T45n1862_勸發菩提心集
大正藏第 45 冊 No. 1862 勸發菩提心集
No. 1862
勸發菩提心集捲上
翻經沙門慧沼撰
一明菩薩種姓相門 二明發心因緣門 三顯勝負論門 四譬喻讚歎門 五勸發勝劣重廣門 六立誓發願門 七復說發心及哀愍門 八雜明修行及退不退門 九依觀普賢菩薩經懺悔受戒門
第一明菩薩種姓相門(出瑜伽三十五)
菩薩有六波羅蜜多種姓相。由此相故。令他了知真是菩薩。且施種姓相者。謂諸菩薩本性樂施。于現堪施。無間平等喜施無悔。雖少能均廣大非小。若無物施。深懷慚恥。於他常好贊勸令施。見能愛悅。于應供養。恭敬奉施。於此他世。無罪利事。若請不請。如理為說。若有怖于王賊水火。施以無畏。能于極怖。隨力拔濟。受他寄物。未嘗差違。若負他債。終不抵拒。于共財所。無欺網心。得大財寶。尚不貪著。何況小利。如是等名施種姓相。戒種姓相者。謂諸菩薩本性成就耎品不善身語意業。不極暴惡。于諸有情。不極損惱。雖作惡業。速疾能悔。常行恥愧。不生歡喜。不以刀等惱害有情。性常慈愛。于所應敬。現前禮拜。修和敬業。機捷不愚。善順他心。常先含笑。舒顏平視。遠離顰蹙。先言問訊。知恩報恩。來求質直。不以謟謝
【現代漢語翻譯】 現代漢語譯本 《勸發菩提心集》捲上
翻經沙門慧沼 撰
一、明菩薩種姓相門 二、明發心因緣門 三、顯勝負論門 四、譬喻讚歎門 五、勸發勝劣重廣門 六、立誓發願門 七、復說發心及哀愍門 八、雜明修行及退不退門 九、依觀普賢菩薩經懺悔受戒門
第一明菩薩種姓相門(出《瑜伽師地論》第三十五卷)
菩薩有六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）多種姓相。因為這些特徵，能讓其他人知道這是真正的菩薩。首先說佈施種姓相，指菩薩的本性喜歡佈施，對於現在可以佈施的東西，沒有間隔地平等歡喜地佈施，沒有後悔。即使擁有的很少，也能平均分給很多人，不會吝嗇。如果沒有東西可以佈施，會深深感到慚愧。常常讚美勸導他人佈施，看到別人佈施會感到高興。對於應該供養的人，恭敬地奉獻。對於來世，沒有罪過且有利的事情，無論別人請求與否，都會如理如實地為他們講述。如果有人害怕國王、盜賊、水、火等災難，就施予他們無畏的勇氣。能夠在極度恐懼的情況下，盡力幫助他們脫離困境。接受別人寄託的東西，從來沒有差錯。如果欠了別人的債，絕對不會抵賴。對於公共的財物，沒有欺騙的心。即使得到巨大的財富，尚且不貪戀，更何況是小小的利益。這些都叫做佈施種姓相。持戒種姓相，指菩薩的本性成就柔軟的不善的身語意業，不極端暴惡。對於有情眾生，不極度損害惱亂。即使做了惡業，也能迅速懺悔。常常感到羞恥和慚愧，不會因此而歡喜。不使用刀等傷害有情眾生，本性常常慈愛。對於應該尊敬的人，親自禮拜，修行和睦恭敬的事業。機敏不愚笨，善於順應他人的心意。常常先面帶微笑，舒展面容，平靜地看著對方，遠離皺眉等不悅的表情。先主動問候，知恩圖報。對於前來尋求幫助的人，坦誠相待，不以諂媚的言辭敷衍。
【English Translation】 English version 《Collection on Exhorting the Bodhi Mind》 Volume 1
Composed by the Sramana-translator Huizhao
- On the Characteristics of the Bodhisattva Lineage 2. On the Causes and Conditions for Arousing the Mind 3. On Revealing the Superiority and Inferiority Debate 4. On Metaphors and Praises 5. On Exhorting the Superiority, Inferiority, Importance, and Breadth 6. On Making Vows and Aspirations 7. On Further Explaining the Arousing of the Mind and Compassion 8. On Miscellaneous Explanations of Practice and Regression/Non-Regression 9. On Repentance and Receiving Precepts Based on the Sutra of Observing Samantabhadra Bodhisattva
Chapter 1: Explaining the Characteristics of the Bodhisattva Lineage (From Yogacarabhumi-sastra, Book 35)
Bodhisattvas have the characteristics of the lineage of the six paramitas (the six perfections: generosity, morality, patience, diligence, concentration, and wisdom). Because of these characteristics, they enable others to know that they are true Bodhisattvas. First, the characteristic of the lineage of generosity means that Bodhisattvas are inherently fond of giving. They give freely and equally without hesitation to what is available to give, without regret. Even if they have little, they can share it equally with many, without being stingy. If they have nothing to give, they feel deeply ashamed. They often praise and encourage others to give, and they are happy to see others giving. They respectfully offer to those who should be offered to. Regarding matters that are beneficial and without sin in the next life, they will explain them truthfully and reasonably, whether or not they are asked. If someone is afraid of disasters such as kings, thieves, water, or fire, they will give them the courage of fearlessness. They are able to help them out of their predicament to the best of their ability in situations of extreme fear. They never make mistakes when accepting things entrusted to them by others. If they owe someone a debt, they will never deny it. They have no deceitful intentions regarding public property. Even if they obtain great wealth, they are not greedy, let alone for small gains. These are called the characteristics of the lineage of generosity. The characteristic of the lineage of morality means that Bodhisattvas are inherently accomplished in gentle non-virtuous actions of body, speech, and mind, and are not extremely violent or evil. They do not cause extreme harm or disturbance to sentient beings. Even if they commit evil deeds, they can quickly repent. They often feel shame and remorse, and do not rejoice in it. They do not harm sentient beings with knives or other weapons, and their nature is often loving. They personally bow to those who should be respected, and cultivate harmonious and respectful actions. They are quick-witted and not foolish, and are good at conforming to the minds of others. They often smile first, relax their faces, and look at others calmly, avoiding frowning and other unpleasant expressions. They take the initiative to greet others, and repay kindness. They treat those who come seeking help with sincerity, and do not perfunctorily respond with flattering words.
。如法求財。不以非法。不以卒暴。喜樂修福。尚㢡勸他。況不自為。聞他種種苦所逼切。過於自身。少罪深怖。何況多罪。一切如法悉與同事。非法不隨。噁心不續。隨生隨舍。賢善尊重實語不誑。於己僕使。尚不苦言。況於他所。如是等類名戒種相。忍種姓相者。謂諸菩薩性於他所遭不饒益。無恚害心。亦不反報。若他諫謝。速能納受。終不結恨。不久懷惡。如是等類名為忍相。精進相者。謂諸菩薩性自翹勤。夙興夜寐。不樂睡眠。所作勇決。樂為不忘。所為事業堅固究竟。終不間廢。大義無怯。不自輕蔑。有力能證難行事業。無畏無憚。能引義利。大事務中尚無深倦。何況小事。如是等類名精進相。靜慮相者。謂諸菩薩性於法義能審思惟。無多散亂。見聞若山巖林邊具人不狎習。離惡眾生。隨順宴默。便生愛樂。性薄煩惱。至遠離處。思量自義。心不極為諸惡尋思之所纏擾。于怨尚慈。況親中庸。見苦生悲。隨力拔濟。性聰敏。於法能受能持思念。久事既憶。亦令他憶。如是等類名靜慮種相。慧種姓相者。謂諸菩薩成俱生慧。能入一切明處境界。性不鈍昧。于放逸處。有力思擇。如是等類名慧種姓。由諸菩薩所有種姓。與如是等功德相應。成就賢善諸白凈法。是故與難得無上如來果位。為證得因。乃至未為白法
【現代漢語翻譯】 現代漢語譯本：如法求財（通過符合正法的方式獲取財富），不以非法（不通過非法手段），不以卒暴（不通過倉促和暴力的手段）。喜樂修福（樂於行善積德），尚且勸導他人（尚且勸導他人行善），何況不自己去做呢？聽到他人種種困苦所逼迫，（感覺）超過自身（所受的苦）。對小罪深感恐懼，何況大罪？一切如法的事情都一起做，非法的事情不參與。不延續惡念，隨生隨舍（惡念一起就捨棄）。賢善的人受到尊重，說實話不欺騙。對於自己的僕人，尚且不惡語相向，何況對其他人呢？像這些等等都叫做戒的種相（戒律的特徵）。 忍種姓相（忍辱的種姓特徵）是指，菩薩的本性是對他人所遭受的不利，沒有嗔恨心，也不反報。如果他人勸誡道歉，迅速接受，始終不結怨恨，不會長久懷有惡意。像這些等等都叫做忍的相（忍辱的特徵）。 精進相（精進的特徵）是指，菩薩的本性是自我勤勉，早起晚睡，不貪圖睡眠。所做的事情勇敢果決，樂於不忘記（所學所做），所做的事業堅定究竟，始終不中斷廢棄。面對大義沒有怯懦，不自我輕視，有能力證得難行的事業，無畏無懼，能夠引導義利。在大的事務中尚且沒有深深的疲倦，何況小事呢？像這些等等叫做精進相。 靜慮相（禪定的特徵）是指，菩薩的本性是對法義能夠審慎思維，沒有太多散亂。看到或聽到山巖林邊有具備人不常去，遠離惡劣眾生，順應安靜寂寞的地方，便心生喜愛。本性淡薄煩惱，到達遠離之處，思量自己的意義，內心不被各種惡劣的尋思所纏繞。對於怨恨的人尚且慈悲，何況親近和一般的人呢？見到苦難生起悲憫，盡力去幫助救濟。本性聰敏，對於佛法能夠接受、能夠受持思念，過去的事情能夠記得，也令他人記得。像這些等等叫做靜慮種相。 慧種姓相（智慧的種姓特徵）是指，菩薩成就與生俱來的智慧，能夠進入一切明處（光明之處）的境界。本性不遲鈍愚昧，對於放逸之處，有力量去思考選擇。像這些等等叫做慧的種姓。由於菩薩所有的種姓，與像這些等等的功德相應，成就賢善的各種清凈之法，因此與難得的無上如來果位，作為證得的原因，乃至沒有成為清凈之法。
【English Translation】 English version: Righteous acquisition of wealth (acquiring wealth through means that conform to the Dharma), not through unrighteousness (not through illegal means), not through haste and violence (not through hasty and violent means). Joyfully cultivating blessings (being happy to do good deeds and accumulate merit), and even encouraging others (even encouraging others to do good), how much more so should one do it oneself? Hearing of the various sufferings that others are afflicted by, (feeling) more than one's own (suffering). Deeply fearing small sins, how much more so great sins? All things that are in accordance with the Dharma are done together, and things that are not in accordance with the Dharma are not participated in. Not continuing evil thoughts, abandoning them as soon as they arise. Virtuous and good people are respected, speaking truthfully and not deceiving. Even to one's own servants, one does not speak harshly, how much less so to others? Such things are called the characteristics of precepts (the characteristics of discipline). The characteristics of the lineage of patience (the characteristics of the lineage of forbearance) refer to the nature of Bodhisattvas, which is that towards the disadvantages suffered by others, there is no hatred, nor retaliation. If others advise and apologize, they quickly accept it, never harboring resentment, and not holding onto malice for long. Such things are called the characteristics of patience (the characteristics of forbearance). The characteristics of diligence (the characteristics of vigor) refer to the nature of Bodhisattvas, which is self-diligence, rising early and sleeping late, not indulging in sleep. What is done is courageous and decisive, happy to not forget (what is learned and done), what is done is firm and thorough, never interrupted or abandoned. Facing great righteousness, there is no cowardice, no self-deprecation, the ability to attain difficult deeds, fearless and unafraid, able to guide towards righteousness and benefit. In great affairs, there is no deep fatigue, how much less so in small matters? Such things are called the characteristics of diligence. The characteristics of meditative concentration (the characteristics of contemplation) refer to the nature of Bodhisattvas, which is the ability to carefully contemplate the meaning of the Dharma, without much distraction. Seeing or hearing of mountain rocks and forest edges with places that people do not frequent, far from evil beings, in accordance with quiet solitude, one feels joy. The nature is thin in afflictions, reaching remote places, contemplating one's own meaning, the mind is not extremely entangled by various evil thoughts. Towards those who are resented, there is still compassion, how much more so towards those who are close and neutral? Seeing suffering, compassion arises, and one tries to help and relieve it to the best of one's ability. The nature is intelligent, able to accept, uphold, and contemplate the Dharma, able to remember past events, and also cause others to remember. Such things are called the characteristics of the lineage of meditative concentration. The characteristics of the lineage of wisdom (the characteristics of the lineage of wisdom) refer to the Bodhisattvas achieving innate wisdom, able to enter the realm of all bright places (places of light). The nature is not dull or ignorant, and in places of indulgence, there is the power to think and choose. Such things are called the lineage of wisdom. Because of all the lineages of Bodhisattvas, corresponding to such merits, achieving virtuous and good pure dharmas, therefore, with the rare and supreme fruit of the Tathagata, as the cause of attainment, until it has not become a pure dharma.
