T32n1656_寶行王正論

大正藏第 32 冊 No. 1656 寶行王正論

No. 1656

寶行王正論一卷

陳天竺三藏真諦譯

安樂解脫品第一

解脫一切障　　圓德所莊嚴 　禮一切智尊　　眾生真善友 　正法決定善　　為愛法大王 　我當說由法　　流注法器人 　先說樂因法　　后辯解脫法 　眾生前安樂　　次後得解脫 　善道具名樂　　解脫謂惑盡 　略說此二因　　唯信智二根 　因信能持法　　由智如實了 　二中智最勝　　先藉信發行 　由癡貪瞋怖　　而能不壞法 　當知是有信　　吉祥樂名器 　已能熟簡擇　　身口意三業 　恒利益自他　　說為有智人 　殺生盜邪淫　　妄言及兩舌 　惡罵不應語　　貪瞋與邪見 　此法名十惡　　翻此即十善 　離酒清凈命　　無逼惱心施 　供養所應敬　　略說法當爾 　若但行苦行　　決不生善法 　以離智悲故　　若唯有苦行 　不能除損他　　與救濟利益 　施戒修所明　　正法大夷路 　若棄行邪道　　自苦受牛罰 　是生死曠澤　　無飲食樹陰 　或狼所食啖　　長遠於中行 　因殺生短壽　　逼惱招多病 　由盜致乏財　　侵他境多怨 　妄語遭誹謗　　兩舌親愛離 　惡口聞不愛　　綺語他憎嫉 　由貪害所求

【現代漢語翻譯】 現代漢語譯本 《寶行王正論》一卷 陳，天竺三藏真諦譯

安樂解脫品第一

解脫一切障礙，圓滿功德所莊嚴。 禮敬一切智者，眾生真正的善友。 正法是決定性的善，爲了愛法的大王， 我將說法，爲了能流注正法的法器之人。 先說帶來安樂的法，后辨析解脫的法。 眾生先得到安樂，然後才能得到解脫。 好的工具叫做樂，解脫是指煩惱的止息。 簡略地說，這兩者的原因是信和智這二根。 因為有信才能受持佛法，通過智慧才能如實瞭解。 二者之中智慧最殊勝，但首先要憑藉信心來發起。 由於愚癡、貪婪、嗔恨、恐懼，卻不能破壞正法。 應當知道這是有信，吉祥安樂的法器。 已經能夠熟練地簡擇，身、口、意這三業， 恒常利益自己和他人，這被稱為有智慧的人。 殺生、偷盜、邪淫，妄語以及兩舌， 惡語、不應說的話，貪婪、嗔恨與邪見， 這些法被稱為十惡，反過來就是十善。 遠離酒、清凈的生命，沒有逼迫惱害的心、佈施， 供養所應當尊敬的人，簡略地說，正法應當如此。 如果只是實行苦行，決不能產生善法， 因為離開了智慧和慈悲的緣故，如果只有苦行， 不能去除損害他人，以及救濟和利益。 佈施、持戒、修行所闡明的，是正法的大道。 如果拋棄正道而行邪道，自己受苦如同牛受鞭打。 那是生死的曠野荒澤，沒有飲食樹蔭， 或者被狼所吞食，長久地在其中行走。 因為殺生而短壽，逼迫惱害招致多種疾病。 由於偷盜導致缺乏財富，侵犯他人境地招致很多怨恨。 妄語會遭受誹謗，兩舌使親愛的人分離。 惡語會聽到不愛聽的話，綺語會招致他人憎恨嫉妒。 由於貪婪而損害所求。

【English Translation】 English version The Correct Treatise of King Precious Conduct, One Volume Translated by Tripiṭaka 真諦 (Zhēndì) of India during the Chen Dynasty

Chapter 1: Blissful Liberation

Liberation from all obstacles, adorned with perfect virtues. I pay homage to the All-Knowing One, the true and good friend of all beings. The True Dharma is definitive goodness; for the sake of the Dharma-loving great king, I shall speak the Dharma for those who are vessels capable of receiving the flowing Dharma. First, I will speak of the Dharma that brings bliss; then, I will discuss the Dharma of liberation. Beings first attain bliss, and then they can attain liberation. Good instruments are called bliss; liberation means the cessation of afflictions. Briefly speaking, the causes of these two are the two roots of faith and wisdom. Because of faith, one can uphold the Dharma; through wisdom, one can understand it as it truly is. Among the two, wisdom is the most supreme, but first, one must rely on faith to initiate it. Due to ignorance, greed, hatred, and fear, yet one is unable to destroy the Dharma. One should know that this is having faith, an auspicious and blissful vessel. One is already able to skillfully discern the three karmas of body, speech, and mind, Constantly benefiting oneself and others; this is called a wise person. Killing, stealing, sexual misconduct, false speech, and divisive speech, Harsh speech, inappropriate words, greed, hatred, and wrong views, These dharmas are called the ten evils; the opposite of these are the ten virtues. Abstaining from alcohol, pure living, having no mind of coercion or harm, giving, Making offerings to those who should be respected; briefly speaking, the True Dharma should be like this. If one only practices asceticism, one will definitely not generate good dharmas, Because one is separated from wisdom and compassion; if there is only asceticism, One cannot remove harming others, as well as rescuing and benefiting. Giving, upholding precepts, and cultivation as elucidated, are the great path of the True Dharma. If one abandons the right path and walks the wrong path, one suffers like an ox being whipped. That is the wilderness of birth and death, without food, drink, or the shade of trees, Or being devoured by wolves, walking in it for a long time. Because of killing, one has a short life; coercing and harming others leads to many diseases. Due to stealing, one lacks wealth; invading others' territory leads to many grievances. False speech will incur slander; divisive speech separates loved ones. Harsh speech will hear unpleasant words; frivolous speech will incur others' hatred and jealousy. Due to greed, one harms what one seeks.

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瞋恚受驚怖 　邪見生僻執　　飲酒心訥亂 　不施故貧窮　　邪命逢欺誑 　不恭生卑賤　　嫉妒無威德 　恒恨形色丑　　不問聰故癡 　此報在人道　　先已受惡趣 　殺生等罪法　　如所說果報 　無貪等及業　　說名善習因 　惡修及諸苦　　皆從邪法生 　諸善道安樂　　皆因善法起 　常離一切惡　　恒行一切善 　由身口意業　　應知此二法 　由一法能脫　　地獄等四趣 　第二法能感　　人天王富樂 　由定梵住空　　得受梵等樂 　如是略說名　　樂因及樂果 　複次解脫法　　微細深難見 　無耳心凡夫　　聞則生驚怖 　我無當不生　　現來我所無 　凡人思此畏　　智者怖永盡 　世間我見生　　他事執所繫 　佛由至道證　　依悲為他說 　我有及我所　　此二實皆虛 　由見如實理　　二執不更生 　諸陰我執生　　我執由義虛 　若種子不實　　芽等云何真 　若見陰不實　　我見則不生 　由我見滅盡　　諸陰不更起 　如人依凈鏡　　得見自面影 　此影但可見　　一向不真實 　我見亦如是　　依陰得顯現 　如實撿非有　　猶如鏡面影 　如人不執鏡　　不見自面影 　如此若析陰　　我見即不有 　因聞如是義　　大凈命阿難 　即得凈法眼　　恒為他說此 　陰

【現代漢語翻譯】 現代漢語譯本 因嗔恨和憤怒而感到驚恐。 由於邪見而產生偏頗固執的見解，飲酒導致心智昏亂。 因為不佈施所以貧窮，因為從事不正當的職業而遭遇欺騙。 因為不恭敬而出生于卑賤的階層，因為嫉妒而缺乏威望和德行。 總是怨恨導致相貌醜陋，因為不肯請教所以愚癡。 這些果報在人道中顯現，但在此之前已經在惡趣中受過苦。 殺生等罪惡行為，正如所說的會帶來相應的果報。 沒有貪婪等惡習以及相應的行為，就被稱為修習善行的原因。 惡劣的修行和各種痛苦，都從邪法中產生。 各種善道的安樂，都因為行持善法而興起。 經常遠離一切惡行，恒常奉行一切善行。 通過身、口、意三業，應當瞭解這兩種法則。 通過一種法則能夠脫離地獄等四惡趣。 第二種法則能夠感得人天之中的王者的富裕和快樂。 通過禪定、梵住和空性，能夠獲得梵天等境界的快樂。 以上簡略地說明了快樂的原因和快樂的結果。 進一步說，解脫的法門，非常微妙、深刻，難以理解。 沒有聽聞佛法因緣和被無明遮蔽內心的凡夫，聽聞後會感到驚恐。 '我'不存在，未來也不會產生，現在也沒有屬於'我'的東西。 凡夫思考這些會感到畏懼，而智者則會徹底消除恐懼。 世間的我見產生，被對其他事物的執著所束縛。 佛陀通過證悟至高的真理，憑藉慈悲為他人宣說。 '我'和'我所'，這兩種觀念實際上都是虛假的。 通過如實地了知真理，這兩種執著就不會再次產生。 諸蘊（五蘊，即色、受、想、行、識）產生我執，而我執的本質是虛妄的。 如果種子不是真實的，那麼由種子生出的芽等事物又怎麼會是真實的呢？ 如果了知諸蘊不是真實的，那麼我見就不會產生。 由於我見滅盡，諸蘊也不會再次生起。 就像人依靠乾淨的鏡子，能夠看到自己的面容影像一樣。 這個影像只能被看到，但始終不是真實的。 我見也是如此，依靠諸蘊而顯現。 如果如實地觀察，就會發現我見並不存在，就像鏡子中的面容影像一樣。 如果人不執著于鏡子，就看不到自己的面容影像。 同樣，如果分析諸蘊，我見就不會存在。 因為聽聞這樣的道理，大凈命（Maha Cunda）阿難（Ananda）， 立即獲得了清凈的法眼，並且恒常為他人宣說這些道理。 諸陰（五蘊）

【English Translation】 English version Anger and hatred cause fear and terror. Wrong views lead to biased and stubborn opinions; drinking alcohol confuses the mind. Poverty results from not giving; deception is encountered through dishonest livelihoods. Disrespect leads to low birth; jealousy results in a lack of authority and virtue. Constant resentment causes ugliness; not asking questions leads to foolishness. These retributions manifest in the human realm, but suffering has already been experienced in the lower realms. Killing and other sinful actions, as stated, bring corresponding consequences. The absence of greed and other evil habits, along with corresponding actions, is called the cause of cultivating good practices. Evil practices and various sufferings all arise from wrong teachings. The happiness of all good paths arises from practicing good teachings. Always stay away from all evil deeds, constantly practice all good deeds. Through actions of body, speech, and mind, one should understand these two principles. Through one principle, one can escape the four lower realms such as hell. The second principle can bring about the wealth and happiness of kings in the human and heavenly realms. Through meditation, Brahma-viharas (divine abodes), and emptiness, one can attain the happiness of the Brahma realms and others. The above briefly explains the causes and results of happiness. Furthermore, the Dharma (teachings) of liberation is subtle, profound, and difficult to see. Ordinary people without the conditions to hear the Dharma and whose minds are obscured by ignorance will be terrified upon hearing it. 'I' does not exist, nor will it arise in the future, and there is nothing that belongs to 'me' now. Ordinary people fear when thinking about this, while the wise completely eliminate fear. The worldly view of 'I' arises, bound by attachment to other things. The Buddha, through realizing the ultimate truth, compassionately teaches it to others. 'I' and 'mine,' these two concepts are actually false. By truly understanding the truth, these two attachments will not arise again. The skandhas (five aggregates, namely form, feeling, perception, mental formations, and consciousness) give rise to the ego-grasping, but the essence of ego-grasping is illusory. If the seed is not real, how can the sprout and other things that grow from it be real? If one understands that the skandhas are not real, then the ego-grasping will not arise. Because ego-grasping is extinguished, the skandhas will not arise again. Just as a person relies on a clean mirror to see the image of their face. This image can only be seen, but it is never real. Ego-grasping is also like this, appearing by relying on the skandhas. If one examines it truthfully, one will find that ego-grasping does not exist, just like the image of a face in a mirror. If a person does not cling to the mirror, they will not see the image of their face. Similarly, if one analyzes the skandhas, ego-grasping will not exist. Because of hearing such teachings, Maha Cunda (Maha Cunda) Ananda (Ananda), Immediately attained the pure Dharma eye and constantly teaches these principles to others. The skandhas (five aggregates)

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執乃至在　　我見亦恒存 　由有我見故　　業及有恒有 　生死輪三節　　無初中後轉 　譬如旋火輪　　生起互相由 　從自他及二　　三世不有故 　證此我見滅　　次業報亦然 　如此見因果　　生起及滅盡 　故不執實有　　世間有及無 　愚人聞此法　　能盡一切苦 　由無智生怖　　于無怖畏處 　涅槃處無此　　汝云何生怖 　如所說實空　　云何令汝怖 　解脫無我陰　　汝若受此法 　舍我及諸陰　　汝云何不樂 　無尚非涅槃　　何況當是有 　有無執淨盡　　佛說名涅槃 　若略說邪見　　謂撥無因果 　此今非福滿　　惡道因最重 　若略說正見　　謂信有因果 　能令福德滿　　善道因最上 　由智有無寂　　超度福非福 　故離善惡道　　佛說名解脫 　若見生有因　　智人舍無執 　由見滅共因　　是故舍有執 　先俱生二因　　實義則非因 　假名無依故　　及生非實故 　若此有彼有　　譬如長及短 　由此生彼生　　譬如燈與光 　先長后為短　　不然非性故 　光明不生故　　燈亦非實有 　如此因果生　　若見不執無 　已信世真實　　由亂心所生 　見滅非虛故　　即證得真如 　是故不執有　　不依二解脫 　色是遠所見　　若近最分明 　鹿渴若實已　　云何近不

【現代漢語翻譯】 現代漢語譯本 執著乃至存在，我見（認為有一個『我』的觀念）也恒常存在。 由於有我見，業（karma）以及有（bhava）也恒常存在。 生死輪迴有三個階段，沒有初始、中間和終結地運轉。 譬如旋轉的火輪，生起和存在互相依賴。 從自身、他者以及兩者，三世（過去、現在、未來）都不存在。 證悟到這一點，我見就會滅除，其次業報也會如此。 如此看待因果，生起和滅盡。 所以不執著于實有，世間既非完全有，也非完全無。 愚人聽聞此法，能夠盡除一切痛苦。 由於沒有智慧而產生恐懼，在沒有恐懼的地方感到恐懼。 涅槃（Nirvana）之處沒有這些，你為何會感到恐懼？ 如所說一切皆空，為何會讓你感到恐懼？ 解脫無我的五蘊（skandha），你如果接受此法， 捨棄我以及諸蘊，你為何不感到快樂？ 無尚且不是涅槃，何況是有？ 有和無的執著完全消除，佛陀說這就是涅槃。 如果簡略地說邪見，就是否定因果。 這會導致福德不圓滿，是墮入惡道的最重原因。 如果簡略地說正見，就是相信有因果。 能夠使福德圓滿，是通往善道的最佳途徑。 通過智慧，超越有和無的寂靜狀態，超越福德和非福德。 因此脫離善惡之道，佛陀說這就是解脫。 如果看到生有其因，智者就會捨棄對無的執著。 由於看到滅有其因，因此捨棄對有的執著。 先有和俱生的兩種原因，就真實意義而言並非原因。 因為只是假名沒有依靠，並且生起並非真實。 如果此有則彼有，譬如長和短的相互依存。 由此生則彼生，譬如燈和光明的相互依存。 先有長后才有短，並非如此，因為它們沒有自性。 光明並非由燈所生，所以燈也不是真實存在。 如此看待因果生起，如果看到這一點就不會執著于無。 已經相信世俗的真實，是由混亂的心所生。 看到滅並非虛妄，就能證得真如（Tathata）。 因此不執著于有，不依賴於二元對立才能解脫。 色（rupa）是從遠處所見，如果靠近則最分明。 鹿的渴求如果是真實的，為何靠近水邊卻不飲用？

【English Translation】 English version Attachment leads to existence, and the perception of 'I' (the notion of a self) also constantly exists. Because of the perception of 'I', karma (業) and existence (有, bhava) also constantly exist. The cycle of birth and death has three phases, revolving without beginning, middle, or end. It is like a rotating fire wheel, arising and existing depend on each other. From self, others, and both, the three times (past, present, future) do not exist. Realizing this, the perception of 'I' will be extinguished, and subsequently, karmic retribution will also be. Thus viewing cause and effect, arising and ceasing. Therefore, do not cling to substantial existence; the world is neither completely existent nor completely non-existent. A foolish person who hears this Dharma (法) can eliminate all suffering. Due to the lack of wisdom, fear arises, feeling fear in a place where there is no fear. In Nirvana (涅槃), these do not exist; why do you feel fear? As it is said, everything is empty; why does it cause you fear? Liberation from the five aggregates (skandha) of no-self; if you accept this Dharma, Abandoning the 'I' and the aggregates, why do you not feel joy? 'Non-existence' is not yet Nirvana, let alone 'existence'. The attachment to existence and non-existence is completely eliminated; the Buddha said this is Nirvana. If briefly speaking of wrong views, it is denying cause and effect. This leads to incomplete merit and virtue, the heaviest cause for falling into evil paths. If briefly speaking of right views, it is believing in cause and effect. It can make merit and virtue complete, the best path to good destinies. Through wisdom, transcending the silence of existence and non-existence, transcending merit and demerit. Therefore, departing from the paths of good and evil, the Buddha said this is liberation. If one sees that existence has its cause, the wise will abandon attachment to non-existence. Because seeing that cessation has its cause, therefore abandon attachment to existence. The two causes of 'prior' and 'co-arising' are not causes in the true sense. Because they are merely provisional names without reliance, and arising is not real. If this exists, then that exists, like the mutual dependence of long and short. From this arising, that arises, like the mutual dependence of a lamp and light. First there is long, then there is short; it is not so, because they have no inherent nature. Light is not produced by the lamp, so the lamp is also not truly existent. Thus viewing the arising of cause and effect, if one sees this, one will not cling to non-existence. Already believing in the truth of the mundane world is born from a confused mind. Seeing that cessation is not false, one can realize Suchness (Tathata, 真如). Therefore, not clinging to existence, not relying on duality, one is liberated. Form (rupa, 色) is seen from afar, but if close, it is most clear. If a deer's thirst is real, why does it not drink when near the water?

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見 　若遠於實智　　即見世間有 　證實則不見　　無相如鹿渴 　如鹿渴似水　　非水非實物 　如此陰似人　　非人非實法 　計鹿渴為水　　往彼若飲此 　若無執為水　　如此人愚癡 　世間如鹿渴　　若執實有無 　此即是無明　　癡故無解脫 　執無墮惡趣　　執有生善道 　若能知如實　　不二依解脫 　不樂有無執　　由擇真實義 　若墮于無執　　何不說墮有 　若言由破有　　義至故墮無 　如此破無故　　云何不墮有 　無言行及心　　由依菩提故 　若說彼墮無　　何因不墮有 　僧佉鞞世師　　尼揵說人陰 　約世汝問彼　　若說過有無 　是不可言法　　以過有無故 　汝應知甚深　　佛正教甘露 　如曉無去來　　亦無一念住 　若體過三世　　何世為實有 　二世無去來　　現在實不住 　世生及住滅　　此言云何實 　若恒有變異　　何法不念滅 　若無念念滅　　云何有變異 　若言唸唸滅　　分具分滅故 　不等證見故　　此二無道理 　若念滅皆盡　　云何有故物 　若堅無念滅　　故物云何成 　如剎那后際　　前中際亦有 　由剎那三分　　故世念無住 　是一念三際　　應擇際如念 　前中后三際　　不由自他成 　非一念分故　　若無分何有 　離一多雲何　　

【現代漢語翻譯】 現代漢語譯本 若（人們的）見解遠離了真實的智慧，就會認為世間是真實存在的。 如果證悟了真實，就不會再見到（世間的存在），（世間萬象）就像口渴的鹿所見到的海市蜃樓一樣。 就像口渴的鹿所見到的（海市蜃樓）像水一樣，但它既不是真實的水，也不是真實的事物。 同樣，五蘊（陰）看起來像人，但它既不是真實的人，也不是真實的法。 如果認為鹿渴（所見）是水，並前往那裡想要飲用，如果（實際上）沒有水卻執著地認為是水，那麼這個人就是愚癡的。 世間就像鹿渴（所見的海市蜃樓），如果執著地認為它真實存在或不存在， 這就是無明（avidyā），因為愚癡的緣故，就無法得到解脫。 執著于『無』會墮入惡趣（durgati），執著于『有』會生於善道（sugati）。 如果能夠如實地瞭解（事物的真相），不執著於二元對立，就能依靠（這種智慧）得到解脫。 不樂於執著『有』或『無』，是因為選擇了真實的意義。 如果墮入『無』的執著，為什麼不說也墮入了『有』的執著呢？ 如果說因為破除了『有』，意義就達到了，所以墮入了『無』。 同樣，如果破除了『無』，為什麼不說也墮入了『有』呢？ （對於）沒有言語、行為和心念（的狀態），是因為依靠了菩提（bodhi，覺悟）的緣故。 如果說那（種狀態）是墮入了『無』，有什麼原因不會墮入『有』呢？ 僧佉（Sāṃkhya）、鞞世師（Vaiseṣika）、尼揵（Nirgrantha）都說人由五蘊（陰）組成。 根據世俗的觀點，你問他們，如果（五蘊）存在，是有還是無？ 那是不可言說的法，因為它超越了『有』和『無』。 你應該瞭解甚深的佛陀正教甘露。 就像黎明（到來）時沒有去處和來處，也沒有一念的停留。 如果（事物的）本體超越了過去、現在、未來三世，哪一世是真實存在的呢？ 過去和未來二世沒有去處和來處，現在這一世實際上也無法停留。 世間的生、住、滅，這些說法怎麼能是真實的呢？ 如果（事物）是恒常存在的，又怎麼會有變異？有什麼法不是念念生滅的呢？ 如果沒有唸唸生滅，又怎麼會有變異呢？ 如果說唸唸生滅，是因為部分具有（生滅的）性質，部分（不具有生滅的性質）的緣故。 因為不等同的證見，這兩種說法都沒有道理。 如果（每一個）念頭的滅盡都徹底消失了，怎麼會有過去的物體存在呢？ 如果堅固的（事物）沒有念頭的生滅，過去的物體又是如何形成的呢？ 就像剎那的后際（未來），前際（過去）和中際（現在）也存在。 由於剎那有三分（過去、現在、未來），所以世間的念頭沒有停留。 這一個念頭有三際（過去、現在、未來），應該像考察念頭一樣考察（這三際）。 前際、中際、后際這三際，不是由自身或他者形成的。 不是一個念頭的一部分，如果沒有（各個）部分，又有什麼（整體）呢？ 離開了『一』和『多』，又怎麼能說（事物）存在呢？

