T32n1660_菩提資糧論

大正藏第 32 冊 No. 1660 菩提資糧論

No. 1660

菩提資糧論卷第一

聖者龍樹本　比丘自在釋

大隋南印度三藏達磨笈多譯

今于諸佛所　　合掌而頂敬　我當如教說　　佛菩提資糧

佛者。於一切所應知中得覺。此為佛義。如所應知而知故。又于無智睡眠中覺故。覺者。覺寤為義。以離無智睡故。又諸釋梵等不覺此覺。唯是名聲普遍三界者。所能覺故。一切諸佛乃覺此覺。以一切種遍智唯佛所知。非諸聲聞獨覺菩薩。以不共法具足故。諸者。無闕故。謂過去未來現在等。頂者上分故。合掌者。攝手故敬者。向禮故。我說者。自分別故。如教者。彼彼經中種種已說。今亦如彼教說故。佛者。離無智故。菩提者。一切智智故。資糧者。能滿菩提法故。譬如世間瓶盈釜盈等。盈是滿義。如是以滿菩提法。為菩提資糧。又以持為義。譬如世間共行日攝於熱月攝於冷。攝是持義。如是以持菩提法。為菩提資糧。言資糧者即是持義。又以長養為義。譬如世間有能滿千或百或十。或唯自滿或難自滿。菩提資糧亦復如是。以長養菩提為義。又以因為義。如舍城車等因中說言舍資糧城資糧車資糧。如是于生菩提因緣法中。說名菩提資糧。又以眾分具足為義。譬如

【現代漢語翻譯】現代漢語譯本

大正藏第 32 冊 No. 1660 《菩提資糧論》

No. 1660

《菩提資糧論》卷第一

聖者龍樹（Nagarjuna）本　比丘自在釋

大隋南印度三藏達磨笈多（Dharmagupta）譯

今于諸佛所，合掌而頂敬；我當如教說，佛菩提資糧。

佛者，於一切所應知中得覺，此為佛義。如所應知而知故，又于無智睡眠中覺故。覺者，覺寤為義，以離無智睡故。又諸釋（Indra）梵（Brahma）等不覺此覺，唯是名聲普遍三界者，所能覺故。一切諸佛乃覺此覺，以一切種遍智唯佛所知，非諸聲聞（Śrāvaka）獨覺（Pratyekabuddha）菩薩（Bodhisattva）。以不共法具足故。諸者，無闕故，謂過去未來現在等。頂者上分故。合掌者，攝手故。敬者，向禮故。我說者，自分別故。如教者，彼彼經中種種已說，今亦如彼教說故。佛者，離無智故。菩提者，一切智智故。資糧者，能滿菩提法故。譬如世間瓶盈釜盈等，盈是滿義。如是以滿菩提法，為菩提資糧。又以持為義，譬如世間共行日攝於熱月攝於冷，攝是持義。如是以持菩提法，為菩提資糧。言資糧者即是持義。又以長養為義，譬如世間有能滿千或百或十，或唯自滿或難自滿。菩提資糧亦復如是，以長養菩提為義。又以因為義，如舍城車等因中說言舍資糧城資糧車資糧。如是于生菩提因緣法中，說名菩提資糧。又以眾分具足為義，譬如

【English Translation】 English version

Tripitaka Volume 32 No. 1660 Bodhisattva-Sambhara-Sastra (Treatise on the Accumulation of Merit for Enlightenment)

No. 1660

Bodhisattva-Sambhara-Sastra (Treatise on the Accumulation of Merit for Enlightenment) Volume 1

By the Holy Nagarjuna (Nagarjuna), Explained by Bhiksu Zizai

Translated by Dharmagupta (Dharmagupta) of the Sui Dynasty, South India

Now before all the Buddhas, I join my palms and bow my head in reverence; I shall explain according to the teachings, the accumulations of merit for Buddhahood.

'Buddha' means awakened to all that should be known. This is the meaning of Buddha. Because he knows as he should know, and because he awakens from the sleep of ignorance. 'Awakened' means awakening, because he is free from the sleep of ignorance. Furthermore, the Shakra (Indra), Brahma (Brahma), and others do not awaken to this awakening; only those whose names are universally known in the three realms can awaken to it. All Buddhas awaken to this awakening, because the omniscient wisdom of all kinds is known only to the Buddha, not to the Shravakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), or Bodhisattvas (Bodhisattva), because they are endowed with unique qualities. 'All' means without deficiency, referring to the past, future, and present, etc. 'Head' means the upper part. 'Joining palms' means gathering the hands. 'Reverence' means bowing towards. 'I say' means distinguishing myself. 'According to the teachings' means as has been variously said in the scriptures, and now I also explain according to those teachings. 'Buddha' means free from ignorance. 'Bodhi' means all-knowing wisdom. 'Sambhara' means the Dharma that can fulfill Bodhi. For example, in the world, a jar is full, a pot is full, etc., 'full' means filled. Thus, fulfilling the Dharma of Bodhi is called Bodhi-Sambhara. It also means 'to hold', like the sun holding heat and the moon holding cold in the world. 'Holding' is the meaning of 'to hold'. Thus, holding the Dharma of Bodhi is called Bodhi-Sambhara. 'Sambhara' means 'to hold'. It also means 'to nourish', like in the world, there are those who can fulfill a thousand, or a hundred, or ten, or only fulfill themselves, or are difficult to fulfill. Bodhi-Sambhara is also like this, meaning to nourish Bodhi. It also means 'cause', like saying 'house Sambhara', 'city Sambhara', 'vehicle Sambhara' in the causes of houses, cities, and vehicles. Thus, in the Dharma that causes the arising of Bodhi, it is called Bodhi-Sambhara. It also means 'complete with many parts', like

祭祀分中杓火等具足名為祭祀。非不具足。亦如身份頭手足等具足得名為身。非不具足。施分亦如是。施者施物。受者回向。此等具足名施資糧。非不具足。戒等資糧亦如是。是故眾分具足義。是資糧義。如是我說菩提資糧。是能滿者。持者。長養者。菩提因者。菩提分具足者。皆其義也。

何能說無闕　　菩提諸資糧　唯獨有諸佛　　別得無邊覺

何能者。何力也。若聲聞若菩薩少分覺知無力能故。若欲說諸菩提資糧無闕無餘。唯是諸佛別得無邊覺者。言無邊覺。謂非少分覺故。以佛世尊于無邊應知義中覺知無礙。是故佛名無邊覺者。又于欲樂及自疲苦斷常有無等邊見中。覺而不著。以所覺無邊。是故佛名無邊覺者。問何故資糧唯佛能說。餘人不能答。

佛體無邊德　　覺資糧為根　是故覺資糧　　亦無有邊際

佛體者。即佛身也。以彼佛體具足無邊功德故。說佛體無邊德。功德者。謂可稱讚義。若可稱讚則名功德。又是數數作義。譬如數數誦習經書。彼則說名作功德者。又是牢固義。譬如作繩。或合二為功。或合三為功。又是增長義。譬如息利。或增二為功。或增三為功。又是依止義。譬如諸物各以依止為功。如是佛體為戒定等無邊差別功德依止故。說佛體有無邊功德。覺資糧為根者。

【現代漢語翻譯】現代漢語譯本：祭祀，如果祭祀的器具，例如中杓、火等都完備，才能稱為祭祀；如果不完備，就不能稱為祭祀。這就像身體，如果頭、手、腳等都完備，才能稱為身體；如果不完備，就不能稱為身體。佈施的道理也是一樣。佈施者、佈施的物品、接受佈施者以及迴向，這些都完備才能稱為佈施的資糧；如果不完備，就不能稱為佈施的資糧。持戒等資糧也是如此。因此，眾多的部分都完備，才是資糧的意義。正如我所說的菩提資糧，是能夠圓滿菩提、持有菩提、增長菩提、作為菩提之因、以及菩提之分都完備的，這些都是它的意義。

『何能說無闕，菩提諸資糧，唯獨有諸佛，別得無邊覺。』

『何能』，是指什麼能力？無論是聲聞還是菩薩，他們覺知的只是少部分，沒有能力做到。如果想要說菩提的各種資糧沒有缺失、沒有遺漏，只有諸佛才能特別獲得無邊的覺悟。所謂『無邊覺』，是指並非少部分的覺悟。因為佛世尊對於無邊應該知曉的意義都能覺知而沒有障礙，所以佛被稱為『無邊覺者』。又因為對於慾望和快樂，以及自我疲憊和痛苦，斷滅和常存，存在和不存在等邊見中，覺悟而不執著，因為所覺悟的是無邊的，所以佛被稱為『無邊覺者』。問：為什麼資糧只有佛才能說，其他人不能說？答：

『佛體無邊德，覺資糧為根，是故覺資糧，亦無有邊際。』

『佛體』，就是指佛身。因為佛身具足無邊的功德，所以說佛體具有無邊的功德。功德，是指可以稱讚的意義。如果可以稱讚，就稱為功德。又是反覆做的意義，譬如反覆誦習經書，就可以被稱為做功德。又是牢固的意義，譬如搓繩，或者兩股合成一股，或者三股合成一股。又是增長的意義，譬如利息，或者增長兩倍，或者增長三倍。又是依止的意義，譬如各種事物都以依止作為功用。像這樣，佛體是持戒、禪定等無邊差別的功德所依止的，所以說佛體具有無邊的功德。『覺資糧為根』，是指...

【English Translation】 English version: Sacrifice is called sacrifice when the implements such as the ladle (zhong shao) and fire are complete. It is not complete if they are not. It is like the body, which is called the body when the parts such as the head, hands, and feet are complete. It is not complete if they are not. Giving (Shi) is also like this. The giver, the object of giving, the receiver, and the dedication (Hui Xiang) – when these are complete, it is called the accumulation of merit (Zi Liang) for giving. It is not complete if they are not. The accumulation of merit for precepts (Jie) and so on is also like this. Therefore, the meaning of completeness of all parts is the meaning of accumulation of merit. As I have said, the accumulation of merit for Bodhi (Pu Ti) is that which can fulfill, hold, nurture, be the cause of Bodhi, and have the completeness of the parts of Bodhi; all these are its meanings.

『How can one speak of non-deficiency, the accumulations of merit for Bodhi? Only the Buddhas uniquely attain boundless enlightenment (Wu Bian Jue).』

『How can one』 refers to what ability? Whether it be Shravakas (Sheng Wen) or Bodhisattvas, they only have a small portion of awareness and do not have the ability to do so. If one wants to speak of the various accumulations of merit for Bodhi as being without deficiency or omission, only the Buddhas can uniquely attain boundless enlightenment. 『Boundless enlightenment』 means it is not a small portion of enlightenment. Because the World Honored One (Buddha) is aware of the boundless meanings that should be known without obstruction, therefore the Buddha is called 『Boundless Enlightened One.』 Furthermore, regarding desires and pleasures, as well as self-fatigue and suffering, annihilation and permanence, existence and non-existence, and other extreme views, he is aware without attachment. Because what is realized is boundless, therefore the Buddha is called 『Boundless Enlightened One.』 Question: Why can only the Buddha speak of the accumulations of merit, and others cannot? Answer:

『The Buddha's body has boundless virtues, with the accumulation of merit for enlightenment as its root; therefore, the accumulation of merit for enlightenment is also without limit.』

『The Buddha's body』 refers to the Buddha's physical body. Because that Buddha's body is complete with boundless merits, it is said that the Buddha's body has boundless virtues. 『Merit』 refers to the meaning of being praiseworthy. If it is praiseworthy, it is called merit. It is also the meaning of doing repeatedly, such as repeatedly reciting scriptures; that is called doing merit. It is also the meaning of being firm, like twisting a rope, either combining two strands into one or three strands into one. It is also the meaning of increasing, like interest, either increasing twofold or threefold. It is also the meaning of reliance, like various things each using reliance as its function. In this way, the Buddha's body is the reliance for precepts, samadhi (Chan Ding), and other boundless differentiated merits; therefore, it is said that the Buddha's body has boundless merits. 『The accumulation of merit for enlightenment as its root』 refers to...

彼菩提資糧。與佛體無邊功德為根本故。根者建立義。菩提者智也。根即資糧。以彼資糧能建立一切智智。是故資糧為佛體根本。良由佛體有無邊功德。須以無邊功德成彼佛體。是故資糧亦無邊際。

當說彼少分　　敬禮佛菩薩　是諸菩薩等　　次佛應供養

彼諸資糧無邊而智有邊。是以說彼資糧不能無闕。故言當說彼少分敬禮佛菩薩問應禮佛。以一切眾生中最勝故。何義此中亦禮菩薩。答是諸菩薩等次佛應供養故。諸菩薩等從初發心乃至覺場皆應供養。菩薩有七種。一初發心。二正修行。三得無生忍。四灌頂。五一生所繫。六最後生。七詣覺場。此等菩薩于諸佛后次應供養。以身口意及外物等而供養之。初發心者未得地。正修行者乃至七地。得無生忍者住第八地。灌頂者住第十地。一生所繫者方入兜率陀。最後生者兜率陀處住。詣覺場者欲受用一切智智。於七種菩薩中。初發心菩薩一切眾生皆應禮敬。何況餘者。何以故。深心寬大故。如來教量故。初發心菩薩發菩提心時。於十方分無減諸佛土無減諸眾生無減。以慈遍滿發菩提心。若未度眾生我當度之。未解脫者我當解脫。未穌息者我當蘇息。未寂滅者我當寂滅。應聲聞者我當令入聲聞乘中。應獨覺者我當令入獨覺乘中。應大乘者我當令入大乘之中。欲

【現代漢語翻譯】現代漢語譯本：這些菩提資糧，以佛的本體和無邊的功德為根本。這裡的『根』是建立的意思，『菩提』是智慧的意思。『根』即是資糧，因為這些資糧能夠建立一切智智（sarvajnajnana，指佛陀的智慧）。因此，資糧是佛的本體的根本。正因為佛的本體具有無邊的功德，需要用無邊的功德來成就佛的本體，所以資糧也是無邊無際的。

當宣說其中少許，敬禮佛和菩薩。這些菩薩等，是僅次於佛應受供養的。

這些資糧是無邊的，而智慧是有邊的。因此說這些資糧不能沒有缺失。所以說，應當宣說其中少許，敬禮佛和菩薩。問：應當禮敬佛，因為佛在一切眾生中最殊勝。那麼，為什麼這裡也禮敬菩薩呢？答：因為這些菩薩等，是僅次於佛應受供養的。這些菩薩等，從最初發心乃至覺悟的場所（bodhimanda）都應當受到供養。菩薩有七種：一是初發心菩薩，二是正修行菩薩，三是得無生忍菩薩，四是灌頂菩薩，五是一生補處菩薩，六是最後生菩薩，七是詣覺場菩薩。這些菩薩在諸佛之後，是僅次於佛應受供養的。可以用身、口、意以及外物等來供養他們。初發心菩薩是未得地的菩薩，正修行菩薩是乃至七地的菩薩，得無生忍菩薩是住在第八地的菩薩，灌頂菩薩是住在第十地的菩薩，一生補處菩薩是正要進入兜率陀天（Tusita）的菩薩，最後生菩薩是住在兜率陀天的菩薩，詣覺場菩薩是想要受用一切智智的菩薩。在這七種菩薩中，初發心菩薩一切眾生都應當禮敬，更何況是其他的菩薩呢？為什麼呢？因為他們深心寬大，如來（Tathagata）如此教導。初發心菩薩在發起菩提心的時候，對於十方分沒有減少諸佛的國土，沒有減少諸眾生，以慈悲遍滿而發菩提心。他們發願：如果還有未被度化的眾生，我應當度化他們；未解脫的，我應當解脫他們；未蘇息的，我應當讓他們蘇息；未寂滅的，我應當讓他們寂滅；應以聲聞乘（Sravakayana）得度的，我應當讓他們進入聲聞乘中；應以獨覺乘（Pratyekabuddhayana）得度的，我應當讓他們進入獨覺乘中；應以大乘（Mahayana）得度的，我應當讓他們進入大乘之中。

【English Translation】 English version: These Bodhi (enlightenment) resources are rooted in the Buddha's essence and boundless merits. Here, 'root' signifies establishment, and 'Bodhi' signifies wisdom. 'Root' is synonymous with resources, as these resources can establish all-knowing wisdom (sarvajnajnana, referring to the wisdom of the Buddha). Therefore, resources are fundamental to the Buddha's essence. Precisely because the Buddha's essence possesses boundless merits, requiring boundless merits to accomplish the Buddha's essence, the resources are also boundless.

When speaking of a small portion of them, pay homage to the Buddha and Bodhisattvas. These Bodhisattvas are next to the Buddha in deserving offerings.

These resources are boundless, while wisdom is finite. Therefore, it is said that these resources cannot be without deficiency. Hence, it is said that a small portion of them should be spoken of, paying homage to the Buddha and Bodhisattvas. Question: One should pay homage to the Buddha because the Buddha is the most supreme among all beings. Then, why is homage also paid to Bodhisattvas here? Answer: Because these Bodhisattvas are next to the Buddha in deserving offerings. These Bodhisattvas, from the initial aspiration to the place of enlightenment (bodhimanda), should be offered to. There are seven types of Bodhisattvas: first, the Bodhisattva of initial aspiration; second, the Bodhisattva of proper practice; third, the Bodhisattva who has attained non-origination forbearance; fourth, the Bodhisattva of empowerment; fifth, the Bodhisattva bound to one more life; sixth, the Bodhisattva of the last life; and seventh, the Bodhisattva approaching the place of enlightenment. These Bodhisattvas, after the Buddhas, are next in line to receive offerings. They can be offered to with body, speech, mind, and external objects. The Bodhisattva of initial aspiration is the Bodhisattva who has not yet attained a ground (bhumi), the Bodhisattva of proper practice is the Bodhisattva up to the seventh ground, the Bodhisattva who has attained non-origination forbearance is the Bodhisattva residing in the eighth ground, the Bodhisattva of empowerment is the Bodhisattva residing in the tenth ground, the Bodhisattva bound to one more life is the Bodhisattva about to enter the Tusita heaven, the Bodhisattva of the last life is the Bodhisattva residing in the Tusita heaven, and the Bodhisattva approaching the place of enlightenment is the Bodhisattva who desires to enjoy all-knowing wisdom. Among these seven types of Bodhisattvas, all beings should pay homage to the Bodhisattva of initial aspiration, let alone the others. Why? Because their minds are deeply generous, as the Tathagata (Buddha) taught. When the Bodhisattva of initial aspiration generates the Bodhi mind, they do not diminish the Buddha lands in the ten directions, nor do they diminish sentient beings, but generate the Bodhi mind with compassion filling all. They vow: If there are still sentient beings who have not been liberated, I shall liberate them; those who have not been freed, I shall free them; those who have not been soothed, I shall soothe them; those who have not been pacified, I shall pacify them; those who should be saved by the Sravakayana (vehicle of hearers), I shall lead them into the Sravakayana; those who should be saved by the Pratyekabuddhayana (vehicle of solitary Buddhas), I shall lead them into the Pratyekabuddhayana; those who should be saved by the Mahayana (Great Vehicle), I shall lead them into the Mahayana.

令眾生悉得寂滅。非為寂滅少分眾生。以是深心寬大故。一切眾生皆應禮敬。何者為如來教量。如世尊說迦葉。譬如新月便應作禮。非為滿月。如是迦葉。若信我者。應當禮敬諸菩薩等。非為如來。何以故。從於菩薩出如來故。又聲聞乘中亦說。

于彼知法者　　若老若年少　應供養恭敬　　如梵志事火

以是故。諸菩薩等。次於佛后皆應供養。如偈說。

紹持佛種者　　勝餘少分行　是故諸菩薩　　次佛后供養　慈與虛空等　　普遍諸眾生　是故最勝子　　次佛后供養　于諸眾生類　　大悲猶如子　是故此佛子　　次佛后供養　悲心利眾生　　無二似虛空　是故無畏者　　次佛后供養　一切時如父　　增長諸眾生　是故諸菩薩　　次佛后供養　猶如地水火　　眾生常受用　是故施樂者　　次佛后供養　唯為利眾生　　舍離自樂因　是故彼一切　　次佛后供養　佛及佛之餘　　皆從初心出　是故諸菩薩　　次佛后供養

問尊者已正說資糧教緣起。今應說資糧體。答。

既為菩薩母　　亦為諸佛母　般若波羅蜜　　是覺初資糧

以般若波羅蜜是諸菩薩母故。為菩提初資糧。何以故。以最勝故。如諸身根中眼根最勝。諸身份中頭為最勝。諸波羅蜜中般

【現代漢語翻譯】現代漢語譯本令一切眾生都能獲得寂滅的境界，而不是隻讓少部分眾生獲得寂滅。因為菩薩具有這種深廣的心量，所以一切眾生都應該禮敬菩薩。什麼是如來的教量呢？就像世尊對迦葉（Kasyapa，佛陀的弟子）所說的那樣：『譬如新月應當禮敬，而不是滿月。』迦葉，如果有人信仰我，就應當禮敬諸位菩薩等等，而不是隻禮敬如來。為什麼呢？因為如來是從菩薩修行而成就的。而且在聲聞乘（Sravakayana，小乘佛教）中也這樣說：『對於那些通達佛法的人，無論年老還是年輕，都應該供養恭敬，就像婆羅門侍奉火一樣。』因此，諸位菩薩等等，在佛之後都應當受到供養。正如偈頌所說：『能夠繼承和保持佛種的人，勝過只修行少分功德的人。所以諸位菩薩，在佛之後應當受到供養。慈悲心與虛空一樣廣大，普遍地利益一切眾生。所以最殊勝的佛子，在佛之後應當受到供養。對於一切眾生，大悲心就像對待自己的孩子一樣。所以這位佛子，在佛之後應當受到供養。以悲心利益眾生，沒有分別，就像虛空一樣。所以無畏的菩薩，在佛之後應當受到供養。在一切時侯都像父親一樣，增長一切眾生的善根。所以諸位菩薩，在佛之後應當受到供養。就像地、水、火一樣，眾生經常受用它們。所以施予快樂的人，在佛之後應當受到供養。只爲了利益眾生，捨棄自己的快樂。所以他們一切，在佛之後應當受到供養。佛以及佛的一切功德，都是從最初的發心而來。所以諸位菩薩，在佛之後應當受到供養。』問：尊者已經正確地闡述了資糧教的緣起，現在應該闡述資糧的本體。答：『既是菩薩的母親，也是諸佛的母親，般若波羅蜜（Prajnaparamita，智慧到彼岸）是覺悟的最初資糧。』因為般若波羅蜜是諸位菩薩的母親，所以是菩提（Bodhi，覺悟）的最初資糧。為什麼呢？因為它是最殊勝的。就像身體的諸根中，眼根最殊勝；身體的諸部分中，頭最殊勝；諸波羅蜜中，般若波羅蜜最殊勝。

【English Translation】 English version To enable all beings to attain Nirvana, not just a small portion of them. Because Bodhisattvas possess such profound and vast minds, all beings should pay homage to them. What is the measure of the Tathagata's (如來，another name for Buddha) teachings? It is like what the World Honored One said to Kasyapa (迦葉，Buddha's disciple): 'For example, one should pay homage to the new moon, not the full moon.' Kasyapa, if someone believes in me, they should pay homage to the Bodhisattvas, etc., not just the Tathagata. Why? Because the Tathagata comes from the practice of Bodhisattvas. Moreover, it is also said in the Sravakayana (聲聞乘，the Vehicle of Hearers, a term for early Buddhism): 'To those who know the Dharma, whether old or young, one should offer and respect them, just as Brahmins serve fire.' Therefore, all Bodhisattvas, etc., should be offered to after the Buddha. As the verse says: 'Those who inherit and maintain the Buddha-seed are superior to those who practice only a small portion of merit. Therefore, all Bodhisattvas should be offered to after the Buddha. Compassion is as vast as space, universally benefiting all beings. Therefore, the most excellent Buddha-child should be offered to after the Buddha. Towards all sentient beings, great compassion is like treating them as one's own children. Therefore, this Buddha-child should be offered to after the Buddha. Benefiting beings with compassion, without discrimination, like space. Therefore, the fearless one should be offered to after the Buddha. At all times, like a father, increasing the roots of goodness of all beings. Therefore, all Bodhisattvas should be offered to after the Buddha. Like earth, water, and fire, beings constantly benefit from them. Therefore, those who give happiness should be offered to after the Buddha. Solely for the benefit of beings, abandoning their own causes of happiness. Therefore, all of them should be offered to after the Buddha. The Buddha and all the Buddha's qualities come from the initial aspiration. Therefore, all Bodhisattvas should be offered to after the Buddha.' Question: The Venerable One has correctly explained the arising of the teachings on the accumulations of merit and wisdom. Now, the essence of these accumulations should be explained. Answer: 'Being both the mother of Bodhisattvas and the mother of all Buddhas, Prajnaparamita (般若波羅蜜，Perfection of Wisdom) is the initial accumulation for enlightenment.' Because Prajnaparamita is the mother of all Bodhisattvas, it is the initial accumulation for Bodhi (菩提，Enlightenment). Why? Because it is the most excellent. Just as among the bodily faculties, the eye is the most excellent; among the parts of the body, the head is the most excellent; among the Paramitas, Prajnaparamita is the most excellent.

若波羅蜜最勝亦如是。以般若波羅蜜最勝故。為初資糧。又前行故。如諸法中信為前行。諸波羅蜜中般若波羅蜜前行亦如是。以彼陀那若不迴向菩提。則非陀那波羅蜜。如是尸羅等不迴向菩提亦非尸羅等波羅蜜。迴向菩提即是般若。由般若前行故能迴向。以是前行故。諸波羅蜜中般若波羅蜜。為菩提初資糧。又是諸波羅蜜。三輪凈因體故。以般若波羅蜜為諸波羅蜜三輪凈因體。是故般若波羅蜜。為菩提初資糧。三輪凈者。菩薩于般若波羅蜜中行佈施時。不念自身。以離取自身故。不念受者差別。以斷一切處分別故。不念施果。以諸法不來不出相故。如是菩薩得三輪凈施。如凈施凈戒等亦如是。以此般若波羅蜜是彼諸波羅蜜三輪凈因體故。般若波羅蜜為菩提初資糧。又大果故。般若波羅蜜大果勝諸波羅蜜。如經說。

菩提心福德　　及以攝受法　于空若信解　　價勝十六分

鞞羅摩經中大果因緣。此中應說。以是大果故。般若波羅蜜為菩提初資糧。

問何故般若波羅蜜。得為菩薩母。

答以能生故。方便所攝般若生諸菩薩。令求無上菩提。不求聲聞獨覺。以是生佛體因故。般若波羅蜜為菩薩母。又置於五波羅蜜中故。如言冥缽啰膩波低也。冥為性。缽啰膩波低為誦。即此性相是為摩多(摩多翻

為母于字聲論中摩多字從冥缽啰膩波低語中出冥是摩多體性缽啰膩波低是誦摩多義缽啰膩波低正翻為置故以置為母義)。

譬如母生子。時或置床敷。或置地上。般若波羅蜜亦如是。生彼求菩提菩薩時。置於施等五波羅蜜中。以能置求菩提菩薩故。說般若波羅蜜為菩薩母。又以量故。如言茫摩泥也。茫為性摩泥為誦。即此性相是為摩多(于字聲論中摩多字又從茫摩泥語中出茫亦是體性摩泥是誦其義摩泥正翻為量故以量為母義)。譬如母生子已隨時籌量。如是我子以此食故身增。以此故損減。菩薩亦如是。以般若波羅蜜自量其身。我應如是佈施。我應如是持戒等。以是自量因緣故。說般若波羅蜜為菩薩母。又以斟量故。譬如量物有缽邏薩他。有阿宅迦。有突嚧拿。有佉梨底等(如此間合升斗斛之類)斟量諸菩薩亦如是。此初發心。此修行。此得忍等。以斟量因緣故。說般若波羅蜜為菩薩母。又以修多羅中誦故。所謂于諸經中作母名誦。彼等經中有名稱遍諸佛國菩薩。名毗摩羅吉利帝。說伽他言(舊云維摩詰者不正)。

般若波羅蜜　　菩薩仁者母　善方便為父　　慈悲以為女

復有餘經。亦如是誦。以修多羅量故說。般若波羅蜜為菩薩母。

問何故般若波羅蜜。亦為諸佛母。

答以出生

【現代漢語翻譯】現代漢語譯本：關於『母』這個字，在字聲論（解釋字的聲音和意義的學問）中，摩多（mata，母）這個字是從冥缽啰膩波低（梵文：mati-prati，智慧-實踐）這個詞語中產生的。冥（mati）是摩多（mata）的體性，缽啰膩波低（prati）是誦讀摩多（mata）的意義。缽啰膩波低（prati）正確的翻譯是『放置』，因此用『放置』來作為『母』的意義。譬如母親生孩子，有時會把孩子放在床上或墊子上，或者放在地上。般若波羅蜜（Prajnaparamita，智慧的完成）也是如此，在產生那些尋求菩提（bodhi，覺悟）的菩薩（bodhisattva，有情覺悟者）時，將他們置於佈施等五波羅蜜（paramita，到彼岸）之中。因為能夠安置這些尋求菩提的菩薩，所以說般若波羅蜜是菩薩的母親。又因為『量』的緣故，比如說到茫摩泥也（梵文：mana-mani，意-寶珠），茫（mana）是體性，摩泥（mani）是誦讀。這個體性和誦讀就是摩多（mata）。（在字聲論中，摩多（mata）這個字又從茫摩泥（mana-mani）這個詞語中產生，茫（mana）也是體性，摩泥（mani）是誦讀，它的意義是摩泥（mani）正確的翻譯是『量』，因此用『量』作為『母』的意義）。譬如母親生下孩子后，隨時衡量，我的孩子因為吃這個食物身體增長，因為吃那個食物身體減弱。菩薩也是如此，用般若波羅蜜來衡量自身，我應該這樣佈施，我應該這樣持戒等等。因為這種自我衡量的因緣，所以說般若波羅蜜是菩薩的母親。又因為斟量的緣故，譬如衡量物體有缽邏薩他（prastha，量器名），有阿宅迦（adhaka，量器名），有突嚧拿（drona，量器名），有佉梨底（kharita，量器名）等（就像我們這裡的合、升、斗、斛之類）。斟量諸位菩薩也是如此，這位是初發心的菩薩，這位是修行的菩薩，這位是得到忍的菩薩等等。因為斟量的因緣，所以說般若波羅蜜是菩薩的母親。又因為在修多羅（sutra，經）中誦讀的緣故，所謂在各種經典中，以『母』為名進行誦讀。這些經典中有名稱遍佈各個佛國（Buddha-kshetra，佛的國土）的菩薩，名叫毗摩羅吉利帝（Vimalakirti，凈名）。（舊譯為維摩詰是不正確的）。般若波羅蜜，菩薩仁者母，善方便為父，慈悲以為女。還有其他的經典，也是這樣誦讀的。因為用修多羅來衡量，所以說般若波羅蜜是菩薩的母親。問：為什麼般若波羅蜜也是諸佛（Buddha，覺悟者）的母親？答：因為出生。

【English Translation】 English version: Regarding the word 'mother,' in the study of phonetics (the science of explaining the sounds and meanings of words), the word 'mata' (mother) originates from the term 'mati-prati' (wisdom-practice). 'Mati' is the essence of 'mata,' and 'prati' is the recitation of the meaning of 'mata.' The correct translation of 'prati' is 'to place,' hence 'to place' is used as the meaning of 'mother.' For example, when a mother gives birth to a child, she sometimes places the child on a bed or mat, or on the ground. Prajnaparamita (Perfection of Wisdom) is also like this; when generating those Bodhisattvas (enlightening beings) who seek Bodhi (enlightenment), it places them within the five Paramitas (perfections) such as giving. Because it can place these Bodhisattvas who seek Bodhi, it is said that Prajnaparamita is the mother of Bodhisattvas. Also, because of 'measurement,' for example, when speaking of 'mana-mani' (mind-jewel), 'mana' is the essence, and 'mani' is the recitation. This essence and recitation is 'mata.' (In the study of phonetics, the word 'mata' also originates from the term 'mana-mani,' where 'mana' is also the essence, and 'mani' is the recitation; its meaning is that the correct translation of 'mani' is 'measurement,' hence 'measurement' is used as the meaning of 'mother.'). For example, after a mother gives birth to a child, she constantly measures, 'My child grows because of eating this food, and weakens because of eating that food.' Bodhisattvas are also like this; they use Prajnaparamita to measure themselves, 'I should give in this way, I should uphold precepts in this way,' and so on. Because of this cause and condition of self-measurement, it is said that Prajnaparamita is the mother of Bodhisattvas. Also, because of deliberation, for example, when measuring objects, there are prastha (a measure), adhaka (a measure), drona (a measure), kharita (a measure), etc. (like our 'he,' 'sheng,' 'dou,' 'hu' here). Deliberating on the various Bodhisattvas is also like this, 'This one is a Bodhisattva who has initially aroused the mind, this one is a Bodhisattva who is practicing, this one is a Bodhisattva who has attained forbearance,' and so on. Because of the cause and condition of deliberation, it is said that Prajnaparamita is the mother of Bodhisattvas. Also, because of recitation in the Sutras (discourses), that is, in various scriptures, recitation is done with 'mother' as the name. Among these scriptures, there are Bodhisattvas whose names pervade various Buddha-kshetras (Buddha-fields), named Vimalakirti (Pure Name). (The old translation of Vimalakirti is incorrect). Prajnaparamita, is the mother of benevolent Bodhisattvas, skillful means is the father, and compassion is the daughter. There are also other scriptures that are recited in this way. Because of using Sutras to measure, it is said that Prajnaparamita is the mother of Bodhisattvas. Question: Why is Prajnaparamita also the mother of all Buddhas (enlightened ones)? Answer: Because of giving birth.

及顯示無障礙智故。過去未來現在諸佛。由般若波羅蜜阿含故。煩惱已盡當盡今盡以是出生故。般若波羅蜜為諸佛母。顯示無障礙智者。以過去未來現在諸佛世尊顯示無障礙智皆般若波羅蜜中顯。以是顯示無障礙智故。諸佛亦以般若波羅蜜為母此中有輸盧迦。

由大悲相應　　般若波羅蜜　于無為險岸　　佛子能超過　得到無等覺　　利攝諸眾生　智度為母故　　大人能如是　由得智度故　　乃得成佛體　故為諸佛母　　勝仙之所說

何故此名般若波羅蜜。以不與聲聞獨覺共故。名般若波羅蜜。于上更無所應知故。名般若波羅蜜。此智到一切彼岸故。名般若波羅蜜。此般若波羅蜜余無能勝故。名般若波羅蜜。三世平等故。名般若波羅蜜。虛空無邊平等故。名般若波羅蜜。如是等勝因緣。如般若波羅蜜經中說。故名般若波羅蜜。

問已略說菩提初資糧。第二資糧今應說。

施戒忍進定　　及此五之餘　皆由智度故　　波羅蜜所攝

此中陀那波羅蜜。為第二菩提資糧。以般若前行故。菩薩為菩提而行佈施。是故施為第二資糧。于中生他身意樂。因名佈施。非為作苦。彼有二種。謂財施法施。財施亦有二種。謂共識不共識。共識亦有二種。謂內及外。若施自身支節。若全身施。是為

【現代漢語翻譯】現代漢語譯本：並且顯示無障礙的智慧。過去、未來、現在的諸佛，因為般若波羅蜜（Prajnaparamita，智慧到彼岸）的緣故，煩惱已經斷盡、將要斷盡、現在斷盡，因為般若波羅蜜是他們的出生之源。般若波羅蜜是諸佛之母，顯示無障礙的智慧。過去、未來、現在的諸佛世尊所顯示的無障礙智慧，都是在般若波羅蜜中顯現的。因為這樣顯示無障礙的智慧，所以諸佛也以般若波羅蜜為母。這裡有一首偈頌：由於大悲心相應，般若波羅蜜，在無為的險岸，佛子能夠超越，得到無上的覺悟，利益和攝受一切眾生，因為智慧到彼岸是母親的緣故，大人才能這樣做。由於得到智慧到彼岸的緣故，才能成就佛的身體，所以是諸佛之母，這是殊勝的仙人所說的。為什麼這叫做般若波羅蜜（Prajnaparamita，智慧到彼岸）？因為不與聲聞（Sravaka，聽聞佛法而悟道者）、獨覺（Pratyekabuddha，無師自悟者）共同，所以叫做般若波羅蜜。因為在它之上沒有更多需要知道的，所以叫做般若波羅蜜。這種智慧到達一切彼岸，所以叫做般若波羅蜜。這種般若波羅蜜沒有其他可以勝過它的，所以叫做般若波羅蜜。它對過去、現在、未來三世都是平等的，所以叫做般若波羅蜜。它像虛空一樣無邊無際且平等，所以叫做般若波羅蜜。像這樣的殊勝因緣，如同在《般若波羅蜜經》中所說的那樣，所以叫做般若波羅蜜。問：已經簡略地說了菩提（Bodhi，覺悟）的最初資糧，現在應該說第二資糧。佈施、持戒、忍辱、精進、禪定，以及這五種之外的，都由於智慧到彼岸的緣故，被波羅蜜（Paramita，到彼岸）所攝。這裡，佈施波羅蜜（Dana Paramita，佈施到彼岸）是第二菩提資糧。因為般若（Prajna，智慧）在前引導的緣故，菩薩（Bodhisattva，追求覺悟的眾生）爲了菩提而行佈施。因此，佈施是第二資糧。在佈施中，生起他人身心的快樂，這種因叫做佈施，而不是爲了製造痛苦。佈施有兩種，即財施和法施。財施也有兩種，即共同擁有的和不共同擁有的。共同擁有的也有兩種，即內在的和外在的。如果佈施自身的肢體，或者全身佈施，這就是...

【English Translation】 English version: And displays unobstructed wisdom. The Buddhas of the past, future, and present, because of Prajnaparamita (Perfection of Wisdom), have exhausted, will exhaust, and are now exhausting their afflictions, because Prajnaparamita is their source of birth. Prajnaparamita is the mother of all Buddhas, displaying unobstructed wisdom. The unobstructed wisdom displayed by the World Honored Ones of the past, future, and present all manifest within Prajnaparamita. Because of this display of unobstructed wisdom, the Buddhas also regard Prajnaparamita as their mother. Here is a verse: Through great compassion, Prajnaparamita, On the perilous shore of non-action, the Buddha's children can cross over, Attaining unequaled enlightenment, benefiting and gathering all beings, Because the Perfection of Wisdom is the mother, great beings can do so. By obtaining the Perfection of Wisdom, one can attain the Buddha's body, Therefore, it is the mother of all Buddhas, as spoken by the supreme sage. Why is this called Prajnaparamita (Perfection of Wisdom)? Because it is not shared with Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), it is called Prajnaparamita. Because there is nothing more to know above it, it is called Prajnaparamita. This wisdom reaches all shores, therefore it is called Prajnaparamita. This Prajnaparamita cannot be surpassed by anything else, therefore it is called Prajnaparamita. It is equal to the three times (past, present, future), therefore it is called Prajnaparamita. It is like space, boundless and equal, therefore it is called Prajnaparamita. Such excellent causes and conditions, as described in the Prajnaparamita Sutra, are why it is called Prajnaparamita. Question: The initial accumulation of merit for Bodhi (Enlightenment) has been briefly explained. Now, the second accumulation should be discussed. Generosity, discipline, patience, diligence, meditation, and the remainder of these five, Are all encompassed by the Paramitas (Perfections) because of the Perfection of Wisdom. Here, Dana Paramita (Perfection of Generosity) is the second accumulation of merit for Bodhi. Because Prajna (Wisdom) leads the way, a Bodhisattva (Enlightenment-being) practices generosity for the sake of Bodhi. Therefore, generosity is the second accumulation. In generosity, the intention to bring happiness to others arises, and this cause is called generosity, not to create suffering. There are two types of generosity: material generosity and Dharma generosity. Material generosity also has two types: shared and unshared. Shared also has two types: internal and external. If one gives away one's own limbs, or gives away one's entire body, this is...

內施。若施男女妻妾及二足四足等。是為外施。不共識亦有二種。謂可食不可食。此有多種若施身內受用飲食等物。是為可食。若施身外受用香鬘所攝金銀珍寶衣服土田財物園池遊戲處等。是為不可食。然可受用法施。亦有二種。謂世間出世間。若因法施。于流轉中(舊云生死者非正翻名今改為流轉也已后諸云流轉者皆是此義)出生可愛身根境界。是為世間。若因法施果報。越度流轉。是為出世間。彼財施法施各有二種謂有著無著。若為自身。若為資生。若為勝果。悕望相續以財法施。是為有著。若為利益安樂一切眾生。若為無障礙智。是為無著。其餘更有無畏施等。亦隨順入財施中。彼二種施果及餘氣(謂津液也)具如大乘經說。此中當略說偈。

飲食及被服　　隨須皆佈施　亦施花鬘燈　　末香與音樂　或施諸美味　　藥物及猗枕　養病之所須　　並醫人給侍　男女與妻妾　　奴婢及倉庫　莊飾諸婇女　　隨須皆佈施　所有諸寶物　　種種莊嚴具　像馬車乘等　　妙物盡施之　園林修道處　　池井集會堂　土田並雜物　　客舍等皆施　若二足四足　　若復一洲渚　村落與國都　　及王境悉施　施所玩好物　　利樂悕須者　為諸眾生依　　怖者施無畏　施其所難捨　　手足眼耳鼻

【現代漢語翻譯】現代漢語譯本：內施和外施。如果佈施男女、妻妾以及二足、四足的動物等，這稱為外施。不共識的施捨也有兩種，即可食和不可食。可食的施捨有多種，例如佈施自身可以受用的飲食等物。不可食的施捨，例如佈施自身以外可以受用的香鬘（用香花編織的裝飾品）所包括的金銀珍寶、衣服、土地、田地、財物、園林、遊戲場所等。然而，可以接受的法施也有兩種，即世間和出世間。如果因為法施，在流轉中（舊時所說的生死並非正確的翻譯，現在改為流轉，以後所有說到的流轉都是這個意思）出生可愛的身根境界，這稱為世間。如果因為法施的果報，超越流轉，這稱為出世間。財施和法施各有兩種，即有著和無著。如果爲了自身，爲了資養生命，爲了殊勝的果報，希望相續不斷地進行財施和法施，這稱為有著。如果爲了利益安樂一切眾生，爲了獲得無障礙的智慧，這稱為無著。其餘還有無畏施等，也隨順地歸入財施之中。這兩種施捨的果報以及其餘的津液等，都如大乘經典所說。這裡應當略說偈頌：

飲食以及被服，隨其所需皆佈施，也佈施花鬘燈，末香與音樂。或佈施諸美味，藥物以及靠枕，供養病人所需，以及醫人侍奉。男女與妻妾，奴婢以及倉庫，裝飾的眾婇女，隨其所需皆佈施。所有各種寶物，種種莊嚴器具，象馬車乘等等，妙好之物盡施捨。園林修道之處，池井講堂殿宇，土地田地雜物，客舍等等皆施捨。若是二足四足，若又一洲渚，村落與國都，以及王之境悉施。佈施所玩好物，利益安樂所需者，為諸眾生所依，對怖畏者施無畏。佈施其所難捨，手足眼耳鼻。

【English Translation】 English version: Internal giving and external giving. If one gives away men, women, wives, concubines, and two-legged or four-legged animals, this is called external giving. Giving that is not commonly recognized also has two types: edible and non-edible. Edible giving has many forms, such as giving food and drink that one can consume. Non-edible giving includes giving away external possessions such as garlands of flowers (ornaments woven from fragrant flowers), gold, silver, precious jewels, clothing, land, fields, property, gardens, and places of amusement. However, Dharma (法) giving, which can be received, also has two types: worldly and otherworldly. If, because of Dharma giving, one is born into a desirable body, senses, and realm within the cycle of existence (流轉) (the old term 'birth and death' is not an accurate translation; it is now changed to 'cycle of existence,' and all subsequent mentions of 'cycle of existence' refer to this meaning), this is called worldly. If, because of the karmic result of Dharma giving, one transcends the cycle of existence, this is called otherworldly. Both material giving and Dharma giving have two types: with attachment and without attachment. If one gives material or Dharma with the hope of benefiting oneself, sustaining one's life, or achieving superior results, desiring continuity, this is called giving with attachment. If one gives for the benefit and happiness of all sentient beings, or for the sake of unobstructed wisdom, this is called giving without attachment. Other types of giving, such as fearlessness giving, are also included within material giving. The karmic results of these two types of giving, as well as other benefits, are described in detail in the Mahayana (大乘) sutras. Here, I will briefly explain in verse:

Food and clothing, give them all as needed, Also give flower garlands, lamps, powdered incense, and music. Or give delicious foods, medicine, and pillows, Provide for the needs of the sick, and medical care. Men, women, wives, and concubines, Slaves, servants, and storehouses, Adorned beautiful women, give them all as needed. All kinds of treasures, various ornaments, Elephants, horses, carriages, and so on, Give away all wonderful things. Gardens, places for cultivation, ponds, wells, lecture halls, Land, fields, miscellaneous items, guesthouses, give them all away. Whether two-legged or four-legged, or even an entire continent, Villages, cities, and the entire kingdom, give them all away. Give away cherished possessions, benefiting and delighting those in need, Be a refuge for all beings, give fearlessness to those who are afraid. Give away what is difficult to give, hands, feet, eyes, ears, nose.

亦施心與頭　　舉身悉能捨　修行佈施時　　常于受者所　應生福田想　　亦如善眷屬　佈施諸果報　　具足善聚集　迴向為自他　　成佛及凈土　菩薩所行施　　正迴向佛體　此菩薩陀那　　得名波羅蜜　若彼若此岸　　亦無能說者　施果到于彼　　說為施彼岸

今說施主差別。

不貪于愛果　　悲故三輪凈　正覺說彼施　　是為求菩提　我已作此事　　正作當亦作　若作如是舍　　傭賃非佈施　貪增施果故　　隨須即能捨　說為息利人　　智念非施主　不貪增益果　　唯以悲心施　此名真施主　　余皆是商販　如大云遍雨　　諸處等心施　此名大施主　　余皆是少分　施及施果報　　哀愍與須者　施主于眾人　　猶如其父母　不念所施物　　受者及施者　而常樂佈施　　此名為施主　若不分別佛　　菩提與菩薩　而為菩提施　　彼當速成佛

問已解釋陀那波羅蜜。今應說尸羅波羅蜜。答波羅蜜義如前解釋。尸羅義今當說。以尸羅故說為尸羅。言尸羅者謂習近也。此是體相。又本性義。如世間有樂戒苦戒等。又清涼義。為不悔因離心熱憂惱故。又安隱義。能為他世樂因故。又安靜義。能建立止觀故。又寂滅義。得涅槃樂因故。又端嚴義。以能

【現代漢語翻譯】現代漢語譯本　亦能施捨心、頭等物，全身都能捨棄。　修行佈施時，常對接受佈施者，　應生起如福田般的想法，也應視如善良的親眷。　佈施的各種果報，具足種種善的聚集，　迴向給自己和他人，成就佛果以及清凈的國土。　菩薩所行的佈施，應正確地迴向于佛的法身（佛體）。　這種菩薩的佈施（陀那，Dāna），得名為波羅蜜（Pāramitā，到彼岸）。　無論此岸或彼岸，都無法用言語完全描述。　佈施的果報到達彼岸，就稱為佈施的彼岸。

現在解說佈施者的差別。

不貪戀因愛而生的果報，因為慈悲而使佈施的三輪清凈（施者、受者、施物皆空），　正覺者（佛陀）說這種佈施，是爲了追求菩提（Bodhi，覺悟）。　『我已經做了這件事，現在正在做，將來也會做』，　如果抱著這樣的想法去佈施，就如同僱傭勞動，不是真正的佈施。　因為貪求增長佈施的果報，所以隨時都能捨棄財物，　這可以說是爲了獲取利益的人，有智慧的算計，不是真正的施主。　不貪求增加利益的果報，只以慈悲心去佈施，　這才是真正的施主，其餘的都只是商人。　如同大云普遍降雨，對所有地方都平等地佈施，　這才是偉大的施主，其餘的都只是小小的付出。　佈施以及佈施的果報，以哀憐之心給予需要的人，　這樣的施主對於眾人來說，就如同父母一般。　不執著于所佈施的物品，受施者以及施捨者，　而常常樂於佈施，這樣的人才可稱為施主。　如果不分別佛（Buddha），菩提（Bodhi，覺悟）與菩薩（Bodhisattva），　而爲了菩提（Bodhi，覺悟）去佈施，那他將很快成佛。

（問：）已經解釋了陀那波羅蜜（Dāna Pāramitā，佈施到彼岸）。現在應該解說尸羅波羅蜜（Śīla Pāramitā，持戒到彼岸）。（答：）波羅蜜（Pāramitā，到彼岸）的意義如前所述。尸羅（Śīla，戒）的意義現在應當解說。因為尸羅（Śīla，戒）的緣故，所以稱為尸羅（Śīla，戒）。所謂尸羅（Śīla，戒）是指習近。這是它的體相。又是本性的意義。如世間有樂戒、苦戒等。又是清涼的意義。因為是不後悔的原因，遠離內心的熱惱憂愁的緣故。又是安穩的意義。能夠成為來世快樂的原因的緣故。又是安靜的意義。能夠建立止觀的緣故。又是寂滅的意義。得到涅槃（Nirvana）快樂的原因的緣故。又是端莊的意義。因為能夠……

【English Translation】 English version 　He can give away his heart and head, and completely relinquish his entire body. 　When practicing generosity (Dāna), one should always, 　Think of the recipients as fields of merit, and also as kind relatives. 　The various fruits of generosity, fully endowed with accumulations of goodness, 　Should be dedicated to oneself and others, for the attainment of Buddhahood and pure lands. 　The generosity practiced by Bodhisattvas should be rightly dedicated to the body of the Buddha (Buddha-kāya). 　This generosity (Dāna) of a Bodhisattva is named Pāramitā (perfection). 　Neither this shore nor the other can fully describe it. 　The fruit of generosity reaching the other shore is said to be the perfection of generosity.

Now, the differences among givers will be explained.

Not being greedy for the fruits born of attachment, but with compassion, purifying the three circles (giver, recipient, and gift), 　The Perfectly Awakened One (Buddha) says that such giving is for seeking Bodhi (Enlightenment). 　'I have done this, I am doing this, and I will do this,' 　If one gives with such thoughts, it is like hired labor, not true generosity. 　Because of greed for increasing the fruits of giving, one can give away possessions at any time, 　This can be said to be for the sake of gaining profit; it is intelligent calculation, not true generosity. 　Not being greedy for increasing the fruits, but giving only with a compassionate heart, 　This is called a true giver; the rest are merely merchants. 　Like a great cloud raining everywhere, giving equally to all places, 　This is called a great giver; the rest are merely giving a small portion. 　Giving and the fruits of giving, giving with compassion to those in need, 　Such a giver is like a parent to all people. 　Not being attached to the things given, the recipient, and the giver, 　But always delighting in giving, such a person can be called a giver. 　If one does not differentiate between the Buddha (Buddha), Bodhi (Enlightenment), and Bodhisattvas (Bodhisattva), 　And gives for the sake of Bodhi (Enlightenment), then he will quickly attain Buddhahood.

(Question:) The Dāna Pāramitā (Perfection of Generosity) has been explained. Now, the Śīla Pāramitā (Perfection of Morality) should be explained. (Answer:) The meaning of Pāramitā (Perfection) has been explained before. The meaning of Śīla (Morality) should now be explained. Because of Śīla (Morality), it is called Śīla (Morality). What is meant by Śīla (Morality) is practice and nearness. This is its substance and characteristic. It also means inherent nature, such as the worldly joyful precepts, painful precepts, and so on. It also means coolness, because it is the cause of non-regret, being away from mental heat, worry, and distress. It also means peace and security, because it can be the cause of happiness in the next life. It also means quietude, because it can establish cessation and contemplation. It also means extinction, because it is the cause of attaining the bliss of Nirvana (Nirvana). It also means dignity, because it can...

