initiating the path to the supreme way; fourth, upholding all good dharmas; fifth, increasing wisdom and lifespan; sixth, attaining transcendent wisdom; seventh, removing the fault of greed; eighth, removing the fault of anger; ninth, removing the fault of delusion; tenth, Mara (the demon) cannot find an opportunity; eleventh, the blessings of all Buddhas; twelfth, the protection of all devas (gods), with radiant complexion; thirteenth, non-human evil friends cannot find an opportunity; fourteenth, good friends and acquaintances are always loved and respected; fifteenth, what is said is true; sixteenth, obtaining fearlessness; seventeenth, the mind is always joyful; eighteenth, good name spreads; nineteenth, remembering without forgetting; twentieth, always delighting in giving Dharma.' This is called the merit of loving-kindness. Furthermore, the Prajna Sutra (Perfection of Wisdom Sutra) says: 'Moreover, Ananda (name of Buddha's disciple). If a Sravaka (one who hears the Buddha's teachings and practices) uses the Sravaka Dharma to universally teach all sentient beings in the three thousand great thousand worlds, explaining it according to their own realization, causing them all to attain the Arhat fruit (a saint who has eliminated all afflictions). Ananda, if a Bodhisattva-Mahasattva (a Bodhisattva with a great mind) is able to use phrases and meanings corresponding to the Prajnaparamita (perfection of wisdom) to teach and explain to one sentient being, it surpasses the merit obtained by all sentient beings in the three thousand great thousand worlds attaining the Arhat fruit. It also exceeds the merit of those Arhats accumulating generosity and upholding precepts. What do you think? Is this much?' Ananda replied: 'Very much, World Honored One (a respectful title for the Buddha)! Very much, Well-Gone One (a respectful title for the Buddha)!' The Buddha said: 'Ananda, although those merits are many, they are not as great as the Bodhisattva using this Dharma gate corresponding to the Prajnaparamita to explain to others; their merit is supreme.'

彼。又菩薩摩訶薩於此般若波羅蜜多甚深法門。能一日中為人分別。如是乃至一時一刻一須臾頃善宣說者。阿難。彼菩薩如是法施。不可以聲聞緣覺所有善根而相比喻。何以故。是菩薩摩訶薩于阿耨多羅三藐三菩提得不退轉故。又以法施。如妙法蓮華經偈云。

菩薩有時　　入于靜室　　以正憶念　隨義觀法　　菩薩常樂　　安隱說法　于清凈地　　而施床座　　以油涂身　澡浴塵穢　　著新凈衣　　內外俱凈　安處法座　　隨問為說　　若有比丘　及比丘尼　　除懶墮意　　及懈怠想　離諸憂惱　　慈心說法　　晝夜常說　無上道教　　以諸因緣　　無量譬喻　開示眾生　　咸令歡喜　　衣服臥具　飲食醫藥　　而於其中　　無所希望　但一心念　　說法因緣　　愿成佛道　令眾亦爾　　是則大利　　安樂供養

是經復說。以順法故不多不少。乃至深愛法者亦不為多說。又月燈經偈云。

若耆宿請問　　欲求於法施　應先謂彼言　　我學習不廣　又復作是說　　尊者甚聰惠　豈于大德前　　而能輒宣說　說時勿倉卒　　當擇器非器　既審其機已　　不請亦為說　若於大眾中　　見諸毀禁者　勿復嘆持戒　　當嘆施等行　若見少欲者　　與持戒相應　起于大

【現代漢語翻譯】現代漢語譯本彼（指菩薩摩訶薩）。又菩薩摩訶薩於此般若波羅蜜多（Prajnaparamita，智慧到彼岸）甚深法門，能一日中為人分別，如是乃至一時一刻一須臾頃善宣說者。阿難（Ananda，佛陀的十大弟子之一）。彼菩薩如是法施，不可以聲聞緣覺（Sravaka-Pratyekabuddha，聲聞乘和緣覺乘）所有善根而相比喻。何以故？是菩薩摩訶薩于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）得不退轉故。又以法施，如妙法蓮華經偈云：『菩薩有時　　入于靜室　　以正憶念隨義觀法　　菩薩常樂　　安隱說法于清凈地　　而施床座　　以油涂身澡浴塵穢　　著新凈衣　　內外俱凈安處法座　　隨問為說　　若有比丘（Bhikkhu，出家男眾）及比丘尼（Bhikkhuni，出家女眾）　　除懶惰意　　及懈怠想離諸憂惱　　慈心說法　　晝夜常說無上道教　　以諸因緣　　無量譬喻開示眾生　　咸令歡喜　　衣服臥具飲食醫藥　　而於其中　　無所希望但一心念　　說法因緣　　愿成佛道令眾亦爾　　是則大利　　安樂供養』是經復說。以順法故不多不少。乃至深愛法者亦不為多說。又月燈經偈云：『若耆宿請問　　欲求於法施應先謂彼言　　我學習不廣又復作是說　　尊者甚聰惠豈于大德前　　而能輒宣說說時勿倉卒　　當擇器非器既審其機已　　不請亦為說若於大眾中　　見諸毀禁者勿復嘆持戒　　當嘆施等行若見少欲者　　與持戒相應起于大