【English Translation】 English version If (people's) views are far from true wisdom, they will see the world as real. If one realizes the truth, one will no longer see (the existence of the world); (the myriad phenomena of the world) are like a mirage seen by a thirsty deer. Just as the (mirage) seen by a thirsty deer is like water, but it is neither real water nor a real thing. Similarly, the five skandhas (aggregates) appear like a person, but they are neither a real person nor real dharmas. If one thinks that the deer's thirst (vision) is water and goes there wanting to drink, if (in reality) there is no water but one stubbornly believes it is water, then that person is foolish. The world is like the (mirage) seen by a thirsty deer; if one stubbornly believes that it truly exists or does not exist, this is ignorance (avidyā), and because of ignorance, one cannot attain liberation. Clinging to 'non-existence' will lead to falling into evil destinies (durgati), and clinging to 'existence' will lead to being born in good destinies (sugati). If one can understand (the truth of things) as they really are, without clinging to duality, one can rely on (this wisdom) to attain liberation. Not delighting in clinging to 'existence' or 'non-existence' is because one has chosen the true meaning. If one falls into the clinging of 'non-existence', why not say that one also falls into the clinging of 'existence'? If one says that because 'existence' is broken, the meaning is achieved, so one falls into 'non-existence'. Similarly, if 'non-existence' is broken, why not say that one also falls into 'existence'? (For) the state without speech, action, and thought, it is because of relying on bodhi (enlightenment). If one says that (that state) is falling into 'non-existence', what reason is there not to fall into 'existence'? The Sāṃkhya, the Vaiśeṣika, and the Nirgrantha all say that a person is composed of the five skandhas (aggregates). According to the worldly view, you ask them, if (the five skandhas) exist, is it existence or non-existence? That is an inexpressible dharma, because it transcends 'existence' and 'non-existence'. You should understand the profound nectar of the Buddha's true teachings. Just as at dawn (arrival) there is no going and coming, and there is not even a moment's stay. If (the essence of things) transcends the three times of past, present, and future, which time is truly existent? The past and future two times have no going and coming, and the present time cannot actually stay. The world's birth, dwelling, and cessation, how can these statements be true? If (things) are eternally existent, how can there be change? What dharma is not ceasing moment by moment? If there is no ceasing moment by moment, how can there be change? If one says that ceasing moment by moment is because some parts have (the nature of ceasing), and some (do not have the nature of ceasing). Because of unequal perceptions, these two statements are unreasonable. If the extinction of (every) thought completely disappears, how can there be past objects? If solid (things) have no arising and ceasing of thoughts, how are past objects formed? Just like the future moment of a kṣaṇa (instant), the past and present moments also exist. Because a kṣaṇa has three parts (past, present, future), the thoughts of the world have no stay. This one thought has three moments (past, present, future), one should examine (these three moments) like examining thoughts. The past, present, and future three moments are not formed by themselves or others. It is not a part of one thought; if there are no (individual) parts, what (whole) is there? Apart from 'one' and 'many', how can one say that (things) exist?

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離有何法無 　由滅及對治　　若言有成無 　此無及對治　　何法有無故 　是故世涅槃　　由義不成有 　世間有後際　　他問佛默然 　是尊一切智　　故智人識佛 　由此甚深法　　不說非器處 　如此解脫法　　甚深無系攝 　諸佛一切智　　故說無依底 　于無依著法　　過有無二邊 　世人受依著　　由癡驚怖失 　彼自失壞他　　怖畏無依處 　王愿汝不動　　莫由彼自壞 　為汝成不壞　　我當說真理 　由依無倒合　　離有無二執 　此過福非福　　甚深義明瞭 　非身見怖空　　二人境當說 　四大及空識　　一聚俱非人 　若合離非人　　云何執人有 　如六界非人　　聚故虛非實 　一一界同然　　由聚故非實 　陰非我我所　　離陰我不顯 　不如薪火雜　　何依陰成我 　地界非三大　　地中亦無三 　三中亦無地　　相離互不成 　地水火風大　　各自性不成 　一離三不成　　三離一亦爾 　一三及三一　　相離若不成 　各各自不成　　彼相離云何 　若各離自成　　離薪何無火 　動礙及相聚　　水風地亦然 　若火不自成　　三云何各立 　三大緣生義　　相違云何成 　若彼各自成　　云何更互有 　若各自不成　　云何互成有 　若言不相離　　諸大各自成 　不雜則

【現代漢語翻譯】 現代漢語譯本 離有何法無？ 由滅及對治，若言有成無， 此無及對治，何法有無故？ 是故世涅槃（nirvana，滅度），由義不成有。 世間有後際，他問佛（Buddha）默然， 是尊一切智，故智人識佛。 由此甚深法，不說非器處， 如此解脫法，甚深無系攝。 諸佛一切智，故說無依底， 于無依著法，過有無二邊。 世人受依著，由癡驚怖失， 彼自失壞他，怖畏無依處。 王愿汝不動，莫由彼自壞， 為汝成不壞，我當說真理。 由依無倒合，離有無二執， 此過福非福，甚深義明瞭。 非身見怖空，二人境當說， 四大及空識，一聚俱非人。 若合離非人，云何執人有？ 如六界非人，聚故虛非實， 一一界同然，由聚故非實。 陰（skandha，五蘊）非我我所，離陰我不顯， 不如薪火雜，何依陰成我？ 地界非三大，地中亦無三， 三中亦無地，相離互不成。 地水火風大，各自性不成， 一離三不成，三離一亦爾。 一三及三一，相離若不成， 各各自不成，彼相離云何？ 若各離自成，離薪何無火？ 動礙及相聚，水風地亦然。 若火不自成，三云何各立？ 三大緣生義，相違云何成？ 若彼各自成，云何更互有？ 若各自不成，云何互成有？ 若言不相離，諸大各自成， 不雜則

【English Translation】 English version What Dharma is without existence? From cessation and antidotes, if you say existence becomes non-existence, This non-existence and antidotes, what Dharma has existence and non-existence? Therefore, worldly Nirvana (nirvana), by meaning, does not become existence. The world has a future limit, others ask, the Buddha (Buddha) remains silent, This venerable one is all-knowing, therefore wise people recognize the Buddha. Because of this profound Dharma, it is not spoken in places of unworthy vessels, This Dharma of liberation is profound and unattached. All Buddhas are all-knowing, therefore they speak of having no basis, In the Dharma of non-attachment, it surpasses the two extremes of existence and non-existence. Worldly people accept attachment, due to ignorance, fear, and loss, They lose themselves and harm others, fearing the place of no basis. King, may you not move, do not let yourself be destroyed by that, To make you indestructible, I shall speak the truth. By relying on the correct combination, one is free from the two attachments of existence and non-existence, This surpasses merit and demerit, the profound meaning is clear. Not seeing the self and fearing emptiness, the realm of two people shall be spoken of, The four great elements and emptiness and consciousness, a collection, all are not a person. If combined or separated, it is not a person, how can one insist that a person exists? Like the six realms are not a person, gathered together, they are empty and not real, Each realm is the same, because of gathering, it is not real. The skandhas (skandha, five aggregates) are not 'I' or 'mine', without the skandhas, 'I' is not manifest, Not like firewood and fire mixed, what relies on the skandhas to become 'I'? The earth element is not the three great elements, there are no three in the earth, There is no earth in the three, separated, they do not mutually become. Earth, water, fire, and wind, each nature does not become, One separated from three does not become, three separated from one is also so. One and three, and three and one, if separated, they do not become, Each does not become itself, how are they separated? If each becomes itself separately, why is there no fire without firewood? Movement, obstruction, and gathering together, water, wind, and earth are also so. If fire does not become itself, how do the three stand separately? The meaning of the three great elements arising from conditions, how can contradictions become? If they each become themselves, how do they mutually exist? If they do not become themselves, how do they mutually become? If you say they are not separated, the great elements each become themselves, If not mixed, then

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不共　　若雜非獨成 　諸大非各成　　云何各性相 　各成無偏多　　故相假名說 　色聲香味觸　　簡擇義如大 　眼色識無明　　業生擇亦爾 　作者業及事　　數合因果世 　短長及名想　　非想擇亦然 　地水風火等　　長短及小大 　善惡言識智　　智中滅無餘 　如識處無形　　無邊遍一切 　此中地等大　　一切皆滅盡 　於此無相智　　短長善惡業 　名色及諸陰　　如此滅無餘 　如此等於識　　由無明先有 　于識若起智　　此等后皆盡 　如是等世法　　是然識火薪 　由實量火光　　世識薪燒盡 　由癡別有無　　后簡擇真如 　尋有既不得　　無雲何可得 　由無色所成　　故空但名字 　離大何為色　　故色亦唯名 　受想行及識　　應思如四大 　四大如我虛　　六界非人法

寶行王正論雜品第二

如分分拆蕉　　無餘盡不有 　約六界拆人　　盡空亦如是 　是故佛正說　　一切法無我 　但六界名法　　決判實無我 　我無我二義　　如實撿不得 　是故如來遮　　我無我二邊 　見聞覺知言　　佛說無實虛 　二相待成故　　此二如實無 　如實撿世間　　過實亦過虛 　則世間依實　　故墮于有無 　若法遍不如　　云何佛得說 　有邊及無邊　　有二與無二

【現代漢語翻譯】 現代漢語譯本 『不共』（apṛthagbhāva）如果混雜在一起就不能單獨成立。 如果各個『大』（mahābhūta）不是各自獨立形成的，那麼如何理解它們各自的自性呢？ 如果各自形成，就不會有偏頗和多少的差別，所以（『大』的）自性只是假名安立。 色、聲、香、味、觸，對它們的簡擇分析就像對『大』（mahābhūta）的分析一樣。 眼、色、識、無明（avidyā），以及由業所生的（果報），對它們的簡擇分析也是如此。 作者、業、以及所作之事，數量、組合、因果、世間。 短、長、以及名稱、思想，非想（nāsaṃjñā），對它們的簡擇分析也是如此。 地、水、風、火等，長短以及小大。 善、惡、言語、意識、智慧，在智慧中滅盡無餘。 就像意識（vijñāna）沒有處所、沒有形狀，無邊無際，遍及一切。 在此之中，地等『大』（mahābhūta），一切都滅盡。 於此無相的智慧中，短長、善惡業。 名稱、色（rūpa）以及諸陰（skandha），如此滅盡無餘。 如此等等同於意識（vijñāna），由無明（avidyā）先有。 對於意識（vijñāna），如果生起智慧，這些（無明等）之後都會滅盡。 如是等等世間法，是燃燒意識（vijñāna）的火焰的薪柴。 通過真實的衡量，火焰的光芒，世間的意識（vijñāna）的薪柴被燒盡。 由於愚癡而區分有和無，之後簡擇真如（tathātā）。 尋找『有』（bhava）既然找不到，那麼『無』（abhava）又怎麼能找到呢？ 由於無色（arūpa）所形成，所以空（śūnyatā）只是一個名字。 離開『大』（mahābhūta）還會有什麼『色』（rūpa）呢？所以『色』（rūpa）也只是一個名字。 受（vedanā）、想（saṃjñā）、行（saṃskāra）以及識（vijñāna），應該像思考四大（catvāri mahābhūtāni）一樣思考。 四大（catvāri mahābhūtāni）如同我和虛空，六界（ṣaṭ dhātavaḥ）不是人（pudgala）的法。

《寶行王正論·雜品第二》

就像一層層剝開芭蕉樹，最終什麼也不剩下。 如果按照六界（ṣaṭ dhātavaḥ）來分析人（pudgala），最終空無所有也是如此。 所以佛陀正確地說，一切法無我（anātman）。 只是六界（ṣaṭ dhātavaḥ）的名稱，決斷之後，實際上沒有我（ātman）。 我（ātman）和無我（anātman）這兩種含義，如實地檢查都找不到。 所以如來遮止我（ātman）和無我（anātman）這兩種邊見。 見、聞、覺、知、言語，佛陀說這些都不是真實的，而是虛假的。 因為兩種相對的相待而成立，所以這兩種如實地不存在。 如實地檢查世間，超過真實也超過虛假。 那麼世間就依賴於真實，所以會墮入有和無的二元對立。 如果法（dharma）普遍不真實，那麼佛陀怎麼能說呢？ 有邊和無邊，有一和無二。

【English Translation】 English version 『Non-common』 (apṛthagbhāva), if mixed, cannot be established independently. If the various 『Great Elements』 (mahābhūta) are not formed independently, how can we understand their respective self-natures? If they are formed independently, there would be no bias or difference in quantity, so the self-nature (of the 『Great Elements』) is merely established by name. Form (rūpa), sound (śabda), smell (gandha), taste (rasa), touch (sparśa), the analysis of these is like the analysis of the 『Great Elements』 (mahābhūta). Eye (cakṣu), form (rūpa), consciousness (vijñāna), ignorance (avidyā), and the (karmic retribution) born from karma, the analysis of these is also the same. The agent, the action, and the thing done, number, combination, cause and effect, the world. Short, long, and name, thought, non-thought (nāsaṃjñā), the analysis of these is also the same. Earth (pṛthivī), water (āpas), wind (vāyu), fire (tejas), etc., long and short, and small and large. Good, evil, speech, consciousness, wisdom, in wisdom, they are extinguished without remainder. Just as consciousness (vijñāna) has no place, no shape, is boundless, and pervades everything. Within this, the 『Great Elements』 (mahābhūta) such as earth, all are completely extinguished. In this signless wisdom, short and long, good and evil karma. Name, form (rūpa), and the aggregates (skandha), thus extinguished without remainder. Thus, these are equal to consciousness (vijñāna), which is preceded by ignorance (avidyā). Regarding consciousness (vijñāna), if wisdom arises, these (ignorance, etc.) will all be extinguished later. Such worldly dharmas are the fuel for the fire of burning consciousness (vijñāna). Through true measurement, the light of the fire, the fuel of worldly consciousness (vijñāna) is burned up. Due to delusion, one distinguishes between existence and non-existence, and then discerns Suchness (tathātā). Since searching for 『existence』 (bhava) cannot be found, how can 『non-existence』 (abhava) be found? Because it is formed by the formless (arūpa), emptiness (śūnyatā) is just a name. What form (rūpa) would there be apart from the 『Great Elements』 (mahābhūta)? Therefore, form (rūpa) is also just a name. Feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna), should be thought about in the same way as the four great elements (catvāri mahābhūtāni). The four great elements (catvāri mahābhūtāni) are like me and space, the six elements (ṣaṭ dhātavaḥ) are not the dharma of a person (pudgala).

《Bao Xing Wang Zheng Lun · Miscellaneous Chapter 2》

Just like peeling a banana layer by layer, nothing is left in the end. If a person (pudgala) is analyzed according to the six elements (ṣaṭ dhātavaḥ), the final emptiness is also the same. Therefore, the Buddha correctly said that all dharmas are without self (anātman). It is just the name of the six elements (ṣaṭ dhātavaḥ), after the judgment, there is actually no self (ātman). The two meanings of self (ātman) and non-self (anātman) cannot be found by examining them as they are. Therefore, the Tathagata prohibits the two extreme views of self (ātman) and non-self (anātman). Seeing, hearing, feeling, knowing, speech, the Buddha said that these are not real, but false. Because the two are established in relation to each other, these two do not exist as they are. Examining the world as it is, it exceeds reality and also exceeds falsehood. Then the world relies on reality, so it falls into the duality of existence and non-existence. If the dharma (dharma) is universally untrue, how can the Buddha speak? Having a boundary and having no boundary, having one and having not two.

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過去佛無量　　現來過算數 　過數眾生邊　　三世由佛顯 　世間無長因　　此際約世顯 　世間過有無　　云何佛記邊 　由法如此深　　于凡秘不說 　說世如幻化　　是佛甘露教 　譬如幻化像　　生滅尚可見 　此像及生滅　　實義撿非有 　世間如幻化　　生滅可見爾 　世間及生滅　　約實義皆虛 　幻像無從來　　去亦無有處 　但迷眾生心　　由實有不住 　世體過三世　　若爾世何實 　誰言說有無　　有無實無義 　故佛約四句　　不記說世間 　由有無皆虛　　此虛不虛故 　是身不凈相　　粗證智境界 　恒數數所見　　尚不入心住 　況正法微細　　甚深無依底 　難證於散心　　云何可易入 　故佛初成道　　舍說欲涅槃 　由見此正法　　甚深故難解 　若法非正了　　即害不聰人 　由不如執此　　墮邪見穢坑 　人識法不明　　由自高輕法 　起謗壞自身　　下首墮地獄 　譬如勝飲食　　偏用遭危害 　若如理量食　　得壽力強樂 　若偏解正法　　遭苦亦如此 　若能如理解　　感樂及菩提 　智人于正法　　舍謗及邪執 　于正智起用　　故成如意事 　由不了此法　　人起長我見 　因此造三業　　次生善惡道 　乃至未證法　　能除滅我見 　恒敬起正勤　　于戒

【現代漢語翻譯】 現代漢語譯本 過去的佛有無量無數，現在和未來出現的佛也超過可以計算的數目。 超過這些數目的眾生，他們的存在通過過去、現在、未來三世的佛顯現出來。 世間沒有永恒不變的原因，我們所說的『此時』是根據世間的約定俗成而顯現的。 世間超越了『有』和『無』的概念，那麼佛的教誨又如何界定世間的邊界呢？ 因為佛法如此深奧，所以對於凡夫俗子，佛秘而不宣。 佛說世間如夢幻泡影，這是佛陀甘露般的教誨。 譬如幻化出來的形象，其生起和滅亡尚且可以看見。 但這個幻像以及它的生滅，如果用真實的意義去考察，其實並不存在。 世間如同幻化，其生滅變化也是可以觀察到的。 世間以及它的生滅，如果從真實的意義來看，都是虛幻不實的。 幻化的形象沒有從哪裡來，消失後也沒有去處。 只是迷惑了眾生的心，讓他們因為執著于『實有』而無法安住。 世間的本體超越了過去、現在、未來三世，如果這樣，世間又有什麼真實可言呢？ 誰說世間是『有』還是『無』呢？『有』和『無』實際上都沒有意義。 所以佛陀用四句否定式（有、無、亦有亦無、非有非無）來描述，不對世間做出明確的界定。 因為『有』和『無』都是虛幻的，這種虛幻本身也不是不真實的。 這個身體是不清凈的，這是粗淺的、可以用智慧證實的境界。 即使是經常可以看見的身體，尚且不能深入內心，使內心安住。 更何況是微妙、甚深、沒有依靠的正法呢？ 對於散亂的心來說，正法難以證悟，又怎麼能輕易進入呢？ 所以佛陀最初成道時，想要捨棄說法，直接進入涅槃（Nirvana，寂滅）。 因為他看到這正法非常深奧，難以理解。 如果對佛法沒有正確的理解，就會傷害那些不夠聰明的人。 因為不如實地執著于佛法，就會墮入邪見的污穢深坑。 人們認識佛法不明白，是因為自高自大而輕視佛法。 從而產生誹謗，毀壞自身，最終頭朝下墮入地獄。 譬如上好的飲食，如果偏頗地食用，就會遭受危害。 如果按照合理的量來食用，就能獲得長壽、力量和快樂。 如果片面地理解正法，遭受痛苦也是如此。 如果能夠如理如實地理解，就能感得快樂，最終證得菩提（Bodhi，覺悟）。 有智慧的人對於正法，會捨棄誹謗和邪見。 對於正確的智慧加以運用，所以能夠成就如意的事情。 因為不瞭解這個佛法，人們就會產生長久的『我見』（belief in a permanent self）。 因此造作身、口、意三業（karma of body, speech, and mind），從而產生善惡的果報，進入不同的輪迴。 乃至沒有證悟佛法，能夠消除『我見』之前， 都要始終恭敬地發起精進，嚴守戒律。

【English Translation】 English version The Buddhas of the past are immeasurable and countless; the Buddhas appearing in the present and future also exceed calculable numbers. The existence of sentient beings exceeding these numbers is revealed through the Buddhas of the three times: past, present, and future. There is no eternal cause in the world; the 'present moment' we speak of is manifested according to worldly conventions. The world transcends the concepts of 'existence' and 'non-existence,' so how can the Buddha's teachings define the boundaries of the world? Because the Dharma (law, teaching) is so profound, the Buddha keeps it secret from ordinary people. The Buddha says the world is like a dream, an illusion; this is the Buddha's nectar-like teaching. For example, the appearance and disappearance of an illusory image can still be seen. But this illusion and its arising and ceasing, if examined with true meaning, do not actually exist. The world is like an illusion; its arising and ceasing can also be observed. The world and its arising and ceasing, if viewed from a true perspective, are all illusory and unreal. An illusory image does not come from anywhere, nor does it have a place to go after it disappears. It only deludes the minds of sentient beings, causing them to be unable to abide due to their attachment to 'real existence'. The essence of the world transcends the three times: past, present, and future; if so, what reality does the world have? Who says the world is 'existent' or 'non-existent'? 'Existence' and 'non-existence' are actually meaningless. Therefore, the Buddha uses the four negations (existence, non-existence, both existence and non-existence, neither existence nor non-existence) to describe the world, without making a clear definition. Because 'existence' and 'non-existence' are both illusory, this illusion itself is not unreal. This body is impure; this is a crude realm that can be verified with wisdom. Even the body, which is often seen, cannot penetrate deeply into the mind and allow the mind to abide. How much more so is the subtle, profound, and ungrounded Dharma? For a scattered mind, the Dharma is difficult to realize; how can it be easily entered? Therefore, when the Buddha first attained enlightenment, he wanted to abandon teaching and directly enter Nirvana (Nirvana, extinction of suffering). Because he saw that this Dharma was very profound and difficult to understand. If the Dharma is not understood correctly, it will harm those who are not intelligent enough. Because if one clings to the Dharma unrealistically, one will fall into the filthy pit of wrong views. People do not understand the Dharma because they are arrogant and despise it. Thus, they generate slander, destroy themselves, and ultimately fall headfirst into hell. For example, if excellent food is consumed in an unbalanced way, it will cause harm. If it is consumed in a reasonable amount, one can obtain longevity, strength, and happiness. If the Dharma is understood partially, suffering will be encountered in the same way. If one can understand it correctly and truly, one can experience happiness and ultimately attain Bodhi (Bodhi, enlightenment). Wise people, regarding the Dharma, will abandon slander and wrong views. By applying correct wisdom, they can accomplish things as they wish. Because they do not understand this Dharma, people develop a long-lasting 'self-view' (belief in a permanent self). Therefore, they create the three karmas (karma of body, speech, and mind), which lead to good and bad consequences, and enter different cycles of rebirth. Until one realizes the Dharma and is able to eliminate the 'self-view', one should always respectfully generate diligence and strictly observe the precepts.