莊飾故。又凈潔義。能洗惡戒垢故。又頭首義。能為入眾無怯弱因故。又讚歎義。能生名稱故。此戒是身口意善行所轉生。于中遠離殺生不與取欲邪行等。是三種身戒。遠離妄語破壞語粗惡語雜戲語等。是四種口戒。遠離貪瞋邪見等。是三種意戒。如是等身口意善行所轉生十種戒。與貪瞋癡所生十種惡行為對治。彼十種惡行下中上常習近故。墮于地獄畜生閻摩世等。如前數十種善行戒。若不與覺分相應。下中上常習近故。隨福上上差別。當得天人差別。若與覺分相應十種善行。戒上上常習近多作。故當得聲聞地及菩薩地中轉勝差別。又此菩薩戒聚。有六十五種無盡。如無盡意經中說當知。又略說有二種戒。謂平等種蒔戒。不平等種蒔戒。平等種蒔戒者。以此善身口意積聚故。于生生中種蒔。若界若富樂。若聲聞獨覺。若相報若凈土若成熟眾生。若正遍覺等。彼皆說名平等種蒔戒。與此相違。名不平等種蒔戒。復有二種戒謂有作戒無作戒。若於有作中有所作者。名有作戒。與此相違名無作戒。復有九種戒。謂凡夫戒。外道五通戒。人戒。欲界天子戒。色界天子戒無色界天子戒。諸學無學聲聞戒。獨覺戒。菩薩戒。凡夫戒者。入生處故盡。外道五通戒者。神通退故盡。人戒者。十善業道盡故盡。欲界天子戒者。福盡故盡。

【現代漢語翻譯】現代漢語譯本莊嚴的緣故。又具有清凈的含義，因為它能洗去惡戒的污垢。又具有為首的含義，因為它能成為進入大眾中不怯懦的原因。又具有讚歎的含義，因為它能產生名聲。此戒是由身、口、意善行所轉化而生。其中遠離殺生、不與取（偷盜，指未經允許拿取他人財物）、欲邪行等，是三種身戒。遠離妄語、破壞語（離間語）、粗惡語、雜戲語等，是四種口戒。遠離貪、瞋（嗔恨）、邪見等，是三種意戒。像這樣等身口意善行所轉化而生的十種戒，與貪瞋癡所生的十種惡行相對治。那十種惡行因為下、中、上常常習近的緣故，會墮入地獄、畜生、閻摩世等。如前面所說的十種善行戒，如果不與覺分相應，因為下、中、上常常習近的緣故，會隨著福報的上上差別，而得到天人差別。如果與覺分相應的十種善行戒，上上常常習近多作的緣故，會得到聲聞地以及菩薩地中轉勝的差別。又此菩薩戒聚，有六十五種無盡，如《無盡意經》中所說，應當知曉。又略說有兩種戒，稱為平等種蒔戒、不平等種蒔戒。平等種蒔戒是指，以此善的身口意積聚的緣故，在生生世世中種下，無論是界（國土），還是富樂，無論是聲聞、獨覺，還是相報、凈土，無論是成熟眾生，還是正遍覺等，那些都稱為平等種蒔戒。與此相反的，稱為不平等種蒔戒。又有兩種戒，稱為有作戒、無作戒。如果在有作中有所作為的，稱為有作戒。與此相反的，稱為無作戒。又有九種戒，稱為凡夫戒、外道五通戒、人戒、欲界天子戒、色界天子戒、無色界天子戒、諸學無學聲聞戒、獨覺戒、菩薩戒。凡夫戒，因為進入生處的緣故而窮盡。外道五通戒，因為神通退失的緣故而窮盡。人戒，因為十善業道窮盡的緣故而窮盡。欲界天子戒，因為福報窮盡的緣故而窮盡。

【English Translation】 English version It is for the sake of adornment. It also has the meaning of purity, because it can wash away the dirt of evil precepts. It also has the meaning of being the head, because it can be the cause of not being timid when entering the assembly. It also has the meaning of praise, because it can generate fame. This precept is transformed and born from the good deeds of body, speech, and mind. Among them, abstaining from killing, not giving (stealing, referring to taking other people's property without permission), and sexual misconduct are the three precepts of the body. Abstaining from false speech, divisive speech, harsh speech, and frivolous speech are the four precepts of speech. Abstaining from greed, hatred (anger), and wrong views are the three precepts of the mind. The ten precepts transformed and born from such good deeds of body, speech, and mind are the antidote to the ten evil deeds born from greed, hatred, and delusion. Because those ten evil deeds are often practiced in inferior, intermediate, and superior ways, one will fall into hell, the animal realm, the realm of Yama, etc. If the aforementioned ten good precepts are not in accordance with the factors of enlightenment, because they are often practiced in inferior, intermediate, and superior ways, one will obtain different levels of heavenly and human realms according to the different levels of merit. If the ten good precepts are in accordance with the factors of enlightenment, and are often practiced and performed in a superior way, one will obtain the superior differences in the Hearer's ground and the Bodhisattva's ground. Moreover, this collection of Bodhisattva precepts has sixty-five kinds of inexhaustible qualities, as stated in the Inexhaustible Intent Sutra (Wujinyi Jing), which should be known. Furthermore, briefly speaking, there are two kinds of precepts, called the equal planting precept and the unequal planting precept. The equal planting precept refers to planting in life after life due to the accumulation of good deeds of body, speech, and mind, whether it is a realm (land), wealth and happiness, Hearers, Solitary Buddhas, retribution, Pure Lands, maturing sentient beings, or perfect enlightenment, etc., all of which are called equal planting precepts. The opposite of this is called the unequal planting precept. There are also two kinds of precepts, called the active precept and the inactive precept. If one acts in the active, it is called the active precept. The opposite of this is called the inactive precept. There are also nine kinds of precepts, called the precepts of ordinary people, the five supernormal powers precepts of non-Buddhists, the precepts of humans, the precepts of desire realm gods, the precepts of form realm gods, the precepts of formless realm gods, the precepts of Hearers who are still learning and those who have completed learning, the precepts of Solitary Buddhas, and the precepts of Bodhisattvas. The precepts of ordinary people are exhausted because they enter the place of birth. The precepts of the five supernormal powers of non-Buddhists are exhausted because their supernormal powers decline. The precepts of humans are exhausted because the ten good karmic paths are exhausted. The precepts of desire realm gods are exhausted because their blessings are exhausted.

色界天子戒者。禪那盡故盡。無色界天子戒者。三摩缽帝盡故盡。諸學無學聲聞戒者。究竟涅槃故盡。獨覺戒者。闕大悲故盡。菩薩戒者。則無有盡。以此戒能顯明諸戒故。種子相續無盡故。菩薩相續無盡故。如來戒無盡故。以此因緣。菩薩戒者說名無盡。諸菩薩戒。迴向菩提故。說名戒波羅蜜。此中有輸盧迦。

猶如父愛功力子　　亦如自身愛壽命　出離有愛戒亦爾　　大心健者之所愛　此戒牟尼習近已　　解脫于欲離有愛　似烏凡人所棄捨　　智者常當愛此戒　此戒利益於自他　　令身端嚴離憂乏　此世他世勝莊嚴　　是戒智者當所愛　此戒不由於他力　　非不可得非乞求　皆因自力而得之　　是故上人愛此戒　財物國境並土地　　自身肌肉及以頭　皆能捨之不捨戒　　為欲凈彼勝菩提　假使從天墜于地　　設令自地升于天　為滿離垢無染地　　應當決定不移動　若已滿足戒方便　　此時即得第二地　既得離垢清凈地　　是時成就心所欲　若復天人修羅世　　及畜生中可化者　善知教化方便已　　隨念往彼利益之　或以佈施攝眾生　　或以愛語入其意　或復與其安隱利　　或與同事助其力　或在人中為其主　　或居天眾而自在　彼彼方便引導之　　悉當安置於白法

【現代漢語翻譯】現代漢語譯本：天子（統治者）的戒律，因為禪那（Dhyana，禪定）窮盡而窮盡。無所有天子（Akincanyayatana，無所有處）的戒律，因為三摩缽帝（Samapatti，等至）窮盡而窮盡。諸位有學和無學聲聞（Sravaka，聽聞佛法者）的戒律，因為究竟涅槃（Nirvana，寂滅）而窮盡。獨覺（Pratyekabuddha，辟支佛）的戒律，因為缺少大悲心而窮盡。菩薩（Bodhisattva，覺有情）的戒律，則沒有窮盡。因為這種戒律能夠顯明諸種戒律的緣故，種子相續沒有窮盡的緣故，菩薩相續沒有窮盡的緣故，如來（Tathagata，佛）的戒律沒有窮盡的緣故。因為這些因緣，菩薩的戒律被稱為沒有窮盡。諸位菩薩的戒律，迴向菩提（Bodhi，覺悟）的緣故，被稱為戒波羅蜜（Sila-paramita，持戒到彼岸）。這裡有一首輸盧迦（Sloka，頌）：猶如父親愛護自己的孩子，也像自身愛護自己的壽命一樣。出離有愛（bhava-tanha，對存在的渴愛）的戒律也是如此，被具有大心的人所愛。此戒律被牟尼（Muni，聖者）修習親近之後，就能解脫于慾望，遠離有愛。像烏鴉一樣被凡人所拋棄，智者應當常常愛護這種戒律。這種戒律利益自己也利益他人，使身體端莊，遠離憂愁和貧乏。無論是今生還是來世，都是殊勝的莊嚴，這種戒律是智者應當愛護的。這種戒律不是由於他人的力量，不是不可得到的，也不是乞求而來的。都是因為自己的力量而得到的，所以高尚的人愛護這種戒律。即使是財物、國家、土地，自身肌肉以及頭顱，都能捨棄，但不捨棄戒律，爲了清凈那殊勝的菩提。假使從天上墜落到地上，即使從地上升到天上，爲了滿足離垢無染的境界，應當決定不移動。如果已經滿足了戒律的方便，這個時候就得到了第二地（菩薩的第二階段）。既然得到了離垢清凈的境界，這個時候就成就了心中所希望的。如果天人、阿修羅（Asura，非天）、世人，以及畜生中可以被教化者，善於知道教化的方便之後，隨念前往那裡利益他們。或者用佈施來攝受眾生，或者用愛語進入他們的內心。或者給予他們安穩和利益，或者與他們一同做事來幫助他們。或者在人群中做他們的首領，或者居住在天眾中而自在。用各種各樣的方便來引導他們，都應當安置於白法（kusala-dharma，善法）之中。

【English Translation】 English version: The precepts of a 'Tianzi' (Son of Heaven, ruler) are exhausted because 'Dhyana' (meditative absorption) is exhausted. The precepts of a 'Wu Suo You Tianzi' (Akincanyayatana, the Heaven of No-thingness) are exhausted because 'Samapatti' (attainment, perfect concentration) is exhausted. The precepts of 'Sravakas' (listeners, disciples) who are learners and non-learners are exhausted because of ultimate 'Nirvana' (liberation). The precepts of a 'Pratyekabuddha' (Solitary Buddha) are exhausted because of the lack of great compassion. The precepts of a 'Bodhisattva' (enlightenment being) are never exhausted, because these precepts can illuminate all precepts, because the seed lineage is endless, because the Bodhisattva lineage is endless, because the 'Tathagata's' (Thus-gone One, Buddha) precepts are endless. Because of these causes and conditions, the Bodhisattva's precepts are said to be endless. The precepts of all Bodhisattvas, because they are dedicated to 'Bodhi' (enlightenment), are called 'Sila-paramita' (perfection of morality). Here is a 'Sloka' (verse): Just as a father loves his child with effort, and just as one loves one's own life, So too are the precepts that lead away from 'bhava-tanha' (craving for existence) loved by those with great minds. Having practiced and drawn near to these precepts, the 'Muni' (sage) is liberated from desire and freed from craving for existence. Like a crow discarded by ordinary people, the wise should always cherish these precepts. These precepts benefit both oneself and others, making the body dignified and free from sorrow and want. Whether in this life or the next, they are a supreme adornment; these precepts are to be cherished by the wise. These precepts do not depend on the power of others, are not unattainable, nor are they obtained by begging. They are all obtained through one's own effort; therefore, noble people cherish these precepts. Even wealth, kingdoms, and lands, one's own flesh and head, can be given up, but not the precepts, in order to purify that supreme 'Bodhi' (enlightenment). Even if one falls from the heavens to the earth, or rises from the earth to the heavens, in order to fulfill the stainless and undefiled state, one should be determined not to move. If one has fulfilled the means of the precepts, at that time one attains the second 'bhumi' (stage of a Bodhisattva). Having attained the stainless and pure state, at that time one accomplishes what one desires in the heart. If there are 'Devas' (gods), humans, 'Asuras' (demigods), and sentient beings among animals who can be transformed, having skillfully known the means of teaching, one goes there at will to benefit them. Either one gathers beings with generosity, or one enters their minds with loving speech. Or one gives them peace and benefit, or one helps them by working together. Or one becomes their leader among people, or one dwells freely among the heavenly hosts. Guiding them with various means, one should settle them all in 'kusala-dharma' (wholesome dharmas).

具足實戒神通故　　便能幹竭于大海　世間盡時火增盛　　于剎那頃悉能滅　觀於世間種種惱　　惱而生病由離親　智者有戒通方便　　為世親依示勝道

問已解釋尸羅波羅蜜。今應說羼提波羅蜜。答此中羼提者。若身若心受諸苦樂。其志堪忍不高不下心無染濁。此名略說羼提。若自在說。則施設為三。謂身住持。心住持。法住持。于中身住持忍者。謂身所遭苦。若外有心無心不愛之觸。所生身苦堪忍不計。此名身住持忍外所生者。謂以食因緣故起怖瞋癡。及蚊虻蛇虎師子熊等二足四足多足。諸有心物無量因緣逼惱于身。或復來乞手足耳鼻頭目支節。而割截之。於此惡事心無悶亂亦無動異。此名身住持忍。又暴風盛日寒熱雨雹擊觸因緣。諸無心物來逼惱時。遍身苦切而能安受。此亦名忍。又內身所起界動因緣故。風黃痰癊及起所生四百四病極為身苦。于逼惱時能忍不計。亦名身住持忍。于中心住持忍者。若有罵詈瞋嫌呵責譭謗挫辱欺誑等不愛語道。來逼惱時。其心不動亦無濁亂。此名心住持忍。又八種世法所觸。謂得利失利好名惡名譏譽苦樂中。心無高下不動如山。是名心住持忍。又斷順眠瞋故。無殺害心。無結恨心。無斗諍心。無訴訟心。自護護他。于眾生中慈心相應。與悲共行起歡喜意恒作舍心。

【現代漢語翻譯】現代漢語譯本具備圓滿的戒律和神通，便能使大海乾涸。世界毀滅時火焰熾盛，也能在剎那間將其熄滅。觀察世間種種苦惱，因遠離親人而生病。有智慧的人具備戒律、神通和方便，作為世人的依靠，指示殊勝的道路。

問：已經解釋了尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）。現在應該說羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）。答：這裡所說的羼提，是指無論是身體還是內心，承受各種苦樂時，其意志能夠忍耐，不高不低，內心沒有染污和混濁。這可以簡略地稱為羼提。如果詳細地解釋，可以分為三種：身住持忍、心住持忍、法住持忍。其中，身住持忍是指：身體所遭受的痛苦，無論是外在的有心或無心的、不喜歡的觸碰所產生的身體痛苦，都能忍受而不計較。這稱為身住持忍。外在所生的痛苦，比如因為食物的緣故而產生恐懼、嗔恨、愚癡，以及蚊子、虻、蛇、老虎、獅子、熊等二足、四足、多足的各種有情眾生，以無量的因緣逼迫惱亂身體，或者前來乞討手、足、耳、鼻、頭、眼睛、肢體，並加以割截。對於這些惡事，內心沒有煩悶錯亂，也沒有動搖改變。這稱為身住持忍。還有，暴風、烈日、寒冷、炎熱、雨、冰雹等擊打觸碰的因緣，各種無情之物來逼迫惱亂時，遍身痛苦卻能安然接受。這也稱為忍。還有，內在身體所產生的四大不調的緣故，風、黃、痰、癊等引起的四百零四種疾病，極其痛苦。在這些逼迫惱亂時，能夠忍受而不計較，也稱為身住持忍。關於心住持忍：如果有人謾罵、嗔嫌、呵責、譭謗、挫辱、欺誑等不悅耳的言語來逼迫惱亂時，內心不動搖，也沒有混濁和錯亂。這稱為心住持忍。還有，被八種世間法所觸動，即獲得利益、失去利益、好的名聲、壞的名聲、譏諷、讚譽、痛苦、快樂中，內心沒有高低起伏，不動如山。這稱為心住持忍。還有，斷除隨順睡眠的嗔恨，因此沒有殺害之心，沒有結怨之心，沒有爭鬥之心，沒有訴訟之心，自己保護自己，也保護他人。對於眾生，慈心相應，與悲心同行，生起歡喜之意，恒常保持舍心。

【English Translation】 English version Possessing complete precepts and supernatural powers, one can dry up the great ocean. When the world is destroyed and the flames are raging, one can extinguish them in an instant. Observing the various afflictions of the world, illnesses arise from separation from loved ones. The wise, possessing precepts, supernatural powers, and skillful means, serve as a refuge for the world, pointing out the supreme path.

Question: Śīla-pāramitā (Perfection of Morality) has been explained. Now, Kṣānti-pāramitā (Perfection of Patience) should be discussed. Answer: Here, Kṣānti refers to the ability to endure, whether the body or mind experiences various sufferings and pleasures, with a will that is neither high nor low, and a mind free from defilement and turbidity. This is a brief explanation of Kṣānti. If explained in detail, it can be divided into three types: endurance of the body, endurance of the mind, and endurance of the Dharma. Among these, endurance of the body refers to: the suffering experienced by the body, whether caused by external animate or inanimate, unpleasant contacts, one can endure without resentment. This is called endurance of the body. External sufferings, such as fear, anger, and delusion arising from food, as well as various sentient beings like mosquitoes, gadflies, snakes, tigers, lions, bears, and other two-legged, four-legged, and multi-legged creatures, afflicting the body with countless causes, or coming to beg for hands, feet, ears, noses, heads, eyes, and limbs, and then cutting them off. Regarding these evil deeds, the mind is neither depressed nor disturbed, nor does it waver or change. This is called endurance of the body. Furthermore, when violent winds, scorching sun, cold, heat, rain, and hail strike and touch, various inanimate objects come to afflict, causing intense suffering throughout the body, one can peacefully accept it. This is also called endurance. Moreover, when internal bodily imbalances arise, due to the elements being disturbed, causing the four hundred and four diseases arising from wind, bile, phlegm, etc., causing extreme bodily suffering. When afflicted, one can endure without resentment, this is also called endurance of the body. Regarding endurance of the mind: if someone curses, dislikes, scolds, slanders, humiliates, deceives, or uses other unpleasant words to afflict, the mind does not waver, nor is it turbid or confused. This is called endurance of the mind. Furthermore, when touched by the eight worldly dharmas, namely, gain, loss, good reputation, bad reputation, criticism, praise, suffering, and pleasure, the mind is neither high nor low, unmoving like a mountain. This is called endurance of the mind. Moreover, by cutting off the hatred that follows sleep, there is no intention to kill, no intention to bear grudges, no intention to fight, no intention to litigate, protecting oneself and protecting others. Towards all beings, one is in harmony with loving-kindness, walks together with compassion, generates joy, and constantly maintains equanimity.

此等亦名心住持忍。于中法住持忍者。于內于外如實觀察故。外者。謂罵詈殺害等。罵詈者。聲字和合同時不散。以剎那故。字空故。聲如響故。不可說次第相應義。此中無有罵詈。但諸餘凡夫虛妄分別而生瞋怒。若字與聲自性義中知不可得。心則隨順不相違背。平等忍受。此名法住持忍。又于殺害者所。當作是念。身非害者。身若無心。則如草木壁影等故。心亦非害者。以心非色。無所觸礙故。于第一義中無殺害者。作是觀時。不見殺害。堪能忍之。此名法住持忍。內者。謂觀內法時。作如是念。色如聚沫從緣而起。無動作故。不自生故。空故。離我我所故。受如泡。想如陽焰。行如芭蕉。識如幻。從緣而起。無動作故。不自生故。剎那生滅故。空故。離我我所故。于中色非我。色非我所。如是受想行識。識非我識非我所。此等諸法從緣而生。若從緣生則自性無生。若自性無生則無能害者。如是觀時。若內若外諸法自性皆不可得。此名法住持忍。若於身心法中。作自性觀時。即是順無生忍。此名略說羼提波羅蜜。如修多羅中具說。此中有聖者頌。

怨親及中人　　悲念常平等　瞋因尚無有　　何得瞋眾生　善修習常慈　　眾生同己體　平等無有二　　云何怒眾生　心常舍離瞋　　多生於愛喜　健者既

【現代漢語翻譯】現代漢語譯本這些也叫做心住持忍。其中，法住持忍是指：在內在和外在如實地觀察。外在的，指的是辱罵、殺害等。辱罵，指的是聲音和文字結合，同時不消散，因為是剎那生滅的緣故，文字本身是空性的緣故，聲音如同迴響的緣故，不可說有次第相應的意義。這裡面沒有辱罵，只是那些凡夫虛妄分別，從而產生嗔怒。如果知道文字和聲音在自性意義上是不可得的，心就能隨順而不相違背，平等地忍受。這叫做『法住持忍』。又對於殺害者，應當這樣想：身體不是受害者，身體如果沒有心，就如同草木、墻壁影子等。心也不是受害者，因為心不是色法，沒有阻礙。在第一義諦中，沒有殺害者。這樣觀察的時候，不見殺害，能夠忍受，這叫做『法住持忍』。內在的，指的是觀察內在諸法時，這樣想：色法如同泡沫聚，從因緣而生起，沒有動作，不是自己產生，是空性的，遠離我及我所。受如同水泡，想如同陽焰，行如同芭蕉樹，識如同幻象，從因緣而生起，沒有動作，不是自己產生，剎那生滅，是空性的，遠離我及我所。其中，色不是我，色不是我所，像這樣，受、想、行、識，識不是我，識不是我所。這些法從因緣而生。如果從因緣生，那麼自性就是無生的。如果自性無生，那麼就沒有能害者。這樣觀察的時候，無論內在還是外在，諸法的自性都是不可得的。這叫做『法住持忍』。如果在身、心、法中，作自性觀的時候，就是順無生忍。這叫做簡略地說『羼提波羅蜜 (Kshanti Paramita，忍辱波羅蜜)』。如同修多羅 (Sutra，經) 中詳細所說。這裡有聖者的偈頌：『怨恨的、親愛的和中間的人，悲憫的念頭常常平等。嗔恨的原因尚且沒有，怎麼會嗔恨眾生？』『好好地修習恒常的慈悲，眾生和自己是同一個本體，平等沒有差別，怎麼會嗔怒眾生？』『內心常常舍離嗔恨，多生起喜愛和喜悅，賢善的人已經』

【English Translation】 English version These are also called 'Mind-abiding Patience'. Among them, 'Dharma-abiding Patience' refers to: truly observing internally and externally. Externally, it refers to abuse, killing, etc. Abuse refers to the combination of sound and words, not dissipating simultaneously, because of the momentary nature, the emptiness of the words themselves, and the sound being like an echo, it is impossible to say there is a sequential corresponding meaning. There is no abuse here, only those ordinary people who falsely discriminate, thereby generating anger. If one knows that words and sounds are unattainable in their self-nature meaning, the mind can follow along without contradicting, and endure equally. This is called 'Dharma-abiding Patience'. Furthermore, regarding the killer, one should think like this: the body is not the victim; if the body has no mind, it is like grass, trees, wall shadows, etc. The mind is also not the victim, because the mind is not form, and has no obstruction. In the ultimate truth, there is no killer. When observing in this way, one does not see killing, and is able to endure it. This is called 'Dharma-abiding Patience'. Internally, it refers to observing internal dharmas, thinking like this: form is like a mass of foam, arising from conditions, without action, not self-produced, is empty, and is separate from self and what belongs to self. Sensation is like a bubble, conception is like a mirage, volition is like a banana tree, consciousness is like an illusion, arising from conditions, without action, not self-produced, momentary arising and ceasing, is empty, and is separate from self and what belongs to self. Among them, form is not self, form is not what belongs to self. Like this, sensation, conception, volition, consciousness, consciousness is not self, consciousness is not what belongs to self. These dharmas arise from conditions. If they arise from conditions, then their self-nature is unproduced. If their self-nature is unproduced, then there is no harmer. When observing in this way, whether internal or external, the self-nature of all dharmas is unattainable. This is called 'Dharma-abiding Patience'. If, in body, mind, and dharmas, one contemplates self-nature, it is in accordance with 'Non-origination Patience'. This is called, in brief, 'Kshanti Paramita (Patience Perfection)'. As explained in detail in the Sutra (Sutra, scripture). Here are verses from the sages: 『Towards enemies, loved ones, and neutral people, Compassionate thoughts are always equal. The cause of anger does not even exist, How can one be angry with sentient beings?』『Well cultivate constant compassion, Sentient beings and oneself are the same entity, Equal without difference, How can one be angry with sentient beings?』『The mind constantly abandons anger, Mostly giving rise to love and joy, The virtuous one already』

無礙　　云何與世違　于諸眾生所　　常求作利祐　云何無瞋恚　　得加眾生惡　世間八法觸　　其心不動搖　譬如口吹山　　應知彼得忍　深心離諸垢　　礙事不能污　如泥泥虛空　　應知彼得忍　于身無所愛　　于命不亦貪　諸怨悉不能　　動其相續志　于非可愛聲　　安心猶如響　諸言亦如化　　忍心便在手　不於五眾中　　取我及命相　身亦非我所　　應知彼得忍　若不見於我　　及我所自性　便得無生忍　　佛子最安隱

菩提資糧論卷第一大正藏第 32 冊 No. 1660 菩提資糧論

菩提資糧論卷第二

聖者龍樹本　比丘自在釋

大隋南印度三藏達磨笈多譯

問已解釋忍波羅蜜。今應說精進波羅蜜。答勇健體相。勇健作業等。是為精進。于中諸菩薩等。從初發心乃至究竟覺場。建立一切菩提分相應身口意善業。此名精進波羅蜜。又復若與諸凡夫及學無學聲聞獨覺等。不共精進。此名精進波羅蜜。精進有三種。謂身口意。彼身口精進。以心精進而為前行。略說有三種福事。若身與福事相應。是身精進。若口與相應。是口精進。若意與相應。是意精進。又于若自利若利他善中身健行。是身精進。口健行是口精進。意健行是心精進。

【現代漢語翻譯】現代漢語譯本無礙：如何與世俗相違背？對於一切眾生，常常尋求為他們帶來利益和幫助。如何才能沒有瞋恚（Chenhui，嗔恨）？即使眾生加諸於你惡行，也能忍受。世間的八法（世間八法：利、衰、毀、譽、稱、譏、苦、樂）觸動你時，內心不動搖。譬如用口吹山，應當知道他得到了忍辱。內心深處遠離各種垢染，外來的障礙和事物不能玷污他。如同用泥土塗抹虛空，應當知道他得到了忍辱。對於自身沒有絲毫的愛戀，對於生命也沒有貪執。一切怨敵都不能動搖他相續不斷的意志。對於不悅耳的聲音，內心安住猶如空谷迴響。一切言語都如同幻化，忍辱之心便掌握在手中。不在五蘊（五眾）中，執取『我』以及『命』的表相。身體也不是『我』所擁有的，應當知道他得到了忍辱。如果不見有『我』，以及『我』所擁有的自性。便能證得無生法忍（Wushengfaren，對諸法不生不滅的真理的證悟），佛子最為安穩。

《菩提資糧論》卷第一大正藏第 32 冊 No. 1660 《菩提資糧論》

《菩提資糧論》卷第二

聖者龍樹（Longshu，Nagarjuna）著，比丘自在釋

大隋南印度三藏達磨笈多（Damoqieduo，Dharmagupta）譯

問：已經解釋了忍波羅蜜（Renboluomi，Kshanti Paramita，忍辱波羅蜜）。現在應該說精進波羅蜜（Jingjinboluomi，Virya Paramita，精進波羅蜜）。答：勇猛強健的體性和狀態，勇猛強健的作為等，這就是精進。其中諸位菩薩等，從最初發心乃至最終證得覺悟的道場，建立一切與菩提分（Putifen，Bodhapakshika-dharmas，菩提之分）相應的身口意善業，這叫做精進波羅蜜。又，如果與諸位凡夫以及有學無學聲聞（Shengwen，Sravaka，聲聞）獨覺（Dujue，Pratyekabuddha，緣覺）等不一樣的精進，這叫做精進波羅蜜。精進有三種，即身、口、意。這身口精進，以意精進而作為先導。簡略地說有三種福事，如果身體與福事相應，這是身精進；如果口與福事相應，這是口精進；如果意與福事相應，這是意精進。又，對於無論是自利還是利他的善行中，身體力行，這是身精進；口頭力行，這是口精進；意念力行，這是心精進。

【English Translation】 English version Unobstructed: How does one differ from the world? Towards all sentient beings, constantly seeking to bring them benefit and aid. How can one be without anger (Chenhui)? Even when sentient beings inflict evil upon you, you can endure it. When the eight worldly winds (the eight worldly conditions: gain, loss, disgrace, fame, praise, blame, suffering, and pleasure) touch your heart, it remains unshaken. It is like blowing on a mountain with your mouth; you should know that he has attained patience. The mind is deeply free from all defilements; external obstacles and things cannot taint it. It is like smearing mud on the sky; you should know that he has attained patience. Towards the body, there is not the slightest attachment; towards life, there is no greed either. All enemies cannot shake his continuous will. Towards unpleasant sounds, the mind rests like an echo in an empty valley. All words are like illusions; the heart of patience is then in hand. Not in the five aggregates (five skandhas) grasping at the appearance of 'I' and 'life'. The body is also not 'mine'; you should know that he has attained patience. If one does not see 'I', and the self-nature of what is 'mine'. Then one attains the Unborn Dharma-kshanti (Wushengfaren, realization of the truth of the non-arising and non-ceasing of all dharmas), the most peaceful state for a Buddha's disciple.

Treatise on the Provisions for Enlightenment, Volume 1 Taisho Tripitaka Volume 32, No. 1660, Treatise on the Provisions for Enlightenment

Treatise on the Provisions for Enlightenment, Volume 2

Written by the venerable Nagarjuna (Longshu), explained by Bhikshu Zizai

Translated by Tripitaka Dharmagupta (Damoqieduo) of Southern India during the Great Sui Dynasty

Question: The Paramita of Patience (Renboluomi, Kshanti Paramita) has been explained. Now, the Paramita of Diligence (Jingjinboluomi, Virya Paramita) should be discussed. Answer: Courageous and vigorous nature, courageous and vigorous actions, etc., this is diligence. Among them, all Bodhisattvas, from the initial aspiration until the final attainment of enlightenment, establish all virtuous deeds of body, speech, and mind that are in accordance with the factors of enlightenment (Putifen, Bodhapakshika-dharmas), this is called the Paramita of Diligence. Furthermore, if the diligence is different from that of ordinary people, as well as Sravakas (Shengwen), Pratyekabuddhas (Dujue), and those who are still learning or have completed their learning, this is called the Paramita of Diligence. There are three types of diligence: body, speech, and mind. The diligence of body and speech is preceded by the diligence of mind. Briefly speaking, there are three types of meritorious deeds. If the body is in accordance with meritorious deeds, this is bodily diligence; if the speech is in accordance, this is verbal diligence; if the mind is in accordance, this is mental diligence. Furthermore, in virtuous deeds that benefit oneself or others, acting vigorously with the body is bodily diligence; acting vigorously with the mouth is verbal diligence; acting vigorously with the mind is mental diligence.

復有三十二種菩薩精進。謂不斷三寶種精進。成熟無量眾生精進。攝受無量流轉精進無量供養給侍精進。聚集無量善根精進。出生無量精進精進。善說令眾生歡喜精進。安隱一切眾生精進。隨諸眾生所作精進。于諸眾生中行舍精進。受諸戒學精進忍力調柔精進。出生諸禪那三摩提三摩缽帝精進。滿足無著智慧精進。成就四梵行精進。出生五神通精進。以一切佛土功德成已佛土精進。降伏諸魔精進。如法降伏諸外論師精進。滿足十力無畏等佛法精進。莊嚴身口意精進。得度諸有所作精進。害諸煩惱精進。未度者令度。未脫者令脫。未穌息者令穌息。未涅槃者令涅槃精進。聚集百福相資糧精進。攝受一切佛法精進。游無邊佛土精進。見無量諸佛精進。此諸精進從大悲出。離身口意故。住不取不捨故。得不舉不下故。攝不生不起故。如是等三十二法具足已。精進波羅蜜當得清凈滿足。此中亦有聖頌。

彼諸施等波羅蜜　　精進之力所成就　是故精進為根本　　諸菩薩等得佛身　精進方便求菩提　　我念精進勝方便　以其舍離精進已　　方便不能作所作　若唯獨有一方便　　則無策勤作事業　所作皆是精進作　　是故精進勝方便　心有巧力為方便　　此心從於精進生　是故諸有所作事　　皆以精進為根本

【現代漢語翻譯】現代漢語譯本：此外，還有三十二種菩薩精進。即：不間斷三寶（佛、法、僧）之種的精進，成熟無量眾生的精進，攝受無量流轉（輪迴）的精進，無量供養給侍（侍奉）的精進，聚集無量善根的精進，出生無量精進的精進，善巧演說令眾生歡喜的精進，使一切眾生安穩的精進，隨順諸眾生所作的精進，于諸眾生中行舍（佈施）的精進，受持諸戒學（戒律）的精進，忍辱之力調柔的精進，出生諸禪那（禪定）、三摩提（等持）、三摩缽帝（正定）的精進，滿足無著（無執著）智慧的精進，成就四梵行（慈、悲、喜、舍）的精進，出生五神通的精進，以一切佛土功德成就已佛土的精進，降伏諸魔的精進，如法降伏諸外論師（其他學說）的精進，滿足十力（如來十種力）、無畏（無所畏懼）等佛法的精進，莊嚴身口意（行為、言語、思想）的精進，得度諸有所作的精進，斷除諸煩惱的精進，對於未得度者令其得度，未脫離者令其脫離，未得穌息（安寧）者令其穌息，未得涅槃者令其涅槃的精進，聚集百福相資糧的精進，攝受一切佛法的精進，遊歷無邊佛土的精進，見無量諸佛的精進。這些精進從大悲心而出，遠離身口意（的執著），安住于不取不捨（的狀態），得到不舉不下（的平衡），攝持不生不起（的寂滅）。像這樣等三十二法具足后，精進波羅蜜（到達彼岸）當得清凈滿足。此中也有聖頌：

彼諸佈施等波羅蜜，精進之力所成就，是故精進為根本，諸菩薩等得佛身。精進方便求菩提（覺悟），我念精進勝方便，以其舍離精進已，方便不能作所作。若唯獨有一方便，則無策勤作事業，所作皆是精進作，是故精進勝方便。心有巧力為方便，此心從於精進生，是故諸有所作事，皆以精進為根本。

【English Translation】 English version: Furthermore, there are thirty-two kinds of Bodhisattva's diligence (精進, jīngjìn). Namely: the diligence of not interrupting the seed of the Three Jewels (三寶, sānbǎo - Buddha, Dharma, Sangha), the diligence of maturing immeasurable sentient beings, the diligence of embracing immeasurable transmigrations (流轉, liúzhuǎn - samsara), the diligence of immeasurable offerings and service (給侍, gěishì), the diligence of gathering immeasurable roots of goodness, the diligence of giving rise to immeasurable diligence, the diligence of skillfully speaking to delight sentient beings, the diligence of bringing peace to all sentient beings, the diligence of following what sentient beings do, the diligence of practicing giving (舍, shě - generosity) among sentient beings, the diligence of upholding precepts and learning (戒學, jièxué - moral discipline), the diligence of endurance and gentleness, the diligence of giving rise to various dhyanas (禪那, chánnà - meditation), samadhis (三摩提, sānmótí - concentration), and samapattis (三摩缽帝, sānmóbōdì - attainment), the diligence of fulfilling unattached (無著, wúzhuó) wisdom, the diligence of accomplishing the Four Brahmaviharas (四梵行, sì fànháng - loving-kindness, compassion, joy, equanimity), the diligence of giving rise to the Five Supernormal Powers, the diligence of accomplishing Buddha-lands with the merits of all Buddha-lands, the diligence of subduing all demons, the diligence of righteously subduing all externalist teachers (外論師, wàilùnshī - proponents of other doctrines), the diligence of fulfilling the Buddha-dharma such as the Ten Powers (十力, shílì - ten powers of a Buddha) and Fearlessness (無畏, wúwèi), the diligence of adorning body, speech, and mind (身口意, shēn kǒu yì), the diligence of attaining liberation from all actions, the diligence of destroying all afflictions, the diligence of liberating those who are not yet liberated, releasing those who are not yet released, pacifying those who are not yet pacified, and leading to nirvana (涅槃, nièpán) those who are not yet in nirvana, the diligence of gathering the resources of a hundred blessings, the diligence of embracing all Buddha-dharma, the diligence of traveling to boundless Buddha-lands, and the diligence of seeing immeasurable Buddhas. These diligences arise from great compassion, being apart from body, speech, and mind, abiding in non-grasping and non-rejection, attaining non-elevation and non-degradation, and embracing non-arising and non-origination. When these thirty-two dharmas are fully possessed, the Paramita (波羅蜜, bōluómì - perfection) of diligence will be purely fulfilled. There is also a sacred verse in this:

Those perfections such as giving, are all accomplished by the power of diligence, Therefore, diligence is the root, by which all Bodhisattvas attain the Buddha-body. Diligence is the skillful means to seek Bodhi (菩提, pútí - enlightenment), I think diligence is the superior skillful means, Because if one abandons diligence, skillful means cannot accomplish what needs to be done. If there is only one skillful means, then there is no urging to diligently do the work, All that is done is done by diligence, therefore diligence is the superior skillful means. The mind has skillful power as a means, this mind arises from diligence, Therefore, all that is done has diligence as its root.

諸論及以工巧等　　具精進故到彼岸　是故於諸所作中　　精進最為成就者　所有自在及財物　　精進之人則能得　是故諸有安樂事　　皆以精進為得因　以有殊勝精進故　　佛于聲聞為上首　是故此之精進力　　最為勝因非余行　勝上精進勇健者　　于地地中雖同地　而彼恒得最勝上　　是故常應起精進　佛在菩提樹下時　　以精進故覺菩提　是故精進為根本　　得佛身因前已說

問已略解釋精進波羅蜜。今應說禪那波羅蜜。

答禪那者。有四種禪那。謂有覺有觀離生喜樂。游于初禪。無覺無觀定生喜樂。游第二禪。離喜行舍念慧受樂。游第三禪滅于苦樂舍念清凈不苦不樂。游第四禪。於此四種禪那中。離證聲聞獨覺地。迴向佛地已。得名禪那波羅蜜。諸菩薩有十六種禪那波羅蜜。諸聲聞獨覺之所無有。何者十六種。謂不取實禪。不著味禪。大悲攀緣禪。三摩地迴轉禪。起作神通禪心堪能禪。諸三摩缽帝禪。寂靜復寂靜禪。不可動禪。離惡對禪。入智慧禪。隨眾生心行禪。三寶種不斷禪。不退墮禪。一切法自在禪。破散禪。如是等十六種。是為禪那波羅蜜。不取實禪者。為滿足如來禪故。不著味禪者。不貪自樂故。大悲攀緣禪者。示現斷諸眾生煩惱方便故。三摩地迴轉禪者。攀緣

【現代漢語翻譯】現代漢語譯本那些討論到工藝技巧等等的人，因為具有精進的緣故而到達彼岸（涅槃）。因此，在所有要做的事情中，精進是最能成就的。所有自在和財物，精進的人都能得到。因此，所有安樂的事情，都是以精進作為獲得的起因。因為有殊勝的精進，佛陀在聲聞（弟子）中成為最上首。因此，這精進的力量，是最殊勝的原因，而不是其他的行為。具有殊勝精進、勇猛強健的人，即使在相同的修行階段（地），他們也總是能得到最殊勝的成就，因此應當經常發起精進。佛陀在菩提樹下的時候，因為精進的緣故而覺悟菩提（智慧）。因此，精進是根本，是獲得佛身的起因，前面已經說過了。

（問：）已經簡略地解釋了精進波羅蜜（精進到彼岸），現在應該說禪那波羅蜜（禪定到彼岸）。

（答：）禪那，有四種禪那。即有覺有觀，從遠離（欲界）而生喜樂，處於初禪。無覺無觀，由禪定而生喜樂，處於第二禪。遠離喜樂，行舍念慧，感受舍樂，處於第三禪。滅除苦樂，舍念清凈，不苦不樂，處於第四禪。在這四種禪那中，如果遠離了證得聲聞（阿羅漢）和獨覺（辟支佛）的境界，迴向于佛的境界，就得名為禪那波羅蜜。諸位菩薩有十六種禪那波羅蜜，是聲聞和獨覺所沒有的。是哪十六種呢？即不取實禪，不著味禪，大悲攀緣禪，三摩地迴轉禪，起作神通禪，心堪能禪，諸三摩缽帝禪，寂靜復寂靜禪，不可動禪，離惡對禪，入智慧禪，隨眾生心行禪，三寶種不斷禪，不退墮禪，一切法自在禪，破散禪。像這樣的十六種，就是禪那波羅蜜。不取實禪，是爲了滿足如來的禪定。不著味禪，是不貪戀自己的快樂。大悲攀緣禪，是示現斷除眾生煩惱的方便。三摩地迴轉禪，是攀緣……

【English Translation】 English version Those who discuss skillful means and the like, reach the other shore (Nirvana) because they possess diligence. Therefore, in all that is to be done, diligence is the most accomplishing. All freedom and wealth, diligent people can obtain. Therefore, all things of ease and joy, are obtained through diligence as the cause. Because of having superior diligence, the Buddha is the foremost among the Shravakas (disciples). Therefore, this power of diligence, is the most superior cause, not other practices. Those who are superiorly diligent, brave and strong, even if they are on the same stage (bhumi), They always obtain the most superior achievement, therefore one should always arouse diligence. When the Buddha was under the Bodhi tree, he awakened to Bodhi (wisdom) because of diligence. Therefore, diligence is the root, the cause of obtaining the Buddha's body, as has been said before.

(Question:) Having briefly explained the Paramita of Diligence (diligence to the other shore), now we should speak of the Dhyana Paramita (meditation to the other shore).

(Answer:) Dhyana, there are four kinds of Dhyana. Namely, having initial and sustained application of thought, joy and happiness born of detachment, abiding in the first Dhyana. Without initial and sustained application of thought, joy and happiness born of samadhi, abiding in the second Dhyana. Detached from joy, practicing equanimity, mindfulness and wisdom, experiencing equanimous happiness, abiding in the third Dhyana. Ceasing suffering and happiness, equanimity and purity of mindfulness, neither suffering nor happiness, abiding in the fourth Dhyana. In these four kinds of Dhyana, if one turns away from attaining the state of Shravaka (Arhat) and Pratyekabuddha (Solitary Buddha), and directs towards the state of Buddha, it is named Dhyana Paramita. The Bodhisattvas have sixteen kinds of Dhyana Paramitas, which the Shravakas and Pratyekabuddhas do not have. What are the sixteen? Namely, Dhyana without grasping at reality, Dhyana without attachment to taste, Dhyana of great compassion and dependent arising, Dhyana of Samadhi turning, Dhyana of arising and creating supernormal powers, Dhyana of mental fitness, all the Samapatti Dhyanas, Dhyana of stillness and further stillness, immovable Dhyana, Dhyana of detachment from evil opposites, Dhyana of entering wisdom, Dhyana of following the minds and actions of sentient beings, Dhyana of the Three Jewels' lineage not being cut off, Dhyana of non-regression, Dhyana of freedom in all dharmas, Dhyana of breaking apart. These sixteen kinds are the Dhyana Paramita. Dhyana without grasping at reality, is for fulfilling the Tathagata's (Buddha's) meditation. Dhyana without attachment to taste, is not being greedy for one's own happiness. Dhyana of great compassion and dependent arising, is demonstrating the means of cutting off the afflictions of sentient beings. Dhyana of Samadhi turning, is dependent arising on...

欲界為緣故。起作神通禪者。欲知一切眾生心行故。心堪能禪者。成就心自在智故。諸三摩缽帝禪者。勝出諸色無色界故。寂靜復寂靜禪者。勝出諸聲聞獨覺三摩缽帝故。不可動禪者。究竟後邊故。離惡對禪者。害諸熏習相續故。入智慧禪者。出諸世間故。隨眾生心行禪者。度諸眾生故。三寶種不斷禪者。如來禪無盡故。不退墮禪者。常入定故。一切法自在禪者。諸業滿足故(第十六破散禪本闕不解)。又念凈。慧凈。趣凈。慚凈。持心希望凈。迴向菩提凈。根凈。無依凈。不取實凈。起作神通凈。心堪能凈。身遠離凈。內寂靜凈。外不行凈。有所得見凈。無眾生無命無人凈。三界中不住凈。覺分門凈。離翳光明凈。入智慧凈。因果不相違凈。業思惟忍凈。開胞藏相智凈。攝方便前巧凈。菩提場障礙凈。不著聲聞獨覺凈。安住禪那出生光明凈。佛三摩地不散亂凈。觀自心行凈。知諸眾生各各根如應說法凈(本闕二凈)。彼十六種禪那波羅蜜由。此三十二凈故得清凈。得入如來地。此中有輸盧迦。

若彼十六種　　及三十二凈　與禪度相應　　是為求菩提　到禪那彼岸　　善知禪那業　智者五神通　　出生不退墮　諸色無有盡　　通達其實性　亦以勝天眼　　普見諸色相　雖以凈天耳　　遠聞諸音聲

【現代漢語翻譯】現代漢語譯本以對欲界的執著為緣由，而修習神通禪定的人，是爲了瞭解一切眾生的心念和行為。心能自在的禪定，是爲了成就心的自在智慧。諸三摩缽帝（Samāpatti，等至）禪定，是爲了勝過所有色界和無色界的束縛。寂靜又寂靜的禪定，是爲了勝過所有聲聞和獨覺的三摩缽帝。不可動搖的禪定，是爲了達到修行的最終境界。遠離惡念的禪定，是爲了斷除各種習氣的延續。進入智慧的禪定，是爲了脫離所有世俗的牽絆。隨順眾生心念和行為的禪定，是爲了度化所有眾生。三寶（佛、法、僧）的種子不中斷的禪定，是因為如來的禪定是無盡的。不退轉的禪定，是爲了能夠經常入定。對一切法都能自在的禪定，是因為各種業力已經圓滿。（第十六種破散禪，原本缺失，無法解釋）。還有念凈、慧凈、趣凈、慚凈、持心希望凈、迴向菩提凈、根凈、無依凈、不取實凈、起作神通凈、心堪能凈、身遠離凈、內寂靜凈、外不行凈、有所得見凈、無眾生無命無人凈、三界中不住凈、覺分門凈、離翳光明凈、入智慧凈、因果不相違凈、業思惟忍凈、開胞藏相智凈、攝方便前巧凈、菩提場障礙凈、不著聲聞獨覺凈、安住禪那出生光明凈、佛三摩地不散亂凈、觀自心行凈、知諸眾生各各根如應說法凈（原本缺失兩種凈）。這十六種禪那波羅蜜（Dhyana Paramita，禪定波羅蜜）的圓滿，是通過這三十二種清凈而獲得的，從而能夠進入如來地。這裡有一首偈頌：如果這十六種禪定，以及三十二種清凈，與禪定波羅蜜相應，這就是爲了追求菩提。到達禪那的彼岸，善於瞭解禪那的業用，有智慧的人就能獲得五神通，並且出生于不退轉的境界。對於所有色界的束縛沒有窮盡，通達其真實本性，也能以殊勝的天眼，普遍看見各種色相。即使用清凈的天耳，也能遙遠地聽見各種聲音。

【English Translation】 English version Those who cultivate the Dhyana (meditation) of supernatural powers because of their attachment to the Desire Realm (Kāmadhātu), do so to understand the thoughts and actions of all sentient beings. The Dhyana of mental capability is for achieving the wisdom of mental freedom. The various Samāpatti (states of meditative absorption) Dhyanas are for surpassing all forms and formless realms. The Dhyana of stillness and more stillness is for surpassing the Samāpattis of all Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). The immovable Dhyana is for reaching the ultimate end of practice. The Dhyana of detachment from evil is for destroying the continuous flow of habitual tendencies. The Dhyana of entering wisdom is for transcending all worldly affairs. The Dhyana of following the thoughts and actions of sentient beings is for liberating all sentient beings. The Dhyana of not interrupting the seeds of the Three Jewels (Buddha, Dharma, Sangha) is because the Tathāgata's (Thus Come One) Dhyana is endless. The Dhyana of non-regression is for being constantly in Samadhi (meditative absorption). The Dhyana of freedom over all Dharmas (teachings) is because all karmas are fulfilled. （The sixteenth type, the Dhyana of scattering, is missing from the original text and cannot be explained.） Furthermore, there are the purities of mindfulness, wisdom, inclination, shame, upholding the mind's hope, dedicating to Bodhi (enlightenment), roots, non-reliance, non-grasping of reality, arising and creating supernatural powers, mental capability, physical detachment, inner stillness, outer non-action, the purity of seeing what is attained, the purity of no sentient beings, no life, no person, the purity of not dwelling in the Three Realms (Trailokya), the purity of the doors of the factors of enlightenment, the purity of light free from obscuration, the purity of entering wisdom, the purity of cause and effect not contradicting each other, the purity of karma, thought, and forbearance, the purity of opening the knowledge of the embryonic storehouse, the purity of skillful means in advance, the purity of obstacles in the Bodhi field, the purity of non-attachment to Śrāvakas and Pratyekabuddhas, the purity of abiding in Dhyana and giving rise to light, the purity of the Buddha's Samadhi not being scattered, the purity of observing one's own mind and actions, the purity of knowing the various roots of all sentient beings and teaching the Dharma accordingly (two purities are missing from the original text). These sixteen kinds of Dhyana Paramita (perfection of meditation) are purified by these thirty-two purities, thereby attaining entry into the Tathāgata's (Thus Come One) ground. Here is a verse: If these sixteen kinds of Dhyana and thirty-two purities are in accordance with the Dhyana Paramita, this is for seeking Bodhi (enlightenment). Reaching the other shore of Dhyana, being skilled in understanding the functions of Dhyana, the wise one obtains the five supernatural powers and is born into a state of non-regression. There is no end to all forms, understanding their true nature, and also seeing all forms universally with the superior divine eye. Even with the pure divine ear, one can hear all sounds from afar.

智者通達知　　聲非可言說　所有眾生心　　觀其各各相　諸心猶如幻　　了知其自性　眾生宿世住　　如實能念知　諸法無過去　　亦知其自性　往詣俱知土　　見土具莊嚴　土相如虛空　　了知其實性　眾生諸煩惱　　皆以亂心生　是故勝智者　　曠修諸禪定

問所解釋禪那波羅蜜者。略說已竟。今應次第說般若波羅蜜。

答般若波羅蜜者。如前解釋。為初資糧中說我今更釋其相。如先偈說。

施戒忍進定　　此五種之餘　彼諸波羅蜜　　智度之所攝

此余有四波羅蜜謂巧方便波羅蜜。愿波羅蜜。力波羅蜜。智波羅蜜等。此四波羅蜜。皆是般若波羅蜜所攝。般若波羅蜜者。若佛世尊于菩提樹下。以一念相應智。覺了諸法。是般若波羅蜜。又是無礙相。以無身故。無邊相。等虛空故。無等等相。諸法無所得故。遠離相。畢竟空故。不可降伏相。無可得故。無句相。無名身故。無聚合相。離來去故。無因相。離作者故。無生相。生無有故。無去至相。離流轉故。無散壞相。離前後際故。無染相。不可取故。無戲論相。離諸戲論故。無動相。法界自體故。無起相。不分別故。無量相。離量故。無依止相。依止無有故。無污相。不出生故。不可測相。無邊際故。自然相。知諸

【現代漢語翻譯】現代漢語譯本：　智者通達徹悟，明白聲音並非言語所能完全表達。　觀察所有眾生的內心，瞭解他們各自不同的狀態。　明白所有心念都如幻象，徹知其本性。　能夠如實憶念眾生過去世的經歷。　明白諸法沒有過去，也瞭解其自性。　前往一切智者的國土（俱知土），見到那裡的莊嚴景象。　明白國土的形態如同虛空，徹知它的真實本性。　眾生的各種煩惱，都是由散亂的心所產生。　因此，具有殊勝智慧的人，應當廣泛地修習各種禪定。

（問：）前面所解釋的禪那波羅蜜（Dhyana Paramita，禪定波羅蜜）已經簡略地說完了。現在應該依次講述般若波羅蜜（Prajna Paramita，智慧波羅蜜）。

（答：）關於般若波羅蜜（Prajna Paramita，智慧波羅蜜），如同前面所解釋的，在最初的資糧道中已經說過，我現在再進一步解釋它的體相。就像之前的偈頌所說：

佈施、持戒、忍辱、精進、禪定，　這五種之外，　其他的波羅蜜（Paramita，到彼岸），　都由智慧（般若）所統攝。

這裡所說的『其他』，有四種波羅蜜（Paramita，到彼岸），即：善巧方便波羅蜜（Upaya Paramita），愿波羅蜜（Pranidhana Paramita），力波羅蜜（Bala Paramita），智波羅蜜（Jnana Paramita）等。這四種波羅蜜（Paramita，到彼岸），都是由般若波羅蜜（Prajna Paramita，智慧波羅蜜）所統攝。所謂般若波羅蜜（Prajna Paramita，智慧波羅蜜），就是佛世尊在菩提樹下，以一念相應的智慧，覺悟了諸法的實相。這般若波羅蜜（Prajna Paramita，智慧波羅蜜）又是無礙之相，因為沒有身體的緣故；是無邊之相，等同虛空的緣故；是無等等之相，因為諸法都不可得的緣故；是遠離之相，因為畢竟空寂的緣故；是不可降伏之相，因為無可得到的緣故；是無句之相，因為沒有名言的緣故；是無聚合之相，因為遠離來去的緣故；是無因之相，因為遠離作者的緣故；是無生之相，因為生本無有的緣故；是無去至之相，因為遠離流轉的緣故；是無散壞之相，因為遠離前後際的緣故；是無染之相，因為不可取著的緣故；是無戲論之相，因為遠離各種戲論的緣故；是無動之相，因為法界自體如此的緣故；是無起之相，因為不分別的緣故；是無量之相，因為遠離數量的緣故；是無依止之相，因為依止本無有的緣故；是無污之相，因為不生出的緣故；是不可測之相，因為沒有邊際的緣故；是自然之相，因爲了知諸法的緣故。

【English Translation】 English version: The wise understand and penetrate, knowing that sound cannot be fully expressed by words. Observing the minds of all beings, they understand their respective states. Understanding that all thoughts are like illusions, they thoroughly know their nature. They can truly recall the past lives of beings. They understand that phenomena have no past, and also understand their nature. Going to the land of all-knowing ones (俱知土, Jñānabhūmi), they see the adorned scenery there. Understanding that the form of the land is like space, they thoroughly know its true nature. The various afflictions of beings are all born from a distracted mind. Therefore, those with superior wisdom should extensively cultivate various meditations.

(Question:) The explanation of Dhyana Paramita (禪那波羅蜜, Perfection of Meditation) has been briefly completed. Now, Prajna Paramita (般若波羅蜜, Perfection of Wisdom) should be discussed in order.

(Answer:) Regarding Prajna Paramita (般若波羅蜜, Perfection of Wisdom), as explained before, it has been mentioned in the initial stage of accumulation of merit. Now, I will further explain its characteristics. As the previous verse says:

Generosity, discipline, patience, diligence, meditation, Beyond these five, The other Paramitas (波羅蜜, Perfections), Are all encompassed by wisdom (Prajna).

The 'others' mentioned here refer to four Paramitas (波羅蜜, Perfections): Skillful Means Paramita (巧方便波羅蜜, Upaya Paramita), Aspiration Paramita (愿波羅蜜, Pranidhana Paramita), Power Paramita (力波羅蜜, Bala Paramita), and Wisdom Paramita (智波羅蜜, Jnana Paramita). These four Paramitas (波羅蜜, Perfections) are all encompassed by Prajna Paramita (般若波羅蜜, Perfection of Wisdom). Prajna Paramita (般若波羅蜜, Perfection of Wisdom) is when the World Honored One, under the Bodhi tree, awakened to the true nature of all phenomena with a wisdom that corresponds to a single thought. This Prajna Paramita (般若波羅蜜, Perfection of Wisdom) is also the aspect of unobstructedness, because it has no body; it is the aspect of boundlessness, because it is equal to space; it is the aspect of unequaledness, because all phenomena are unattainable; it is the aspect of detachment, because it is ultimately empty; it is the aspect of invincibility, because nothing can be obtained; it is the aspect of no sentence, because there is no name; it is the aspect of no aggregation, because it is apart from coming and going; it is the aspect of no cause, because it is apart from the maker; it is the aspect of no birth, because birth is non-existent; it is the aspect of no going, because it is apart from transmigration; it is the aspect of no disintegration, because it is apart from before and after; it is the aspect of no defilement, because it cannot be grasped; it is the aspect of no speculation, because it is apart from all speculations; it is the aspect of no movement, because it is the self-nature of the Dharma realm; it is the aspect of no arising, because it does not discriminate; it is the aspect of immeasurability, because it is apart from measure; it is the aspect of no reliance, because reliance is non-existent; it is the aspect of no stain, because it does not arise; it is the aspect of immeasurability, because it has no boundary; it is the aspect of naturalness, because it knows all phenomena.