相違四隨煩惱若具不具之所染污。白法相應若沒染污。如是白法皆不顯現。何如白法相違四惑。謂放逸者。由先串習諸煩惱故。性成猛利長時煩惱。是名第一。又愚癡者。不善巧者依附惡友。是名第二。又為尊長夫主王賊怨歒等拘。不得自在。心迷亂。是名第三。又資生具有匱乏者。顧戀身命。是名第四隨煩惱性。雖具種姓。由四因緣。不能速證無上菩提。何等為四。謂諸菩薩先未值遇諸佛菩薩真善知識為說菩提無顛倒道。是名第一因。又諸菩薩雖遇善友為說正道。而顛倒執。于所正學中顛倒修學。名第二因。又諸菩薩雖遇善友為說正道能正修學。而於加行方便。慢緩不能勇猛熾然精進。名第三因。又諸菩薩。雖遇善友為說正道加行勇猛。善根未熟。資糧未圓。未長時修菩提分法。名第四因。
明發心因緣門
發菩提心者。瑜伽發心品云。略有五種。一自性。二行相。三所緣。四功德。五最勝。菩薩最初發心。于諸菩薩所有正愿。是初正愿普能攝受其餘正愿。是故發心以初正愿為其自性。又諸菩薩起正願心求菩提時。發如是心。說如是言。愿我決定當證無上正等菩提。能作有情一切義利。畢竟安處究竟涅槃及以如來廣大智中。如是發心定自希求無上菩提。及求能作有情義利。是故發心以定希求為其行相。
【現代漢語翻譯】 現代漢語譯本： 如果與白法（清凈之法）相違的四種隨煩惱，無論具足與否，染污了心識，那麼與白法相應的功德就不會顯現。哪四種與白法相違的惑呢？第一種是放逸，由於先前串習各種煩惱的緣故，習性變得強烈而持久，這種煩惱被稱為第一種。第二種是愚癡，不善於分辨，依附惡友。第三種是被尊長、丈夫、國王、盜賊、仇敵等所拘禁，不得自在，心識迷亂。第四種是生活所需匱乏，顧戀自身性命。雖然具有菩薩的種姓，但由於以下四種因緣，不能迅速證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。哪四種因緣呢？第一種是諸菩薩先前沒有遇到諸佛菩薩或真正的善知識，為他們宣說菩提（Bodhi，覺悟）的無顛倒之道。第二種是諸菩薩雖然遇到善友為他們宣說正道，卻顛倒執著，在所學習的正法中顛倒修學。第三種是諸菩薩雖然遇到善友為他們宣說正道，能夠正確修學，但在加行方便上，懈怠緩慢，不能勇猛熾盛地精進。第四種是諸菩薩雖然遇到善友為他們宣說正道，加行勇猛，但善根尚未成熟，資糧尚未圓滿，沒有長時間修習菩提分法。
明發心因緣門
關於發起菩提心（Bodhi-citta，菩提心）的因緣，《瑜伽師地論·發心品》中說，略有五種：一、自性；二、行相；三、所緣；四、功德；五、最勝。菩薩最初發起菩提心時，對於諸菩薩的所有正愿，最初的正愿能夠普遍攝受其餘的正愿，因此，發起菩提心以最初的正愿作為其自性。另外，諸菩薩生起正愿之心，尋求菩提時，發起這樣的心，說這樣的話：『愿我決定證得無上正等菩提，能夠為有情（Sattva，眾生）做一切利益之事，最終安頓于究竟涅槃（Nirvana，寂滅），以及如來（Tathagata，佛）的廣大智慧之中。』 這樣發起菩提心，必定是希求無上菩提，以及希求能夠為有情做利益之事，因此，發起菩提心以必定希求作為其行相。
【English Translation】 English version: If the four secondary defilements (Upaklesha) that contradict the white dharmas (pure dharmas), whether fully present or not, pollute the mind, then the merits corresponding to the white dharmas will not manifest. What are the four defilements that contradict the white dharmas? The first is negligence (Pramada), because of the previous habitual practice of various afflictions, the habit becomes strong and lasting. This affliction is called the first. The second is ignorance (Moha), being unskilled in discernment, relying on bad friends. The third is being restrained by superiors, husbands, kings, thieves, enemies, etc., unable to be free, the mind is confused. The fourth is lacking in the necessities of life, being attached to one's own life. Although possessing the lineage of a Bodhisattva, one cannot quickly attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment) due to the following four causes. What are the four causes? The first is that the Bodhisattvas have not previously encountered Buddhas, Bodhisattvas, or true virtuous friends who would explain to them the undeluded path to Bodhi (enlightenment). The second is that although the Bodhisattvas encounter virtuous friends who explain the correct path to them, they cling to it in a distorted way, and practice in a distorted way in the correct teachings they are learning. The third is that although the Bodhisattvas encounter virtuous friends who explain the correct path to them and are able to practice correctly, they are lazy and slow in their preliminary practices, unable to be vigorously and intensely diligent. The fourth is that although the Bodhisattvas encounter virtuous friends who explain the correct path to them and are diligent in their preliminary practices, their roots of goodness are not yet mature, their accumulations are not yet complete, and they have not practiced the factors of enlightenment for a long time.
Explaining the Causes and Conditions for Arousing the Mind of Enlightenment
Regarding the causes and conditions for arousing the Bodhi-citta (mind of enlightenment), the 'Chapter on Arousing the Mind' in the Yogacarabhumi-sastra states that there are briefly five types: 1. Nature; 2. Characteristics; 3. Object; 4. Merit; 5. Supreme. When a Bodhisattva initially arouses the mind of enlightenment, the initial aspiration can universally encompass all other aspirations of all Bodhisattvas. Therefore, arousing the mind of enlightenment takes the initial aspiration as its nature. Furthermore, when Bodhisattvas generate the mind of aspiration, seeking enlightenment, they generate such a mind and say such words: 'May I definitely attain Anuttara-samyak-sambodhi, be able to do all beneficial things for sentient beings (Sattva), and ultimately settle in ultimate Nirvana (liberation) and the vast wisdom of the Tathagata (Buddha).' Arousing the mind of enlightenment in this way is certainly seeking unsurpassed enlightenment and seeking to be able to do beneficial things for sentient beings. Therefore, arousing the mind of enlightenment takes definite seeking as its characteristic.