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施忍等 　作事法為先　　及法為中后 　謂無虛真理　　現來汝不沈 　因法現好名　　樂臨死無怖 　來生受富樂　　故應恒事法 　唯法是正治　　因法天下愛 　若主感民愛　　現來不被誑 　若非法治化　　主遭臣厭惡 　由世間憎惡　　現來不歡喜 　王法欺誑他　　是大難惡道 　惡智邪命論　　云何說為正 　若人專誑他　　云何說正事 　因此于萬生　　恒遭他欺誑 　若欲使怨憂　　舍失取其德 　己利由此圓　　即令怨憂惱 　約施及愛語　　利行與同利 　愿汝攝世間　　因此弘正法 　王若一實語　　如生民堅信 　此如尊妄語　　不起他安信 　實意起無違　　流靡能利他 　是說名實語　　翻此為妄言 　一舍財若明　　如能隱王失 　如此主吝賄　　能害王眾德 　若王靜諸惡　　德深人愛重 　因此教明王　　故應事寂靜 　由智王難動　　自了不信他 　永不遭欺誑　　故決應修智 　依諦舍靜智　　王則具四善 　如四德正法　　人天所讚歎 　能伏說清凈　　由智悲無垢 　恒共智人集　　王法智生長 　善說人難得　　聽善言亦難 　第三人最勝　　能疾行善教 　若善非所愛　　已知應疾修 　如藥味雖苦　　樂差應強服 　壽無病王位　　恒應思無常 　次生厭怖想

【現代漢語翻譯】 現代漢語譯本 施捨、忍辱等（施忍等）： 做任何事情，都要以正法為先，中間和最後也要符合正法。 這意味著沒有虛假的真理，你的顯現和到來都不會沉淪。 因為遵循正法，美好的名聲會顯現，快樂會降臨，臨死時也不會恐懼。 來世會享受富裕和快樂，所以應該永遠遵循正法。 只有正法才是正確的統治，因為遵循正法，天下的人民才會愛戴。 如果君主能感化人民，得到人民的愛戴，那麼現在和未來都不會被欺騙。 如果用不符合正法的方式來治理，君主會遭到臣民的厭惡。 由於世間的憎惡，現在和未來都不會感到歡喜。 君主的法令如果欺騙他人，那將是大災難和惡道。 用邪惡的智慧和邪命的理論，怎麼能說是正確的呢？ 如果一個人專門欺騙他人，怎麼能說是做正確的事情呢？ 因此，對於萬物眾生，總是會遭到他人的欺騙。 如果想要使怨恨和憂愁消失，就要捨棄惡行，獲取美德。 自己的利益由此圓滿，就能使怨恨和憂愁的人感到苦惱。 通過佈施和愛語，利他的行為和共同的利益。 愿你用這些方法來攝受世間，因此弘揚正法。 君主如果說一句真實的話，就像百姓堅信的那樣。 如果君主說虛妄的話，就不會引起他人的信任。 真實的想法產生於沒有違背真理，流傳開來能夠利益他人。 這被稱為真實的話語，與此相反的就是虛妄的言語。 如果能明智地捨棄財富，就像能夠掩蓋君主的過失一樣。 如果君主吝嗇錢財，就會損害君主的眾多美德。 如果君主能夠平息各種邪惡，德行深厚，人們就會愛戴和尊重。 因此教導賢明的君主，所以應該致力於寂靜。 由於有智慧，君主難以被動搖，自己明白事理，不輕易相信他人。 永遠不會遭到欺騙，所以一定要修習智慧。 依靠真諦，捨棄惡行，保持寂靜和智慧，君主就具備了四種美德。 像這四種美德的正法，是人天所讚歎的。 能夠降伏煩惱，宣說清凈的佛法，因為有智慧和慈悲，沒有污垢。 永遠和有智慧的人聚集在一起，君主的統治就會增長智慧。 善於說法的人難以得到，聽聞善言也很難。 第三種人最殊勝，能夠迅速地實行善良的教誨。 如果善良不是你所喜愛的，知道了也應該迅速地去修行。 就像藥物的味道雖然苦澀，爲了病好也應該勉強服用。 壽命、無病、王位，應該經常思考無常的道理。 其次，要生起對輪迴的厭惡和恐怖的想法。

【English Translation】 English version Giving, Patience, etc. (Śīla-kṣānti-ādi): In doing anything, Dharma (Law, principle) should be first, and in the middle and end as well. This means there is no false truth, and your manifestation and arrival will not sink. Because of following the Dharma, good reputation will appear, happiness will come, and there will be no fear at the time of death. In the next life, one will enjoy wealth and happiness, so one should always follow the Dharma. Only the Dharma is the correct governance, because by following the Dharma, the people of the world will love and support. If the ruler can influence the people and gain their love, then neither now nor in the future will they be deceived. If governing in a way that does not conform to the Dharma, the ruler will be disgusted by the subjects. Due to the hatred of the world, one will not feel happy now or in the future. If the ruler's laws deceive others, that will be a great disaster and an evil path. How can it be said to be correct to use evil wisdom and heretical theories? If a person specializes in deceiving others, how can it be said to be doing the right thing? Therefore, for all living beings, one will always be deceived by others. If you want to make resentment and sorrow disappear, you must abandon evil deeds and acquire virtues. One's own interests will be fulfilled by this, and those who resent and sorrow will be distressed. Through giving and loving speech, altruistic actions and common interests. May you use these methods to embrace the world, and therefore promote the Dharma. If the ruler speaks a true word, it is like the people firmly believe. If the ruler speaks false words, it will not arouse the trust of others. True thoughts arise from not violating the truth, and spreading them can benefit others. This is called true speech, and the opposite is false speech. If one can wisely give up wealth, it is like being able to cover up the ruler's faults. If the ruler is stingy with money, it will damage the ruler's many virtues. If the ruler can quell all evils, and has deep virtue, people will love and respect. Therefore, teach the wise ruler, so one should devote oneself to tranquility. Because of wisdom, the ruler is difficult to be shaken, understands things himself, and does not easily believe others. One will never be deceived, so one must cultivate wisdom. Relying on truth, abandoning evil deeds, maintaining tranquility and wisdom, the ruler possesses four virtues. Like these four virtues of the Dharma, it is praised by humans and gods. Able to subdue afflictions, proclaim the pure Dharma, because of wisdom and compassion, without defilement. Always gather with wise people, and the ruler's governance will increase wisdom. It is difficult to find someone who is good at speaking the Dharma, and it is also difficult to hear good words. The third type of person is the most outstanding, able to quickly practice good teachings. If goodness is not what you love, you should quickly cultivate it once you know it. Just like the taste of medicine is bitter, you should force yourself to take it to get well. Longevity, health, and the throne, one should always contemplate the impermanence of things. Secondly, one should generate thoughts of disgust and terror towards Saṃsāra (cycle of rebirth).

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后專心行法 　見決定應死　　死從惡見苦 　智人為現樂　　故不應作罪 　見一念無怖　　若見后時畏 　若一念心安　　云何后不畏 　由酒遭他輕　　損事減身力 　由癡行非事　　故智人斷酒 　圍棋等嬉戲　　生貪瞋憂諂 　誑妄惡口因　　故應恒遠離 　淫逸過失生　　由想女身凈 　尋思女身中　　實無一毫凈 　女口涎唾器　　齒舌垢臭穢 　鼻臭由洟流　　目淚種類處 　腹屎尿腸器　　余身骨肉聚 　癡人迷可厭　　故貪著此身 　根門最臭穢　　是厭惡身因 　于中若生愛　　何緣得離欲 　譬如屎尿器　　豬好在中戲 　于身不凈門　　多欲戲亦爾 　此門所以生　　為棄身土穢 　癡人邪愛著　　不顧己善利 　汝自見一分　　屎尿等不凈 　此聚說名身　　云何汝生愛 　赤白為生種　　廁汁所沷養 　如知身不凈　　何意苦生愛 　穢聚可憎惡　　臭濕皮纏裹 　若能處中臥　　則愛著女身 　若可愛可憎　　衰老及童女 　女身皆不凈　　汝何處生欲 　設糞聚好色　　軟滑相端正 　起愛則不應　　愛女身亦爾 　內臭極不凈　　外皮所覆藏 　是死屍種性　　云何見不知 　皮不凈如衣　　不可暫解浣 　云何穢聚皮　　可權時汰凈 　畫瓶滿糞穢　　外飾若汝憎 　此

【現代漢語翻譯】 現代漢語譯本 之後專心奉行佛法。 如果預見到某種決定會導致死亡，而死亡又源於錯誤的見解和痛苦，那麼有智慧的人會爲了當下的快樂而避免犯罪。因此，不應該作惡。 如果只看到一念之間的安寧，卻看不到未來的恐懼，那麼如果一念之間內心安定，為何將來不會感到畏懼呢？ 因為飲酒會遭到他人的輕視，損害事業，減弱身體的力量。由於愚癡而做出不合時宜的事情，所以有智慧的人會戒酒。 圍棋等嬉戲會產生貪婪、嗔恨、憂愁和諂媚，是虛妄、惡語的根源，所以應該永遠遠離。 放縱淫慾會產生過失，這是因為人們認為女人的身體是乾淨的。仔細想想女人的身體，實際上沒有一毫是乾淨的。 女人的嘴巴是盛放口水和唾液的容器，牙齒和舌頭充滿污垢和臭味。鼻子因為鼻涕而散發臭味，眼睛是眼淚的來源。 腹部是盛放屎尿和腸子的容器，其餘的身體是骨頭和肉的集合。愚癡的人迷惑于這種令人厭惡的東西，所以貪戀這個身體。 根門（指生殖器官）是最臭穢的地方，是令人厭惡身體的原因。如果對這些地方產生愛戀，又怎麼能夠脫離慾望呢？ 譬如盛放屎尿的容器，豬喜歡在裡面嬉戲。對於身體的不凈之處，貪慾強烈的人也像豬一樣。 這些門戶之所以存在，是爲了排泄身體的污穢。愚癡的人邪惡地愛戀著這些，不顧及自己的善利。 你自己看到身體的一部分，比如屎尿等不乾淨的東西。這些聚集在一起被稱為身體，你為何還會產生愛戀呢？ 赤白（指精血）是生命的種子，被廁所的汁液所滋養。既然知道身體是不乾淨的，為何還要痛苦地產生愛戀呢？ 污穢的聚集體令人憎惡，被臭濕的面板包裹著。如果能處在其中安臥，就會愛戀女人的身體。 無論是可愛還是可憎，無論是衰老的女人還是年輕的少女，她們的身體都是不乾淨的，你從哪裡產生慾望呢？ 即使糞便的聚集體顏色好看，柔軟光滑，相貌端正，也不應該產生愛戀。愛戀女人的身體也是同樣的道理。 內部臭穢極其不乾淨，外面被面板所覆蓋隱藏。這是死屍的種子，為何看見了卻不知道呢？ 面板的不乾淨就像衣服一樣，不能暫時脫下來洗滌乾淨。為何認為污穢的面板可以暫時清洗乾淨呢？ 畫著圖案的瓶子裝滿了糞便污穢，即使外表裝飾得再漂亮，你也會憎惡它。這個...

【English Translation】 English version Afterwards, wholeheartedly practice the Dharma. Seeing that a decision will certainly lead to death, and that death arises from evil views and suffering, the wise person avoids committing sins for the sake of present happiness. Therefore, one should not commit evil. If one sees only the peace of a single moment, but not the fear of the future, then if the mind is at peace in one moment, why will one not feel fear in the future? Because drinking alcohol leads to being despised by others, harms one's affairs, and weakens one's physical strength. Because of foolishness, one does things that are inappropriate, so the wise person abstains from alcohol. Games like Weiqi (圍棋, Go) generate greed, hatred, sorrow, and flattery, and are the cause of falsehood and harsh speech, so one should always stay away from them. Indulging in lust generates faults, because people think that a woman's body is clean. Thinking carefully about a woman's body, there is actually not a single bit that is clean. A woman's mouth is a container for saliva and spittle, and her teeth and tongue are full of dirt and foul odors. The nose emits a foul odor due to mucus, and the eyes are the source of tears. The abdomen is a container for feces, urine, and intestines, and the rest of the body is a collection of bones and flesh. Foolish people are deluded by this repulsive thing, so they are attached to this body. The root gate (根門, referring to the genitals) is the most foul and filthy place, and is the cause of the repulsive body. If one develops love for these places, how can one escape desire? Just like a container for feces and urine, pigs like to play in it. For the impure parts of the body, those with strong desires are like pigs. These gates exist to excrete the filth of the body. Foolish people evilly love these things, disregarding their own good benefits. You yourself see a part of the body, such as feces and urine, which are unclean things. These things gathered together are called the body, why do you still generate love? Red and white (赤白, referring to sperm and blood) are the seeds of life, nourished by the juice of the toilet. Since you know that the body is unclean, why do you painfully generate love? The filthy aggregate is hateful, wrapped in foul and damp skin. If one can lie down in it, one will love a woman's body. Whether lovable or hateful, whether an old woman or a young girl, their bodies are unclean, where do you generate desire from? Even if a pile of feces has a good color, is soft and smooth, and has a proper appearance, one should not generate love. Loving a woman's body is the same principle. The inside is foul and extremely unclean, hidden by the outer skin. This is the seed of a corpse, why do you see it and not know? The skin is unclean like clothing, and cannot be temporarily taken off and washed clean. Why do you think that the filthy skin can be temporarily washed clean? A painted bottle is full of feces and filth, even if the exterior is decorated beautifully, you will hate it. This...

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身穢種滿　　云何汝不厭 　若汝憎不凈　　云何不惡身 　香華鬘飲食　　本凈而能污 　如汝並憎惡　　于自他糞穢 　云何汝不厭　　自他不凈身 　如女身不凈　　自身穢亦爾 　是故離欲人　　于內外相稱 　九門流不凈　　自證自浣濯 　若不知不凈　　而造愛慾論 　希有極無知　　無慚及輕他 　于最不凈身　　何方利益汝 　多眾生因此　　無明覆其心 　為塵欲結怨　　如狗鬥爭糞 　如搔癢謂樂　　不癢最安樂 　如此有欲樂　　無慾人最樂 　若汝思此義　　離欲不得成 　由思欲輕故　　不遭淫逸過 　從獵感短壽　　怖苦重逼惱 　未來決受此　　故應堅行悲 　何人若他見　　生彼極驚怖 　譬糞穢污身　　流出毒惡蛇 　是人若至彼　　眾生得安樂 　譬夏月大云　　田夫見欲雨 　故汝舍惡法　　決心修善行 　為自他俱得　　無上菩提果 　是菩提根本　　心堅如山王 　因十方際悲　　及無二依智 　大王汝諦聽　　此因我今說 　感三十二相　　能莊嚴汝身 　支提聖尊人　　供養恒親侍 　手足寶相輪　　當成轉輪王 　手足滑柔軟　　身大七處高 　由施美飲食　　於他等豐足 　身圓滿端直　　指足跟圓長 　汝當感長壽　　由悲濟死囚 　大王堅持法　　令清凈久

【現代漢語翻譯】 現代漢語譯本 你的身體充滿污穢之物，為什麼你不感到厭惡呢？ 如果你憎恨不潔凈的東西，為什麼不厭惡自己的身體呢？ 香、花、花環、飲食，原本是乾淨的，卻能被污染。 正如你憎惡自己和他人的糞便污穢一樣， 為什麼你不厭惡自己和他人的不凈之身呢？ 如同女人的身體是不凈的，你自身的污穢也是如此。 因此，遠離慾望的人，對於身體的內外都同樣看待。 九個孔竅流出不凈之物，自己覺悟，自己洗滌。 如果不知道身體是不凈的，卻還在談論愛慾， 真是稀有而極其無知，沒有羞恥心並且輕視他人。 對於這最不乾淨的身體，有什麼地方能利益你呢？ 許多眾生因此，被無明遮蔽了心智， 爲了塵世的慾望而結下怨恨，如同狗爭奪糞便一樣。 如同搔癢時覺得快樂，但不癢才是最安樂的。 如此，有慾望的人覺得快樂，但沒有慾望的人才是最快樂的。 如果你思考這個道理，遠離慾望就不會成功。 因為輕視慾望的緣故，就不會遭遇淫逸的過失。 從狩獵中感受到短壽，恐懼和痛苦沉重地逼迫惱亂。 未來必定會承受這些，所以應該堅定地行持慈悲。 如果有人看到他人，產生極大的驚恐， 譬如糞便污穢身體，流出有毒的惡蛇。 這個人如果來到那裡，眾生就能得到安樂。 譬如夏天的大片雲彩，農夫看到希望下雨一樣。 所以你應該捨棄惡法，決心修習善行， 爲了自己和他人都能得到無上的菩提果（Anuttara-samyak-sambodhi，無上正等正覺）。 這菩提的根本，心要堅固如山王。 因為對十方世界的慈悲，以及無二的智慧。 大王，你仔細聽著，這些因由我現在為你解說。 能感得三十二相（Lakshana，佛的三十二種殊勝的身體特徵），能莊嚴你的身體。 支提（Chaitya，佛塔）聖尊之人，恒常親近侍奉。 手足有寶相輪（Chakra，法輪）的相，應當成為轉輪王（Chakravartin，統治世界的理想君主）。 手足光滑柔軟，身體高大，有七處隆滿。 由於佈施美味的飲食，使他人等同豐足。 身體圓滿端正，手指腳跟圓潤修長。 你應當感得長壽，由於慈悲救濟死囚。 大王，堅持正法，使正法清凈長久。

【English Translation】 English version Your body is full of filth, why don't you feel disgusted? If you hate impurity, why don't you abhor your own body? Fragrances, flowers, garlands, and food, originally pure, can be defiled. Just as you hate your own and others' excrement and filth, Why don't you abhor your own and others' impure bodies? Like a woman's body is impure, so is your own filth. Therefore, those who are detached from desire view the inside and outside of the body equally. Nine orifices flow with impure substances, realize it yourself, cleanse it yourself. If you don't know that the body is impure, yet still talk about love and desire, It is rare and extremely ignorant, without shame and looking down on others. For this most unclean body, what place can benefit you? Many beings, therefore, are obscured in their minds by ignorance, And harbor resentment for worldly desires, like dogs fighting over feces. Like scratching an itch feels pleasurable, but not itching is the most peaceful. Thus, those with desires feel pleasure, but those without desires are the most joyful. If you contemplate this truth, detaching from desire will not succeed. Because of despising desire, you will not encounter the faults of licentiousness. From hunting, one feels short life, fear and suffering heavily oppress and disturb. In the future, you will surely bear these, so you should steadfastly practice compassion. If someone sees another, they feel great fear, Like excrement defiling the body, poisonous and evil snakes flowing out. If this person comes there, beings can obtain peace and happiness. Like a large cloud in summer, farmers see the desire for rain. Therefore, you should abandon evil dharmas, and resolve to cultivate good deeds, So that both yourself and others can attain the unsurpassed Bodhi fruit (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment). The root of this Bodhi, the mind should be as firm as a mountain king. Because of compassion for the ten directions, and non-dual wisdom. Great King, listen carefully, these causes I will now explain to you. Can bring about the thirty-two marks (Lakshana, the thirty-two auspicious bodily characteristics of a Buddha), which can adorn your body. The person of the Chaitya (Chaitya, a Buddhist shrine) and holy one, constantly closely attends and serves. Hands and feet have the mark of the precious wheel (Chakra, Dharma wheel), you should become a Chakravartin (Chakravartin, an ideal universal ruler). Hands and feet are smooth and soft, the body is tall, with seven places full and high. Due to giving delicious food, making others equally abundant. The body is complete and upright, fingers and heels are round and long. You should attain longevity, due to compassionately saving condemned prisoners. Great King, uphold the Dharma, making the Dharma pure and lasting.