【English Translation】 English version Furthermore, if a Bodhisattva-Mahasattva (great being Bodhisattva) can, within a single day, expound upon this profound Dharma gate of Prajnaparamita (Prajnaparamita, perfection of wisdom), even for a moment, an instant, or the briefest of moments, with skillful eloquence, Ananda (Ananda, one of the Buddha's ten great disciples), such a Dharma-dana (gift of Dharma) by that Bodhisattva cannot be compared to the merit of all Sravakas (Sravaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas). Why? Because that Bodhisattva-Mahasattva has attained non-retrogression from Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Moreover, regarding the gift of Dharma, as the verse in the Wonderful Dharma Lotus Flower Sutra says: 『Sometimes a Bodhisattva enters a quiet chamber, With right mindfulness, contemplates the Dharma according to its meaning. The Bodhisattva always delights in peacefully expounding the Dharma. In a pure place, they offer a seat, Anointing their body with oil, bathing away the dust and impurities, Wearing new and clean clothes, both inside and out are pure. They sit upon the Dharma seat and explain according to the questions asked. If there are Bhikkhus (Bhikkhu, monks) and Bhikkhunis (Bhikkhuni, nuns), Removing laziness and dispelling thoughts of sloth, Free from worries and afflictions, they teach the Dharma with loving-kindness. Day and night, they constantly teach the supreme path, Using various causes and conditions and countless metaphors, To enlighten sentient beings, causing them all to rejoice. Clothing, bedding, food, and medicine, They have no expectations from them, But with one-pointed mind, they contemplate the causes and conditions for teaching the Dharma, Wishing to attain Buddhahood and to enable others to do the same. This is a great benefit and a peaceful offering.』 This sutra further states that, in accordance with the Dharma, one should speak neither too much nor too little. Even to those who deeply love the Dharma, one should not speak excessively. Furthermore, the verse in the Moon Lamp Sutra says: 『If an elder asks, seeking the gift of Dharma, One should first tell them, 'My learning is not extensive.' And further say, 'Venerable one, you are very wise, How could I presume to expound before such a great virtue?' When speaking, do not be hasty, but discern the vessel and the non-vessel. Once their capacity is ascertained, speak even without being asked. If, in a great assembly, one sees those who violate the precepts, Do not praise those who uphold the precepts, but praise generosity and other practices. If one sees those with few desires, who are in accordance with upholding the precepts, Arouse great

悲心　　贊少欲持戒　得彼勝儔侶　　便可讚持戒

論曰。如是法師。應當澡浴著新凈衣。以慈修身為眾演說。一切魔羅不得其便。見海意經陀羅尼。

怛寧*也他(引一)設彌(引二)設摩嚩底(三)設彌多設咄嚕(二合四)盎酤哩(引五)摩(引)啰𡁠底(六)葛啰(引)膩(引七)枳(引)逾哩(引八)烏朅嚩底(九)烏呼(引)葛野底(十)尾輸(引)馱你(十一)你哩摩(二合)梨(引十二)摩羅(引)缽那曳(引十三)烏渴哩(引十四)渴嚕(引)誐啰(二合)細(引十五)缽啰(二合)薩你(引十六)系(引)目契(引十七)阿(引)目契(引十八)設曳多(引)你薩哩嚩(二合)怛啰(二合)誐啰(二合)賀滿馱那(引)你(十九)屹哩(二合)系(引)多薩哩嚩(二合)波啰缽啰(二合)嚩(引)禰那(二十)尾目訖多(二合引)摩(引)啰播(引)舍(二十一)塞他(二合引)必多(引)沒馱母捺啰(二合引二十二)三母捺伽(二合引)底多薩哩嚩(二合)摩啰(二十三)阿都𪏭多缽捺缽哩戍𠆙(切身引二十四)尾誐蹉底薩哩嚩(二合)摩(引)啰葛哩摩(二合引)尼(二十五)

彼說法師。以此真言作持誦已。處於法座。普觀眾會廣運慈心。當於己身起醫王

【現代漢語翻譯】現代漢語譯本悲心贊少欲持戒得彼殊勝伴侶，便可讚嘆持戒。

論曰：如此法師，應當沐浴更衣，穿著嶄新潔凈的衣服，以慈悲之心修養身心，為大眾演說佛法。這樣，一切魔障都無法得逞。見《海意經陀羅尼》。

怛寧*也他(引一) 設彌(引二) 設摩嚩底(三) 設彌多設咄嚕(二合四) 盎酤哩(引五) 摩(引)啰𡁠底(六) 葛啰(引)膩(引七) 枳(引)逾哩(引八) 烏朅嚩底(九) 烏呼(引)葛野底(十) 尾輸(引)馱你(十一) 你哩摩(二合)梨(引十二) 摩羅(引)缽那曳(引十三) 烏渴哩(引十四) 渴嚕(引)誐啰(二合)細(引十五) 缽啰(二合)薩你(引十六) 系(引)目契(引十七) 阿(引)目契(引十八) 設曳多(引)你薩哩嚩(二合)怛啰(二合)誐啰(二合)賀滿馱那(引)你(十九) 屹哩(二合)系(引)多薩哩嚩(二合)波啰缽啰(二合)嚩(引)禰那(二十) 尾目訖多(二合引) 摩(引)啰播(引)舍(二十一) 塞他(二合引) 必多(引) 沒馱母捺啰(二合引二十二) 三母捺伽(二合引) 底多薩哩嚩(二合)摩啰(二十三) 阿都𪏭多缽捺缽哩戍𠆙(切身引二十四) 尾誐蹉底薩哩嚩(二合)摩(引)啰葛哩摩(二合引)尼(二十五)

那位說法法師，用這個真言進行持誦之後，安坐於法座之上，普遍地觀看著大眾，廣泛地執行慈悲之心。應當在自己身上生起醫王（比喻佛陀）的形象。

【English Translation】 English version Compassionate Mind: Praising Few Desires and Upholding Precepts Having obtained those excellent companions, one can then praise the upholding of precepts.

Commentary: Such a Dharma master should bathe and put on new, clean clothes. He should cultivate himself with compassion and expound the Dharma for the assembly. In this way, all Maras (demons, obstructers) will not be able to take advantage of him. (This is) seen in the 'Sea of Intention Sutra Dharani'.