以大菩提及諸有情一切義利為所緣境。最初發心能攝一切菩提分法。殊勝善根為上首。故是善極善。是妙極妙。能盡一切有情處所三業功德相應。又諸菩薩最初發心所起正愿。于餘一切希求世間出世間義妙善正愿。最為第一。菩薩發心由四種緣四因四力。初四緣者。一謂善男子或善女人。若見諸佛及諸菩薩有不思議神變威力。或從可信聞如是事。既見聞已便作是念。無上菩提具大功德。令安住者及修行者成就如是不思議神變功德威力。由此見聞增上力故。于大菩提深生信解。因斯發起大菩提心。是名第一(此應為說佛菩薩所能修學之能證得故令發心)。二雖不見聞佛及菩薩神通功德。于菩薩藏聞已深信。由聞正法及深信力故。于如來神變功德深生信解為得如來微妙智故。發菩提心(前約自見或聞他佛及菩薩神變功德。據他見佛余說者。此約依教聞已生信)。三或有一類。雖不見聞及以聽說如上正法。而見一切菩薩藏法將欲滅沒。便作是念。菩薩藏法久住於世。能拔無量眾生大苦。我應住持菩薩藏法。發菩提心。為滅無量眾生大苦。由為護持菩薩藏法增上力故。于如來智深生信解。為得如來妙智故。發菩提心。四者或有一類。雖不睹見正法欲滅。而於末劫末世末時。見諸濁惡眾生身心十隨煩惱之所惱亂。謂多愚癡。多無
【現代漢語翻譯】 現代漢語譯本 以大菩提（Mahabodhi，偉大的覺悟）及諸有情（sentient beings，有情眾生）一切義利為所緣境。最初發心能攝一切菩提分法（factors of enlightenment，證悟的要素）。殊勝善根為上首。故是善極善。是妙極妙。能盡一切有情處所三業（three actions，身語意）功德相應。又諸菩薩最初發心所起正愿。于餘一切希求世間出世間義妙善正愿。最為第一。菩薩發心由四種緣四因四力。初四緣者。一謂善男子或善女人。若見諸佛及諸菩薩有不思議神變威力。或從可信聞如是事。既見聞已便作是念。無上菩提具大功德。令安住者及修行者成就如是不思議神變功德威力。由此見聞增上力故。于大菩提深生信解。因斯發起大菩提心。是名第一（此應為說佛菩薩所能修學之能證得故令發心）。 二雖不見聞佛及菩薩神通功德。于菩薩藏（Bodhisattva Pitaka，菩薩藏經）聞已深信。由聞正法及深信力故。于如來神變功德深生信解為得如來微妙智故。發菩提心（前約自見或聞他佛及菩薩神變功德。據他見佛余說者。此約依教聞已生信）。三或有一類。雖不見聞及以聽說如上正法。而見一切菩薩藏法將欲滅沒。便作是念。菩薩藏法久住於世。能拔無量眾生大苦。我應住持菩薩藏法。發菩提心。為滅無量眾生大苦。由為護持菩薩藏法增上力故。于如來智深生信解。為得如來妙智故。發菩提心。 四者或有一類。雖不睹見正法欲滅。而於末劫末世末時。見諸濁惡眾生身心十隨煩惱（ten secondary defilements，十種隨煩惱）之所惱亂。謂多愚癡。多無
【English Translation】 English version With the Great Bodhi (Mahabodhi, Great Enlightenment) and the benefit and welfare of all sentient beings as the object of contemplation. The initial aspiration generates all factors of enlightenment (Bodhi-anga, aspects of enlightenment). Excellent roots of virtue are paramount. Therefore, it is good, supremely good. It is wonderful, supremely wonderful. It is in accordance with the merit of the three actions (body, speech, and mind) of all sentient beings. Furthermore, the correct vows arising from the initial aspiration of all Bodhisattvas are the foremost among all other wonderful and virtuous correct vows that seek worldly and other-worldly benefits. The aspiration for Bodhi arises from four conditions, four causes, and four powers. The first four conditions are: Firstly, a virtuous man or virtuous woman, upon seeing the inconceivable miraculous powers and might of all Buddhas and Bodhisattvas, or hearing of such things from a reliable source, thinks thus: 'Supreme Bodhi possesses great merit, enabling those who abide in it and practice it to achieve such inconceivable miraculous powers and might.' Due to the increased power of seeing and hearing, they develop deep faith and understanding in Great Bodhi, and thereby generate the aspiration for Great Bodhi. This is called the first (this should be explained as the ability of Buddhas and Bodhisattvas to cultivate and attain, thus inspiring aspiration). Secondly, although they do not see or hear of the miraculous powers and merits of Buddhas and Bodhisattvas, they deeply believe upon hearing the Bodhisattva Pitaka (Bodhisattva Pitaka, the collection of Bodhisattva teachings). Due to hearing the true Dharma and the power of deep faith, they develop deep faith and understanding in the miraculous powers and merits of the Tathagata (Tathagata, Thus Come One), and generate the aspiration for Bodhi in order to attain the subtle wisdom of the Tathagata (the previous one was about personally seeing or hearing of the miraculous powers and merits of other Buddhas and Bodhisattvas. According to others who have seen the Buddha, this one is about generating faith after hearing the teachings). Thirdly, there are some who, although they do not see, hear, or listen to the true Dharma as mentioned above, see that all the teachings of the Bodhisattva Pitaka are about to perish. They then think thus: 'The teachings of the Bodhisattva Pitaka, abiding in the world for a long time, can relieve the great suffering of countless beings. I should uphold the teachings of the Bodhisattva Pitaka and generate the aspiration for Bodhi in order to extinguish the great suffering of countless beings.' Due to the increased power of protecting and upholding the Bodhisattva Pitaka, they develop deep faith and understanding in the wisdom of the Tathagata, and generate the aspiration for Bodhi in order to attain the subtle wisdom of the Tathagata. Fourthly, there are some who, although they do not witness the true Dharma about to perish, see in the final kalpa (kalpa, eon), the final age, the final time, that all impure and evil sentient beings are disturbed by the ten secondary defilements (ten secondary defilements, ten minor afflictions) of body and mind, namely, much ignorance, much lack of
慚愧。多諸慳嫉。多諸憂苦。多諸粗重。多諸煩惱。多諸惡行。多諸放逸。多諸懈怠。多諸不信。見是事已便作是念。大濁惡世於今正起諸隨煩惱所惱亂時。能發下劣獨覺菩提心。尚難可得。況于無上正等菩提能發心者。我當應發大菩提心。令此惡世無量有情。隨學於我起菩提愿。由見惡世發心難得增上力故。于大菩提深生信解。因斯發起大菩提心。是名四緣。云何四因。謂諸菩薩種姓具足。是名第一。賴佛菩薩善友攝受。是名第二。于諸眾生多起悲心。是名第三。于極長時生死大苦難行苦行。無有怯畏。是名第四。第一具菩薩種姓。二者具四種相。當知菩薩善友具足。謂諸菩薩所遇善友。性不愚鈍。聰明黠慧。不墮惡見。是名第一善友具足。所遇善友。終不教人行於放逸。亦不授與諸放逸具。是名第二善友具足。所遇善友。終不教人行於惡行。亦不授與諸惡行具。是名第三善友具足。所遇善友。終不勸舍增上信欲受學精進方便功德。而復勸修下劣信欲諸劣功德。謂不勸舍大乘修於二乘。不勸舍勝福慧修劣福慧。是名第四善友具足。由四因緣。當知菩薩于諸眾生多起悲心。謂諸菩薩雖有十方無量無邊無苦世界。而生有苦諸世界中。于中恒有眾苦可得。或時見他隨遭一苦。或時見自一苦觸對。或見自他隨遭一苦觸對逼切
【現代漢語翻譯】 現代漢語譯本： 慚愧（hán kuì，羞愧）。多諸慳嫉（duō zhū qiān jí，很多吝嗇和嫉妒）。多諸憂苦（duō zhū yōu kǔ，很多憂愁和痛苦）。多諸粗重（duō zhū cū zhòng，很多粗糙和沉重）。多諸煩惱（duō zhū fán nǎo，很多煩惱）。多諸惡行（duō zhū è xíng，很多惡劣的行為）。多諸放逸（duō zhū fàng yì，很多放縱和懈怠）。多諸懈怠（duō zhū xiè dài，很多懈怠）。多諸不信（duō zhū bù xìn，很多不信任）。見到這些情況后，便這樣想：『在這充滿污濁和罪惡的時代，各種隨煩惱（suí fán nǎo，伴隨根本煩惱而生的次要煩惱）正在擾亂人心，想要發起下劣的獨覺菩提心（dú jué pú tí xīn，獨自覺悟的心）尚且很難，更何況是發起無上正等菩提心（wú shàng zhèng děng pú tí xīn，最高的、正確的、平等的覺悟之心）呢？我應當發起大菩提心（dà pú tí xīn，偉大的覺悟之心），讓這個罪惡的時代里無量的眾生，都跟隨我學習，發起菩提愿（pú tí yuàn，覺悟的願望）。』由於看到在罪惡的時代發起菩提心非常難得，這種增上力（zēng shàng lì，增長的力量）的緣故，對於大菩提（dà pú tí，偉大的覺悟）深深地產生信解（xìn jiě，信仰和理解）。因此發起大菩提心，這叫做四緣（sì yuán，四種助緣）。 什麼是四因（sì yīn，四種根本原因）呢？就是說，菩薩（pú sà，覺悟的有情）種姓（zhǒng xìng，先天具有的資質）具足，這是第一。依賴佛（fó，覺悟者）、菩薩和善友（shàn yǒu，良師益友）的攝受（shè shòu，引導和幫助），這是第二。對於眾生（zhòng shēng，一切有情生命）多起悲心（bēi xīn，慈悲之心），這是第三。對於極長的時間裡生死（shēng sǐ，生命輪迴）的巨大痛苦和難以忍受的苦行（kǔ xíng，折磨身體的修行），沒有怯懦和畏懼，這是第四。第一是具足菩薩的種姓，第二是具足四種相（sì zhǒng xiàng，四種特徵）。 應當知道，菩薩的善友具足，就是說，菩薩所遇到的善友，天性不愚鈍，聰明敏捷，不墮入惡見（è jiàn，錯誤的見解），這是第一種善友具足。所遇到的善友，始終不教人放縱懈怠，也不給予人放縱懈怠的工具，這是第二種善友具足。所遇到的善友，始終不教人做惡劣的行為，也不給予人做惡劣行為的工具，這是第三種善友具足。所遇到的善友，始終不勸人捨棄增長的信心、慾望、學習、精進、方便和功德，反而勸人修習下劣的信心、慾望和各種低劣的功德，就是不勸人捨棄大乘（dà chéng，普度眾生之道）而修習二乘（èr chéng，只求自度之道），不勸人捨棄殊勝的福慧（fú huì，福德和智慧）而修習低劣的福慧，這是第四種善友具足。 由於四種原因，應當知道，菩薩對於眾生多起悲心。就是說，菩薩雖然有十方無量無邊沒有痛苦的世界，卻出生在有痛苦的各種世界中，在這些世界中常常有各種痛苦可以得到。有時看到別人遭受一種痛苦，有時看到自己一種痛苦的觸對，或者看到自己和別人遭受一種痛苦的觸對和逼迫。
【English Translation】 English version: Ashamed (hán kuì, feeling of shame). Many are stingy and jealous (duō zhū qiān jí, many instances of stinginess and jealousy). Many are sorrowful and suffering (duō zhū yōu kǔ, many instances of sorrow and suffering). Many are coarse and heavy (duō zhū cū zhòng, many instances of coarseness and heaviness). Many are afflicted with煩惱 (duō zhū fán nǎo, many afflictions). Many commit evil deeds (duō zhū è xíng, many evil deeds). Many are indulgent and negligent (duō zhū fàng yì, many instances of indulgence and negligence). Many are lazy (duō zhū xiè dài, many instances of laziness). Many are unbelieving (duō zhū bù xìn, many instances of disbelief). Having seen these things, one thinks: 'In this turbid and evil age, when various secondary afflictions (suí fán nǎo, secondary afflictions that accompany the fundamental afflictions) are disturbing people's minds, it is difficult even to generate the inferior Pratyekabuddha Bodhicitta (dú jué pú tí xīn, the mind of solitary enlightenment), let alone generate the unsurpassed, perfectly complete Bodhicitta (wú shàng zhèng děng pú tí xīn, the mind of supreme, correct, and equal enlightenment). I should generate the great Bodhicitta (dà pú tí xīn, the great mind of enlightenment), so that countless sentient beings in this evil age will follow my example and generate the aspiration for Bodhi (pú tí yuàn, the aspiration for enlightenment).' Because of seeing how difficult it is to generate Bodhicitta in an evil age, and because of this increasing power (zēng shàng lì, increasing power), one develops deep faith and understanding (xìn jiě, faith and understanding) in the great Bodhi (dà pú tí, great enlightenment). Therefore, one generates the great Bodhicitta. This is called the four conditions (sì yuán, four supporting conditions). What are the four causes (sì yīn, four fundamental causes)? They are: first, the Bodhisattva (pú sà, enlightened being) possesses the lineage (zhǒng xìng, innate qualities); second, one relies on the guidance and support (shè shòu, guidance and support) of Buddhas (fó, enlightened ones), Bodhisattvas, and virtuous friends (shàn yǒu, good teachers and friends); third, one generates great compassion (bēi xīn, compassionate heart) for all sentient beings (zhòng shēng, all living beings); fourth, one is not timid or fearful of the great suffering of birth and death (shēng sǐ, cycle of life and death) over extremely long periods of time, and the unbearable ascetic practices (kǔ xíng, practices that torment the body). The first is possessing the Bodhisattva lineage, and the second is possessing the four characteristics (sì zhǒng xiàng, four characteristics). It should be known that a Bodhisattva's virtuous friends are complete, meaning that the virtuous friends a Bodhisattva encounters are not naturally dull, but are intelligent and wise, and do not fall into wrong views (è jiàn, wrong views). This is the first completeness of virtuous friends. The virtuous friends one encounters never teach people to be indulgent and negligent, nor do they provide the tools for indulgence and negligence. This is the second completeness of virtuous friends. The virtuous friends one encounters never teach people to commit evil deeds, nor do they provide the tools for committing evil deeds. This is the third completeness of virtuous friends. The virtuous friends one encounters never advise one to abandon increasing faith, desire, learning, diligence, skillful means, and merits, but instead advise one to cultivate inferior faith, desire, and various inferior merits, meaning they do not advise one to abandon the Mahayana (dà chéng, the path of universal salvation) and cultivate the Two Vehicles (èr chéng, the path of self-liberation), nor do they advise one to abandon superior merit and wisdom (fú huì, merit and wisdom) and cultivate inferior merit and wisdom. This is the fourth completeness of virtuous friends. Because of these four causes, it should be known that Bodhisattvas generate great compassion for all sentient beings. That is, although Bodhisattvas have countless and boundless worlds in the ten directions without suffering, they are born in various worlds with suffering, where various sufferings can always be found. Sometimes they see others experiencing a kind of suffering, sometimes they see themselves experiencing a kind of suffering, or they see themselves and others experiencing a kind of suffering and being oppressed by it.