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住 　由此足安平　　當得成菩薩 　行佈施愛語　　利行及同利 　由此指網密　　手足八十文 　腳趺高可愛　　旋毛端向上 　由長不棄背　　本所受持法 　由恭敬施受　　明處及工巧 　故得鹿王膞　　及聰明大智 　他求自有物　　我疾能惠施 　由此臂𦟛大　　得為世化主 　親愛若別離　　菩薩令和集 　此感陰藏相　　恒服慚羞衣 　常施樓殿具　　細軟可愛色 　故感天色身　　潤滑光微妙 　由施無上護　　如理順尊長 　感一孔一毛　　白毫端嚴面 　常說善愛語　　又能順正教 　上身如師子　　頸圓喻甘浮 　看病給醫藥　　或令他養護 　故得腋下滿　　千脈別百味 　于自他法事　　常能為端首 　頂骨郁尼沙　　橫豎頰匿瞿 　由長時巧說　　實美滑善言 　得八相梵音　　及舌根修廣 　已知事實利　　數數為他說 　得好如師子　　面門方可愛 　由尊他不輕　　隨順行正理 　齒白齊必勝　　譬若真珠行 　由數習此言　　謂實不兩舌 　故具四十齒　　平滑堅遒凈 　由瞻視眾生　　滑無貪瞋癡 　眼珠青滑了　　瞼𥇒如牛王 　由如此略說　　大人相及因 　轉輪王菩薩　　美飾汝應知 　隨相有八十　　從慈悲流生 　大王我不說　　為避多文辭 　雖諸轉輪王　　

同有此相好 　凈明及可愛　　終不逮如來 　從菩薩善心　　一念中一分 　輪王相好因　　尚不能等此 　一人萬億劫　　修善根生長 　于佛一毛相　　此因亦不感 　諸佛與輪王　　相中一分等 　譬如螢與日　　于光微有似

寶行王正論菩提資糧品第三

諸佛大相好　　從難思福生 　我今為汝說　　依大乘阿舍 　一切緣覺福　　有學無學福 　及十方世福　　福如世難量 　此福更十倍　　感佛一毛相 　九萬九千毛　　一一福皆爾 　如此眾多福　　生佛一切毛 　復更百倍增　　方感佛一好 　如是如是多　　一一好得成 　乃至滿八十　　隨飾一大相 　如是福德聚　　能感八十好 　合更百倍增　　感佛一大相 　如是多福德　　能感三十相 　復更百倍增　　感毫如滿月 　能感白毫福　　復更千倍增 　此福感難見　　頂上郁尼沙 　如此無量福　　方便說有量 　於一切十方　　如說十倍世 　諸佛色身因　　尚如世無量 　況佛法身因　　而當有邊際 　世間因雖小　　若果大難量 　佛因既無量　　果量云何思 　諸佛有色身　　皆從福行起 　大王佛法身　　由智慧行成 　故佛福慧行　　是菩提正因 　故愿汝恒行　　菩提福慧行 　于成菩提福　　汝莫墮沈憂 　

【現代漢語翻譯】 現代漢語譯本 同樣具有這些相好，雖然清凈明亮且可愛，但終究無法趕上如來（Tathagata，佛的稱號之一）。 從菩薩（Bodhisattva，追求覺悟的修行者）的善心，在一念之間所生出的一分功德，即使是轉輪王（Chakravartin，擁有統治世界的理想君主）的相好之因，也不能與之相比。 一個人即使經過萬億劫的時間，修習增長善根，對於佛陀一根毫毛所顯現的相，這樣的因也無法感得。 諸佛與轉輪王，在相好中的一分相似之處，譬如螢火蟲與太陽，在光芒上只有微小的相似。

《寶行王正論·菩提資糧品第三》

諸佛的廣大相好，是從難以思議的福德所生。我現在為你宣說，依據大乘（Mahayana，佛教的一個主要流派）的阿舍（Asaya，意為意樂）。 一切緣覺（Pratyekabuddha，獨自覺悟者）的福德，有學（Sravaka，聲聞）和無學（Arhat，阿羅漢）的福德，以及十方世界的福德，這些福德如同世間難以衡量。 將這些福德再增加十倍，才能感得佛陀一根毫毛的相。九萬九千根毫毛，每一根毫毛的福德都是如此。 如此眾多的福德，才能生出佛陀的一切毫毛。再增加一百倍，才能感得佛陀一好。 像這樣，像這樣積累眾多福德，才能成就一一好。乃至圓滿八十種隨形好，才能莊嚴一大相。 像這樣的福德聚集，能夠感得八十種隨形好。將這些福德再增加一百倍，才能感得佛陀的一大相。 像這樣眾多的福德，才能感得三十二相。 再增加一百倍，才能感得眉間白毫，如滿月般。 能夠感得白毫的福德，再增加一千倍，這樣的福德才能感得難以見到的頂髻（Ushnisha，佛頂上的肉髻）。 像這樣無量的福德，方便說為有量。在一切十方世界，如所說的十倍世界。 諸佛色身的因，尚且如世間一樣無法衡量，何況佛陀法身（Dharmakaya，佛的法性之身）的因，怎麼會有邊際呢？ 世間的因雖然微小，但如果結果很大，就難以衡量。佛陀的因既然是無量的，果的量又怎麼能夠思議呢？ 諸佛的有色身，都是從福德之行而生起。大王，佛陀的法身，是由智慧之行成就。 所以佛陀的福德和智慧之行，是菩提（Bodhi，覺悟）的正因。所以愿你恒常修行，菩提的福德和智慧之行。 在成就菩提的福德上，你不要墮入憂愁。

【English Translation】 English version Having the same marks and characteristics, though pure, bright, and lovely, they ultimately cannot match the Tathagata (one of the titles of the Buddha). From the good heart of a Bodhisattva (a practitioner seeking enlightenment), a fraction of merit generated in a single thought, even the cause of the marks and characteristics of a Chakravartin (an ideal monarch who rules the world) cannot compare to it. Even if a person cultivates and increases roots of goodness for trillions of kalpas (aeons), this cause cannot bring about even one hair-pore mark of the Buddha. The similarity between the Buddhas and the Chakravartin in a fraction of their marks and characteristics is like that between a firefly and the sun, with only a slight resemblance in light.

The Third Chapter on the Resources for Enlightenment from the 'Treasury of Precious Conduct' Treatise

The great marks and characteristics of the Buddhas arise from inconceivable merit. I will now explain to you, based on the intention (Asaya) of the Mahayana (a major school of Buddhism). The merit of all Pratyekabuddhas (solitary realizers), the merit of those with learning (Sravakas) and those without learning (Arhats), and the merit of the ten directions of the world, this merit is as immeasurable as the world. Increasing this merit tenfold can bring about one hair-pore mark of the Buddha. Ninety-nine thousand hair-pores, the merit of each hair-pore is like this. So many merits are needed to generate all the hair-pores of the Buddha. Increasing it a hundredfold again can bring about one minor mark of the Buddha. Like this, like this, accumulating numerous merits can accomplish each minor mark. Even fulfilling eighty minor marks can adorn one major mark. Such a gathering of merit can bring about eighty minor marks. Increasing these merits a hundredfold again can bring about one major mark of the Buddha. So many merits can bring about the thirty-two major marks. Increasing it a hundredfold again can bring about the white hair between the eyebrows, like a full moon. The merit that can bring about the white hair between the eyebrows, increasing it a thousandfold again, this merit can bring about the difficult-to-see Ushnisha (the protuberance on the crown of the Buddha's head). Such immeasurable merit is conveniently said to be measurable. In all the ten directions of the world, like the tenfold world as described. The cause of the Buddhas' physical bodies is still as immeasurable as the world, how much more so the cause of the Buddhas' Dharmakaya (the body of the Dharma, the nature of the Buddha), how can it have boundaries? Although the cause in the world is small, if the result is large, it is difficult to measure. Since the cause of the Buddha is immeasurable, how can the measure of the result be conceived? The physical bodies of the Buddhas all arise from the practice of merit. Great King, the Dharmakaya of the Buddha is accomplished by the practice of wisdom. Therefore, the practice of merit and wisdom of the Buddha is the true cause of Bodhi (enlightenment). Therefore, may you constantly practice the practice of merit and wisdom of Bodhi. In accomplishing the merit of Bodhi, may you not fall into sorrow.

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有理及阿舍　　能令心安信 　如十方無邊　　空及地水火 　有苦諸眾生　　彼無邊亦爾 　此無邊眾生　　菩薩依大悲 　從苦而拔濟　　愿彼般涅槃 　從發此堅心　　行住及臥覺 　或時小放逸　　無量福恒流 　福量如眾生　　恒流無間隙 　因果既相稱　　故菩提不難 　時節及眾生　　菩提與福德 　由此四無量　　菩薩堅心行 　菩提雖無量　　因前四無量 　修福慧二行　　云何難可得 　福慧二種行　　如此無邊際 　菩薩身心苦　　故疾得消除 　惡道飢渴等　　身苦惡業生 　菩薩永離惡　　行善苦不生 　欲瞋怖畏等　　心苦從癡生 　由依無二智　　菩薩離心苦 　有苦時若促　　難忍何況多 　無苦時長遠　　有樂云何難 　身苦永不有　　假說有心苦 　悲世間二苦　　故恒住生死 　故菩提長時　　智人心不沈 　為滅惡生善　　是時無間修 　貪瞋及無明　　愿汝識舍離 　無貪等眾善　　知應恭敬修 　由貪生鬼道　　由瞋墮地獄 　由癡入畜生　　翻此感人天 　舍惡及修善　　此法是樂因 　若是解脫法　　由智舍二執 　佛像及支提　　殿堂並寺廟 　最勝多供具　　汝應敬成立 　坐寶蓮花上　　好色微妙畫 　一切金寶種　　汝應造佛像 　正法及聖眾　　以命色

【現代漢語翻譯】 現代漢語譯本 有道理和依據的事物，能夠使內心安定併產生信仰。 就像十方無邊無際的虛空、大地、水和火一樣。 如果有受苦的眾生，他們的數量也是無邊無際的。 這些無邊無際的眾生，菩薩依靠偉大的慈悲心， 從痛苦中解救他們，愿他們最終能夠般涅槃（Parinirvana，完全的涅槃）。 從發起這個堅定的心願開始，無論行走、站立、躺臥還是清醒時， 即使偶爾有些許的放逸，也會有無量的福報源源不斷地涌來。 福報的量就像眾生的數量一樣，源源不斷地流淌，沒有間斷。 因為因果相互對應，所以證得菩提（Bodhi，覺悟）並不困難。 時節、眾生、菩提和福德， 由於這四種無量，菩薩堅定地修行。 菩提雖然是無量的，但由於之前的四種無量， 修習福德和智慧這兩種修行，怎麼會難以獲得呢？ 福德和智慧這兩種修行，如此的無邊無際， 菩薩所承受的身心之苦，因此能夠迅速地消除。 惡道、飢餓、乾渴等等，這些身體的痛苦都是由惡業所生。 菩薩永遠遠離惡行，行持善業，痛苦就不會產生。 慾望、嗔恨、恐懼、害怕等等，這些內心的痛苦都是從愚癡（無明）中產生。 由於依靠無二的智慧，菩薩能夠遠離內心的痛苦。 當痛苦的時間短暫的時候，尚且難以忍受，更何況是長久的痛苦呢？ 沒有痛苦的時間是長遠的，擁有快樂又有什麼困難的呢？ 身體的痛苦永遠不會有，假設說有內心的痛苦， 菩薩悲憫世間的這兩種痛苦，所以恒常地安住于生死輪迴之中。 因此，菩提需要長久的時間才能證得，有智慧的人內心不會因此而沉淪。 爲了滅除惡業，生起善業，這個時候要不間斷地修行。 貪婪、嗔恨和無明（Avidya，對事物真相的迷惑），愿你們認識到並捨棄它們。 沒有貪婪等等的眾多善行，知道后應該恭敬地修習。 由於貪婪會墮入餓鬼道，由於嗔恨會墮入地獄道， 由於愚癡會墮入畜生道，反過來，捨棄這些惡行就能感得人天善報。 捨棄惡行並修習善行，這種方法是快樂的根源。 如果是解脫的方法，就要通過智慧捨棄兩種執著。 佛像、支提（Chaitya，佛塔）， 殿堂以及寺廟， 最殊勝的眾多供養器具，你應該恭敬地建立。 坐在寶蓮花上，用美好的色彩微妙地描繪， 用一切金銀珠寶，你應該塑造佛像。 正法（Dharma，佛法）以及聖眾（Sangha，僧團），用生命和色彩

【English Translation】 English version Reason and basis can bring peace of mind and faith. Like the boundless space, earth, water, and fire in the ten directions. If there are suffering beings, their number is also boundless. These boundless beings, Bodhisattvas rely on great compassion, To liberate them from suffering, wishing them to attain Parinirvana (complete Nirvana). From the moment this firm resolve is made, whether walking, standing, lying down, or awake, Even if there is a slight lapse, immeasurable blessings will constantly flow. The amount of blessings is like the number of beings, constantly flowing without interruption. Because cause and effect correspond to each other, attaining Bodhi (Enlightenment) is not difficult. Seasons, beings, Bodhi, and merit, Because of these four immeasurables, Bodhisattvas practice with firm resolve. Although Bodhi is immeasurable, due to the previous four immeasurables, Cultivating the two practices of merit and wisdom, how can it be difficult to attain? The two practices of merit and wisdom are so boundless, The physical and mental suffering endured by Bodhisattvas can therefore be quickly eliminated. Evil paths, hunger, thirst, etc., these physical sufferings are born from evil karma. Bodhisattvas forever abandon evil deeds, practice good deeds, and suffering will not arise. Desire, anger, fear, dread, etc., these mental sufferings are born from ignorance (Avidya). By relying on non-dual wisdom, Bodhisattvas can be free from mental suffering. When the time of suffering is short, it is already difficult to endure, how much more so if it is prolonged? When there is no suffering, the time is long, what difficulty is there in having happiness? Physical suffering will never exist, assuming there is mental suffering, Bodhisattvas have compassion for these two sufferings of the world, so they constantly dwell in the cycle of birth and death. Therefore, Bodhi takes a long time to attain, but the minds of wise people do not sink. To eliminate evil and generate good, at this time, practice without interruption. Greed, hatred, and ignorance (Avidya, delusion about the true nature of things), may you recognize and abandon them. The many good deeds without greed, etc., knowing them, you should respectfully practice. Due to greed, one falls into the realm of hungry ghosts; due to hatred, one falls into the hell realm, Due to ignorance, one enters the animal realm; conversely, abandoning these evil deeds can bring good rewards in the human and heavenly realms. Abandoning evil and cultivating good, this method is the root of happiness. If it is a method of liberation, then through wisdom, abandon the two attachments. Buddha images, Chaityas (stupas), Halls and temples, The most supreme and numerous offerings, you should respectfully establish. Sitting on a precious lotus flower, depict beautifully with subtle colors, With all kinds of gold and jewels, you should create Buddha images. The Dharma (Buddha's teachings) and the Sangha (community of monks), with life and color

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事護 　金寶網傘蓋　　奉獻覆支提 　金銀眾寶花　　珊瑚琉璃珠 　帝釋青大青　　金剛貢支提 　能說正法人　　以四事供養 　六和敬等法　　常應勤修行 　于尊恭敬聽　　勤事而侍護 　菩薩必應行　　亡后亦供養 　于天外道眾　　不應親事禮 　因無知邪信　　莫事惡知識 　佛阿含及論　　書寫讀誦施 　亦惠紙筆墨　　汝應修此福 　於國起學堂　　雇師供學士 　興建永基業　　汝行為長慧 　解醫巧曆數　　皆為立田疇 　潤老小病苦　　於國有濟益 　起諸道伽藍　　園塘湖亭屋 　于中給生具　　草蓐飲食薪 　于小大國土　　應起寺亭館 　遠路乏水漿　　造井池施飲 　病苦無依貧　　下姓怖畏等 　依慈悲攝受　　勤心安立彼 　隨時新飲食　　果菜及新谷 　大眾及須者　　未施莫先用 　屣傘瓶鉤鑷　　針綖及扇等 　荃提寢息具　　應施寺亭館 　三果及三辛　　蜜糖酥眼藥 　恒應安息省　　書咒及藥方 　涂首身藥油　　澡盤燈麨果 　水器及刀斧　　應給亭館中 　米穀麻飲食　　糖膏等相應 　恒置陰涼處　　及凈水滿器 　于蟻鼠穴門　　飲食谷糖等 　愿令可信人　　日日分佈散 　如意前後食　　恒施於餓鬼 　狗鼠鳥蟻等　　愿汝恒施食 　災疫飢餓時　

【現代漢語翻譯】 現代漢語譯本 事護 　金寶網傘蓋，奉獻覆蓋佛塔（支提，梵文：caitya，意為佛塔、聖地）。 　金銀和各種珍寶花，珊瑚、琉璃珠。 　帝釋（Devendra，佛教的護法神）青色和深青色，金剛（Vajra，佛教法器，象徵堅固）供養佛塔。 　對於能宣說正法的人，用四事（飲食、衣服、臥具、醫藥）供養。 　六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）等法，應當經常勤奮修行。 　對於值得尊敬的人恭敬聽法，勤勞地侍奉和守護。 　菩薩必定應當行持，即使亡故后也應供養。 　對於天神和外道眾人，不應當親近侍奉和禮拜。 　因為無知而邪信，不要侍奉惡知識（指引錯誤方向的人）。 　佛經（阿含，Agama，原始佛教經典）以及論著，書寫、讀誦和佈施。 　也惠施紙筆墨，你應該修習這種福德。 　在國家建立學堂，僱傭老師供給學生。 　興建永久的基業，你的行為會增長智慧。 　瞭解醫術、精通曆法，都爲了建立田地。 　滋潤年老、弱小和病苦的人，對於國家有濟助。 　興建各種道場的伽藍（僧伽藍摩，Sangharama，寺院），園林、池塘、湖泊、亭臺、房屋。 　在其中供給生活用具，草墊、飲食、柴薪。 　在大小國土，應當興建寺廟、亭臺、館舍。 　在遙遠的路途上缺乏水，建造水井和池塘施捨飲水。 　對於生病痛苦、無依無靠的貧窮人，以及下等人和心懷恐懼的人等。 　依靠慈悲心攝受，勤奮地讓他們安身立命。 　隨時提供新鮮的飲食，水果蔬菜以及新谷。 　對於大眾以及需要的人，沒有施捨之前不要先用。 　鞋子、傘、瓶子、鉤子、鑷子，針線以及扇子等。 　床鋪和寢具，應當施捨給寺廟和館舍。 　三種水果以及三種辛辣之物，蜜糖、酥油、眼藥。 　經常在安息之所檢查，書籍、咒語以及藥方。 　塗抹頭和身體的藥油，洗澡的盤子、燈、炒麵果。 　水器以及刀斧，應當供給亭臺館舍。 　米穀、麻、飲食，糖膏等相應的物品。 　經常放置在陰涼的地方，以及裝滿乾淨水的器皿。 　對於螞蟻和老鼠的洞穴門口，飲食、穀物、糖等。 　愿令可信的人，每天分佈散發。 　如意前後食，經常施捨給餓鬼。 　狗、老鼠、鳥、螞蟻等，愿你經常施捨食物。 　災疫飢餓時，

【English Translation】 English version Protection of Affairs Offering jeweled net canopies to cover the stupas (支提, Caitya, meaning stupa or sacred place). Gold, silver, various jeweled flowers, coral, and lapis lazuli beads. Offering Indra (帝釋, Devendra, a protector deity in Buddhism), blue and dark blue, and vajra (金剛, Vajra, a Buddhist ritual implement symbolizing firmness) to the stupas. To those who can expound the Dharma correctly, offer the four requisites (food, clothing, bedding, and medicine). The six harmonies (身和同住, living together harmoniously; 口和無諍, speaking without contention; 意和同悅, sharing joy in mind; 戒和同修, practicing precepts together; 見和同解, understanding views together; 利和同均, sharing benefits equally) and other practices should be diligently cultivated. Listen respectfully to those who are venerable, diligently serve and protect them. Bodhisattvas must practice this, and offerings should be made even after death. Do not be close to, serve, or worship gods and non-Buddhist practitioners. Due to ignorance and wrong beliefs, do not serve evil teachers (those who lead in the wrong direction). Write, recite, and donate the Sutras (阿含, Agama, early Buddhist scriptures) and treatises. Also, donate paper, pens, and ink; you should cultivate this merit. Establish schools in the country, hire teachers, and provide for the students. Build lasting foundations; your actions will increase wisdom. Understanding medicine and being skilled in calendrical calculations are all for establishing fields. Nourish the old, the young, and those suffering from illness, benefiting the country. Build monasteries (伽藍, Sangharama, monasteries) for various paths, gardens, ponds, lakes, pavilions, and houses. Provide living necessities within them, such as grass mats, food, and firewood. In countries large and small, temples, pavilions, and lodges should be built. Where water is scarce on long journeys, build wells and ponds to provide drinking water. For the sick, the suffering, the helpless poor, the lower classes, and those who are fearful, etc. Embrace them with compassion and diligently help them settle down. Provide fresh food, fruits, vegetables, and new grains at all times. Do not use them before offering them to the community and those in need. Shoes, umbrellas, bottles, hooks, tweezers, needles, thread, fans, etc. Beds and bedding should be donated to temples and lodges. Three fruits and three spicy items, honey, ghee, and eye medicine. Always check in the resting place, books, mantras, and prescriptions. Medicinal oils for the head and body, bathing basins, lamps, and fried dough cakes. Water containers, knives, and axes should be provided in the pavilions and lodges. Rice, grains, sesame, food, sugar paste, and other appropriate items. Always place them in a cool place, and containers filled with clean water. At the entrances of ant and rat holes, food, grains, sugar, etc. May trustworthy people distribute them daily. Always offer food before and after meals to hungry ghosts. To dogs, rats, birds, ants, etc., may you always offer food. In times of disaster, epidemic, and famine,

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水旱及賊難 　國敗須濟度　　愿汝恒拯恤 　田夫絕農業　　愿給糧種具 　隨時蠲租稅　　輕微受調斂 　施物濟貧債　　出息不長輕 　直防許休偃　　以時接賓客 　境內外劫盜　　方便斷令息 　隨時遺商侶　　平物價鈞調 　八座等判事　　自如理觀察 　事能利萬姓　　恒恭敬修行 　應作何自利　　如汝恒敬思 　利他云何成　　如此汝急思 　地水風火等　　草藥及野樹 　如此或暫時　　受他無礙策 　七步頃起心　　為舍內外財 　菩薩福德成　　難量如虛空 　童女好色嚴　　惠施求得者 　故獲陀羅尼　　能持一切法 　愛色具莊嚴　　並一切生具 　施八萬童女　　釋迦佛昔時 　光明種種色　　衣服莊嚴具 　花香等應施　　依悲惠求者 　若人離此緣　　於法無安行 　則應施與之　　過此後莫惠 　毒亦許施彼　　若此能利他 　甘露不許施　　若此損害他 　若蛇嚙人指　　佛亦聽則除 　或佛教利他　　逼惱亦可行 　固謹持正法　　及能說法人 　恭敬聽受法　　或以法施他 　莫愛世讚歎　　恒樂出俗法 　如立自體德　　於他亦如此 　于聞莫知足　　及思修實義 　于師報恩施　　應敬行莫吝 　莫讀外邪論　　但起諍慢故 　不應贊自德　　怨德亦可讚 　莫顯

【現代漢語翻譯】 現代漢語譯本 水災旱災和盜賊之災 國家危難需要救濟，愿你經常救助體恤。 農民無法耕種，愿供給糧食種子農具。 隨時減免租稅，減輕賦稅徵收。 施捨財物救濟貧困，借出錢財不加重利息。 服兵役允許輪休，按時接待賓客。 境內外搶劫盜竊，想方設法斷絕平息。 隨時贈送商人旅伴，平抑物價使其均衡。 八座等官員判案，要像自己一樣明理觀察。 事情如果能利益百姓，要經常恭敬地去實行。 應該做什麼對自己有利，你要經常恭敬地思考。 利益他人如何成就，對此你要趕緊思考。 地、水、風、火等元素，草藥以及野生樹木。 這些東西有時可以暫時接受他人無礙的策略。 七步之內生起念頭，爲了捨棄內外財物。 菩薩的福德圓滿成就，難以衡量如同虛空。 美麗的少女，用美好的容貌來裝飾，如果有人惠施求得。 因此獲得陀羅尼（Dharani，總持、真言），能夠受持一切法。 喜愛美色，具備莊嚴，以及一切生活用具。 佈施給八萬個童女，這是釋迦佛（Sakyamuni Buddha）過去所做的事。 光明和各種色彩，衣服和裝飾品。 鮮花香料等應該佈施，依靠慈悲惠予求助者。 如果有人離開這些因緣，對於佛法就沒有安穩的修行。 那麼就應該佈施給他，過了這個限度就不要再施捨。 毒藥也可以施捨給別人，如果這樣能夠利益他人。 甘露不能施捨，如果這樣會損害他人。 如果蛇咬了人的手指，佛也允許切除。 或者佛教導的利益他人的行為，即使是逼迫惱害也可以做。 務必謹慎地守護正法，以及能夠說法的人。 恭敬地聽聞接受佛法，或者用佛法佈施給他人。 不要貪愛世間的讚歎，經常喜歡出世俗的佛法。 如何樹立自身的功德，對待他人也應該如此。 對於聽聞佛法不要知足，以及思考修習真實的意義。 對於師長的報恩佈施，應該恭敬地實行不要吝嗇。 不要閱讀外道的邪論，只會引起爭論和傲慢。 不應該讚揚自己的功德，怨敵的功德也可以讚揚。 不要顯露......