Tad-yathā (1) śami (2) śamavati (3) śami-tathā-śatru (4) aṅkuśi (5) māra-mardati (6) karaṇi (7) ki-yuri (8) udghāṭavati (9) uhu-kāyati (10) viśodhani (11) nirmali (12) māra-pranaye (13) udghari (14) kharu-grāsi (15) prasādani (16) he mukhe (17) ā mukhe (18) śayeta-dāni sarva-tatra-graha-bandhani (19) grihita-sarva-para-prapavādina (20) vimukta-māra-pāśa (21) sthāpita-buddha-mudrā (22) samudgati-sarva-māra (23) ādū-tūta-padma-pariśuddhi (24) vigacchati sarva-māra-karmani (25)

That Dharma-speaking master, after reciting and upholding this mantra, sits upon the Dharma seat, universally beholding the assembly and extensively cultivating a compassionate mind. He should generate in himself the image of a 'Medicine King' (metaphor for the Buddha).

想如法藥想。于聽法者起病人想。于諸如來起正士想。于正法眼起久住想。由此真言現前施作于正理法如應為說。是時周匝百由旬內。諸魔天眾悉不能來作諸魔事。設諸魔王至法會所。亦復不能作諸障難。

論曰。如是平等法施。則能增長大菩提心。如寶篋經云。文殊師利。譬如林木枝葉繁茂。皆因四大而得生長。文殊師利。如是菩薩以種種門集諸善根。一切皆攝在菩提心。於一切智迴向菩提以為增長。

論曰。若諸菩薩為欲廣大顯示修學佛之境界。最初安住正念正知。如是則能成就正斷及不放逸謂由發起精進樂欲。而於未生惡不善法防護不起。于其已生惡不善法。則能永斷使令清凈。未生善法令其發起。已生善法更復增長。于不放逸而常安住。諸善法中此為根本。如月燈經偈云。

如我所說諸善法　　謂戒聞舍及忍辱　以不放逸為根本　　是名善逝最勝財

云何名放逸。謂于邪教及惡朋友。虛妄推求而得生起。如人執持王所飲藥。盛滿器中行險滑路。當知是人恐怖憂惱。何有放逸。又如來秘密經說。云何不放逸謂能最初調攝諸根。眼見色等不取于相不著於好。如是乃至意法亦然。了知是已皆不取著不生染愛常求出離。又于自心善調伏已。亦能隨應攝護他心。善能息彼煩惱染愛。此名不放逸

【現代漢語翻譯】現代漢語譯本：應作如法之藥想。對於聽法的人，應生起病人一樣的想法。對於諸如來（Tathagata，如實而來者），應生起正士之想。對於正法之眼，應生起長久住世的想法。由此真言的加持，在正理之法上，應如其所應地為他人宣說。這時，周圍一百由旬（Yojana，古印度長度單位）之內，所有的魔天眾都不能前來製造魔事。即使有魔王到達法會場所，也不能製造任何障礙。

論曰：像這樣平等地施予佛法，就能增長廣大的菩提心（Bodhi-citta，覺悟之心）。如《寶篋經》所說：『文殊師利（Manjusri，智慧的象徵），譬如林木枝葉繁茂，都是因為四大（地、水、火、風）而得以生長。文殊師利，菩薩也是這樣，以種種方法聚集各種善根，一切都包含在菩提心中，並將一切智慧迴向菩提，以此來增長菩提心。』

論曰：如果諸位菩薩爲了廣大地顯示和修學佛的境界，最初應當安住在正念（Sati，正確的憶念）和正知（Samprajanya，正確的覺知）之中。這樣就能成就正斷（Samyak-pradhana，四正勤）和不放逸（Apramada，不懈怠）。也就是通過發起精進和樂欲，對於尚未生起的惡不善法，防護使其不生起；對於已經生起的惡不善法，則能永遠斷除，使其清凈；對於尚未生起的善法，令其發起；對於已經生起的善法，使其更加增長。在不放逸中常常安住，這是所有善法的根本。如《月燈經》的偈頌所說：

『如我所說諸善法，謂戒聞舍及忍辱，以不放逸為根本，是名善逝（Sugata，佛的稱號）最勝財。』

什麼叫做放逸呢？就是對於邪教和惡友，進行虛妄的推求而產生的。比如有人拿著國王所飲用的藥物，盛滿在器皿中行走在危險而光滑的道路上，應當知道這個人會感到恐怖和憂惱，哪裡還會有放逸呢？又如《如來秘密經》所說：什麼叫做不放逸呢？就是能夠最初調伏諸根，眼睛看到色等外境時，不執取其表相，不貪著其美好。像這樣乃至意根對法塵也是一樣。瞭解這些之後，都不執取不貪著，不生起染愛，常常尋求出離。又在善於調伏自己的心之後，也能隨應地攝護他人的心，善於止息他人的煩惱和染愛。這叫做不放逸。

【English Translation】 English version: One should cultivate the thought of 'medicine' in accordance with the Dharma. Towards those who listen to the Dharma, one should generate the thought of 'patients'. Towards all the Tathagatas (Tathagata, 'Thus-gone one'), one should generate the thought of 'righteous individuals'. Towards the eye of the True Dharma, one should generate the thought of 'long-lasting existence'. Through the power of this mantra, in accordance with the principles of the True Dharma, one should speak appropriately to others. At that time, within a hundred Yojanas (Yojana, ancient Indian unit of distance) all the Mara (demon) hosts will be unable to come and create demonic disturbances. Even if the Mara kings were to arrive at the Dharma assembly, they would be unable to create any obstacles.

Treatise: Such equal Dharma giving is able to increase the great Bodhi-citta (Bodhi-citta, mind of enlightenment). As the 'Ratnakuta Sutra' says: 'Manjusri (Manjusri, symbol of wisdom), just as the branches and leaves of a forest grow luxuriantly because of the four great elements (earth, water, fire, and wind), so too, Bodhisattvas gather various roots of virtue through various means, and all are contained within the Bodhi-citta, and they dedicate all wisdom towards Bodhi for its growth.'