。或見二種俱遭多時種種猛利無間大苦觸對逼切。然此菩薩依自種姓自仁賢。依四境處雖不串習。而能發起下中上悲。無有間斷。由四因緣。于諸眾生先起悲心。于極長時種種猛利無間無缺生死大苦難行苦行。尚無怯畏。何況小苦。謂諸菩薩性自勇健堪忍有力。是第一因。性自聰敏能正思惟。具思擇力。是第二因。能于無上正等菩提。成就上品清凈信解。是第三因。于諸眾生。成就上品深心悲愍。是第四因(如其次第釋上四因)。四力者。謂諸菩薩由自功力。能于無上正等菩提。深生愛樂。是名第一。由他功力。于大菩提。深生愛樂。是名第二。宿習大乘相應善法。今得暫見諸佛菩薩。或暫得聞稱揚讚歎。即能速疾發菩提心。況睹神力聞其正法。是名第三。于現法中。親近善士。聽聞正法。諦思惟等。長時修習種種善法。由此加行發菩提心。名第四力。退菩提心門有四因緣。能令菩薩退菩提心。一種姓不具。二惡友所攝。三于諸眾生悲心微薄。四于極長時生死大苦難行苦行。怯畏驚怖也。
顯勝門
最初發心堅固菩薩。略有二種不共世間甚希奇法。何等為二。一者攝諸眾生皆為眷屬。二者攝眷屬過所不能染。攝眷屬過有其二種。謂于眷屬。饒益損減。染污違順。如是二事。菩薩皆無。最初發心堅固菩薩。
【現代漢語翻譯】 現代漢語譯本：或者看到眾生同時遭受長久、劇烈、持續不斷的巨大痛苦，直接感受並被其逼迫。然而，這些菩薩依靠自身的種姓（指菩薩的先天素質）和仁慈善良的本性，以及對四種境界的觀察，即使沒有長期串習，也能生起下、中、上三種程度的悲心，而且不會間斷。由於以下四個原因，他們首先對眾生生起悲心：對於極其漫長的時間裡，種種劇烈、持續不斷的生死大苦和難以實行的苦行，尚且沒有怯懦畏懼，更何況是小小的痛苦呢？這四個原因分別是：菩薩的本性就勇猛強健，堪能忍受，具有力量，這是第一個原因。菩薩的本性就聰慧敏捷，能夠正確地思考，具有思辨選擇的能力，這是第二個原因。菩薩能夠對於無上正等菩提（最高智慧的覺悟）成就上品清凈的信解，這是第三個原因。菩薩對於一切眾生，成就上品深切的悲憫之心，這是第四個原因（以上依次解釋了上述四個原因）。四力指的是：菩薩依靠自身的力量，能夠對於無上正等菩提，深深地生起愛樂之心，這稱為第一力。依靠他人的力量，對於大菩提，深深地生起愛樂之心，這稱為第二力。過去生中串習與大乘相應的善法，今生即使只是暫時見到諸佛菩薩，或者暫時聽到稱揚讚歎他們的功德，就能迅速地發起菩提心，更何況是親眼見到佛菩薩的神力，親耳聽到他們宣講的正法呢？這稱為第三力。在現世生活中，親近善知識，聽聞正法，如理思維等等，長期修習種種善法，由此修行而發起菩提心，稱為第四力。退失菩提心有四種因緣，能夠令菩薩退失菩提心：一是種姓不具足（指先天素質不足）。二是受到惡友的攝受。三是對眾生的悲心微薄。四是對極其漫長的時間裡，生死大苦和難以實行的苦行，感到怯懦驚怖。
顯勝門
最初發心的堅固菩薩，大致有兩種不與世間相同、非常稀奇的功德。是哪兩種呢？一是攝受一切眾生都成為自己的眷屬。二是攝受眷屬的過失不能夠染污自己。攝受眷屬的過失有兩種，即對於眷屬的饒益和損害，染污和違逆。像這樣的兩種事情，菩薩都沒有。最初發心的堅固菩薩。
【English Translation】 English version: Or one sees beings simultaneously enduring prolonged, intense, continuous great suffering, directly experiencing and being oppressed by it. However, these Bodhisattvas, relying on their own gotra (lineage, referring to the innate qualities of a Bodhisattva) and benevolent nature, and observing the four conditions, even without prolonged familiarization, can generate inferior, intermediate, and superior compassion without interruption. Due to four causes, they first generate compassion for beings: towards the extremely long period of time, the various intense, continuous great sufferings of birth and death, and the difficult practices, they have no fear or trepidation, let alone small sufferings. These four causes are: the Bodhisattva's nature is courageous and strong, capable of endurance and powerful, this is the first cause. The Bodhisattva's nature is intelligent and quick, able to think correctly, possessing the ability to discern and choose, this is the second cause. The Bodhisattva is able to achieve superior pure faith and understanding in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), this is the third cause. The Bodhisattva achieves superior deep compassion for all beings, this is the fourth cause (the above explains the four causes in order). The four powers refer to: the Bodhisattva, relying on their own power, is able to deeply generate love and joy for Anuttara-samyak-sambodhi, this is called the first power. Relying on the power of others, deeply generating love and joy for the Great Bodhi, this is called the second power. In past lives, familiarizing themselves with virtuous practices corresponding to the Mahayana, in this life, even if only temporarily seeing the Buddhas and Bodhisattvas, or temporarily hearing praise and admiration of their merits, they can quickly generate Bodhicitta (the mind of enlightenment), let alone personally witnessing the Buddhas and Bodhisattvas' divine powers, and personally hearing them expound the Dharma? This is called the third power. In the present life, associating with virtuous friends, hearing the Dharma, contemplating it properly, etc., practicing various virtuous practices for a long time, generating Bodhicitta through this practice is called the fourth power. There are four causes for losing Bodhicitta, which can cause a Bodhisattva to lose Bodhicitta: first, the gotra is not complete (referring to insufficient innate qualities). Second, being influenced by bad friends. Third, having weak compassion for beings. Fourth, feeling fear and trepidation towards the extremely long period of time, the great sufferings of birth and death, and the difficult practices.
The Gate of Manifesting Excellence
The steadfast Bodhisattva who initially generates Bodhicitta roughly has two extraordinary merits that are not shared by the world and are very rare. What are the two? One is to gather all beings as one's own family. The second is that the faults of gathering a family cannot defile oneself. There are two kinds of faults in gathering a family, namely benefiting and harming, defiling and opposing the family. The Bodhisattva does not have these two kinds of things. The steadfast Bodhisattva who initially generates Bodhicitta.