【English Translation】 English version Water disasters, droughts, and the calamity of thieves. When the country is in ruin, it needs to be rescued; may you always provide relief and care. When farmers cannot cultivate, may you provide grain, seeds, and tools. Reduce or exempt rent and taxes as needed, and lighten the collection of levies. Give alms to relieve the poor, and do not increase interest on loans. Allow rotation of military service, and receive guests in due time. Within and outside the borders, stop and quell robbery and theft by any means. Provide for merchants and companions as needed, and stabilize prices to make them fair. Officials such as the Eight Seats (high-ranking officials) should judge cases with reason and observation, just as they would for themselves. If something can benefit the people, always practice it with reverence. What should be done to benefit oneself? You should always think about it with reverence. How can benefiting others be achieved? You should think about this urgently. Elements such as earth, water, wind, and fire, herbs, and wild trees. Sometimes, it is permissible to temporarily accept unobstructive strategies from others regarding these things. Within seven steps, generate the thought of giving up inner and outer wealth. The merit of a Bodhisattva is perfectly accomplished, immeasurable like the void. A beautiful maiden, adorned with her beauty, if someone seeks her with generosity. Therefore, one obtains Dharani (總持、真言), which can uphold all Dharmas. Loving beauty, possessing adornments, and all the necessities of life. Giving alms to eighty thousand maidens, this is what Sakyamuni Buddha (釋迦佛) did in the past. Light and various colors, clothing and ornaments. Flowers, incense, and the like should be given as alms, relying on compassion to give to those who seek help. If someone departs from these conditions, there will be no stable practice of the Dharma. Then one should give to them; beyond this limit, do not give any more. Even poison may be given to others, if it can benefit them. Nectar should not be given, if it will harm others. If a snake bites a person's finger, the Buddha also allows it to be cut off. Or, actions that the Buddha teaches to benefit others, even if they involve coercion or annoyance, may be done. Be sure to carefully uphold the true Dharma, and those who can expound it. Listen to and receive the Dharma with reverence, or give the Dharma to others. Do not crave worldly praise, always delight in the Dharma that transcends the world. How one establishes one's own virtues, one should treat others in the same way. Do not be content with merely hearing the Dharma, but contemplate and cultivate its true meaning. Repay the kindness of teachers with generosity, and practice it with reverence and without stinginess. Do not read external heretical theories, as they only cause disputes and arrogance. One should not praise one's own virtues; the virtues of enemies can also be praised. Do not reveal...

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他密事　　及噁心兩舌 　自於他有過　　如理觀悔露 　若由此過失　　智者訶責他 　自須離此失　　有能拔濟他 　他辱己莫瞋　　即觀宿惡業 　莫報對他惡　　為后不受苦 　於他應作恩　　莫希彼報答 　唯自應受苦　　共求眾受樂 　若得大富貴　　自高不應作 　遭枉如餓鬼　　莫起下悲行 　假設失王位　　或死由實言 　亦恒說此語　　無實利默然 　如言如此行　　愿汝堅行善 　因此好名遍　　自在成勝量 　應作熟簡擇　　后則依理行 　莫由信他作　　須自了實義 　若依理行善　　好名遍十方 　王侯續不斷　　王富樂轉大 　死緣百一種　　壽命因不多 　此因或死緣　　故恒應修善 　若人恒行善　　是所得安樂 　于自他若等　　此善樂圓足 　依法為性人　　臥覺常安樂 　夢中見善事　　由內無過惡 　若人養父母　　恭奉自家尊 　恭善人用財　　忍辱有大度 　軟語不兩舌　　實言同止樂 　此九天帝因　　盡壽應修行 　由昔行九法　　天主感帝位 　時時處法堂　　至今恒說此 　一日三時施　　美食三百器 　福不及剎那　　行慈百分一 　天人等愛護　　日夜受喜樂 　免怨火毒杖　　是行慈現果 　無功用獲財　　後生於色界 　得慈十功德　　若人未解脫

【現代漢語翻譯】 現代漢語譯本 對於隱秘的事情以及惡意的兩舌，如果自己或他人有任何過錯，都應如實觀察並懺悔披露。 如果因為這些過失，智者譴責他人，自己必須遠離這些過失，才能有能力幫助他人擺脫困境。 他人侮辱自己時不要嗔恨，應觀想這是宿世的惡業所致。不要以惡報惡，爲了將來不再受苦。 應該對他人施恩，不要期望他們的報答。自己應該承受痛苦，共同尋求眾生的快樂。 如果獲得巨大的財富和地位，不應該因此而驕傲自大。遭受冤屈時，要像餓鬼一樣，不要做出低下的悲慘行為。 即使失去王位，或者因為說了實話而面臨死亡，也應始終說實話，不說沒有實際利益的話，保持沉默。 要說到做到，愿你堅定地行善。因此，美好的名聲會傳遍四方，自在地成就殊勝的功德。 應該仔細地思考和選擇，然後按照道理行事。不要因為相信他人而盲目行動，必須自己瞭解真實的意義。 如果按照道理行善，美好的名聲會傳遍十方。王侯的血脈會延續不斷，王國的財富和快樂會越來越大。 死亡的因緣有一百多種，而壽命的因卻不多。這些因素既可能是死亡的因緣，也可能是壽命的因，所以應該恒常地修善。 如果一個人恒常行善，就能獲得安樂。如果對自和他人都平等對待，這種善的快樂就會圓滿充足。 以佛法為本性的人，無論睡覺還是醒來，都常常感到安樂。在夢中也會見到美好的事情，因為內心沒有過錯和邪惡。 如果有人贍養父母，恭敬地侍奉自家的長輩，恭敬地用財物幫助善良的人，並且能夠忍辱，具有寬廣的度量。 說話溫和，不兩舌，說實話，與人和睦相處，共同享受快樂。這九種是成為天帝（Deva-king）的原因，應該盡一生去修行。 由於過去修行這九種善法，天主（Lord of the Devas）才能感得帝位。他時常在法堂（dharma hall）中，至今仍然宣說這些道理。 即使每天三次佈施三百器美食，其福報也不及一剎那間行慈心（loving-kindness）的百分之一。 天人和眾生都會愛護他，日夜享受喜悅和快樂。能夠免除怨恨、火、毒藥和刀杖的傷害，這就是行慈心在現世的果報。 不費力氣就能獲得財富，死後會轉生到**。能夠獲得慈心（loving-kindness）的十種功德，如果有人尚未解脫，

【English Translation】 English version Regarding secret matters and malicious double-tongued speech, if oneself or others have any faults, one should observe them truthfully and confess and disclose them. If, because of these faults, the wise rebuke others, one must stay away from these faults in order to be able to help others escape from difficulties. When others insult oneself, do not be angry; one should contemplate that this is due to past evil karma. Do not repay evil with evil, in order to avoid suffering in the future. One should bestow kindness on others, without expecting their repayment. One should endure suffering oneself, and together seek the happiness of all beings. If one obtains great wealth and status, one should not be arrogant and conceited because of it. When suffering injustice, one should be like a hungry ghost, and not engage in lowly and miserable behavior. Even if one loses the throne, or faces death for speaking the truth, one should always speak the truth, and remain silent about words that have no practical benefit. One should match one's words with one's actions, and may you steadfastly practice goodness. Therefore, a good reputation will spread in all directions, and one will freely achieve supreme merit. One should carefully think and choose, and then act according to reason. Do not act blindly because of trusting others; one must understand the true meaning oneself. If one practices goodness according to reason, a good reputation will spread in all directions. The lineage of kings and nobles will continue unbroken, and the wealth and happiness of the kingdom will grow greater and greater. There are a hundred kinds of causes of death, but the causes of longevity are few. These factors can be both causes of death and causes of longevity, so one should constantly cultivate goodness. If a person constantly practices goodness, they will obtain peace and happiness. If one treats oneself and others equally, this happiness of goodness will be complete and abundant. A person whose nature is based on the Dharma, whether sleeping or awake, often feels at peace and happy. In dreams, one will also see good things, because there is no fault or evil within. If someone supports their parents, respectfully serves their elders, respectfully uses wealth to help good people, and is able to endure insult with great tolerance, Speaks gently, does not engage in double-tongued speech, speaks truthfully, and lives in harmony with others, sharing happiness together. These nine are the causes of becoming a Deva-king (天帝), and one should practice them throughout one's life. Because of practicing these nine good deeds in the past, the Lord of the Devas (天主) was able to attain the position of emperor. He is often in the dharma hall (法堂), and still proclaims these principles to this day. Even if one gives three hundred vessels of delicious food in alms three times a day, the merit is not equal to one-hundredth of a moment of practicing loving-kindness (慈心). Gods and humans alike will protect him, and he will enjoy joy and happiness day and night. Being able to avoid resentment, fire, poison, and the harm of weapons is the present result of practicing loving-kindness. Obtaining wealth without effort, and being reborn in **. Being able to obtain the ten merits of loving-kindness (慈心), if someone has not yet been liberated,

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教一切眾生　　堅發菩提心 　菩薩德如山　　菩提心牢固 　由信離八難　　因戒生善道 　數修真如空　　得善無放逸 　無諂得念根　　恒思得慧根 　恭敬得義理　　護法感宿命 　佈施聽聞法　　或不障他聞 　疾得如所愛　　與佛相值遇 　無貪作事成　　不慳財物長 　離慢招上品　　法忍得總持 　由行五實施　　及惠無怖畏 　非諸罵能辱　　故感大勝力 　支提列燈行　　幽闇秉火燭 　佈施續明油　　故得凈天眼 　供養支提時　　即設鼓聲樂 　䗍角等妙音　　故獲凈天耳 　於他失默然　　不談人德闕 　隨順護彼意　　故得他心智 　由施徙舟乘　　運致羸乏人 　恭謹瞻尊長　　故獲如意通 　令他憶法事　　及正法句義 　或凈心施法　　故感宿命智 　由知真實義　　謂諸法無性 　故得第六通　　最勝是流盡 　平等悲相應　　由修如實智 　故自得成佛　　恒解脫眾生 　由種種凈愿　　故佛土清凈 　眾寶獻支提　　故放無邊光 　如此業及果　　已知義相應 　故應修利他　　即菩薩自利

寶行王正論正教王品第四

王若行非法　　或作非道理 　事王人亦贊　　故好惡難知 　亦有世間人　　非愛善難教 　何況大國王　　能受善人語 　我今愍念汝　

【現代漢語翻譯】 現代漢語譯本 教導一切眾生，堅定地發起菩提心（bodhicitta，覺悟之心）。 菩薩（Bodhisattva，指發心為一切眾生尋求覺悟的人）的德行如山般崇高，菩提心牢不可破。 由於堅信，可以遠離八難（八種難以修行佛法的障礙）；因為持戒，可以生於善道。 經常修習真如（tathata，事物的真實本性）空性（sunyata，無自性），從而獲得善行且不放逸。 沒有諂媚之心，可以獲得憶念的根本；恒常思索，可以獲得智慧的根本。 恭敬他人，可以領悟義理；護持佛法，可以感知宿命。 佈施和聽聞佛法，或者不阻礙他人聽聞佛法， 就能迅速得到所喜愛的事物，並與佛（Buddha，覺悟者）相遇。 沒有貪婪，做事就能成功；不吝嗇財物，財富就能增長。 遠離傲慢，可以招感上品；對佛法安忍，可以獲得總持（dharani，記憶和理解佛法的能力）。 通過實行五種佈施，以及給予無畏的佈施， 就不會被辱罵所傷害，因此能感得巨大的殊勝力量。 在佛塔（stupa）前排列燈火，在黑暗中點燃火炬， 佈施燈油以延續光明，因此能獲得清凈的天眼。 在供養佛塔時，設定鼓樂等音樂， 發出如蚊蚋振翅般微妙的聲音，因此能獲得清凈的天耳。 對於他人的過失保持沉默，不談論他人的缺點， 隨順並守護他人的心意，因此能獲得他心智。 由於佈施船隻，運送體弱乏力的人， 恭敬地瞻仰尊長，因此能獲得如意神通。 令他人憶念佛法之事，以及正法的句義， 或者以清凈心佈施佛法，因此能感知宿命智。 由於了知真實的意義，即諸法無自性， 因此能獲得第六神通，最殊勝的是漏盡通（arhatship）。 與平等和慈悲相應，通過修習如實智， 因此自身得以成佛，恒常解脫眾生。 由於種種清凈的願望，所以佛土清凈。 用眾寶供養佛塔，所以能放出無邊的光明。 如此這般的業和果報，已經瞭解其意義相應， 所以應當修習利他之行，這也就是菩薩的自利。 《寶行王正論·正教王品》第四 君王如果施行非法之事，或者做出不合道理的行為， 侍奉君王的人也會讚美，所以好壞難以分辨。 也有世間之人，不喜愛善良且難以教導， 更何況是大國王，能夠接受善人的話語呢？ 我現在憐憫你。

【English Translation】 English version Instructing all sentient beings to firmly generate the Bodhicitta (the mind of enlightenment). The virtues of a Bodhisattva (one who seeks enlightenment for all beings) are as lofty as a mountain, and the Bodhicitta is unbreakable. Through faith, one can be free from the eight difficulties (eight obstacles to practicing the Dharma); through precepts, one can be born in good realms. Frequently cultivate the Suchness (tathata, the true nature of things) of emptiness (sunyata, absence of inherent existence), thereby attaining good deeds without negligence. Without flattery, one can obtain the root of mindfulness; through constant contemplation, one can obtain the root of wisdom. By being respectful, one can comprehend the meaning of righteousness; by protecting the Dharma, one can perceive past lives. Giving alms and listening to the Dharma, or not obstructing others from listening to the Dharma, one can quickly obtain what is loved and encounter the Buddha (the Awakened One). Without greed, one's affairs will be successful; without stinginess, wealth will increase. By being free from arrogance, one can attract superior qualities; by being patient with the Dharma, one can obtain dharani (the ability to remember and understand the Dharma). By practicing the five kinds of giving, and giving the gift of fearlessness, one will not be harmed by insults, thus attaining great and supreme power. Arranging lamps in rows before a stupa (reliquary mound), and holding torches in the darkness, giving lamp oil to continue the light, thus one can obtain pure divine eyes. When making offerings to a stupa, setting up drums and other music, emitting subtle sounds like the buzzing of mosquitoes, thus one can obtain pure divine ears. Remaining silent about the faults of others, not discussing their shortcomings, complying with and protecting the intentions of others, thus one can obtain the wisdom of knowing others' minds. By giving boats to transport weak and weary people, reverently looking up to elders, thus one can obtain the power of wish-fulfillment. Causing others to remember Dharma events, and the meaning of the phrases of the true Dharma, or giving the Dharma with a pure mind, thus one can perceive the wisdom of past lives. By knowing the true meaning, that all dharmas are without inherent nature, thus one can obtain the sixth supernormal power, the most supreme being the exhaustion of outflows (arhatship). Being in accordance with equality and compassion, through cultivating the wisdom of reality, thus one can attain Buddhahood and constantly liberate sentient beings. Due to various pure vows, the Buddha-land is pure. Offering a stupa with various treasures, thus it can emit boundless light. Such is the karma and its result, having understood the corresponding meaning, therefore one should cultivate the practice of benefiting others, which is also the Bodhisattva's self-benefit. The Precious Conduct King's Treatise, Chapter Four: The Righteous Teaching of the King If a king practices unlawful deeds, or acts in an unreasonable manner, those who serve the king will also praise him, so it is difficult to distinguish good from bad. There are also people in the world who do not love goodness and are difficult to teach, how much more so a great king, who can accept the words of good people? I now have compassion for you.

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及悲諸世間 　故我善教汝　　實益若非愛 　真滑有義利　　依時由慈悲 　佛令教弟子　　故我為汝說 　若聽聞實語　　應住于無瞋 　可取必須受　　如浴受凈水 　我今說善言　　現來有利益 　汝知應受行　　為自及於世 　由昔施貧苦　　故今感富財 　因貪不知恩　　廢施無更得 　世間唯路糧　　不雇無人負 　由施供下品　　未來荷百倍 　愿汝發大心　　恒興建大事 　若行大心事　　是人得大果 　小意狹劣王　　心願未曾觸 　好名吉祥事　　三寶依應作 　望王后等毛　　若事非汝法 　死亦起惡名　　王不作最勝 　廣大事能起　　大人希有用 　能障下人愿　　以命成此事 　無自在棄物　　隻身入未來 　若於法安財　　前至逆相待 　先帝諸產業　　棄本屬新王 　能為前王生　　法樂好名不 　用財受現喜　　若施感來樂 　非此二唐失　　唯生苦無歡 　將終欲行施　　臣礙失自在 　祚絕故舍愛　　隨新王樂欲 　若舍一切物　　汝今安弘法 　亦常在死緣　　譬如風中燈 　先諸王所起　　平等功德處 　謂天神廟堂　　愿如本修理 　離殺常行善　　持戒愛容舊 　巧增財無諍　　勤力恒修善 　清凈無積聚　　不捨於他事 　安立為導首　　受彼功德藏 　盲病

根不具　　可悲丐無依 　于廟不得遮　　平等與彼食 　道德無求人　　或住余王界 　供事亦相似　　應作無此彼 　於一切法事　　應立勤力人 　無貪聰智善　　不侵法畏罪 　了正論行善　　親愛四觀凈 　美語不怯弱　　上姓能持戒 　識恩知他苦　　如理巧決斷 　八人互相羞　　為國立八座 　柔和有大度　　膽勇甚愛王 　堅實能用財　　無放逸恒善 　熟思所作事　　能別十二輪 　常行四方便　　應立為大臣 　持法戒清凈　　了事有干用 　能生長護財　　解義巧書算 　於他心事等　　畏罪親愛王 　富財多眷屬　　宜立為職掌 　月月應問彼　　一切財出入 　問己法事等　　喜心善教誨 　為法處王位　　不求名欲塵 　王位勝有利　　異此則不如 　大王即世間　　多互相食啖 　立法王位義　　汝諦聽我說 　長老於王處　　上族解是非 　畏惡多相順　　愿彼看王事 　罰系鞭杖等　　若彼依理行 　王恒潤大悲　　于彼更施恩 　為利一切人　　應恒起慈心 　若彼最重惡　　亦應生大悲 　重惡極害心　　必于彼行悲 　彼即是悲器　　正行人悲境 　貧人若被駐　　五日須放散 　餘人亦如理　　隨一莫拘留 　若於一人所　　起長系駐心 　隨人生不護　　因此惡恒流

【現代漢語翻譯】 現代漢語譯本 『根不具』（生理缺陷者），可悲的乞丐無所依靠。 在寺廟裡不能遮蔽他們，應該平等地給他們食物。 對於有道德的人，不要向他們索求什麼，或者他們居住在其他國王的領地。 供養他們也應該相似，應該對待他們沒有差別。 對於一切佛法事務，應該設立勤奮努力的人。 沒有貪婪，聰明智慧善良，不侵犯佛法，畏懼罪惡。 明瞭正確的理論，行為善良，親近愛護四種觀行清凈的人。 言語美好不怯懦，出身高貴能夠持守戒律。 懂得感恩，瞭解他人的痛苦，如理如法巧妙地決斷。 選擇八個互相尊敬的人，為國家設立八個席位。 性格柔和有大度，勇敢並且非常愛戴國王。 堅定誠實能夠運用財富，沒有放逸，一直善良。 深思熟慮所做的事情，能夠辨別十二因緣的流轉。 經常實行四種方便法門，應該被立為大臣。 持守佛法戒律清凈，明瞭事務有才幹。 能夠增長和守護財富，理解意義，擅長書寫和算術。 對於他人的心思等，畏懼罪惡，親近愛戴國王。 富有財富，有很多眷屬，適宜被立為職掌。 每個月應該詢問他們一切財富的收入和支出。 詢問自己的佛法事務等，以歡喜心善巧地教誨。 爲了佛法而處在王位，不追求名利慾望。 爲了佛法而處在王位，勝過其他利益，不是這樣就不如法。 大王就像世間一樣，很多時候互相吞食。 關於立法和王位的意義，你仔細聽我說。 年長的有德之人，在國王那裡，出身高貴，明辨是非。 畏懼邪惡，多數情況下順從，希望他們看顧國王的事務。 對於懲罰、監禁、鞭打等，如果他們依據道理行事。 國王應該經常滋潤廣大的慈悲心，對於他們更加施加恩惠。 爲了利益一切人，應該經常生起慈悲心。 如果他們犯下最嚴重的罪惡，也應該生起大悲心。 對於罪惡深重，極度有害的人，必須對他們實行悲憫。 他們就是悲憫的對象，是修行正道之人悲憫的境界。 貧窮的人如果被拘留，五天之後必須釋放。 其他人也應該如理對待，不要隨意拘留。 如果對於一個人，產生長久的監禁之心。 隨著個人的意願生活而不加以保護，因此罪惡就會恒常流淌。

【English Translation】 English version 'Those with incomplete faculties' (those with physical disabilities), pitiful beggars without support. They should not be sheltered within temples; food should be given to them equally. For those with morality, do not demand anything from them, or if they reside in other kings' territories. Offering to them should also be similar; they should be treated without discrimination. For all Dharma affairs, diligent and hardworking individuals should be appointed. Without greed, intelligent, wise, and kind, not violating the Dharma, fearing sin. Understanding correct theories, acting kindly, being close to and loving those who are pure in the four contemplations. Speaking beautifully without timidity, being of noble birth, able to uphold precepts. Knowing gratitude, understanding the suffering of others, skillfully making judgments according to reason. Choose eight people who respect each other, establish eight seats for the country. Being gentle and generous, brave and deeply loving the king. Being steadfast and honest, able to use wealth, without negligence, always kind. Deliberating carefully on what is done, able to discern the cycle of the twelve links of dependent origination. Constantly practicing the four means of conversion, they should be appointed as ministers. Upholding the Dharma, keeping precepts purely, understanding affairs, and having competence. Able to increase and protect wealth, understanding meanings, skilled in writing and arithmetic. Regarding the thoughts of others, fearing sin, being close to and loving the king. Being wealthy and having many dependents, they should be appointed as officials. Each month, they should be asked about all income and expenditure of wealth. Inquire about one's own Dharma affairs, skillfully teaching with a joyful heart. Being in the position of king for the sake of the Dharma, not seeking fame and desire. Being in the position of king for the sake of the Dharma is superior to other benefits; otherwise, it is not as good. The great king is like the world, often devouring each other. Regarding the meaning of legislation and the throne, listen carefully to what I say. Elderly virtuous people, in the king's court, of noble birth, discerning right and wrong. Fearing evil, mostly compliant, hoping they will look after the king's affairs. Regarding punishments, imprisonment, whipping, etc., if they act according to reason. The king should constantly nourish great compassion, and bestow more favor upon them. For the benefit of all people, compassion should constantly arise. If they commit the most serious crimes, great compassion should also arise. For those who are deeply sinful and extremely harmful, compassion must be practiced towards them. They are the objects of compassion, the realm of compassion for those who practice the right path. If poor people are detained, they must be released after five days. Others should also be treated according to reason; do not detain them arbitrarily. If, towards one person, a long-term intention of imprisonment arises. Living according to personal desires without protection, therefore, evil will constantly flow.