法自性故。又般若波羅蜜是聞慧相。及正思入。彼聞慧相。有八十種。謂樂欲等。正思入。有三十二種。謂安住奢摩他等。又般若波羅蜜。不與十六種宿住等無明俱。如是等般若波羅蜜相。隨量已說。若具說者乃有無量。此般若波羅蜜所攝方便善巧波羅蜜中。有八種善巧。所謂眾善巧。界善巧。入善巧。諦善巧。緣生善巧。三世善巧。諸乘善巧。諸法善巧。此中善巧波羅蜜無有邊際。又復隨於何等生趣。以何等行相。為菩提故。得自增長善根及調伏眾生。于彼彼生趣彼彼行中。此一切處凡所應作種種方便。諸大人等所分別說。我今說彼經中微滴之分。若已作今作微少之善。能令多多能令無量。此為方便。不自為己唯為眾生。此為方便。唯以陀那令諸波羅蜜滿足。此為方便。如是以尸羅攝諸生處。以羼提。莊嚴身口心為于菩提。以毗梨耶安住精進。以禪那不退于禪。以般若舍離無為。以慈為作依護。以悲不棄流轉。以喜能忍不喜樂事。以舍發起諸善。以天眼攝取佛眼。以天耳滿足佛耳。以他心智知各各根。以宿住念知三世無礙。以自在通得如來自在通。以入眾生心欲知諸行相。已度還入。無染而染舍擔更擔。無量示量最勝現劣。以方便故涅槃相應而墮在流轉。雖行涅槃。不畢竟寂滅。現行四魔。而超過諸魔。達四諦智及

觀無生。而不入正位。雖行憒鬧。而不行順眠煩惱。雖行遠離。而不依身心盡。雖行三界。而於界中不行世諦。雖行於空。而一切時恒求佛法。雖行無為。而不于無為作證。雖行六通。而不盡漏。雖現聲聞獨覺威儀。而不捨樂欲佛法。如是等巧方便波羅蜜中。所有教化眾生方便。彼等方便是菩薩教化巧方便住處應知。此中有輸盧迦。

畜生道中諸苦惱　　地獄餓鬼生亦然　于流轉中相應受　　眾生種種諸過惡　此等苦聚不能障　　于眾生處起哀愍　諸佛便說彼菩薩　　一切世間無礙悲　論中若有善該綜　　眾多別人所作業　工巧等明及餘事　　皆以愛語授與之　戒財聞修寂調等　　以此功德攝化他　攝已復令常相續　　勝仙說為住善道　或現女身化男子　　令其調伏而受教　或現男身化女人　　令其調伏而受教　若不厭于染境樂　　愍其無道令入道　隨眾生門種種化　　極逼惱處亦不捨　或有信解于無我　　及知諸法離自性　是人未離世間法　　但作如此觀察轉　于業及果生信順　　而有無邊諸苦事　當於受彼苦果時　　不喜諸苦所逼切　若於聲聞出家者　　便置安隱寂靜處　或復置於緣覺道　　或置十種妙力乘　令其當得正覺乘　　或得寂靜及天趣　若應觀察現見果　

【現代漢語翻譯】現代漢語譯本觀照無生（Anutpāda，不生不滅的真理），卻不證入正位（Samyaktva，不退轉的境界）。雖然身處喧囂煩亂之中，卻不隨順睡眠的煩惱。雖然遠離塵世，卻不執著于身心寂滅。雖然身處三界（Trailokya，欲界、色界、無色界），卻不於三界中執著世俗的諦理。雖然修行空性（Śūnyatā），卻時時尋求佛法。雖然修行無為（Asamskrita，不造作），卻不以無為為究竟的證悟。雖然示現六神通（Sadabhijna），卻不漏盡一切煩惱。雖然示現聲聞（Śrāvaka，聽聞佛法而修行的弟子）、獨覺（Pratyekabuddha，不依師教，自己覺悟的修行者）的威儀，卻不捨棄對佛法的喜樂和追求。像這樣種種巧妙方便的波羅蜜（Pāramitā，到彼岸），其中所有教化眾生的方便法門，這些方便法門是菩薩教化眾生的巧妙方便的住處，應當知曉。這裡有一首偈頌：

畜生道中的種種苦惱，地獄、餓鬼道的眾生也是如此，在輪迴流轉中相應承受，眾生承受種種過失惡業的果報。這些苦難的聚集不能阻礙菩薩，對於眾生生起哀憫之心。諸佛便說，這樣的菩薩具有一切世間無礙的大悲心。論典中如果有善巧能夠概括總結，眾多其他人所從事的行業，如工巧技藝等學問以及其他事情，都用慈愛的言語教導他們。以持戒、佈施財物、聽聞佛法、修行禪定、寂靜調伏等功德來攝受教化他人。攝受之後又令他們常常保持這種狀態，殊勝的仙人說這是安住于善道。或者示現女身來教化男子，使他們調伏而接受教誨；或者示現男身來教化女人，使他們調伏而接受教誨。如果不厭棄染污境界的快樂，憐憫他們沒有正道，使他們進入正道。隨著眾生的根器和意願而種種教化，即使在極度逼迫惱亂之處也不捨棄。或者有人信解于無我（Anatta，沒有永恒不變的自我），以及了知諸法沒有自性（Svabhavaśūnya，獨立的、固有的性質），這些人雖然沒有脫離世間法，但只是如此觀察思量。對於業（Karma，行為）和果（Phala，結果）生起信心和順從，卻有無邊無際的痛苦之事。當承受這些痛苦果報的時候，不因諸苦的逼迫而感到厭煩。如果對於聲聞乘的出家修行者，便安置在安穩寂靜之處；或者安置在緣覺道中；或者安置在十種妙力之乘（佛乘）。令他們能夠證得正覺之乘（菩提），或者獲得寂靜涅槃以及天道果報。如果應當觀察現見的果報……

【English Translation】 English version Contemplating non-origination (Anutpāda, the truth of non-arising and non-ceasing), yet not entering the right position (Samyaktva, the state of non-retrogression). Although acting amidst turmoil and chaos, not following the afflictions of sleep. Although practicing detachment, not relying on the cessation of body and mind. Although acting within the three realms (Trailokya, the desire realm, the form realm, and the formless realm), not adhering to worldly truths within these realms. Although practicing emptiness (Śūnyatā), constantly seeking the Buddha's teachings at all times. Although practicing non-action (Asamskrita, non-fabrication), not making non-action the ultimate attainment. Although manifesting the six supernormal powers (Sadabhijna), not exhausting all outflows. Although displaying the demeanor of Śrāvakas (listeners of the Buddha's teachings) and Pratyekabuddhas (self-enlightened ones), not abandoning the joy and desire for the Buddha's teachings. Such skillful means of Pāramitā (perfections), all the expedient methods for teaching sentient beings, these expedient methods are the dwelling place of the skillful means of Bodhisattvas' teaching, it should be known. Here is a verse:

The various sufferings in the animal realm, and so are the beings in hell and the hungry ghost realm, correspondingly enduring in the cycle of transmigration, sentient beings enduring the consequences of various faults and evil deeds. These accumulations of suffering cannot obstruct the Bodhisattva, giving rise to compassion for sentient beings. The Buddhas then say that such a Bodhisattva possesses unobstructed great compassion in all the world. If there is skill in the treatises to summarize and encapsulate, the various industries engaged in by many others, such as skillful crafts and other knowledge, as well as other matters, teach them with loving words. Subduing and transforming others with the merits of upholding precepts, giving wealth, listening to the Dharma, practicing meditation, tranquility, and taming. After subduing them, also causing them to constantly maintain this state, the supreme sage says this is dwelling in the good path. Or manifesting a female body to transform men, causing them to be tamed and receive teachings; or manifesting a male body to transform women, causing them to be tamed and receive teachings. If not厭棄(disgusted with) the pleasures of defiled realms, pitying those without the right path, causing them to enter the right path. Transforming in various ways according to the faculties and desires of sentient beings, not abandoning even in places of extreme oppression and disturbance. Or some have faith and understanding in no-self (Anatta, no permanent self), and know that all dharmas are without inherent existence (Svabhavaśūnya, independent, inherent nature), although these people have not left worldly dharmas, they only contemplate and ponder in this way. Giving rise to faith and compliance in karma (Karma, action) and its result (Phala, consequence), yet there are boundless matters of suffering. When enduring these painful consequences, not being annoyed by the oppression of all sufferings. If for the renunciants of the Śrāvakayāna (vehicle of hearers), then placing them in a secure and tranquil place; or placing them in the path of the Pratyekabuddha; or placing them in the vehicle of the ten subtle powers (Buddha vehicle). Causing them to attain the vehicle of perfect enlightenment (Bodhi), or to obtain tranquil Nirvana and the rewards of the heavenly realms. If one should observe the visible results...

如其所作正安置　如是從初至究竟　　丈夫難事皆能為　依彼種種巧方便　　舍離一切愛不愛　此乘諸佛所讚歎　　百千功德而莊嚴　能生世間極凈信　　以說勝妙善道故　于緣覺乘聲聞乘　　及以天世諸乘中　皆以十善而成熟　　亦於人乘成熟人

已解釋巧方便波羅蜜。我今當說愿波羅蜜。諸菩薩最初有十大愿。所謂供養給侍諸佛無餘。是第一大愿。于彼佛所持大正法。攝受正覺普護正教。是第二大愿。諸世界中諸佛出興。始從住兜率宮乃至退墮。入胎住胎初生出家。證正覺請轉法輪入大涅槃。皆往其所受行供養初不捨離。是第三大愿。諸菩薩行曠大無量。不雜諸波羅蜜所攝善凈諸地。出生總分別分同相異相共轉不共轉等諸菩薩行。如實如地道說。修治波羅蜜教誡教授。授已住持。發起出生如是等心。是第四大愿。無餘眾生界。有色無色有想無想。卵生胎生濕生化生。三界同入六趣共居。諸生順去名色所攝。無餘眾生界皆悉成熟。令入佛法。斷除諸趣。安立於一切智智。是第五大愿。無餘諸世界曠大無量。若細若粗若橫若倒若平住等。同入共居順去。十方分分猶如帝網。入于分分以智順行。是第六大愿。一切土即一土。一土即一切土。平等清凈無量國土。普皆莊嚴離諸煩惱。凈道具足無量智相

。眾生充滿入佛上妙境界。隨眾生心示現令其歡喜。是第七大愿。為與諸菩薩同一心故。為不共善根聚集故。為與諸菩薩同一攀緣常不離菩薩平等故。為發起自心入如來威神故。為得不退行神通故。為遊行諸世界故。為影到諸大眾論故。為自身順入諸生處故。為具足不思議大乘故。為行菩薩行故。是第八大愿。為升不退轉行菩薩行故。為身口意業不空故。即于見時令決定佛法故。為即出一音聲時令入智慧故。為即于信時令轉煩惱故。為得如大藥王身故。為行諸菩薩行故。是第九大愿。為于諸世界中正覺阿耨多羅三藐三菩提故。為於一毛道中及餘一切毛道中。皆現出生坐道場轉法輪大般涅槃故。為以智慧入佛大境界威神故。為於一切眾生界如其深心佛應出時開悟令得寂靜而示現故。為正覺一法一切法悉涅槃相故。為出一音聲令諸眾生心歡喜故。為現大涅槃而不斷行力故。為現大智慧地安立諸法故。為以佛境界法智神通普遍諸世界故。是第十大愿。如是等大欲大出生十大愿為首。滿此十大愿已。建立菩薩阿僧祇百千餘愿。得住菩薩歡喜地。此名愿波羅蜜。已解釋愿波羅蜜。我今當說力波羅蜜。此中略說諸菩薩有七種力。謂福報生力。神通力。信力。精進力。念力。三摩提力。般若力。

福報生力者。如十小象力當一

【現代漢語翻譯】現代漢語譯本：眾生充滿，進入佛陀至高無上的境界。隨順眾生的心意示現，使他們歡喜。這是第七大愿。爲了與諸位菩薩同一心念的緣故，爲了不與其他善根混雜聚集的緣故，爲了與諸位菩薩同一攀緣，常不離菩薩的平等心的緣故，爲了發起自心，進入如來的威神之力的緣故，爲了獲得不退轉的神通行力的緣故，爲了諸世界（一切世界）的緣故，爲了身影到達諸大眾論（各種場合）的緣故，爲了自身順應進入各種生處的緣故，爲了具足不可思議的大乘（Mahayana）的緣故，爲了行菩薩行（Bodhisattva path）的緣故，這是第八大愿。爲了升進到不退轉的菩薩行的緣故，爲了身口意業不落空的緣故，即在見佛之時，令決定佛法的緣故，爲了即發出一音聲之時，令入智慧的緣故，爲了即在生起信心之時，令轉化煩惱的緣故，爲了獲得如大藥王（healing king）的身的緣故，爲了行諸菩薩行的緣故，這是第九大愿。爲了在諸世界中正覺阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故，爲了在一毛孔中以及其餘一切毛孔中，都顯現出生、坐道場、轉法輪、大般涅槃（Mahaparinirvana，大涅槃）的緣故，爲了以智慧進入佛陀的大境界威神之力的緣故，爲了在一切眾生界中，如其深心，佛應出世之時，開悟他們，令得寂靜而示現的緣故，爲了正覺一法，一切法都悉皆是涅槃之相的緣故，爲了發出一音聲，令諸眾生心生歡喜的緣故，爲了示現大涅槃，而不間斷行持的力量的緣故，爲了示現大智慧地，安立諸法的緣故，爲了以佛陀境界的法智神通，普遍諸世界的緣故，這是第十大愿。像這樣等同於大欲、大出生的十大愿為首，圓滿了這十大愿之後，建立菩薩阿僧祇（asamkhya，無數）百千餘愿，得住菩薩歡喜地（the stage of joy）。這名為愿波羅蜜（pramana-paramita，愿波羅蜜多）。已經解釋了願波羅蜜，我現在應當說力波羅蜜（bala-paramita，力波羅蜜多）。這裡簡略地說，諸菩薩有七種力，稱為福報生力、神通力、信力、精進力、念力、三摩提力（samadhi-bala，三摩地力）、般若力（prajna-bala，般若力）。福報生力，比如十頭小象的力量相當於一頭...

【English Translation】 English version: Sentient beings are filled and enter the supreme realm of the Buddha. Manifesting in accordance with the minds of sentient beings, causing them to rejoice. This is the seventh great vow. It is for the sake of being of one mind with all Bodhisattvas, for the sake of gathering unmixed roots of goodness, for the sake of constantly adhering to the equality of Bodhisattvas by sharing the same aspirations with them, for the sake of arousing one's own mind and entering the majestic power of the Tathagata (如來), for the sake of attaining the power of irreversible supernatural abilities, for the sake of all worlds, for the sake of the shadow reaching all assemblies, for the sake of oneself conforming to entering all places of birth, for the sake of fully possessing the inconceivable Mahayana (大乘), for the sake of practicing the Bodhisattva path (菩薩行), this is the eighth great vow. It is for the sake of ascending to the irreversible Bodhisattva path, for the sake of not letting one's actions of body, speech, and mind be in vain, that is, at the time of seeing the Buddha, to ensure the determination of the Buddha's Dharma, for the sake of entering wisdom at the very moment of uttering a sound, for the sake of transforming afflictions at the very moment of generating faith, for the sake of obtaining a body like the great healing king (大藥王), for the sake of practicing all Bodhisattva practices, this is the ninth great vow. It is for the sake of realizing Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, and perfect enlightenment) in all worlds, for the sake of manifesting birth, sitting in the Bodhimanda (道場), turning the Dharma wheel, and entering Mahaparinirvana (大般涅槃, great Nirvana) in one pore and all other pores, for the sake of entering the great realm and majestic power of the Buddha with wisdom, for the sake of enlightening all sentient beings in all realms according to their deepest desires, when the Buddha should appear, causing them to attain tranquility and manifesting accordingly, for the sake of realizing that all dharmas are of the nature of Nirvana when one dharma is realized, for the sake of causing all sentient beings to rejoice by uttering a single sound, for the sake of manifesting Mahaparinirvana without ceasing the power of practice, for the sake of manifesting the ground of great wisdom and establishing all dharmas, for the sake of pervading all worlds with the Dharma wisdom and supernatural powers of the Buddha's realm, this is the tenth great vow. These ten great vows, beginning with great desires and great births, having fulfilled these ten great vows, establish countless hundreds of thousands of vows of Bodhisattvas, and attain the stage of joy (歡喜地). This is called the Paramita of Vows (愿波羅蜜, pramana-paramita). Having explained the Paramita of Vows, I shall now speak of the Paramita of Power (力波羅蜜, bala-paramita). Here, briefly speaking, Bodhisattvas have seven kinds of power, namely the power of blessed birth, the power of supernatural abilities, the power of faith, the power of diligence, the power of mindfulness, the power of Samadhi (三摩提力, samadhi-bala), and the power of Prajna (般若力, prajna-bala). The power of blessed birth is like the strength of ten small elephants equaling one...

龍象力。十龍象力當一香象力。十香象力當一大香象力。十大香象力當一大力士力。十大力士力當一半那羅延力。十半那羅延力當一那羅延力。十那羅延力當一大那羅延力。十大那羅延力當一過百劫菩薩力。十過百劫菩薩力當一過百千劫菩薩力。十過百千劫菩薩力當一得忍菩薩力。十得忍菩薩力當一最後生菩薩力。住此力已。菩薩即于生時能行七步。十最後生菩薩生時力。乃當菩薩少年時力。菩薩住此力已。趣菩提場成等正覺。得正覺已。以過百千功德力故。成就如來正遍知一種處非處力。如是等十力成就。此名諸佛菩薩及余少分眾生福報生力。

神通力者。謂四神足善修多作已。以此希有神通力故。得調伏諸眾生等。彼以希有神力。顯現若色若力若住持等。若諸眾生。應以此色像得調伏者。即以此色像。于彼彼眾生所。示現或佛色像或獨覺色像或聲聞色像。如是或釋梵護世轉輪王等色像。若復諸餘色像。乃至畜生色像。為調伏眾生故。示現如是色像。若有多力憍慢瞋怒兇惡自高眾生。應以此力得調伏者。即現此力。或大力士力。或四分那羅延力。或半那羅延力。或一那羅延力。以此力故。須彌山王高十六萬八千逾阇那。寬八萬四千逾阇那。以三指舉取。如舉庵摩勒果擲置他方世界。而四天王天及三十三天等無

【現代漢語翻譯】現代漢語譯本龍象之力。十龍象之力相當於一香象之力。十香象之力相當於一大香象之力。十大香象之力相當於一大力士之力。十大力士之力相當於一半那羅延力（Narayana-bala，意為具有那羅延神的力量）。十半那羅延力相當於一那羅延力。十那羅延力相當於一大那羅延力。十大那羅延力相當於一過百劫菩薩之力。十過百劫菩薩之力相當於一過百千劫菩薩之力。十過百千劫菩薩之力相當於一得忍菩薩之力。十得忍菩薩之力相當於一最後生菩薩之力。安住於此力之後，菩薩即便在出生時也能行走七步。十最後生菩薩出生時的力量，相當於菩薩少年時的力量。菩薩安住於此力之後，前往菩提樹下成就正等正覺。證得正覺之後，以超過百千功德之力，成就如來正遍知十力中的『處非處智力』。像這樣成就十力。這被稱為諸佛菩薩以及其餘少分眾生的福報所生的力量。

神通力是指，通過對四神足（catvāri ṛddhipādāḥ，四種成就神通的基礎）的善修和多次修習，憑藉這種稀有的神通力，得以調伏各種眾生。他們以稀有的神力，顯現各種色相、力量或住持等。如果某些眾生應該通過某種色像才能被調伏，就以那種色像，在那些眾生面前示現，或是佛的色像，或是獨覺（Pratyekabuddha）的色像，或是聲聞（Śrāvaka）的色像。像這樣，或是帝釋天（Śakra）、梵天（Brahmā）、護世四天王、轉輪聖王等的色像。如果還有其他的色像，乃至畜生的色像，爲了調伏眾生，就示現這樣的色像。如果有多力、驕慢、嗔怒、兇惡、自高的眾生，應該通過某種力量才能被調伏，就顯現那種力量，或是大力士的力量，或是四分那羅延力，或是半那羅延力，或是一那羅延力。憑藉這種力量，能夠用三根手指舉起須彌山王（Sumeru），它高十六萬八千由旬（Yojana），寬八萬四千由旬，就像舉起庵摩羅果（Āmalaka）一樣，然後投擲到其他世界，而四天王天（Cāturmahārājakāyikas）和三十三天（Trāyastriṃśa）等都不會...

【English Translation】 English version The power of dragon elephants. Ten dragon elephant powers are equivalent to one fragrant elephant power. Ten fragrant elephant powers are equivalent to one great fragrant elephant power. Ten great fragrant elephant powers are equivalent to one great warrior's power. Ten great warrior's powers are equivalent to half a Narayana-bala (Narayana's strength). Ten half Narayana-balas are equivalent to one Narayana-bala. Ten Narayana-balas are equivalent to one great Narayana-bala. Ten great Narayana-balas are equivalent to the power of a Bodhisattva who has passed a hundred kalpas. Ten Bodhisattva powers of over a hundred kalpas are equivalent to the power of a Bodhisattva who has passed a hundred thousand kalpas. Ten Bodhisattva powers of over a hundred thousand kalpas are equivalent to the power of a Bodhisattva who has attained forbearance. Ten Bodhisattva powers of attained forbearance are equivalent to the power of a Bodhisattva in their last birth. Having dwelt in this power, the Bodhisattva can walk seven steps at birth. The power of a Bodhisattva in their last birth is equivalent to the power of a Bodhisattva in their youth. Having dwelt in this power, the Bodhisattva goes to the Bodhi tree and attains complete enlightenment. Having attained complete enlightenment, with the power of over a hundred thousand merits, they achieve the 'knowledge of what is possible and impossible' among the ten powers of the Tathagata's perfect and complete knowledge. Thus, the ten powers are achieved. This is called the power born from the blessings of Buddhas, Bodhisattvas, and a small portion of other beings.

Supernatural power refers to the fact that through the good cultivation and repeated practice of the four bases of supernatural power (catvāri ṛddhipādāḥ, the four foundations for achieving supernatural abilities), one is able to subdue various beings with this rare supernatural power. They manifest various forms, powers, or abidings with rare supernatural power. If certain beings should be subdued by a certain form, then they manifest that form before those beings, either the form of a Buddha, or the form of a Pratyekabuddha (Solitary Buddha), or the form of a Śrāvaka (Disciple). Likewise, the form of Śakra (Indra), Brahmā, the Four Heavenly Kings who protect the world, a Chakravartin (Wheel-Turning King), etc. If there are other forms, even the form of an animal, they manifest such forms in order to subdue beings. If there are beings who are powerful, arrogant, angry, fierce, and conceited, who should be subdued by a certain power, then they manifest that power, either the power of a great warrior, or four parts of Narayana-bala, or half of Narayana-bala, or one Narayana-bala. With this power, they can lift Mount Sumeru (Sumeru), which is 168,000 yojanas (Yojana) high and 84,000 yojanas wide, with three fingers, like lifting an Āmalaka (Indian gooseberry) fruit, and throw it to other worlds, without the Cāturmahārājakāyikas (Heaven of the Four Great Kings) and Trāyastriṃśa (Heaven of the Thirty-three Gods) etc. being...

所嬈惱。于菩薩力亦不減損。又此三千大千世界雖復寬曠。從於水界乃至有頂。置之手掌經劫而住。于諸神通道。具足示現如是等力。若有憍慢增上慢瞋怒兇惡自高眾生。說法調伏令離憍慢增上慢瞋怒兇惡等。彼得如是神足住持智已。以此住持智。有所住持。隨意皆得若以大海為牛跡。即成牛跡。若以牛跡為大海。即成大海。若以劫燒為水聚者。即成水聚。若以水聚為火聚者。即成火聚。若以火聚為風聚者。即成風聚。若以風聚為火聚者。即成火聚。如是若以此住持。隨所住持下中上法。既住持已。無有人能震動隱沒。所謂若釋若梵若魔及余世間同法者。除佛世尊。于眾生類中。無有眾生於菩薩所住持法震動隱沒。以住持力故。為彼種種勝上喜踴尊敬眾生說法。彼神足力高出自在。過魔煩惱入佛境界。覺諸眾生。聚集宿世善根資糧。魔及魔身天等不能障礙。此名菩薩神通力。

信力者。于佛法僧及菩薩行中。信解一向不可沮壞。若惡魔作佛身來。隨於何法欲壞其信。菩薩以信解力故。彼不能動菩薩信力。此名信力。

精進力者。菩薩若發起精進。與彼彼善法相應時。于彼彼處得牢固力。隨所受行若天若人不能動壞令其中止。此名精進力。

念力者。住彼彼法處其心安止。諸餘煩惱不能散亂。以念力

【現代漢語翻譯】現代漢語譯本

所受的嬈惱也不會因此增加。對於菩薩的力量也沒有絲毫減損。而且，這三千大千世界雖然非常寬廣，從水界直到有頂天，菩薩可以將它放在手掌中，經歷無數劫的時間安住不動，並且在各種神通道路上，具足示現這樣的力量。如果有驕慢、增上慢、瞋怒、兇惡、自高的眾生，菩薩可以通過說法來調伏他們，使他們遠離驕慢、增上慢、瞋怒、兇惡等。菩薩獲得這樣的神足住持智后，以此住持智，無論住持什麼，都可以隨意成就。如果想把大海變成牛蹄印，就能變成牛蹄印；如果想把牛蹄印變成大海，就能變成大海；如果想把劫火焚燒后的景象變成水聚，就能變成水聚；如果想把水聚變成火聚，就能變成火聚；如果想把火聚變成風聚，就能變成風聚；如果想把風聚變成火聚，就能變成火聚。像這樣，如果用這種住持力，無論住持下、中、上哪種法，住持之後，沒有人能夠震動或隱沒它，無論是釋天（Śakra，帝釋天）、梵天（Brahmā，大梵天）、魔（Māra，天魔）以及其他世間修習相同法門的人，除了佛世尊（Buddha，覺者），在眾生之中，沒有眾生能夠震動或隱沒菩薩所住持的法。因為有住持力的緣故，菩薩為那些以種種殊勝的歡喜、踴躍、尊敬心對待自己的眾生說法。這種神足力高超自在，超越魔的煩惱，進入佛的境界，覺悟眾生，聚集宿世的善根資糧，魔以及魔的身天等都不能障礙。這叫做菩薩的神通力。

信力：對於佛（Buddha，覺者）、法（Dharma，佛法）、僧（Saṅgha，僧團）以及菩薩的修行，具有堅定不移的信心和理解，不可被摧毀。如果惡魔（Māra，天魔）化作佛的身相前來，想要破壞這種信心，菩薩憑藉信解的力量，惡魔也不能動搖菩薩的信力。這叫做信力。

精進力：菩薩如果發起精進，與種種善法相應時，在種種處所都能獲得牢固的力量。無論所受持和修行的法門是什麼，天人等都不能動搖或破壞，使其停止。這叫做精進力。

念力：安住于種種法中，內心安定止息，各種煩惱不能使他散亂。這就是念力。

【English Translation】 English version

The vexation suffered will not increase because of it. The power of the Bodhisattva is not diminished in the slightest. Moreover, although this triple thousand great thousand world is vast and wide, from the water realm up to the peak of existence, the Bodhisattva can place it on the palm of their hand and abide there for countless kalpas (aeon), fully demonstrating such power on all the paths of spiritual power. If there are beings who are arrogant, conceited, angry, fierce, and self-exalted, the Bodhisattva can subdue them by teaching the Dharma, causing them to be free from arrogance, conceit, anger, fierceness, and so on. Having obtained such a supernatural power of sustaining wisdom, with this sustaining wisdom, whatever they sustain, they can accomplish at will. If they wish to turn the ocean into a cow's footprint, it becomes a cow's footprint; if they wish to turn a cow's footprint into an ocean, it becomes an ocean; if they wish to turn the scene after a kalpa's (aeon) conflagration into a water mass, it becomes a water mass; if they wish to turn a water mass into a fire mass, it becomes a fire mass; if they wish to turn a fire mass into a wind mass, it becomes a wind mass; if they wish to turn a wind mass into a fire mass, it becomes a fire mass. Like this, if with this sustaining power, whatever lower, middle, or upper Dharma they sustain, once sustained, no one can shake or conceal it, whether it be Śakra (帝釋天, the lord of devas), Brahmā (大梵天, the creator god), Māra (天魔, the demon), or others in the world practicing the same Dharma, except for the Buddha (覺者, the awakened one), among sentient beings, no sentient being can shake or conceal the Dharma sustained by the Bodhisattva. Because of the power of sustaining, the Bodhisattva teaches the Dharma to those beings who treat them with various supreme joy, elation, and respect. This supernatural power is supremely free, surpassing the afflictions of Māra, entering the realm of the Buddha, awakening sentient beings, gathering the resources of good roots from past lives, which cannot be obstructed by Māra and the devas of Māra's realm. This is called the supernatural power of the Bodhisattva.

Power of Faith: Regarding the Buddha (覺者, the awakened one), the Dharma (佛法, the teachings), the Saṅgha (僧團, the monastic community), and the practice of the Bodhisattva, having unwavering faith and understanding that cannot be destroyed. If Māra (天魔, the demon) manifests as the body of the Buddha, wishing to destroy this faith, the Bodhisattva, with the power of faith and understanding, Māra cannot shake the Bodhisattva's power of faith. This is called the power of faith.

Power of Diligence: If the Bodhisattva initiates diligence, being in accordance with various good Dharmas, in various places they obtain firm power. Whatever Dharma they uphold and practice, devas and humans cannot shake or destroy it, causing it to stop. This is called the power of diligence.

Power of Mindfulness: Abiding in various Dharmas, their mind is peaceful and still, and various afflictions cannot scatter it. This is the power of mindfulness.

持故破諸煩惱。彼諸煩惱不能破壞菩薩所念。此名念力。

三摩提力者。于憒鬧中行遠離行。諸有音聲及語道所出。不為聲刺障礙初禪。行善覺觀不礙二禪。生於愛喜不礙三禪。成熟眾生攝受諸法未曾舍廢不礙四禪。如是游四種禪。諸禪惡對不能破壞。雖游諸禪。而不隨禪生。此名菩薩三摩提力。

般若力者。謂世出世法中不可壞智。于生生中不由師教。諸所作業工巧明處。乃至世間最勝難作難忍。菩薩皆得現前。若出世法救度於世。菩薩智慧隨順入已。彼天人阿修羅眾不能破壞。此名般若力。如是等菩薩七力已略解說。若欲具演無有邊際。此名菩薩力波羅蜜。已解釋力波羅蜜。我今當說智波羅蜜。此中若世間所行書論印算數等。及界論(謂風黃痰癊等性)方論(謂醫方論)治諸干痟顛狂鬼持等病。破諸蠱毒。又作戲笑所攝文章談謔等。令生歡喜。出生村城園苑陂湖池井華果藥物及林叢等。示現金銀摩尼琉璃貝(石白如貝)玉珊瑚等寶性。入于日月薄蝕星宿地動夢怪等事。建立相諸身份支節等。知于禁戒行處禪那神通無量無色處。及余正覺相應利樂眾生等彼岸。又復知諸世界成壞。隨世界成隨世界壞皆悉了知。又知業集故世界成。業盡故世界壞。知世界若干時成住。知世界若干時壞住。知諸地界水界風界

火界若大若小若無量等差別。知極細微塵。亦知所有微塵聚集微塵分散。知世界中所有地微塵數。如是亦知水火風等微塵數。知所有眾生身微塵數國土身微塵數。知諸眾生粗身細身差別。乃至亦知微塵合成地獄畜生餓鬼阿修羅天人等身。知欲色無色界成壞。及知彼小大無量等差別。知眾生身中業身報身色身。知國土身中小大染凈。及撗住倒住平住等方網差別。

知業報身中差別名字身。知聲聞獨覺菩薩身中差別名字身。知如來身中正覺身愿身化身住持身。形色相好莊嚴身威光身意念身福身法身。知智身中若善分別若如理思惟。若果相應攝若世出世。若安立三乘若共法不共法。若出道非出道若學無學。知法身中平等不動。安立世諦處所名字。安立眾生非眾生法。安立佛法聖眾。知虛空身中無量身入。一切處非身真實無邊無色身差別。得出生如是等身智。又得命自在心自在眾具自在業自在愿自在信解自在神通自在智自在生自在法自在。得如是等十自在已。為不思議智者無量智者不退智者。如是等智有八萬四千行相。是菩薩所知智波羅蜜。如是隨分解釋智波羅蜜。若欲具演。唯佛世尊。乃能解說。

此六波羅蜜　　總菩提資糧　猶如虛空中　　盡攝於諸物

如所解釋六波羅蜜中。總攝一切菩提資糧。譬如

【現代漢語翻譯】現代漢語譯本火界有大有小，有無量等差別。菩薩能知極細微的塵埃，也知所有微塵聚集和微塵分散的狀態。知曉世界中所有地微塵的數量，同樣也知曉水、火、風等微塵的數量。知曉所有眾生身體中的微塵數量，以及國土中的微塵數量。知曉眾生粗身和細身的差別，乃至也知曉由微塵合成的地獄、畜生、餓鬼、阿修羅（Asura，非天）、天人等身。知曉欲界、色界、無色界的成壞，以及它們小、大、無量等的差別。知曉眾生身中的業身、報身、色身。知曉國土身中的小大、染凈，以及橫住、倒住、平住等方位的差別。知曉業報身中的差別名字身。知曉聲聞（Śrāvaka，聽聞佛法而悟道者）、獨覺（Pratyekabuddha，無師自悟者）、菩薩（Bodhisattva，立志成佛的修行者）身中的差別名字身。知曉如來（Tathāgata，佛的稱號）身中的正覺身、愿身、化身、住持身、形色相好莊嚴身、威光身、意念身、福身、法身。知曉智身中，無論是善分別，還是如理思惟，無論是與果相應的攝取，還是世間和出世間，無論是安立三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna），還是共法和不共法，無論是出道還是非出道，無論是學還是無學。知曉法身中平等不動，安立世諦（Saṃvṛti-satya，世俗諦）的處所名字，安立眾生和非眾生法，安立佛法和聖眾。知曉虛空身中無量身入，一切處非身真實無邊無色身差別。得出生如是等身智。又得命自在、心自在、眾具自在、業自在、愿自在、信解自在、神通自在、智自在、生自在、法自在。得到如是等十自在後，成為不可思議智者、無量智者、不退智者。如是等智有八萬四千行相，是菩薩所知智波羅蜜（Prajñāpāramitā，般若波羅蜜多）。如是隨分解釋智波羅蜜，若要完全演說，唯有佛世尊才能解說。此六波羅蜜（Pāramitā，到彼岸），總攝菩提資糧，猶如虛空中，盡攝於諸物。如所解釋的六波羅蜜中，總攝一切菩提資糧，譬如...

【English Translation】 English version The realm of fire has differences such as large, small, and immeasurable. One knows the extremely fine dust particles, and also knows the states of all dust particles gathering and dispersing. One knows the number of earth dust particles in the world, and similarly knows the number of dust particles of water, fire, and wind. One knows the number of dust particles in the bodies of all sentient beings, and the number of dust particles in the lands. One knows the differences between the coarse and subtle bodies of sentient beings, and even knows the bodies of hell beings, animals, hungry ghosts, Asuras (non-gods), and gods, which are composed of dust particles. One knows the formation and destruction of the desire realm, form realm, and formless realm, and their differences such as small, large, and immeasurable. One knows the karma body, retribution body, and form body in the bodies of sentient beings. One knows the smallness, largeness, purity, and impurity in the bodies of lands, and the differences in the directional networks such as horizontal, inverted, and flat. One knows the different name bodies in the karma retribution body. One knows the different name bodies in the bodies of Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), and Bodhisattvas (beings striving for enlightenment). One knows the Right Enlightenment Body, Vow Body, Transformation Body, Sustaining Body, Form and Beautiful Marks Adorned Body, Majestic Light Body, Thought Body, Merit Body, and Dharma Body in the body of the Tathāgata (Buddha). One knows in the Wisdom Body whether it is skillful discrimination or rational contemplation, whether it corresponds to the attainment of results, whether it is mundane or supramundane, whether it establishes the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), whether it is shared or unshared Dharma, whether it is the path to liberation or not, whether it is learning or non-learning. One knows that in the Dharma Body there is equality and immovability, establishing the names of places in conventional truth (Saṃvṛti-satya), establishing the Dharma of sentient beings and non-sentient beings, and establishing the Buddha Dharma and the Sangha. One knows that in the Space Body, immeasurable bodies enter, and the differences of the non-body, the true, the boundless, and the formless body are everywhere. One obtains the wisdom of giving birth to such bodies. Furthermore, one obtains mastery over life, mastery over mind, mastery over resources, mastery over karma, mastery over vows, mastery over faith and understanding, mastery over supernatural powers, mastery over wisdom, mastery over birth, and mastery over Dharma. Having obtained these ten masteries, one becomes an inconceivable wise one, an immeasurable wise one, and a non-retreating wise one. Such wisdom has eighty-four thousand aspects, which is the Prajñāpāramitā (Perfection of Wisdom) known by Bodhisattvas. Thus, the Prajñāpāramitā is explained partially; if one wishes to fully expound it, only the Buddha can explain it. These six Pāramitās (perfections) encompass all the resources for Bodhi (enlightenment), just as the empty space encompasses all things. As explained in the six Pāramitās, all the resources for Bodhi are encompassed, just as...

虛空行住諸物。有識無識悉攝在中。如是其餘聞資糧等諸資糧攝在六波羅蜜中。同相無異。應知。

菩提資糧論卷第二大正藏第 32 冊 No. 1660 菩提資糧論

菩提資糧論卷第三

聖者龍樹本　比丘自在釋

大隋南印度三藏達磨笈多譯

復有餘師意　　諸覺資糧者　實舍及寂智　　四處之所攝

又一論師作是念。一切菩提資糧皆實處舍處寂處智處所攝。實者不虛誑相。實即是戒。是故實為尸羅波羅蜜。舍即佈施。是故舍處為陀那波羅蜜。寂者即心不濁。若心不濁。愛不愛事所不能動是故寂處為羼提波羅蜜及禪那波羅蜜。智處還為般若波羅蜜毗梨耶波羅蜜。遍入諸處以無精進。則于諸處無所成就。是故毗梨耶波羅蜜成就諸事。是故一切資糧皆入四處。問如經說。以慈資糧得無礙心。以舍資糧得斷憎愛。于中慈悲有何差別。答。

大悲徹骨髓　　為諸眾生依　如父於一子　　慈則遍一切

若入生死險道。墮地獄畜生餓鬼諸趣。在惡邪見網。覆愚癡稠林。行邪徑非道。猶如盲闇。非出離中見為出離。為老病死憂悲苦惱諸賊執持。入魔意稠林。去佛意遠者。菩薩大悲。穿于自身皮肉及筋。徹至骨髓。為諸眾生而作依處。令此眾生得度如是生死曠野險難惡

【現代漢語翻譯】現代漢語譯本：虛空中所行住的萬物，無論有意識還是無意識，都包含在其中。同樣，其餘所說的聞資糧等各種資糧，都包含在六波羅蜜（Six Pāramitās）中，本質上沒有區別，應當知曉。

《菩提資糧論》卷第二大正藏第 32 冊 No. 1660 《菩提資糧論》

《菩提資糧論》卷第三

聖者龍樹（Nāgārjuna）本　比丘自在釋

大隋南印度三藏達磨笈多譯

另有其他論師認為，所有覺悟的資糧，實際上被舍（giving）、寂（tranquility）、智（wisdom）這四個方面所涵蓋。

又有一位論師這樣認為：一切菩提資糧都被實處、舍處、寂處、智處所包含。實，是不虛妄的相。實就是戒，因此實為尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）。舍，就是佈施，因此舍處為陀那波羅蜜（Dāna-pāramitā，佈施波羅蜜）。寂，就是心不混濁。如果心不混濁，就不會被喜愛或不喜愛的事物所動搖，因此寂處為羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）及禪那波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）。智處仍然是般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）和毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）。普遍進入各個方面，如果沒有精進，那麼在各個方面都無法成就。因此，毗梨耶波羅蜜成就一切事情。所以，一切資糧都包含在四個方面中。問：如經中所說，以慈資糧得到無礙心，以舍資糧得到斷除憎愛，那麼慈悲之間有什麼差別呢？答：

大悲徹骨髓，為諸眾生依，如父於一子，慈則遍一切。

如果進入生死險惡的道路，墮入地獄、畜生、餓鬼等各種惡趣，被邪惡見解的網所覆蓋，被愚癡的茂密森林所遮蔽，行走在邪徑非道上，就像盲人一樣。把非出離之處看作是出離之處，被衰老、疾病、死亡、憂愁、悲傷、痛苦等賊所執持，進入魔意的茂密森林，遠離佛意的人，菩薩的大悲，穿透自身的皮肉和筋，直達骨髓，為這些眾生作為依靠之處，使這些眾生得以度過這樣生死曠野的險難惡境。

【English Translation】 English version: All things that exist and abide in space, whether conscious or unconscious, are contained within it. Similarly, the remaining accumulations, such as the accumulation of learning, are all contained within the Six Pāramitās (Six Perfections), being essentially the same. This should be understood.

Bodhisattva-saṃbhāra-śāstra Volume 2 Taisho Tripitaka Volume 32 No. 1660 Bodhisattva-saṃbhāra-śāstra

Bodhisattva-saṃbhāra-śāstra Volume 3

By the Holy Nāgārjuna, Explained by Bhikṣu Zizai

Translated by Tripiṭaka Dharmagupta from South India of the Great Sui Dynasty

Other teachers hold the view that all accumulations for enlightenment are actually encompassed by four aspects: giving, tranquility, and wisdom.

Furthermore, one teacher thinks thus: all the accumulations for Bodhi (enlightenment) are contained within the aspects of truth, giving, tranquility, and wisdom. Truth is the aspect of non-deception. Truth is equivalent to precepts (Śīla), therefore truth is Śīla-pāramitā (Perfection of Morality). Giving is equivalent to charity, therefore the aspect of giving is Dāna-pāramitā (Perfection of Giving). Tranquility is equivalent to a mind without turbidity. If the mind is without turbidity, it cannot be moved by things that are liked or disliked. Therefore, the aspect of tranquility is Kṣānti-pāramitā (Perfection of Patience) and Dhyāna-pāramitā (Perfection of Meditation). The aspect of wisdom is still Prajñā-pāramitā (Perfection of Wisdom) and Vīrya-pāramitā (Perfection of Effort). Universally entering into all aspects, without effort, there can be no accomplishment in any aspect. Therefore, Vīrya-pāramitā accomplishes all things. Thus, all accumulations are contained within these four aspects. Question: As the sutra says, with the accumulation of loving-kindness, one obtains an unobstructed mind; with the accumulation of giving, one obtains the cutting off of hatred and love. What is the difference between loving-kindness and compassion? Answer:

Great compassion penetrates the bone marrow, serving as a refuge for all beings, like a father to a single child, while loving-kindness pervades all.

If one enters the perilous path of birth and death, falls into the various evil realms of hell, animals, and hungry ghosts, is covered by the net of evil views, obscured by the dense forest of ignorance, walks on the wrong path, like a blind person, sees non-liberation as liberation, is seized by the thieves of old age, sickness, death, sorrow, grief, and suffering, enters the dense forest of demonic intentions, and is far from the Buddha's intention, the Bodhisattva's great compassion penetrates their own skin, flesh, and sinews, reaching to the bone marrow, serving as a refuge for these beings, enabling them to cross over the dangerous and evil wilderness of birth and death.

路。置於一切智城無畏之宮。譬如長者唯一福子而遭病苦。愛徹皮肉入于骨髓。但念何時得其病癒。悲亦如是。唯于苦眾生中起。慈者遍於一切眾生中起。又復慈故於諸眾生得無礙心。悲故於生死中無有疲厭。又慈于善人中生。悲于不善人中生。又菩薩慈增長故不著己樂。則生大慈。悲增長故舍諸支節及命。則生大悲。

若唸佛功德　　及聞佛神變　愛喜而受凈　　此名為大喜

若唸佛功德者。于中何者是佛功德。謂諸佛世尊無量百千俱致劫中。聚集善根故。不護身口意業故。五種應知中斷疑故。四種答難中無失故。三十七助菩提法教授故。十二分緣生中因緣覺故。教九教故。四種住持具足故。得四無量故。滿足六波羅蜜故。說菩薩十地故。出世五眾成滿故。四無畏十力十八不共佛法具足故。無邊境界故。自心自在轉故。無厭足法故。得如金剛三摩地故。不虛說法故。無能壞法故。世間導師故。無能見頂故。無與等故。無能勝故。不可思法故。得大慈大悲大喜大舍故。百福相故。無量善根故。無邊功德故。無量功德故。無數功德故。不可分別功德故。希有功德故。不共功德故。如是等名。唸佛諸功德。

化諸眾生故。起神通變現。隨所應度眾生。隨眾生身。隨其形量長短寬狹。隨其色類種種差殊。

【現代漢語翻譯】現代漢語譯本：道路，通往一切智城（Sarvajñāna-nagara，指證悟一切智慧的城市）無畏之宮。譬如一位長者只有一個有福氣的兒子，卻遭遇病痛折磨，痛苦深入皮肉，甚至侵入骨髓，長者只想著何時才能治好兒子的病。菩薩的悲心也像這樣，只在受苦的眾生中生起。而慈心則遍及一切眾生。又因為慈心的緣故，對於一切眾生都能生起無礙之心。因為悲心的緣故，在生死輪迴中也不會感到疲憊厭倦。慈心在善良的人中生起，悲心在不善良的人中生起。菩薩的慈心增長，就不會貪戀自己的快樂，從而生起大慈。悲心增長，就能捨棄自己的肢體乃至生命，從而生起大悲。

若唸佛功德，及聞佛神變，愛喜而受凈，此名為大喜。

如果憶念佛的功德，以及聽聞佛的神通變化，以喜愛和歡喜心接受並清凈身心，這就被稱為大喜。

若唸佛功德者，于中何者是佛功德？所謂諸佛世尊在無量百千俱致劫（koṭi-kalpa，極長的時間單位）中，聚集善根的緣故；不顧惜身口意業的緣故；五種應知中能斷除疑惑的緣故；四種答難中沒有過失的緣故；教授三十七助菩提法（bodhipākṣika-dharmas，通往覺悟的三十七種修行方法）的緣故；在十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的理論）中覺悟因緣的緣故；教導九種教義的緣故；四種住持（佛法住世的四種依靠）具足的緣故；獲得四無量心（catasro apramāṇāḥ，慈、悲、喜、舍四種廣大的心）的緣故；圓滿六波羅蜜（ṣaṭ pāramitāḥ，佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）的緣故；宣說菩薩十地（daśa-bhūmi，菩薩修行的十個階段）的緣故；出世五蘊（pañca skandha，色、受、想、行、識五種構成個體存在的要素）成就圓滿的緣故；四無畏（catvāri vaiśāradyāni，佛的四種無所畏懼的自信）、十力（daśa balāni，佛的十種力量）、十八不共佛法（aṣṭādaśa āveṇikabuddhadharmāḥ，佛獨有的十八種功德）具足的緣故；擁有無邊境界的緣故；能夠自在地轉變自己的心念的緣故；對於佛法永不滿足的緣故；獲得如金剛三摩地（vajra-samādhi，堅固不壞的禪定）的緣故；所說之法真實不虛的緣故；沒有能夠破壞的法的緣故；是世間的導師的緣故；沒有人能夠見到佛的頂相的緣故；沒有人能與佛相等的緣故；沒有人能夠勝過佛的緣故；佛法不可思議的緣故；獲得大慈、大悲、大喜、大舍的緣故；具有百福相的緣故；具有無量善根的緣故；具有無邊功德的緣故；具有無量功德的緣故；具有無數功德的緣故；具有不可分別的功德的緣故；具有稀有功德的緣故；具有不共功德的緣故。像這些名稱，都是憶念佛的各種功德。

爲了化度各種眾生，佛會示現神通變化。隨著所應度化的眾生，隨著眾生的身形，隨著他們形體的長短寬窄，隨著他們顏色種類的種種差別，佛都會示現相應的變化。

【English Translation】 English version: The path leads to the fearless palace of the city of all-knowing wisdom (Sarvajñāna-nagara, referring to the city of enlightenment). It is like an elder who has only one blessed son who suffers from illness, the pain penetrating his skin and flesh, even entering his bones. The elder only thinks about when his son's illness can be cured. Compassion is like this, arising only in suffering beings. Loving-kindness arises in all beings. Furthermore, because of loving-kindness, one can develop an unobstructed mind towards all beings. Because of compassion, one does not feel weary or tired in the cycle of birth and death. Loving-kindness arises in good people, while compassion arises in unkind people. When a Bodhisattva's loving-kindness increases, they do not cling to their own happiness, thus generating great loving-kindness. When compassion increases, they can give up their limbs and even their life, thus generating great compassion.

If one contemplates the Buddha's merits, and hears of the Buddha's miraculous transformations, accepting purity with love and joy, this is called great joy.

If one contemplates the Buddha's merits, what are the Buddha's merits? It is because the Buddhas, the World Honored Ones, have accumulated roots of goodness for countless hundreds of thousands of koṭi-kalpas (koṭi-kalpa, an extremely long unit of time); because they do not protect their body, speech, and mind; because they can resolve doubts in the five kinds of knowledge; because they have no faults in the four kinds of answers; because they teach the thirty-seven factors conducive to enlightenment (bodhipākṣika-dharmas, the thirty-seven practices leading to enlightenment); because they awaken to the conditions in the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, the Buddhist theory of the cycle of life and death); because they teach the nine teachings; because they possess the four supports (the four supports for the continuation of the Dharma); because they have attained the four immeasurables (catasro apramāṇāḥ, the four boundless states of loving-kindness, compassion, joy, and equanimity); because they have perfected the six perfections (ṣaṭ pāramitāḥ, the six ways to reach the other shore: giving, morality, patience, effort, meditation, and wisdom); because they expound the ten stages of a Bodhisattva (daśa-bhūmi, the ten stages of a Bodhisattva's practice); because they have fully accomplished the five aggregates (pañca skandha, the five elements that constitute individual existence: form, feeling, perception, mental formations, and consciousness); because they are endowed with the four fearlessnesses (catvāri vaiśāradyāni, the Buddha's four kinds of fearless confidence), the ten powers (daśa balāni, the Buddha's ten powers), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikabuddhadharmāḥ, the eighteen unique qualities of a Buddha); because they possess boundless realms; because they can freely transform their own minds; because they are never satisfied with the Dharma; because they have attained the vajra-samādhi (vajra-samādhi, an indestructible state of meditation); because their teachings are true and not false; because there is no Dharma that can be destroyed; because they are the teachers of the world; because no one can see the crown of the Buddha's head; because no one can be equal to the Buddha; because no one can surpass the Buddha; because the Buddha's Dharma is inconceivable; because they have attained great loving-kindness, great compassion, great joy, and great equanimity; because they possess the hundred marks of blessedness; because they possess immeasurable roots of goodness; because they possess boundless merits; because they possess immeasurable merits; because they possess countless merits; because they possess merits that cannot be distinguished; because they possess rare merits; because they possess unique merits. These names are all contemplations of the various merits of the Buddha.

In order to transform various beings, the Buddha manifests miraculous transformations. According to the beings that should be transformed, according to the forms of the beings, according to the length, width, and narrowness of their shapes, according to the various differences in their colors and types, the Buddha will manifest corresponding transformations.