Treatise: If Bodhisattvas wish to extensively reveal and study the realm of the Buddha, they should initially abide in right mindfulness (Sati, correct recollection) and right knowledge (Samprajanya, correct awareness). In this way, they can accomplish right effort (Samyak-pradhana, four right exertions) and non-negligence (Apramada, diligence). That is, by generating diligence and desire, they prevent the arising of unwholesome and evil dharmas that have not yet arisen; they permanently cut off and purify those unwholesome and evil dharmas that have already arisen; they cause wholesome dharmas that have not yet arisen to arise; and they further increase wholesome dharmas that have already arisen. Constantly abiding in non-negligence is the root of all wholesome dharmas. As the verse in the 'Moon Lamp Sutra' says:

'All wholesome dharmas that I have spoken of, such as precepts, learning, giving, and forbearance, have non-negligence as their root. This is called the Sugata's (Sugata, 'Well-gone one', an epithet of the Buddha) most excellent wealth.'

What is called negligence? It arises from falsely seeking after heretical teachings and evil friends. It is like a person holding medicine meant for the king, filling a vessel and walking on a dangerous and slippery road. One should know that this person will feel terror and distress; how can there be negligence? Furthermore, as the 'Tathagata Secret Sutra' says: What is called non-negligence? It is the ability to initially subdue the senses. When the eye sees forms, one does not grasp at the characteristics or become attached to the beauty. Likewise, even the mind towards dharmas is the same. Understanding this, one does not grasp or become attached, does not generate defilement and love, and constantly seeks liberation. Furthermore, after skillfully subduing one's own mind, one can also accordingly protect the minds of others, skillfully pacifying their afflictions and defiled love. This is called non-negligence.

。若人信解不放逸法。則能隨順諸精進事。亦復積集凈信功德。由修凈信及不放逸精進法故。則能修作正念正知。以正念正知故。則於一切菩提分法而不壞失。若具凈信不放逸精進正念正知者。則能勤修深固之法。菩薩若於深固法中善了知者。則能于有于無如實覺了。乃至於世俗諦中說眼等為有。彼經偈云。

常不放逸甘露法　　利眾生髮菩提心　深固寂靜心亦然　　諸樂根本無所取

論曰。若能積集諸相應行。則于自他增長勝福。而說頌曰。

學自他平等　　堅固菩提心　對自成於他　　展轉無有實　亦猶立彼岸　　由此而對待　彼既本來無　　我性何所有　若苦不防護　　則為苦所著　如是行法者　　云何而不護　起邪妄分別　　執我以為常　若我本如然　　何現有生滅　彼若別有生　　為誰修福業　營求于財利　　及受諸快樂　現見身衰老　　不久而殞滅　復生為嬰兒　　童子及年少　于剎那時分　　速朽而變壞　何處名為身　　爪發皆離散　初識托母胎　　生已為孩孺　盛年衰老相　　最後為灰燼　此明身自性　　分位假安布　畢竟無一塵　　形相那久住　又復此身者　　不說當自知　為異相所遷　　思惟我何有　由分位和合　　世俗而顯現　

【現代漢語翻譯】現代漢語譯本：如果有人相信並理解不放逸法（apramāda-dharma，指精進修行，不懈怠的法門），就能隨順各種精進的修行。也能積累清凈的信心功德。由於修習清凈的信心和不放逸的精進法，就能修習正念（smṛti，憶念正法）和正知（samprajanya，如實知見）。因為有正念和正知，對於一切菩提分法（bodhipākṣika-dharma，幫助證悟的法門）就不會損壞或失去。如果具備清凈的信心、不放逸的精進、正念和正知，就能勤奮地修習深固之法。菩薩如果對於深固之法能夠善於瞭解，就能如實地覺了有和無的真相。乃至在世俗諦（saṃvṛti-satya，相對真理）中說眼等為『有』。如經中的偈頌所說：『常不放逸是甘露法，利益眾生髮起菩提心（bodhicitta，為利益一切眾生而求證悟的心）。深固寂靜的心也是如此，諸樂的根本在於無所取著。』論中說：如果能夠積累各種相應的修行，就能在自身和他人的方面增長殊勝的福德。所以說了下面的偈頌：『學習自己和他人平等，堅定菩提心。對於自己成就他人，輾轉相待沒有實體。也像站在彼岸，由此而有對待。彼岸既然本來沒有，我的自性又有什麼？如果苦難不防護，就會被苦難所束縛。像這樣修行佛法的人，怎麼能不防護呢？生起邪惡虛妄的分別，執著于『我』以為是常恒不變的。如果『我』本來就是如此，為什麼現在會有生滅變化？如果『我』另外有生，那麼是誰在修福業？營求于財富利益，以及享受各種快樂？現在看見身體衰老，不久就會殞滅。又會轉生為嬰兒，童子以及年少。在剎那的時間裡，迅速朽壞而變異。哪裡可以稱作『身』呢？爪發都離散。最初的意識寄託在母胎中，出生后成為孩童。經歷盛年和衰老，最後化為灰燼。這說明身體的自性，是分位假合安立的。畢竟沒有一微塵是真實的，形相怎麼能長久住留？又，這個身體，不說它應當自己知道。是被異相所遷移，思維『我』又有什麼呢？由於分位的和合，在世俗中顯現。』