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乃至彼未散　　雖系亦安樂 　莊飾浣飲食　　藥扇等相應 　王欲他成器　　依悲立善教 　善惡人皆同　　不由瞋及欲 　熟思實知已　　人增起反逆 　不殺不逼彼　　愿王擯他土 　看自家如怨　　由參人凈眼 　恒念無放逸　　愿作如法事 　賞重加供養　　有恩人令得 　如思德勝負　　報償亦如是 　將接為饒花　　賞施為大果 　王樹忍辱影　　民鳥遍依事 　王持戒能施　　有威得物心 　譬如沙糖丸　　香剌味相雜 　若王依道理　　愚法則不行 　無難無非法　　恒有法歡樂 　不從昔世引　　不可將入來 　王位從法得　　為位莫壞法 　王位如肆家　　若傳如所價 　為不更求得　　此用汝應行 　王位如肆家　　王傳如所價 　為欲更求得　　此用應修行 　轉輪王得地　　或具四天下 　但身心二樂　　余富貴皆虛 　但對治眾苦　　謂身喜樂受 　心樂是想類　　皆分別所作 　對治苦為體　　及分別為類 　世間一切樂　　虛故無真實 　洲處土居止　　坐處及衣等 　飲食臥具乘　　妻象馬用一 　若心隨一緣　　即由彼生樂 　余境非緣故　　是時虛無用 　五根緣五塵　　若心不分別 　雖復得成塵　　不由此生樂 　此塵根所緣　　余則非能所 　故所餘根塵　　真

【現代漢語翻譯】 現代漢語譯本 乃至（罪犯）沒有逃散，即使被囚禁也是安樂的，因為有莊嚴的裝飾、沐浴、飲食，以及藥物、扇子等相應的照料。 國王如果想使他人成為有用之才，應當依據慈悲心來建立良好的教導。 善人和惡人都有相同的（人性），不應由嗔恨和慾望來決定。 經過深思熟慮，確實瞭解情況后，如果有人增加並開始反叛，不要殺害或逼迫他們，希望國王將他們驅逐到其他地方。 看待自己的國家如同仇敵，是因為聽信了讒言，矇蔽了清凈的眼目。 要經常保持正念，不放逸，希望（國王）做符合正法的事情。 對於有恩之人，要給予豐厚的賞賜和供養，使他們得到應有的回報。 如同思考功德的勝負一樣，報償也應當如此。 將（百姓）接納過來如同採摘鮮花，賞賜佈施如同獲得巨大的果實。 國王的忍辱如同大樹的樹蔭，民眾如同鳥兒一樣普遍地依靠它。 國王如果能持戒佈施，具有威嚴，就能得到民眾的真心擁護。 譬如沙糖丸，香、辣、味混合在一起。 如果國王依據道理行事，愚蠢的法則就行不通。 沒有災難，沒有非法之事，永遠有正法的歡樂。 不從過去的世代引用（法律），也不可隨意將（法律）引入。 國王的地位是從正法中獲得的，爲了維護王位，不要破壞正法。 國王的地位如同店舖，如果傳承下去，就如同按照價格出售。 爲了不再尋求獲得（王位），你應該這樣做。 國王的地位如同店舖，國王的傳承如同按照價格出售。 爲了想要再次尋求獲得（王位），你應該修行（正法）。 轉輪聖王得到土地，或許擁有四大部洲（Sì dà bùzhōu，the four continents）。 但只有身心兩種快樂，其餘的財富和富貴都是虛幻的。 只有對治眾多的痛苦，才有所謂的身體喜樂感受。 心中的快樂是思想的範疇，都是分別念所產生的。 對治痛苦以痛苦為本體，以及以分別念為類別。 世間的一切快樂，都是虛假的，沒有真實性。 洲、處所、土地、居住地，坐處以及衣服等。 飲食、臥具、車乘，妻子、象、馬都只用一個。 如果心隨順於一個緣，就由此產生快樂。 其餘的境界不是（心的）緣故，這時（這些事物）是虛假的，沒有用處。 五根（wǔ gēn，the five sense organs）緣於五塵（wǔ chén，the five sense objects），如果心不分別。 即使得到了塵，也不會由此產生快樂。 這些塵是根所緣的對象，其餘的則不是能緣和所緣。 所以其餘的根塵，是真實的。

【English Translation】 English version Even if (the criminal) has not escaped, it is still peaceful even if imprisoned, because there are solemn decorations, bathing, food and drink, as well as corresponding care such as medicine and fans. If the king wants to make others useful, he should establish good teachings based on compassion. Good and evil people have the same (human nature), and should not be determined by hatred and desire. After careful consideration and truly understanding the situation, if someone increases and starts to rebel, do not kill or force them, hoping that the king will expel them to other places. Looking at one's own country as an enemy is because of listening to slander and obscuring the pure eyes. Always maintain mindfulness and do not be negligent, hoping that (the king) will do things in accordance with the Dharma. For those who are kind, give generous rewards and offerings so that they get what they deserve. Just as thinking about the victory or defeat of merit, the reward should be the same. Accepting (the people) is like picking flowers, and rewarding alms is like obtaining great fruits. The king's forbearance is like the shade of a big tree, and the people rely on it as universally as birds. If the king can observe the precepts and give alms, and has majesty, he can gain the sincere support of the people. It's like a sugar pill, with fragrance, spiciness, and taste mixed together. If the king acts according to reason, foolish laws will not work. There is no disaster, no illegal things, and there is always the joy of the Dharma. Do not quote (laws) from past generations, nor can (laws) be introduced arbitrarily. The king's position is obtained from the Dharma, and in order to maintain the throne, do not destroy the Dharma. The king's position is like a shop, and if it is passed down, it is like selling it according to the price. In order not to seek to obtain (the throne) again, you should do this. The king's position is like a shop, and the king's inheritance is like selling it according to the price. In order to want to seek to obtain (the throne) again, you should practice (the Dharma). A Chakravartin (zhuǎnlún shèngwáng, Wheel-Turning King) obtains land, perhaps possessing the four continents (Sì dà bùzhōu, the four continents). But there are only two kinds of happiness, body and mind, and the rest of wealth and riches are illusory. Only by counteracting the many sufferings can there be so-called physical joy and pleasure. The happiness in the heart is a category of thought, all produced by discrimination. Counteracting suffering takes suffering as its substance, and discrimination as its category. All the happiness in the world is false and has no reality. Continents, places, lands, residences, sitting places, and clothes, etc. Food, bedding, vehicles, wives, elephants, and horses all use one. If the mind follows one condition, happiness arises from it. The rest of the realms are not the cause of (the mind), and at this time (these things) are false and useless. The five sense organs (wǔ gēn, the five sense organs) are related to the five sense objects (wǔ chén, the five sense objects), if the mind does not discriminate. Even if dust is obtained, happiness will not arise from it. These dusts are the objects of the root, and the rest are not the subject and object. Therefore, the remaining roots and dusts are real.

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實無有義 　此塵根所緣　　心取過去相 　分別起凈想　　于彼生樂受 　一塵心所緣　　心塵不同世 　既離心非塵　　離塵亦非心 　以父母為因　　汝說有子生 　如此緣眼色　　說有識等生 　去來世根塵　　不成由無義 　不出二世故　　現塵根無義 　如眼見火輪　　由根到亂故 　于現在塵中　　根緣塵亦爾 　五根及境界　　是四大塵類 　一一大虛故　　塵根非不有 　若大各離成　　離薪火應然 　若離無別體　　塵亦同此判 　四大二義虛　　故不成和同 　既實無和同　　故色塵不成 　識受想及行　　一一體不成 　不合乘緣生　　非有故無合 　如分別喜樂　　緣苦對治成 　如此所計苦　　因樂壞故成 　於樂和合愛　　緣無相則滅 　于苦遠離貪　　由此觀不生 　若依世言說　　心為能見者 　不然離所見　　能見不成故 　觀行睹世間　　如幻實不有 　無取無分別　　般涅槃如火 　菩薩見如此　　于菩提不退 　由大悲引故　　后相續至佛 　諸菩薩修道　　佛說于大乘 　無智憎嫉人　　自害撥不受 　不識功德失　　于德起失想 　或憎嫉勝利　　故人謗大乘 　若知罪損他　　功德能利益 　故說誹謗人　　不識憎嫉善 　由不觀自利　　一味利益他 　大乘眾德

【現代漢語翻譯】 現代漢語譯本 實無有義 此塵根所緣，心取過去相，分別起凈想，于彼生樂受。 一塵心所緣，心塵不同世，既離心非塵，離塵亦非心。 以父母為因，汝說有子生，如此緣眼色，說有識等生。 去來世根塵，不成由無義，不出二世故，現塵根無義。 如眼見火輪，由根到亂故，于現在塵中，根緣塵亦爾。 五根及境界，是四大塵類，一一大虛故，塵根非不有。 若大各離成，離薪火應然，若離無別體，塵亦同此判。 四大二義虛，故不成和同，既實無和同，故色塵不成。 識受想及行，一一體不成，不合乘緣生，非有故無合。 如分別喜樂，緣苦對治成，如此所計苦，因樂壞故成。 於樂和合愛，緣無相則滅，于苦遠離貪，由此觀不生。 若依世言說，心為能見者，不然離所見，能見不成故。 觀行睹世間，如幻實不有，無取無分別，般涅槃（Parinirvana，完全的涅槃）如火。 菩薩（Bodhisattva，有情覺）見如此，于菩提（Bodhi，覺悟）不退，由大悲引故，后相續至佛（Buddha，佛陀）。 諸菩薩（Bodhisattva，有情覺）修道，佛（Buddha，佛陀）說于大乘（Mahayana，大乘），無智憎嫉人，自害撥不受。 不識功德失，于德起失想，或憎嫉勝利，故人謗大乘（Mahayana，大乘）。 若知罪損他，功德能利益，故說誹謗人，不識憎嫉善。 由不觀自利，一味利益他，大乘（Mahayana，大乘）眾德。

【English Translation】 English version Truly, there is no inherent meaning. The objects of the sense faculties are perceived, the mind grasps past appearances, discriminating thoughts of purity arise, and pleasurable sensations are experienced. A single object is perceived by the mind, the mind and object are not of the same world, since apart from the mind there is no object, and apart from the object there is no mind. Taking parents as the cause, you say a child is born; similarly, based on the eye and form, you say consciousness and so on arise. The sense faculties and objects of the past and future do not arise because they lack inherent existence; since they do not exist in the two times, the sense faculties and objects of the present lack inherent existence. Like seeing a fire wheel due to the confusion arising from the sense faculty, the same is true of the sense faculty perceiving an object in the present. The five sense faculties and their objects are categories of the four great elements; because each is like a great void, the sense faculties and objects are not non-existent. If the great elements each existed separately, fire should burn without fuel; if they have no separate entity when apart, objects should be judged in the same way. The two meanings of the four great elements are empty, therefore they do not form a harmonious whole; since there is truly no harmonious whole, material objects do not arise. Consciousness, feeling, perception, and volition each individually do not arise; they do not arise by combining and depending on conditions; since they do not exist, there is no combination. Like distinguishing joy and pleasure, which arise by counteracting suffering, the suffering you conceive arises because pleasure is destroyed. Love is harmonized with pleasure, but it ceases when it encounters no-appearance; aversion is distanced from suffering, and by this contemplation, it does not arise. If according to worldly speech, the mind is the seer, then without the seen, the seer cannot arise. Contemplative practice sees the world as an illusion, truly non-existent; without grasping or discrimination, Parinirvana (complete Nirvana) is like a fire. A Bodhisattva (sentient being seeking enlightenment) sees thus, and does not regress from Bodhi (enlightenment); led by great compassion, the subsequent continuum reaches Buddhahood (Buddha). The Bodhisattvas (sentient beings seeking enlightenment) cultivate the path, the Buddha (Buddha) speaks of the Mahayana (Great Vehicle); the ignorant and jealous harm themselves by denying and rejecting it. Not recognizing the loss of merit, they conceive of loss in merit; or they are jealous of victory, therefore people slander the Mahayana (Great Vehicle). If they knew that sin harms others and merit benefits, therefore it is said that slanderers do not recognize, hate, and are jealous of goodness. Because they do not consider their own benefit, but only benefit others, the Mahayana (Great Vehicle) has many virtues.

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器　　故謗人灰粉 　信人由僻執　　不信由嫉憎 　信人謗尚燒　　何況瞋妒者 　合毒為治毒　　如醫方所說 　苦滅惡亦爾　　此言何相違 　諸法心先行　　以心為上首 　以苦滅他惡　　善心人何過 　苦來若能利　　應取何況樂 　或於自及他　　此是本首法 　由能棄小樂　　后若見大樂 　智人舍小樂　　觀於後大樂 　若不忍此言　　醫師施苦樂 　犯罪不可恕　　故汝義不然 　或見事不宜　　智者由義行 　或制或開許　　此義處處有 　諸菩薩威儀　　悲為先智成 　大乘說如此　　何因可誹謗 　無知故沉沒　　上乘廣深義 　故誹謗大乘　　成自他怨家 　施戒忍精進　　定智悲為體 　佛說大乘爾　　有何邪說漏 　由施戒利他　　忍進為自利 　定慧脫自他　　略攝大乘義 　略說佛正教　　謂解脫自他 　此六度為藏　　何人能撥此 　福慧為種類　　佛說菩提道 　立此名大乘　　癡盲不能忍 　如空難思量　　福慧行成故 　諸佛德難思　　于大乘愿忍 　大德舍利弗　　佛戒非其境 　故佛德難思　　云何不可忍 　于大乘無生　　小乘說空滅 　無生滅一體　　自義莫違反 　真空及佛德　　若如法簡擇 　大小兩乘教　　于智人何諍 　佛不了義說　　非下人易解 　

【現代漢語翻譯】 現代漢語譯本 器物會被誹謗，就像灰塵會被揚起。 相信他人的人因為偏頗而固執，不相信他人的人因為嫉妒而憎恨。 相信他人的人尚且會被誹謗燒燬，更何況是那些充滿嗔恨和嫉妒的人呢？ 用毒藥來治療毒害，就像醫生按照藥方所說的那樣。 痛苦消滅了罪惡也是同樣的道理，這兩種說法有什麼矛盾呢？ 一切法由心念先行，以心念為最重要的主導。 用痛苦來消滅他人的罪惡，善良的人有什麼過錯呢？ 如果痛苦的到來能夠帶來利益，就應該接受，更何況是快樂呢？ 或者對於自己或者對於他人，這都是根本首要的法則。 因為能夠捨棄小的快樂，之後如果能見到大的快樂。 有智慧的人會捨棄小的快樂，而著眼於之後更大的快樂。 如果不能忍受這些言論，就像醫生給予痛苦和快樂一樣。 犯罪是不可饒恕的，所以你的說法是不成立的。 或者看到事情不適宜，有智慧的人會按照正義行事。 或者制定規則，或者允許例外，這種道理處處都有。 諸位菩薩的威儀，以慈悲為先導，以智慧為成就。 大乘佛法是這樣說的，有什麼原因可以誹謗呢？ 因為無知所以沉溺，對於上乘佛法廣博深遠的意義。 所以誹謗大乘佛法，成爲了自己和他人的怨家。 佈施、持戒、忍辱、精進，禪定、智慧以慈悲為本體。 佛陀是這樣說的大乘佛法，有什麼邪說遺漏呢？ 通過佈施和持戒來利益他人，忍辱和精進是爲了自我利益。 禪定和智慧使自己和他人解脫，簡略地概括了大乘佛法的意義。 簡略地說，佛陀的正教，就是爲了使自己和他人解脫。 這六度是寶藏，誰能夠否定它呢？ 福德和智慧是種類，佛陀說是菩提（bodhi）[覺悟]的道路。 建立這個名稱為大乘（Mahāyāna）[偉大的車輛]，愚癡盲昧的人不能忍受。 就像虛空難以思量，因為福德和智慧的修行成就。 諸佛的功德難以思量，對於大乘佛法希望能夠忍受。 大德舍利弗（Śāriputra）[佛陀的十大弟子之一，以智慧著稱]，佛陀的戒律不是他所能完全理解的境界。 所以佛陀的功德難以思量，怎麼能不忍受呢？ 對於大乘佛法來說沒有生，小乘佛法說的是空滅。 無生和空滅是一體的，自己的觀點不要互相違背。 真空和佛陀的功德，如果能夠如法地簡擇。 大小乘兩種教義，對於有智慧的人來說有什麼爭論的呢？ 佛陀不了義的說法，不是下等人容易理解的。

【English Translation】 English version Objects are slandered, just as dust is stirred up. Those who believe others are stubborn due to bias, and those who do not believe others hate due to jealousy. Those who believe others are still slandered and burned, let alone those who are full of hatred and jealousy? Using poison to treat poisoning is like what the doctor says according to the prescription. The elimination of evil by suffering is the same principle, what contradiction is there between these two statements? All dharmas are preceded by the mind, with the mind as the most important leader. Using suffering to eliminate the evil of others, what fault do kind people have? If the arrival of suffering can bring benefits, it should be accepted, let alone happiness? Either for oneself or for others, this is the fundamental and primary law. Because one can give up small pleasures, and then if one can see great pleasures. Wise people will give up small pleasures and focus on greater pleasures later. If one cannot tolerate these words, it is like a doctor giving pain and pleasure. Committing a crime is unforgivable, so your statement is not valid. Or seeing that things are not appropriate, wise people will act according to righteousness. Either making rules or allowing exceptions, this principle is everywhere. The demeanor of all Bodhisattvas is guided by compassion and accomplished by wisdom. The Mahāyāna (大乘) [Great Vehicle] Dharma says this, what reason is there to slander it? Because of ignorance, one is drowned, regarding the broad and profound meaning of the supreme Dharma. Therefore, slandering the Mahāyāna (大乘) [Great Vehicle] Dharma makes oneself and others enemies. Generosity, discipline, patience, diligence, meditation, and wisdom take compassion as their essence. The Buddha said this about the Mahāyāna (大乘) [Great Vehicle] Dharma, what heretical omissions are there? Through generosity and discipline to benefit others, patience and diligence are for self-interest. Meditation and wisdom liberate oneself and others, briefly summarizing the meaning of the Mahāyāna (大乘) [Great Vehicle] Dharma. Briefly speaking, the Buddha's true teaching is to liberate oneself and others. These six perfections are treasures, who can deny them? Merit and wisdom are the species, the Buddha said it is the path to bodhi (菩提) [enlightenment]. Establishing this name as Mahāyāna (大乘) [Great Vehicle], foolish and blind people cannot tolerate it. Like the emptiness that is difficult to contemplate, because of the accomplishment of the practice of merit and wisdom. The virtues of all Buddhas are difficult to contemplate, and one hopes to be patient with the Mahāyāna (大乘) [Great Vehicle] Dharma. The great virtuous Śāriputra (舍利弗) [One of the Buddha's ten great disciples, known for his wisdom], the Buddha's precepts are not a realm that he can fully understand. Therefore, the virtues of the Buddha are difficult to contemplate, how can one not be patient? For the Mahāyāna (大乘) [Great Vehicle] Dharma, there is no birth, the Hīnayāna (小乘) [Small Vehicle] Dharma speaks of emptiness and extinction. No birth and emptiness-extinction are one, do not violate your own views. True emptiness and the virtues of the Buddha, if one can choose them according to the Dharma. The teachings of the two vehicles, Mahāyāna (大乘) [Great Vehicle] and Hīnayāna (小乘) [Small Vehicle], what dispute is there for wise people? The Buddha's teachings that are not definitive are not easily understood by inferior people.