隨其音聲清凈分別。諸佛世尊以種種希有神通。如其所行如其信欲。以彼彼方便差別神變。而教化之。聞此事已愛喜受凈。名為大喜。于中心勇名愛。愛心遍身名喜。喜心覺樂名受。于受樂時念正覺者大神通德。其心不濁名凈。彼心凈時喜意充滿名為大喜。彼登少分乘者。雖亦有喜。以不共故得大喜名。問菩薩應舍眾生。為不應舍。答。

菩薩于眾生　　不應得捨棄　當隨力所堪　　一切時攝受

菩薩摩訶薩常念利樂諸眾生等。若為貪瞋癡所惱。登于慳吝破戒恚恨懈怠亂心惡智之道。入于異路。此等眾生所不應舍。於一切時說施戒修。隨力所能應當攝受。不應捨棄。

菩薩從初時　　應隨堪能力　方便化眾生　　令入于大乘

此登大乘菩薩于眾生中。隨所堪能從初應作。如前方便波羅蜜中所說方便。應當精勤以諸方便教化眾生置此大乘。問何故菩薩但以大乘教化眾生。不以聲聞獨覺乘也。答。

化恒沙眾生　　令得羅漢果　化一入大乘　　此福德為上

若教化恒河沙等眾生。得阿羅漢果。此大乘福。勝過彼聲聞等乘教化福。以種子無盡故。此所有種子。能為餘眾生等。作菩提心方便。亦以出生聲聞獨覺故。此福勝彼。此福勝者。大乘于聲聞獨覺乘為上故。又菩提心。有無量無數

【現代漢語翻譯】現代漢語譯本隨其音聲清凈分別：隨著佛陀清凈的聲音，眾生能清楚地理解佛法。諸佛世尊以種種希有神通。如其所行如其信欲。以彼彼方便差別神變。而教化之：諸佛世尊以各種稀有神通，根據眾生不同的根性和願望，運用種種方便法門和神通變化來教化他們。聞此事已愛喜受凈。名為大喜。于中心勇名愛。愛心遍身名喜。喜心覺樂名受。于受樂時念正覺者大神通德。其心不濁名凈。彼心凈時喜意充滿名為大喜：聽到這些佛法后，產生愛、喜、受、凈四種感受，這被稱為『大喜』。內心感到踴躍是『愛』，愛心遍佈全身是『喜』，喜悅的心覺察到快樂是『受』，在感受快樂時，憶念正覺者（佛陀）的大神通功德，心不被污染是『凈』。當心清凈時，喜悅之情充滿，這被稱為『大喜』。彼登少分乘者。雖亦有喜。以不共故得大喜名：那些修習小乘佛法的人，雖然也有喜悅，但因為這種喜悅不普遍，所以不能稱為『大喜』。問菩薩應舍眾生。為不應舍。答：問：菩薩應該捨棄眾生嗎？還是不應該捨棄？答：菩薩于眾生　　不應得捨棄當隨力所堪　　一切時攝受：菩薩對於眾生，不應該捨棄，應當儘自己的能力，在任何時候都攝受他們。菩薩摩訶薩常念利樂諸眾生等。若為貪瞋癡所惱。登于慳吝破戒恚恨懈怠亂心惡智之道。入于異路。此等眾生所不應舍。於一切時說施戒修。隨力所能應當攝受。不應捨棄：菩薩摩訶薩常常想著利益和快樂一切眾生。如果眾生被貪、嗔、癡所困擾，走上慳吝、破戒、嗔恨、懈怠、亂心、惡智的道路，誤入歧途，這些眾生不應該被捨棄。在任何時候，都應該為他們宣說佈施、持戒、修行，儘自己的能力應當攝受他們，不應該捨棄。菩薩從初時　　應隨堪能力方便化眾生　　令入于大乘：菩薩從一開始，就應該根據眾生所能接受的能力，用各種方便法門來教化眾生，使他們進入大乘佛法。此登大乘菩薩于眾生中。隨所堪能從初應作。如前方便波羅蜜中所說方便。應當精勤以諸方便教化眾生置此大乘：這些修習大乘佛法的菩薩，對於眾生，應該根據他們所能接受的能力，從一開始就採取行動，就像前面在方便波羅蜜中所說的方便法門一樣。應當精勤地用各種方便法門教化眾生，使他們進入大乘佛法。問何故菩薩但以大乘教化眾生。不以聲聞獨覺乘也。答：問：為什麼菩薩只用大乘佛法教化眾生，不用聲聞乘和獨覺乘呢？答：化恒沙眾生　　令得羅漢果化一入大乘　　此福德為上：如果教化恒河沙數般的眾生，使他們證得阿羅漢果，不如教化一個眾生進入大乘佛法，後者的福德更為殊勝。若教化恒河沙等眾生。得阿羅漢果。此大乘福。勝過彼聲聞等乘教化福。以種子無盡故。此所有種子。能為餘眾生等。作菩提心方便。亦以出生聲聞獨覺故。此福勝彼。此福勝者。大乘于聲聞獨覺乘為上故。又菩提心。有無量無數：如果教化像恒河沙一樣多的眾生，使他們獲得阿羅漢果，這種功德不如教化一人進入大乘佛法。因為大乘的種子是無盡的。大乘所包含的種子，能為其餘眾生種下菩提心的因緣，也能出生聲聞和獨覺。因此，大乘的福德勝過聲聞和獨覺。大乘之所以殊勝，是因為大乘高於聲聞和獨覺。而且，菩提心是無量無數的。

【English Translation】 English version Suí qí yīnshēng qīngjìng fēnbié: According to the purity and clarity of the Buddha's voice, beings can clearly understand the Dharma. Zhū Fó Shìzūn yǐ zhǒngzhǒng xīyǒu shéntōng. Rú qí suǒ xíng rú qí xìnyù. Yǐ bǐ bǐ fāngbiàn chābié shénbiàn. Ér jiàohuà zhī: All Buddhas and World Honored Ones use various rare and wondrous spiritual powers, according to the different natures and desires of beings, employing various expedient means and miraculous transformations to teach them. Wén cǐ shì yǐ ài xǐ shòu jìng. Míng wéi dà xǐ. Yú zhōngxīn yǒng míng ài. Àixīn biàn shēn míng xǐ. Xǐxīn jué lè míng shòu. Yú shòu lè shí niàn zhèngjué zhě dà shéntōng dé. Qí xīn bù zhuó míng jìng. Bǐ xīn jìng shí xǐyì chōngmǎn míng wéi dà xǐ: Having heard this Dharma, producing love, joy, reception, and purity is called 'Great Joy'. The heart feeling uplifted is 'Love', love pervading the whole body is 'Joy', the joyful heart perceiving happiness is 'Reception', when experiencing happiness, remembering the great spiritual power and virtue of the Perfectly Enlightened One (Buddha), the mind not being defiled is 'Purity'. When the mind is pure, joy fills it, this is called 'Great Joy'. Bǐ dēng shǎofèn chéng zhě. Suī yì yǒu xǐ. Yǐ bù gòng gù dé dà xǐ míng: Those who practice the Lesser Vehicle, although they also have joy, because this joy is not universal, it cannot be called 'Great Joy'. Wèn Púsà yīng shě zhòngshēng. Wèi bù yīng shě. Dá: Question: Should a Bodhisattva abandon sentient beings? Or should they not abandon them? Answer: Púsà yú zhòngshēng bù yīng dé shěqì Dāng suí lì suǒ kān yīqiè shí shèshòu: A Bodhisattva should not abandon sentient beings, but should, to the best of their ability, embrace them at all times. Púsà mó訶sà cháng niàn lìlè zhū zhòngshēng děng. Ruò wèi tān chēn chī suǒ nǎo. Dēng yú qiānlìn pòjiè huìhèn xièdài luànxīn èzhì zhī dào. Rù yú yìlù. Cǐ děng zhòngshēng suǒ bù yīng shě. Yú yīqiè shí shuō shī jiè xiū. Suí lì suǒ néng yīngdāng shèshòu. Bù yīng shěqì: Bodhisattva Mahasattvas always think of benefiting and bringing happiness to all sentient beings. If sentient beings are troubled by greed, hatred, and delusion, and embark on the path of stinginess, breaking precepts, anger, resentment, laziness, a confused mind, and evil wisdom, going astray, these sentient beings should not be abandoned. At all times, they should be taught about giving, morality, and cultivation, and to the best of their ability, they should be embraced and not abandoned. Púsà cóng chūshí yīng suí kān nénglì Fāngbiàn huà zhòngshēng lìng rù yú dàchéng: From the very beginning, a Bodhisattva should, according to the capacity of sentient beings, use various expedient means to transform them, leading them into the Great Vehicle of Buddhism. Cǐ dēng dàchéng Púsà yú zhòngshēng zhōng. Suí suǒ kānnéng cóng chū yīng zuò. Rú qián fāngbiàn bōluómì zhōng suǒ shuō fāngbiàn. Yīngdāng jīngqín yǐ zhū fāngbiàn jiàohuà zhòngshēng zhì cǐ dàchéng: These Bodhisattvas who practice the Great Vehicle, towards sentient beings, should act from the beginning according to their capacity, just like the expedient means mentioned earlier in the chapter on expedient means and paramitas. They should diligently use various expedient means to teach sentient beings, placing them in this Great Vehicle. Wèn Hégù Púsà dàn yǐ dàchéng jiàohuà zhòngshēng. Bù yǐ shēngwén dújué chéng yě. Dá: Question: Why do Bodhisattvas only use the Great Vehicle to teach sentient beings, and not the Sravaka Vehicle and Pratyekabuddha Vehicle? Answer: Huà héngshā zhòngshēng lìng dé luóhàn guǒ Huà yī rù dàchéng cǐ fúdé wéi shàng: If one transforms sentient beings as numerous as the sands of the Ganges River, causing them to attain the Arhat fruit, it is not as good as transforming one sentient being to enter the Great Vehicle; the latter's merit is more supreme. Ruò jiàohuà Hénghé shā děng zhòngshēng. Dé Āluóhàn guǒ. Cǐ dàchéng fú. Shèngguò bǐ shēngwén děng chéng jiàohuà fú. Yǐ zhǒngzǐ wújìn gù. Cǐ suǒyǒu zhǒngzǐ. Néng wèi yú zhòngshēng děng. Zuò pútíxīn fāngbiàn. Yì yǐ chūshēng shēngwén dújué gù. Cǐ fú shèng bǐ. Cǐ fú shèng zhě. Dàchéng yú shēngwén dújué chéng wéi shàng gù. Yòu pútíxīn. Yǒu wúliàng wúshù: If one teaches sentient beings as numerous as the sands of the Ganges River, causing them to attain the Arhat fruit, this merit of the Great Vehicle surpasses the merit of teaching the Sravaka Vehicle and other vehicles. Because the seeds of the Great Vehicle are inexhaustible. The seeds contained within the Great Vehicle can create the conditions for other sentient beings to generate Bodhicitta, and can also give rise to Sravakas and Pratyekabuddhas. Therefore, the merit of the Great Vehicle surpasses that of the Sravaka and Pratyekabuddha Vehicles. The reason why the Great Vehicle is supreme is because it is higher than the Sravaka and Pratyekabuddha Vehicles. Moreover, Bodhicitta is immeasurable and countless.

福德故。又由大乘。三寶種不斷故。是故欲求大福。應以大乘教化眾生。不以余乘。問諸摩訶薩豈唯以大乘教化眾生。不以聲聞獨覺乘耶。答。

教以聲聞乘　　及獨覺乘者　以彼少力故　　不堪大乘化

若中下意眾生。舍利他事闕于大悲。不堪以大乘化者。乃以聲聞獨覺乘。而化度之。問若有眾生。不可以三乘化者。于彼應舍為不捨也。答。

聲聞獨覺乘　　及以大乘中　不堪受化者　　應置於福處

若有眾生。喜樂生死憎惡解脫。不堪以聲聞獨覺及大乘化者。應當教化置於梵乘四梵行中。若復不堪梵乘化者。應當教化置於天乘十善業道。及施等福事中。不應捨棄。問若有眾生喜樂世樂。於三福事無力能行。于彼人所當何所作。答。

若人不堪受　　天及解脫化　便以現世利　　如力應當攝

若有眾生。專求欲樂不觀他世。趣向地獄餓鬼畜生。不可教化令生天解脫者。亦當愍彼智如小兒。如其所應現世攝受。隨己力能以施等攝之。愍而不捨。問若菩薩於此似小兒相諸眾生所。無有方便可得攝化。當於彼人應何所作。答。

菩薩于眾生　　無緣能教化　當起大慈悲　　不應便棄捨

若菩薩于喜樂罪惡可愍眾生中。無有方便能行攝化。菩薩于彼當起子想興大慈悲。無

【現代漢語翻譯】現代漢語譯本因為福德的緣故。又因為大乘佛法，三寶（佛、法、僧）的種子才不會斷絕。所以想要追求大福報，應當用大乘佛法教化眾生，而不是用其他的乘法。有人問：諸位摩訶薩（偉大的菩薩）難道只用大乘佛法教化眾生，不用聲聞乘（聽聞佛法而悟道的修行方式）和獨覺乘（不依師教，自己悟道的修行方式）嗎？回答：『教以聲聞乘，及獨覺乘者，以彼少力故，不堪大乘化。』如果（面對）中等或下等根性的眾生，捨棄利益他人之事，缺乏大慈悲心，不能用大乘佛法教化他們，就用聲聞乘和獨覺乘來教化他們。有人問：如果有的眾生，不能用三乘（聲聞乘、獨覺乘、大乘）佛法教化，對於他們應該捨棄還是不捨棄呢？回答：『聲聞獨覺乘，及以大乘中，不堪受化者，應置於福處。』如果有的眾生，喜歡生死輪迴，憎恨解脫，不能用聲聞乘、獨覺乘和大乘佛法教化他們，應當教化他們，安置於梵乘（通過修行四梵行而證得梵天果位的修行方式）的四梵行（慈、悲、喜、舍）中。如果還是不能用梵乘教化他們，應當教化他們，安置於天乘（通過行十善業道而生天的修行方式）的十善業道，以及佈施等積福的事情中，不應該捨棄他們。有人問：如果有的眾生喜歡世俗的快樂，對於三種福事（佈施、持戒、禪定）沒有能力去做，對於這種人應當怎麼做呢？回答：『若人不堪受，天及解脫化，便以現世利，如力應當攝。』如果有的眾生，只追求慾望的快樂，不考慮來世，趨向地獄、餓鬼、畜生三惡道，不能教化他們使他們生天或解脫，也應當憐憫他們，把他們看作小孩子一樣，根據他們的情況，用現世的利益來引導他們，儘自己的能力用佈施等方式來幫助他們，憐憫他們而不捨棄。有人問：如果菩薩對於這些像小孩子一樣的眾生，沒有辦法可以引導和幫助他們，對於這些人應當怎麼做呢？回答：『菩薩于眾生，無緣能教化，當起大慈悲，不應便棄捨。』如果菩薩對於喜歡罪惡的可憐眾生，沒有辦法可以引導和幫助他們，菩薩對於他們應當生起如同對待子女一樣的心，興起大慈悲心，不要捨棄他們。

【English Translation】 English version Because of the merit and virtue. Also, because of the Mahayana (Great Vehicle), the seed of the Three Jewels (Buddha, Dharma, Sangha) will not be cut off. Therefore, if you want to seek great blessings, you should teach sentient beings with the Mahayana, not with other vehicles. Someone asks: Do the Mahasattvas (great Bodhisattvas) only teach sentient beings with the Mahayana, and not with the Sravaka Vehicle (the path of those who attain enlightenment by hearing the Buddha's teachings) and the Pratyekabuddha Vehicle (the path of those who attain enlightenment on their own, without a teacher)? The answer is: 'Those who are taught with the Sravaka Vehicle and the Pratyekabuddha Vehicle, because they have little strength, are not capable of being transformed by the Mahayana.' If (facing) sentient beings of medium or lower capacity, who abandon the matter of benefiting others and lack great compassion, and cannot be transformed by the Mahayana, then teach them with the Sravaka Vehicle and the Pratyekabuddha Vehicle. Someone asks: If there are sentient beings who cannot be transformed by the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Mahayana), should they be abandoned or not? The answer is: 'Those who are not capable of being transformed by the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Mahayana, should be placed in a place of merit.' If there are sentient beings who like the cycle of birth and death and hate liberation, and cannot be transformed by the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Mahayana, they should be taught and placed in the Four Brahma Viharas (loving-kindness, compassion, sympathetic joy, equanimity) of the Brahma Vehicle (the path of attaining the fruit of Brahma Heaven through cultivating the Four Brahma Viharas). If they still cannot be transformed by the Brahma Vehicle, they should be taught and placed in the Ten Wholesome Deeds of the Deva Vehicle (the path of being born in heaven through practicing the Ten Wholesome Deeds), and in meritorious deeds such as giving, and should not be abandoned. Someone asks: If there are sentient beings who like worldly pleasures and are not capable of performing the three meritorious deeds (giving, keeping precepts, meditation), what should be done for such people? The answer is: 'If people are not capable of receiving transformation by the heavens and liberation, then they should be guided with present benefits, according to one's ability.' If there are sentient beings who only seek the pleasure of desires and do not consider the next life, and are heading towards the three evil realms of hell, hungry ghosts, and animals, and cannot be taught to be born in heaven or attain liberation, they should also be pitied, and treated like children. According to their situation, they should be guided with present benefits, and helped with giving and other means according to one's ability, pitying them without abandoning them. Someone asks: If a Bodhisattva has no way to guide and help these sentient beings who are like children, what should be done for these people? The answer is: 'If a Bodhisattva has no means to teach sentient beings, they should arouse great compassion and should not abandon them.' If a Bodhisattva has no way to guide and help pitiful sentient beings who like evil deeds, the Bodhisattva should generate a mind like treating them as children, arouse great compassion, and not abandon them.

有道理而得捨棄。問已說于眾生中應須攝受。未知攝受方便云何。答。

施攝及說法　　復聽聞說法　亦行利他事　　此為攝方便

諸菩薩為攝受眾生故。或以佈施為攝方便。或受他所施。或為他說法。或聽他說法。或行利他。或以愛語。或以同事。或說諸明處。或教以工巧。或示現作業。或令病者得愈。或救拔險難。如是等名為攝受眾生方便。當以此諸方便攝受眾生。不應棄捨。問以如是等攝受方便。攝眾生已成就何利。答。

所作益眾生　　不倦不放逸　起愿為菩提　　利世即自利

此中菩薩作愿利益世間者。發如是意。凡利世間事我皆應作。立此誓已。于諸眾生所作事中。不應疲倦不應放逸。又當作念。若利世間即是自利。是故菩薩于利樂眾生因緣。不應棄捨。問已說菩薩常應利樂眾生。不應行舍。于諸法中為舍不捨。答。

入甚深法界　　滅離於分別　悉無有功用　　諸處自然舍

法界者。即是緣生。是故先說。如來若出不出。此法界法性常住。所謂緣生。又如先說。阿難陀。緣生甚深證亦甚深。是故入此甚深法界菩薩。滅一切有無等二邊。攝取方便智已。即斷諸動念戲論分別。離諸取相。諸心意識行處皆不復行。乃至行佛行菩提行菩薩行涅槃處皆亦不行。則于諸法無

【現代漢語翻譯】現代漢語譯本：有道理的就應該捨棄。問：已經說過在眾生中應該攝受（graha，接受）他們，但不知道攝受的方便是什麼？答：

以佈施來攝受，以及說法，又聽聞說法，也做利益他人的事，這些是攝受的方便。

諸位菩薩爲了攝受眾生的緣故，或者以佈施作為攝受的方便，或者接受他人所施捨的，或者為他人說法，或者聽聞他人說法，或者做利益他人的事情，或者用慈愛的話語，或者以同事（samānārthatā，行為一致），或者宣說各種明處（vidyāsthāna，知識領域），或者教導他們工巧（śilpakarma-sthāna，工藝技術），或者展示作業，或者使生病的人得到痊癒，或者救拔處於危險和困難中的人。像這些都叫做攝受眾生的方便。應當用這些方便來攝受眾生，不應該拋棄。問：用這些攝受的方便，攝受眾生后能成就什麼利益？答：

所做的事情利益眾生，不疲倦不放逸，發起願望爲了菩提（bodhi，覺悟），利益世間就是利益自己。

這裡菩薩發願利益世間的人，發起這樣的意念：凡是利益世間的事情我都應該做。立下這個誓言后，對於眾生所做的事情中，不應該疲倦，不應該放逸。又應當這樣想：如果利益世間就是利益自己。因此菩薩對於利益和快樂眾生的因緣，不應該拋棄。問：已經說過菩薩常常應該利益和快樂眾生，不應該行舍（tyāga，捨棄），那麼對於諸法（dharma，事物）中，是捨棄還是不捨棄呢？答：

進入甚深法界（dharmadhātu，法界），滅除遠離分別（vikalpa，分別），完全沒有功用（anabhisamskāra，無為），在各種情況下自然捨棄。

法界，就是緣生（pratītyasamutpāda，因緣生起）。因此先前說過，如來（tathāgata，佛）出現或者不出現，這個法界法性（dharmadhātu-dharmatā，法界的本性）常住不變，就是所謂的緣生。又如先前所說，阿難陀（Ānanda，佛陀的侍者），緣生甚深，證悟也甚深。因此進入這個甚深法界的菩薩，滅除一切有無等二邊，攝取方便智后，就斷除各種動念戲論分別，遠離各種取相。各種心意識行處都不再執行，乃至行佛行菩提行菩薩行涅槃處也都不再執行。那麼對於諸法沒有

【English Translation】 English version: What is reasonable should be abandoned. Question: It has been said that among sentient beings, one should embrace (graha, accept) them, but what are the means of embracing them? Answer:

Embracing through giving, and teaching the Dharma (dharma), Also listening to the Dharma, And doing things that benefit others, These are the means of embracing.

Bodhisattvas, for the sake of embracing sentient beings, either use giving as a means of embracing, or receive what others give, or teach the Dharma to others, or listen to others teaching the Dharma, or do things that benefit others, or use loving speech, or through shared activities (samānārthatā, acting in concert), or explain various fields of knowledge (vidyāsthāna, fields of knowledge), or teach them crafts (śilpakarma-sthāna, crafts and skills), or demonstrate work, or heal the sick, or rescue those in danger and difficulty. These are called the means of embracing sentient beings. One should use these means to embrace sentient beings and should not abandon them. Question: What benefits are achieved by embracing sentient beings with these means of embracing? Answer:

What is done benefits sentient beings, Without weariness or negligence, Making vows for Bodhi (bodhi, enlightenment), Benefiting the world is benefiting oneself.

Here, Bodhisattvas who vow to benefit the world generate such thoughts: 'I should do whatever benefits the world.' Having made this vow, one should not be weary or negligent in the things done for sentient beings. One should also think: 'If I benefit the world, I benefit myself.' Therefore, Bodhisattvas should not abandon the causes and conditions for benefiting and bringing happiness to sentient beings. Question: It has been said that Bodhisattvas should always benefit and bring happiness to sentient beings and should not practice abandonment (tyāga, renunciation). Then, regarding all dharmas (dharma, phenomena), should one abandon them or not? Answer:

Entering the profound Dharmadhātu (dharmadhātu, the realm of reality), Extinguishing and abandoning discriminations (vikalpa, distinctions), Completely without effort (anabhisamskāra, non-contrivance), In all situations, naturally abandoning.

The Dharmadhātu is dependent origination (pratītyasamutpāda, interdependent arising). Therefore, it was said earlier that whether the Tathāgata (tathāgata, the Buddha) appears or does not appear, this Dharmadhātu-dharmatā (dharmadhātu-dharmatā, the nature of the Dharmadhātu) remains constant, which is called dependent origination. Also, as said earlier, Ānanda (Ānanda, the Buddha's attendant), dependent origination is profound, and realization is also profound. Therefore, Bodhisattvas who enter this profound Dharmadhātu extinguish all dualistic extremes such as existence and non-existence, and having embraced the wisdom of skillful means, they cut off all thoughts, conceptual proliferations, and discriminations, and abandon all grasping at characteristics. All activities of mind, consciousness, and intellect cease to function, and even the activities of Buddhahood, Bodhi, Bodhisattvahood, and Nirvana are no longer practiced. Then, regarding all dharmas, there is no

復功用。于諸法中。得寂靜復寂靜心無分別心。是名第一義舍。此即菩薩無分別也。已說出世間舍。我今當說世間舍。

利名讚樂等　　四處皆不著　反上亦無礙　　此等名為舍

于利養名聞讚歎安樂等中無所繫著。與此相反無利無名毀苦等中亦不退礙。舍離愛憎處中而住無復分別。此名第二說世間舍。問若菩薩于諸法中。作第一義舍者。為菩提故如然頭衣。如是勤行雲何可得。答。

菩薩為菩提　　乃至未不退　譬如燃頭衣　　應作是勤行

雖于諸法應如是舍。而菩薩決定修行如然頭衣。乃至未得不退轉菩提菩薩。為菩提故應當勤行。于中菩薩有五種不退菩提因緣應知。何者為五。如華聚等經中說。若聞具足大愿諸菩薩及佛世尊名號故。若愿生彼佛世尊國土故。是為二種因緣。受持及說般若波羅蜜等深經故。是為第三因緣。修習現前住等三摩提及隨喜得者故。是為第四因緣。此四因緣說未得忍菩薩不退轉。若此菩薩住菩薩不動地已得無生忍。說為究竟決定不退轉。問若此四種因緣中。隨以一因緣。菩薩得不退轉者。先說如然頭衣應當勤行。彼云何成。答。

然彼諸菩薩　　為求菩提時　精進不應息　　以荷重擔故

雖復四因緣中隨一因緣菩薩皆得不退。而精進不應休息。由先

【現代漢語翻譯】現代漢語譯本：進一步發揮作用。在一切法中，獲得寂靜又寂靜的心，沒有分別的心，這叫做第一義舍（Paramartha-tyaga，最高意義的捨棄）。這就是菩薩的無分別智。以上說的是出世間的捨棄，我現在要說世間的捨棄。

利養名聲讚歎樂，四者皆不執著；反之亦無所礙，這些就叫做捨棄。

對於利養、名聲、讚歎、安樂等等不執著，與此相反，對於無利、無名、譭謗、痛苦等等也不退縮阻礙。捨棄愛憎，安住于中道，不再有分別。這叫做第二種，即世間的捨棄。問：如果菩薩對於一切法，作第一義捨棄，爲了菩提的緣故，像燃頭衣一樣，如此勤奮修行，怎麼能得到呢？答：

菩薩爲了菩提，乃至未得不退轉；譬如燃頭衣，應當如此勤奮修行。

雖然對於一切法應該這樣捨棄，但是菩薩應該堅定地修行，像燃頭衣一樣。乃至沒有得到不退轉菩提的菩薩，爲了菩提的緣故，應當勤奮修行。其中菩薩有五種不退菩提的因緣，應當知道。哪五種呢？如《華聚經》等經中所說：如果聽聞具足大愿的諸菩薩以及佛世尊的名號的緣故；如果愿生彼佛世尊國土的緣故。這是兩種因緣。受持及宣說般若波羅蜜等甚深經典的緣故。這是第三種因緣。修習現前住等三摩地以及隨喜獲得者的緣故。這是第四種因緣。這四種因緣說的是未得忍的菩薩不退轉。如果此菩薩安住于菩薩不動地，已經得到無生法忍，就說是究竟決定不退轉。問：如果這四種因緣中，隨便以一種因緣，菩薩就能得到不退轉，那麼先前所說的像燃頭衣一樣應當勤奮修行，又怎麼能成立呢？答：

然而那些菩薩，爲了求菩提時；精進不應停止，因為肩負重擔的緣故。

雖然四種因緣中隨便一種因緣菩薩都能得到不退轉，但是精進不應該停止，因為先前……

【English Translation】 English version: Further exerting effort. Within all dharmas, attaining a mind of stillness and further stillness, a mind without discrimination, this is called the First Meaning of Giving (Paramartha-tyaga, the highest meaning of renunciation). This is the non-discriminating wisdom of the Bodhisattva. What has been said above is the renunciation of the world-transcending; I will now speak of the renunciation of the world.

Profit, fame, praise, and joy, to these four, do not cling; Reversal of these also is without hindrance, these are called renunciation.

To profit, offerings, fame, praise, joy, and the like, be without attachment. Conversely, to no profit, no fame, defamation, suffering, and the like, also be without retreat or hindrance. Abandoning love and hate, dwelling in the middle way, with no further discrimination. This is called the second, the worldly renunciation. Question: If a Bodhisattva, within all dharmas, makes the First Meaning of Giving, for the sake of Bodhi, like burning one's head or clothing, how can such diligent practice be attained? Answer:

Bodhisattvas for Bodhi, until non-retrogression is attained; Like burning one's head or clothing, one should make such diligent practice.

Although one should renounce all dharmas in this way, the Bodhisattva should firmly practice like burning one's head or clothing. Until a Bodhisattva who has not attained non-retrogressive Bodhi, for the sake of Bodhi, should diligently practice. Among them, the Bodhisattva has five causes and conditions for non-retrogressive Bodhi, which should be known. What are the five? As said in the Flower Garland Sutra and other sutras: If one hears the names of the Bodhisattvas who are complete with great vows and the World-Honored Buddhas; if one wishes to be born in the Buddha-land of those World-Honored Buddhas. These are two causes and conditions. Receiving, upholding, and speaking the profound sutras such as the Prajnaparamita (Perfection of Wisdom) and others. This is the third cause and condition. Cultivating the samadhi of present abiding and rejoicing in those who attain it. This is the fourth cause and condition. These four causes and conditions speak of the non-retrogression of Bodhisattvas who have not attained forbearance. If this Bodhisattva dwells in the immovable ground of the Bodhisattva and has already attained the non-origination forbearance, it is said to be ultimately and definitely non-retrogressive. Question: If among these four causes and conditions, with any one cause and condition, the Bodhisattva can attain non-retrogression, then how can the previously said diligent practice like burning one's head or clothing be established? Answer:

However, those Bodhisattvas, when seeking Bodhi; Diligence should not cease, because of bearing a heavy burden.

Although with any one of the four causes and conditions the Bodhisattva can attain non-retrogression, diligence should not cease, because previously...

作是言。我當令諸眾生皆得涅槃。以荷如是重擔故。于其中間精進不息。問何故於其中間精進不得休息。答。

未生大悲忍　　雖得不退轉　菩薩猶有死　　以起放逸故

於四因緣中隨何因緣。得不退轉菩薩。彼未生大悲乃至未得無生忍。中間受業力死生者。由入放逸故。是以菩薩應當勤行如然頭衣。為得無生忍故。于其中間精進不息。

問菩薩復有何死。答。

聲聞獨覺地　　若入便為死　以斷于菩薩　　諸所解知根

如前所說四種因緣。隨何因緣得不退轉。此菩薩未有大悲未得忍。未過聲聞獨覺地。或以惡友力怖生死苦故。或受生中間故。或劫壞時間瞋嫌菩薩譭謗正法故。失菩提心。起聲聞獨覺地心已。或於聲聞解脫。若獨覺解脫作證。彼斷菩薩根。所謂大悲。是以諸菩薩及佛世尊。名為說解知死。問此應思量菩薩。為畏住泥犁。為畏墮聲聞獨覺地。答。

假使墮泥犁　　菩薩不生怖　聲聞獨覺地　　便為大恐怖

菩薩設住泥犁。與無數百千苦俱。不比墮聲聞獨覺地怖畏。問何故如此。答。

非墮泥犁中　　畢竟障菩提　聲聞獨覺地　　則為畢竟障

設入泥犁。于正覺道。不能作畢竟障礙。住泥犁時。乃至惡業盡邊。于菩提道暫為障礙。菩薩若墮聲聞獨

【現代漢語翻譯】現代漢語譯本：說了這樣的話：『我應當使一切眾生都得到涅槃。』因為肩負如此重大的責任，所以在其中間精進不懈。問：為什麼在其中間精進不得休息？答：

未生大悲忍，雖得不退轉，　菩薩猶有死，以起放逸故。

在四種因緣中，無論哪種因緣，得到不退轉菩薩的果位。這位菩薩在未生起大悲心，乃至未得到無生法忍（Anutpattika-dharma-kshanti）之前，中間會因為業力而經歷死亡和轉生，這是因為陷入放逸的緣故。因此，菩薩應當像頭燃起來一樣勤奮修行，爲了得到無生法忍的緣故，在其中間精進不息。

問：菩薩還有什麼樣的死亡？答：

聲聞獨覺地，若入便為死，　以斷于菩薩，諸所解知根。

如前面所說的四種因緣。無論哪種因緣得到不退轉。這位菩薩未生起大悲心，未得到無生法忍，未超過聲聞（Śrāvaka）、獨覺（Pratyekabuddha）的境界。或者因為惡友的力量，害怕生死的痛苦，或者因為受生的中間階段，或者劫難發生時，對菩薩產生嗔恨，譭謗正法，失去菩提心。生起聲聞、獨覺之心后，或者在聲聞解脫，或者獨覺解脫中作證，他就斷絕了菩薩的根本，也就是大悲心。因此，諸菩薩以及佛世尊，稱這種解脫為解知死。問：這位應當被思量的菩薩，是害怕住在泥犁（Naraka，地獄），還是害怕墮入聲聞、獨覺地？答：

假使墮泥犁，菩薩不生怖，　聲聞獨覺地，便為大恐怖。

菩薩即使住在泥犁中，與無數百千的痛苦在一起，也不比墮入聲聞、獨覺地更令人怖畏。問：為什麼會這樣？答：

非墮泥犁中，畢竟障菩提，　聲聞獨覺地，則為畢竟障。

即使墮入泥犁，對於證得正覺的道路，也不能造成徹底的障礙。住在泥犁的時候，乃至惡業消盡之前，對於菩提道只是暫時的障礙。菩薩如果墮入聲聞獨覺

【English Translation】 English version: Having spoken thus: 'I shall cause all beings to attain Nirvana (Nirvāṇa, liberation).' Because of bearing such a heavy burden, one should be diligently unceasing in the interim. Question: Why is it that one cannot rest from diligence in the interim? Answer:

Without arising great compassion and forbearance, 　Even having attained non-retrogression, 　A Bodhisattva still has death, 　Because of arising negligence.

Among the four causes and conditions, whichever cause and condition, one attains the state of a non-retrogressing Bodhisattva. This Bodhisattva, before arising great compassion, and even before attaining Anutpattika-dharma-kshanti (無生法忍, the patience with the unborn nature of things), in the interim experiences death and rebirth due to the force of karma, because of entering into negligence. Therefore, a Bodhisattva should diligently practice as if their head were on fire, for the sake of attaining Anutpattika-dharma-kshanti, and be diligently unceasing in the interim.

Question: What other kind of death does a Bodhisattva have? Answer:

The lands of Śrāvaka (聲聞, Hearer) and Pratyekabuddha (獨覺, Solitary Buddha), 　If one enters, it is then death, 　Because it cuts off from the Bodhisattva, 　The roots of all understanding and knowledge.

As previously mentioned, the four kinds of causes and conditions. Whichever cause and condition one attains non-retrogression. This Bodhisattva has not arisen great compassion, has not attained forbearance, has not surpassed the realms of Śrāvaka and Pratyekabuddha. Or because of the power of evil friends, fearing the suffering of birth and death, or because of the intermediate state of rebirth, or during the time of a kalpa's destruction, harboring hatred towards Bodhisattvas, slandering the true Dharma, and losing the Bodhicitta (菩提心, the mind of enlightenment). Having arisen the mind of Śrāvaka or Pratyekabuddha, or having attained realization in the liberation of Śrāvaka, or the liberation of Pratyekabuddha, they cut off the root of the Bodhisattva, which is great compassion. Therefore, all Bodhisattvas and the World Honored One Buddha, call this liberation the death of understanding and knowledge. Question: Should this Bodhisattva who is to be contemplated, fear dwelling in Naraka (泥犁, hell), or fear falling into the lands of Śrāvaka and Pratyekabuddha? Answer:

Even if one falls into Naraka, 　A Bodhisattva does not generate fear, 　The lands of Śrāvaka and Pratyekabuddha, 　Are then a great terror.

Even if a Bodhisattva dwells in Naraka, together with countless hundreds of thousands of sufferings, it is not as fearful as falling into the lands of Śrāvaka and Pratyekabuddha. Question: Why is this so? Answer:

Not falling into Naraka, 　Ultimately obstructs Bodhi (菩提, enlightenment), 　The lands of Śrāvaka and Pratyekabuddha, 　Then are an ultimate obstruction.

Even if one falls into Naraka, it cannot create an ultimate obstruction to the path of attaining perfect enlightenment. While dwelling in Naraka, until the end of evil karma, it is only a temporary obstruction to the path of Bodhi. If a Bodhisattva falls into the Śrāvaka and Pratyekabuddha

覺地。則畢竟不生故。聲聞獨覺地。于正覺道乃為障礙。由是義故。菩薩入于泥犁。不比墮聲聞獨覺地怖畏。問其怖如何。答。

如說愛壽人　　怖畏於斬首　聲聞獨覺地　　應作如是怖

經中佛世尊作如是說。如愛壽人怖畏斬首。菩薩欲求無上菩提。怖畏聲聞獨覺地。亦應如此。是故菩薩雖入泥犁。不比墮聲聞獨覺地怖畏。問已說未得無生忍諸菩薩障礙法。此菩薩云何得無生忍。答。

不生亦不滅　　非不生不滅　非俱不俱說　　空不空亦爾

此中菩薩觀緣生時作是念。有緣生法但施設。如無生中有生。是故生者自體不成。自體不成故生則非有。如生自體非有。彼滅為二。二俱無體如生滅。彼不生不滅為二。亦二俱無體。彼生滅二種中。生不生滅不滅亦不有互相違故。空亦如是。如有者無自體故。彼不空及空不空亦爾。問若作是念。以緣生故諸法無自體者。何故復作是念。亦無有緣生法。答。

隨何所有法　　于中觀不動　彼是無生忍　　斷諸分別故

如是菩薩如實觀緣生時。得離諸法自體見。離自體見故。即斷取法自體。得斷法自體時作是念。非無內外法。而無法自體。雖有緣生法。但如葦束幻夢。若法從緣生。彼自體不生。作是觀已。若沙門若波羅門。所不能動而不取證

。彼以樂觀無生法。斷諸分別故。說名無生忍。此菩薩即住菩薩不動地。偈言。

既獲此忍已　　即時得授記　汝必當作佛　　便得不退轉

得此無生忍故。即于得時非前非后。諸佛現前授記作佛。汝于來世。于爾所時某世界某劫中。當爲某如來應正遍知。此名菩薩不退轉。問從住初地乃至七地諸菩薩。皆決定向三菩提。何故不說為不退轉。唯說住不動地菩薩。為不退轉。答。

已住不動諸菩薩　　得於法爾不退智　彼智二乘不能轉　　是故獨得不退名

此謂所有信等出世間善根。諸聲聞獨覺乃至住第七地菩薩。不能障礙令其退轉。故名不退轉。非餘十種菩薩為三菩提于諸法中不退轉也。已說不退轉因緣。此中又得殊勝授記。大乘中說四種授記。謂未發菩提心授記共發菩提心授記。隱覆授記。現前授記。是為四種授記。于中未發菩提心授記者。其人利根具增上信。諸佛世尊以無礙佛眼觀已。而為授記。共發菩提心授記者。成熟善根種菩提種先已修習。其根猛利得增上行。但欲解脫諸眾生故。即發心時入不退轉。無墮落法離八不閑(謂八難也)。此人或聞自授記。於六波羅蜜不發精進。如其不聞更發精進為令不聞。欲使他人聞其授記。斷疑心故。佛以威神隱覆授記。若菩薩成熟出世五根。得無

【現代漢語翻譯】現代漢語譯本：他以對無生法的樂觀態度，斷除一切分別，因此被稱為無生忍。這位菩薩就安住于菩薩不動地。偈語說：

『既已獲得此忍，即時便得授記，你必定會成佛，便能得到不退轉。』

因為得到這無生忍的緣故，就在得到的那一刻，非前非后，諸佛現前為他授記作佛，『你于來世，在某時某世界某劫中，將成為某如來應正遍知（Tathagata Arhat Samyaksambuddha）。』這稱為菩薩不退轉。問：從安住于初地乃至七地的菩薩，都決定趨向三菩提（Samyak-sambodhi），為何不說他們是不退轉，唯獨說安住于不動地的菩薩是不退轉？答：

『已住不動諸菩薩，得於法爾不退智，彼智二乘不能轉，是故獨得不退名。』

這是說所有信等出世間的善根，諸聲聞（Śrāvaka）、獨覺（Pratyekabuddha），乃至安住于第七地的菩薩，都不能障礙它，使它退轉，所以稱為不退轉。並非其餘十種菩薩對於三菩提在諸法中不退轉。已經說了不退轉的因緣。這裡又得到殊勝的授記。大乘（Mahāyāna）中說四種授記，即未發菩提心授記、共發菩提心授記、隱覆授記、現前授記。這是四種授記。其中未發菩提心授記者，其人根器銳利，具有增上信，諸佛世尊以無礙佛眼觀察后，為他授記。共發菩提心授記者，成熟善根，種植菩提種子，先前已經修習，其根器猛利，得到增上行，但爲了解脫諸眾生的緣故，就在發心時進入不退轉，沒有墮落之法，遠離八不閑（指八難）。此人或者聽到自己被授記，於六波羅蜜（Paramita）不發精進。如果他沒有聽到，會更加精進，爲了不讓他聽到，想要使他人聽到他的授記，斷除疑心，佛以威神隱覆授記。如果菩薩成熟出世五根，得到無

【English Translation】 English version: He, with an optimistic view of the unoriginated dharma, severs all discriminations, hence is called the 'tolerance of non-origination' (anutpattika-dharma-ksanti). This Bodhisattva dwells in the immovable Bodhisattva ground (acala-bhumi). A verse says:

'Having obtained this tolerance, immediately he receives the prediction, 'You will surely become a Buddha,' and then attains non-retrogression.'

Because of obtaining this tolerance of non-origination, at the very moment of obtaining it, neither before nor after, all Buddhas appear before him and predict his Buddhahood, saying, 'In the future, at such and such time, in such and such world, in such and such kalpa, you will become such and such Tathagata Arhat Samyaksambuddha.' This is called the non-retrogression of a Bodhisattva. Question: From those dwelling in the first ground up to the seventh ground, all Bodhisattvas are definitely heading towards Samyak-sambodhi (perfect enlightenment). Why are they not said to be non-retrogressive, but only the Bodhisattva dwelling in the immovable ground is said to be non-retrogressive? Answer:

'Those Bodhisattvas who dwell in the immovable, obtain the naturally non-retrogressive wisdom. That wisdom cannot be turned back by the two vehicles (Śrāvaka and Pratyekabuddha), therefore, they alone obtain the name of non-retrogression.'

This means that all supramundane roots of goodness, such as faith, cannot be obstructed by Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), or even Bodhisattvas dwelling in the seventh ground, causing them to regress. Therefore, it is called non-retrogression. It is not that the other ten types of Bodhisattvas do not regress in all dharmas with regard to Samyak-sambodhi. The causes and conditions for non-retrogression have been explained. Here, one also obtains a supreme prediction. In Mahāyāna (Great Vehicle), four types of predictions are spoken of: prediction before the arising of the Bodhi-mind, prediction together with the arising of the Bodhi-mind, concealed prediction, and direct prediction. These are the four types of predictions. Among them, the prediction before the arising of the Bodhi-mind is for those who have sharp faculties and possess increasing faith. The Buddhas, the World Honored Ones, observe them with their unobstructed Buddha-eyes and then give them a prediction. The prediction together with the arising of the Bodhi-mind is for those who have matured good roots, planted Bodhi-seeds, and previously cultivated them. Their faculties are keen, and they have attained increasing practice. But for the sake of liberating all sentient beings, they enter non-retrogression at the very moment of generating the mind, without the dharma of falling, and are far from the eight unfree states (referring to the eight difficulties). This person may hear his own prediction and not generate diligence in the six Paramitas (perfections). If he does not hear it, he will be even more diligent. In order not to let him hear it, wanting to let others hear his prediction, and to cut off doubts, the Buddha conceals the prediction with his majestic power. If a Bodhisattva matures the five supramundane roots and obtains no

生忍。住菩薩不動地。彼即現前授記。是為四種授記。彼得無生忍菩薩已決定故。諸佛世尊現前授記。又別有密意授記。以為第五。如法華經說。

我等皆隨喜　　大仙密意語　如授記聖者　　無畏舍利弗　我等亦當得　　成佛世無上　復以密意語　　說無上正覺

以何義故。說此別語授記。有論師說。為令未入決定聲聞乘者發菩提心故。又已發菩提心初業菩薩等。畏流轉苦。欲于聲聞涅槃取滅度者。為令牢固菩提心故。又有異佛土菩薩。於此聚集。授記時到。以相似名。為彼授記故。諸師如是分別別語授記。于中實義唯佛世尊。乃能知之。

菩薩乃至得　　諸佛現前住　牢固三摩提　　不應起放逸

諸佛現前三摩提得已而住者。謂現在諸佛現其前住三摩提也。三摩提者。平等住故。菩薩乃至未得此三摩提。其間不應放逸。以未得三摩提。菩薩猶墮惡趣。未離不閑故。是故為得此三摩提。不應放逸。若得三摩提。彼諸怖畏皆得解脫。此三摩提有三種。謂色攀緣。法攀緣。無攀緣。于中若攀緣如來形色相好莊嚴身。而唸佛者。是色攀緣三摩提。若復攀緣十名號身十力無畏不共佛法等無量色類佛之功德。而唸佛者。是法攀緣三摩提。若復不攀緣色。不攀緣法。亦不作意念佛。亦無所得。遠離

【現代漢語翻譯】現代漢語譯本生忍（Kṣānti，對真理的領悟）。安住于菩薩不動地（Acalā bhūmi，菩薩修行的第八個階段）。那時，佛陀會親自為他們授記。這就是四種授記。因為獲得無生法忍（anutpattika-dharma-kṣānti，對事物不生不滅的領悟）的菩薩已經確定了成佛，所以諸佛世尊會親自為他們授記。此外，還有一種密意授記，作為第五種。正如《法華經》（Saddharma Puṇḍarīka Sūtra）所說：『我們都隨喜，大仙（Mahāmuni，佛陀的尊稱）的密意語，如同授記給聖者，無畏的舍利弗（Śāriputra，佛陀的十大弟子之一）。我們也將獲得，成佛，成為世間無上者，又以密意語，說無上正覺（anuttarā-samyak-saṃbodhi，無上圓滿的覺悟）。』因為什麼緣故，說這種別語授記？有論師說，爲了讓尚未進入決定聲聞乘（Śrāvakayāna，小乘）的人發起菩提心（bodhicitta，爲了一切眾生而追求覺悟的心）。又爲了讓已經發起菩提心，但還是初學者的菩薩等，因為畏懼輪迴的痛苦，想要在聲聞涅槃（Śrāvak निर्वाण，小乘的涅槃）中取滅度的人，使他們的菩提心更加牢固。還有其他佛土的菩薩，在此聚集，授記的時間到了，用相似的名字，為他們授記。諸位論師如此分別別語授記。其中真正的含義只有佛世尊才能知道。菩薩乃至得到，諸佛現前住，牢固三摩提（samādhi，禪定），不應起放逸。諸佛現前三摩提，得到並且安住其中的人，是指現在諸佛顯現在他們面前，安住於三摩提之中。三摩提的意思是平等安住。菩薩乃至沒有得到這種三摩提，期間不應該放逸。因為沒有得到三摩提，菩薩仍然會墮入惡趣，沒有脫離不閑暇之處。因此，爲了得到這種三摩提，不應該放逸。如果得到三摩提，他們所有的怖畏都會得到解脫。這種三摩提有三種，分別是色攀緣、法攀緣和無攀緣。其中，如果攀緣如來的形色相好莊嚴之身，而唸佛的人，是色攀緣三摩提。如果攀緣十名號身、十力（daśa bala，佛陀的十種力量）、無畏（vaiśāradya，佛陀的四種無畏）、不共佛法（āveṇika-dharma，佛陀獨有的十八種功德）等無量色類佛的功德，而唸佛的人，是法攀緣三摩提。如果既不攀緣色，也不攀緣法，也不作意念佛，也沒有任何所得，遠離。

【English Translation】 English version Kṣānti (patience, acceptance of truth). Abiding in the Acalā bhūmi (immovable stage, the eighth stage of a Bodhisattva's practice). At that time, the Buddhas will personally bestow predictions upon them. These are the four types of predictions. Because Bodhisattvas who have attained anutpattika-dharma-kṣānti (the acceptance that things neither arise nor cease) are certain to achieve Buddhahood, the Buddhas, the World Honored Ones, personally bestow predictions upon them. Furthermore, there is a hidden meaning prediction, as the fifth type. As the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) says: 'We all rejoice in the hidden meaning words of the Mahāmuni (Great Sage, an epithet for the Buddha), just as the prediction was given to the holy Śāriputra (one of the Buddha's ten principal disciples), who is without fear. We too shall attain, becoming Buddhas, unsurpassed in the world, and again with hidden meaning words, speak of anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment).' For what reason are these separate meaning predictions spoken? Some teachers say it is to cause those who have not yet entered the determined Śrāvakayāna (the Hearer Vehicle, the Small Vehicle) to generate bodhicitta (the mind of enlightenment, the aspiration to achieve enlightenment for the sake of all beings). Also, for those Bodhisattvas who have already generated bodhicitta but are still beginners, who fear the suffering of transmigration and wish to take extinction in Śrāvak निर्वाण (Nirvana of Hearers, Nirvana of the Small Vehicle), it is to make their bodhicitta more firm. Furthermore, there are Bodhisattvas from other Buddha-lands who gather here, and when the time for predictions arrives, predictions are given to them using similar names. The teachers thus distinguish the separate meaning predictions. Among them, the true meaning can only be known by the Buddha, the World Honored One. Bodhisattvas, until they attain, the Buddhas abiding before them, firm samādhi (meditative absorption), should not give rise to negligence. Those who have attained and abide in the samādhi where the Buddhas abide before them, refers to the present Buddhas appearing before them, abiding in samādhi. Samādhi means abiding in equality. Bodhisattvas, until they have attained this samādhi, should not be negligent in the meantime. Because without attaining samādhi, Bodhisattvas will still fall into evil realms, not having escaped unfavorable conditions. Therefore, in order to attain this samādhi, one should not be negligent. If one attains samādhi, all their fears will be liberated. This samādhi has three types, namely, color-clinging, dharma-clinging, and non-clinging. Among them, if one clings to the form and beautiful marks of the Tathagata's adorned body, and recites the Buddha's name, this is color-clinging samādhi. If one clings to the qualities of the Buddha, such as the ten names, the daśa bala (ten powers of a Buddha), vaiśāradya (four fearlessnesses of a Buddha), āveṇika-dharma (eighteen unique qualities of a Buddha), and countless other types of Buddha's merits, and recites the Buddha's name, this is dharma-clinging samādhi. If one neither clings to color nor clings to dharma, and also does not intentionally recite the Buddha's name, and also has no attainment, being far away.

諸相空三摩提。此名無攀緣三摩提。于中初發心菩薩。得色攀緣三摩提。已入行者法攀緣。得無生忍者無攀緣。此等名得決定。自在故。

諸佛現前住　　牢固三摩提　此為菩薩父　　大悲忍為母

此所說三種現。在佛現前住三摩提。攝諸菩薩功德及諸佛功德故。說名諸菩薩父。大悲者。于生死流轉中。不生疲倦故。又于聲聞獨覺地險岸。護令不墮故。說名為母。忍者。得忍菩薩。于諸流轉苦及諸惡眾生中。不厭流轉。不捨眾生及菩提。以不生厭。是故此忍又為諸菩薩母。更有別偈說。

智度以為母　　方便為父者　以生及持故　　說菩薩父母

以般若波羅蜜生諸菩薩法故。佛說般若波羅蜜為菩薩母。諸菩薩法從般若波羅蜜生已。為巧方便所持。不令趣向聲聞獨覺地險岸。以是持菩提故。說巧方便為菩薩父。問菩薩以幾許福能得菩提。答。

少少積聚福　　不能得菩提　百須彌量福　　聚勝乃能得

菩提者。謂一切智智。彼智與無應知等。應知與虛空等。虛空無邊故應知亦無邊。以有邊福不能得無邊智。是故少少積聚福。不能得菩提。云何得百須彌量福。聚集乃能得。

菩提資糧論卷第三大正藏第 32 冊 No. 1660 菩提資糧論

菩提資糧論卷第

【現代漢語翻譯】現代漢語譯本諸相空三摩提（Sarvalaksana-sunyata-samadhi）。這被稱為無攀緣三摩提（Anupalambha-samadhi）。其中，初發心的菩薩，得到色攀緣三摩提（Rupa-upalambha-samadhi）；已經進入修行的菩薩，得到法攀緣三摩提（Dharma-upalambha-samadhi）；得到無生法忍（Anutpattika-dharma-ksanti）的菩薩，得到無攀緣三摩提。這些都可稱為得到了決定，因為他們是自在的。『諸佛現前住，牢固三摩提，此為菩薩父，大悲忍為母。』這裡所說的三種顯現，在於佛現前安住的三摩提中，它統攝了諸菩薩的功德以及諸佛的功德，所以被稱為諸菩薩的父親。大悲，是因為菩薩在生死流轉中，不會感到疲倦；又因為菩薩能保護他們，使他們不墮落到聲聞（Sravaka）、獨覺（Pratyekabuddha）地的險岸，所以被稱為母親。忍，是說得到忍的菩薩，對於各種流轉的痛苦以及各種惡劣的眾生，不會厭倦流轉，不會捨棄眾生以及菩提（Bodhi），因為不生厭倦，所以這忍又可作為諸菩薩的母親。還有別的偈頌說：『智度以為母，方便為父者，以生及持故，說菩薩父母。』因為般若波羅蜜（Prajnaparamita）能生出諸菩薩的法，所以佛說般若波羅蜜是菩薩的母親。諸菩薩的法從般若波羅蜜生出之後，被巧妙的方便所護持，不讓他們趨向聲聞、獨覺地的險岸，因為這樣護持菩提，所以說巧妙的方便是菩薩的父親。問：菩薩要積累多少福德才能得到菩提？答：『少少積聚福，不能得菩提，百須彌量福，聚集勝乃能得。』菩提，指的是一切智智（Sarvajnana）。這智慧與無應知相等，應知與虛空相等，虛空無邊，所以應知也無邊。因為有邊的福德不能得到無邊的智慧，所以少少積聚福德，不能得到菩提。要怎樣才能得到百須彌山（Sumeru）量的福德，聚集起來才能得到呢？菩提資糧論卷第三大正藏第 32 冊 No. 1660 菩提資糧論菩提資糧論卷第

【English Translation】 English version Sarvalaksana-sunyata-samadhi (Samadhi of emptiness of all characteristics). This is called Anupalambha-samadhi (Samadhi of non-apprehension). Among them, the Bodhisattva who has just generated the aspiration for enlightenment obtains Rupa-upalambha-samadhi (Samadhi of apprehending form); the Bodhisattva who has already entered the practice obtains Dharma-upalambha-samadhi (Samadhi of apprehending Dharma); the Bodhisattva who has obtained Anutpattika-dharma-ksanti (Tolerance of the non-arising of dharmas) obtains Anupalambha-samadhi. These can be called having obtained certainty because they are free. 『The Buddhas dwell in the present, in steadfast Samadhi; this is the father of Bodhisattvas, great compassion and forbearance are the mother.』 The three manifestations mentioned here reside in the Samadhi where the Buddhas dwell in the present. It encompasses the merits of all Bodhisattvas and the merits of all Buddhas, therefore it is called the father of Bodhisattvas. Great compassion is because Bodhisattvas do not feel weary in the cycle of birth and death; and because Bodhisattvas protect them, preventing them from falling into the dangerous shores of the Sravaka (Hearer) and Pratyekabuddha (Solitary Realizer) grounds, therefore it is called the mother. Forbearance is that the Bodhisattva who has obtained forbearance does not tire of the cycle of suffering and all evil beings, and does not abandon beings and Bodhi (Enlightenment), because they do not generate weariness, therefore this forbearance can also be the mother of all Bodhisattvas. There is another verse that says: 『Wisdom is the mother, skillful means is the father; because of giving birth and upholding, they are called the parents of Bodhisattvas.』 Because Prajnaparamita (Perfection of Wisdom) can give birth to the Dharmas of all Bodhisattvas, the Buddha said that Prajnaparamita is the mother of Bodhisattvas. After the Dharmas of all Bodhisattvas are born from Prajnaparamita, they are upheld by skillful means, preventing them from tending towards the dangerous shores of the Sravaka and Pratyekabuddha grounds. Because of upholding Bodhi in this way, skillful means is said to be the father of Bodhisattvas. Question: How much merit must a Bodhisattva accumulate to obtain Bodhi? Answer: 『Accumulating little by little, merit cannot attain Bodhi; accumulating merit the size of a hundred Sumeru (Mount Sumeru), gathering the excellent, then one can attain it.』 Bodhi refers to Sarvajnana (All-knowing wisdom). This wisdom is equal to the unknowable, and the knowable is equal to space. Because space is boundless, the knowable is also boundless. Because finite merit cannot attain infinite wisdom, accumulating little by little, merit cannot attain Bodhi. How can one obtain merit the size of a hundred Mount Sumerus, gathering it to attain it? Treatise on the Provisions for Enlightenment, Volume 3 Taisho Tripitaka Volume 32, No. 1660, Treatise on the Provisions for Enlightenment Treatise on the Provisions for Enlightenment, Volume

四

聖者龍樹本　比丘自在釋

大隋南印度三藏達磨笈多譯

問若如是者。百須彌量福聚無有故。亦無一人能得菩提。答。

雖作小福德　　此亦有方便　于諸眾生所　　應悉起攀緣

若此菩薩雖作小福。以有方便成大福聚。或以飲食舍與眾生。或以華香鬘等奉如來像。彼諸福德。於一切世界所攝諸眾生所。悉作攀緣。我以此福。令諸眾生皆得無上正覺。復以此福。與諸眾生共之。如是等福。共諸眾生迴向菩提。是名菩薩方便。如是迴向。其福得成無量無數無邊。以是故彼一切智智雖是無邊。還以此相無邊福故能得。

復有別義。

我有諸動作　　常為利眾生　如是等心行　　誰能量其福

菩薩于晝及夜。常起如是心行。若我所有動作善身口意。皆為度諸眾生故。脫諸眾生故。穌息諸眾生故。寂滅諸眾生故起。及為令眾生滿足一切智智。得至一切智智故。彼如是具足大悲。安住善巧方便。所有福聚唯除諸佛。何人能量。是故具此福者能得菩提。

問何故此福復是無量。答。

不愛自親屬　　及與身命財　不貪樂自在　　梵世及余天　亦不貪涅槃　　為于眾生故　此唯念眾生　　其福誰能量

此中菩薩行六度行時。於己男女及與親屬。若金銀

【現代漢語翻譯】現代漢語譯本四

聖者龍樹本（Nagarjuna）　比丘自在釋

大隋南印度三藏達磨笈多譯

問：如果像你說的這樣，那麼堆積如百座須彌山（Mount Sumeru）般的福德也沒有意義了，也沒有人能夠證得菩提（Bodhi，覺悟）。答：

雖作小福德　　此亦有方便于諸眾生所　　應悉起攀緣

如果這位菩薩（Bodhisattva）即使只是做了很小的福德，也能通過方便法門成就巨大的福德聚集。例如，將飲食佈施給眾生，或者用鮮花、香、花鬘等供奉如來（Tathagata）像。這些福德，對於一切世界所包含的眾生，都全部作為攀緣。我以此福德，令一切眾生都能獲得無上正覺。並且將此福德，與一切眾生共同分享。像這樣，與一切眾生共同將福德迴向菩提。這叫做菩薩的方便。像這樣迴向，其福德就能成就無量無數無邊。因此，一切智智（Sarvajnana，一切智慧）雖然是無邊的，還是能以這種無邊的福德而證得。

還有另外一種解釋：

我有諸動作　　常為利眾生如是等心行　　誰能量其福

菩薩無論白天還是夜晚，常常生起這樣的心念：我所有的動作，無論是善的身、口、意，都是爲了救度眾生，爲了使眾生脫離苦難，爲了使眾生得到安寧，爲了使眾生達到寂滅而生起的，以及爲了令眾生滿足一切智智，爲了使眾生能夠達到一切智智。像這樣具足大悲心，安住于善巧方便，他所擁有的福德聚集，除了諸佛（Buddha），還有誰能夠衡量呢？因此，具備這種福德的人才能證得菩提。

問：為什麼這種福德又是無量的呢？答：

不愛自親屬　　及與身命財不貪樂自在　　梵世及余天亦不貪涅槃　　為于眾生故此唯念眾生　　其福誰能量

這裡說的是菩薩在行六度（Six Perfections）時，對於自己的子女、親屬，以及金銀

【English Translation】 English version Four

By the Holy Nagarjuna (Nagarjuna), Explained by Bhiksu Zizai

Translated by Tripitaka Dharmagupta from South India of the Great Sui Dynasty

Question: If that's the case, then a collection of merit equal to a hundred Mount Sumerus (Mount Sumeru) is meaningless, and no one can attain Bodhi (Bodhi, Enlightenment). Answer:

Though small merit is made, There is also a method for this. Towards all sentient beings, One should arouse aspiration.