【English Translation】 English version: If a person believes and understands the Apramada-dharma (不放逸法, the Dharma of non-negligence, referring to diligent practice and non-懈怠), then they can follow all diligent practices. They can also accumulate pure faith and merit. By cultivating pure faith and the Dharma of diligent non-negligence, they can cultivate right mindfulness (smṛti, 正念, recollection of the right Dharma) and right knowledge (samprajanya, 正知, true and clear understanding). Because of right mindfulness and right knowledge, they will not damage or lose any of the Bodhipakshika-dharmas (菩提分法, factors of enlightenment). If one possesses pure faith, diligent non-negligence, right mindfulness, and right knowledge, then they can diligently cultivate the profound and solid Dharma. If a Bodhisattva is skilled in understanding the profound and solid Dharma, then they can truly realize the truth of existence and non-existence. Even in the Samvriti-satya (世俗諦, conventional truth), it is said that the eyes and other sense organs 'exist'. As the verse in the sutra says: 'Constant non-negligence is the nectar Dharma, benefiting sentient beings and generating Bodhicitta (菩提心, the mind of enlightenment, the aspiration to attain enlightenment for the benefit of all beings). The profound, solid, and tranquil mind is also like this; the root of all joy lies in non-attachment.' The treatise says: If one can accumulate all corresponding practices, then one can increase supreme merit for oneself and others. Therefore, the following verses are spoken: 'Learn the equality of self and others, strengthen the Bodhicitta. For the self to achieve the other, mutually dependent, there is no substance. It is like standing on the other shore, from which there is opposition. Since the other shore is originally non-existent, what is the nature of 'I'? If suffering is not guarded against, then one will be bound by suffering. How can one who practices the Dharma not guard against it? Arising from evil and false discriminations, clinging to 'I' as if it were constant. If 'I' were originally so, why would there be birth and death now? If 'I' has a separate birth, then who is cultivating meritorious deeds? Seeking wealth and profit, and enjoying various pleasures? Now seeing the body aging, soon it will perish. And will be reborn as an infant, a child, and a youth. In an instant, quickly decaying and changing. Where can it be called 'body'? Nails and hair are scattered. The initial consciousness relies on the mother's womb, and after birth becomes a child. Experiencing the prime of life and old age, finally turning to ashes. This explains the nature of the body, which is a temporary arrangement of parts. After all, not a single particle is real; how can the form remain for long? Moreover, this body, it is not said that it should know itself. It is being moved by different appearances; thinking, what is 'I'? Due to the combination of parts, it appears in the conventional world.'

于佛正理中　　隨相應所斷　彼若無有識　　則不能建立　亦無貪恚癡　　云何有功德　餘九種世間　　各各有三種　無識與衣等　　何能生彼樂　衣不能生樂　　當知從因生　若樂生於衣　　彼相何曾有　是故正教理　　說諸行無常　現證及思惟　　由因緣和合　見自己眷屬　　云何說有常　于方所推求　　無一微塵許　如燃燈油盡　　彼油知何往　如是觀察已　　剎那不可住　聚集諸眷屬　　嚴飾而行列　妄計為我有　　於樂他可知　了知彼眾生　　無一可積集　自他既有殊　　于苦亦無得　如是不相應　　彼我何處有　或如自力能　　數數而開示　世間諸眾生　　多苦常逼切　當起大悲心　　為憐愍于彼　善作是觀察　　平等而救度　假使入阿鼻　　如鵝泛蓮沼　為令諸有情　　常處歡喜海　自不樂解脫　　救彼常無厭　作是利益已　　而不生恃賴　亦無有疲勞　　不希于果報　若十方福聚　　彼我定獲得　不生嫉妒心　　他樂同己想　又復若自他　　同修于懺悔　勸請佛世尊　　及隨喜福業　作如是迴向　　平等無差別　隨其福所施　　無盡眾生界　菩薩行是行　　則多所饒益　增長大悲心　　獲最上安隱　得彼金剛手　　及諸佛

【現代漢語翻譯】現代漢語譯本在佛陀的正理中，隨順相應的煩惱而斷除。如果那些（煩惱）沒有意識，就不能被建立。也沒有貪、嗔、癡，怎麼會有功德呢？其餘九種世間（指欲界、色界、無色界等九種眾生居住的世間），各自有三種（苦、樂、舍受）。沒有意識的東西，和衣服等物，怎麼能產生快樂呢？衣服不能產生快樂，應當知道快樂是從因緣產生的。如果快樂是從衣服產生的，那快樂的相狀又在哪裡呢？所以，正確的教理說諸行是無常的。通過現證和思惟，知道一切都是由因緣和合而成的。看到自己的眷屬，怎麼能說有常呢？在各個方向尋找，也找不到一微塵的常。就像燈油燃盡，那油又到哪裡去了呢？這樣觀察之後，發現剎那都不可停留。聚集各種眷屬，裝飾排列。虛妄地認為這些是我的，對於快樂，他人也可以知道。了知那些眾生，沒有一樣是可以積聚的。自己和他人既然有區別，對於苦也沒有所得。像這樣不相應，彼我和我所又在哪裡呢？或者像自己有能力一樣，多次開示。世間的眾生，多被痛苦常常逼迫。應當生起大悲心，爲了憐憫他們。好好地作這樣的觀察，平等地救度他們。即使進入阿鼻地獄（Avici hell），也像鵝在蓮花池中游蕩一樣自在。爲了讓一切有情（sentient beings）常常處於歡喜的海洋中。自己不樂於解脫，救度他們常常沒有厭倦。做了這些利益眾生的事情之後，不生起依賴之心。也沒有疲勞，不希望得到果報。如果十方（ten directions）的福德聚集，我和他們必定獲得。不生起嫉妒心，把別人的快樂當成自己的快樂。又如果自己和他人，一同修習懺悔。勸請佛世尊（Buddha）住世，以及隨喜他人的福德事業。作這樣的迴向，平等沒有差別。隨著福德所施予，無盡的眾生界（sentient beings）。菩薩（Bodhisattva）行持這樣的行為，就能多多饒益眾生。增長大悲心，獲得最上的安穩。得到金剛手（Vajrapani），以及諸佛（Buddhas）的護佑。