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一三乘說中　　護自體莫傷 　若舍無非福　　若憎惡無善 　若欲愛自身　　大乘不應謗 　菩薩愿及行　　迴向等彼無 　若依小乘修　　云何成菩薩 　菩薩道四依　　于小乘不說 　何法佛所修　　而說能勝彼 　約依諦助道　　佛與彼若同 　修因既不異　　云何果殊越 　菩提行總別　　小乘中不說 　于大乘具辯　　故智應信受 　如毗伽羅論　　先教學字母 　佛立教如此　　約受化根性 　有處或說法　　令彼離眾惡 　或為成福德　　或具依前二 　或為遣此二　　甚深怖劣人 　或深悲為上　　為他成菩提 　是故聰明人　　應舍憎大乘 　當起勝信受　　為得無等覺 　由信受大乘　　及行大乘教 　故成無上道　　中間種種樂 　施戒及忍辱　　多為在家說 　此法悲為上　　愿汝修成性 　由世不平等　　王位若乖法 　為好名及法　　事及出家勝

寶行王正論出家正行品第五

初學出家人　　敬心修禁戒 　于木叉毗尼　　多學破立義 　次起正勤心　　舍離粗類惑 　數有五十七　　諦聽我當說 　怪謂心相違　　恨是結他失 　覆惡罪名秘　　及著惡顯善 　張他名欺誑　　諂謂曲心續 　嫉於他德憂　　吝心怖畏舍 　無羞及無慚　　于自他為恥 　不下不敬他　　

【現代漢語翻譯】 現代漢語譯本 關於三乘（Triyana）的說法中，要守護好自身，不要傷害自己。 如果捨棄，就沒有什麼不是福報；如果憎恨，就沒有什麼善良可言。 如果想要愛護自身，就不應該誹謗大乘（Mahayana）。 菩薩（Bodhisattva）的願望和行為，以及迴向等等，在小乘（Hinayana）中是沒有的。 如果依據小乘修行，怎麼能成就菩薩呢？ 菩薩道的四依，在小乘中是沒有講說的。 有什麼佛陀（Buddha）所修的法，卻說能夠勝過佛陀呢？ 如果從所依的真諦和助道來說，佛陀和小乘相同。 如果修行的因相同，為什麼果報會有殊勝的差別呢？ 菩提（Bodhi）行的總相和別相，在小乘中是沒有講說的。 在大乘中詳細地辨析，所以有智慧的人應該信受。 就像《毗伽羅論》一樣，先教學習字母。 佛陀建立教法也是如此，是根據受教化者的根性。 有的地方或許說法，是爲了讓眾生遠離各種惡行。 有的是爲了成就福德，有的是爲了具足依靠前面兩種。 有的是爲了遣除這兩種，因為甚深的教法會使根器差的人感到害怕。 有的是因為深切的悲憫之心，爲了他人成就菩提。 所以聰明的人，應該捨棄憎恨大乘的心。 應當生起殊勝的信心和信受，爲了獲得無上的覺悟。 由於信受大乘，以及修行大乘的教法。 所以能夠成就無上道，以及中間的種種快樂。 佈施、持戒和忍辱，大多是為在家居士說的。 這些法以悲憫為上，愿你修行成就本性。 由於世間不平等，如果國王的王位不符合正法。 爲了好的名聲和正法，修行佛法以及出家才是殊勝的。

《寶行王正論》出家正行品第五

初學出家的人，要以恭敬心修持禁戒。 對於《木叉毗尼》（戒律），要多學習破戒和立戒的意義。 其次要生起精進的心，舍離粗重的煩惱。 總共有五十七種，仔細聽我說。 怪異是指內心與外相違背，怨恨是糾結於他人的過失。 隱瞞罪惡叫做秘，以及執著于惡而顯現善。 張揚自己的名聲是欺騙，諂媚是指內心彎曲不正直。 嫉妒他人的功德而感到憂愁，吝嗇是因為害怕失去。 沒有羞恥心和慚愧心，對於自己和他人都不感到羞恥。 不謙下也不尊敬他人。

【English Translation】 English version In the discourse on the Three Vehicles (Triyana), protect yourself and do not harm yourself. If you give up, there is nothing that is not a blessing; if you hate, there is nothing good. If you want to cherish yourself, you should not slander the Mahayana (Great Vehicle). The vows and practices of a Bodhisattva (Enlightenment Being), as well as dedication of merit, etc., are not found in the Hinayana (Smaller Vehicle). If one practices according to the Hinayana, how can one become a Bodhisattva? The four reliances of the Bodhisattva path are not discussed in the Hinayana. What Dharma (teaching) did the Buddha (Enlightened One) cultivate that is said to be superior to the Buddha? If, in terms of the truth and aiding the path, the Buddha and the Hinayana are the same, If the causes of cultivation are not different, how can the results be so different and superior? The general and specific aspects of Bodhi (Enlightenment) practice are not discussed in the Hinayana. They are discussed in detail in the Mahayana, so the wise should believe and accept it. Just like in the 'Vyakaran論' (Grammar Treatise), one first learns the alphabet. The Buddha established the teachings in this way, according to the capacity of those being taught. In some places, the Dharma may be taught to lead beings away from various evils. Sometimes it is to accomplish merit, and sometimes it is to fully rely on the previous two. Sometimes it is to dispel these two, as the profound Dharma frightens those of inferior capacity. Sometimes it is out of deep compassion, to help others achieve Bodhi. Therefore, wise people should abandon hatred of the Mahayana. One should generate superior faith and acceptance, in order to attain unequaled enlightenment. Because of believing in and accepting the Mahayana, and practicing the Mahayana teachings, One can achieve the unsurpassed path, as well as various joys in between. Generosity, discipline, and patience are mostly taught to lay practitioners. These teachings are based on compassion, may you cultivate and achieve your true nature. Because the world is unequal, if a king's throne does not conform to the Dharma, For the sake of good reputation and the Dharma, practicing the Dharma and renouncing the world is superior.

The Fifth Chapter on the Correct Conduct of Renunciation from the 'Precious Conduct King's Treatise'

Those who have newly renounced the world should cultivate precepts with reverence. Regarding the 'Moksha Pratimoksha Vinaya' (Rules of Discipline), one should learn the meaning of breaking and establishing precepts. Next, one should generate diligence and abandon coarse afflictions. There are a total of fifty-seven types, listen carefully as I explain. Strangeness refers to the inner mind contradicting the outer appearance, resentment is being entangled in the faults of others. Concealing evil deeds is called secrecy, as well as being attached to evil while displaying goodness. Exaggerating one's own reputation is deception, flattery refers to a crooked and dishonest mind. Jealousy is feeling sorrow over the merits of others, stinginess is due to fear of losing. Having no shame or embarrassment means not feeling ashamed for oneself or others. Not being humble and not respecting others.

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動亂瞋方便 　醉謂不計他　　放逸不修善 　慢類有七種　　我今當略說 　若人起分別　　從下下等等 　從下及等勝　　說此惑為慢 　下人計自身　　不如於等人 　說此名下慢　　由自下等類 　下人高自身　　與勝人平等 　此惑名高慢　　由自高等勝 　下人計自己　　勝於勝類人 　說此名過慢　　如癰上起泡 　於五種取陰　　自性空無人 　由癡故計我　　說此名我慢 　實未得聖道　　計自身已得 　由修偏道故　　說名增上慢 　若人由作惡　　而計自身勝 　兼復撥他德　　說此名邪慢 　我今無複用　　或能下自體 　此亦名下慢　　但緣自體起 　為求利養贊　　故守攝六根 　能隱貪慾意　　此惑名貢高 　為得利供養　　於他起愛語 　此惑緣世法　　說此名謝言 　為欲得彼物　　若讚美此財 　說名為現相　　能示自心故 　為欲得所求　　現前非撥他 　說名為訶責　　能伏彼令順 　由施欲求利　　或贊彼先德 　說名利求利　　此五邪命攝 　若人緣他失　　心數種種誦 　說名為愔隘　　此或習恨心 　驚怖不能安　　由無知及病 　于下粗自具　　毀呰及懈著 　欲瞋癡污想　　說名種種相 　不如現觀察　　說名非思惟 　于正事懈怠　　說名不恭敬 　于師無

【現代漢語翻譯】 現代漢語譯本 動亂、嗔恨是產生方便的途徑。 沉醉的人不會顧及他人，放縱自己而不修習善行。 慢心大致有七種，我現在簡略地說明。 如果有人產生分別心，從下等、下等、等等，以及從下等、同等、勝等，來說，這種迷惑就稱為慢。 下等人認為自己不如同等的人，這稱為下慢，因為自己屬於下等或同等。 下等人抬高自己，與勝過自己的人平等，這種迷惑稱為高慢，因為自己高於下等或勝等。 下等人認為自己勝過勝等的人，這稱為過慢，就像癰上起泡一樣。 對於五種取陰（五蘊，即色、受、想、行、識），其自性是空無的，但由於愚癡而執著于『我』，這稱為我慢。 實際上沒有證得聖道，卻認為自己已經證得，這是由於修習了偏差的道路，所以稱為增上慢。 如果有人因為作惡，反而認為自己勝過他人，並且詆譭他人的功德，這稱為邪慢。 我現在沒有其他用處，或者能夠降低自己的身份，這也稱為下慢，但只是緣于自身而產生。 爲了追求利益和讚揚，所以守護攝持六根（眼、耳、鼻、舌、身、意），能夠隱藏貪慾的意念，這種迷惑稱為貢高。 爲了得到利益和供養，對他人說奉承的話，這種迷惑是緣於世俗的法，稱為謝言。 爲了得到他人的財物，讚美這種財物，這稱為現相，因為能夠顯示自己的內心。 爲了得到所求之物，當面不否定他人，這稱為訶責，能夠使對方順從。 由於佈施而想要獲得利益，或者讚美對方過去的功德，這稱為利求利，這屬於五種邪命（不如法的謀生方式）之一。 如果有人抓住他人的過失，心中反覆唸誦，這稱為愔隘，這可能是習慣性的恨心。 由於驚慌恐懼而不能安定，由於無知和疾病，對於下等和粗劣的事物，自己卻具備，譭謗他人並且懈怠執著。 貪慾、嗔恨、愚癡的污濁想法，稱為種種相。 不如實地觀察事物，稱為非思惟。 對於正當的事情懈怠，稱為不恭敬。 對於師長沒有尊敬之心。

【English Translation】 English version Disturbance and hatred are expedient means. The intoxicated do not consider others; they indulge themselves and do not cultivate good deeds. Conceit is roughly of seven types, which I will now briefly explain. If someone generates discrimination, from inferior, inferior, and equal, and from inferior, equal, and superior, this delusion is called conceit (māna). An inferior person thinks himself inferior to an equal person; this is called inferior conceit (avamāna), because he belongs to the inferior or equal class. An inferior person elevates himself to be equal to a superior person; this delusion is called high conceit (atimāna), because he is higher than the inferior or superior. An inferior person thinks himself superior to a superior person; this is called excessive conceit (mānātimāna), like a bubble rising on a sore. Regarding the five aggregates of clinging (skandha) (form, feeling, perception, mental formations, and consciousness), their nature is empty and without self, but due to ignorance, one clings to 'I'; this is called self-conceit (asmimāna). In reality, one has not attained the holy path, but thinks that one has already attained it; this is because one has cultivated a deviated path, so it is called increased conceit (adhimāna). If someone, because of doing evil, thinks himself superior to others and slanders the merits of others, this is called perverse conceit (mithyāmāna). I have no other use now, or I can lower my status; this is also called inferior conceit, but it arises only from oneself. In order to seek profit and praise, one guards and controls the six senses (eye, ear, nose, tongue, body, and mind), and can hide the thoughts of greed; this delusion is called arrogance (stambha). In order to obtain profit and offerings, one speaks flattering words to others; this delusion is based on worldly dharmas and is called flattering speech (śāṭhya). In order to obtain the property of others, one praises this property; this is called showing appearance (nimitta), because it can show one's own heart. In order to obtain what one seeks, one does not deny others in front of them; this is called rebuke (nairlajjya), which can subdue them and make them obedient. Because of giving, one wants to obtain profit, or praises the past merits of the other person; this is called profit seeking profit (lābhena lābhaṃ jigīṣati), which belongs to one of the five wrong livelihoods (mithyā-ājīva). If someone seizes on the faults of others and repeatedly recites them in his heart, this is called narrow-mindedness (mrakṣa), which may be a habitual hatred. Because of panic and fear, one cannot be at peace; because of ignorance and illness, one possesses inferior and coarse things, slanders others, and is lazy and attached. The defiled thoughts of greed, hatred, and delusion are called various aspects (nānātvakṣānti). Not observing things as they really are is called non-thinking (ayoniśomanaskāra). Being lazy towards proper matters is called disrespect (anādara). Having no respect for teachers.

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尊心　　說名不尊重 　上心欲所起　　于外名堅著 　上心堅欲生　　最重名遍著 　自財生長欲　　無足心名貪 　愛著於他物　　是名不等欲 　于非境女人　　求得非法欲 　自無德顯德　　說名為惡欲 　離知足恒求　　說此名大欲 　愿他知我德　　說名為識欲 　不能安苦受　　說名為不忍 　于師尊正事　　邪行名不貴 　如法善言教　　輕慢名難語 　于親人愛著　　思惟名親覺 　由欲于方處　　思得名土覺 　不慮死怖畏　　說名不死覺 　由真實功德　　愿他尊重我 　此思緣他識　　說名順覺覺 　由愛及憎心　　思自益損他 　緣自及餘人　　說名害他覺 　憂憶染污心　　無依名不安 　身沈說名極　　遲緩名懈怠 　由隨上心惑　　曲發身名頻 　身亂不節食　　說名為食醉 　身心極疲羸　　說名為下劣 　貪愛於五塵　　說名為欲欲 　於他損害意　　從九因緣生 　三時疑災橫　　說名為瞋恚 　由身心重故　　事無能名弱 　心晦說名睡　　身心掉名動 　由惡事生悔　　憂后燋然名 　於三寶四諦　　猶豫說名疑 　若出家菩薩　　須離此粗類 　若能免此惡　　對治德易生 　此中諸功德　　菩薩應修治 　謂施戒及忍　　勤定慧悲等 　舍自物名施　　起利他名戒

【現代漢語翻譯】 現代漢語譯本 尊心：如果只是口頭上尊重，而內心沒有真正的敬意，這叫做『不尊重』。 上心欲所起：內心中生起高傲自大的慾望，並且對外表現出強烈的執著，這叫做『堅著』。 上心堅欲生：內心中堅固地生起強烈的慾望，並且非常看重它，這叫做『遍著』。 自財生長欲：對於自己的財富不斷增長的慾望，永遠沒有滿足的時候，這叫做『貪』。 愛著於他物：貪愛執著於他人的物品，這叫做『不等欲』（不平等的慾望）。 于非境女人：對於不應發生性關係的女人，通過不正當的手段去追求性慾，這叫做『非法欲』。 自無德顯德：自己沒有德行卻要顯耀自己的德行，這叫做『惡欲』。 離知足恒求：永遠不滿足，不斷地追求，這叫做『大欲』。 愿他知我德：希望別人知道自己的德行，這叫做『識欲』。 不能安苦受：不能安然地忍受痛苦，這叫做『不忍』。 于師尊正事：對於師長和值得尊敬的正當事物，行為邪惡，這叫做『不貴』。 如法善言教：對於符合佛法的善言教誨，輕視怠慢，這叫做『難語』。 于親人愛著：對於親人產生強烈的愛戀和執著，不斷地思念，這叫做『親覺』。 由欲于方處：由於強烈的慾望，想要佔據某個地方或處所，這叫做『土覺』。 不慮死怖畏：不考慮死亡的恐懼，這叫做『不死覺』。 由真實功德：因為自己真實的功德，希望別人尊重自己。 此思緣他識：這種想法是緣於他人對自己的認識，這叫做『順覺覺』。 由愛及憎心：由於愛和憎恨的心，想著如何讓自己受益，讓別人受損。 緣自及餘人：這種想法是緣于自己和他人，這叫做『害他覺』。 憂憶染污心：憂愁回憶過去，內心被染污，沒有依靠，這叫做『不安』。 身沈說名極：身體沉重，這叫做『極』。 遲緩名懈怠：行動遲緩，這叫做『懈怠』。 由隨上心惑：由於跟隨高傲自大的心而迷惑，身體行為不端正，這叫做『頻』。 身亂不節食：身體行為散亂，飲食沒有節制，這叫做『食醉』。 身心極疲羸：身心都非常疲憊虛弱，這叫做『下劣』。 貪愛於五塵：貪愛於色、聲、香、味、觸這五種塵境，這叫做『欲欲』。 於他損害意：對於他人產生損害的意念，從九種因緣而生。 三時疑災橫：對於過去、現在、未來三世的因果產生懷疑，害怕災禍橫生，這叫做『瞋恚』。 由身心重故：由於身心沉重的原因，對於事情沒有能力去做，這叫做『弱』。 心晦說名睡：內心昏昧，這叫做『睡』。 身心掉名動：身心躁動不安，這叫做『動』。 由惡事生悔：因為做了惡事而產生後悔，憂愁得內心焦灼，這叫做『悔』。 於三寶四諦：對於三寶（佛、法、僧）和四諦（苦、集、滅、道）產生猶豫不決，這叫做『疑』。 若出家菩薩：如果出家的菩薩，必須遠離這些粗重的煩惱。 若能免此惡：如果能夠避免這些惡行，那麼對治煩惱的功德就容易生起。 此中諸功德：這些功德，菩薩應該努力修習。 謂施戒及忍：包括佈施、持戒、忍辱、精進、禪定、智慧以及慈悲等等。 舍自物名施：捨棄自己的財物，這叫做『佈施』。 起利他名戒：發起利益他人的行為，這叫做『持戒』。

【English Translation】 English version Respectful Mind: To verbally express respect without genuine inner reverence is called 'Disrespect'. Arising from a Superior Mind's Desire: When arrogant desires arise in the mind and manifest as strong external attachments, it is called 'Firm Attachment'. A Superior Mind's Firm Desire Arising: When strong desires firmly arise in the mind and are highly valued, it is called 'Pervasive Attachment'. Desire Growing from One's Own Wealth: The insatiable desire for one's own wealth to continuously increase is called 'Greed'. Attachment to Others' Possessions: To be attached to and covet the possessions of others is called 'Unequal Desire'. Towards Women in Inappropriate Circumstances: Seeking illicit sexual gratification with women outside of proper relationships is called 'Unlawful Desire'. Displaying Virtues One Does Not Possess: To flaunt virtues that one does not actually have is called 'Evil Desire'. Constantly Seeking Beyond Contentment: To always seek more and never be satisfied is called 'Great Desire'. Wishing Others to Know My Virtues: Desiring others to recognize one's own virtues is called 'Recognition Desire'. Inability to Endure Suffering Peacefully: Being unable to calmly endure suffering is called 'Impatience'. Improper Conduct Towards Teachers and Respected Matters: To act improperly towards teachers and respected, righteous matters is called 'Disrespect'. Disregarding Righteous and Kind Teachings: To belittle and disregard righteous and kind teachings is called 'Difficult to Speak To'. Attachment to Relatives: To have strong love and attachment to relatives, constantly thinking of them, is called 'Relative Awareness'. Desire for Places and Locations: Due to strong desire, wanting to occupy a certain place or location is called 'Territorial Awareness'. Not Considering the Fear of Death: Not contemplating the fear of death is called 'Immortality Awareness'. Due to Genuine Merits: Because of one's genuine merits, wishing others to respect oneself. This Thought Arising from Others' Recognition: This thought arises from how others perceive oneself, and is called 'Conforming Awareness'. Due to Love and Hatred: Due to feelings of love and hatred, thinking of how to benefit oneself and harm others. Arising from Self and Others: This thought arises from oneself and others, and is called 'Harmful Awareness'. Worried and Recollecting Defiled Mind: Being worried and recollecting the past, with a defiled mind and no refuge, is called 'Restlessness'. Heaviness of Body is Called Extreme: A heavy body is called 'Extreme'. Slowness is Called Laziness: Slow action is called 'Laziness'. Due to Following the Delusion of a Superior Mind: Due to following the delusion of an arrogant mind, improper bodily conduct is called 'Frequent'. Disordered Body and Unrestrained Eating: Disordered bodily conduct and unrestrained eating are called 'Food Drunkenness'. Extreme Physical and Mental Weakness: Extreme physical and mental fatigue and weakness are called 'Inferior'. Greed for the Five Dusts: Greed for the five sense objects (form, sound, smell, taste, touch) is called 'Desire Desire'. Intention to Harm Others: The intention to harm others arises from nine causes. Doubting Calamities in the Three Times: Doubting the consequences of actions in the past, present, and future, and fearing calamities, is called 'Anger'. Due to Heaviness of Body and Mind: Due to the heaviness of body and mind, being unable to accomplish tasks is called 'Weakness'. Mental Obscurity is Called Sleep: A dim or obscured mind is called 'Sleep'. Restlessness of Body and Mind is Called Agitation: Restless body and mind are called 'Agitation'. Regret Arising from Evil Deeds: Regret arising from evil deeds, with a burning heart of sorrow, is called 'Remorse'. Doubt Regarding the Three Jewels and Four Noble Truths: Hesitation and uncertainty regarding the Three Jewels (Buddha, Dharma, Sangha) and the Four Noble Truths (suffering, origin, cessation, path) is called 'Doubt'. If a Renunciate Bodhisattva: If a renunciate Bodhisattva, they must distance themselves from these coarse afflictions. If One Can Avoid These Evils: If one can avoid these evil actions, then the merits to counteract afflictions will easily arise. These Merits Herein: These merits, the Bodhisattva should diligently cultivate. Namely Giving, Discipline, and Patience: Including giving, discipline, patience, diligence, concentration, wisdom, and compassion, etc. Relinquishing One's Possessions is Called Giving: Giving up one's possessions is called 'Giving'. Initiating Actions that Benefit Others is Called Discipline: Initiating actions that benefit others is called 'Discipline'.