If this Bodhisattva (Bodhisattva), even if he only performs small merit, can achieve a great accumulation of merit through skillful means. For example, giving food and drink to sentient beings, or offering flowers, incense, garlands, etc., to the image of the Tathagata (Tathagata). These merits, for all sentient beings contained in all worlds, are all taken as aspiration. With this merit, I will enable all sentient beings to attain unsurpassed perfect enlightenment. And I will share this merit with all sentient beings. In this way, sharing the merit with all sentient beings and dedicating it to Bodhi. This is called the Bodhisattva's skillful means. By dedicating in this way, the merit can become immeasurable, countless, and boundless. Therefore, although Sarvajnana (Sarvajnana, all-knowing wisdom) is boundless, it can still be attained through this boundless merit.

There is another explanation:

All my actions, Are always for the benefit of sentient beings. Such thoughts and deeds, Who can measure their merit?

The Bodhisattva, whether day or night, constantly arises such thoughts: all my actions, whether good in body, speech, or mind, are all for the sake of saving sentient beings, for the sake of liberating sentient beings from suffering, for the sake of bringing peace to sentient beings, for the sake of bringing sentient beings to Nirvana, and for the sake of enabling sentient beings to fulfill all-knowing wisdom, for the sake of enabling sentient beings to attain all-knowing wisdom. Like this, possessing great compassion and abiding in skillful means, who can measure the accumulation of merit he possesses, except for all the Buddhas (Buddha)? Therefore, one who possesses this merit can attain Bodhi.

Question: Why is this merit also immeasurable? Answer:

Not loving one's own relatives, And giving up life and wealth. Not craving freedom, The Brahma world and other heavens. Also not craving Nirvana, For the sake of sentient beings. Only thinking of sentient beings, Who can measure their merit?

This refers to the Bodhisattva when practicing the Six Perfections (Six Perfections), towards his own children, relatives, and gold and silver

等財。若自壽命。若支節分。若具足身。若身心樂。若天人自在。若梵身天。若無色天。乃至涅槃。為眾生故皆亦不愛。唯于眾生愍念不舍。我當何為令此眾生小兒凡夫無智翳膜所覆盲者。脫三界獄安置常樂涅槃無畏城中。如是菩薩行利樂事。于諸眾生無因而愛。所有福德何人能量又偈言。

無依護世間　　救護其苦惱　起如是心行　　其福誰能量

此菩薩常以大悲。作如是念。今此世間無救無護。遍行六趣入三苦火。無有歸依此彼馳走。身心諸病常有苦惱。無依護者我當與作依處。救其身心所受諸苦。起此心行。所有福德何人能量。

智度習相應　　如構牛乳頃　一月復多月　　其福誰能量

此般若波羅蜜。能生諸佛菩薩。及成就諸佛菩薩法。菩薩若於構牛乳頃。思惟修習彼之福聚。尚無有量。何況若一日夜二日夜三日夜。乃至七日夜半月一月。若復多月修習相應。所有福聚何人能量。

佛所贊深經　　自誦亦教他　及為分別說　　是名福德聚

甚深者。謂甚深經。與空相應出於世間。彼是甚深。又復分別緣生故。緣生者即是法。法者即是如來身。彼與如來身相應者。是甚深經。諸佛世尊之所讚歎。若自誦若教他誦。若為他解說無希望心。但欲不隱沒如來身故。如來身者即是

【現代漢語翻譯】現代漢語譯本即使是財富，自身的壽命，肢體，完整的身體，身心的快樂，天人的自在，梵天之身，無色天，乃至涅槃，爲了眾生的緣故，菩薩都不吝惜。只是對於眾生，菩薩的憐憫之心永不捨棄。菩薩心想：『我應當如何做，才能讓這些如同幼兒般愚昧無知，被無知的翳膜所覆蓋的盲人眾生，脫離三界牢獄，安置在常樂涅槃的無畏之城中呢？』這樣的菩薩行利樂之事，對於一切眾生，都是無緣大慈，同體大悲。這樣的菩薩所擁有的福德，又有誰能夠衡量呢？正如偈語所說：『在無依無靠的世間，救護那些受苦受難的眾生，發起這樣的心行，他的福德又有誰能夠衡量呢？』這位菩薩常常以大悲心，這樣思念：『如今這個世間，沒有救助，沒有庇護，眾生在六道中輪迴，進入三苦之火中，沒有可以歸依之處，到處奔走，身心充滿各種疾病，常常感到苦惱。』對於這些無依無靠的眾生，我應當成為他們的依靠之處，救助他們身心所遭受的各種痛苦。發起這樣的心行，所擁有的福德又有誰能夠衡量呢？『以智慧度與般若相應，哪怕只是擠牛奶的短暫時間，一個月又一個月地持續下去，他的福德又有誰能夠衡量呢？』這《般若波羅蜜》（Prajnaparamita，智慧到彼岸）能夠生出諸佛菩薩，並且成就諸佛菩薩的法。菩薩如果哪怕只是在擠牛奶的短暫時間裡，思維修習《般若波羅蜜》，他的福德之聚，尚且無法衡量，更何況如果是一日一夜，兩日一夜，三日一夜，乃至七日一夜，半個月，一個月，或者更多個月地修習相應，所擁有的福德之聚，又有誰能夠衡量呢？『佛陀所讚歎的甚深經典，自己誦讀，也教導他人誦讀，並且為他人分別解說，這就是所謂的福德之聚。』所謂的『甚深』，指的是甚深經典，與空性相應，出於世間。這便是甚深。而且，甚深經典分別解說緣起法，緣起法即是法，法即是如來之身。與如來之身相應的，便是甚深經典。這是諸佛世尊所讚歎的。如果自己誦讀，或者教導他人誦讀，或者為他人解說，都沒有任何希望得到回報的心，只是不希望隱沒如來之身。如來之身，即是...

【English Translation】 English version Even wealth, one's own life, limbs, a complete body, happiness of body and mind, the freedom of gods and humans, the Brahma body, the Formless Realm, and even Nirvana, the Bodhisattva does not cherish for his own sake, but solely for the sake of sentient beings. Towards sentient beings, the Bodhisattva's compassion never ceases. The Bodhisattva thinks: 'What should I do to enable these ignorant beings, like children, covered by the membrane of ignorance, to escape the prison of the Three Realms and be placed in the fearless city of constant joy and Nirvana?' Such a Bodhisattva performs deeds of benefit and joy, with causeless great kindness and compassion for all beings. Who can measure the merit of such a Bodhisattva? As the verse says: 'In a world without refuge or protection, rescuing those who suffer, arising with such a mind and conduct, who can measure their merit?' This Bodhisattva constantly thinks with great compassion: 'Now this world has no salvation, no protection. Sentient beings transmigrate through the six realms, entering the fires of the three sufferings. There is no place to take refuge, running here and there, their bodies and minds filled with various illnesses, constantly feeling distressed.' For these helpless beings, I shall become their refuge, rescuing them from the various sufferings they endure in body and mind. Arising with such a mind and conduct, who can measure the merit? 'Corresponding to wisdom and prajna, even for the brief moment of milking a cow, continuing for a month and many months, who can measure their merit?' This Prajnaparamita (Perfection of Wisdom) can give rise to all Buddhas and Bodhisattvas, and accomplish the Dharma of all Buddhas and Bodhisattvas. If a Bodhisattva, even for the brief moment of milking a cow, contemplates and practices Prajnaparamita, their accumulation of merit is immeasurable. How much more so if they practice accordingly for one day and night, two days and nights, three days and nights, up to seven days and nights, half a month, a month, or many months. Who can measure the accumulation of merit? 'The profound sutras praised by the Buddha, reciting them oneself and teaching others to recite them, and explaining them for others, this is called an accumulation of merit.' The so-called 'profound' refers to the profound sutras, corresponding to emptiness, arising in the world. This is profound. Moreover, the profound sutras explain dependent origination. Dependent origination is the Dharma, and the Dharma is the body of the Tathagata (Thus Come One). That which corresponds to the body of the Tathagata is the profound sutra. This is praised by all Buddhas, World Honored Ones. If one recites it oneself, or teaches others to recite it, or explains it for others, without any expectation of reward, but simply wishing not to conceal the body of the Tathagata. The body of the Tathagata is...

法身。欲令久住故。彼所有福誰能得量。

令無量眾生　　發心為菩提　福藏更增勝　　當得不動地

此有善巧方便菩薩。先以四攝事攝諸眾生。知彼眾生受我言已。然後教令發菩提心。如是具足善巧方便菩薩。令諸眾生髮菩提心。彼所有福無人能量。以無量故。又令諸眾生髮菩提心故。福藏更為增勝。言福藏者。福無盡故。以能至無盡故不可盡。不動地者。以不可動故名不動地。此中菩薩令他發菩提心故。于生生中。菩提心不動不失。以令他發菩提心故。此心即為不動地因。

隨轉佛所轉　　最勝之法輪　寂滅諸惡刺　　是菩薩福藏

如佛世尊。于婆啰奈城仙人住處鹿林中。轉法輪已。于彼最勝法輪隨順而轉。亦為福藏。此隨順轉有三種因緣。謂于如來所說深經。與空相應出於世間。若持若說及順法行法。若於如是等經。持令不失。是為第一隨順轉法輪。為有根器眾生。分別演說。是為第二隨順轉法輪。如彼經中所說。依法修行。是為第三隨順轉法輪。寂滅諸惡刺者。佛教惡刺所謂外道邪見。及以惡魔欲界自在。憎惡解脫。若四眾中或有異人。非法說法。非律說律。非師教說師教。是為佛教內惡刺。應當如法折伏彼等。摧慢破見令法熾然。此名寂滅諸惡刺。以寂滅惡刺。故名為菩薩福藏。

【現代漢語翻譯】現代漢語譯本法身（Dharmakaya）。爲了讓它長久存在，他所擁有的福德誰能衡量呢？

令無量眾生，發心為菩提（Bodhi），福德積累更加殊勝，當證得不動地（Acalā bhūmi）。

這裡有一種善巧方便的菩薩（Bodhisattva）。首先用四攝事（catuḥsaṃgrahavastu）來攝受眾生。知道那些眾生接受我的話語后，然後教導他們發起菩提心。像這樣具足善巧方便的菩薩，令眾生髮起菩提心，他所擁有的福德無人能夠衡量，因為是無量的緣故。又因為令眾生髮起菩提心的緣故，福德積累更為增勝。所說的福德積累，是因為福德沒有窮盡的緣故，因為它能到達沒有窮盡的境地，所以不可窮盡。不動地，是因為不可動搖的緣故，所以叫做不動地。這裡菩薩令他人發起菩提心的緣故，在生生世世中，菩提心不動搖不喪失，因為令他人發起菩提心的緣故，此心就成為不動地的因。

隨順轉動佛所轉的，最殊勝的法輪（Dharmacakra），寂滅一切邪惡的荊棘，這是菩薩的福德寶藏。

如同佛世尊，在婆啰奈城（Varanasi）仙人居住處鹿林中，轉動法輪之後，對於那最殊勝的法輪隨順而轉，也是福德寶藏。這隨順轉動有三種因緣。一是對於如來（Tathāgata）所說的甚深經典，與空性（Śūnyatā）相應而出於世間，如果受持、宣說以及順應佛法修行。如果對於像這樣的經典，受持令不喪失，這是第一種隨順轉法輪。爲了有根器的眾生，分別演說，這是第二種隨順轉法輪。如那經典中所說，依法修行，這是第三種隨順轉法輪。寂滅一切邪惡的荊棘，佛教的邪惡荊棘是指外道邪見，以及惡魔欲界自在，憎惡解脫。如果四眾（catuḥpariṣad）中或者有其他人，不符合佛法地說佛法，不符合戒律地說戒律，不是師長的教導卻說是師長的教導，這是佛教內部的邪惡荊棘。應當如法折伏他們，摧毀傲慢，破除邪見，令佛法熾盛。這叫做寂滅一切邪惡的荊棘。因為寂滅邪惡荊棘的緣故，所以名為菩薩的福德寶藏。

【English Translation】 English version Dharmakaya (法身). Because of the desire to make it abide long, who can measure all the merit he possesses?

Causing immeasurable sentient beings, to generate the mind for Bodhi (菩提), The accumulation of merit becomes even more supreme, one will attain the Immovable Ground (Acalā bhūmi).

Here there is a Bodhisattva (菩薩) with skillful means. First, he gathers sentient beings with the four means of gathering (catuḥsaṃgrahavastu). Knowing that those sentient beings accept my words, then he teaches them to generate the mind of Bodhi. Like this, a Bodhisattva endowed with skillful means causes sentient beings to generate the mind of Bodhi, and no one can measure all the merit he possesses, because it is immeasurable. Moreover, because he causes sentient beings to generate the mind of Bodhi, the accumulation of merit becomes even more supreme. The so-called accumulation of merit is because merit is inexhaustible, because it can reach the state of being inexhaustible, therefore it cannot be exhausted. The Immovable Ground is so named because it is immovable. Here, because the Bodhisattva causes others to generate the mind of Bodhi, in life after life, the mind of Bodhi is unwavering and not lost, because he causes others to generate the mind of Bodhi, this mind becomes the cause of the Immovable Ground.

Following the turning of what the Buddha turns, the most supreme Dharma Wheel (Dharmacakra), Pacifying all evil thorns, this is the Bodhisattva's treasure of merit.

Just as the World Honored One, the Buddha, in the Deer Park at the abode of the immortals in Varanasi (婆啰奈城), after turning the Dharma Wheel, following and turning in accordance with that most supreme Dharma Wheel, is also a treasure of merit. This following and turning has three causes and conditions. First, regarding the profound sutras spoken by the Tathagata (如來), corresponding to emptiness (Śūnyatā) and emerging in the world, if one upholds, speaks, and practices the Dharma in accordance with the Dharma. If one upholds such sutras and does not lose them, this is the first kind of following and turning the Dharma Wheel. For sentient beings with the capacity, explaining and expounding separately, this is the second kind of following and turning the Dharma Wheel. As it is said in those sutras, practicing according to the Dharma, this is the third kind of following and turning the Dharma Wheel. Pacifying all evil thorns, the evil thorns of Buddhism refer to the heretical views of external paths, as well as the evil demons who are at ease in the desire realm, and who hate liberation. If among the four assemblies (catuḥpariṣad) there are others who speak the Dharma in a way that does not conform to the Dharma, who speak the precepts in a way that does not conform to the precepts, who say that it is the teacher's teaching when it is not the teacher's teaching, these are the internal evil thorns of Buddhism. One should subdue them according to the Dharma, destroy arrogance, break wrong views, and make the Dharma flourish. This is called pacifying all evil thorns. Because of pacifying evil thorns, it is called the Bodhisattva's treasure of merit.

為利樂眾生　　忍地獄大苦　何況余小苦　　菩提在右手

若菩薩著牢固鎧。常為利樂眾生。發精勤意。於一眾生為令解脫故。雖住阿毗至大地獄中。經劫辛苦堪忍不動。況余小苦。菩薩能忍如是等苦。當知菩提如住右掌。

起作不自為　　唯利樂眾生　皆由大悲故　　菩提在右手

菩薩諸所起作。若佈施等。由大悲故。唯為利樂眾生。亦為令眾生得涅槃故。終不為身微少樂事。彼亦是大悲者。如是大人。當知菩提到其右手。

智慧離戲論　　精進離懈怠　舍施離慳惜　　菩提在右手

問前已解釋陀那等諸波羅蜜。今復解釋有何所為。

答前多為修行者解釋。今為無所得忍智光者解釋。以覺知一道相故。彼智遠離戲論。以不捨軛故。彼精進遠離懈怠。以除貪故。彼施遠離慳惜。如是菩薩。當知菩提到其右手。

無依無覺定　　圓滿無雜戒　無所從生忍　　菩提在右手

若菩薩善成就禪那波羅蜜已。此定不依三界。其相寂靜無有思覺。又圓滿尸羅無雜無濁。迴向菩提無有磨滅。又善成就般若波羅蜜已。緣生法中住無生忍。根本勝故無有退轉。當知菩提住其右掌。

問已說修行及得忍菩薩積聚諸福田。此福聚能得菩提。云何初發心菩薩。積聚諸福田。此

【現代漢語翻譯】現代漢語譯本：為利益和安樂一切眾生，菩薩甘願忍受地獄的巨大痛苦。更何況是其他微小的痛苦呢？要知道，菩提（bodhi，覺悟）就在眼前，觸手可及。

如果菩薩穿上堅固的鎧甲，時常爲了利益和安樂一切眾生，發起精進不懈的意念。爲了讓一個眾生得到解脫，即使身處阿毗至大地獄（Avici，八大地獄中最底層的地獄）中，經歷漫長劫數的辛苦，也能忍受而不動搖。更何況是其他微小的痛苦呢？菩薩能夠忍受這樣的痛苦，應當知道菩提就像握在右手中一樣。

菩薩所做的一切行為，都不是爲了自己，而是爲了利益和安樂一切眾生。這一切都是因為菩薩的大悲心，要知道，菩提就在眼前，觸手可及。

菩薩所做的一切行為，比如佈施等等，都是因為大悲心的緣故，僅僅是爲了利益和安樂一切眾生，也是爲了讓眾生得到涅槃（Nirvana，寂滅）。菩薩絕對不會爲了自身微小的快樂而去做事。這樣的人，才是真正具有大悲心的人。像這樣的大人，應當知道菩提就在他的右手中。

以智慧遠離虛妄的戲論，以精進遠離懈怠，以捨棄之心遠離慳吝和吝惜，要知道，菩提就在眼前，觸手可及。

有人問：前面已經解釋了陀那（dana，佈施）等各種波羅蜜（paramita，到彼岸），現在再次解釋，有什麼意義呢？

回答：前面主要是為修行者解釋，現在是為那些證悟無所得忍智之光的人解釋。因為覺知到唯一的一道之相，所以他們的智慧遠離虛妄的戲論；因為不捨棄正道，所以他們的精進遠離懈怠；因為去除貪慾，所以他們的佈施遠離慳吝和吝惜。這樣的菩薩，應當知道菩提就在他的右手中。

無所依賴，無思無覺的禪定，圓滿無雜染的戒律，無所從來而生的安忍，要知道，菩提就在眼前，觸手可及。

如果菩薩善於成就禪那波羅蜜（dhyana paramita，禪定到彼岸），那麼他的禪定就不依賴於三界（Trailokya，欲界、色界、無色界），其狀態寂靜，沒有思慮和覺察。又圓滿尸羅（sila，戒律），沒有雜染和污濁，迴向菩提，不會磨滅。又善於成就般若波羅蜜（prajna paramita，智慧到彼岸），在緣起法中安住于無生法忍。因為根本殊勝，所以不會退轉。應當知道菩提就在他的右掌之中。

有人問：已經說了修行和獲得安忍的菩薩積聚各種福田，這些福德能夠獲得菩提。那麼，最初發心的菩薩，如何積聚各種福田呢？

【English Translation】 English version: For the benefit and happiness of all beings, [a Bodhisattva] endures the great suffering of hell. How much more so [can they endure] minor sufferings? Bodhi (enlightenment) is in the right hand.

If a Bodhisattva wears firm armor, constantly generating diligent intention for the benefit and happiness of all beings, even dwelling in the Avici (the lowest of the eight hot hells) great hell for the sake of liberating a single being, enduring suffering for eons without wavering, how much more so [can they endure] minor sufferings? If a Bodhisattva can endure such sufferings, know that Bodhi is as if dwelling in the right palm.

Actions are not undertaken for oneself, but solely for the benefit and happiness of all beings. All this is due to great compassion; Bodhi is in the right hand.

Whatever actions a Bodhisattva undertakes, such as giving, are solely for the benefit and happiness of all beings, and also for enabling beings to attain Nirvana (liberation), never for the sake of slight personal pleasure. Such a one is truly compassionate. For such a great being, know that Bodhi is in their right hand.

Wisdom is free from conceptual proliferation, diligence is free from laziness, giving is free from stinginess; Bodhi is in the right hand.

Question: The Dana (giving) and other Paramitas (perfections) have already been explained. What is the purpose of explaining them again?

Answer: The previous explanation was mainly for practitioners. This explanation is for those who have realized the light of non-attainment and forbearance-wisdom. Because they are aware of the nature of the one path, their wisdom is free from conceptual proliferation; because they do not abandon the yoke [of practice], their diligence is free from laziness; because they eliminate greed, their giving is free from stinginess. For such a Bodhisattva, know that Bodhi is in their right hand.

A samadhi (meditative state) without reliance or perception, a complete and unmixed discipline, a patience born from nowhere; Bodhi is in the right hand.

If a Bodhisattva has well accomplished the Dhyana Paramita (perfection of meditation), this samadhi does not rely on the Trailokya (three realms), its nature is peaceful, without thought or perception. Furthermore, Sila (moral discipline) is complete, unmixed, and untainted, dedicated to Bodhi without diminishing. Furthermore, having well accomplished the Prajna Paramita (perfection of wisdom), they abide in the non-origination-patience within the law of dependent origination. Because the foundation is supreme, there is no regression. Know that Bodhi dwells in their right palm.

Question: It has been said that Bodhisattvas who practice and attain patience accumulate fields of merit. These merits enable the attainment of Bodhi. How do Bodhisattvas who have just generated the aspiration [for enlightenment] accumulate fields of merit?

福聚能得菩提。答。

現在十方住　　所有諸正覺　我悉在彼前　　陳說我不善

若有現在諸佛世尊。於十方世間無所障礙。以本願力為利眾生故住。今于彼等實證者前。發露諸罪。若我無始流轉已來。于其前世及現在時。或自作惡業。或教他或隨喜。以貪瞋癡起身口意。我皆陳說不敢覆藏。悉當永斷終不更作。

于彼十方界　　若佛得菩提　而不演說法　　我請轉法輪

若佛世尊滿足大愿。于菩提樹下。證無上正覺已。少欲靜住。不為世間轉於法輪。我當勸請彼佛世尊轉佛法輪。利益多人安樂多人。憐愍世間為于大眾。利樂天人。

現在十方界　　所有諸正覺　若欲捨命行　　頂禮勸請住

若佛世尊世間無礙。在於十方證菩提轉法輪安住正法。所應化度眾生化度已訖。欲捨命行。我當頂禮彼佛世尊請住久時。利益多人安樂多人。憐愍世間為于大眾。利樂天人。

若諸眾生等　　從於身口意　所生施戒福　　及以思惟修　聖人及凡夫　　過現未來世　所有積聚福　　我皆生隨喜

若諸眾生施戒修等所作福事。從身口意之所出生。已聚現聚及以當聚。聲聞獨覺諸佛菩薩諸聖人等。及以凡夫所有諸福。我皆隨喜。如是隨喜。是先首者。勝住者。殊異者。最上者。勝

【現代漢語翻譯】福聚能得到菩提嗎？回答是：

現在十方安住的，所有諸位正覺者（已經覺悟的人），我都在他們面前，陳述我的不善之處。

如果有現在諸佛世尊（對佛的尊稱），在十方世間沒有阻礙，以本來的願力爲了利益眾生而住世。現在在這些已經實證的佛前，發露我的罪過。如果我從無始的流轉以來，在前世和現在，或者自己作惡業，或者教唆他人，或者隨喜他人的惡業，以貪、嗔、癡從身、口、意造作惡業，我都陳述出來，不敢隱瞞，並且永遠斷除，不再重犯。

在十方世界中，如果有佛陀證得菩提，而不演說佛法，我請求他們轉動法輪（佛法教義的傳播）。

如果佛世尊圓滿了大愿，在菩提樹下，證得了無上正覺，但少欲清靜，不為世間轉動法輪，我應當勸請這些佛世尊轉動法輪，利益更多的人，使更多的人得到安樂，憐憫世間，爲了大眾，利益和安樂天人。

現在十方世界中，所有的正覺者，如果想要捨棄壽命，我頂禮勸請他們住世。

如果佛世尊在世間沒有阻礙，在十方世界證得菩提，轉動法輪，安住正法，所應該教化度脫的眾生已經教化完畢，想要捨棄壽命，我應當頂禮這些佛世尊，請他們長久住世，利益更多的人，使更多的人得到安樂，憐憫世間，爲了大眾，利益和安樂天人。

如果各種眾生，從身、口、意所產生的佈施、持戒的福德，以及思惟修行的功德，無論是聖人還是凡夫，過去、現在、未來世，所有積聚的福德，我都隨喜讚歎。

如果各種眾生通過佈施、持戒、修行等所做的福德之事，從身、口、意所產生，已經積聚、現在積聚以及將來積聚的，無論是聲聞（聽聞佛法而悟道者）、獨覺（獨自悟道者）、諸佛菩薩等聖人，以及凡夫所有的一切福德，我都隨喜讚歎。這樣的隨喜，是最初的，殊勝的，最特別的，最上的，最好的。

【English Translation】 Can accumulating merit lead to Bodhi (enlightenment)? The answer is:

All the perfectly enlightened ones (Zhengjue) residing in the ten directions now, I am before them all, confessing my unwholesome deeds.

If there are Buddhas (Foshizun) in the present, unobstructed in the ten directions, abiding out of their original vows to benefit sentient beings, now before these who have realized the truth, I confess all my sins. If from beginningless time in my wanderings, in previous lives and in the present, either I myself committed evil deeds, or instructed others, or rejoiced in them, arising from greed, hatred, and delusion through body, speech, and mind, I confess them all, daring not to conceal them, and I will forever cut them off and never do them again.

In the realms of the ten directions, if there are Buddhas who attain Bodhi but do not expound the Dharma, I request them to turn the Dharma wheel (Falun).

If the Buddhas, having fulfilled their great vows, under the Bodhi tree, have attained unsurpassed perfect enlightenment, but desire little and remain in stillness, not turning the Dharma wheel for the world, I should urge those Buddhas to turn the Dharma wheel, benefiting many people, bringing peace and happiness to many, having compassion for the world, for the sake of the masses, benefiting and bringing joy to gods and humans.

All the perfectly enlightened ones in the ten directions now, if they wish to relinquish their lives, I prostrate and request them to remain.

If the Buddhas are unobstructed in the world, having attained Bodhi in the ten directions, turning the Dharma wheel, abiding in the true Dharma, and having finished teaching and liberating the sentient beings they should, and wish to relinquish their lives, I should prostrate to those Buddhas and request them to abide for a long time, benefiting many people, bringing peace and happiness to many, having compassion for the world, for the sake of the masses, benefiting and bringing joy to gods and humans.

If all sentient beings, from body, speech, and mind, generate the merit of generosity and precepts, as well as the merit of contemplation and cultivation, whether they are sages or ordinary people, in the past, present, and future lives, all accumulated merit, I rejoice in it all.

If all sentient beings perform meritorious deeds such as generosity, upholding precepts, and cultivation, arising from body, speech, and mind, already accumulated, now accumulating, and to be accumulated, whether they are Shravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment independently), Buddhas, Bodhisattvas, and other sages, as well as all the merit of ordinary people, I rejoice in it all. Such rejoicing is the foremost, the most excellent, the most extraordinary, the supreme, the best.

攝者。美妙者。無上者。無等者。無等等者。如是隨喜乃名隨喜。

若我所有福　　悉以為一摶　回與諸眾生　　為令得正覺

若我無始流轉已來。于佛法僧及別人邊。所有福聚。乃至施與畜生一摶之食。若歸依善根。若悔過善根。若勸請善根。若隨喜善根。彼皆稱量共為一摶。我為諸眾生故。迴向菩提皆悉舍與。以此善根。令諸眾生證無上正覺。得一切智智。

我如是悔過　　勸請隨喜福　及迴向菩提　　當知如諸佛

若我為諸眾生迴向菩提善根。若悔過善根。若勸轉法輪善根。若請長壽善根。若隨喜善根。彼皆稱量為一摶已。如過去未來現在諸佛世尊為菩薩時。已作迴向當作迴向。我亦如是以諸善根迴向菩提。以此迴向善根。令我及諸眾生當證無上正覺。我今更略說。

說悔我罪惡　　請佛隨喜福　及迴向菩提　　如最勝所說

自有罪惡盡皆說悔。及請佛轉法輪。住壽長時隨喜諸福。迴向福等。如前回向為菩提故。如最勝人所說。如是迴向問又彼迴向。應云何作。答。

右膝輪著地　　一髆整上衣　晝夜各三時　　合掌如是作

當自清凈著凈潔服。澡洗手足裙衣圓整。於一髆上整理上著衣已。用右膝輪安置於地。合掌一心離分別意。若如來塔所若像所。若於虛

【現代漢語翻譯】現代漢語譯本：攝取者（攝取一切善法者）。美妙者（具有殊勝功德者）。無上者（沒有比其更高的）。無等者（沒有可以與之相等的）。無等等者（沒有可以與之相比的）。像這樣隨喜就叫做隨喜。如果我所有的一切福德，全部合為一團，迴向給一切眾生，爲了讓他們證得正覺。如果我從無始輪迴以來，對於佛、法、僧以及其他人，所有積累的福德，乃至佈施給畜生一小團食物，無論是皈依的善根，還是懺悔的善根，還是勸請的善根，還是隨喜的善根，都將它們衡量起來合為一團。我爲了所有眾生的緣故，迴向菩提，全部捨棄給予他們。憑藉這些善根，讓所有眾生證得無上正覺，獲得一切智智（對一切事物、一切道理無所不知的智慧）。我像這樣懺悔罪過，勸請隨喜的福德，以及迴向菩提，應當知道就像諸佛一樣。如果我爲了所有眾生迴向菩提的善根，無論是懺悔的善根，還是勸請轉法輪的善根，還是祈請佛住世長久的善根，還是隨喜的善根，都將它們衡量起來合為一團。就像過去、未來、現在諸佛世尊作為菩薩時，已經作的迴向，將要作的迴向，我也像這樣用各種善根迴向菩提。憑藉這種迴向的善根，讓我和所有眾生都證得無上正覺。我現在再簡略地說。說出懺悔我的罪惡，請佛隨喜的福德，以及迴向菩提，就像最殊勝者所說的那樣。自己有的罪惡全部說出來懺悔，以及請佛轉法輪，住世長久，隨喜各種福德，迴向福德等等，像前面迴向爲了菩提的緣故，就像最殊勝的人所說的那樣。像這樣迴向。問：又，那回向，應當如何做？答：右膝著地，袒露一肩整理上衣，晝夜各三次，合掌像這樣做。應當自己清凈，穿著乾淨的衣服，洗凈手足，裙衣整理好。在一肩上整理好上衣，用右膝著地，合掌一心，遠離分別的念頭。如果在如來塔所在的地方，或者佛像所在的地方，或者在虛空之中。

【English Translation】 English version: The taker (the one who takes all good dharmas). The beautiful one (the one who possesses supreme merits). The unsurpassed one (there is nothing higher than it). The unequaled one (there is nothing that can be equal to it). The un-unequaled one (there is nothing that can be compared to it). Such rejoicing is called rejoicing. If all the merits I have, all combined into one mass, are dedicated to all sentient beings, so that they may attain perfect enlightenment. If, from beginningless samsara, all the merits I have accumulated towards the Buddha, Dharma, Sangha, and others, even giving a handful of food to animals, whether it is the root of virtue of taking refuge, or the root of virtue of repentance, or the root of virtue of exhortation, or the root of virtue of rejoicing, all of them are measured and combined into one mass. For the sake of all sentient beings, I dedicate them to Bodhi, and give them all away. By virtue of these roots of virtue, may all sentient beings attain unsurpassed perfect enlightenment and obtain all-knowing wisdom (wisdom that knows everything about everything). I repent of my sins in this way, and rejoice in the merits of exhortation, and dedicate them to Bodhi, and should know that it is like all the Buddhas. If I dedicate to Bodhi the roots of virtue for all sentient beings, whether it is the root of virtue of repentance, or the root of virtue of exhorting the turning of the Dharma wheel, or the root of virtue of praying for the Buddha to live long in the world, or the root of virtue of rejoicing, all of them are measured and combined into one mass. Just as the Buddhas, World Honored Ones, of the past, future, and present, when they were Bodhisattvas, have already made dedications and will make dedications, I also dedicate to Bodhi with all kinds of roots of virtue in this way. By virtue of this dedication, may I and all sentient beings attain unsurpassed perfect enlightenment. Now I will briefly say more. Speak of repenting of my sins, asking the Buddha to rejoice in the merits, and dedicating them to Bodhi, as the most excellent one said. All the sins that one has are spoken out and repented, and the Buddha is asked to turn the Dharma wheel, to live long in the world, to rejoice in all kinds of merits, to dedicate merits, etc., as before, for the sake of Bodhi, as the most excellent person said. Dedicate in this way. Question: Also, how should that dedication be done? Answer: The right knee touches the ground, one shoulder is exposed, and the upper garment is adjusted, three times each day and night, with palms together, do it like this. One should purify oneself, wear clean clothes, wash hands and feet, and tidy up the skirt and clothes. Adjust the upper garment on one shoulder, place the right knee on the ground, put palms together with one mind, and be free from discriminating thoughts. If in the place where the Tathagata's stupa is located, or in the place where the Buddha image is located, or in the empty space.

空攀緣諸佛如在前住。作是意已。如前所說。若晝若夜各三時作。

一時所作福　　若有形色者　恒沙數大千　　亦不能容受

于彼所說六時迴向中。若分別一時所作于中福德。諸佛世尊如實見者所說。彼若有色如谷等聚者。其福積集無有限量。雖如恒伽沙等大三千界盡其邊際。亦不能容受。以彼迴向福與虛空界等迴向故。乃至一時迴向。猶有如是福聚。況多回向。雖是初發心菩薩由迴向力故亦成大福。還以如是相福聚故。漸次能得菩提。

問已說諸菩薩得成大福方便。今欲護福用。何方便。答。

彼初發心已　　于諸小菩薩　當起尊重愛　　猶如師父母

彼初發心菩薩。若欲護自善根及自身者。于諸初發心菩薩。當起至極尊重愛敬之心。猶如世尊一切智師及自所生父母。如是以初發心菩薩為首。于諸菩薩亦應如是極作愛重。若異於此則自身及善根皆悉滅盡。如世尊經中曾說我不見餘一法障礙菩薩及滅盡善根。如於菩薩起瞋心者。若菩薩雖于百劫積集善根。由此瞋菩薩心故。皆悉滅盡。是故於諸菩薩應起尊重。猶如教師。

菩薩雖有過　　猶尚不應說　何況無實事　　唯應如實贊

若菩薩毀呰行大乘人罪過。令得惡名。所有生生善法皆悉滅盡。不得增長白法。是故諸菩薩

【現代漢語翻譯】現代漢語譯本：

觀想諸佛就在眼前。這樣想之後，就像前面所說的那樣，無論是白天還是夜晚，都要分三個時段進行。

一時所作福　　若有形色者
恒沙數大千　　亦不能容受

在前面所說的六時迴向中，如果分別計算一個時段所做的功德，諸佛世尊如實見證后所說，這些功德如果具有形色，像谷堆一樣堆積起來，其福德積累是無窮無盡的。即使像恒河沙數一樣的大千世界，直到它的邊際，也不能容納。因為這種迴向的福德與虛空界相等同。乃至僅僅一個時段的迴向，尚且有如此巨大的福德聚集，更何況是多次迴向呢？即使是初發心的菩薩，由於迴向的力量，也能成就巨大的福德。還因為具有這樣的福德聚集，逐漸能夠證得菩提（Bodhi，覺悟）。

問：已經說了諸菩薩得成大福的方便，現在想要守護福德，用什麼方便呢？答：

彼初發心已　　于諸小菩薩
當起尊重愛　　猶如師父母

那些初發心的菩薩，如果想要守護自己的善根和自身，對於其他的初發心菩薩，應當生起極其尊重愛敬之心，就像對待世尊一切智的老師和自己所生的父母一樣。像這樣以初發心菩薩為首，對於其他的菩薩也應該極其尊重。如果不是這樣，那麼自身和善根都會滅盡。就像世尊在經中曾經說過，我沒有見到其他任何一種法能夠障礙菩薩和滅盡善根，像對菩薩生起嗔恨心這樣的法。如果菩薩即使在百劫中積聚了善根，由於對菩薩生起嗔恨心的緣故，都會滅盡。因此，對於諸位菩薩應該生起尊重之心，就像對待教師一樣。

菩薩雖有過　　猶尚不應說
何況無實事　　唯應如實贊

如果菩薩詆譭修行大乘佛法的人的罪過，使他們得到惡名，那麼所有生生世世的善法都會滅盡，不能增長善法。因此，諸位菩薩

【English Translation】 English version:

Visualize all the Buddhas dwelling right in front of you. Having formed this intention, perform the practice, as described earlier, three times during the day and three times during the night.

The merit made in one session,  If it had form and color,
Even countless Ganges sands of great chiliocosms,   Could not contain it.

Among the six times of dedication mentioned earlier, if one were to separately calculate the merit made in one session, the Buddhas, the World Honored Ones, who see things as they truly are, have said that if this merit had color, like a heap of grain, its accumulated merit would be inexhaustible. Even if it were as vast as the great trichiliocosm filled with sands of the Ganges River, up to its very edge, it could not contain it. This is because the merit of this dedication is equal to the realm of space. Even a single session of dedication has such a great accumulation of merit. How much more so with multiple dedications! Even a Bodhisattva (Bodhisattva, an enlightened being) who has just generated the aspiration for enlightenment can achieve great merit through the power of dedication. Furthermore, due to having such an accumulation of merit, they can gradually attain Bodhi (Bodhi, enlightenment).

Question: You have already explained the means by which Bodhisattvas can achieve great merit. Now, what means are there to protect this merit? Answer:

Having generated the aspiration for enlightenment,  Towards all lesser Bodhisattvas,
One should generate respect and love,   As if towards one's teachers and parents.

Those Bodhisattvas who have just generated the aspiration for enlightenment, if they wish to protect their own roots of virtue and themselves, should generate the utmost respect and love towards other Bodhisattvas who have just generated the aspiration for enlightenment, just as they would towards the World Honored One, the all-knowing teacher, and their own parents. In this way, taking the Bodhisattvas who have just generated the aspiration for enlightenment as the foremost, one should also show extreme respect towards other Bodhisattvas. If one acts differently, then oneself and one's roots of virtue will all be extinguished. Just as the World Honored One once said in the sutras, 'I have not seen any other dharma that can obstruct a Bodhisattva and extinguish their roots of virtue, like generating anger towards a Bodhisattva.' If a Bodhisattva has accumulated roots of virtue for hundreds of kalpas (kalpas, eons), all of it will be extinguished due to generating anger towards a Bodhisattva. Therefore, one should generate respect towards all Bodhisattvas, just as one would towards a teacher.

Even if a Bodhisattva has faults,   One still should not speak of them.
How much more so if there is no truth to it?    One should only praise them truthfully.

If a Bodhisattva criticizes the faults of those who practice the Great Vehicle (Mahayana, the Great Vehicle) and causes them to gain a bad reputation, then all the good dharmas of all their lives will be extinguished, and they will not be able to increase their white dharmas (kusala-dharma, wholesome qualities). Therefore, all Bodhisattvas

等雖有過惡。為護自善根命故。不應顯說。何況無實。譬如王罪。如經中說。有菩薩清凈活命無可毀呰。而彼達摩比丘妾說其惡故。於七十劫中受泥犁報又於六萬生中為貧窮人。常受盲啞癩病惡瘡。是故於菩薩所。若有惡若無惡。皆不得說。彼有實德唯應稱揚。為自善根增長故。亦為餘人生信故。

若人愿作佛　　欲使不退轉　示現及熾盛　　亦令生喜悅

若有眾生已發願求菩提。唯欲令其不退。而有人愚癡瞋恚及貪。自朋黨故作如是言。何用長行菩薩難行之行。其涅槃樂平等相似。行聲聞行疾得涅槃。此等后當說其果報。若以種種譬喻顯佛功德令入其心。是為示現。令其具足精進諸菩薩行。是為熾盛。欲令精進更增疾利。為說正覺功德大神通事。是為喜悅。如是令彼不捨菩提之心。

未解甚深經　　勿言非佛說　若作如是言　　受最苦惡報

甚深經者。謂佛所說與空無相無愿相應。除無量斷常等邊見。滅我人眾生壽者等自性。顯如來大神通希有功德。於此經律若未證知。勿以癡。故言非佛說。何以故佛世尊說。若謗如來所說之經。惡果最苦。

無間等諸罪　　悉以為一摶　比前二種罪　　分數不能及

世尊于不退輪經中說。五無間業所有諸罪。若斷三千大千世界中諸眾生命所

【現代漢語翻譯】現代漢語譯本：即使他們（指菩薩）有過錯，爲了守護自己的善根，也不應該顯露出來，更何況是沒有事實根據的。這就像冒犯國王的罪過一樣嚴重。正如經中所說，有一位菩薩以清凈的方式生活，無可指責，但一位達摩比丘的侍妾說了他的壞話，因此在七十劫中遭受地獄的報應，並在六萬次轉生中成為貧窮的人，經常遭受盲、啞、麻風病和惡瘡的折磨。因此，對於菩薩，無論他們有惡行還是沒有惡行，都不應該說。應該稱揚他們真實的功德，爲了自己善根的增長，也爲了讓其他人產生信心。

若有人發願成佛，想要使他不退轉，就應該向他展示佛的功德，使他精進熾盛，也令他生起喜悅之心。

如果有些眾生已經發愿尋求菩提（bodhi，覺悟），只想讓他們不退轉，但有人因為愚癡、嗔恚和貪婪，爲了自己的朋黨而說這樣的話：『何必修行菩薩（bodhisattva）漫長而艱難的修行？涅槃（nirvana，寂滅）的快樂是平等而相似的，修行聲聞（sravaka，聽聞佛法者）的修行可以快速獲得涅槃。』這些人之後會受到果報。如果用各種比喻來彰顯佛的功德，使之深入人心，這就是『示現』。使他們具足精進的各種菩薩行，這就是『熾盛』。想要讓他們精進更加迅速和銳利，為他們講述正覺的功德和大神通之事，這就是『喜悅』。這樣就能使他們不捨棄菩提之心。

對於尚未理解甚深經典的，不要說這不是佛說的。如果說了這樣的話，會受到最痛苦的惡報。

甚深經典指的是佛所說的與空、無相、無愿相應的經典，去除無量斷常等邊見，滅除我、人、眾生、壽者等自性，彰顯如來（Tathagata，如來）的大神通和希有功德。對於這些經典，如果還沒有證悟和理解，不要因為愚癡就說這不是佛說的。為什麼呢？因為佛世尊說過，如果誹謗如來說的經典，惡果是最痛苦的。

無間地獄等各種罪業，全部加起來成為一個整體，與前面兩種罪業相比，連分數都比不上。

世尊在《不退輪經》中說，五無間業（panchānantarya，五種極重罪業）的所有罪業，如果斷絕三千大千世界中所有眾生的性命。

【English Translation】 English version: Even if they (referring to Bodhisattvas) have faults, for the sake of protecting their own roots of goodness, they should not be revealed, let alone if they are unfounded. This is as serious as the crime of offending a king. As it is said in the sutra, there was a Bodhisattva (bodhisattva, an enlightened being) who lived in a pure manner, beyond reproach, but a concubine of a Dharma (dharma, the teachings of the Buddha) bhikkhu (bhikkhu, a Buddhist monk) spoke ill of him, and therefore suffered the retribution of hell for seventy kalpas (kalpa, an aeon), and in sixty thousand rebirths became a poor person, constantly suffering from blindness, muteness, leprosy, and malignant sores. Therefore, regarding Bodhisattvas, whether they have evil deeds or not, one should not speak of them. One should praise their real merits, for the sake of increasing one's own roots of goodness, and also for the sake of generating faith in others.

If someone aspires to become a Buddha (Buddha, an enlightened being), and wants to prevent them from regressing, one should show them the merits of the Buddha, make them diligent and flourishing, and also make them feel joyful.

If there are beings who have already vowed to seek Bodhi (bodhi, enlightenment), and one only wants to prevent them from regressing, but someone, because of ignorance, anger, and greed, and for the sake of their own faction, says such things as: 'Why practice the long and difficult practices of a Bodhisattva? The joy of Nirvana (nirvana, liberation) is equal and similar, and practicing the practices of a Sravaka (sravaka, a hearer of the Buddha's teachings) can quickly attain Nirvana.' These people will later receive retribution. If one uses various metaphors to manifest the merits of the Buddha, so that they enter their hearts, this is 'showing'. To make them fully possess the diligent practices of various Bodhisattvas, this is 'flourishing'. Wanting to make their diligence even more rapid and sharp, telling them about the merits of perfect enlightenment and great supernatural powers, this is 'joy'. In this way, one can prevent them from abandoning the mind of Bodhi.

For those who have not yet understood the profound sutras, do not say that this was not spoken by the Buddha. If one says such things, one will receive the most painful evil retribution.

Profound sutras refer to the sutras spoken by the Buddha that are in accordance with emptiness, signlessness, and wishlessness, removing the immeasurable extreme views of permanence and annihilation, eliminating the self-nature of self, person, sentient being, and life-span, and manifesting the great supernatural powers and rare merits of the Tathagata (Tathagata, the Thus-Gone One). Regarding these sutras, if one has not yet realized and understood them, do not say that this was not spoken by the Buddha because of ignorance. Why? Because the Buddha, the World-Honored One, said that if one slanders the sutras spoken by the Tathagata, the evil consequences are the most painful.

All the sins of the Avici (Avici, the lowest level of hell) hell and other hells, added together as a whole, cannot be compared to the previous two kinds of sins, not even by a fraction.

The World-Honored One said in the Sutra of the Non-Regressing Wheel that all the sins of the five heinous crimes (panchānantarya, the five gravest offenses), if one were to sever the lives of all beings in the three thousand great thousand worlds.

有罪報。若恒伽河沙等佛世尊滅度已所有支提。或壞或燒若障礙過去未來現在諸佛法眼所有罪報。如是等過皆悉摶聚。若於未解深經而起執著言非佛說。及菩薩發菩提愿已而令退菩提心。此二種罪。彼前五無間等罪聚比之。百分不及千分不及。乃至數分柯羅分算分譬喻分優波尼沙陀分亦不及。以是罪相故。為護自身及自善根。勿作此二種罪。

問已說菩薩護自善根。何者是修道勝義。答。

於三解脫門　　應當善修習　初空次無相　　第三是無愿

于中菩薩行般若波羅蜜時。應修三解脫門。最初應修空解脫門。為破散諸見故。第二無相解脫門。為不取諸分別攀緣意故。第三無愿解脫門。為超過欲界色界無色界故。

問何故此等名解脫門。答。

無自性故空　　已空何作相　諸相既寂滅　　智者何所愿

以緣生故法無自性。此名為空。以其空故心無攀緣。則是無相。離諸相故則無所愿。又若法從緣生。彼自性無生。以自性無生故。彼法是空。若法是空彼中無相。相無有故彼是無相。若無有相彼中心無所依。以無依故於三界中。心無所愿。

於此修念時　　趣近涅槃道　勿念非佛體　　于彼莫放逸

修此三解脫門時。若非方便所攝。則趣近涅槃。雖應修習。莫墮余菩提

【現代漢語翻譯】現代漢語譯本：有這樣的罪業果報：如果像恒河沙數一樣多的佛世尊涅槃之後，所有佛塔（支提，指佛塔或佛寺）被破壞或焚燒，或者障礙過去、未來、現在諸佛的法眼（法眼，指能正確認識佛法的智慧），所有這些罪業果報，都聚集在一起。如果對於沒有理解的甚深經典，就妄加執著，說不是佛說的；以及菩薩發起菩提愿（菩提愿，指成佛的願望）之後，又使他退失菩提心（菩提心，指追求覺悟的心），這兩種罪過，與前面五無間罪（五無間罪，指殺父、殺母、殺阿羅漢、破和合僧、出佛身血五種極重的罪）等罪聚相比，百分不及，千分不及，乃至數分、柯羅分、算分、譬喻分、優波尼沙陀分也不及。因為這些罪業的特性，爲了保護自身和自己的善根，不要造作這兩種罪過。

問：已經說了菩薩如何守護自己的善根，那麼什麼是修道的殊勝意義呢？答：

於三解脫門應當善修習初空次無相第三是無愿

在其中，菩薩在行般若波羅蜜（般若波羅蜜，指通過智慧到達彼岸）時，應當修習三解脫門（三解脫門，指空解脫門、無相解脫門、無愿解脫門）。最初應當修習空解脫門，爲了破除各種見解的執著。第二是無相解脫門，爲了不取各種分別攀緣的意念。第三是無愿解脫門，爲了超越欲界（欲界，指眾生有各種慾望的生存空間）的束縛。

問：為什麼這些被稱為解脫門呢？答：

無自性故空已空何作相諸相既寂滅智者何所愿

因為因緣生法，所以法沒有自性，這叫做空。因為它空，所以心沒有攀緣，這就是無相。離開各種相，就沒有所愿。又如果法從因緣生，那麼它的自性就是無生的。因為自性無生，所以這個法是空。如果法是空，那麼其中就沒有相。相沒有，那就是無相。如果沒有相，那麼心中就沒有所依靠。因為沒有依靠，所以在三界（三界，指欲界、色界、無色界）中，心就沒有所愿。

於此修念時趣近涅槃道勿念非佛體于彼莫放逸

修習這三種解脫門時，如果不是方便法門所攝持，就會趨向涅槃（涅槃，指寂滅的境界）。雖然應當修習，但不要墮入其他的菩提（菩提，指覺悟）。

【English Translation】 English version: There are sinful retributions. If, after the Parinirvana (Parinirvana, refers to the complete passing away of a Buddha) of Buddhas, World Honored Ones, as numerous as the sands of the Ganges River, all stupas (支提, refers to a Buddhist shrine or temple) are destroyed or burned, or if the Dharma Eye (法眼, refers to the wisdom to correctly recognize the Dharma) of past, future, and present Buddhas is obstructed, all such sinful retributions are gathered together. If one clings to profound sutras that have not been understood, saying they are not spoken by the Buddha; and if, after a Bodhisattva has made a Bodhi vow (菩提願, refers to the vow to attain Buddhahood), one causes them to regress from the Bodhi mind (菩提心, refers to the mind seeking enlightenment), these two kinds of offenses, compared to the aforementioned five heinous crimes (五無間罪, refers to the five extremely grave offenses of killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and drawing blood from the body of a Buddha), are less than one percent, less than one thousandth, and even less than a numerical part, a kora part, a calculation part, a metaphorical part, or an Upanishad part. Because of the nature of these offenses, to protect oneself and one's own roots of goodness, do not commit these two kinds of offenses.

Question: It has been said how Bodhisattvas protect their own roots of goodness. What, then, is the supreme meaning of cultivating the path? Answer:

In the three doors of liberation, one should cultivate well. First emptiness, then no-sign, the third is no-wish.

Among these, when a Bodhisattva practices Prajna Paramita (般若波羅蜜, refers to the perfection of wisdom), one should cultivate the three doors of liberation (三解脫門, refers to the doors of emptiness, signlessness, and wishlessness). First, one should cultivate the door of emptiness, to break up attachments to various views. Second is the door of signlessness, so as not to grasp at various discriminating and clinging thoughts. Third is the door of wishlessness, to transcend the desires of the desire realm (欲界, refers to the realm of existence where beings have various desires).

Question: Why are these called doors of liberation? Answer:

Because of no self-nature, emptiness; Having emptied, what sign to make? Since all signs are extinguished, What should the wise desire?

Because of dependent origination, phenomena have no self-nature. This is called emptiness. Because it is empty, the mind has no clinging, which is signlessness. Being apart from all signs, there is nothing to desire. Furthermore, if a phenomenon arises from conditions, its self-nature is unarisen. Because self-nature is unarisen, that phenomenon is empty. If a phenomenon is empty, there is no sign in it. Since there is no sign, it is signless. If there is no sign, then the mind has nothing to rely on. Because there is no reliance, in the three realms (三界, refers to the realms of desire, form, and formlessness), the mind has no desires.

When cultivating mindfulness of this, one approaches the path of Nirvana. Do not contemplate what is not the Buddha's body, do not be negligent in that.

When cultivating these three doors of liberation, if it is not embraced by skillful means, one will approach Nirvana (涅槃, refers to the state of cessation). Although one should cultivate, do not fall into other Bodhi (菩提, refers to enlightenment).