于諸眾生。發起二種善勝意樂。一者利益意樂。二安樂意樂。利益意樂者。謂欲從彼諸不善處拔濟眾生。安置善處。安樂意樂者。謂于貧匱無依無怙諸眾生所。離染污心。欲與種種饒益樂具。發心菩薩求菩提故。所攝善法比餘一切所攝善法有二種勝。一因。二果謂所攝善法皆是無上正等菩提能證因故。所證無上是此果故。尚勝二乘。況餘一切世間因果。發心菩薩有二種發心勝利。一者初發心已。即是眾生尊重福田。一切眾生皆應供養。亦作一切眾生父母。二者初發心已。即能攝受無惱害福。此菩薩成就如是無惱害福。得倍輪王護所守護。由得如是護所護故。若寢若寤若迷悶等。一切魍魎人非人等。不能嬈害。又此轉受餘生。由如是福所護攝持故。少病無病不為長時重病所觸。常益眾生。無勞無損。廣說勝事。大莊嚴論第二。菩薩發心有四種大。一勇猛大。謂弘誓精進甚深難作。長時隨順故。二方便大。謂被弘誓鎧。已恒時方便勤精進故。三利益大。謂一切時作自他利故。四出離大。謂為求無上菩提故。菩薩發心以何為根。乃至何為障難究竟等者。以大悲為根本。以利物為依止。以大乘法為所信。以種智為所緣。為求彼故。以勝欲為所乘。欲無上乘故。以大護為所住。住菩薩戒故。以受障為難。起異乘心故。以增善為功
【現代漢語翻譯】 現代漢語譯本 對於一切眾生，發起兩種殊勝的意樂：一是利益意樂，二是安樂意樂。利益意樂是指，想要把眾生從各種不善之處拔救出來，安置到良善之處。安樂意樂是指，對於貧窮困乏、無依無靠的眾生，以遠離染污的心，想要給予種種豐饒的快樂資具。發心的菩薩爲了尋求菩提（bodhi，覺悟），所攝取的善法比其他一切所攝取的善法有兩方面的殊勝：一是因，二是果。所攝取的善法都是無上正等菩提（anuttarā-samyak-saṃbodhi，無上圓滿的覺悟）的能證之因，所證得的無上菩提是此善法的果，因此勝過二乘（聲聞乘和緣覺乘），更何況其他一切世間的因果。發心的菩薩有兩種發心的殊勝利益：一是初次發心之後，就是眾生尊重和培福的福田，一切眾生都應該供養，也成為一切眾生的父母。二是初次發心之後，就能攝受沒有惱害的福德。這位菩薩成就瞭如此沒有惱害的福德，得到超過轉輪聖王（cakravartin，擁有統治世界的輪寶的理想君主）的守護。由於得到這樣的守護，無論是睡眠還是清醒，無論是迷亂還是清醒，一切魑魅魍魎、人和非人等，都不能侵擾傷害。而且，這位菩薩轉生到其他地方，由於這種福德的守護和攝持，很少生病或沒有疾病，不會被長期的重病所困擾，常常利益眾生，沒有勞累和損害，（此處）廣泛地宣說了殊勝之事。《大莊嚴論經》第二品中說，菩薩的發心有四種廣大：一是勇猛廣大，即弘大的誓願和精進，極其深奧難以做到，需要長時間隨順。二是方便廣大，即披上弘誓的鎧甲之後，恒常以方便善巧勤奮精進。三是利益廣大，即一切時都在做自利利他的事情。四是出離廣大，即爲了尋求無上菩提的緣故。菩薩的發心以什麼為根本，乃至以什麼為障難，最終以什麼為究竟等問題，（回答是：）以大悲為根本，以利益眾生為依靠，以大乘佛法為所信受，以一切種智（sarvākāra-jñatā，對一切事物、一切方面都徹底瞭解的智慧）為所緣境，爲了尋求一切種智的緣故，以殊勝的意願作為所乘之物，因為想要獲得無上的乘法，以大守護作為所安住之處，因為安住于菩薩戒，以接受障礙作為難事，因為生起異乘之心，以增長善法作為功德。
【English Translation】 English version Regarding all sentient beings, (a Bodhisattva) generates two kinds of excellent and superior intentions: the intention to benefit, and the intention to bring happiness. The intention to benefit means desiring to rescue sentient beings from all unwholesome states and place them in wholesome states. The intention to bring happiness means, with a mind free from defilement, desiring to bestow various abundant and joyful resources upon impoverished, helpless, and unprotected sentient beings. Because a Bodhisattva who has generated the aspiration seeks Bodhi (覺悟, enlightenment), the virtuous qualities they accumulate are superior to all other accumulated virtuous qualities in two ways: firstly, in terms of cause, and secondly, in terms of result. The accumulated virtuous qualities are the cause for attaining unsurpassed, perfect, and complete Bodhi (無上正等菩提, anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment); the unsurpassed Bodhi attained is the result of these qualities. Therefore, they are superior even to the two vehicles (聲聞乘和緣覺乘, Śrāvakayāna and Pratyekabuddhayāna), let alone all other worldly causes and results. A Bodhisattva who has generated the aspiration has two kinds of benefits from generating the aspiration: firstly, upon initially generating the aspiration, they become a field of merit respected by sentient beings, and all sentient beings should make offerings to them; they also become the parents of all sentient beings. Secondly, upon initially generating the aspiration, they can receive the blessing of non-harm. This Bodhisattva, having achieved such a blessing of non-harm, receives protection surpassing that of a Wheel-Turning King (轉輪聖王, cakravartin, a universal monarch). Because they receive such protection, whether sleeping or awake, whether confused or clear, all goblins, humans, and non-humans cannot harm them. Furthermore, in future lives, due to the protection and support of this blessing, they will have few or no illnesses and will not be afflicted by prolonged or severe illnesses. They will constantly benefit sentient beings without labor or harm. The superior qualities are extensively described in the second chapter of the Mahāyāna-sūtrālaṃkāra (大莊嚴論經). A Bodhisattva's aspiration has four kinds of greatness: firstly, the greatness of courage, which refers to the profound and difficult-to-accomplish vows and diligent effort, requiring long-term adherence. Secondly, the greatness of skillful means, which refers to constantly and skillfully applying diligent effort after donning the armor of vows. Thirdly, the greatness of benefit, which refers to constantly working for the benefit of oneself and others. Fourthly, the greatness of renunciation, which is for the sake of seeking unsurpassed Bodhi. Regarding the questions of what is the root of a Bodhisattva's aspiration, what is its support, what is its obstacle, and what is its ultimate end, (the answers are:) great compassion is the root, benefiting beings is the support, the Mahayana Dharma is what is believed in, all-knowing wisdom (一切種智, sarvākāra-jñatā, wisdom that knows all aspects of everything) is the object, excellent desire is the vehicle for seeking that, because one desires the unsurpassed vehicle, great protection is the dwelling place, because one dwells in the Bodhisattva precepts, accepting obstacles is the difficulty, because one generates the mind of a different vehicle, and increasing virtuous qualities is the merit.
德。以福智為自性。以習諸度為出離。以地滿為究竟。由地地勤方便與彼彼相應故。從初世俗發心。謂從地聞持覺解心而發心者。名世俗發心。此由四力。一者友力發心。謂得善知識隨順故。二因力。或過去世曾發心為性故。三者根力。或過去曾行善根所滿足故。四聞力。或處處說法時。無量眾生髮菩提心故。顯揚論第二。世俗發心之。謂如有一類。智者前恭敬而住。起增上意發誓愿言。長老憶念。或言聖者憶念。或言鄔波陀耶。我如是名。從今日始。發阿耨菩提心。為欲饒益諸有情故。從今已往。愿我所修六波羅蜜一切萬行。皆為證得無上菩提故。我今與諸菩薩摩訶薩和合出家。愿尊證知我是菩薩。第二第三亦復如是。第一義發心有三種勝。一教授勝。親近正遍知故。二隨順勝。善集福智故。三得果勝。生無分別智。長此發心。名歡喜地。此勝以何為因。有四。一法平等。由通達法無我故。二眾生平等。由至得自他平等故。三所作平等。由令他盡苦如自盡苦故。四佛體平等。由法界與我無別決定能通達故。此第一義發心復有六勝。一生位。二愿位。三勇猛。四凈依。五餘巧。六餘出。生勝有四。一種子勝。信大法為種子。二生母勝。般若波羅蜜為生母故。三胎藏勝。大禪定樂為胎藏故。四乳母勝。大悲長養為乳母故
【現代漢語翻譯】 現代漢語譯本： 德。以福德和智慧為自性，以修習各種波羅蜜（度，paramita）為出離輪迴的方法，以達到圓滿的菩薩地為最終目標。由於在各個菩薩地（地，bhumi）上精勤方便地修行，並與相應的功德相應合。從最初的世俗發心開始，也就是從聽到、憶持、覺悟、理解佛法的心而發起菩提心的人，稱為世俗發心。這由四種力量促成：一是友力，即得到善知識的引導和隨順；二是因力，即過去世曾經發過菩提心；三是根力，即過去曾經行持善根，積累了足夠的功德；四是聞力，即在各處說法時，無量眾生髮起菩提心。《顯揚論》第二卷中說，世俗發心是指，比如有一類智者，在長老或聖者或鄔波陀耶（Upadhyaya，親教師）面前恭敬地站立，以增上的意樂發誓愿說：『長老請憶念，或者聖者請憶念，或者鄔波陀耶，我某某，從今天開始，發起阿訧多羅三藐三菩提心（阿耨菩提心，anuttara-samyak-sambodhi-citta），爲了饒益一切有情眾生。從今以後，愿我所修的六波羅蜜（六度，six paramitas）和一切萬行，都是爲了證得無上菩提。我現在與諸位菩薩摩訶薩（菩薩，Bodhisattva; 摩訶薩，Mahasattva）一起出家，愿您證知我是菩薩。』第二次和第三次也同樣如此。第一義發心有三種殊勝之處：一是教授殊勝，因為親近正遍知（佛，Buddha）；二是隨順殊勝，因為善於積累福德和智慧；三是得果殊勝，因為生起無分別智，增長此發心，名為歡喜地（歡喜地，Pramudita）。此殊勝以什麼為因呢？有四種：一是法平等，因為通達法無我；二是眾生平等，因為達到自他平等；三是所作平等，因為令他人解脫痛苦如同自己解脫痛苦一樣；四是佛體平等，因為法界與我無差別，決定能夠通達。此第一義發心又有六種殊勝之處：一是生位，二是愿位，三是勇猛，四是凈依，五是余巧，六是余出。生勝有四種：一是種子殊勝，以信大法為種子；二是生母殊勝，以般若波羅蜜（Prajnaparamita）為生母；三是胎藏殊勝，以大禪定樂為胎藏；四是乳母殊勝，以大悲長養為乳母。
【English Translation】 English version: De. Its self-nature is fortune and wisdom. Its liberation is through practicing the various paramitas (perfections). Its ultimate goal is the complete fulfillment of the bhumis (grounds). Because of diligent and skillful practice on each bhumi, and corresponding to each ground. Starting from the initial mundane bodhicitta (mind of enlightenment), that is, those who generate bodhicitta from a mind that hears, remembers, awakens, and understands the Dharma, are called mundane bodhicitta. This is caused by four forces: first, the force of friendship, which is due to obtaining the guidance and compliance of a virtuous friend; second, the force of cause, which is due to having generated bodhicitta in past lives; third, the force of roots, which is due to having practiced good roots in the past and accumulated sufficient merit; fourth, the force of hearing, which is due to countless beings generating bodhicitta when the Dharma is preached everywhere. The second volume of the Yogacarabhumi-sastra states that mundane bodhicitta refers to, for example, a class of wise individuals who stand respectfully before an elder, a holy one, or an Upadhyaya (preceptor), and with heightened intention, make a vow, saying: 'Elder, please remember, or holy one, please remember, or Upadhyaya, I, so-and-so, from this day forward, generate the anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment), for the benefit of all sentient beings. From now on, may all the six paramitas (perfections) and all the myriad practices that I cultivate be for the sake of attaining unsurpassed enlightenment. I am now leaving home with all the Bodhisattva Mahasattvas (great beings), may you acknowledge that I am a Bodhisattva.' The second and third times are the same. The ultimate bodhicitta has three superiorities: first, the superiority of teaching, because of being close to the Samyak-sambuddha (perfectly enlightened one); second, the superiority of compliance, because of skillfully accumulating fortune and wisdom; third, the superiority of obtaining results, because of generating non-discriminating wisdom, and growing this bodhicitta, it is called Pramudita (Joyful Ground). What is the cause of this superiority? There are four: first, the equality of Dharma, because of understanding the non-self of phenomena; second, the equality of beings, because of attaining equality between oneself and others; third, the equality of actions, because of liberating others from suffering as one liberates oneself from suffering; fourth, the equality of the Buddha's body, because the Dharmadhatu (realm of Dharma) is no different from me, and one can definitely understand it. This ultimate bodhicitta also has six superiorities: first, the superiority of birth; second, the superiority of vows; third, the superiority of courage; fourth, the superiority of pure reliance; fifth, the superiority of other skills; sixth, the superiority of other outcomes. The superiority of birth has four aspects: first, the superiority of seed, taking faith in the great Dharma as the seed; second, the superiority of the birth mother, taking Prajnaparamita (perfection of wisdom) as the birth mother; third, the superiority of the womb, taking the joy of great samadhi (meditative absorption) as the womb; fourth, the superiority of the wet nurse, taking great compassion as the wet nurse.