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解脫瞋名忍　　攝善名精進 　心寂靜名定　　通真義名智 　於一切眾生　　一味利名悲 　施生富戒樂　　忍愛勤焰熾 　定靜智解脫　　悲生一切利 　此七法若成　　俱得至究竟 　難思智境界　　今到世尊位 　如於小乘中　　說諸聲聞地 　于大乘亦爾　　說菩薩十地 　初地名歡喜　　于中喜希有 　由三結滅盡　　及生在佛家 　因此地果報　　現前修施度 　于百佛世界　　不動得自在 　于剡浮等洲　　為大轉輪王 　於世間恒轉　　寶輪及法輪 　第二名無垢　　身口意等業 　十種皆清凈　　自性得自在 　因此地果報　　現前修戒度 　于千佛世界　　不動得自在 　仙人天帝釋　　能除天愛慾 　天魔及外道　　皆所不能動 　第三名明焰　　寂慧光明生 　由定及神通　　欲瞋惑滅故 　因此地果報　　現前修忍辱 　于萬佛世界　　不動得自在 　作夜摩天帝　　滅身見習氣 　一切邪師執　　能破能正教 　第四名燒然　　智火光焰生 　因此地果報　　精進度現前 　多修習道品　　為滅惑生道 　兜率陀天主　　除外道見戒 　由得生自在　　於十方佛土 　往還無障礙　　余義如前地 　第五名難勝　　魔二乘不及 　聖諦微細義　　證見所生故 　因此地果報　　定度

【現代漢語翻譯】 現代漢語譯本 『解脫瞋』名為忍辱（Kshanti，忍耐），『攝取善法』名為精進（Virya，努力）， 『內心寂靜』名為禪定（Dhyana，冥想），『通達真實義』名為智慧（Prajna，智慧）。 對於一切眾生，『以平等之心利益』名為慈悲（Karuna，憐憫）。 佈施帶來財富，持戒帶來快樂，忍辱帶來愛，精進如火焰般熾盛。 禪定帶來平靜，智慧帶來解脫，慈悲帶來一切利益。 這七種法如果修成，都能達到究竟的境界。 難以思議的智慧境界，如今已達到世尊（Bhagavan，佛陀）的地位。 如同在小乘（Hinayana）中，宣說諸聲聞地（Shravaka-bhumi，聲聞的境界）一樣， 在大乘（Mahayana）中也是如此，宣說菩薩十地（Bodhisattva-bhumi，菩薩的十個階段）。 初地名為歡喜地（Pramudita，喜悅），於此地充滿喜悅和稀有之感， 因為斷滅了三種結縛（三結：身見、戒禁取見、疑），並且生在佛家。 因此地的果報，現前修習佈施波羅蜜（Dana-paramita，佈施的完美）。 在一百個佛世界中，不動搖並獲得自在。 在剡浮洲（Jambudvipa，我們所居住的大陸）等洲，成為偉大的轉輪王（Chakravartin，統治世界的君主）。 在世間恒常轉動寶輪和法輪（Dharma-chakra，佛法之輪）。 第二地名為離垢地（Vimala，無垢），身、口、意等業， 十種都清凈，自性獲得自在。 因此地的果報，現前修習持戒波羅蜜（Shila-paramita，戒律的完美）。 在一千個佛世界中，不動搖並獲得自在。 仙人、天帝釋（Indra，眾神之王），能夠去除天界的愛慾。 天魔（Mara，惡魔）和外道（Tirthika，非佛教徒）都不能動搖他。 第三地名為明焰地（Prabhakari，發光），寂靜的智慧光明生起， 由於禪定和神通，慾念和嗔恨的迷惑得以滅除。 因此地的果報，現前修習忍辱波羅蜜（Kshanti-paramita，忍耐的完美）。 在一萬個佛世界中，不動搖並獲得自在。 成為夜摩天（Yama，欲界第三層天）的帝釋，滅除身見（Satkayadrishti，認為五蘊為真實自我的邪見）的習氣。 對於一切邪師的執著，能夠破除並弘揚正教。 第四地名為焰慧地（Archishmati，火焰般的智慧），智慧之火的光焰生起。 因此地的果報，精進波羅蜜（Virya-paramita，努力的完美）現前。 多多修習道品（Bodhipakshika-dharmas，通往覺悟的要素），爲了滅除迷惑而生出道。 成為兜率陀天（Tushita，欲界第四層天）的天主，去除外道的見解和戒律。 由於獲得出生的自在，在十方佛土中， 往來沒有障礙，其餘的意義如同前面的地。 第五地名為極難勝地（Sudurjaya，難以征服），魔和二乘（Shravaka and Pratyekabuddha，聲聞和緣覺）都無法企及， 聖諦（Arya-satya，四聖諦）微細的意義，由於證見而生起。 因此地的果報，禪定波羅蜜（Dhyana-paramita，禪定的完美）。

【English Translation】 English version 'Liberation from anger' is called patience (Kshanti), 'gathering good qualities' is called diligence (Virya). 'The stillness of the mind' is called concentration (Dhyana), 'understanding the true meaning' is called wisdom (Prajna). Towards all sentient beings, 'benefiting with impartiality' is called compassion (Karuna). Giving brings wealth, morality brings happiness, patience brings love, diligence is like a blazing flame. Concentration brings peace, wisdom brings liberation, compassion brings all benefits. If these seven qualities are cultivated, all can attain ultimate realization. The inconceivable realm of wisdom, now the position of the World Honored One (Bhagavan) has been reached. Just as in the Hinayana, the Shravaka-bhumi are taught, So too in the Mahayana, the ten Bodhisattva-bhumi are taught. The first bhumi is called Pramudita (Joyful), in which joy and rarity are experienced, Because the three fetters (Samyojana: self-view, attachment to rites and rituals, and doubt) are extinguished, and one is born into the Buddha's family. As a result of this bhumi, the perfection of giving (Dana-paramita) is cultivated. In a hundred Buddha-fields, one remains unmoving and attains freedom. In Jambudvipa and other continents, one becomes a great Chakravartin. In the world, one constantly turns the precious wheel and the Dharma-chakra. The second bhumi is called Vimala (Immaculate), in which actions of body, speech, and mind, All ten are purified, and one attains freedom in one's own nature. As a result of this bhumi, the perfection of morality (Shila-paramita) is cultivated. In a thousand Buddha-fields, one remains unmoving and attains freedom. Immortals and Indra are able to remove heavenly desires. Maras and Tirthikas cannot shake him. The third bhumi is called Prabhakari (Luminous), in which the light of tranquil wisdom arises, Because of concentration and supernormal powers, the delusions of desire and anger are extinguished. As a result of this bhumi, the perfection of patience (Kshanti-paramita) is cultivated. In ten thousand Buddha-fields, one remains unmoving and attains freedom. One becomes the Indra of the Yama heaven, extinguishing the habitual tendencies of self-view. One is able to refute the attachments of all heretical teachers and propagate the correct teachings. The fourth bhumi is called Archishmati (Blazing Wisdom), in which the flames of wisdom arise. As a result of this bhumi, the perfection of diligence (Virya-paramita) manifests. One cultivates the Bodhipakshika-dharmas extensively, in order to generate the path to extinguish delusions. One becomes the lord of the Tushita heaven, removing the views and precepts of non-Buddhists. Because one attains freedom of birth, in the Buddha-lands of the ten directions, There is no obstruction in coming and going, and the remaining meanings are as in the previous bhumis. The fifth bhumi is called Sudurjaya (Very Difficult to Conquer), which Mara and the Two Vehicles (Shravaka and Pratyekabuddha) cannot reach, The subtle meaning of the Four Noble Truths (Arya-satya) arises from direct realization. As a result of this bhumi, the perfection of concentration (Dhyana-paramita).

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得現前 　為化樂天主　　回二乘向大 　第六名現前　　正向佛法故 　由數習定慧　　證得滅圓滿 　因此地果報　　般若度現前 　他化自在天　　能教真俗諦 　第七名遠行　　遠行數相續 　于中唸唸得　　無生及無滅 　因此地果報　　方便智現前 　得為大梵王　　能通第一義 　證方便勝智　　六度生無間 　於三乘世俗　　為最第一師 　童子地不動　　由不出真觀 　無分別難思　　非身口意境 　因此地果報　　愿度常現前 　勝遍光梵主　　凈土等自在 　二乘等不及　　于真俗一義 　俱修動靜故　　行二利無間 　第九名善慧　　法王太子位 　此中智最勝　　由通達四辯 　因此地果報　　力度常現前 　為遍凈梵王　　四答難無等 　第十名法雲　　能雨正法雨 　佛光水灌身　　受佛灌頂位 　因此地果報　　智度常現前 　為凈居梵王　　大自在天王 　智慧境難思　　諸佛秘密藏 　得具足自在　　後生補處位 　如此菩薩地　　十種我已說 　佛地與彼異　　具勝德難量 　此地但略說　　十力等相應 　隨此一一力　　難量如虛空 　如此等可言　　諸佛無量德 　如十方虛空　　及地水火風 　諸佛無量德　　于餘人難信 　若不見此因　　難量如此果 　為此因及果

【現代漢語翻譯】 現代漢語譯本 得現前 爲了化樂天主（Nirmana-rati Deva，欲界六天之一，以變化享樂為特點），迴轉二乘（聲聞和緣覺）之心向大乘。 第六地名為現前地（Abhimukhi-bhumi），因為真正趨向佛法。 由於不斷修習禪定和智慧，證得寂滅的圓滿。 因此，此地的果報是般若波羅蜜多（Prajna-paramita，智慧到彼岸）現前。 他化自在天（Paranirmita-vasavartin，欲界頂層天），能夠教導真諦和俗諦。 第七地名為遠行地（Duramgama-bhumi），遠行是數量上的相續。 在其中唸唸都能證得無生和無滅。 因此，此地的果報是方便智現前。 得成為大梵天王（Mahabrahma，色界初禪天之主），能夠通達第一義諦。 證得方便殊勝的智慧，六度（佈施、持戒、忍辱、精進、禪定、智慧）的修習沒有間斷。 在三乘（聲聞乘、緣覺乘、菩薩乘）的世俗中，成為最第一的導師。 童子地（Kumara-bhumi）不動搖，因為不離開真實的觀照。 無分別的智慧難以思議，不是身、口、意所能及的境界。 因此，此地的果報是願力度（Pranidhana-paramita，願力到彼岸）常現前。 勝遍光梵天之主（Subhakrtsna Brahma），對於凈土等有自在。 二乘等無法企及，對於真諦和俗諦的一體性。 同時修習動和靜，所以利益自己和利益他人沒有間斷。 第九地名為善慧地（Sadhumati-bhumi），是法王的太子之位。 此地智慧最為殊勝，因為通達四無礙辯才。 因此，此地的果報是十力（Tathagata-bala，如來十力）常現前。 成為遍凈梵天王（Subhakrtsna Brahma），四種問難的回答沒有能與之相比的。 第十地名為法雲地（Dharma-megha-bhumi），能夠降下正法的甘露。 佛光之水灌注全身，接受佛的灌頂之位。 因此，此地的果報是智度（Jnana-paramita，智慧到彼岸）常現前。 成為凈居梵天王（Suddhavasa Brahma），大自在天王（Mahesvara）。 智慧的境界難以思議，是諸佛的秘密藏。 得到具足的自在，將來補處佛位（指彌勒菩薩）。 如此菩薩十地，我已經說了。 佛地與菩薩地不同，具足殊勝的功德難以衡量。 此地只是略說，與十力等相應。 隨著這每一一力，難以衡量如同虛空。 如此等等可以言說，諸佛無量的功德。 如同十方虛空，以及地、水、火、風。 諸佛無量的功德，對於其他人難以相信。 如果不見此因，難以衡量如此的果。 為此因和果。

【English Translation】 English version Gains Presence In order to transform the Lord of the Nirmana-rati Heaven (one of the six heavens of the Desire Realm, characterized by enjoyment through transformation), turning the minds of the Two Vehicles (Sravakas and Pratyekabuddhas) towards the Great Vehicle. The sixth stage is called Abhimukhi-bhumi (Presence Ground), because it truly moves towards the Buddha Dharma. Due to constantly practicing meditation and wisdom, one attains the perfection of extinction. Therefore, the fruit of this stage is the manifestation of Prajna-paramita (Perfection of Wisdom). The Paranirmita-vasavartin Heaven (the highest heaven of the Desire Realm) is able to teach the true and conventional truths. The seventh stage is called Duramgama-bhumi (Far-Going Ground), far-going is the continuity in number. In it, moment by moment, one attains no-birth and no-death. Therefore, the fruit of this stage is the manifestation of skillful means. One becomes the Great Brahma King (Mahabrahma, lord of the first Dhyana heaven in the Form Realm), able to understand the ultimate meaning. Attaining the supreme wisdom of skillful means, the practice of the Six Perfections (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) is without interruption. In the mundane world of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), one becomes the foremost teacher. The Kumara-bhumi (Child Ground) is unshakeable, because it does not depart from true contemplation. The wisdom of non-discrimination is inconceivable, not a realm that can be reached by body, speech, or mind. Therefore, the fruit of this stage is the constant manifestation of the Vow-Perfection (Pranidhana-paramita). The Lord of the Subhakrtsna Brahma Heaven has freedom over Pure Lands and so on. The Two Vehicles cannot reach it, regarding the oneness of the true and conventional truths. Simultaneously practicing movement and stillness, therefore benefiting oneself and others without interruption. The ninth stage is called Sadhumati-bhumi (Good Wisdom Ground), the position of the Dharma King's crown prince. The wisdom in this stage is the most supreme, because one understands the Four Unobstructed Eloquences. Therefore, the fruit of this stage is the constant manifestation of the Ten Powers (Tathagata-bala). Becoming the Subhakrtsna Brahma King, the answers to the four kinds of difficulties are unparalleled. The tenth stage is called Dharma-megha-bhumi (Cloud of Dharma Ground), able to rain down the nectar of the true Dharma. The water of the Buddha's light pours over the entire body, receiving the position of the Buddha's consecration. Therefore, the fruit of this stage is the constant manifestation of Wisdom-Perfection (Jnana-paramita). Becoming the Suddhavasa Brahma King, the Mahesvara (Great自在) Heaven King. The realm of wisdom is inconceivable, it is the secret treasury of all Buddhas. Attaining complete freedom, in the future, one will be in the position of a replacement Buddha (referring to Maitreya Bodhisattva). Thus, I have spoken of the ten Bodhisattva stages. The Buddha Ground is different from the Bodhisattva Ground, possessing supreme merits that are difficult to measure. This ground is only briefly described, corresponding to the Ten Powers and so on. Following each of these powers, it is difficult to measure, like empty space. Such and so on can be spoken of, the immeasurable merits of all Buddhas. Like the empty space of the ten directions, and earth, water, fire, and wind. The immeasurable merits of all Buddhas are difficult for others to believe. If one does not see this cause, it is difficult to measure such a result. For this cause and result.

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現前佛支提 　日夜各三遍　　愿誦二十偈 　諸佛法及僧　　一切諸菩薩 　我頂禮歸依　　余可尊亦敬 　我離一切惡　　攝持一切善 　眾生諸善行　　隨喜及順行 　頭面禮諸佛　　合掌勸請住 　愿為轉法輪　　窮生死後際 　從此行我德　　已作及未作 　因此愿眾生　　皆發菩提心 　度一切障難　　圓滿無垢根 　具凈命相應　　愿彼自在事 　一切具無邊　　與寶手相應 　窮后際無盡　　愿眾生如此 　愿一切女人　　皆成勝丈夫 　恒於一切時　　明足得圓滿 　勝形貌威德　　好色他愛見 　無病力辦具　　長壽愿彼然 　解脫諸苦畏　　一向歸三寶 　于方便善巧　　佛法為大財 　慈悲喜凈舍　　恒居四梵住 　施戒忍精進　　定智所莊嚴 　圓滿福慧行　　相好光明照 　愿彼難思量　　行十地無礙 　與此德相應　　余德所莊嚴 　解脫一切過　　愿我愛眾生 　圓滿一切善　　及眾生所樂 　能除他眾苦　　愿我恒如此 　若他有怖畏　　一切時及處 　由唯憶我名　　得脫一切苦 　敬信我及瞋　　若見及憶持 　乃至聞我名　　愿彼定菩提 　愿我得五通　　恒隨一切生 　愿我恒能生　　眾生善及樂 　若他欲作惡　　於一切世界 　愿遍斷彼惡　　如理令修善 　如

地水火風　　野藥及林樹 　如他欲受用　　愿我自忍受 　愿我他所愛　　如念自壽命 　愿我念眾生　　萬倍勝自愛 　愿彼所作惡　　於我果報熟 　是我所行善　　于彼果報熟 　一人未解脫　　于有隨生道 　愿我為彼住　　不先取菩提 　能如此修行　　福德若有體 　于恒沙世界　　其功不可量 　佛世尊自說　　如此因難量 　眾生界無量　　利益愿亦爾 　此法我略說　　能生自他利 　愿汝愛此法　　如愛念自身 　若人愛此法　　是實愛自身 　是所愛應憎　　此憎由法成 　故事法如身　　事行如事法 　如行事慧然　　如慧事智者 　凈順有智慧　　伏他說正理 　由自惡疑他　　此人損自事 　是諸善知識　　汝應知略相 　知足慈悲戒　　智慧能滅惡 　善友應教汝　　汝知敬順行 　由內外勝德　　汝必至勝處 　實誓說愛言　　樂性不可動 　正事增諂曲　　愿汝自易教 　已舍無有悔　　有焰熾心寂 　無懈緩掉動　　不貢高和同 　愿清涼如月　　有熾盛如日 　甚深如大海　　堅住如山王 　一切果所離　　眾德所莊嚴 　眾生所受用　　愿汝一切智 　我不但為王　　說如此善法 　如理為餘人　　由欲利一切 　大王此正論　　汝日日諦聽 　為令自及他　　得無上菩

【現代漢語翻譯】 現代漢語譯本 地、水、火、風（四大元素），以及野生的藥材和樹木，如同他人想要受用，愿我自己忍受（一切困難）。 愿我像珍念自己的壽命一樣，珍念他人所愛之物。 愿我關念眾生，勝過愛自己萬倍。 愿他們所造的惡業，在我身上成熟結果；我所行的善業，在他們身上成熟結果。 如果有一個眾生尚未解脫，還在輪迴中，愿我爲了他們而停留，不先證得菩提（覺悟）。 如果能夠這樣修行，這福德如果有形體，在恒河沙數的世界裡，其功德也不可衡量。 佛世尊親自說，這樣的因是難以衡量的，眾生界是無量的，利益眾生的願望也應該是這樣。 這個法門我簡略地說，能夠生起自利和他利。愿你愛此法，如同愛念自身。 如果有人愛此法，才是真正地愛自身。對於應該愛的，不應該憎恨，這種不憎恨是由佛法成就的。 所以對待佛法要像對待自身一樣，對待修行要像對待佛法一樣。 像修行一樣智慧自然顯現，像智慧一樣對待智者。 清凈順從且有智慧，能夠用正理折服他人。 由於自己的惡念而懷疑他人，這種人會損害自己的事情。 這些善知識，你應該知道他們的簡略相貌：知足、慈悲、持戒，以及能夠滅除惡唸的智慧。 善友應該教導你，你知道后要恭敬順從地去實行。 由於內外的殊勝功德，你必定會到達殊勝的境地。 以真實的誓言說愛語，快樂的本性不可動搖。 用正直的態度來增進謙遜，愿你容易被教導。 對於已經捨棄的，不要後悔，讓心中熾熱的火焰寂滅。 沒有懈怠和輕浮，不貢高自滿，與人和睦相處。 愿你清涼如月亮，有熾盛的光芒如太陽。 深邃如大海，堅定如山王。 遠離一切果報的束縛，被各種功德所莊嚴。 被眾生所受用，愿你證得一切智（佛的智慧）。 我不但為國王說這些善法，也如理如實地為其他人說，因為想要利益一切眾生。 大王，這些正論，你日日都要仔細聽聞，爲了讓自己和他人，都能夠得到無上的菩提（覺悟）。

【English Translation】 English version Earth, water, fire, wind (the four elements), and wild herbs and trees, just as others wish to enjoy them, may I endure (all difficulties) myself. May I cherish what others love as much as I cherish my own life. May I care for all beings a thousand times more than I love myself. May the evil deeds they commit ripen as consequences for me; may the good deeds I perform ripen as consequences for them. If there is one being who has not yet been liberated and is still in Samsara, may I remain for their sake, not attaining Bodhi (enlightenment) first. If one can practice in this way, if this merit had a form, in the worlds as numerous as the sands of the Ganges, its merit would be immeasurable. The Buddha, the World Honored One, personally said that such a cause is immeasurable, the realm of beings is immeasurable, and the aspiration to benefit beings should also be so. I have briefly spoken of this Dharma, which can generate benefit for oneself and others. May you love this Dharma as you love yourself. If someone loves this Dharma, they truly love themselves. For what should be loved, one should not hate; this non-hatred is accomplished by the Dharma. Therefore, treat the Dharma as you treat yourself, and treat practice as you treat the Dharma. Like practice, wisdom naturally appears; like wisdom, treat the wise. Be pure, obedient, and wise, able to subdue others with right reason. Suspecting others because of one's own evil thoughts, such a person harms their own affairs. These virtuous friends, you should know their brief characteristics: contentment, compassion, adherence to precepts, and the wisdom to eliminate evil thoughts. A good friend should teach you, and after you know, you should respectfully and obediently put it into practice. Due to the excellent merits both internal and external, you will surely reach an excellent state. Speak loving words with true vows, and your joyful nature will be unshakeable. Use an upright attitude to increase humility; may you be easily taught. For what has been given up, do not regret it; let the blazing flames in your heart be extinguished. Be without laziness or frivolity, not arrogant, and live in harmony with others. May you be as cool as the moon, and have blazing radiance like the sun. Be as profound as the ocean, and as steadfast as the king of mountains. Be free from the bondage of all consequences, adorned with all virtues. Be enjoyed by all beings; may you attain all-knowing wisdom (Buddha's wisdom). I not only speak these good Dharmas for the king, but also speak them truthfully and in accordance with reason for others, because I want to benefit all beings. Great King, you should listen carefully to these right discourses every day, so that both yourself and others can attain unsurpassed Bodhi (enlightenment).

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提 　勝戒敬尊長　　忍辱無嫉妒 　不吝財知足　　救濟墮難事 　能行善惡人　　攝持及制伏 　弘護佛正法　　求菩提應行

寶行王正論一卷

【現代漢語翻譯】 現代漢語譯本： 總而言之，爲了追求菩提（Bodhi，覺悟），應當遵循以下原則： 尊敬並勝過持戒、恭敬的尊長；忍辱並且不嫉妒； 不吝嗇錢財，知足常樂；救濟那些陷入困境的人； 能夠幫助行善之人，攝受並且制伏作惡之人； 弘揚和守護佛陀的正法（Dharma，真理、佛法）。

《寶行王正論》一卷

【English Translation】 English version: In summary, to seek Bodhi (Enlightenment), one should practice the following: Respect and surpass those elders who uphold precepts and are reverent; be patient and without jealousy; Be unsparing with wealth and content with what one has; rescue those who have fallen into difficult circumstances; Be able to help those who perform good deeds, and to gather and subdue those who do evil; Promote and protect the Buddha's Dharma (Truth, Buddha's teachings).

The Royal Treatise on the Conduct of a Jewel (寶行王正論) - Volume 1

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