處。當求無所得忍。應住善巧方便。

我于涅槃中　　不應即作證　當發如是心　　應成熟智度

發如是心。我當利益諸眾生。度脫諸眾生。雖修三解脫門。不應于涅槃作證。然我為學般若波羅蜜故。於三解脫門中。專應成熟。我應修空。不應證空。我應修無相。不應證無相。我應修無愿。不應證無愿。

如射師放箭　　各各轉相射　相持不令墮　　大菩薩亦爾

譬如射師善學射已。放箭空中。續放后箭各各相射。彼箭遂多。空中相持。不令墮地。

解脫門空中　　善放於心箭　巧便箭續持　　不令墮涅槃

如是此菩薩大射者。以學修空無相無愿弓。於三解脫門空中。放心箭已。又以悲愍眾生巧方便箭。展轉相續。於三界虛空中。持彼心箭。不令墮涅槃。城。

問云何復令彼心不墮涅槃。答。

我不捨眾生　　為利眾生故　先起如是意　　次後習相應

若我於三解脫門。善成熟已。欲取涅槃如在手掌。然我以小兒凡夫猶如飲乳。不能自向涅槃城者。未涅槃故。我于涅槃不應獨入。我當如是發起精進。隨我所作。唯為利益諸眾生故。亦為諸眾生得涅槃故。先應如是起作。次即心與三解脫門隨順相應。隨順者順后義也。若不如是。彼之心箭。無巧方便攝故。行三

【現代漢語翻譯】現代漢語譯本：處。當尋求無所得的忍耐。應當安住于善巧方便。

我于涅槃（Nirvana，解脫）中，不應立即證得，應當發起這樣的心，應成熟智慧的程度。

發起這樣的心：『我應當利益一切眾生，度脫一切眾生。』雖然修習空、無相、無愿這三解脫門（Three Doors to Liberation），不應于涅槃（Nirvana，解脫）作證。然而，爲了學習般若波羅蜜（Prajnaparamita，智慧的完美），對於三解脫門（Three Doors to Liberation）中，專心應當使其成熟。我應當修習空，不應證得空。我應當修習無相，不應證得無相。我應當修習無愿，不應證得無愿。

如射箭者放箭，各自互相射擊，互相支援不令墜落，大菩薩也是這樣。

譬如射箭者善於學習射箭之後，將箭射向空中，接著放出的后箭各自互相射擊。那些箭因此增多，在空中互相支援，不讓它們墜落地面。

解脫門空中，善於放出心箭，以巧妙方便的箭持續支援，不讓它墜入涅槃（Nirvana，解脫）。

如此，這位菩薩大射箭者，以學習修習空、無相、無愿之弓，在三解脫門（Three Doors to Liberation）的空中，放出心箭之後，又以悲憫眾生的巧妙方便之箭，輾轉相續，在三界（Three Realms）的虛空中，支援那些心箭，不讓它們墜入涅槃（Nirvana，解脫）之城。

問：『如何才能使那些心不墜入涅槃（Nirvana，解脫）呢？』答：

我不捨棄眾生，爲了利益眾生的緣故，先發起這樣的意念，其次再學習與之相應。

如果我對於三解脫門（Three Doors to Liberation），已經善於使其成熟，想要取得涅槃（Nirvana，解脫）就像在手掌中一樣容易。然而，因為小孩子和凡夫就像在喝奶一樣，不能自己走向涅槃（Nirvana，解脫）之城，因為他們還沒有涅槃（Nirvana，解脫），我不應該獨自進入涅槃（Nirvana，解脫）。我應當這樣發起精進，隨著我所做的一切，僅僅是爲了利益一切眾生，也是爲了讓一切眾生得到涅槃（Nirvana，解脫）。首先應當這樣發起行動，其次心與三解脫門（Three Doors to Liberation）隨順相應。隨順就是順應後面的意義。如果不如這樣做，那些心箭，因為沒有巧妙方便的攝持，行三

【English Translation】 English version: Therefore, one should seek forbearance where nothing can be obtained. One should dwell in skillful means.

I should not immediately attain Nirvana (Nirvana, liberation) within Nirvana, I should generate such a mind, I should mature the degree of wisdom.

Generate such a mind: 'I shall benefit all sentient beings, liberate all sentient beings.' Although cultivating the Three Doors to Liberation (Three Doors to Liberation), one should not attain Nirvana (Nirvana, liberation). However, for the sake of learning Prajnaparamita (Prajnaparamita, perfection of wisdom), one should especially focus on maturing within the Three Doors to Liberation (Three Doors to Liberation). I should cultivate emptiness, but not realize emptiness. I should cultivate signlessness, but not realize signlessness. I should cultivate wishlessness, but not realize wishlessness.

Like an archer shooting arrows, each shooting at each other in turn, Supporting each other, not letting them fall, so are the great Bodhisattvas.

For example, an archer, having learned archery well, shoots an arrow into the air, and then shoots subsequent arrows, each shooting at each other. These arrows thus increase in number, supporting each other in the air, not letting them fall to the ground.

In the sky of the Doors to Liberation, skillfully release the arrows of the mind, With skillful means, continue to support the arrows, not letting them fall into Nirvana (Nirvana, liberation).

Thus, this great Bodhisattva archer, having learned and cultivated the bow of emptiness, signlessness, and wishlessness, releases the arrows of the mind in the sky of the Three Doors to Liberation (Three Doors to Liberation), and then, with the skillful means of compassion for sentient beings, continues to support those arrows of the mind in the empty space of the Three Realms (Three Realms), not letting them fall into the city of Nirvana (Nirvana, liberation).

Question: 'How can one prevent those minds from falling into Nirvana (Nirvana, liberation)?' Answer:

I do not abandon sentient beings, for the sake of benefiting sentient beings, First generate such an intention, then learn to be in accordance with it.

If I have well matured in the Three Doors to Liberation (Three Doors to Liberation), and wish to attain Nirvana (Nirvana, liberation) as easily as holding it in the palm of my hand, yet because children and ordinary beings are like infants drinking milk, unable to go to the city of Nirvana (Nirvana, liberation) on their own, because they have not yet attained Nirvana (Nirvana, liberation), I should not enter Nirvana (Nirvana, liberation) alone. I should generate such diligence, and whatever I do, it should only be for the benefit of all sentient beings, and also for all sentient beings to attain Nirvana (Nirvana, liberation). First, one should initiate action in this way, and then the mind should be in accordance with the Three Doors to Liberation (Three Doors to Liberation). Being in accordance means conforming to the subsequent meaning. If it is not done in this way, those arrows of the mind, because they are not held by skillful means, will practice the three

解脫門時。即墮聲聞解脫。若獨覺解脫中。今更有巧方便。

有著眾生等　　久夜及現行　顛倒與諸相　　皆以癡迷故

小兒凡夫諸眾生等。以癡迷故。于無始際流轉久夜。著四顛倒。無常謂常苦謂樂。不凈謂凈無我謂我。及於內外眾界入中。計我我所。謂有所得。久夜行已及現在行。

著相顛倒者　　說法為斷除　先發如是心　　次後習相應

如是諸眾生等。以癡迷故。起我我所二種計著。又於色等無所有中。妄起分別取相。生四種邪顛倒。我為說法令其斷除。先發如是心已。然後於三解脫門中。修習相應。若異此而修三解脫門者。則趣近涅槃道。

菩薩利眾生　　而不見眾生　此亦最難事　　希有不可思

菩薩起眾生想。此亦最難不可思。未曾有如畫虛空。于最勝義中本無眾生。此菩薩不知不得。而為利樂眾生故。勤行精進。唯除大悲。何處更有如此難事。

雖入正定位　　習應解脫門　未滿本願故　　不證於涅槃

此應思量。若到正定位菩薩。以三十二法故入正定位。與解脫門相應時。中間未滿本願。為證涅槃為不證。以世尊經中說云。四大可令改異。無有入正定位。菩薩中間未滿本願證於涅槃。是故到正定位菩薩。未滿本願不證涅槃。

若未到定位　

【現代漢語翻譯】現代漢語譯本：如果執著于解脫之門，就會墮入聲聞（Śrāvaka，通過聽聞佛法而獲得解脫的人）的解脫。如果在獨覺（Pratyekabuddha，不依賴他人教導，自己覺悟的人）的解脫中，現在有更巧妙的方便法門。

有著眾生等，長久以來以及現在正在造作，　　顛倒和各種表象，都是因為愚癡迷惑的緣故。

小兒、凡夫等眾生，因為愚癡迷惑的緣故，在無始以來長久地流轉。執著於四種顛倒：將無常視為常，將苦視為樂，將不凈視為凈，將無我視為我。並且在內外各種界（dhātu，構成世界的元素）和入（āyatana，感覺器官與感覺對像）中，執著於我與我所（屬於我的事物），認為有所得。長久以來都在這樣做，現在也還在這樣做。

對於執著于表象和顛倒的人，說法是爲了斷除這些，　　先發起這樣的心，然後修習與之相應的法門。

像這樣的眾生，因為愚癡迷惑的緣故，生起我與我所兩種執著。又在色（rūpa，物質）等無所有的事物中，虛妄地分別取相，產生四種邪顛倒。我為他們說法，令他們斷除這些。先發起這樣的心之後，然後在三解脫門（三解脫門是空解脫門（Śūnyatā），無相解脫門（Animitta），無愿解脫門（Apranihita））中，修習與之相應的法門。如果不是這樣修習三解脫門，就會趨向于接近涅槃（Nirvana，解脫）的道路。

菩薩利益眾生，卻不認為有眾生存在，　　這也是最難的事情，稀有且不可思議。

菩薩生起眾生之想，這也是最難、不可思議、前所未有的事情，就像在虛空中繪畫一樣。在最勝義（ परमार्थ satya，終極真理）中，本來就沒有眾生。這位菩薩不知不覺，卻爲了利益眾生而勤奮精進，唯有大悲心（Mahākaruṇā，偉大的慈悲）才能做到。哪裡還有如此困難的事情呢？

即使進入正定位（Avinivartanīya，不退轉的地位），修習相應的解脫門，　　因為沒有滿足本來的誓願，所以不證得涅槃。

這應該仔細思量。如果到達正定位的菩薩，因為三十二法（三十二相好）的緣故進入正定位，與解脫門相應時，中間沒有滿足本來的誓願，是證得涅槃還是不證得呢？因為世尊（釋迦摩尼佛）的經中說：即使四大（四大元素：地、水、火、風）可以改變，也沒有進入正定位的菩薩，在中間沒有滿足本來的誓願就證得涅槃的。所以到達正定位的菩薩，沒有滿足本來的誓願就不會證得涅槃。

如果還沒有到達定位，

【English Translation】 English version: If one is attached to the gate of liberation, one will fall into the liberation of a Śrāvaka (a disciple who attains liberation through hearing the teachings). If one is in the liberation of a Pratyekabuddha (a solitary Buddha who attains enlightenment independently), there is now a more skillful means.

Beings who are attached, for a long time and presently acting, 　　Inverted views and various appearances, all due to ignorance and delusion.

Children, ordinary people, and other beings, due to ignorance and delusion, have been transmigrating for a long time since beginningless time. They are attached to the four inversions: perceiving impermanence as permanence, suffering as pleasure, impurity as purity, and non-self as self. And in the internal and external realms (dhātu, elements constituting the world) and sense bases (āyatana, sense organs and their objects), they cling to 'I' and 'mine' (things belonging to me), thinking they have something to gain. They have been acting like this for a long time, and they are still acting like this now.

For those attached to appearances and inversions, the Dharma is taught to eliminate these, 　　First, generate such a mind, and then cultivate accordingly.

Such beings, due to ignorance and delusion, give rise to the two attachments of 'I' and 'mine'. Furthermore, in things like form (rūpa, material form) which are without substance, they falsely discriminate and grasp at appearances, giving rise to the four inverted views. I teach the Dharma to them, causing them to eliminate these. After first generating such a mind, then in the three gates of liberation (the three doors to liberation are emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apranihita)), cultivate accordingly. If one does not cultivate the three gates of liberation in this way, one will approach the path of near Nirvana (Nirvana, liberation).

The Bodhisattva benefits beings, yet does not see beings, 　　This is also the most difficult thing, rare and inconceivable.

The Bodhisattva generates the thought of beings, and this is the most difficult, inconceivable, and unprecedented thing, like painting the sky. In the ultimate truth (Paramārtha satya, ultimate reality), there are fundamentally no beings. This Bodhisattva unknowingly, yet diligently strives for the benefit and happiness of beings, only through great compassion (Mahākaruṇā, great compassion). Where else is there such a difficult thing?

Even if one enters the stage of non-retrogression (Avinivartanīya, the state of non-regression), cultivating the corresponding gates of liberation, 　　Because one has not fulfilled the original vows, one does not attain Nirvana.

This should be carefully considered. If a Bodhisattva who has reached the stage of non-retrogression, enters the stage of non-retrogression because of the thirty-two qualities (thirty-two major marks), and is in accordance with the gates of liberation, but has not fulfilled the original vows in the meantime, does he attain Nirvana or not? Because the World Honored One (Śākyamuni Buddha) said in the sutras: Even if the four elements (the four great elements: earth, water, fire, and wind) can be changed, there is no Bodhisattva who has entered the stage of non-retrogression who attains Nirvana without fulfilling the original vows in the meantime. Therefore, a Bodhisattva who has reached the stage of non-retrogression will not attain Nirvana without fulfilling the original vows.

If one has not yet reached the stage of non-retrogression,

巧便力攝故　以未滿本願　　亦不證涅槃

若初發心菩薩。未到正定位。彼以巧方便所攝故。修三解脫門時。中間未滿本願。亦不證涅槃。

極厭于流轉　　而亦向流轉　信樂於涅槃　　而亦背涅槃

此菩薩于流轉中。以三種熾火故。應極厭離。不應起心逃避流轉。當於眾生為子想故。而向流轉。及應信樂涅槃。如覆護舍宅故。然復應背涅槃。為滿一切智智故。于流轉中若有厭離。則于涅槃亦有信樂。若不向流轉不背涅槃未滿本願。修習解脫門時。則于涅槃作證。

應當畏煩惱　　不應盡煩惱　當爲集眾善　　以遮遮煩惱

以是流轉因故。應畏煩惱。不應畢竟盡于煩惱。若斷煩惱。則不得集菩提資糧。是故菩薩以遮製法遮諸煩惱。由遮煩惱令其無力故。得集菩提資糧善根。以集善根故滿足本願。能到菩提。

問何故不以斷滅故滅諸煩惱。答。

菩薩煩惱性　　不是涅槃性　非燒諸煩惱　　生菩提種子

如諸聲聞聖人等。涅槃為性。以攀緣涅槃。得沙門果故。諸佛不以涅槃為性。諸佛煩惱為性。以菩提心由此生故。聲聞獨覺燒諸煩惱。不生菩提心種子。以二乘心種子無流故。是故煩惱為如來性。以有煩惱眾生髮菩提心。出生佛體故不離煩惱。

問若燒煩惱

【現代漢語翻譯】現代漢語譯本以巧妙方便的力量攝持，即使尚未圓滿本願，也不會證入涅槃。

如果一位初發心的菩薩，尚未達到正定之位，因為被巧妙方便所攝持，在修習三解脫門時，即使中間尚未圓滿本願，也不會證入涅槃。

極其厭惡生死流轉，卻也面向生死流轉；信樂於涅槃寂靜，卻也背離涅槃。

這位菩薩對於生死流轉，因為三種熾盛的痛苦之火，應該極其厭離。但不應該因此生起逃避流轉的心，應當爲了視眾生如子的緣故，而面向生死流轉。並且應該信樂涅槃，如同需要屋頂遮蔽保護房屋一樣。然而又應該背離涅槃，爲了圓滿一切智智的緣故。在生死流轉中，如果生起厭離，那麼對於涅槃也會生起信樂。如果不面向生死流轉，不背離涅槃，就不能圓滿本願，在修習解脫門時，就會證入涅槃。

應當畏懼煩惱，但不應該完全斷盡煩惱；應當積聚眾多善行，用來遮蔽和控制煩惱。

因為煩惱是生死流轉的原因，所以應當畏懼煩惱。但不應該徹底斷盡煩惱。如果斷盡煩惱，就無法積聚菩提資糧。因此，菩薩用遮制的方法來遮蔽各種煩惱。由於遮蔽煩惱使其沒有力量，所以能夠積聚菩提資糧善根。因為積聚善根的緣故，能夠滿足本願，能夠到達菩提。

問：為什麼不通過斷滅的方式來滅除各種煩惱？答：

菩薩的煩惱的自性，不是涅槃的自性；不燒掉各種煩惱，才能生出菩提的種子。

如同各位聲聞聖人等，以涅槃為自性，因為攀緣涅槃，得到沙門果位的緣故。諸佛不以涅槃為自性，諸佛以煩惱為自性，因為菩提心由此而生。聲聞和獨覺燒掉各種煩惱，不生出菩提心的種子，因為二乘的心識種子沒有流轉的緣故。因此，煩惱是如來的自性，因為有了煩惱，眾生才能發起菩提心，出生佛的身體，所以不能離開煩惱。

問：如果燒掉煩惱

【English Translation】 English version Through the power of skillful means, even without fulfilling the original vows, one will not attain Nirvana.

If a Bodhisattva who has just aroused the aspiration for enlightenment has not yet reached the stage of certainty, because they are upheld by skillful means, while practicing the three doors of liberation, even if they have not fulfilled their original vows in the middle, they will not attain Nirvana.

Extremely weary of Samsara (cyclic existence), yet also facing Samsara; believing in Nirvana (liberation), yet also turning away from Nirvana.

This Bodhisattva, regarding Samsara (流轉) , due to the three blazing fires (三種熾火) [referring to the fires of greed, hatred, and delusion], should be extremely weary. But they should not give rise to the thought of escaping Samsara. They should face Samsara for the sake of regarding all beings as their children. And they should believe in Nirvana, just as a roof is needed to shelter and protect a house. However, they should also turn away from Nirvana, for the sake of fulfilling all-knowing wisdom (一切智智). If weariness arises in Samsara, then faith in Nirvana will also arise. If one does not face Samsara and does not turn away from Nirvana, one cannot fulfill the original vows, and while practicing the doors of liberation, one will attain Nirvana.

One should fear afflictions (煩惱), but should not completely extinguish afflictions; one should accumulate many good deeds, to shield and control afflictions.

Because afflictions are the cause of Samsara, one should fear afflictions. But one should not completely extinguish afflictions. If afflictions are extinguished, one cannot accumulate the provisions for Bodhi (菩提資糧). Therefore, the Bodhisattva uses methods of restraint to shield various afflictions. Because shielding afflictions makes them powerless, one can accumulate the roots of good merit, the provisions for Bodhi. Because of accumulating good roots, one can fulfill the original vows and reach Bodhi.

Question: Why not eliminate all afflictions through annihilation? Answer:

The nature of a Bodhisattva's afflictions is not the nature of Nirvana; not burning away all afflictions allows the seeds of Bodhi to grow.

Like the Sravakas (聲聞) [hearers] and Pratyekabuddhas (獨覺) [solitary realizers], etc., Nirvana is their nature, because they cling to Nirvana, they attain the fruit of a Sramana (沙門果) [ascetic]. The Buddhas do not have Nirvana as their nature; the Buddhas have afflictions as their nature, because the Bodhicitta (菩提心) [mind of enlightenment] arises from this. Sravakas and Pratyekabuddhas burn away all afflictions and do not give rise to the seeds of Bodhicitta, because the seeds of the Two Vehicles (二乘) [Sravakas and Pratyekabuddhas] do not flow. Therefore, afflictions are the nature of the Tathagata (如來) [Buddha], because with afflictions, sentient beings can arouse the Bodhicitta and give birth to the body of the Buddha, so one cannot be separated from afflictions.

Question: If afflictions are burned away

。不生菩提心種子者。何故法華經中。與燒煩惱諸聲聞等授記。答。

記彼諸眾生　　此記有因緣　唯是佛善巧　　方便到彼岸

不知成就何等眾生。彼中因緣唯佛所知。以到調伏彼岸。不共餘眾生相似故。而彼不生菩提心種子者。以入無為正定位故。如經說。

如空及蓮華　　峻崖與深坑　界不男迦柘　　亦如燒種子

如虛空中不生種子。如是于無為中。不曾生佛法。亦不當生。如高原曠野不生蓮華。如是聲聞獨覺入無為正定位中。不生佛法。峻崖者。於一切智智城道中。有二峻崖。所謂聲聞地峻崖。獨覺地峻崖。聲聞獨覺若有一切智者。則非菩薩二峻崖也。深坑者。如丈夫善學跳擲。雖墮深坑安隱而住。若不善學。而墮深坑便死坑內。如是菩薩修習無為善相應故。雖修無為而不墮無為中。聲聞等修習無為不善相應。則墮無為中。界者。聲聞繫在無為界故。不復能于有為中行。是故彼中不生菩提之心。不男者。如根敗丈夫於五欲利不復有利。如是聲聞具無為法。于諸佛法利亦無有利。迦柘者。如迦柘珠。諸天世間雖善修理彼迦柘珠。終不能為鞞琉璃寶。如是聲聞雖復具諸戒學頭多功德三摩提等。終不能坐覺場證無上正覺。亦如燒種子者。如被燒種子。雖置地中水澆日暖。終不能生。如是聲

【現代漢語翻譯】現代漢語譯本：問：如果有人沒有生起菩提心的種子，為什麼《法華經》中，會給那些燒盡煩惱的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）等人授記（vyākaraṇa，預言未來成佛）呢？答：『授記彼諸眾生，此記有因緣，唯是佛善巧，方便到彼岸。』不知道成就的是何種眾生。其中的因緣只有佛陀才能知曉。因為他們已經到達調伏的彼岸，與其他的眾生不相似。而那些沒有生起菩提心種子的人，是因為他們已經進入了無為（asaṃskṛta，不生不滅的涅槃狀態）的正定（samyaktva-niyata，正確的決定）之故。正如經中所說：『如空及蓮華，峻崖與深坑，界不男迦柘，亦如燒種子。』如同虛空中無法生長種子一樣，在無為之中，不曾生起佛法，也不會再生起。如同高原曠野不生長蓮花一樣，聲聞和獨覺（Pratyekabuddha，不依師教，自己證悟的修行者）進入無為的正定之中，不會生起佛法。峻崖指的是，在通往一切智智（sarvākāra-jñatā，對一切事物、一切道理無所不知的智慧）之城的道路中，有兩座峻崖，分別是聲聞地的峻崖和獨覺地的峻崖。聲聞和獨覺如果具有一切智，那就不是菩薩的這兩座峻崖了。深坑指的是，如同一個擅長跳躍的丈夫，即使掉入深坑也能安穩地住著；如果不擅長跳躍，掉入深坑就會死在坑內。如同菩薩修習無為，因為與善相應，所以即使修習無為也不會墮入無為之中。聲聞等人修習無為，因為與不善相應，就會墮入無為之中。界指的是，聲聞被繫縛在無為的界限之中，不能再於有為（saṃskṛta，有生有滅的世間法）中修行。因此，在他們心中不會生起菩提之心。不男指的是，如同根敗的丈夫，對於五欲之樂不再有任何利益。如同聲聞具有無為法，對於諸佛之法也沒有任何利益。迦柘指的是，如同迦柘珠，諸天世間即使善加修理迦柘珠，最終也不能成為鞞琉璃寶（vaiḍūrya，一種寶石）。如同聲聞即使具備諸戒學、頭陀功德（dhūta-guṇa，苦行功德）、三摩提（samādhi，禪定）等，最終也不能坐在覺場證得無上正覺（anuttarā-samyak-saṃbodhi，無上的正等正覺）。也如同被燒焦的種子一樣，如同被燒焦的種子，即使放置在土地中，用水澆灌，陽光照耀，最終也不能生長。如同聲……

【English Translation】 English version: Question: If someone has not generated the seed of Bodhicitta (bodhi-citta, the mind of enlightenment), why does the Lotus Sūtra give predictions (vyākaraṇa) to those Śrāvakās (Śrāvakā, disciples who hear the Buddha's teachings) who have burned away their afflictions? Answer: 'Predictions are given to those beings, these predictions have causes and conditions, it is only the Buddha's skillful means, a convenient way to reach the other shore.' It is not known what kind of beings are being accomplished. The causes and conditions within are only known by the Buddha. Because they have reached the other shore of taming, they are not similar to other beings. And those who have not generated the seed of Bodhicitta are because they have entered the right determination (samyaktva-niyata) of non-action (asaṃskṛta, unconditioned). As the scripture says: 'Like the sky and the lotus, steep cliffs and deep pits, the sterile, the eunuch, the kaṭhaka gem, and like a burnt seed.' Just as seeds do not grow in the empty sky, so too, in non-action, the Buddha's Dharma has never arisen, nor will it arise. Just as lotuses do not grow in the highlands and wilderness, so too, Śrāvakās and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment on their own) who enter the right determination of non-action do not generate the Buddha's Dharma. Steep cliffs refer to the two steep cliffs on the path to the city of all-knowing wisdom (sarvākāra-jñatā, wisdom that knows all aspects). These are the steep cliff of the Śrāvakā ground and the steep cliff of the Pratyekabuddha ground. If Śrāvakās and Pratyekabuddhas possess all-knowing wisdom, then they are not the two steep cliffs of a Bodhisattva. Deep pits refer to how a skilled man can jump and live safely even if he falls into a deep pit; if he is not skilled, he will die in the pit if he falls in. Similarly, a Bodhisattva cultivates non-action in accordance with goodness, so even if he cultivates non-action, he will not fall into non-action. Śrāvakās and others cultivate non-action not in accordance with goodness, so they fall into non-action. 'The sterile' refers to how Śrāvakās are bound by the realm of non-action, so they can no longer act in the realm of action (saṃskṛta, conditioned). Therefore, the mind of Bodhi does not arise in them. 'The eunuch' refers to how a castrated man no longer benefits from the pleasures of the five desires. Similarly, Śrāvakās possess the Dharma of non-action, so they also have no benefit from the Dharmas of all Buddhas. 'Kaṭhaka gem' refers to how, like a kaṭhaka gem, even if the gods and the world skillfully polish it, it can never become a vaiḍūrya (vaiḍūrya, a type of gem) treasure. Similarly, even if Śrāvakās possess all the precepts, learning, dhūta-guṇas (dhūta-guṇa, ascetic qualities), samādhi (samādhi, meditative concentration), etc., they can never sit in the place of enlightenment and attain unsurpassed complete enlightenment (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). It is also like a burnt seed, like a burnt seed, even if it is placed in the ground, watered, and warmed by the sun, it can never grow. Similarly, the Śrā…

聞燒煩惱種子已。於三界中亦無生義。以如是等經故。當知聲聞得無為法已。不生菩提之心。

菩提資糧論卷第四大正藏第 32 冊 No. 1660 菩提資糧論

菩提資糧論卷第五

聖者龍樹本　比丘自在釋

大隋南印度三藏達磨笈多譯

問得力菩薩于眾生中。云何應修行。答。

諸論及工巧　　明術種種業　利益世間故　　出生建立之

于中書印算數。礦論醫論。能滅鬼持被毒論等。出生村城園苑河泉陂池花果藥林論等。顯示金銀真珠鞞琉璃貝石(石白如貝)珊瑚寶性論等。記說日月星曜地動夢相論等。相諸身份支節論等。如是等無量諸論。能與世間為利樂者。劫轉壞時悉皆滅沒。劫轉生時還於人間出生建立。如木鐵瓦銅作等。工巧非一。能滅鬼持顛狂被毒。霍亂不消食諸逼惱等。種種明術雕畫繡織作等。種種事業。能與世間為利樂者。皆亦出生及令建立。

隨可化眾生　　界趣及生中　如念即往彼　　願力故受生

諸摩訶薩隨何世界。若天人等趣。若婆羅門剎帝利鞞舍等生。于彼彼處。若有可化眾生。為起無量思念。欲化彼等眾生故。隨彼色類長短寬狹音聲果報。得令眾生受化之事。即應作愿。起彼色類長短寬狹音聲果報。令彼眾生速受化

【現代漢語翻譯】現代漢語譯本：聽說燒燬了煩惱的種子，在三界之中也就沒有了出生的意義。因為像這樣的經典所說，應當知道聲聞（Śrāvaka，聽聞佛法而悟道的修行者）得到無為法（Asaṃskṛta-dharma，超越因果、不生不滅的真理）之後，就不會再生起菩提之心（Bodhi-citta，追求覺悟的心）。

菩提資糧論卷第四大正藏第 32 冊 No. 1660 菩提資糧論

菩提資糧論卷第五

聖者龍樹（Nāgārjuna）本　比丘自在釋

大隋南印度三藏達磨笈多譯

問：得力菩薩（Bodhisattva，具有強大力量的菩薩）在眾生之中，應該如何修行？答：

諸論及工巧　　明術種種業利益世間故　　出生建立之

其中，像書籍、印刷、算術，礦物學、醫學，能夠消除鬼魅、控制毒藥的理論等等；像村莊、城鎮、園林、河流、泉水、水池、花果、藥林等方面的理論；像顯示金、銀、珍珠、鞞琉璃（Vaiḍūrya，一種寶石）、貝殼石（石白如貝，白色像貝殼的石頭）、珊瑚等寶物性質的理論；像記錄日月星辰執行、地震、夢境的理論；像觀察身體各部分和關節的理論等等。像這樣無量眾多的理論，能夠給世間帶來利益和快樂，在劫（Kalpa，時間單位）轉壞時全部滅沒，在劫轉生時又在人間重新出現和建立。像木工、鐵匠、瓦匠、銅匠等，工巧技藝多種多樣；像能夠消除鬼魅、控制精神錯亂、解毒、治療霍亂、消化不良等各種困擾的法術；像雕刻、繪畫、刺繡、編織等各種事業，能夠給世間帶來利益和快樂，也都會出現並被建立起來。

隨可化眾生　　界趣及生中如念即往彼　　願力故受生

諸位摩訶薩（Mahāsattva，偉大的菩薩）無論在哪個世界，無論是天人等趣，無論是婆羅門（Brāhmaṇa，印度教祭司）、剎帝利（Kṣatriya，武士）、鞞舍（Vaiśya，商人）等階層，在那些地方，如果有可以教化的眾生，爲了生起無量的思念，想要教化那些眾生，就應該隨順他們的顏色、形狀、長短、寬窄、聲音、果報，使眾生能夠接受教化。就應該發願，呈現出那種顏色、形狀、長短、寬窄、聲音、果報，使那些眾生迅速接受教化。

【English Translation】 English version: Having heard that the seeds of afflictions are burned, there is also no meaning of birth in the three realms. Because of scriptures such as these, it should be known that once a Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings) obtains the Asaṃskṛta-dharma (unconditioned dharma, the truth beyond cause and effect), they will not generate the Bodhi-citta (the mind of enlightenment).

Bodhisattva-saṃbhāra-śāstra Volume 4 Taisho Tripitaka Volume 32 No. 1660 Bodhisattva-saṃbhāra-śāstra

Bodhisattva-saṃbhāra-śāstra Volume 5

By the Holy Nāgārjuna, Explained by Bhikṣu Zizai

Translated by Tripiṭaka Dharmagupta of Southern India during the Great Sui Dynasty

Question: How should a powerful Bodhisattva (an enlightened being who postpones their own nirvana to help others) practice among sentient beings? Answer:

Treatises and crafts, Bright arts and various works, For the benefit of the world, They are born and established.

Among them are books, printing, arithmetic, mineralogy, medicine, theories that can eliminate ghosts and control poisons, etc.; theories on villages, towns, gardens, rivers, springs, ponds, flowers, fruits, medicinal forests, etc.; theories that reveal the properties of gold, silver, pearls, Vaiḍūrya (a type of gemstone), conch shells (stones as white as shells), coral, and other treasures; theories that record the movements of the sun, moon, stars, earthquakes, and dreams; theories on observing the various parts and joints of the body, etc. Such countless theories, which can bring benefit and happiness to the world, all disappear when a Kalpa (an aeon, a unit of time) is destroyed, and are reborn and established again in the human world when a Kalpa is created. Like carpentry, blacksmithing, tiling, coppersmithing, etc., there are many kinds of crafts; like spells that can eliminate ghosts, control madness, detoxify, treat cholera, indigestion, and other troubles; like various undertakings such as carving, painting, embroidery, weaving, etc., which can bring benefit and happiness to the world, they will all appear and be established.

According to the sentient beings to be transformed, In realms, destinies, and births, As thought, one goes there, By the power of vows, one is born.

Wherever the Mahāsattva (a great Bodhisattva) is, in whatever world, whether it is a realm of gods or humans, whether it is a caste of Brāhmaṇa (priests), Kṣatriya (warriors), or Vaiśya (merchants), in those places, if there are sentient beings who can be transformed, in order to generate immeasurable thoughts, wanting to transform those sentient beings, one should follow their color, shape, length, width, sound, and karmic retribution, so that sentient beings can receive transformation. One should make a vow, presenting that color, shape, length, width, sound, and karmic retribution, so that those sentient beings can quickly receive transformation.

故。

于種種惡事　　及諂幻眾生　應用牢鎧鉀　　勿厭亦勿憚

若以罵詈恐動嫌恨鞭打系閉訶責如是等惡事加我。及諸眾生無量諂幻知不可化。以彼等故不應自緩鎧鉀。亦勿厭流轉。勿憚求菩提。又應發如是心。我不為無諂無幻眾生而著鎧鉀。我正為彼等眾生著此鎧鉀。我當作如是事發起精進。為令彼等眾生速得建立無諂無幻故。應當如是自牢鎧鉀。

問已說得力菩薩修行。云何未得力菩薩修行。答。

具足勝凈意　　不諂亦不幻　發露諸罪惡　　覆藏眾善事

具足勝凈意者。謂增上意。又是善增也。意者心也。即彼心具足。名具足勝凈意。不諂亦不幻者。諂謂別心。別心者不質直也。又諂者名為曲心。幻者謂誑也。若心不曲不誑。彼是不諂不幻。發露諸罪惡者。若有罪惡顯說發露彼名發露諸罪惡。覆藏眾善事者。若有善業竟大覆藏。彼名覆藏眾善事。若菩薩欲疾得菩提。應當具足凈意不諂不幻發露罪惡覆藏善事。是故世尊說云。諂非菩提。幻非菩提。

清凈身口業　　亦清凈意業　修諸戒學句　　勿令有缺減

此諸菩薩欲與修念相應故。先當清凈身口意業。于中殺生不與取非凈行等三種身惡行。應當清凈。與此相違三種身善行。應當受之。妄語破壞語粗惡語雜戲語等

【現代漢語翻譯】現代漢語譯本：

因此，

對於種種惡事，以及諂媚虛幻的眾生，應當穿戴堅固的鎧甲，不要厭倦，也不要畏懼。

如果有人用謾罵、恐嚇、動搖、嫌恨、鞭打、囚禁、呵斥等惡事加於我和其他眾生，知道他們無量諂媚虛幻，不可教化，因為他們的緣故，不應放鬆自己的鎧甲，也不要厭倦輪迴流轉，不要畏懼追求菩提。又應當發起這樣的心：我不是爲了沒有諂媚虛幻的眾生而穿戴鎧甲，我正是爲了那些諂媚虛幻的眾生而穿戴這鎧甲。我應當做這樣的事，發起精進，爲了讓那些眾生迅速得以建立無諂媚無虛幻的境界。應當這樣牢固地穿戴鎧甲。

問：已經說了得力菩薩的修行，那麼未得力菩薩如何修行？答：

具足殊勝清凈的意念，不諂媚也不虛幻，發露各種罪惡，隱藏各種善事。

具足殊勝清凈的意念，是指增上的意念，又是善的增長。意，就是心。就是那個心具足，名叫具足殊勝清凈的意念。不諂媚也不虛幻，諂媚是指別樣的心思，別樣的心思就是不質樸正直。而且諂媚也叫做彎曲的心。虛幻是指欺騙。如果心不彎曲不欺騙，那就是不諂媚不虛幻。發露各種罪惡，如果有什麼罪惡，顯明地說出來，發露出來，那叫做發露各種罪惡。隱藏各種善事，如果有什麼善業，完全地大大地隱藏起來，那叫做隱藏各種善事。如果菩薩想要快速得到菩提，應當具足清凈的意念，不諂媚不虛幻，發露罪惡，隱藏善事。所以世尊說：諂媚不是菩提，虛幻不是菩提。

清凈身口業，也清凈意業，修習各種戒律學處，不要讓它有缺失減少。

這些菩薩想要與修習禪定相應，首先應當清凈身口意業。其中殺生、不予取（偷盜）、非凈行（邪淫）等三種身體的惡行，應當清凈。與此相反的三種身體的善行，應當接受它。妄語、破壞語、粗惡語、雜戲語等

【English Translation】 English version:

Therefore,

Towards all kinds of evil deeds, and beings who are deceitful and illusory, one should wear firm armor, without being weary or fearful.

If someone inflicts upon me and other beings evil deeds such as cursing, intimidation, agitation, resentment, whipping, imprisonment, and scolding, knowing that they are immeasurably deceitful and illusory, and cannot be taught, for their sake, one should not loosen one's armor, nor be weary of the cycle of rebirth, nor be fearful of seeking Bodhi (Enlightenment). Furthermore, one should generate such a thought: I do not wear armor for the sake of beings who are without deceit and illusion; I wear this armor precisely for the sake of those deceitful and illusory beings. I should do such a thing, generate diligence, in order to enable those beings to quickly establish a state of being without deceit and illusion. One should thus firmly wear the armor.

Question: The practice of a powerful Bodhisattva has been explained. How does a Bodhisattva who has not yet attained power practice? Answer:

Possessing superior pure intention, without deceit or illusion, revealing all sins and evils, concealing all good deeds.

'Possessing superior pure intention' refers to an enhanced intention, and also an increase in goodness. 'Intention' means mind. That the mind is complete is called 'possessing superior pure intention'. 'Without deceit or illusion', 'deceit' refers to a different mind, and a different mind is not honest and upright. Also, 'deceit' is called a crooked mind. 'Illusion' refers to deception. If the mind is not crooked or deceptive, then it is without deceit or illusion. 'Revealing all sins and evils', if there are any sins and evils, to clearly speak of them and reveal them is called 'revealing all sins and evils'. 'Concealing all good deeds', if there are any good deeds, to completely and greatly conceal them is called 'concealing all good deeds'. If a Bodhisattva wishes to quickly attain Bodhi, one should possess pure intention, without deceit or illusion, reveal sins and evils, and conceal good deeds. Therefore, the World Honored One (世尊) said: 'Deceit is not Bodhi, illusion is not Bodhi.'

Purifying body, speech, and mind karma, also purifying intention karma, practicing all precepts and trainings, without allowing any deficiency or reduction.

These Bodhisattvas, wishing to be in accordance with the practice of meditation, should first purify the karma of body, speech, and mind. Among them, the three evil actions of the body, such as killing, not giving (stealing), and non-pure conduct (sexual misconduct), should be purified. The three good actions of the body, which are the opposite of these, should be accepted. False speech, divisive speech, harsh speech, frivolous speech, etc.

四種口惡行。應當清凈。與此相違四種口善行。應當受之。貪瞋邪見等三種意惡行。應當清凈。與此相違三種意善行。應當受之。諸波羅帝摹叉學句。亦當受而隨轉。于彼學句。無有知而故破。若缺漏戒者。于修念中。心則不定。

安住于正念　　攝緣獨靜思　用念為護己　　心得無障心

如是于戒正清凈已。斷除五蓋。于空閑凈潔離眾之處。少聲少喧少蚊虻蛇虎賊等。不甚寒熱不置臥床。若立若經行若結加坐。或於鼻端或於額分。回念安住隨於一緣善攝作已。若於境界有躁動心。則用念為守門。如是置守護已。遠離障礙賊心。獨在一處無散亂意。而修習思惟。

若起分別時　　當覺善不善　應舍諸不善　　多修諸善分

于思惟時若起分別。即于起時覺此分別。若是不善即應舍離勿令復增。若是善分唯當數數多作。不應散亂。如室中燈不閉風道。

緣境心若散　　應當專念知　還於彼境中　　隨動即令住

于中修定比丘。心思惟時專意莫亂。若心離境即應覺知。乃至不令離境遠去。還攝其心安住境中。如繩系猿猴系著于柱。唯得繞柱不能余去。如是應以念繩繫心猿猴繫著境柱。唯得數數繞于境柱。不能余去。

不應緩惡取　　而修于精進　以不能持定　　是故應常修

【現代漢語翻譯】現代漢語譯本：四種口惡行（妄語、惡口、兩舌、綺語），應當清凈斷除。與此相反的四種口善行（不妄語、不惡口、不兩舌、不綺語），應當接受並奉行。貪（Lobha）、瞋（Dosa）、邪見（Micchāditthi）等三種意惡行，應當清凈斷除。與此相反的三種意善行（不貪、不瞋、正見），應當接受並奉行。諸波羅帝木叉（Pāṭimokkha，戒律）學句，也應當受持並隨之修行。對於那些學句，不要在明知的情況下故意違犯。如果戒律有所缺漏，在修習正念時，心就不能安定。

安住于正念，攝持諸根，獨自靜思，用正念來守護自己，使心得無障礙。

像這樣于戒律清凈之後，斷除五蓋（貪慾蓋、瞋恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）。在空閑、清凈、遠離人群的地方，少有聲音、少有喧鬧、少有蚊蟲蛇虎賊等威脅，不太寒冷也不太炎熱，不設定臥床。或站立、或經行、或結跏趺坐。或者專注于鼻端，或者專注于額頭。將念頭收回，安住在所選擇的一個對像上，好好地攝持。如果在境界中有躁動的心，就用正念作為守門人。像這樣設定守護之後，遠離障礙賊心，獨自在一處沒有散亂的心意，而修習思惟。

如果生起分別時，應當覺察是善還是不善，應當捨棄諸不善的分別，多多修習諸善的部分。

在思惟的時候，如果生起分別，就在生起的時候覺察這個分別。如果是不善的分別，就應當舍離，不要讓它再次增長。如果是善的部分，就應當多次修習，不應該散亂，就像房間里的燈沒有關閉風道一樣。

緣于境界的心如果散亂，應當專心憶念，回到那個境界中，隨著動念就立即讓心安住。

在禪定中修行的比丘，心思惟的時候專心不要散亂。如果心離開了所緣的境界，就應當覺知，乃至不讓心離開境界太遠，還要收攝其心，安住在境界中。就像用繩子繫住的猿猴，繫在柱子上，只能繞著柱子，不能去其他地方。像這樣應當用正念的繩子繫住心猿猴，繫在所緣的境柱上，只能數數地繞著境柱，不能去其他地方。

不應當緩慢地作惡，而修習精進，因為不能夠保持禪定，所以應當常常修習。

【English Translation】 English version: The four kinds of evil speech (false speech, harsh speech, divisive speech, and idle chatter) should be purified and abandoned. The four kinds of good speech (truthfulness, gentle speech, unifying speech, and meaningful speech) that are contrary to these should be accepted and practiced. The three kinds of evil mental conduct, such as greed (Lobha), hatred (Dosa), and wrong view (Micchāditthi), should be purified and abandoned. The three kinds of good mental conduct that are contrary to these (non-greed, non-hatred, and right view) should be accepted and practiced. The training rules of the Pāṭimokkha (code of monastic discipline) should also be received and followed. Regarding those training rules, do not knowingly violate them. If there are deficiencies in the precepts, the mind will not be stable in the practice of mindfulness.

Abiding in mindfulness, restraining the senses, contemplating alone in solitude, using mindfulness to protect oneself, so that the mind becomes unhindered.

Having purified the precepts in this way, eliminate the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt). In a secluded, clean place, away from the crowd, with little noise, little disturbance, few mosquitoes, snakes, tigers, thieves, etc., not too cold and not too hot, without setting up a bed. Whether standing, walking, or sitting in the lotus position. Either focusing on the tip of the nose or on the forehead. Withdraw the mind and abide in the chosen object, carefully maintaining it. If there is agitation in the object, use mindfulness as a gatekeeper. Having set up this guard, stay away from the mind that is like a thief, alone in a place without a scattered mind, and practice contemplation.

If discriminations arise, one should be aware of whether they are wholesome or unwholesome, one should abandon all unwholesome discriminations, and cultivate the wholesome aspects more and more.

When contemplating, if discriminations arise, be aware of the discrimination as it arises. If it is an unwholesome discrimination, it should be abandoned and not allowed to increase again. If it is a wholesome aspect, it should be practiced repeatedly, and one should not be distracted, just like a lamp in a room without closing the air passage.

If the mind wanders from the object, one should concentrate and be mindful, return to that object, and as soon as a thought moves, immediately settle the mind.

A bhikkhu (monk) practicing meditation should concentrate and not be distracted when thinking. If the mind leaves the object of focus, one should be aware of it, and not allow the mind to stray too far from the object, but rather gather the mind and settle it in the object. Just like a monkey tied with a rope, tied to a pillar, can only go around the pillar and cannot go elsewhere. In this way, one should tie the mind-monkey with the rope of mindfulness, tied to the object-pillar, and can only go around the object-pillar repeatedly, and cannot go elsewhere.

One should not be slow to do evil, but cultivate diligence, because one cannot maintain concentration, therefore one should practice constantly.

緩者謂離策勤。惡取者謂非善取(謂太急也)。若欲成就三摩提者。不應緩作及惡取精進。以緩作及惡取精進。不能持三摩提。是故修定行者。應常正修。

若登聲聞乘　　及以獨覺乘　唯為自利行　　不捨牢精進

若欲登聲聞乘及獨覺乘。唯為自利故。自涅槃故。尚于晝夜不捨牢固精進。策勤修行。

何況大丈夫　　自度亦度人　而當不發起　　俱致千倍進

然此菩薩應于流轉河中度諸眾生。亦應自度。何得不發起過彼聲聞獨覺乘人。俱致百千倍精進也。如自度流轉之河度他亦如是。

半時或別行　　一時行余道　修定不應爾　　應緣一境界

今此一日不應半時修習別定。余時之中復行異道。唯於一定應善緣境。心隨一境。勿向余處。

于身莫有貪　　于命亦勿惜　縱令護此身　　終是爛壞法

應當生如是心。我此身中。唯有薄皮厚皮肉血筋骨髓等。終歸乾枯。我此壽命亦當終盡。彼丈夫精進丈夫勢力丈夫健行。我亦應得。若其未得。我于精進不應賒緩。雖復百歲護此爛身。必定當是破壞之法。

利養恭敬名　　一向勿貪著　當如然頭衣　　勤行成所愿

今此若在曠野宿住之時。勿貪身命于中游行。若有利養恭敬名聞起時。不應貪著。為自願成

【現代漢語翻譯】現代漢語譯本『緩』指的是懈怠不勤奮。『惡取』指的是不正確的精進（指的是過於急切）。如果想要成就三摩提（Samadhi，定、等持），就不應該懈怠或者採取不正確的精進方式。因為懈怠和不正確的精進，不能夠保持三摩提。因此，修習禪定的人，應該常常以正確的方式修習。

若想登上聲聞乘（Sravaka-yana，聽聞佛法而悟道的修行方式），以及獨覺乘（Pratyeka-buddha-yana，不依師教，自己悟道的修行方式），僅僅爲了自己的利益而修行，也不應該放棄牢固的精進。

如果想要登上聲聞乘和獨覺乘，僅僅爲了自己的利益，爲了自己的涅槃（Nirvana，寂滅），尚且在白天和夜晚都不放棄牢固的精進，策勵勤勉地修行。

更何況大丈夫（指菩薩，Bodhisattva），自己解脫也要度化他人，怎麼能夠不發起超過聲聞乘和獨覺乘修行者成百上千倍的精進呢？

菩薩（Bodhisattva）應該在生死流轉的河流中度化眾生，也應該自我解脫。怎麼能夠不發起超過那些聲聞乘和獨覺乘修行者成百上千倍的精進呢？就像自己從生死流轉的河流中解脫出來一樣，度化他人也是如此。

半個時辰修習別的禪定，一個時辰修行其他法門，修習禪定不應該這樣，應該專注於一個境界。

現在這一天不應該半個時辰修習別的禪定，其餘時間又修行其他法門。應該只專注於一個禪定，善於緣於一個境界，心隨一個境界，不要轉向其他地方。

對於身體不要有貪戀，對於生命也不要吝惜。即使保護這個身體，最終也是會腐爛壞滅的。

應當生起這樣的心念：我這個身體中，只有薄皮、厚皮、肉、血、筋、骨、髓等，終究會乾枯。我的壽命也終將完結。大丈夫的精進、大丈夫的力量、大丈夫的勇猛，我也應該得到。如果還沒有得到，我不應該在精進上懈怠。即使百歲來保護這個腐朽的身體，必定也是會破壞的。

對於利養、恭敬、名聲，一概不要貪著，應當像對待燃頭的衣服一樣，勤奮修行成就所愿。

現在如果在曠野住宿的時候，不要貪戀身命于其中。如果有利益供養、恭敬、名聞生起的時候，不應該貪著，爲了自己的願望成就。

【English Translation】 English version 'Slowness' refers to being lax and not diligent. 'Bad acquisition' refers to incorrect diligence (meaning being too hasty). If one wishes to achieve Samadhi (concentration, equanimity), one should not be lax or adopt incorrect methods of diligence. Because laxity and incorrect diligence cannot maintain Samadhi. Therefore, those who practice meditation should always cultivate it in the right way.

If one wishes to ascend to the Sravaka-yana (the vehicle of hearers, those who attain enlightenment by listening to the Dharma), and the Pratyeka-buddha-yana (the vehicle of solitary Buddhas, those who attain enlightenment on their own without a teacher), solely for one's own benefit, one should not abandon steadfast diligence.

If one wishes to ascend to the Sravaka-yana and the Pratyeka-buddha-yana, solely for one's own benefit, for one's own Nirvana (liberation), one should not abandon steadfast diligence day and night, urging oneself to cultivate diligently.

How much more so should a great being (referring to a Bodhisattva), who liberates himself and also liberates others, not generate diligence that exceeds that of those practicing the Sravaka-yana and Pratyeka-buddha-yana by hundreds and thousands of times?

A Bodhisattva should liberate all beings in the river of Samsara (the cycle of birth and death), and should also liberate himself. How can he not generate diligence that exceeds those practicing the Sravaka-yana and Pratyeka-buddha-yana by hundreds and thousands of times? Just as one liberates oneself from the river of Samsara, so too is the liberation of others.

Spending half the time practicing a different meditation, and one hour practicing other Dharma gates, one should not practice meditation like this, one should focus on one object.

Now, on this day, one should not spend half the time practicing a different meditation, and the remaining time practicing other Dharma gates. One should only focus on one meditation, be skilled at focusing on one object, the mind following one object, not turning to other places.

Do not be greedy for the body, and do not be stingy with life. Even if you protect this body, it will eventually decay and perish.

One should generate such a thought: In this body of mine, there is only thin skin, thick skin, flesh, blood, tendons, bones, marrow, etc., which will eventually dry up. My lifespan will also eventually come to an end. I should also attain the diligence of a great being, the strength of a great being, the vigor of a great being. If I have not yet attained it, I should not be lax in diligence. Even if I protect this decaying body for a hundred years, it will surely be destroyed.

Do not be greedy for profit, offerings, respect, and fame, but should diligently practice to fulfill your wishes as if dealing with clothes on fire.

Now, if one is staying in the wilderness, do not be greedy for life in it. If profit, offerings, respect, and fame arise, one should not be greedy for them, but for the fulfillment of one's own wishes.

就故。應速勤行。如然頭衣。

決即起勝利　　不可待明日　明日太賒遠　　何緣保瞬命

彼于如然頭衣勤行之時。明日賒遠莫待明日。若於我身有勝利者。決即發起。應當生如是心。何緣能保開眼閤眼時命。我今即起勝利。明日太遠。莫待明日。

安住于正命　　如食愛子肉　于所食啖中　　勿愛亦勿嫌

如是定行比丘。若村若僧坊中。隨有如法無所譏嫌乞得食已。勿起貪心愛著。亦勿嫌之。應當安住正念。如食所愛子肉。但為身住不壞存於壽命。攝護凈行故。猶如昔云夫妻行曠野時。共食子肉。

出家為何義　　我所作竟未　今思為作不　　如十法經說

應當如是觀察。我為何義故而行出家。為畏不活耶。為求沙門耶。若為求沙門者。應作是念。我于沙門之事。為已作為未作為今正作。如其未作及正作者。為成就因緣故。應當精勤。我離家類則名非類。應數思念。我之活命繫在於他。我亦應作別異儀式。我自於戒得無嫌不。有智同凈行者。於我戒所復無嫌不。我已與諸恩愛其相別異。不與共俱。我屬於業。業之所。生受用於業。業是所親依業而行。我所作業。若善若惡我當自受。我于晝夜云何而過。我喜樂空寂不。我有上人法不。能得聖人勝知見不。若當后時同凈行者問我

【現代漢語翻譯】現代漢語譯本：因此，應當迅速勤奮地修行，就像頭或衣服著火了一樣。

當下就發起精進，不可等待明日。明日太過遙遠，怎能保證瞬間的性命？

當他像頭或衣服著火一樣勤奮修行時，不要等待遙遠的明日。如果對於我的身體有任何精進的可能，就當下發起。應當生起這樣的心念：怎麼能保證睜眼閉眼之間的性命？我現在就發起精進，明日太過遙遠，不要等待明日。

安住于正命，如同吃愛子的肉。對於所吃的東西，不要貪愛也不要嫌棄。

像這樣堅定修行的比丘（bhikkhu，佛教出家男眾），無論在村莊還是僧伽藍（saṃghārāma，僧侶居住的寺院）中，只要如法且沒有可指責之處地乞食所得，都不要生起貪心和愛著，也不要嫌棄它。應當安住于正念，如同吃自己心愛兒子的肉一樣，只是爲了身體能夠存活不壞，爲了保持壽命，爲了守護清凈的行為。就像過去所說，夫妻在曠野行走時，共同吃掉自己的孩子一樣。

出家是爲了什麼意義？我所應該做的事情做完了嗎？現在思考是否應該去做，如《十法經》所說。

應當這樣觀察：我爲了什麼意義而出家？是爲了害怕無法生存嗎？還是爲了尋求沙門（śrāmaṇa，佛教出家修行者）的身份？如果爲了尋求沙門身份，就應該這樣想：我對於沙門的事情，是已經做了、還沒有做、還是現在正在做？如果還沒有做或者正在做，爲了成就這些因緣，就應當精勤。我離開了原來的家族，就屬於非同類的人了，應該經常思念這一點。我的活命依賴於他人，我也應該做出與衆不同的儀式。我自己在戒律方面沒有過失嗎？有智慧且與我一同修清凈行的人，對於我的戒律也沒有過失嗎？我已經與各種恩愛之情告別，不與它們在一起。我屬於業，我的出生和享用都來自於業，業是我最親近的，依靠業而行。我所做的業，無論是善是惡，都將自己承受。我日日夜夜是如何度過的？我喜歡空寂嗎？我擁有超凡的法嗎？能夠獲得聖人的殊勝知見嗎？如果將來一同修清凈行的人問我……

【English Translation】 English version: Therefore, one should quickly and diligently practice, just like one's head or clothes are on fire.

Resolve to initiate victory immediately; do not wait for tomorrow. Tomorrow is too far away; how can one guarantee life for even a moment?