【English Translation】 English version In the Buddha's (Buddha) correct reasoning, sever what should be severed according to the corresponding afflictions. If those (afflictions) have no consciousness, then they cannot be established. Nor are there greed, hatred, and delusion; how then can there be merit? The remaining nine realms (referring to the nine realms where beings reside, such as the desire realm, form realm, and formless realm) each have three (suffering, pleasure, and equanimity). How can things without consciousness, such as clothing, produce happiness? Clothing cannot produce happiness; it should be known that happiness arises from causes and conditions. If happiness arises from clothing, then where is the characteristic of that happiness? Therefore, the correct teaching says that all phenomena are impermanent. Through direct realization and contemplation, it is known that everything is formed by the aggregation of causes and conditions. Seeing one's own family, how can one say there is permanence? Searching in all directions, not even a speck of permanence can be found. Just as when the oil of a lamp is exhausted, where does that oil go? After observing in this way, it is found that not even a moment can be stopped. Gathering various family members, decorating and arranging them. Falsely thinking these are mine; regarding happiness, others can also know. Knowing that those beings, there is nothing that can be accumulated. Since self and others are different, there is also no attainment regarding suffering. Like this, not corresponding, where are self and what belongs to self? Or like having the ability oneself, repeatedly showing and explaining. The beings of the world are often oppressed by suffering. One should arouse great compassion, to have pity on them. Make such observations well, and liberate them equally. Even if entering Avici hell (Avici hell), it is as comfortable as a goose swimming in a lotus pond. In order to let all sentient beings (sentient beings) always be in the ocean of joy. Not delighting in liberation oneself, saving them is never tiring. After doing these things that benefit beings, not giving rise to reliance. Nor is there fatigue, not hoping to receive rewards. If the merits of the ten directions (ten directions) gather, I and they will surely obtain them. Not giving rise to jealousy, thinking of others' happiness as one's own. Also, if oneself and others, together practice repentance. Encouraging the Buddha (Buddha) to remain in the world, and rejoicing in others' meritorious deeds. Making such dedication, equally without difference. According to the merit bestowed, the endless realm of sentient beings (sentient beings). A Bodhisattva (Bodhisattva) practicing such actions, can greatly benefit beings. Increasing great compassion, obtaining the highest peace and security. Obtaining Vajrapani (Vajrapani), and the protection of all the Buddhas (Buddhas).

世尊　常作于護持　　群魔咸驚悸　是法王之子　　諸天咸讚揚　住菩提心車　　善游履勝道　眾生善修習　　息除自他苦　故我無所著　　一切皆當舍　若人為愛縛　　則苦無窮極　煩惱由之生　　損壞徒後悔　若火燒眾生　　熾然皆普遍　下至爪份量　　於己亦無樂　謂一切我愛　　第一之苦本　燒然使無餘　　為利諸含識　樂妻子眷屬　　畢竟皆棄捐　思惟因緣生　　于身亦無愛　諸有具智人　　于彼二皆舍　了知身與心　　剎那差別起　謂常無有常　　離垢本無垢　自得於菩提　　彼亦成正覺　不思以世法　　而利於眾生　法藥及佛像　　如是我當施　以惠自揀擇　　所作事相應　攝護於己財　　積已而能散　或自身他身　　若少苦多苦　如是皆令得　　諸上妙快樂　眾生於欲境　　防護生障惱　如蛇處窟穴　　畢竟令清凈　猶如凈良田　　成熟諸稼穡　能除饑熱惱　　滿足其福報　若人不遠離　　名利及五欲　所說亦無誠　　于彼不須怒　彼既失自利　　怒之忍何有　於是不生瞋　　利他而不斷　善行真實忍　　如觀麝有香　己物為他侵　　返遭獵者損　以方便思惟　　無主宰快樂　自既非受用　　彼何無教誨　如是彼佛子　

【現代漢語翻譯】現代漢語譯本世尊（Bhagavan，佛陀的尊稱），您常常護持著眾生，群魔都為之驚恐戰慄。您是法王（Dharmaraja，指佛陀）之子，諸天都讚揚您。安住于菩提心車（Bodhicitta，覺悟之心）中，善於遊歷並踐行殊勝之道。眾生若能善於修習，便能止息自身和他人的痛苦。所以我對一切都無所執著，一切都應當捨棄。如果人被愛慾所束縛，那麼痛苦就沒有窮盡。煩惱由此而生，即使後悔也只會徒勞。如果火燃燒眾生，熾熱地普遍蔓延，哪怕只燒到指甲蓋那麼小的地方，對自己來說也沒有快樂可言。所謂一切的『我愛』，是第一位的痛苦之根源。爲了利益一切有情眾生，應當將其燒盡，使其無餘。對於享樂、妻子和眷屬，最終都要棄捐。思維一切都是因緣和合而生，對於自身也不應有貪愛。凡是具有智慧的人，對於『我』和『我所』這二者都應當捨棄。了知身體和心識，剎那剎那都在差別生起。所謂常，實際上是無常；所謂離垢，實際上本無垢染。自己證得了菩提（Bodhi，覺悟），他人也能成就正覺（Samyak-sambuddha，圓滿覺悟）。不應以世俗的方法，來利益眾生。法藥和佛像，我都應當佈施。以智慧來選擇，所做的事情應當相應。守護好自己的財物，積攢之後又能佈散出去。無論是自身還是他人，無論是少許的痛苦還是眾多的痛苦，都應當讓他們獲得最上妙的快樂。眾生對於慾望的境界，防護反而會產生障礙和惱怒。如同蛇處在窟穴之中，最終要令其清凈。猶如清凈良好的田地，能夠成熟各種莊稼。能夠解除飢餓和炎熱的惱怒，滿足他們的福報。如果人不能遠離名利和五欲（色、聲、香、味、觸），那麼所說的話也沒有誠實可言，對於這樣的人不必發怒。他們既然已經失去了自身的利益，又有什麼忍耐可言呢？對於這樣的人不生嗔恨，利益他人之心也不斷絕。善行真實的忍辱，如同觀察麝香一樣。自己的東西被他人侵佔，反而遭到獵人的損害。以方便善巧來思維，一切都沒有主宰，一切都是無常的，快樂也是如此。自己既然不能受用，那麼為什麼不能教誨他們呢？像這樣，菩薩（Bodhisattva，指發菩提心，行菩薩道者）應當如此行持。