。愿即十大愿。應依瑜伽四十五。如下明。一供養恭敬一切諸佛。二受持一切三世佛法。三隨諸如來轉法輪處。皆往供養聽聞正法。四明諸菩薩所行勝行。五成熟一切有情。如般若說。六了知器界及有情界。七嚴凈一切諸佛國土。八不離一切菩薩諸佛。九利益眾生。猶如藥樹。如如意珠。生遇皆益。十隨所利生。常無休息。非同二乘速入涅槃。如第一供養有三。一一切佛無餘。二供養無餘。有三。一利供養。謂衣服等。二敬供養。謂香華等。三修行供養。謂修信戒等。三恭敬無餘。有三。一給侍恭敬。二迎逆恭敬。三修行恭敬。廣如十地論第三說。十地經又以十盡句成諸大愿。何等為十。所謂一眾生界盡。謂一切生生故。二世界盡。謂何處住界。三虛空界盡。謂一切虛空。四法界盡。謂說何等法教化法。五涅槃界盡。隨所化生置何涅槃界故。六佛出世界盡。七如來智界盡。故以何善巧方便如來智盡故。八心所緣界盡。隨所緣心緣界盡故。九佛境界智入界盡。復隨何界佛境界智入盡。十世間轉法輪智轉界盡。發此愿勝故。勇猛恒不退。能行難行。永不退故。凈依者依二利生。一知自近菩提。二知利他方便故。巧便勝得進上地方便故。出離勝者善思惟。住諸地中所建立法故。
譬喻讚歎門
發心喻偈云。如地
【現代漢語翻譯】 現代漢語譯本 愿即十大愿（十大愿：菩薩為利益眾生而發的十種廣大誓願）。應依瑜伽四十五（瑜伽四十五：指《瑜伽師地論》第四十五卷），如下闡明：一、供養恭敬一切諸佛。二、受持一切三世（三世：過去、現在、未來）佛法。三、隨諸如來轉法輪處（轉法輪處：佛陀宣講佛法的地方），皆往供養聽聞正法。四、明諸菩薩所行勝行。五、成熟一切有情（有情：一切有感知和意識的生命）。如般若（般若：智慧）所說。六、了知器界（器界：眾生所居住的物質世界）及有情界（有情界：眾生的世界）。七、嚴凈一切諸佛國土。八、不離一切菩薩諸佛。九、利益眾生，猶如藥樹（藥樹：能治病的樹），如如意珠（如意珠：能滿足願望的寶珠），生遇皆益。十、隨所利生，常無休息，非同二乘（二乘：聲聞乘和緣覺乘）速入涅槃（涅槃：佛教修行的最終目標，指解脫生死輪迴）。
如第一供養有三：一、一切佛無餘。二、供養無餘，有三：一、利供養，謂衣服等；二、敬供養，謂香華等；三、修行供養，謂修信戒等。三、恭敬無餘，有三：一、給侍恭敬；二、迎逆恭敬；三、修行恭敬。廣如十地論（十地論：《十地經論》，解釋菩薩修行十地的經論）第三說。《十地經》又以十盡句成諸大愿。何等為十？所謂一、眾生界盡，謂一切生生故。二、世界盡，謂何處住界。三、虛空界盡，謂一切虛空。四、法界盡，謂說何等法教化法。五、涅槃界盡，隨所化生置何涅槃界故。六、佛出世界盡。七、如來智界盡，故以何善巧方便如來智盡故。八、心所緣界盡，隨所緣心緣界盡故。九、佛境界智入界盡，復隨何界佛境界智入盡。十、世間轉法輪智轉界盡。發此愿勝故，勇猛恒不退，能行難行，永不退故。凈依者依二利生：一、知自近菩提（菩提：覺悟）；二、知利他方便故。巧便勝得進上地方便故。出離勝者善思惟，住諸地中所建立法故。
譬喻讚歎門
發心喻偈云：如地
【English Translation】 English version The Vow is the Ten Great Vows. It should be based on the forty-fifth Yogācāra (Yogācārabhūmi-śāstra, the Treatise on the Stages of Yoga Practice), as explained below: 1. Offerings and reverence to all Buddhas. 2. Receiving and upholding all the Buddha-dharma of the three times (past, present, and future). 3. Following all the Tathāgatas (Tathāgata: 'Thus Gone One', an epithet of the Buddha) to the places where they turn the Dharma wheel (places where the Buddha teaches the Dharma), offering and listening to the true Dharma. 4. Clarifying the superior practices performed by all Bodhisattvas. 5. Maturing all sentient beings (sentient beings: all beings with consciousness). As stated in the Prajñā (Prajñā: wisdom). 6. Understanding the realm of vessels (the material world inhabited by beings) and the realm of sentient beings (the world of sentient beings). 7. Adorning and purifying all Buddha-lands. 8. Not separating from all Bodhisattvas and Buddhas. 9. Benefiting sentient beings, like a medicinal tree (a tree that can cure diseases), like a Cintamani jewel (a wish-fulfilling jewel), benefiting all who encounter it. 10. Constantly benefiting sentient beings without rest, not like the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) quickly entering Nirvāṇa (Nirvāṇa: the ultimate goal of Buddhist practice, liberation from the cycle of birth and death).
As for the first offering, there are three aspects: 1. No remainder of all Buddhas. 2. No remainder of offerings, with three aspects: 1. Material offerings, such as clothing; 2. Reverential offerings, such as incense and flowers; 3. Practice offerings, such as cultivating faith and precepts. 3. No remainder of reverence, with three aspects: 1. Serving with reverence; 2. Welcoming with reverence; 3. Practicing with reverence. As explained in detail in the third chapter of the Daśabhūmika-śāstra (Daśabhūmika-śāstra: Commentary on the Ten Stages Sutra, a treatise explaining the ten stages of Bodhisattva practice). The Daśabhūmika Sūtra also uses the ten 'exhaustion' phrases to form the great vows. What are the ten? They are: 1. Exhaustion of the realm of sentient beings, meaning all births are exhausted. 2. Exhaustion of the world, meaning the realm of where beings reside. 3. Exhaustion of the realm of space, meaning all space. 4. Exhaustion of the realm of Dharma, meaning what Dharma is taught and what Dharma is used to teach. 5. Exhaustion of the realm of Nirvāṇa, meaning in what realm of Nirvāṇa the beings who are transformed are placed. 6. Exhaustion of the world where Buddhas appear. 7. Exhaustion of the realm of the Tathāgata's wisdom, meaning by what skillful means the Tathāgata's wisdom is exhausted. 8. Exhaustion of the realm of what the mind contemplates, meaning the realm of what the mind contemplates is exhausted. 9. Exhaustion of the realm where the Buddha's wisdom of the realm enters, meaning in what realm the Buddha's wisdom of the realm enters and is exhausted. 10. Exhaustion of the realm where the wisdom of turning the Dharma wheel in the world turns. Because making this vow is superior, one is courageous and never retreats, able to perform difficult practices, and never retreats. The pure reliance relies on benefiting oneself and others: 1. Knowing that one is close to Bodhi (Bodhi: enlightenment); 2. Knowing the skillful means to benefit others. Skillful means are superior because they are convenient for advancing. The superior one who transcends contemplates well and abides in the Dharma established in the stages.