When he diligently practices as if his head or clothes are on fire, do not wait for the distant tomorrow. If there is any possibility of victory for my body, initiate it immediately. One should generate such a thought: how can one guarantee life between opening and closing the eyes? I will initiate victory now; tomorrow is too far away; do not wait for tomorrow.

Abide in right livelihood, like eating the flesh of a beloved child. Towards what is eaten, do not be attached nor disgusted.

Thus, a bhikkhu (Buddhist monk) who is firmly practicing, whether in a village or a saṃghārāma (monastery), should not develop greed or attachment for the food obtained through lawful and blameless begging, nor should he dislike it. He should abide in right mindfulness, like eating the flesh of a beloved child, only for the sake of sustaining the body, preserving life, and protecting pure conduct. It is like the story of a couple traveling through the wilderness who ate the flesh of their own child.

What is the meaning of renouncing the household life? Have I completed what I should do? Now consider whether to do it, as stated in the Ten Dharma Sutra.

One should observe in this way: for what purpose did I renounce the household life? Is it out of fear of not being able to survive? Or is it to seek the status of a śrāmaṇa (Buddhist ascetic)? If it is to seek the status of a śrāmaṇa, then one should think: regarding the affairs of a śrāmaṇa, have I already done them, not yet done them, or am I currently doing them? If I have not yet done them or am currently doing them, I should diligently strive to accomplish these causes and conditions. I have left my original family, and I belong to a different category of people; I should constantly reflect on this. My livelihood depends on others, and I should also perform different rituals. Am I free from fault in terms of precepts? Do those who are wise and practice pure conduct with me find no fault in my precepts? I have parted ways with all kinds of affection and do not stay with them. I belong to karma, and my birth and enjoyment come from karma; karma is my closest companion, and I act according to karma. Whatever karma I do, whether good or bad, I will bear it myself. How do I spend my days and nights? Do I enjoy solitude? Do I possess superior qualities? Am I able to attain the superior knowledge and vision of a sage? If those who practice pure conduct with me ask me later...

之時說之不慚。應數思念此等十法。所謂定行比丘。應數思念。

觀有為無常　　若無我我所　所有諸魔業　　應覺而舍離

有為謂因緣和合生。以因緣和合生故。彼無我所。以有為故彼是無常。若是無常。彼為他所逼迫故苦。若苦彼不自在轉故無我。于有為法應如是觀。所有諸魔業應覺而舍離者。或於菩提心六度相應經中作不欲樂因緣散亂因緣賒緩因緣障礙因緣。若從自起若從他起。皆應覺知。於此諸惡魔業。皆覺知已離之。莫令彼自在行。

根力與覺分　　神足正斷道　及以四念處　　為修發精勤

信精進念定慧。是為五根。信精進念定慧。是為五力。念擇法精進喜猗定舍。是為七覺分。欲定精進定心定思惟定。是為四神足。未生惡不善法為令不生。已生惡不善法為令其斷。未生善法為令其生。已生善法為令其住。生欲發勤攝心起愿。是為四正斷。正見正分別。正語正業。正命正發行。正念正定。是為八分聖道。身受心法。是為四念處。此等三十七助菩提法。為修習故。發起精勤。

心與利樂善　　作傳傳生處　及諸惡濁根　　彼當善觀察

心若調伏守護禁系。則與諸利益安樂善事。作傳傳生因。若不調伏不守護不修習不禁系。則與諸無利惡濁為根知已。于彼應極觀察。生

【現代漢語翻譯】現代漢語譯本：

那時說這些話不會感到慚愧。應當經常思念這些十種法。所謂的定行比丘（專注于禪定的修行者），應當經常思念。

『觀察有為法是無常的，如果認識到沒有『我』和『我所』（屬於我的事物），所有那些魔的作為，應當覺察並捨棄。』

『有為』指的是因緣和合而生起的事物。因為是因緣和合而生，所以它沒有『我所』。因為是有為法，所以它是無常的。如果是無常的，它就會被其他事物逼迫，因此是苦。如果是苦，它就不能自在運轉，因此是無我的。對於有為法應當這樣觀察。所有那些魔的作為，應當覺察並捨棄，指的是在與菩提心（覺悟之心）和六度（六種修行方法）相應的經典中，所說的不欲樂因緣、散亂因緣、拖延因緣、障礙因緣。無論是從自身產生，還是從他人產生，都應當覺知。對於這些惡魔的作為，都覺知后就遠離它們，不要讓它們自在地執行。

『根、力與覺分，神足、正斷、道，以及四念處，爲了修習而發起精勤。』

信、精進、念、定、慧，這被稱為五根。信、精進、念、定、慧，這被稱為五力。念、擇法、精進、喜、猗、定、舍，這被稱為七覺分。欲定、精進定、心定、思惟定，這被稱為四神足。對於未生起的惡不善法，爲了使它不生起；對於已生起的惡不善法，爲了使它斷除；對於未生起的善法，爲了使它生起；對於已生起的善法，爲了使它住留。生起慾望、發起勤奮、攝持心念、樹立願望，這被稱為四正斷。正見、正分別、正語、正業、正命、正發行、正念、正定，這被稱為八分聖道。身、受、心、法，這被稱為四念處。這些三十七種助菩提法，爲了修習的緣故，發起精勤。

『心與利益安樂善，作為傳遞和產生之處，以及各種惡濁的根源，應當善於觀察。』

心如果被調伏、守護、禁制，那麼它就會與各種利益、安樂、善事，作為傳遞和產生的因。如果心沒有被調伏、沒有被守護、沒有被修習、沒有被禁制，那麼它就會與各種無利益和惡濁作為根源，知道這些后，就應當對它們進行極端的觀察，生起（警惕）。 English version:

At that time, one would not feel ashamed to speak of these things. One should constantly contemplate these ten dharmas. The so-called 'Dhyana-practicing Bhikshu' (monk who focuses on meditation) should constantly contemplate.

'Observe that conditioned phenomena are impermanent; if one realizes there is no 'self' and 'what belongs to self' (things that belong to me), all those actions of Mara (demon), one should be aware of and abandon.'

'Conditioned' refers to things that arise from the combination of causes and conditions. Because they arise from the combination of causes and conditions, they have no 'what belongs to self'. Because they are conditioned phenomena, they are impermanent. If they are impermanent, they will be oppressed by other things, therefore they are suffering. If they are suffering, they cannot operate freely, therefore they are without self. One should observe conditioned phenomena in this way. All those actions of Mara, one should be aware of and abandon, refers to the causes of non-desire, causes of distraction, causes of delay, and causes of obstacles mentioned in the sutras corresponding to Bodhicitta (the mind of enlightenment) and the Six Paramitas (six practices). Whether they arise from oneself or from others, one should be aware of them. Having become aware of these evil actions of Mara, one should stay away from them and not let them operate freely.

'Roots, Powers, and Limbs of Enlightenment, Supernatural Powers, Right Efforts, the Path, and the Four Foundations of Mindfulness, one should arouse diligence for the sake of cultivation.'

Faith, diligence, mindfulness, concentration, and wisdom are called the Five Roots. Faith, diligence, mindfulness, concentration, and wisdom are called the Five Powers. Mindfulness, discrimination of dharmas, diligence, joy, tranquility, concentration, and equanimity are called the Seven Limbs of Enlightenment. Desire-concentration, effort-concentration, mind-concentration, and contemplation-concentration are called the Four Supernatural Powers. For unarisen evil and unwholesome dharmas, to prevent them from arising; for arisen evil and unwholesome dharmas, to eliminate them; for unarisen wholesome dharmas, to cause them to arise; for arisen wholesome dharmas, to cause them to abide. Arousing desire, initiating diligence, gathering the mind, and establishing vows are called the Four Right Efforts. Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration are called the Eightfold Noble Path. Body, feeling, mind, and dharmas are called the Four Foundations of Mindfulness. These thirty-seven aids to enlightenment, for the sake of cultivation, one should arouse diligence.

'The mind, along with benefits, joy, and goodness, as the place of transmission and generation, as well as the roots of various evils and impurities, one should skillfully observe.'

If the mind is tamed, guarded, and restrained, then it will be the cause of transmission and generation for various benefits, joy, and good deeds. If the mind is not tamed, not guarded, not cultivated, and not restrained, then it will be the root of various non-benefits and evils and impurities. Knowing these, one should extremely observe them and generate (vigilance).

【English Translation】 At that time to say it is not ashamed. Should number thinking this etc ten dharma. So-called fixed line Bhiksu (monk). Should number thinking. Observe existence as impermanent. If no self my place. All the demons karma. Should feel and abandon. Existence is said cause condition harmony living. With cause condition harmony living reason. That no my place. With existence reason that is impermanent. If is impermanent. That for other place forced reason suffering. If suffering that not free turn reason no self. In existence dharma should like this observe. All the demons karma should feel and abandon person. Or in Bodhi mind six degrees corresponding sutra in make not desire joy cause condition scattered cause condition delay cause condition obstacle cause condition. If from self rise if from other rise. All should feel know. In this all evil demons karma. All feel know already leave it. Do not make that free line. Root power and feel share. Supernatural power right cut way. And with four mindfulness place. For repair send diligence. Faith diligence mindfulness fixed wisdom. Is for five root. Faith diligence mindfulness fixed wisdom. Is for five power. Mindfulness choose dharma diligence joy lean fixed abandon. Is for seven feel share. Desire fixed diligence fixed heart fixed thinking fixed. Is for four supernatural power. Not living evil not good dharma for make not living. Already living evil not good dharma for make that cut. Not living good dharma for make that living. Already living good dharma for make that live. Living desire send diligence take heart rise wish. Is for four right cut. Right view right distinguish. Right language right karma. Right life right send line. Right mindfulness right fixed. Is for eight share holy way. Body receive heart dharma. Is for four mindfulness place. This etc thirty seven help Bodhi dharma. For repair study reason. Send start diligence. Heart and benefit joy good. Make pass pass living place. And all evil turbid root. That should good observe. Heart if tame guard forbidden department. Then and all benefits peace joy good matter. Make pass pass living cause. If not tame not guard not repair study not forbidden department. Then and all no benefit evil turbid for root know already. In that should extreme observe. Living

住異相故。內外兩間不住故。過去未來現在世不俱故。無處來故。無處去故。剎那羅婆牟呼利多時中不住故。猶如幻故。為修習故。應當觀察。

我于善法中　　日日何增長　復有何損減　　彼應極觀察

若佛世尊所說。施等善法能出生菩提者。我于彼諸善法。有何增長有何損減。常應如是專精觀察。日日之中。起而復起。

見他得增長　　利養恭敬名　微小慳嫉心　　皆所不應作

若見余同凈行者。或沙門。或婆羅門。增長利養恭敬名聞之時。亦不應生微小慳嫉。復應思量生如是心。我亦喜得眾生利養衣服飲食臥床病緣藥等眾具。我亦喜得在家出家之所恭敬。我亦喜得具足可讚之法。

不羨諸境界　　行癡盲啞聾　時復師子吼　　怖諸外道鹿

若見他人增長利養恭敬名聞之時。於色等境界中。不應稀羨。于愛不愛色聲香味中。雖非癡盲啞聾。而作癡盲啞聾之行。若有力能莫常啞住。應以正法遣惑破系時到。為怖外道鹿故。及住持正教故。復當震師子吼。我已解釋修心。今當解釋修相。所謂。

奉迎及將送　　應敬所尊重　于諸法事中　　隨順而佐助

于所尊重奉迎將送。于聽法時花鬘供養。修理支提等法事中恭敬作故。當得手足輪相。彼又是大眷屬先相。

【現代漢語翻譯】現代漢語譯本因安住于變異之相的緣故；因為內外兩方都不安住的緣故；因為過去、未來、現在三世不同時存在的緣故；因為沒有從何處來；因為沒有往何處去；因為剎那（ksana，極短的時間單位）、羅婆（lava，更短的時間單位）、牟呼利多（muhurta，古代印度的時間單位）等時間中不停留的緣故；因為它就像幻象一樣。爲了修習的緣故，應當這樣觀察。

我于善法中，日日何增長？復有何損減？彼應極觀察。

如果佛世尊所說的，佈施等善法能夠出生菩提（bodhi，覺悟）的，我對於這些善法，有什麼增長，有什麼損減？應當常常這樣專心精進地觀察，在每一天之中，不斷地發起這種觀察。

見他得增長，利養恭敬名，微小慳嫉心，皆所不應作。

如果見到其他一同修習清凈行為的人，或者沙門（sramana，出家修行者），或者婆羅門（brahmana，印度教祭司），增長利養、恭敬、名聞的時候，也不應該生起微小的慳吝和嫉妒。還應該思量，生起這樣的心：我也希望得到眾生的利養、衣服、飲食、臥具、醫藥等各種資具；我也希望得到在家和出家人的恭敬；我也希望具足可以讚歎的功德。

不羨諸境界，行癡盲啞聾，時復師子吼，怖諸外道鹿。

如果見到他人增長利養、恭敬、名聞的時候，對於色等境界，不應該羨慕。對於可愛和不可愛的色、聲、香、味中，即使不是癡、盲、啞、聾，也要做出癡、盲、啞、聾的行為。如果有能力，不要總是沉默不語，應該用正法遣除迷惑，破除束縛，時機成熟時，爲了恐嚇外道（tirthika）如鹿一般，以及爲了住持正教的緣故，應當震動獅子吼。我已經解釋了修心，現在將要解釋修相，也就是：

奉迎及將送，應敬所尊重，于諸法事中，隨順而佐助。

對於所尊重的人，要奉迎和送別；在聽法的時候，要用花鬘供養；在修理支提（caitya，佛塔）等法事中，恭敬地去做。這樣做，當能得到手足有輪相的果報。而且這也是擁有廣大家族眷屬的先兆。

【English Translation】 English version Because of abiding in the aspect of change; because of not abiding in either the internal or external; because the past, future, and present do not exist simultaneously; because there is nowhere to come from; because there is nowhere to go to; because it does not abide in a ksana (an extremely short unit of time), a lava (an even shorter unit of time), or a muhurta (an ancient Indian unit of time); because it is like an illusion. For the sake of cultivation, one should observe in this way.

In virtuous dharmas, what increases daily? What decreases? That should be extremely observed.

If the Buddha, the World Honored One, has said that virtuous dharmas such as giving can give rise to bodhi (enlightenment), what increases or decreases do I have in these virtuous dharmas? One should always observe with such focused diligence, arising again and again each day.

Seeing others increase in gain, offerings, respect, and fame, even the slightest stinginess or jealousy should not be produced.

If one sees other fellow practitioners of pure conduct, whether sramanas (ascetics) or brahmanas (priests), increasing in gain, offerings, respect, and fame, one should not generate even the slightest stinginess or jealousy. One should also contemplate and generate such thoughts: 'May I also happily obtain gains, clothing, food, bedding, medicine, and other necessities from sentient beings. May I also happily receive the respect of both lay and monastic people. May I also happily possess complete and praiseworthy qualities.'

Not envying any realms, acting as if foolish, blind, mute, and deaf, at times roaring like a lion, frightening the deer of external paths.

If one sees others increasing in gain, offerings, respect, and fame, one should not yearn for realms such as form. Regarding desirable and undesirable sights, sounds, smells, and tastes, even if one is not foolish, blind, mute, or deaf, one should act as if one is. If one has the ability, one should not always remain silent. One should use the true Dharma to dispel confusion and break bonds. When the time is right, in order to frighten the deer-like tirthikas (non-Buddhist practitioners) and to uphold the true teachings, one should roar like a lion. I have already explained the cultivation of the mind; now I will explain the cultivation of the marks, which is:

Welcoming and sending off, respecting those who are honored, in all Dharma activities, complying and assisting.

Towards those who are respected, one should welcome and send them off. When listening to the Dharma, one should make offerings of flower garlands. In Dharma activities such as repairing caityas (Buddhist shrines), one should do so with reverence. By doing so, one will obtain the reward of having wheel marks on one's hands and feet. Moreover, this is a precursor to having a large family and retinue.

救脫被殺者　　自然增不減　善修明巧業　　自學亦教他

有被殺者救令解脫。護命因緣離於殺生。受此等業長夜習近故。當得長指相足跟平正相身直相。彼是長壽先相。自所受善法。受已增長不令損減故。當得足趺高如貝相毛上向相。彼二是法無減先相。善修明論工巧等業。自學及教他故。當得伊尼𨄔相。彼是速攝先相。

于諸勝善法　　牢固而受之　修行四攝事　　施衣及飲食

于諸最勝善法。牢固受之。習近多作故。當得善安立足相。彼是能作事業先相。修行四攝佈施愛語利行同事。常習近故。當得手足網相。彼亦是速攝先相。以妙飲食衣服佈施。常習近故。當得柔軟手足相七處高相。彼二是得上妙飲食甜味。及衣服等先相。

不違乞求者　　和合諸親戚　眷屬不乖離　　施宅及財物

隨所有物。若來求者。即施不違逆故。當得臂髀𦟛圓相彼是自在調伏先相。和合親眷朋友共住。不令各各乖異。若乖異者亦使和合故。當得陰密藏相。彼是多子先相。佈施舍宅財物。及施上妙床敷衣服堂殿宮等故。當得金色相細滑薄皮相。彼二是得上妙床敷衣服堂殿宮等先相。

父母及親友　　隨所應安置　所應安置處　　無上自在主

憂波弟邪夜(隋云近誦舊雲和上者略而訛)阿

【現代漢語翻譯】現代漢語譯本救助被殺者，自然福報增長不會減少。精進修習各種明智巧妙的技藝，自己學習也教導他人。

如果有人將被殺害，救助他使其解脫。因為保護生命，遠離殺生。長期奉行這樣的善業，將會獲得長指相、足跟平正相、身直相。這些是長壽的先兆。對於自己所接受的善法，接受后努力增長而不使其減少，將會獲得足背高起如貝殼相、毛髮向上生長相。這兩種相是善法不減損的先兆。精進修習各種明論和工巧技藝等，自己學習也教導他人，將會獲得伊尼𨄔相。這是能夠迅速攝受眾生的先兆。

對於各種殊勝的善法，牢固地接受並奉行。修行四攝法，包括佈施、愛語、利行、同事。

對於各種最殊勝的善法，牢固地接受並奉行，經常修習並努力實踐，將會獲得善安立足相。這是能夠成就事業的先兆。修行四攝法——佈施、愛語、利行、同事，經常修習並奉行，將會獲得手足有網膜相。這也是能夠迅速攝受眾生的先兆。因為經常用美好的飲食和衣服進行佈施，將會獲得手足柔軟相、七處隆滿相。這兩種相是能夠獲得上妙飲食美味以及衣服等的先兆。

不違背前來乞求的人，和睦相處親戚朋友。使眷屬不分離，佈施住宅和財物。

對於任何財物，如果有人前來乞求，就施捨而不違揹他的意願，將會獲得臂膀圓滿豐腴相。這是能夠自在調伏的先兆。和睦相處親戚朋友，不讓他們彼此分離，如果已經分離的，也使他們和好如初，將會獲得陰藏相。這是多生兒子的先兆。佈施住宅、財物，以及上好的床鋪、衣服、堂殿宮室等，將會獲得金色相、面板細滑輕薄相。這兩種相是能夠獲得上妙床鋪、衣服、堂殿宮室等的先兆。

對於父母和親友，根據情況將他們安置在應該安置的地方，成為無上自在的主人。

憂波弟邪夜(Upadhyaya，隋朝時翻譯為近誦，舊譯為和上，是省略的訛誤)阿

【English Translation】 English version Saving those who are about to be killed naturally increases merit without diminishing it. Diligently cultivating skillful and intelligent crafts, learning oneself and teaching others.

If someone is about to be killed, rescue them and set them free. By protecting life and abstaining from killing, and by practicing such virtuous deeds over a long period, one will attain the marks of long fingers, flat soles, and an upright body. These are precursors to longevity. By accepting good Dharmas and diligently increasing them without diminishing them, one will attain the marks of high insteps like conch shells and upward-growing hair. These two marks are precursors to the non-diminishment of good Dharmas. By diligently cultivating various clear treatises and skillful crafts, learning oneself and teaching others, one will attain the mark of the 'Ini𨄔' (meaning unclear in this context). This is a precursor to quickly gathering sentient beings.

Firmly accept and uphold all supreme virtuous Dharmas. Practice the Four Means of Attraction: giving, kind speech, beneficial action, and cooperation.

Towards all supreme virtuous Dharmas, firmly accept them and practice them diligently. By constantly practicing and cultivating them, one will attain the mark of well-established feet. This is a precursor to being able to accomplish tasks. By practicing the Four Means of Attraction—giving, kind speech, beneficial action, and cooperation—and constantly cultivating them, one will attain the mark of webbed hands and feet. This is also a precursor to quickly gathering sentient beings. By constantly giving excellent food and clothing, one will attain the marks of soft hands and feet and the seven full places (seven parts of the body that are full and well-rounded). These two marks are precursors to obtaining excellent delicious food and clothing.

Do not refuse those who come seeking, and live in harmony with relatives and friends. Keep family members from separating, and give away houses and wealth.

Whatever possessions one has, if someone comes seeking, give them away without refusing. One will then attain the mark of round and full arms and thighs. This is a precursor to being free and tamed. Live in harmony with relatives and friends, not allowing them to separate from each other. If they have separated, reconcile them. One will then attain the hidden genitals mark. This is a precursor to having many children. By giving away houses, wealth, and excellent beds, clothing, halls, palaces, etc., one will attain the golden-colored mark and the mark of fine, smooth, and thin skin. These two marks are precursors to obtaining excellent beds, clothing, halls, palaces, etc.

For parents and relatives, place them in the appropriate places, becoming the supreme and independent master.

Upadhyaya (Upadhyaya, translated as 'close recitation' during the Sui Dynasty, and formerly as 'Heshang', which is an abbreviated corruption) A

遮利夜(隋云正行舊云阿阇梨者亦訛)父母兄弟等。所尊重者。隨所應處安置。為無上自在主故。當得一孔一毛相白毫印面相。彼二是平等先相。

雖復是奴僕　　善說亦受取　應生最尊重　　施藥愈諸病

施藥愈諸病者。于病人所。施藥給侍將息飲食。以給侍將息。病即能起故。當得髆間平滿相味中上味相。彼二是少病先相。

前行善業首　　細滑美妙言　善為正意語　　前後無不供

前行善業首者。園林會堂義井花池飲食花鬘。于難行處起橋。及造僧坊游處等中。勸勵他人自為前導。所施過他故。當得尼瞿嚧陀普圓身相頂髻相。彼二是勝主先相。細滑美妙言者。長夜真實細滑語故。當得廣長舌相梵音相。彼二是得五分五分語道具足音先相。五分五分語道具足音者。一者可知。二者易解。三者樂聞。四者不逆。五者深。六者寬遠。七者無嫌。八者悅耳。九者辯正。十者不雜(二種五分故有十也)。善為正意語者。長夜實語正意語故。當得師子牙相。彼是愛語先相。前後無不供者。他人雖有前後。然皆供養無不供養。以如法威儀平等威儀故。當得齊平齒相細滑齒相。彼二是善凈眷屬先相。

不壞他眷屬　　慈眼觀眾生　亦不以嫌心　　皆如善親友

于諸眾生。作懷抱慰喻攝受之

【現代漢語翻譯】現代漢語譯本：遮利夜（Caliya，隋朝譯為正行，舊譯阿阇梨是訛誤），對於父母兄弟等所尊重的人，應根據他們各自的情況妥善安置，因為這是爲了成為無上自在之主。因此，他將獲得一孔一毛相和白毫印面相。這兩種相是平等先相。

『即使是奴僕，如果善於說法，也應接受和採納。應該給予最高的尊重，施藥以治癒各種疾病。』

施藥以治癒各種疾病，指的是在病人處，施藥、給予照料、提供飲食。因為給予照料和休息，疾病就能痊癒。因此，他將獲得髆間平滿相和味中上味相。這兩種相是少病先相。

『走在行善的最前面，擁有細膩光滑美妙的語言，善於說出符合正意的語言，無論前後都無不供養。』

走在行善的最前面，指的是在園林、會堂、義井、花池、飲食、花鬘等處，在難行之處建造橋樑，以及建造僧房、遊玩場所等，勸勉他人，自己走在最前面。因為所施勝過他人，因此，他將獲得尼瞿嚧陀普圓身相和頂髻相。這兩種相是勝主先相。細膩光滑美妙的語言，指的是長久以來真實、細膩、光滑的語言。因此，他將獲得廣長舌相和梵音相。這兩種相是具備五分五分語道具足音的先相。五分五分語道具足音，指的是：一、可知；二、易解；三、樂聞；四、不逆；五、深刻；六、寬廣深遠；七、沒有嫌隙；八、悅耳；九、辯才正直；十、不雜亂（兩種五分，所以有十種）。善於說出符合正意的語言，指的是長久以來實話實說、符合正意的語言。因此，他將獲得師子牙相。這是愛語先相。無論前後都無不供養，指的是他人雖然有先後，但都供養，沒有不供養的。因為如法的威儀和平等的威儀，因此，他將獲得齊平齒相和細滑齒相。這兩種相是善凈眷屬先相。

『不破壞他人的眷屬，以慈悲的眼神看待眾生，也不以嫌棄之心對待，都像對待善良的親友一樣。』

對於所有眾生，懷抱安慰、勸慰和攝受之心。

【English Translation】 English version: A Caliya (translated as 'Right Conduct' in the Sui dynasty, the old translation of Acariya is a corruption), should properly settle those respected by parents, siblings, etc., according to their respective situations, because this is for becoming the supreme master of freedom. Therefore, he will obtain the marks of 'one hole, one hair' and the lakshana (mark) of the white hair between the eyebrows. These two marks are the preliminary signs of equality.

'Even if it is a servant, if he speaks well, he should be accepted and adopted. He should be given the highest respect, and medicine should be given to cure all diseases.'

Giving medicine to cure all diseases refers to, at the sick person's place, administering medicine, providing care, and offering food and drink. Because of giving care and rest, the disease can be cured. Therefore, he will obtain the marks of 'full and even shoulders' and 'the best taste among tastes'. These two marks are the preliminary signs of few illnesses.

'Walking at the forefront of good deeds, possessing refined, smooth, and beautiful speech, Being good at speaking words that accord with right intention, offering without exception both before and after.'

Walking at the forefront of good deeds refers to, in gardens, assembly halls, charitable wells, flower ponds, food and drink, flower garlands, etc., building bridges in difficult places, and constructing monasteries, places for recreation, etc., encouraging others, and leading the way himself. Because what is given surpasses others, therefore, he will obtain the marks of the nyagrodha (banyan tree)-like round body and the ushnisha (cranial protuberance). These two marks are the preliminary signs of a supreme master. Refined, smooth, and beautiful speech refers to truthful, refined, and smooth speech over a long period. Therefore, he will obtain the marks of a broad and long tongue and a brahma (pure) voice. These two marks are the preliminary signs of possessing the complete sound of fivefold and fivefold speech. The complete sound of fivefold and fivefold speech refers to: 1. Knowable; 2. Easy to understand; 3. Pleasant to hear; 4. Not contradictory; 5. Profound; 6. Broad and far-reaching; 7. Without fault; 8. Pleasing to the ear; 9. Eloquent and upright; 10. Not mixed (two sets of five, hence ten). Being good at speaking words that accord with right intention refers to speaking truthfully and with right intention over a long period. Therefore, he will obtain the mark of lion-like teeth. This is the preliminary sign of loving speech. Offering without exception both before and after refers to, although others may have precedence, all are offered to, without exception. Because of proper demeanor and equal demeanor, therefore, he will obtain the marks of even teeth and smooth teeth. These two marks are the preliminary signs of a virtuous and pure retinue.

'Not destroying the retinues of others, looking at sentient beings with compassionate eyes, Also not treating them with a mind of aversion, but treating them all like good friends.'

Towards all sentient beings, holding a mind of comfort, consolation, and acceptance.

心。以不貪不瞋不癡眼觀故。當得青眼相牛王眼𥇒相。彼二是愛眼觀先相。

我已解釋三十二大丈夫相出生之業。別有種種菩薩之行。今當解釋。

應當如所言　　即隨如是作　如言若即作　　他人則生信

應當如言即如是作。若如所言即如是作。他則生信。隨有言教。即當信受。

應當擁護法　　覺察放逸者　及作金寶網　　羅覆于支提

於此法中應自擁護。若有背法放逸眾生。于彼亦應方便覺察令其向法。及於如來支提之所。應以種種寶網羅覆。為令相好滿足故。

有欲求婇女　　莊嚴以施之　亦與說佛德　　及施雜光瓔

若有求婇女者。即便莊嚴婇女。而以佈施。此諸婇女普皆端正。以此佈施。為令自意所求愛事皆滿足故。又以無量異種。說佛功德之法。應在集會之處。高出美妙悅意之聲。而為演說。為得諸聲分清凈故。又以種種光明照曜瓔珞之具。悅彼心眼而以佈施。為得諸隨形好滿足故。

造作佛形像　　端坐勝蓮花　及於六法中　　修習同喜樂

以金銀真珠貝石等造作佛像。坐勝蓮花。為得化生。及為得佛身故。六種同喜法者。于彼同梵行中。慈身業口業意業。不分受用物。戒具足見具足。此等六種同喜法中。應數習近。為得徒眾。不被諸外論

【現代漢語翻譯】現代漢語譯本心。以不貪、不瞋、不癡的眼光觀察的緣故，應當獲得青眼相（眼睛清澈明亮的相）、牛王眼（像牛王一樣平靜有力的眼睛）和𥇒相（具體含義待考）。這兩種眼睛都是因為喜愛用眼睛觀察而產生的先兆。

我已經解釋了三十二大丈夫相（佛陀的三十二種殊勝的身體特徵）產生的業因。此外還有種種菩薩（立志成佛的修行者）的行為，現在將要解釋。

應當如所言，即隨如是作；如言若即作，他人則生信。

應當按照所說的那樣去做。如果按照所說的那樣去做，他人就會產生信任。對於任何言教，都應當信受奉行。

應當擁護法，覺察放逸者；及作金寶網，羅覆于支提（佛塔）。

對於佛法，應當自己擁護。如果有人背離佛法，放縱懈怠，也應當方便地勸導他們，使他們歸向佛法。並且在如來的支提（佛塔）之處，應當用各種寶網覆蓋，爲了令（自身）相好圓滿的緣故。

有欲求婇女（宮女），莊嚴以施之；亦與說佛德，及施雜光瓔（瓔珞）。

如果有人想要得到婇女（宮女），就應該莊嚴打扮這些婇女，然後佈施出去。這些婇女都非常端莊美麗。用這種佈施，爲了令自己所求的愛事都得到滿足。又用無量不同的方式，宣說佛陀的功德。應該在**（此處原文有缺失）的地方，發出高亢美妙悅耳的聲音，來演說佛法，爲了獲得清凈的聲音。又用各種光明照耀的瓔珞（裝飾品），使他們心生歡喜，以此佈施，爲了獲得諸隨形好（佛陀較小的身體特徵）的滿足。

造作佛形像，端坐勝蓮花；及於六法中，修習同喜樂。

用金、銀、真珠、貝、石等材料造作佛像，讓佛像端坐在殊勝的蓮花上，爲了獲得化生（從蓮花中化生），以及爲了獲得佛身。六種同喜法是指：在共同修行的同伴中，慈愛地對待他們的身、口、意，不分彼此地享用物品，戒律具足，見解具足。對於這六種同喜法，應當經常修習親近，爲了獲得徒眾，不被各種外道理論所迷惑。

【English Translation】 English version The mind. Because of observing with eyes free from greed, hatred, and delusion, one should attain the azure eye mark (clear and bright eyes), the bull-king eye (calm and powerful eyes like a bull-king), and the 𥇒 mark (specific meaning to be researched). These two types of eyes are precursors arising from the habit of observing with loving eyes.

I have already explained the karmic causes for the birth of the thirty-two marks of a great man (the Buddha's thirty-two extraordinary physical characteristics). There are also various practices of Bodhisattvas (practitioners who aspire to become Buddhas), which I will now explain.

One should act according to what one says; one should follow and act accordingly. If one acts according to what one says, others will develop faith.

One should act according to what one says. If one acts according to what one says, others will develop faith. One should accept and practice any teachings that are given.

One should protect the Dharma, be aware of those who are negligent, and make nets of gold and jewels to cover the stupas (pagodas).

One should protect the Dharma oneself. If there are beings who turn away from the Dharma and are negligent, one should also skillfully guide them back to the Dharma. And at the stupas (pagodas) of the Tathagata (Buddha), one should cover them with various nets of jewels, in order to fulfill the marks and characteristics (of oneself).

If one desires maidens (palace women), one should adorn them and give them away; one should also speak of the Buddha's virtues and give away various radiant ornaments (necklaces).

If someone desires maidens (palace women), they should adorn these maidens and then give them away as alms. These maidens are all very dignified and beautiful. By giving in this way, one aims to fulfill all the loving affairs one seeks. Also, using countless different ways, one should proclaim the virtues of the Buddha. One should, in places that are (text missing here), produce a high, beautiful, and pleasing sound to expound the Dharma, in order to obtain pure sounds. Also, one should use various radiant and illuminating ornaments to please their hearts and eyes, and give them away as alms, in order to fulfill the minor marks (the Buddha's lesser physical characteristics).

Create Buddha images, seated on a victorious lotus; and in the six laws, practice shared joy and delight.

Use gold, silver, pearls, shells, stones, and other materials to create Buddha images, and have the Buddha image sit on a victorious lotus, in order to obtain rebirth by transformation (birth from a lotus), and in order to obtain the Buddha's body. The six laws of shared joy refer to: among fellow practitioners, treating their body, speech, and mind with loving-kindness, sharing possessions without discrimination, having complete precepts, and having complete views. One should frequently practice and draw near to these six laws of shared joy, in order to gain followers and not be confused by various external doctrines.

眾所壞故。

可供無不供　　為命亦不謗　佛之所說法　　及以說法人

可供無不供者。于中應可供養。所謂和上阿阇梨父母兄等。無不供養者。無不敬畏。雖為活命。終不謗法及此說佛法人。亦不應謗。不應輕欺。為護自善助故。

金寶散教師　　及教師支提　若有忘所誦　　與念令不失

應以金銀散於教師。亦應以摩尼金寶散教師寶支提。菩薩有三摩提。名現在佛對面。住此等三摩提。于生生中。現前修習為得聞持故。若有眾生忘失所誦引世利樂經書。于彼眾生。與作憶念。為不忘失菩提心故。及為得憶念現知故。

未思所作已　　勿躁勿隨他　外道天龍神　　于中皆莫信

所作業行。若身口意。于中諸處。若未思所作已。勿為躁急。亦勿隨他。應如是行。若異於此則生熱惱亦是悔因。于遊行出家尼揵等諸外道及於天龍夜叉揵闥婆等中。皆不應信。

心應如金剛　　堪能通諸法　心亦應如山　　諸事所不動

安置其心應如金剛。有慧力堪能故。于諸世出世法中。如其自性如實通達。于諸事中安置其心。亦應如山。八種世法。所不能動。

喜樂出世語　　莫樂依世言　自受諸功德　　亦應令他受

或有言說能出世間。若與佛法僧相應。若與六度相應

【現代漢語翻譯】現代漢語譯本因為被大眾所厭惡的緣故。

應當供養一切該供養的，即使犧牲性命也不誹謗佛陀所說的法，以及說法的人。

『應當供養一切該供養的』，這裡面應該供養的，是指和尚（heshang，指僧侶）阿阇梨（achali，梵文，指導師）、父母、兄長等。『無不供養的』，是指沒有不敬畏的。即使爲了活命，最終也不誹謗佛法以及說法之人，也不應該誹謗，不應該輕視欺辱，爲了守護自己的善行。

用金銀珠寶散佈于教師，以及教師的佛塔（zhiti，梵文，指佛塔）。如果有人忘記所誦讀的內容，就幫助他回憶，使他不遺忘。

應當用金銀散佈于教師，也應當用摩尼（moni，梵文，意為寶珠）金寶散佈于教師的寶塔。菩薩有三摩提（sanmodi，梵文，意為禪定），名為現在佛對面。安住於此等三摩提，在生生世世中，現前修習，爲了獲得聞持（wenchi，指聽聞后能憶持不忘的能力）的緣故。如果有的眾生忘失了所誦讀的引導世間利益安樂的經書，對於這些眾生，幫助他們回憶，爲了不忘失菩提心（putixin，梵文，指覺悟之心）的緣故，以及爲了獲得憶念現知（yinianxianzhi，指憶念並當下知曉）的緣故。

沒有思考所作的事情之前，不要急躁，不要跟隨他人。對於外道、天、龍、神，都不要相信。

所作的行業，無論是身、口、意，在這些地方，如果沒有思考所作的事情之前，不要急躁，也不要跟隨他人，應該這樣行事。如果與此不同，則會產生熱惱，也是後悔的原因。對於出家尼犍（nijian，指古印度六大外道之一）等各種外道，以及對於天、龍、夜叉（yacha，一種神）、乾闥婆（jiantapo，一種天神）等，都不應該相信。

心應該像金剛一樣，能夠通達諸法。心也應該像山一樣，對於諸事不動搖。

安置自己的心應該像金剛一樣，因為有智慧的力量，能夠在諸世間和出世間的法中，如其自性如實通達。在諸事中安置自己的心，也應該像山一樣，不被八種世間法所動搖。

喜歡並樂於說出世間的話語，不要喜歡依賴世俗的言語。自己領受諸功德，也應該讓他人領受。

或者有的言說能夠出離世間，如果與佛法僧相應，如果與六度（liudu，指佈施、持戒、忍辱、精進、禪定、智慧）相應。

【English Translation】 English version Because it is hated by the multitude.

One should offer to all who are worthy of offering, and not slander even at the cost of one's life. The Dharma spoken by the Buddha, and those who speak it.

'One should offer to all who are worthy of offering,' which refers to offering to one's Upadhyaya (heshang, refers to a monk), Acharya (achali, Sanskrit, refers to a teacher), parents, elder brothers, etc. 'Without not offering,' means without not respecting and fearing. Even for the sake of survival, one should ultimately not slander the Dharma and those who preach the Buddha's Dharma, nor should one slander, nor should one belittle or deceive, in order to protect one's own good deeds.

Scatter gold and jewels upon the teacher, and upon the teacher's stupa (zhiti, Sanskrit, refers to a pagoda). If someone forgets what they have recited, help them to remember, so that they do not forget.

One should scatter gold and silver upon the teacher, and one should also scatter mani (moni, Sanskrit, meaning jewel) gold and jewels upon the teacher's precious stupa. Bodhisattvas have Samadhi (sanmodi, Sanskrit, meaning meditation), called 'Facing the Present Buddha.' Abiding in these Samadhis, in life after life, one cultivates in the present, in order to obtain Dharani (wenchi, refers to the ability to hear and remember without forgetting). If there are beings who forget the scriptures that guide worldly benefit and happiness, for those beings, help them to remember, in order not to forget the Bodhicitta (putixin, Sanskrit, meaning the mind of enlightenment), and in order to obtain the memory of present knowledge (yinianxianzhi, refers to remembering and knowing in the present).

Before thinking about what has been done, do not be impatient, do not follow others. Do not trust externalists, Devas, Nagas, or spirits.

The actions that are done, whether by body, speech, or mind, in all these places, if one has not thought about what has been done, do not be impatient, and do not follow others, one should act in this way. If it is different from this, then it will produce heat and annoyance, and it is also a cause for regret. One should not trust the various externalists such as the renunciant Nirgranthas (nijian, refers to one of the six major heterodox schools of ancient India), and the Devas, Nagas, Yakshas (yacha, a type of spirit), Gandharvas (jiantapo, a type of celestial being), etc.

The mind should be like a diamond, capable of penetrating all Dharmas. The mind should also be like a mountain, unshaken by all things.

Placing one's mind should be like a diamond, because it has the power of wisdom, it is able to truly penetrate all worldly and supramundane Dharmas according to their own nature. In all things, placing one's mind should also be like a mountain, not moved by the eight worldly Dharmas.

Rejoice in speaking supramundane words, do not rejoice in relying on worldly words. Receive all merits yourself, and also let others receive them.

Or there are words that can transcend the world, if they are in accordance with the Buddha, Dharma, and Sangha, if they are in accordance with the Six Paramitas (liudu, refers to generosity, morality, patience, diligence, concentration, and wisdom).

。若與菩薩地相應。若與聲聞獨覺地相應。彼中應作喜樂。或有言說依止世間。增長世間。與貪瞋癡相應。彼中不應喜樂。若有諸受戒學頭多等殊勝功德善人所贊所受取者。于彼等中皆應受取。亦應令他受此功德。

修五解脫入　　修十不凈想　八大丈夫覺　　亦應分別修

于中解脫入者。一者為他說法。二者自說法。三者自誦法。四者於法隨覺隨觀。五者取隨何等三摩提相。此是五解脫入。應當念修。十不凈想者。謂膀脹想。青瘀想。膿爛想。潰出想。啖想。斷解想。分散想。血涂想。肉落想。骨想。此是十不凈想。貪若生時應當念修。本為斷除欲貪故。八大丈夫覺亦應分別修者。于中有八大丈夫覺。謂少欲是法多欲非法。是為初覺。知足是法不知足非法。是為第二。遠離是法雜鬧非法。是為第三。發精進是法懈怠非法。是為第四。安住念是法忘失念非法。是為第五。入定是法不入定非法。是為第六。智慧是法無智慧非法。是為第七。不樂戲論是法樂戲論非法。是為第八。此等八大丈夫覺。應當覺之。多欲等八不善助。應當斷除。

天耳與天眼　　神足與他心　及與宿命住　　應修凈五通

于中天眼天耳憶念宿住知他心神足。此等五種智通。應當修習。

菩提資糧論卷第五大正藏

【現代漢語翻譯】現代漢語譯本：如果與菩薩地（Bodhisattva-bhūmi，菩薩的境界）相應，如果與聲聞獨覺地（Śrāvaka-pratyekabuddha-bhūmi，聲聞和獨覺的境界）相應，在這些境界中應當生起喜樂。如果有一些言論依賴世間，增長世間，與貪（rāga，貪慾）、瞋（dveṣa，嗔恨）、癡（moha，愚癡）相應，在這些言論中不應當生起喜樂。如果有一些受持戒律、學習經典、具足殊勝功德、被善人讚嘆和接受的事物，對於這些都應當接受，也應當令他人接受這些功德。

應當修習五解脫入，修習十不凈想，八大丈夫覺也應當分別修習。

其中，解脫入有五種：一是為他人說法，二是自己說法，三是自己誦法，四是對法進行隨覺隨觀，五是選取任何一種三摩提（samādhi，禪定）的相。這是五種解脫入，應當憶念修習。十不凈想是：膨脹想、青瘀想、膿爛想、潰出想、啖想、斷解想、分散想、血涂想、肉落想、骨想。這是十種不凈想，當貪慾生起時應當憶念修習，根本目的是爲了斷除欲貪。八大丈夫覺也應當分別修習，其中有八種大丈夫覺：少欲是正法，多欲不是正法，這是第一覺；知足是正法，不知足不是正法，這是第二覺；遠離是正法，雜鬧不是正法，這是第三覺；發精進是正法，懈怠不是正法，這是第四覺；安住于正念是正法，忘失正念不是正法，這是第五覺；入定是正法，不入定不是正法，這是第六覺；智慧是正法，沒有智慧不是正法，這是第七覺；不喜好戲論是正法，喜好戲論不是正法，這是第八覺。這八種大丈夫覺，應當覺悟。多欲等八種不善的助緣，應當斷除。

天耳通與天眼通，神足通與他心通，以及宿命通，應當修習清凈的五神通。

其中，天眼通、天耳通、憶念宿住通、知他人心通、神足通，這五種智慧神通，應當修習。

《菩提資糧論》卷第五《大正藏》

【English Translation】 English version: If it corresponds to the Bodhisattva-bhūmi (the stage of a Bodhisattva), if it corresponds to the Śrāvaka-pratyekabuddha-bhūmi (the stage of a Śrāvaka and a Pratyekabuddha), one should generate joy and happiness in those states. If there are speeches that rely on the world, increase the world, and correspond to rāga (greed), dveṣa (hatred), and moha (delusion), one should not generate joy and happiness in those speeches. If there are things that are upheld by those who observe precepts, study scriptures, possess excellent merits, and are praised and accepted by virtuous people, one should accept all of these and also cause others to accept these merits.

One should cultivate the five entrances to liberation, cultivate the ten contemplations on impurity, and also separately cultivate the eight great men's awarenesses.

Among them, the five entrances to liberation are: first, speaking the Dharma for others; second, speaking the Dharma oneself; third, reciting the Dharma oneself; fourth, contemplating the Dharma with awareness; fifth, taking any aspect of samādhi (meditative absorption). These are the five entrances to liberation, and one should remember and cultivate them. The ten contemplations on impurity are: the contemplation of bloating, the contemplation of lividity, the contemplation of putrefaction, the contemplation of oozing, the contemplation of being eaten, the contemplation of being cut and broken, the contemplation of being scattered, the contemplation of being smeared with blood, the contemplation of flesh falling away, and the contemplation of bones. These are the ten contemplations on impurity, and one should remember and cultivate them when greed arises, with the fundamental purpose of eliminating desire and greed. The eight great men's awarenesses should also be cultivated separately, among which there are eight great men's awarenesses: having few desires is Dharma, having many desires is not Dharma, this is the first awareness; being content is Dharma, not being content is not Dharma, this is the second awareness; being secluded is Dharma, being noisy is not Dharma, this is the third awareness; generating diligence is Dharma, being lazy is not Dharma, this is the fourth awareness; abiding in mindfulness is Dharma, forgetting mindfulness is not Dharma, this is the fifth awareness; entering samādhi is Dharma, not entering samādhi is not Dharma, this is the sixth awareness; wisdom is Dharma, lacking wisdom is not Dharma, this is the seventh awareness; not delighting in frivolous talk is Dharma, delighting in frivolous talk is not Dharma, this is the eighth awareness. These eight great men's awarenesses should be awakened to. The eight unwholesome aids such as having many desires should be eliminated.

The divine ear and the divine eye, the supernatural power and the knowledge of others' minds, as well as the abiding in past lives, one should cultivate the pure five supernormal powers.

Among them, the divine eye, the divine ear, the recollection of past lives, the knowledge of others' minds, and the supernatural power, these five kinds of wisdom and supernormal powers should be cultivated.

Bodhisattva-saṃbhāra-śāstra (Treatise on the Provisions for Enlightenment), Volume 5 Taishō Tripiṭaka

第 32 冊 No. 1660 菩提資糧論

菩提資糧論卷第六

聖者龍樹本　比丘自在釋

大隋南印度三藏達磨笈多譯

問云何修習答。

四神足為根　　欲進心思惟　四無量住持　　謂慈悲喜捨

於此四無量中。習近多作已。得心堪能。得心堪能已。便入初禪那。如是第二。如是第三。如是第四。彼得禪那已得身心輕。彼以身心輕具足故。出生入神通道。出生入神通道具足故。便生神足。謂若欲若精進若心若思惟。于中欲者向法。精進者成就法。心者於法觀察。思惟者於法善巧。彼菩薩于神通若信解若作用。其心自在。隨欲所行。以善成熟故。自根本住持故。諸處順行如風遍空。于中菩薩得四無量及四禪那已。若信解若作用。出生天眼。若諸天龍夜叉乾闥婆等。若學人及聲聞獨覺天眼于中獨有增上之力。清凈勝過光明勝過。上首勝過殊異勝過。其眼無礙世間色相粗細遠近。隨其所欲彼皆能見。如是聞天人畜生等聲。如是念知前世無邊無際。如是知他心與貪慾等俱乃至八萬四千差別。如是得無量神足。以得神足故。諸所應調伏眾生。悉令調伏。

四界如毒蛇　　六入如空村　五眾如殺者　　應作如是觀

長夜以諸樂具受用因緣。雖守護將息長養。此地等四

【現代漢語翻譯】現代漢語譯本菩提資糧論卷第六

聖者龍樹（Nagarjuna）本比丘自在釋

大隋南印度三藏達磨笈多譯

問：如何修習？答：

四神足為根本，欲、精進、心、思惟；四無量為住持，謂慈、悲、喜、舍。

於此四無量心中，通過習近和反覆修作，獲得心的堪能性。獲得心的堪能性后，便能進入初禪那（Dhyana，禪定）。如此次第進入第二禪那、第三禪那、第四禪那。獲得禪那后，便能得到身心輕安。由於具備身心輕安，便能出生和進入神通之道。出生和進入神通之道后，便能產生神足（iddhi，神通）。即若欲、若精進、若心、若思惟。其中，『欲』指向於法，『精進』成就於法，『心』於法觀察，『思惟』於法善巧。菩薩對於神通，無論是信解還是作用，其心都能自在，隨心所欲地行動。由於善的成熟，以及根本的住持，諸處都能順暢通行，如風遍佈虛空。在此過程中，菩薩獲得四無量心以及四禪那后，無論是信解還是作用，都能出生天眼（divyacakṣus，天眼通）。對於諸如天、龍、夜叉（Yaksa，夜叉）、乾闥婆（Gandharva，乾闥婆）等，以及學人和聲聞、獨覺，天眼在他們之中具有獨一無二的增上之力，清凈勝過，光明勝過，上首勝過，殊異勝過。此眼無礙地觀看世間色相，無論粗細遠近，都能隨其所欲地看見。同樣，也能聽聞天人、畜生等的聲音。同樣，也能憶念知曉前世無邊無際的事情。同樣，也能知曉他人之心，與貪慾等煩惱相應，乃至八萬四千種差別。如此獲得無量神足。因為獲得神足的緣故，所有應當被調伏的眾生，都能被調伏。

四界如毒蛇，六入如空村，五眾如殺者，應作如是觀。

長久以來，因為諸樂具受用的因緣，即使守護、將息、長養，這地等四...

【English Translation】 English version Bodhisattva-saṃbhāra-śāstra Volume 6

By Venerable Nāgārjuna (Nagarjuna), Explained by Bhikṣu Zizai

Translated by Tripiṭaka Dharmagupta from South India of the Great Sui Dynasty

Question: How to practice? Answer:

The four ṛddhipāda (supernatural powers) are the root: desire, effort, mind, and contemplation; The four immeasurables are the abiding: loving-kindness, compassion, joy, and equanimity.

Within these four immeasurables, through practice and repeated cultivation, one obtains the capability of the mind. Having obtained the capability of the mind, one can enter the first Dhyana (meditative state). Similarly, the second, the third, and the fourth Dhyana. Having obtained Dhyana, one obtains lightness of body and mind. Because of possessing lightness of body and mind, one can give rise to and enter the path of supernatural powers (abhijñā). Having given rise to and entered the path of supernatural powers, one can generate ṛddhi (supernatural abilities). That is, whether it is desire, effort, mind, or contemplation. Among them, 'desire' is directed towards the Dharma, 'effort' accomplishes the Dharma, 'mind' observes the Dharma, and 'contemplation' is skillful in the Dharma. The Bodhisattva, with regard to supernatural powers, whether it is belief and understanding or application, their mind is free and acts as desired. Because of the maturation of goodness, and because of the abiding of the root, one can proceed smoothly in all places, like the wind pervading the sky. In this process, the Bodhisattva, having obtained the four immeasurables and the four Dhyanas, whether it is belief and understanding or application, can give rise to the divine eye (divyacakṣus). For beings such as Devas (gods), Nāgas (dragons), Yakṣas (spirits), Gandharvas (celestial musicians), as well as learners, Śrāvakas (hearers), and Pratyekabuddhas (solitary Buddhas), the divine eye possesses unique and superior power among them, surpassing in purity, surpassing in luminosity, surpassing in supremacy, surpassing in distinctiveness. This eye can perceive worldly phenomena without obstruction, whether coarse or fine, near or far, one can see as desired. Similarly, one can hear the voices of Devas, humans, animals, etc. Similarly, one can remember and know limitless past lives. Similarly, one can know the minds of others, corresponding to afflictions such as greed, and even eighty-four thousand distinctions. Thus, one obtains immeasurable ṛddhi. Because of obtaining ṛddhi, all beings that should be tamed can be tamed.

The four elements are like poisonous snakes, the six entrances are like an empty village, The five aggregates are like murderers; one should contemplate in this way.

For a long time, because of the causes and conditions of enjoying various pleasures, even if one protects, cares for, and nourishes them, these four elements such as earth...

界。而速疾發動。不知恩養。不可依怙。不可委信故。應當觀察猶如毒蛇。以無主故。離我我所故。眼等諸入有六賊眾。逼惱可畏故。應當觀察猶如空村。共和與物破壞打罰不能遮障故。猶如殺者。於五受眾。應當日日如是觀察。

重法及法師　　亦舍於法慳　教師勿卷秘　　聽者勿散亂

於此有四種法。能生大智。應當受取。於法及法師中應當尊重。亦舍法慳。隨所聞法隨所習誦。為他演說。若有樂欲法者。教師勿為卷手秘惜。聽者勿散亂。謂莫有異欲。

無慢無希望　　唯以悲愍心　尊重恭敬意　　為眾而說法

復有四種法。是大智相。應當受取。所謂遠離自高輕他。無憍慢故。棄捨利養恭敬名聞。無希望心故。于無明闇障眾生中唯悲愍故。尊重恭敬為其說法。以此四種法故。菩薩大智具足。應當受取。

于聞無厭足　　聞已皆誦持　不誑尊福田　　亦令師歡喜

多聞無厭。聞已持法。持法已順法行法。不誑所尊福田。亦令教師歡喜此法。是菩提心不忘失因。

不應觀他家　　心懷于敬養　勿以論難故　　習誦於世典

不應為供養恭敬因緣往觀他家。除為安立菩提心因緣。亦不應欲為論難故習誦諸世論等。除為多聞因緣。

勿以瞋恚故　　毀呰諸菩薩　

未受未聞法　　亦勿生誹謗

何以故。為護續生善法因緣。

斷除于憍慢　　當住四聖種　勿嫌於他人　　亦勿自高舉

斷除憍慢者。于諸眾生中。當下心如狗斷除我慢。于輕儉衣食臥床藥具四聖種中亦應當住。于彼聖種知足故。不應嫌他。亦不應自高舉。

若實不實犯　　不得發覺他　勿求他錯失　　自錯當覺知

他同梵行者犯罪。若實若不實。皆不應發覺。他有錯失不應求覓。唯于自錯。即應覺知。

佛及諸佛法　　不應分別疑　法雖最難信　　于中應信之

于佛不應分別。以世尊具足未曾有法故。亦于佛法不應疑惑。以于諸眾生是不共法故。及於最難信佛法中。以深心清凈故。應當信之。

雖由實語死　　退失轉輪王　及以諸天王　　唯應作實語

若菩薩由實語故。若奪物若死。雖退失轉輪王及諸天王。唯應實語。何況其餘而不實語。

打罵恐殺縛　　終不怨責他　皆是我自罪　　業報故來現

諸有他來打罵恐怖殺縛幽閉。皆是自罪應當有此。終不瞋他。此是我業前世已作。今時還受相似不愛之果。彼諸眾生都無有罪。唯是我罪業報來現。應當有此。

應極尊重愛　　供養于父母　亦給侍和上　　恭敬阿阇梨

于父母所。應

【現代漢語翻譯】現代漢語譯本對於未曾聽聞的佛法，不要輕易產生誹謗。

這是爲了守護相續產生的善法因緣。

應當斷除驕慢之心，安住於四聖種（知足於衣、食、住、藥）。不要嫌棄他人，也不要自我抬高。

斷除驕慢的人，在一切眾生中，應當放下自己的心，像狗一樣斷除我慢。對於簡樸的衣食、臥具、醫藥這四聖種，也應當安住其中。因為對這些聖種感到知足，所以不應該嫌棄他人，也不應該自我抬高。

對於他人真實的或不真實的過犯，都不要揭發。不要尋求他人的過錯，應當覺知自己的過錯。

同修梵行的人如果犯了罪，無論是真實的還是不真實的，都不應該揭發。不應該尋求他人的過錯，唯獨對於自己的過錯，應該立即覺知。

對於佛陀以及諸佛的教法，不應該分別和懷疑。佛法雖然最難以置信，但對於它，應該深信不疑。

對於佛陀不應該妄加分別，因為世尊具足了未曾有之法。對於佛法也不應該疑惑，因為它對於一切眾生來說是不共之法。即使是最難以置信的佛法，也應該以清凈的深心去相信它。

即使因為說實話而面臨死亡，或者失去轉輪王、諸天王的地位，也應該說實話。

如果菩薩因為說實話的緣故，可能被奪取財物甚至面臨死亡，即使會因此失去轉輪王以及諸天王的地位，也應該說實話。更何況是其他情況，更不應該說謊。

即使遭受打罵、恐嚇、殺害、囚禁，終究也不怨恨責備他人。這都是我自己的罪業，因為業報的緣故才顯現出來。

如果有人來打罵、恐嚇、殺害、囚禁，都應該認為是自己罪業所致，本應如此。終究不應該嗔恨他人。這是我過去世所造的業，現在承受相似的不如意的果報。那些眾生都沒有罪過，只是我的罪業的果報顯現，本應如此。

應該極其尊重愛戴，供養父母。也應該給侍和尚（Upadhyaya，親教師），恭敬阿阇梨（Acarya，導師）。

對於父母，應該...