【English Translation】 English version Bhagavan (世尊, The Blessed One), You constantly protect beings, causing all demons to tremble in fear. You are the son of the Dharma King (法王, Dharmaraja, the Buddha), praised by all the gods. Dwelling in the Bodhicitta chariot (菩提心車, Bodhicitta, the mind of enlightenment), skillfully traversing the supreme path. If beings cultivate diligently, they can cease their own and others' suffering. Therefore, I am unattached to anything; everything should be relinquished. If a person is bound by love and desire, then suffering is endless. Afflictions arise from this, and regret is only in vain. If fire burns beings, blazing and spreading everywhere, Even if it burns only a fingernail's worth, there is no joy for oneself. So-called 'self-love' is the primary root of suffering. For the benefit of all sentient beings, it should be burned away completely. Enjoyment, wives, and relatives will all eventually be abandoned. Contemplate that everything arises from causes and conditions; there should be no attachment to the body either. Those who possess wisdom should relinquish both 'self' and 'what belongs to self'. Know that the body and mind arise differently in every instant. What is called permanent is actually impermanent; what is called undefiled is originally without defilement. Having attained Bodhi (菩提, Enlightenment) oneself, others can also achieve Samyak-sambuddha (正覺, Perfect Enlightenment). One should not use worldly methods to benefit sentient beings. I should give Dharma medicine and Buddha images as offerings. Choose wisely, and act accordingly. Protect your own wealth, accumulate it, and then distribute it. Whether it is one's own body or another's, whether it is little suffering or much suffering, All should be enabled to attain supreme joy and happiness. For beings, guarding against the realm of desires creates obstacles and vexations. Like a snake in a cave, it must ultimately be purified. Like a pure and fertile field, it can ripen all kinds of crops. It can relieve the suffering of hunger and heat, and fulfill their blessings. If a person does not distance themselves from fame, gain, and the five desires (五欲, form, sound, smell, taste, touch), Then their words are not sincere, and there is no need to be angry with such a person. Since they have already lost their own benefit, what forbearance is there? Do not generate anger towards such people, and do not cease benefiting others. Practice true patience, like observing the fragrance of musk. If one's own possessions are invaded by others, one may instead be harmed by hunters. Contemplate with skillful means that there is no master, and that happiness is impermanent. Since one cannot enjoy it oneself, why not teach them? Thus, a Bodhisattva (菩薩, one who has Bodhicitta and practices the Bodhisattva path) should act.

唸唸除煩惱　了諸根境界　　譬若大瘡皰　念彼忿恚者　　饒益而開誘　自性離調柔　　處苦樂何得　又彼五大種　　示之以強名　乃至住有情　　皆成於義利　若利生無懈　　則不造諸惡　故我勤修習　　六界無衰惱　至虛空究竟　　及世間邊際　我住利眾生　　令智心成熟　身為阿阇梨　　善學離諸苦　不問自力能　　何所非防護　若自作苦惱　　何因生恐怖　隨自師了知　　我慢諸過失　住大悲境界　　不貪于果報　常近事修學　　平等何有我　見癡狂盲者　　行步多錯誤　或墮險道中　　自他常憂惱　為尋求彼故　　同難而救護　如是行相應　　則見大功德　我過失非一　　其深如巨海　若自他復造　　何由得解脫　若彼善教誡　　羞恥諸過咎　常頂受他言　　一切皆當學　聞彼冤生怖　　慎勿于余說　彼我心命同　　若喜則無恥　諸煩惱冤敵　　我獨能鬥戰　若此於心中　　損壞無安隱　歸命觀自在　　大悲無與等　紺發簇旋螺　　復如鬘垂下　於十方剎土　　指端流乳海　救地獄鬼趣　　輪迴諸極苦　復于善眾生　　亦尋聲救護　婆雉阿修羅　　得脫彼冤害　極最勝莊嚴　　世所未曾睹　愚智諸有情　　瞻奉咸忻慶　又復

【現代漢語翻譯】現代漢語譯本念念不忘地去除煩惱，瞭解各種感官（諸根）的境界。譬如身體上生了大瘡或膿皰，對於那些心懷忿恨的人，給予利益並開導勸誘。如果自性缺乏調伏和柔順，身處痛苦或快樂中又能得到什麼呢？還有那地、水、火、風、空五大元素（五大種），只是爲了方便而強行賦予它們名稱。乃至安住于有情眾生之中，都能成就利益和福祉。如果利益眾生沒有懈怠，就不會造作各種惡業。所以我勤奮地修習，使地、水、火、風、空、識六界（六界）沒有衰損和惱害。直至虛空的盡頭，以及世間的邊際，我安住于利益眾生，使他們的智慧和心識成熟。以自身為導師（阿阇梨），好好學習，遠離各種痛苦。不要問自己的能力，有什麼是不能防護的呢？如果自己製造痛苦和煩惱，又有什麼理由感到恐懼呢？跟隨自己的老師，瞭解和認識，我慢等各種過失。安住于大悲的境界，不貪求果報。經常親近善知識，修習佛法，平等對待一切，哪裡還有『我』的存在呢？看到那些愚癡、瘋狂、盲目的人，行走時常常犯錯。或者墮入危險的道路中，自己和他人常常憂愁煩惱。爲了尋找他們，一同經歷困難，救護他們。像這樣與行為相應，就能見到巨大的功德。我的過失不止一個，其深度如同巨大的海洋。如果自己和他人繼續造作惡業，又怎麼能夠得到解脫呢？如果他們善意地教導和告誡，對自己的過錯感到羞愧，常常虛心接受他人的意見，一切都應當學習。聽到仇敵的訊息就感到害怕，千萬不要對其他人說。他們和我的心和生命是相同的，如果他們喜悅，我也會喜悅。各種煩惱如同冤家仇敵，我獨自一人就能與它們戰鬥。如果這些煩惱存在於心中，就會造成損害，沒有安寧。歸命于觀自在菩薩（觀自在），他的大悲心無與倫比。紺青色的頭髮盤成螺旋狀，又像花鬘一樣垂下來。在十方世界（十方剎土），指尖流出乳海。救度地獄、餓鬼等惡道（地獄鬼趣）的眾生，脫離輪迴的各種極端痛苦。對於善良的眾生，也循著他們的呼救聲前去救護。婆雉（婆雉）和阿修羅（阿修羅），都能脫離冤家的迫害。極其殊勝和莊嚴，世間從未見過。愚笨和聰明的各種有情眾生，瞻仰和供奉，都感到歡欣和慶幸。又進一步說。