Chapter on Praising with Metaphors
The verse on the metaphor of generating the mind says: Like the earth
如凈金。如月如增火。如藏如寶篋。如海如金剛。如山如藥王。如友如如意。如日如美樂。如王如庫倉。如道如車乘。如泉如喜聲。如流亦如雲發心譬如是。譬如地者。最初發心亦復如是。一切佛法能生持故。譬如凈金者。依相應發心亦如是。利益安樂不退壞故。譬如新月。勤相應發心如是。一切善法漸漸增故。譬如增火。極依相應發心如是。益薪火熾積行依極故。譬如火藏。檀波羅蜜相應發心亦如是。以財周給亦無盡故。譬如寶篋。尸羅相應發心亦如是。功德法寶從彼生故。譬如大海。忍波羅蜜相應發心亦如是。諸來違逆心不動故。譬如金剛。進相應發心亦如是。勇猛堅牢不可壞故。譬如山王。禪波羅蜜相應發心亦如是。物無能動。以不亂故。譬如藥王。般若相應發心亦如是。惑智二病此能破故。譬如善友。無量相應發心亦如是。一切時中不捨眾生故。譬如如意。神通相應發心亦如是。隨所欲現能成就故。譬如盛日。攝相應發心亦如是。如日熟谷成熟眾生故。譬如美樂。辨相應發心亦如是。說法教化攝眾生故。譬如國王。量相應發心亦如是。能為正道不壞因故。譬如倉庫。聚相應發心亦如是。福智法財之所聚故。譬如道路。覺分相應發心亦如是。大聖先行余隨行故。譬如車乘。止觀相應發心亦如是。二輪具足安樂去
【現代漢語翻譯】 現代漢語譯本 猶如純凈的黃金。猶如新月、猶如增長的火焰。猶如寶藏、猶如寶箱。猶如大海、猶如金剛。猶如山王、猶如藥王。猶如善友、猶如如意寶。猶如太陽、猶如美妙的音樂。猶如國王、猶如倉庫。猶如道路、猶如車乘。猶如泉水、猶如喜悅的聲音。猶如河流也猶如雲朵，發起菩提心就像這樣。譬如大地，最初發起菩提心也是這樣，因為一切佛法都由此生起和保持。 猶如純凈的黃金，依于相應的發心也是這樣，因為能帶來利益和安樂，並且不會退轉和損壞。 猶如新月，勤奮相應的發心也是這樣，因為一切善法都由此漸漸增長。 猶如增長的火焰，極其依于相應的發心也是這樣，因為增加柴火火焰更加熾盛，積累修行依于極其精進。 猶如寶藏，佈施波羅蜜（Dānapāramitā，慷慨的完美）相應的發心也是這樣，因為用財物賙濟也不會窮盡。 猶如寶箱，持戒波羅蜜（Śīlapāramitā，道德的完美）相應的發心也是這樣，因為功德法寶由此產生。 猶如大海，忍辱波羅蜜（Kṣāntipāramitā，忍耐的完美）相應的發心也是這樣，因為對於各種違逆都不會動搖。 猶如金剛，精進波羅蜜（Vīryapāramitā，活力的完美）相應的發心也是這樣，因為勇猛堅固不可摧毀。 猶如山王，禪定波羅蜜（Dhyānapāramitā，冥想的完美）相應的發心也是這樣，因為外物無法動搖，因為心不散亂。 猶如藥王，般若波羅蜜（Prajñāpāramitā，智慧的完美）相應的發心也是這樣，因為迷惑和智慧兩種疾病都能被它破除。 猶如善友，無量心相應的發心也是這樣，因為在任何時候都不會捨棄眾生。 猶如如意寶，神通相應的發心也是這樣，因為能隨心所欲地顯現併成就。 猶如盛大的太陽，攝受相應的發心也是這樣，就像太陽成熟穀物一樣成熟眾生。 猶如美妙的音樂，辯才相應的發心也是這樣，因為通過說法教化來攝受眾生。 猶如國王，權量相應的發心也是這樣，因為能成為正道的不會損壞的原因。 猶如倉庫，積聚相應的發心也是這樣，因為是福德和智慧法財積聚的地方。 猶如道路，覺分相應的發心也是這樣，因為偉大的聖者先行，其餘的人跟隨。 猶如車乘，止觀相應的發心也是這樣，因為兩個輪子都具備，可以安樂地前進。
【English Translation】 English version Like pure gold. Like the moon, like an increasing fire. Like a treasure, like a treasure chest. Like the sea, like a diamond. Like a mountain king, like a medicine king. Like a good friend, like a wish-fulfilling jewel. Like the sun, like beautiful music. Like a king, like a storehouse. Like a road, like a chariot. Like a spring, like a joyful sound. Like a river and like a cloud, the arising of Bodhicitta (the mind of enlightenment) is like this. Just as the earth, the initial arising of Bodhicitta is also like this, because all the Buddha-dharma (teachings of the Buddha) can arise and be maintained from it. Like pure gold, the arising of Bodhicitta based on corresponding practice is also like this, because it brings benefit and happiness, and does not degenerate or become corrupted. Like the new moon, the arising of Bodhicitta based on diligent practice is also like this, because all good dharmas gradually increase from it. Like an increasing fire, the arising of Bodhicitta based on extremely diligent practice is also like this, because adding fuel makes the fire blaze more intensely, and accumulating practice relies on extreme diligence. Like a treasure, the arising of Bodhicitta corresponding to Dānapāramitā (the perfection of generosity) is also like this, because giving with wealth will never be exhausted. Like a treasure chest, the arising of Bodhicitta corresponding to Śīlapāramitā (the perfection of morality) is also like this, because meritorious virtues and Dharma treasures arise from it. Like the great sea, the arising of Bodhicitta corresponding to Kṣāntipāramitā (the perfection of patience) is also like this, because the mind is not moved by any adversity. Like a diamond, the arising of Bodhicitta corresponding to Vīryapāramitā (the perfection of vigor) is also like this, because it is courageous, firm, and indestructible. Like a mountain king, the arising of Bodhicitta corresponding to Dhyānapāramitā (the perfection of meditation) is also like this, because external things cannot move it, because the mind is not disturbed. Like a medicine king, the arising of Bodhicitta corresponding to Prajñāpāramitā (the perfection of wisdom) is also like this, because it can destroy both the diseases of delusion and wisdom. Like a good friend, the arising of Bodhicitta corresponding to immeasurable mind is also like this, because it never abandons sentient beings at any time. Like a wish-fulfilling jewel, the arising of Bodhicitta corresponding to supernatural powers is also like this, because it can manifest and accomplish whatever is desired. Like the bright sun, the arising of Bodhicitta corresponding to gathering is also like this, just as the sun ripens crops, it ripens sentient beings. Like beautiful music, the arising of Bodhicitta corresponding to eloquence is also like this, because it gathers sentient beings through teaching the Dharma. Like a king, the arising of Bodhicitta corresponding to measurement is also like this, because it can be the cause of the correct path that will not be destroyed. Like a storehouse, the arising of Bodhicitta corresponding to accumulation is also like this, because it is the place where merit, wisdom, and Dharma wealth are accumulated. Like a road, the arising of Bodhicitta corresponding to the factors of enlightenment is also like this, because the great sage goes first, and the rest follow. Like a chariot, the arising of Bodhicitta corresponding to Śamatha (tranquility) and Vipaśyanā (insight) is also like this, because with both wheels complete, it can go forward in peace.
故。譬如涌泉。總持相應發心亦如是。聞者雖多。法無盡故。譬如喜聲。法印相應發心亦如是。求解脫者所樂聞故。譬如河流。自性相應發心亦如是。無生忍道自然而流。不作意故。譬如大云。能成世間方便相應發心亦如是。示現八相成道。化眾生故。如無盡意經。有三十二喻。菩薩有四樂。一思利樂。謂思惟于利他時。二得方便樂。謂至得巧方便時。三解義樂。謂解了大乘意時。四證實樂。謂證入法無我時。若人棄捨眾生趣向寂滅。應知是人不得菩薩如是四樂(此說不發心菩薩過)。次說嘆發心者。若菩薩初發大菩提心。爾時依無邊眾生。即得善護。不作諸惡。為此故。是人遠離退墮惡道畏。複次由有善及增故。於樂常喜。由有悲及增故。于苦常喜。為此故。是人遠離退失善道畏。因此發心得不作護(謂能善護不作諸惡)。偈云。愛他過自愛。忘己利眾生。不為自憎他。豈作不善業。菩薩愛他過於自愛。由此故。忘自身命而利於他。不為自利而損於他。由此故。能于諸眾生絕諸惡業得不退。菩薩以自功德而為自嚴。以利懷喜而為自食。以作意生處而為園地。以神通變化而為戲喜。如是四事。唯菩薩有。二乘人無。既有如是四事。云何當退。次遮思苦心。菩薩既以大悲為體。是故極勤利他雖入阿毗地獄。如遊樂處。菩
【現代漢語翻譯】 故。譬如涌泉（噴涌的泉水）。總持（陀羅尼，總攝憶持一切法而不忘失的智慧）相應發心亦如是。聞者雖多，法無盡故。譬如喜聲（令人喜悅的聲音）。法印（佛法的印記，如諸行無常、諸法無我、涅槃寂靜）相應發心亦如是。求解脫者所樂聞故。譬如河流。自性相應發心亦如是。無生忍（對無生之法安忍不動）道自然而流，不作意故。譬如大云。能成世間，方便（善巧的方法）相應發心亦如是。示現八相（指佛陀一生中的八個重要階段：降生、出家、降魔、成道、轉法輪、入滅等）成道，化眾生故。如《無盡意經》。有三十二喻。菩薩有四樂：一思利樂，謂思惟于利他時；二得方便樂，謂至得巧方便時；三解義樂，謂解了大乘意時；四證實樂，謂證入法無我時。若人棄捨眾生趣向寂滅，應知是人不得菩薩如是四樂（此說不發心菩薩過）。 次說嘆發心者。若菩薩初發大菩提心（立志證悟無上智慧的心），爾時依無邊眾生，即得善護，不作諸惡。為此故，是人遠離退墮惡道畏。複次由有善及增故，於樂常喜；由有悲及增故，于苦常喜。為此故，是人遠離退失善道畏。因此發心得不作護（謂能善護不作諸惡）。偈云：『愛他過自愛，忘己利眾生，不為自憎他，豈作不善業。』菩薩愛他過於自愛，由此故，忘自身命而利於他。不為自利而損於他，由此故，能于諸眾生絕諸惡業得不退。菩薩以自功德而為自嚴，以利懷喜而為自食，以作意生處而為園地，以神通變化而為戲喜。如是四事，唯菩薩有，二乘人無。既有如是四事，云何當退？ 次遮思苦心。菩薩既以大悲為體，是故極勤利他，雖入阿毗地獄（八大地獄中最苦之處），如遊樂處。
【English Translation】 Therefore, it is like a gushing spring. The Bodhicitta (the mind of enlightenment) that corresponds to Dharani (total retention, the wisdom of remembering and upholding all Dharmas without forgetting) is also like this. Although there are many who hear it, the Dharma is inexhaustible. It is like a joyful sound. The Bodhicitta that corresponds to Dharma Seal (the marks of the Dharma, such as impermanence of all things, non-self of all Dharmas, and Nirvana is quiescence) is also like this. Because it is what those who seek liberation delight to hear. It is like a river. The Bodhicitta that corresponds to self-nature is also like this. The path of No-Birth Tolerance (acceptance and non-wavering towards the Dharma of no-birth) flows naturally, without contrivance. It is like a great cloud. The Bodhicitta that corresponds to skillful means (expedient methods) that can accomplish the world is also like this. Manifesting the eight aspects (referring to the eight important stages in the life of the Buddha: birth, renunciation, subduing Mara, enlightenment, turning the Dharma wheel, entering Nirvana, etc.) of attaining the Way, to transform sentient beings. As in the Inexhaustible Intent Sutra. There are thirty-two metaphors. Bodhisattvas have four joys: first, the joy of contemplating benefit, which means contemplating benefiting others; second, the joy of obtaining skillful means, which means arriving at the time of obtaining skillful means; third, the joy of understanding meaning, which means understanding the meaning of Mahayana; fourth, the joy of verifying reality, which means verifying and entering the non-self of Dharma. If a person abandons sentient beings and goes towards quiescence, it should be known that this person does not obtain the four joys of a Bodhisattva (this speaks of the fault of a Bodhisattva who does not generate Bodhicitta). Next, it speaks of praising those who generate Bodhicitta. If a Bodhisattva initially generates the great Bodhicitta (the mind to realize unsurpassed wisdom), at that time, relying on boundless sentient beings, they immediately obtain good protection and do not commit any evils. Because of this, this person is far from the fear of falling into evil paths. Furthermore, because there is goodness and increase, they are always joyful in happiness; because there is compassion and increase, they are always joyful in suffering. Because of this, this person is far from the fear of losing the path of goodness. Therefore, generating Bodhicitta obtains non-action protection (meaning it can protect well and not commit any evils). The verse says: 『Loving others more than loving oneself, forgetting oneself to benefit sentient beings, not hating others for one's own sake, how could one commit unwholesome deeds.』 Bodhisattvas love others more than they love themselves, therefore, they forget their own lives to benefit others. They do not harm others for their own benefit, therefore, they can cut off all evil deeds from all sentient beings and obtain non-retrogression. Bodhisattvas adorn themselves with their own merits, take joy in benefiting others as their food, take the place of intentional birth as their garden, and take supernatural transformations as their play and joy. These four things are only possessed by Bodhisattvas, not by those of the Two Vehicles. Since they have these four things, how could they regress? Next, it refutes the thought of suffering. Since Bodhisattvas take great compassion as their essence, therefore, they diligently benefit others, even if they enter Avici Hell (the most painful of the eight great hells), it is like a place of amusement.