【English Translation】 English version Do not generate slander against the Dharma that has not been heard or received.

Why? It is to protect the causes and conditions for the continuation of wholesome Dharma.

Cut off arrogance and abide in the Four Noble Lineages (contentment with robes, food, lodging, and medicine). Do not despise others, nor exalt yourself.

One who cuts off arrogance should humble their mind like a dog among all beings, cutting off self-conceit. One should also abide in the Four Noble Lineages of simple robes, food, bedding, and medicine. Because of contentment with these Noble Lineages, one should not despise others, nor should one exalt oneself.

Whether a transgression of another co-practitioner is real or unreal, do not reveal it. Do not seek the faults of others; be aware of your own faults.

If a fellow practitioner of pure conduct commits an offense, whether it is real or unreal, it should not be revealed. One should not seek out the faults of others, but only be aware of one's own faults.

One should not discriminate or doubt the Buddha and the Buddhadharma. Although the Dharma is most difficult to believe, one should believe in it with deep conviction.

One should not discriminate against the Buddha, because the World Honored One is complete with unprecedented qualities. One should also not doubt the Buddhadharma, because it is the uncommon Dharma for all beings. And in the most difficult to believe Buddhadharma, one should believe in it with a deep and pure mind.

Even if one dies from speaking the truth, or loses the status of a Chakravartin King or the kings of the heavens, one should only speak the truth.

If a Bodhisattva, because of speaking the truth, might have their possessions taken or even face death, even if they were to lose the status of a Chakravartin King and the kings of the heavens, they should only speak the truth. How much more so should one not lie in other situations.

Even if beaten, scolded, threatened with death, or bound, one should never resent or blame others. All of this is my own fault, appearing because of karmic retribution.

If others come to beat, scold, threaten with death, bind, or imprison, all of this is due to one's own fault and should be expected. One should never be angry with others. This is the karma I created in past lives, and now I receive a similar, undesirable result. Those beings have no fault at all; it is only the retribution of my own karma that appears. This should be expected.

One should extremely respect, love, and make offerings to one's parents. One should also serve one's Upadhyaya (preceptor) and respectfully honor one's Acarya (teacher).

Towards one's parents, one should...

當極愛尊重供養。應作天想。隨父母意令得悅樂。離諂幻心。又應恭敬給侍和上阿阇梨。隨和上阿阇梨所說法中。無有內秘。皆為外化。

為信聲聞乘　　及以獨覺乘　說于最深法　　此是菩薩錯

此中菩薩。有四種菩薩錯失。應當舍離。所謂于聲聞獨覺乘諸眾生中。為說最深之法。是菩薩錯。

為信深大乘　　眾生而演說　聲聞獨覺乘　　此亦是其錯

于信深大乘諸眾生中。為說聲聞獨覺乘。是菩薩錯。

大人來求法　　慢緩不為說　而反攝受惡　　委任無信者

若有正住大眾生。來有所求時。應即為說善法。而更慢緩破戒惡法。反攝受之。是菩薩錯。于大乘中未有信解。未以四攝事成熟者。而信任之。是菩薩錯。是為四種。

遠舍所說錯　　所說頭多德　于彼當念知　　亦皆應習近

此中所說四種錯失。應遠舍離。以此去菩提遠故。若聲聞獨覺乘中所說。頭多等及余功德。但知彼等不與菩提作障礙者。于彼彼中。亦應習近。

等心平等說　　平等善安立　亦令正相應　　諸眾生無別

此四種菩薩道。應當習近。何等為四。所謂諸眾生中起平等心。諸眾生中平等說法。諸眾生中平等善安立。諸眾生中令正相應。此等皆無差別。是為四種。

為法

【現代漢語翻譯】現代漢語譯本：應當極其愛戴、尊重和供養父母。應當把他們當作天人一樣看待，順從他們的心意，讓他們感到快樂，遠離虛偽和欺騙。還應當恭敬地侍奉和尚（Upadhyaya，親教師）和阿阇梨（Acharya，軌範師）。對於和尚和阿阇梨所說的法，不應有所隱瞞，都應公開傳授。為信奉聲聞乘（Śrāvakayāna，小乘）以及獨覺乘（Pratyekabuddhayāna，緣覺乘）的人，宣說最深奧的佛法，這是菩薩的過失。這裡所說的菩薩，有四種錯失應當捨棄。那就是對於信奉聲聞乘和獨覺乘的眾生，宣說最深奧的佛法，這是菩薩的過失。為信奉甚深大乘（Mahāyāna，大乘）的眾生，演說聲聞乘和獨覺乘的法，這也是菩薩的過失。有德行的人前來求法，卻怠慢拖延不為他們宣說，反而接納惡人，委任給沒有信仰的人。如果有行為端正的大眾生前來求法，應當立即為他們宣說善法。反而怠慢拖延，宣說破戒的惡法，反而接納他們，這是菩薩的過失。對於大乘佛法還沒有信心和理解，還沒有用四攝法（catuḥ-saṃgrahavastu，佈施、愛語、利行、同事）使其成熟的人，卻信任他們，這是菩薩的過失。以上就是四種錯失。遠離以上所說的錯失，所說的頭陀功德，對於那些應當念知，也應當學習親近。以上所說的四種錯失，應當遠離，因為這些會使人遠離菩提（bodhi，覺悟）。如果聲聞乘和獨覺乘中所說的頭陀行（dhūta-guṇa，苦行）等以及其他功德，只要知道它們不會成為證悟菩提的障礙，對於這些也應當學習和親近。以平等心平等說法，平等地妥善安置，也使他們正確相應，對所有眾生沒有分別。這四種菩薩道，應當學習和親近。哪四種呢？那就是對一切眾生生起平等心，對一切眾生平等說法，對一切眾生平等地妥善安置，使一切眾生都能與正法相應。這些都沒有差別。這就是四種。爲了佛法

【English Translation】 English version: You should extremely love, respect, and make offerings to your parents. You should regard them as deities, follow their wishes, make them happy, and stay away from hypocrisy and deception. You should also respectfully serve your Upadhyaya (preceptor) and Acharya (teacher). Regarding the Dharma taught by the Upadhyaya and Acharya, there should be no secrets; everything should be taught openly. To expound the deepest Dharma to those who believe in the Śrāvakayāna (Vehicle of Hearers) and the Pratyekabuddhayāna (Vehicle of Solitary Buddhas) is a mistake of a Bodhisattva. Here, a Bodhisattva has four kinds of mistakes that should be abandoned. That is, to expound the deepest Dharma to beings who believe in the Śrāvakayāna and Pratyekabuddhayāna is a mistake of a Bodhisattva. To expound the Dharma of the Śrāvakayāna and Pratyekabuddhayāna to beings who believe in the profound Mahāyāna (Great Vehicle) is also a mistake. When virtuous people come seeking the Dharma, to be slow and neglectful in teaching them, and instead to accept evil people and entrust them to those without faith. If righteous great beings come seeking the Dharma, you should immediately expound the good Dharma to them. Instead, to be slow and neglectful, to expound the evil Dharma of breaking precepts, and to accept them instead, is a mistake of a Bodhisattva. To trust those who have not yet had faith and understanding in the Mahāyāna, and who have not been matured by the four saṃgrahavastu (the four means of conversion: giving, kind speech, beneficial action, and cooperation), is a mistake of a Bodhisattva. These are the four mistakes. Abandon the mistakes mentioned above, the dhūta-guṇa that are spoken of, those that should be remembered and also should be learned and approached. The four kinds of mistakes mentioned above should be abandoned because they lead away from bodhi (enlightenment). If the dhūta-guṇa (ascetic practices) and other merits spoken of in the Śrāvakayāna and Pratyekabuddhayāna are known not to be obstacles to attaining bodhi, then you should also learn and approach them. With an equal mind, speak the Dharma equally, establish them equally and well, and also make them correctly correspond, without distinction among all beings. These four paths of a Bodhisattva should be learned and approached. What are the four? That is, to generate an equal mind towards all beings, to speak the Dharma equally to all beings, to establish all beings equally and well, and to enable all beings to correspond correctly with the Dharma. There is no difference among these. These are the four. For the Dharma

不為利　　為德不為名　欲脫眾生苦　　不欲自身樂

此四種真實菩薩。應當覺知。何等為四。所謂但為於法不為財利。但為功德不為名稱。但欲脫眾生苦。不欲自身安樂。

密意求業果　　所作福事生　亦為成熟眾　　舍離於自事

若於業果密意欲求。作三福事。生此福時。唯為菩提利樂眾生。亦唯為菩提成熟于眾。為利眾故舍離自事。此是四種真實菩薩。

親近善知識　　所謂法師佛　勸勵出家者　　及以乞求輩

此四種菩薩善知識。應當親近。何等為四。所謂法師是菩薩善知識。為助持聞慧故。佛世尊是菩薩善知識。為助持諸佛法故。勸出家者是菩薩善知識。為助持諸善根故。乞求者是菩薩善知識。為助持菩提心故。此四種菩薩善知識。應當親近。

依止世論者　　專求世財者　信解獨覺乘　　及以聲聞乘

此四種菩薩惡知識。應當知之。何等為四。所謂世論者。習近種種雜辯才故。攝世財物者。不攝法故。獨覺乘者。少義利少作事故。聲聞乘者。自利行故。

此四惡知識　　菩薩應當知　復有應求者　　所謂四大藏

如前所說四種知識。是惡知識知已應離。復有應求得者。所謂四大藏。

佛出聞諸度　　及於法師所　見之心無礙　　樂住空

【現代漢語翻譯】現代漢語譯本：不爲了利益，爲了德行不爲了名聲；想要解脫眾生的痛苦，不想要自身安樂。這四種是真實的菩薩，應當覺察並瞭解。哪四種呢？就是隻爲了佛法而不爲了財利，只爲了功德而不爲了名聲，只想要解脫眾生的痛苦，不想要自身安樂。秘密地尋求業的果報，所做的福德之事由此而生；也爲了成熟眾生，捨棄自己的事情。如果對於業的果報秘密地有所求，做佈施、持戒、禪定這三種福德之事，當這些福德產生時，唯一爲了菩提（bodhi，覺悟）而利益和安樂眾生，也唯一爲了菩提而成熟眾生，爲了利益眾生而捨棄自己的事情。這四種是真實的菩薩。親近好的導師，比如說法之師和佛陀；勸勉想要出家的人，以及那些乞求者。這四種是菩薩的善知識，應當親近。哪四種呢？說法之師是菩薩的善知識，爲了幫助保持聽聞佛法的智慧；佛世尊是菩薩的善知識，爲了幫助保持諸佛的教法；勸人出家的人是菩薩的善知識，爲了幫助保持各種善根；乞求者是菩薩的善知識，爲了幫助保持菩提心。這四種菩薩的善知識，應當親近。依賴世俗言論的人，專門追求世俗財富的人，信仰和理解獨覺乘（Pratyekabuddhayana）的人，以及聲聞乘（Śrāvakayāna）的人。這四種是菩薩的惡知識，應當瞭解。哪四種呢？就是那些談論世俗言論的人，因為他們習慣於各種雜亂的辯才；那些積聚世俗財物的人，因為他們不積聚佛法；那些修獨覺乘的人，因為他們所作的利益眾生的事情很少；那些修聲聞乘的人，因為他們只為自己求利益。這四種惡知識，菩薩應當瞭解並遠離。還有應當尋求得到的，就是四大寶藏。佛陀出世時聽聞諸波羅蜜（pāramitā，到彼岸），以及在法師那裡聽聞佛法，見到這些內心沒有障礙，樂於安住在空性之中。

【English Translation】 English version: Not for profit, for virtue not for fame; desiring to liberate beings from suffering, not desiring one's own happiness. These four are true Bodhisattvas, who should be aware and understand. What are the four? Namely, only for the Dharma (law, teaching) and not for wealth, only for merit and not for fame, only desiring to liberate beings from suffering, not desiring one's own happiness. Secretly seeking the results of karma, the deeds of merit arise from this; also to mature beings, abandoning one's own affairs. If one secretly desires the results of karma, performing the three meritorious deeds of giving, morality, and meditation, when these merits arise, it is solely for Bodhi (bodhi, enlightenment) to benefit and bring happiness to beings, and solely for Bodhi to mature beings, abandoning one's own affairs for the benefit of beings. These four are true Bodhisattvas. Drawing near to good teachers, such as Dharma masters and Buddhas; encouraging those who wish to renounce the world, as well as those who beg. These four are good spiritual friends of Bodhisattvas, whom one should draw near to. What are the four? Namely, Dharma masters are good spiritual friends of Bodhisattvas, to help maintain the wisdom of hearing the Dharma; the World-Honored Buddha is a good spiritual friend of Bodhisattvas, to help maintain the teachings of all Buddhas; those who encourage others to renounce the world are good spiritual friends of Bodhisattvas, to help maintain all good roots; beggars are good spiritual friends of Bodhisattvas, to help maintain the Bodhicitta (bodhicitta, the mind of enlightenment). These four are good spiritual friends of Bodhisattvas, whom one should draw near to. Relying on worldly discussions, those who exclusively seek worldly wealth, those who believe in and understand the Pratyekabuddhayana (Pratyekabuddhayana, Solitary Realizer Vehicle), and those of the Śrāvakayāna (Śrāvakayāna, Hearer Vehicle). These four are bad spiritual friends of Bodhisattvas, whom one should know. What are the four? Namely, those who discuss worldly matters, because they are accustomed to various confused eloquence; those who accumulate worldly wealth, because they do not accumulate the Dharma; those who practice the Pratyekabuddhayana, because they do little to benefit others; those who practice the Śrāvakayāna, because they only seek their own benefit. These four bad spiritual friends, Bodhisattvas should know and avoid. There are also those who should be sought, namely the four great treasures. Hearing the perfections (pāramitā, pāramitā) when the Buddha appears, and hearing the Dharma from Dharma masters, seeing these without obstruction in the mind, delighting in dwelling in emptiness.

閑處

此四種菩薩大藏。應當得之。何等為四。所謂奉事出世諸佛聽聞六波羅蜜。以無礙心見於法師。以不放逸樂住空閑之處。此是四種菩薩大藏。應當得之。

地水火風空　　悉與其相似　一切處平等　　利益諸眾生

與地水火風虛空等。有二因緣相似菩薩。應當攝受。所謂平等故。利益故。如地等大及虛空五種。于有心無心中一切處平等。無有異相。諸眾生等常所資用。而無變異不求報恩。我亦如是。乃至覺場究竟。為諸眾生之所資用。而無變異不求報恩。

當善思惟義　　勤生陀羅尼　勿于聽法者　　為作于障礙

義者。佛所說義。于彼當善思惟。若共談若獨住。應如是作。又安住禁戒清凈心意。精勤鮮潔當生及聞銀主海主等陀羅尼。又于聽法者所。勿以微少因緣而作障礙。為離法災生業故。

惱中能調伏　　小事舍無餘　八種懈怠事　　皆亦應除斷

惱中能調伏者。于中有九種惱事。所謂於我作無利益。已作今作當作。是為三種。於我親愛作無利益。已作今作當作。復為三種。於我憎嫌與作利益。已作今作當作。復為三種。此等皆作惱事。於此九種惱事之中。當自調伏。小事舍無餘者。于中有二十種小事。所謂不信(一)無慚(二)諂幻(三)掉(四)亂(五)

【現代漢語翻譯】現代漢語譯本閑處

這四種是菩薩的大寶藏，應當獲得。哪四種呢？就是奉事出世的諸佛，聽聞六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），以無礙的心見法師，以不放逸的心樂於安住于空閑之處。這四種是菩薩的大寶藏，應當獲得。

如同地、水、火、風、空一樣，一切處所都平等，利益所有的眾生。

與地、水、火、風、虛空等五種元素相似，有兩種因緣，菩薩應當攝受。就是因為平等和利益的緣故。如同地等五大元素以及虛空，對於有情和無情眾生，在一切處所都平等，沒有差別相。眾生經常依賴它們，而它們沒有變異，不求回報。我也應當像它們一樣，乃至覺悟成佛，究竟圓滿，為眾生所依賴，而沒有變異，不求回報。

應當好好思惟佛法的意義，勤奮地生起陀羅尼（總持法門），不要對聽法的人，製造任何障礙。

所謂『義』，就是佛所說的意義。對於這些意義，應當好好思惟，無論是共修討論還是獨自靜處，都應該這樣去做。還要安住于禁戒，保持清凈的心意，精勤鮮潔，應當生起和聽聞如銀主、海主等陀羅尼。並且，對於聽法的人，不要因為微小的原因而製造障礙，爲了遠離佛法上的災難，生起善業的緣故。

在惱怒中能夠調伏自己，小事都要完全捨棄，八種懈怠的事情，都應當斷除。

在惱怒中能夠調伏自己，這裡面有九種惱怒的事情。就是：有人對我做沒有利益的事情，已經做了、正在做、將要做，這是三種。有人對我的親人做沒有利益的事情，已經做了、正在做、將要做，又是三種。有人對我憎恨的人做有利益的事情，已經做了、正在做、將要做，又是三種。這些都會讓人惱怒。在這九種惱怒的事情中，應當自我調伏。小事都要完全捨棄，這裡面有二十種小事，就是：不信（1），無慚（2），諂幻（3），掉舉（4），散亂（5）。

【English Translation】 English version Solitude

These four are the great treasures of a Bodhisattva and should be attained. What are the four? They are: serving the Buddhas who have transcended the world, listening to the Six Paramitas (the six perfections: generosity, discipline, patience, diligence, concentration, and wisdom), seeing Dharma masters with an unobstructed mind, and delighting in dwelling in solitude with a non-negligent mind. These four are the great treasures of a Bodhisattva and should be attained.

Like earth, water, fire, wind, and space, Being equal in all places, Benefiting all sentient beings.

Similar to the five elements of earth, water, fire, wind, and space, there are two conditions that a Bodhisattva should embrace: equality and benefit. Like the five great elements and space, they are equal to sentient and non-sentient beings in all places, without any difference. Sentient beings constantly rely on them, and they do not change and do not seek repayment. I should also be like them, until enlightenment and ultimate perfection, being relied upon by sentient beings, without change and without seeking repayment.

You should contemplate well the meaning of the Dharma, Diligent in generating Dharanis (total retention of Dharma), Do not to those who listen to the Dharma, Create any obstacles.

The 'meaning' is the meaning spoken by the Buddha. You should contemplate these meanings well, whether in group discussions or in solitude, you should do so. Also, abide in precepts, maintain a pure mind, be diligent and pure, and generate and listen to Dharanis such as the Silver Master and Sea Master Dharanis. Furthermore, do not create obstacles for those who listen to the Dharma for trivial reasons, in order to avoid Dharma disasters and generate good karma.

Able to subdue oneself in annoyance, Abandon all minor matters completely, The eight kinds of laziness, Should all be cut off.

Able to subdue oneself in annoyance, there are nine kinds of annoying things. They are: someone doing something that is not beneficial to me, has done, is doing, or will do, these are three. Someone doing something that is not beneficial to my loved ones, has done, is doing, or will do, these are another three. Someone doing something beneficial to those I hate, has done, is doing, or will do, these are another three. These will all cause annoyance. Among these nine kinds of annoying things, you should subdue yourself. Abandon all minor matters completely, there are twenty minor matters, which are: disbelief (1), shamelessness (2), flattery and illusion (3), restlessness (4), distraction (5).

放逸(六)害(七)無愧(八)懈怠(九)憂(十)昏(十一舊睡)睡(十二舊眠)恨(十三)覆(十四)嫉(十五)慳(十六)高(十七)忿(十八)悔(十九)悶(二十)。

此等二十種小事。皆舍無餘。八種懈怠事皆亦應除斷者。于中有八種懈怠事。所謂我欲作務即便安臥。不發精進(一)。我作務已(二)。我於行路(三)。我行路已(四)。我身疲乏。不能修業(五)。我身沉重。不能修業(六)。我已生病(七)。我病得起不久即便安臥。不發精進(八)。由此等故。應得不得應到不到應證不證。此等八種懈怠事中。為除斷故。應發精進。

莫作非分貪　　橫貪不稱意　離者皆令合　　無問親非親

若見具足利養名聞安樂稱譽福德眾生。于彼具足福中。莫作非分貪心。以作非分貪心則不稱意。是故所不應作。又于各各共諍離壞眾生中。無問親與非親。皆令和合。同心相愛。

于空而得空　　智者莫依行　若當得于空　　彼惡過身見

依空拔除大無智聚故。智者莫依得空而行。若依得空而行。則于有身見人。難治過之惡亦過之。以諸見行由空出離。若著空見彼不可治。以更無令出離故。

掃涂與莊嚴　　及多種鼓樂　香鬘等供具　　供養于支提

于如來支提及

【現代漢語翻譯】現代漢語譯本：放逸（六）（Pramāda，疏忽），害（七）（Vihiṃsā，傷害），無愧（八）（Āhrīkya，無慚），懈怠（九）（Styāna，懶惰），憂（十）（Auddhatya，掉舉），昏（十一）（Middha，昏沉），睡（十二）（Kaukṛtya，睡眠），恨（十三）（Krodha，憤怒），覆（十四）（Mrakṣa，覆藏），嫉（十五）（Īrṣyā，嫉妒），慳（十六）（Mātsarya，吝嗇），高（十七）（Māna，驕慢），忿（十八）（Krodha，忿怒），悔（十九）（Kukṛtya，後悔），悶（二十）（Uddhata，煩悶）。

這等二十種小事，都要完全捨棄。八種懈怠的事情也應當斷除。其中有八種懈怠的事情，就是說：我想要做事就先安臥，不發精進（一）。我做完事了（二）。我在走路（三）。我走完路了（四）。我身體疲乏，不能修業（五）。我身體沉重，不能修業（六）。我已經生病了（七）。我病剛好起來不久就先安臥，不發精進（八）。因為這些緣故，應該得到的得不到，應該到達的到達不了，應該證悟的證悟不了。爲了斷除這等八種懈怠的事情，應當發起精進。

不要作非分的貪求，橫生貪念不會如意，使離散的人都令他們和合，無論親近還是疏遠。

如果見到具足利養、名聞、安樂、稱譽、福德的眾生，對於他們所具足的福報，不要生起非分的貪心，因為生起非分的貪心就不會如意，所以不應該這樣做。又對於各個互相爭鬥、離散破壞的眾生，無論親近還是疏遠，都要使他們和合，同心相愛。

對於空性而執著于空性，智者不要依此而行。如果執著于空性，那比有身見的人更難以醫治，過患也更大。因為各種見解都是通過空性而得以出離，如果執著于空見，那就無法醫治，因為沒有其他方法可以讓他出離了。

掃地、塗地與裝飾，以及多種鼓樂，香、花鬘等供具，供養于佛塔（支提，Cetiya）。

于如來佛塔及

【English Translation】 English version: Pramāda (Six) (negligence), Vihiṃsā (Seven) (harming), Āhrīkya (Eight) (shamelessness), Styāna (Nine) (laziness), Auddhatya (Ten) (restlessness), Middha (Eleven) (drowsiness), Kaukṛtya (Twelve) (sleep), Krodha (Thirteen) (anger), Mrakṣa (Fourteen) (concealment), Īrṣyā (Fifteen) (jealousy), Mātsarya (Sixteen) (stinginess), Māna (Seventeen) (pride), Krodha (Eighteen) (wrath), Kukṛtya (Nineteen) (remorse), Uddhata (Twenty) (agitation).

These twenty minor matters should all be abandoned completely. The eight kinds of lazy actions should also be eliminated. Among them are eight kinds of lazy actions, namely: 'I want to do work, so I will lie down first, without exerting effort' (1). 'I have finished working' (2). 'I am walking' (3). 'I have finished walking' (4). 'My body is tired, I cannot cultivate' (5). 'My body is heavy, I cannot cultivate' (6). 'I am already sick' (7). 'I have just recovered from illness and will lie down first, without exerting effort' (8). Because of these reasons, what should be obtained is not obtained, what should be reached is not reached, and what should be realized is not realized. To eliminate these eight kinds of lazy actions, one should generate diligence.

Do not engage in inappropriate greed; excessive greed will not be satisfying. Cause those who are separated to be united, regardless of whether they are close or distant.

If you see beings endowed with gain, fame, happiness, praise, merit, and virtue, do not generate inappropriate greed for their merit and virtue, because generating inappropriate greed will not be satisfying, therefore it should not be done. Furthermore, for all beings who are fighting, separated, and destroyed, regardless of whether they are close or distant, cause them to be united, with one heart and mutual love.

Do not rely on the attainment of emptiness while clinging to emptiness; the wise should not act in this way. If one clings to the attainment of emptiness, it is more difficult to cure than those with views of self, and the fault is greater. Because all views are liberated through emptiness, if one clings to the view of emptiness, it cannot be cured, because there is no other method to liberate him.

Sweeping, painting, and decorating, as well as various kinds of drums and music, incense, garlands, and other offerings, offer to the Stupa (Cetiya).

To the Tathagata's Stupa and

形像所。掃地塗地香鬘燒香末香華蓋幢幡等。莊嚴供養之具。當作供養。為得端正戒香自在故。貝笛箜篌腰鼓大鼓雷鼓拍手等。種種鼓樂供養。為得天耳故。

作種種燈輪　　供養支提舍　施蓋及革屣　　騎乘車輿等

支提舍中。應以種種香油酥燈鬘等善作供養。為得佛眼故。佈施傘蓋皮鞋象馬車輿乘等。為得菩薩無上神通乘不難故。

專應喜樂去　　樂知信佛得　喜樂給侍僧　　亦樂聞正法

于中菩薩。常應如是喜樂於法。莫喜五欲福樂。當知信佛所得之利。莫唯信樂見於色身。當於僧中以諸樂具常喜給侍。莫唯喜詣問訊而已。常喜聞法無有厭足。莫唯喜樂暫聞其語。

前世中不生　　現在中不住　后際中不到　　如是觀諸法

因緣和合力故。及無所從來故。前世中不生唸唸破滅故。及不住故。現在中不住滅無餘故。及無所至去故。后際中不到。應當如是觀察諸法。

好事與眾生　　不求彼好報　當爲獨忍苦　　不自偏受樂

菩薩于諸眾生。當以好事而利樂之。自不希望彼等眾生利樂好事。及諸眾生有無量苦相。我獨為其忍受。我有樂具。與諸眾生。受用為樂。

雖足大福報　　心不舉不喜　雖貧如餓鬼　　亦不下不憂

雖住大具足福報天中。其心

【現代漢語翻譯】現代漢語譯本：『形像所』（佛像所在之處）。掃地、塗地、香鬘（用香花串成的裝飾品）、燒香、末香（香末）、華蓋（傘狀的裝飾物）、幢幡（豎立的旗幟）等，用這些莊嚴供養的器具來作供養，爲了獲得端正的相貌和戒香自在的緣故。貝笛、箜篌（一種彈撥樂器）、腰鼓、大鼓、雷鼓、拍手等，用種種鼓樂來供養，爲了獲得天耳的緣故。『作種種燈輪，供養支提舍（佛塔或佛寺），施蓋及革屣（鞋子），騎乘車輿（車輛）等。』在『支提舍』（佛塔或佛寺）中，應該用種種香油、酥燈、花鬘等好好地作供養，爲了獲得佛眼的緣故。佈施傘蓋、皮鞋、象、馬、車輿、乘坐工具等，爲了獲得菩薩無上神通乘而不困難的緣故。『專應喜樂去，樂知信佛得，喜樂給侍僧，亦樂聞正法。』菩薩應當常常這樣喜樂於佛法，不要喜樂於五欲（色、聲、香、味、觸）帶來的福樂。應當知道信仰佛所得到的利益，不要只信樂於見到佛的色身。應當在僧眾中用各種樂器常常歡喜地給侍，不要只喜歡去問候而已。常常歡喜聽聞佛法，沒有厭足，不要只喜歡暫時聽聞其中的語句。『前世中不生，現在中不住，后際中不到，如是觀諸法。』因為因緣和合的力量，以及沒有從何處來，所以在前世中不生，唸唸破滅的緣故，以及不住的緣故，現在中不住，滅盡無餘的緣故，以及沒有去往何處，所以在後際中不到。應當這樣觀察諸法。『好事與眾生，不求彼好報，當爲獨忍苦，不自偏受樂。』菩薩對於一切眾生，應當用好事來利益他們，自己不希望那些眾生回報利益的好事。以及一切眾生有無量痛苦的相狀，我獨自為他們忍受。我有快樂的器具，與一切眾生一起受用，作為快樂。『雖足大福報，心不舉不喜，雖貧如餓鬼，亦不下不憂。』即使住在具足大福報的天界中，內心

【English Translation】 English version: 'Images places' (where Buddha images are located). Sweeping and painting the ground, offering fragrant garlands (ornaments made of fragrant flowers), burning incense, powdered incense, canopies (umbrella-like decorations), banners and streamers (vertical flags), etc., using these solemn offerings to make offerings, for the sake of obtaining a dignified appearance and the freedom of the fragrance of precepts. Conch shell flutes, konghou (a plucked string instrument), waist drums, large drums, thunder drums, clapping hands, etc., using various drums and music to make offerings, for the sake of obtaining heavenly ears. 'Making various lamp wheels, offering to cetiyas (stupas or temples), giving canopies and leather shoes, riding vehicles, etc.' In the 'cetiya' (stupas or temples), one should make offerings with various fragrant oils, ghee lamps, flower garlands, etc., in order to obtain the Buddha's eye. Giving umbrellas, leather shoes, elephants, horses, vehicles, riding tools, etc., in order to obtain the Bodhisattva's supreme supernatural power vehicle without difficulty. 'One should be joyful and happy, delight in knowing and believing in the Buddha, be joyful in serving the Sangha, and also delight in hearing the true Dharma.' Bodhisattvas should always be joyful in the Dharma, and not delight in the blessings and pleasures brought by the five desires (form, sound, smell, taste, touch). One should know the benefits obtained from believing in the Buddha, and not only believe in seeing the Buddha's physical body. One should always joyfully serve the Sangha with various musical instruments, and not only like to greet them. One should always be happy to hear the Dharma without being satisfied, and not only like to hear its words temporarily. 'Not born in the past, not dwelling in the present, not reaching the future, thus contemplate all dharmas.' Because of the power of the combination of causes and conditions, and because there is nowhere to come from, one is not born in the past, because of the destruction of thoughts, and because of not dwelling, one does not dwell in the present, because of the complete extinction without remainder, and because there is nowhere to go, one does not reach the future. One should observe all dharmas in this way. 'Giving good things to sentient beings, not seeking their good rewards, one should endure suffering alone, not selfishly enjoying pleasure.' Bodhisattvas should benefit all sentient beings with good things, and not hope that those sentient beings will repay them with beneficial good things. And all sentient beings have immeasurable suffering, I alone endure it for them. I have instruments of happiness, and share them with all sentient beings to enjoy as happiness. 'Although possessing great blessings, the heart is not elated or joyful, although as poor as a hungry ghost, one is neither depressed nor worried.' Even if living in the heavens with great blessings, the heart

不作喜之與舉。雖為餓鬼貧窮破散逼惱此最難活。不應生下心。亦復不應憂。何況人道貧窮破散。

若有已學者　　應極尊重之　未學令入學　　不應生輕蔑

若有已學眾生。于彼應作至極尊重。若未學者應令彼等入學。亦不應輕蔑之。

戒具者恭敬　　破戒令入戒　智具者親近　　愚者令住智

戒具足人應當問訊。合掌向禮等而恭敬之。亦應為彼說持戒福。若破戒者應令入戒。亦應為彼說破戒罪。智具足者。應當親近。亦應為彼顯智慧德。愚者應令住智。亦應為彼演愚癡過。

流轉苦多種　　生老死惡趣　不怖此等畏　　當降魔惡智

菩薩于流轉中。流轉多種。生老死憂悲苦惱等。地獄畜生餓鬼阿修羅惡趣等。不應怖畏。唯當降伏惡魔惡智。

所有諸佛土　　摶聚諸功德　為皆得彼故　　發願及精進

十方無量諸佛國土。若佛土具足。若佛土莊嚴。若從諸佛菩薩聞。若自見之。彼皆摶聚殊勝功德。皆令彼等入到自佛土中。應當作如是愿。隨所愿即隨成就。亦應如是精勤修行。

恒于諸法中　　不取而行舍　此為諸眾生　　受擔欲荷負

以取故苦不取故樂。作是念已。恒于諸法不取而舍。雖不取而舍。若此先時為趣菩提故。作愿受擔眾生。未度者我當

【現代漢語翻譯】現代漢語譯本：不要因為沒有喜事而沮喪。即使是餓鬼，貧窮破敗，困苦逼迫，難以存活，也不應該生起下劣之心，也不應該憂愁。更何況是人道中的貧窮破敗。

如果有人已經學習了佛法，應該極度尊重他；對於還沒有學習的人，應該引導他入學學習，不應該輕視他們。

如果有些眾生已經學有所成，應該對他們極度尊重。如果有些眾生還沒有開始學習，應該引導他們入學。也不應該輕視他們。

對於持戒完備的人，要恭敬問候，對於破戒的人，要引導他重新受戒；對於具有智慧的人，要親近學習，對於愚笨的人，要引導他獲得智慧。

對於持戒完備的人，應當問訊，合掌致禮等，恭敬對待他們，也應該為他們宣說持戒的福報。如果有人破戒，應該引導他重新受戒，也應該為他們宣說破戒的罪過。對於具有智慧的人，應當親近，也應該為他們闡明智慧的功德。對於愚笨的人，應該引導他們獲得智慧，也應該為他們演說愚癡的過患。

在輪迴中會經歷多種苦難，如生老病死，以及墮入惡趣。不要害怕這些，應當降伏魔的邪惡智慧。

菩薩在輪迴中，會經歷多種苦難，如生老死憂悲苦惱等，以及地獄、畜生、餓鬼、阿修羅等惡趣。不應該因此怖畏。唯一應當做的是降伏惡魔的邪惡智慧。

所有諸佛的國土，匯聚了所有的功德，爲了讓眾生都能到達那些佛土，應當發願並精進修行。

十方無量諸佛的國土，無論是具足莊嚴的佛土，還是從諸佛菩薩那裡聽聞的佛土，或是自己親眼見到的佛土，都匯聚了殊勝的功德。爲了讓所有眾生都能進入到這些佛土中，應當發這樣的愿：隨所愿求，都能成就。也應該這樣精勤修行。

始終對於一切法，不執取而行舍，這是爲了眾生，承擔重擔，想要肩負起救度眾生的責任。

因為執取而生苦，不執取而得樂。這樣思念之後，始終對於一切法不執取而捨棄。雖然不執取而捨棄，如果先前爲了趣向菩提（bodhi，覺悟）的緣故，發願承擔救度眾生的重擔，對於尚未得度的眾生，我應當...

【English Translation】 English version: Do not be disheartened by the absence of joyful events. Even for hungry ghosts, those impoverished, broken, oppressed, and struggling to survive, one should not generate a base mind, nor should one be sorrowful. How much more so for poverty and ruin in the human realm.

If there are those who have already learned the Dharma, one should deeply respect them; for those who have not yet learned, one should guide them to enter and study, and should not despise them.

If there are beings who have already learned, one should treat them with utmost respect. If there are those who have not yet learned, one should encourage them to enroll in learning. One should also not despise them.

One should respectfully greet those who are complete in precepts (śīla), and guide those who have broken precepts to re-enter the precepts; one should be close to those who possess wisdom (prajñā), and guide the foolish to abide in wisdom.

One should inquire after those who are complete in precepts, join palms in reverence, and treat them with respect. One should also explain to them the blessings of upholding precepts. If there are those who have broken precepts, one should guide them to re-enter the precepts, and also explain to them the faults of breaking precepts. One should be close to those who possess wisdom, and also reveal to them the virtues of wisdom. One should guide the foolish to abide in wisdom, and also expound to them the faults of foolishness.

In the cycle of rebirth (saṃsāra), there are many kinds of suffering, such as birth, old age, death, and the evil destinies. Do not be afraid of these fears, one should subdue the evil wisdom of the demons (māra).

In the cycle of rebirth, a Bodhisattva experiences various sufferings, such as birth, old age, death, sorrow, suffering, and the evil destinies of hells, animals, hungry ghosts, and asuras. One should not be afraid of these. The only thing one should do is to subdue the evil wisdom of the demons.

All the Buddha lands, gathering all the merits, in order for all beings to attain those Buddha lands, one should make vows and practice diligently.

The immeasurable Buddha lands in the ten directions, whether they are complete and adorned Buddha lands, or Buddha lands heard from the Buddhas and Bodhisattvas, or Buddha lands seen with one's own eyes, all gather excellent merits. In order for all beings to enter into these Buddha lands, one should make such a vow: that whatever is wished for will be accomplished. One should also practice diligently in this way.

Constantly, in all dharmas (phenomena), not grasping but practicing renunciation, this is for the sake of all beings, bearing the burden, wanting to shoulder the responsibility of saving beings.

Because of grasping, suffering arises; because of not grasping, happiness is attained. Having thought in this way, one constantly renounces all dharmas without grasping. Although renouncing without grasping, if previously, for the sake of approaching Bodhi (enlightenment), one made a vow to bear the burden of saving beings, for those beings who have not yet been delivered, I should...

度。未脫者我當脫。未寂滅者我當寂滅。此應荷負為諸眾生故。

正觀于諸法　　無我無我所　亦勿舍大悲　　及以于大慈

說諸法無所有。如夢如幻故。諸法無我。其無我所者觀無相故。如是以最勝義法。觀此相時。然于眾生亦不捨大悲及以大慈。如是應當倍複稱量嘆言奇哉。彼諸眾生癡闇所覆。著我我所。於此最勝義道法中。而不覺知。我當何時。令彼眾生於此最勝義道法中而得覺知。是為于眾生中不捨大悲及以大慈。

勝過諸供養　　以供佛世尊　彼作何者是　　所謂法供養

若有以諸供具。供養諸聲聞獨覺菩薩及佛世尊。所謂或以諸華香鬘末香燈輪供養。或以諸蓋幢幡供養。或以諸音樂等供養。或以諸藥美飲食等佈施供養。若欲勝過彼諸供養以供養佛。復何者是。答言所謂法供養。彼法供養復有何相。

若持菩薩藏　　及得陀羅尼　入深法源底　　是為法供養

于中若與菩薩藏相應。如來所說經等甚深明相背諸世間難得其底。難見微細無著了義。以總持經王印印之。不退轉因從六度生。善攝所攝順入助菩提法合正覺性。入諸大悲說于大慈。離眾魔見善說緣生。入無眾生無命無長養無人。與空無相無愿無作相應。坐于覺場轉於法輪。為天龍夜叉乾闥婆之所讚歎。度在家泥

【現代漢語翻譯】現代漢語譯本：度化。對於尚未解脫者，我應當令其解脫；對於尚未寂滅者，我應當令其寂滅。這應當被視為爲了所有眾生的責任。

正確地觀察諸法，
無我且無我所。
亦不應捨棄大悲，
以及大慈。

宣說諸法皆無自性，如夢如幻。諸法無我，而觀無我所則因其觀無相之故。當以這最勝義的佛法觀察此相時，亦不應捨棄對眾生的大悲和大慈。應當更加稱量讚歎，說：『奇哉！』那些眾生被愚癡黑暗所覆蓋，執著於我與我所，對於這最勝義的佛法卻不覺知。我當何時才能令那些眾生於此最勝義的佛法中獲得覺知？這就是對於眾生不捨大悲和大慈。

勝過所有供養，
以供養佛世尊。
他們所作何事，
可稱為法供養？

如果有人以各種供具供養諸聲聞（Sravaka，聽聞佛法者）、獨覺（Pratyekabuddha，獨自覺悟者）、菩薩（Bodhisattva，追求覺悟的修行者）以及佛世尊（Buddha，覺悟者），例如用各種鮮花、香、花鬘、末香、燈輪供養，或用各種傘蓋、幢幡供養，或用各種音樂等供養，或用各種藥物、美味飲食等佈施供養。如果想要勝過那些供養佛的供養，又該如何做呢？回答說，那便是所謂的法供養。那法供養又具有何種相貌呢？

若持菩薩藏，
及得陀羅尼（Dharani，總持，記憶之法），
入深法源底，
是為法供養。

其中，如果與菩薩藏（Bodhisattva Pitaka，菩薩所修行的經典）相應，如來（Tathagata，佛的稱號之一）所說的經典等甚深明相，背離諸世間，難以探得其底，難以見到微細無著了義，以總持經王印印之，不退轉因從六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）生，善於攝取所應攝取的，順應並進入輔助菩提（Bodhi，覺悟）之法，與正覺之性相合，進入諸大悲，宣說大慈，遠離眾魔之見，善於宣說緣起，進入無眾生、無命、無長養、無人的境界，與空、無相、無愿、無作相應，坐于覺場，轉於法輪，為天龍（Naga，護法神）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天神）所讚歎，度化在家之人。

【English Translation】 English version: Deliverance. Those who are not yet liberated, I shall liberate. Those who are not yet extinguished, I shall extinguish. This should be borne as a responsibility for all beings.

Rightly observing all dharmas (phenomena),
Without self and without what belongs to self.
Also, do not abandon great compassion,
And great loving-kindness.

Declaring that all dharmas (phenomena) are without inherent existence, like dreams and illusions. Dharmas (phenomena) are without self, and observing what belongs to no self is due to observing the absence of characteristics. When observing this aspect with the ultimate meaning of the Dharma (teachings), one should not abandon great compassion and great loving-kindness towards beings. One should further measure and praise, saying: 'How wondrous!' Those beings are covered by the darkness of ignorance, clinging to self and what belongs to self, yet they are not aware of this ultimate meaning of the Dharma (teachings). When will I enable those beings to become aware of this ultimate meaning of the Dharma (teachings)? This is not abandoning great compassion and great loving-kindness towards beings.

Surpassing all offerings,
To offer to the Buddha (Awakened One), the World Honored One.
What is it that they do,
That is called Dharma (teachings) offering?

If someone offers various offerings to the Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), Bodhisattvas (Enlightenment Beings), and the Buddha (Awakened One), the World Honored One, such as offering various flowers, incense, garlands, powdered incense, and lamps, or offering various canopies, banners, and streamers, or offering various music, or offering various medicines and delicious foods. If one wishes to surpass those offerings to the Buddha (Awakened One), what should one do? The answer is, that is called Dharma (teachings) offering. What are the characteristics of that Dharma (teachings) offering?

If one holds the Bodhisattva Pitaka (Treasury of Teachings for Bodhisattvas),
And obtains Dharani (mnemonic devices, retention),
Enters the depths of the source of the profound Dharma (teachings),
This is a Dharma (teachings) offering.

Among them, if it corresponds to the Bodhisattva Pitaka (Treasury of Teachings for Bodhisattvas), the profound and clear aspects of the Sutras (discourses) spoken by the Tathagata (Thus Gone One, an epithet of the Buddha), which are contrary to the world, difficult to fathom, difficult to see the subtle and unattached ultimate meaning, sealed with the seal of the King of Dharani (mnemonic devices, retention) Sutras (discourses), the cause of non-retrogression arises from the six Paramitas (perfections: generosity, morality, patience, diligence, concentration, wisdom), skillfully gathering what should be gathered, conforming to and entering the Dharma (teachings) that assists Bodhi (enlightenment), uniting with the nature of perfect enlightenment, entering great compassion, proclaiming great loving-kindness, departing from the views of all demons, skillfully proclaiming dependent origination, entering the realm of no beings, no life, no growth, no person, corresponding to emptiness, signlessness, wishlessness, and non-action, sitting in the place of enlightenment, turning the wheel of Dharma (teachings), praised by Devas (gods), Nagas (serpent deities), Yakshas (nature spirits), and Gandharvas (celestial musicians), delivering those who are householders.

攝諸聖人。演說諸菩薩行。入法義辭樂說之辯。震於無常苦無我等音聲之雷。怖諸外論見得之執。諸佛所嘆對治流轉示涅槃樂。如是等經若說若持觀察攝取。是名法供養。又法供養者。得不退墮順行總持故。于空無相無愿無作相應深法中。入至其底無動無疑。是名最勝義中法之供養。

應當依于義　　莫唯愛雜味　于深法道中　　善入莫放逸

又法供養者。若於法中思法行法。隨順緣生離諸邊取之見。得無出無生忍入于無我。于因緣中無違無斗無諍離我我所。應當依義。莫愛馳逐雜飾句味。應當依智莫依于識。依了義經莫著不了義世俗言說。應當依法莫取人見。應當隨順如實法行入無住處。善觀無名行識明色六入觸受愛取有生老死憂悲苦惱困極。皆悉寂滅。如是觀緣生已引出無盡。以愍念眾生故。不著諸見不作放逸。若常如此。乃名無上法之供養。

如是此資糧　　恒沙等大劫　出家及在家　　當得滿正覺

如前所說資糧于恒伽沙等量大劫中出家眾及在家眾菩薩乘者。多時滿愿得成正覺。

系彼資糧頌　　為菩提思惟　資糧義無闕　　能如在彼頌　我今擇彼頌　　于義或增減　善解頌義等　　賢智當忍之　釋彼資糧頌　　我所作福善　為流轉眾生　　當得正遍覺

聖者

【現代漢語翻譯】現代漢語譯本：攝受諸聖人，演說諸菩薩行，進入法義辭樂說的辯才，震動于無常、苦、無我等音聲之雷，使那些執著于外道理論見解的人感到恐懼。諸佛所讚歎的對治流轉，展示涅槃之樂。像這樣的經典，如果宣說、受持、觀察、攝取，就叫做法供養。又，法供養的人，能夠不退墮，順行總持，所以在空、無相、無愿、無作相應的甚深法中，深入到底，沒有動搖，沒有疑惑，這叫做最殊勝意義上的法供養。

應當依于義，莫唯愛雜味；于深法道中，善入莫放逸。

又，法供養的人，如果在法中思考法，實行法，隨順緣起，遠離各種邊見執取，得到無出無生忍，進入無我。在因緣中沒有違背，沒有爭鬥，沒有諍論，遠離我及我所。應當依靠意義，不要喜愛追逐雜亂修飾的語句和味道。應當依靠智慧，不要依靠意識。依靠了義經，不要執著于不了義的世俗言說。應當依靠佛法，不要採取人見。應當隨順如實法行，進入無住處。善於觀察無名、行、識、明、色、六入、觸、受、愛、取、有、生、老死、憂悲苦惱困極，都完全寂滅。像這樣觀察緣起之後，引出無盡的利益。因為憐憫眾生的緣故，不執著于各種見解，不懈怠放逸。如果常常這樣做，就叫做無上的法供養。

如是此資糧，恒沙等大劫；出家及在家，當得滿正覺。

像前面所說的資糧，在恒河沙數量的大劫中，出家眾和在家眾菩薩乘的修行者，經過很長時間的努力，圓滿願望，證得正覺。

系彼資糧頌，為菩提思惟；資糧義無闕，能如在彼頌；我今擇彼頌，于義或增減；善解頌義等，賢智當忍之；釋彼資糧頌，我所作福善；為流轉眾生，當得正遍覺。

聖者 English version: Embracing all the sages, expounding the practices of all Bodhisattvas, entering into the eloquence of Dharma meanings, words, and joyful speech, resounding with the thunder of impermanence (anitya), suffering (duhkha), and non-self (anatman), frightening those who cling to external theories and views. Praised by all Buddhas, it counteracts transmigration and reveals the bliss of Nirvana. If one speaks, upholds, observes, and embraces such sutras, it is called Dharma offering. Furthermore, one who makes Dharma offerings will not regress and will proceed in accordance with the Dharani (total retention). Therefore, in the profound Dharma corresponding to emptiness (sunyata), signlessness (animitta), wishlessness (apranihita), and non-action (anabhisaṃskāra), one enters to the very bottom, without wavering or doubt. This is called the Dharma offering in the most supreme sense.

One should rely on the meaning, not just love mixed flavors; In the profound path of Dharma, enter well and do not be negligent.

Furthermore, one who makes Dharma offerings thinks about the Dharma in the Dharma, practices the Dharma, follows dependent origination (pratītyasamutpāda), and abandons views of taking sides. One obtains the forbearance of no arising and no coming forth, and enters into non-self. In the conditions, there is no opposition, no struggle, no contention, and one is free from 'I' and 'mine'. One should rely on the meaning, not love chasing after mixed and ornamented phrases and flavors. One should rely on wisdom (prajna), not rely on consciousness (vijnana). Rely on sutras of definitive meaning (nitartha sutra), do not cling to worldly speech of provisional meaning (neyartha sutra). One should rely on the Dharma, not take on human views. One should follow the practice of the Dharma as it is, and enter the place of no dwelling. Well observe that name and form (nama-rupa), the six entrances (sadayatana), contact (sparsha), sensation (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), old age and death (jara-marana), sorrow, grief, suffering, distress, and extreme despair are all completely extinguished. Having observed dependent origination in this way, one draws out endless benefits. Because of compassion for sentient beings, one does not cling to various views and does not act negligently. If one always does this, it is called the supreme Dharma offering.

Such is this accumulation of merit, as many great kalpas as the sands of the Ganges; Monastics and laypersons alike will attain complete and perfect enlightenment.

As mentioned before, with such accumulation of merit, in as many great kalpas as the sands of the Ganges, monastics and lay Bodhisattva practitioners, after a long time of effort, will fulfill their vows and attain perfect enlightenment (samyak-sambuddha).

These verses on the accumulation of merit are for contemplation on Bodhi; The meaning of the accumulation of merit is complete, as it is in those verses; I now select those verses, and may add to or subtract from the meaning; May the wise and virtuous, who understand the meaning of the verses, be patient with me; May the merit and virtue I have created in explaining these verses on the accumulation of merit; Cause all sentient beings in transmigration to attain perfect and complete enlightenment.

The Holy One

【English Translation】 Embracing all the sages, expounding the practices of all Bodhisattvas, entering into the eloquence of Dharma meanings, words, and joyful speech, resounding with the thunder of impermanence (anitya), suffering (duhkha), and non-self (anatman), frightening those who cling to external theories and views. Praised by all Buddhas, it counteracts transmigration and reveals the bliss of Nirvana. If one speaks, upholds, observes, and embraces such sutras, it is called 'Dharma offering'. Furthermore, one who makes 'Dharma offerings' will not regress and will proceed in accordance with the Dharani (total retention). Therefore, in the profound Dharma corresponding to emptiness (sunyata), signlessness (animitta), wishlessness (apranihita), and non-action (anabhisaṃskāra), one enters to the very bottom, without wavering or doubt. This is called the 'Dharma offering' in the most supreme sense. 'One should rely on the meaning, not just love mixed flavors; In the profound path of Dharma, enter well and do not be negligent.' Furthermore, one who makes 'Dharma offerings' thinks about the Dharma in the Dharma, practices the Dharma, follows dependent origination (pratītyasamutpāda), and abandons views of taking sides. One obtains the forbearance of no arising and no coming forth, and enters into non-self. In the conditions, there is no opposition, no struggle, no contention, and one is free from 'I' and 'mine'. One should rely on the meaning, not love chasing after mixed and ornamented phrases and flavors. One should rely on wisdom (prajna), not rely on consciousness (vijnana). Rely on sutras of definitive meaning (nitartha sutra), do not cling to worldly speech of provisional meaning (neyartha sutra). One should rely on the Dharma, not take on human views. One should follow the practice of the Dharma as it is, and enter the place of no dwelling. Well observe that name and form (nama-rupa), the six entrances (sadayatana), contact (sparsha), sensation (vedana), craving (trsna), grasping (upadana), becoming (bhava), birth (jati), old age and death (jara-marana), sorrow, grief, suffering, distress, and extreme despair are all completely extinguished. Having observed dependent origination in this way, one draws out endless benefits. Because of compassion for sentient beings, one does not cling to various views and does not act negligently. If one always does this, it is called the supreme 'Dharma offering'. 'Such is this accumulation of merit, as many great kalpas as the sands of the Ganges; Monastics and laypersons alike will attain complete and perfect enlightenment.' As mentioned before, with such accumulation of merit, in as many great kalpas as the sands of the Ganges, monastics and lay Bodhisattva practitioners, after a long time of effort, will fulfill their vows and attain perfect enlightenment (samyak-sambuddha). 'These verses on the accumulation of merit are for contemplation on Bodhi; The meaning of the accumulation of merit is complete, as it is in those verses; I now select those verses, and may add to or subtract from the meaning; May the wise and virtuous, who understand the meaning of the verses, be patient with me; May the merit and virtue I have created in explaining these verses on the accumulation of merit; Cause all sentient beings in transmigration to attain perfect and complete enlightenment.' The Holy One

龍樹所作菩提資糧論竟。我比丘自在解釋竟。

菩提資糧論卷第六

【現代漢語翻譯】現代漢語譯本：龍樹（Nagarjuna）所作的《菩提資糧論》到此結束。我，比丘自在，的解釋到此結束。

《菩提資糧論》卷第六

【English Translation】 English version: The Bodhisattva's Provisions Treatise by Nagarjuna (Nagarjuna) is completed. My, the Bhiksu (Bhiksu) Free One's, explanation is completed.

The Bodhisattva's Provisions Treatise, Volume Six