【English Translation】 English version Constantly eliminating afflictions, Understanding the realms of all senses (諸根). Like a large sore or blister, To those who harbor resentment, Benefit and guide them. If one's nature lacks taming and gentleness, What can one gain from being in suffering or happiness? And those five great elements (五大種): earth, water, fire, wind, and space, Are merely given names for convenience. Even dwelling among sentient beings, All can achieve benefit and well-being. If benefiting beings is without懈怠 (xie dai, laxity), Then one will not create various evil deeds. Therefore, I diligently cultivate, So that the six realms (六界): earth, water, fire, wind, space, and consciousness, have no decline or harm. Until the end of space, And the edge of the world, I dwell in benefiting beings, So that their wisdom and minds mature. Taking myself as a teacher (阿阇梨, Acharya), Studying well, away from all suffering. Do not ask about your own ability, What is there that cannot be protected? If one creates suffering and affliction for oneself, What reason is there to feel fear? Following one's teacher, understanding and recognizing, Arrogance and various faults. Dwelling in the realm of great compassion, Not貪于 (tan yu, greedy for) rewards. Often approaching good teachers, cultivating the Dharma, Treating all equally, where is the 'I'? Seeing those who are foolish, mad, and blind, Often making mistakes in their walking. Or falling into dangerous paths, Oneself and others often worry and are afflicted. In order to seek them out, Experiencing difficulties together, rescuing them. Acting in accordance with such practice, One will see great merit. My faults are not just one, Their depth is like a vast ocean. If oneself and others continue to create evil deeds, How can one attain liberation? If they kindly teach and admonish, Feeling ashamed of one's faults, Often humbly accepting the opinions of others, Everything should be learned. Hearing news of enemies and feeling fear, Be careful not to tell others. Their hearts and lives are the same as mine, If they are happy, I will also be happy. Various afflictions are like enemies, I alone can fight them. If these afflictions exist in the heart, They will cause harm, there will be no peace. Taking refuge in Avalokiteśvara (觀自在), His great compassion is unparalleled. Dark blue hair coiled in spirals, And hanging down like a garland. In the ten directions of the worlds (十方剎土), Milk oceans flow from his fingertips. Saving beings in hells and hungry ghost realms (地獄鬼趣), From the extreme suffering of reincarnation. For good beings, He also follows their cries for help and rescues them. Vachi (婆雉) and Asuras (阿修羅), Can escape the persecution of enemies. Extremely supreme and adorned, Never seen in the world. Foolish and wise sentient beings, Gazing and offering, all feel joy and happiness. Furthermore.

虔信禮　　妙吉祥大士　所集正法藏　　能利樂世間　無比大醫王　　善消諸毒難　施樂及壽命　　故我今稽首　無邊苦熱惱　　現廣大清泉　令眾悅其心　　當除諸渴愛　十方諸世界　　各現劫羅波　眾生滿所求　　普現青蓮目　無量諸菩薩　　稱讚身毛聳　歸命文殊尊　　最勝無過上　一切希有菩薩行　　結集所有諸功德　自他當獲福無窮　　皆作文殊真佛子　書寫此正法　　我所有微善　為愍有情故　　令增長勝惠　諸法從緣生　　緣謝法即滅　我師大沙門　　常作如是說

大乘集菩薩學論卷第二十五

【現代漢語翻譯】現代漢語譯本虔誠禮敬！妙吉祥大士（Manjushri，文殊菩薩），您所集結的正法寶藏，能夠利益和安樂世間。您是無比偉大的醫王，善於消除各種毒害和災難，施予快樂和壽命，因此我今天稽首禮拜您。

您在無邊的痛苦和熱惱中，顯現出廣大的清涼泉水，使眾生喜悅他們的心，應當去除各種渴愛。在十方諸世界中，各自顯現劫羅波（Kalapa，難以理解），使眾生滿足他們的需求，普遍顯現青蓮花般的眼睛。

無量諸菩薩，稱讚您而身毛聳立，歸命于文殊尊（Manjushri，文殊菩薩），您是最殊勝無上的。一切希有難得的菩薩行，結集所有諸功德，自己和他人應當獲得無盡的福報，都成為文殊（Manjushri，文殊菩薩）真正的佛子。

書寫此正法，我所有微小的善行，爲了憐憫有情眾生，令其增長殊勝的智慧。諸法從因緣而生，因緣消謝法即滅，我的老師大沙門（Shramana，出家修行者）常常這樣說。《大乘集菩薩學論》卷第二十五

【English Translation】 English version With devout reverence, I bow to the great being Manjushri (妙吉祥大士), The treasury of the true Dharma (正法) you have compiled benefits and brings joy to the world. You are the unparalleled great physician, skilled at dispelling all poisons and calamities, Bestowing happiness and longevity, therefore I bow my head to you today.

In boundless suffering and torment, you manifest a vast, clear spring, Bringing joy to the hearts of beings, and removing all craving and thirst. In the ten directions of all worlds, each manifests Kalapa (劫羅波, meaning unclear), Fulfilling the desires of all beings, universally revealing eyes like blue lotuses.

Countless Bodhisattvas, praising you, their hair stands on end, I take refuge in the venerable Manjushri (文殊尊), the most supreme and unsurpassed. All rare and precious Bodhisattva practices, gathering all merits, May self and others obtain endless blessings, all becoming true children of Manjushri (文殊).

By writing this true Dharma, and all my small acts of goodness, For the sake of compassion for sentient beings, may it increase supreme wisdom. All dharmas arise from conditions, when conditions cease, dharmas vanish, My teacher, the great Shramana (大沙門, a wandering ascetic), always said this.

Mahayana Collection of Bodhisattva Studies, Volume 25