薩如是。于余苦中。豈生怖畏。因此怖故而退心耶。諸菩薩以大悲阇梨常在心中。若見眾生受苦。即自生苦。由此道理。自然應作。若待善友勸發。深生極重慚羞。偈云。荷負眾生擔。懈怠丑非勝。為欲解他縛。精進應百倍。菩薩發心以荷負眾生重擔。若去賒緩此是醜事。非為第一端政眾生。菩薩應思若自若他種種急縛。謂惑業生。為解此縛。應須精進百倍過彼聲聞獨覺作所應作。次說隨順行自他利行(有六大)。大依者。依止大菩提而發心故。大行者。為利自他而發行故。大果者。今得無上大菩提故。大取者。初發心時攝一切眾生故。大忍者。發行時忍一切大苦故。大義者。得果時廣利一切眾生業成就故。復有四大。一勝出大。於三有五趣中而勝出故。二寂靜大。隨向無住處涅槃故。三功德大。福智二聚增長故。四者利物大。常依大悲不捨眾生故。依發菩提心論初意。贊勸發心。說諸功德所修勝行能有對治利益。贊佛菩薩及以法僧種種功德。令其發心云。諸佛子若佛弟子受持佛語。能為眾生演說法者。應先稱揚佛之功德。眾生聞已乃能發心。求佛智慧。以發心故。佛種不斷。若比丘比丘尼優婆塞優婆夷。唸佛念法。又念如來行菩薩道時。為求法故阿僧祇劫受諸勤苦。此意應唸佛恩勤苦求法為我等故。今應如是為報佛
【現代漢語翻譯】 現代漢語譯本： 如是，對於我所受的苦難，難道會因此而產生恐懼嗎？難道會因為這種恐懼而退縮嗎？諸位菩薩以偉大的慈悲為導師，常存於心中。如果見到眾生受苦，就如同自己親身受苦一般。基於這個道理，自然應當有所作為。如果還要等待善友勸勉啓發，那將是極其深重的羞愧。正如偈語所說：『肩負眾生的重擔，懈怠是醜陋的，絕非殊勝。爲了解救他人于束縛，精進應當百倍。』菩薩發心，就是爲了肩負起眾生的重擔。如果拖延懈怠，這是醜陋的事情，絕不是最端正的眾生所為。菩薩應當思考自身和他人的種種緊急束縛，也就是迷惑、業力以及生死輪迴。爲了解除這些束縛，必須精進百倍，超過那些聲聞和獨覺所應做的事情。 接下來講述隨順眾生的行為，以及利益自己和他人的行為（有六種廣大）。第一是依止廣大：因為依止偉大的菩提心而發心。第二是行為廣大：爲了利益自己和他人而修行。第三是果報廣大：因為現在能夠獲得無上的大菩提。第四是攝取廣大：在最初發心的時候就攝取一切眾生。第五是忍耐廣大：在修行的時候忍受一切巨大的苦難。第六是意義廣大：在獲得果報的時候，能夠廣泛地利益一切眾生，成就事業。 還有四種廣大。第一是勝出廣大：在三有（欲有、色有、無色有）五趣（地獄、餓鬼、畜生、人、天）之中勝出。第二是寂靜廣大：隨順趨向于無住涅槃。第三是功德廣大：福德和智慧兩種資糧不斷增長。第四是利益眾生廣大：常常依止偉大的慈悲心，不捨棄眾生。依據《發菩提心論》的最初用意，讚歎勸勉發菩提心，說明各種功德以及所修的殊勝行為能夠產生對治和利益。讚歎佛、菩薩以及法、僧的種種功德，使眾生能夠發心。經中說：『諸佛子，如果佛弟子受持佛的教誨，能夠為眾生演說佛法，應當首先稱揚佛的功德。眾生聽聞之後，才能夠發心，求取佛的智慧。因為發菩提心的緣故，佛種才不會斷絕。』如果比丘、比丘尼、優婆塞、優婆夷，憶念佛、憶念法，又憶念如來行菩薩道時，爲了求法，經歷了無數阿僧祇劫（asamkhya kalpa）的勤苦。這個意思是要憶念佛的恩德，佛爲了我們勤苦求法。現在我們應當這樣來報答佛的恩德。
【English Translation】 English version: So it is. Should I, amidst my sufferings, give rise to fear? Should I retreat because of this fear? All Bodhisattvas hold great compassion as their teacher, constantly in their hearts. If they see sentient beings suffering, they feel the suffering themselves. Based on this principle, they should naturally act. If they still wait for encouragement and inspiration from good friends, it would be a matter of extreme and profound shame. As the verse says: 'Bearing the burden of sentient beings, laziness is ugly, not superior. To liberate others from bondage, diligence should be a hundredfold.' The Bodhisattva's aspiration is to shoulder the heavy burden of sentient beings. If they delay and are lazy, this is an ugly thing, not what the most upright sentient beings would do. Bodhisattvas should contemplate the various urgent bonds of themselves and others, namely delusion, karma, and birth. To break these bonds, they must be a hundred times more diligent than what the Shravakas (hearers) and Pratyekabuddhas (solitary realizers) should do. Next, it speaks of actions that accord with sentient beings and actions that benefit oneself and others (there are six great ones). The first is great reliance: because one relies on the great Bodhicitta (awakening mind) to generate aspiration. The second is great action: because one practices for the benefit of oneself and others. The third is great result: because one can now attain unsurpassed great Bodhi (awakening). The fourth is great taking: because one gathers all sentient beings at the time of initial aspiration. The fifth is great endurance: because one endures all great suffering when practicing. The sixth is great meaning: because when one attains the result, one can widely benefit all sentient beings and accomplish the work. There are also four great ones. The first is great surpassing: because one surpasses the three realms of existence (desire realm, form realm, formless realm) and the five destinies (hell, hungry ghosts, animals, humans, gods). The second is great tranquility: because one follows the path towards non-abiding Nirvana. The third is great merit: because the two accumulations of merit and wisdom increase. The fourth is great benefit to beings: because one constantly relies on great compassion and does not abandon sentient beings. According to the initial intention of the 'Treatise on Generating the Bodhi Mind', it praises and encourages the generation of Bodhicitta, explaining that various merits and the superior practices cultivated can produce antidotes and benefits. It praises the various merits of the Buddha, Bodhisattvas, Dharma, and Sangha, enabling sentient beings to generate aspiration. The sutra says: 'All sons of the Buddha, if disciples of the Buddha uphold the Buddha's teachings and can expound the Dharma for sentient beings, they should first praise the merits of the Buddha. After sentient beings hear this, they can generate aspiration and seek the Buddha's wisdom. Because of generating Bodhicitta, the Buddha-seed will not be cut off.' If Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) remember the Buddha, remember the Dharma, and also remember when the Tathagata (Buddha) practiced the Bodhisattva path, they endured countless asamkhya kalpas of diligent suffering in order to seek the Dharma. The meaning of this is to remember the Buddha's kindness, that the Buddha diligently sought the Dharma for our sake. Now we should repay the Buddha's kindness in this way.
恩。適為他說令其發心修菩薩行。以如是念。為菩薩說法乃至一偈。菩薩得聞是法。示教利喜。當種善根修習佛法。得無上菩提。為斷無量眾生無始生死諸苦惱故。欲成無量身心精進。深發大愿。行大方便。起大慈悲。求大智慧乃至如來無見頂相。求如是等諸佛大法。當知法無量故。福德果報亦無量。
勸發勝劣重廣門
次說發心勝劣云。如來說言。如諸菩薩最初發心下劣一念福德果報。百千萬劫說不能盡。況復一日一月一歲乃至百歲。所習諸心福德果報。豈可說盡。何以故。菩薩所行無盡。欲令一切眾生皆住無生法忍。得無上菩提故。次舉喻顯勝云。諸佛子菩薩初始發菩提心。譬如大海初漸起時。當知皆為下中上價乃至無價如意寶珠。作所住處。此寶皆從大海生故。菩薩發心亦復如是。為三乘人禪定智慧一切功德之所生處。複次又如三千大千世界初漸起時。當知便為二十五有其中所有一切眾生。悉皆荷負作依止處。菩薩亦爾。初漸起時。普為一切無量眾生。所謂六道四生。正見邪見。修善習惡。持戒毀戒。尊奉三寶。謗毀正法。諸魔外道。沙門梵志。乃至四姓。一切荷負作依止處。次發心相菩提。以大慈悲為本。今說菩薩修慈悲等。廣說修于慈悲喜捨所緣行相。以喻說境界。舉大地塵大海水一三千乃至
【現代漢語翻譯】 現代漢語譯本： 然後，（佛）適時地為他說法，令他發起修菩薩行的心。以這樣的念頭，為菩薩說法，哪怕只是一句偈語，菩薩聽聞此法，得到開示、教導，心生歡喜，就應當種下善根，修習佛法，以求證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。爲了斷除無量眾生無始以來的生死諸般苦惱，想要成就無量身心精進，深深地發起大愿，行使廣大的方便法門，生起廣大的慈悲心，求得廣大的智慧，乃至如來無見頂相（Usnisa，頂髻）。求得像這些諸佛大法，應當知道法是無量的，所以福德果報也是無量的。
勸發殊勝與低劣、重要與廣大之門
接下來講述發心的殊勝與低劣。如來說道：『如各位菩薩最初發心時，哪怕是下劣的一念，其福德果報，百千萬劫也說不完。更何況是一日、一月、一年，乃至一百年，所修習的各種心念的福德果報，怎麼可能說得盡呢？』為什麼呢？因為菩薩所行是無盡的，想要讓一切眾生都安住于無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟），證得無上菩提的緣故。接下來用比喻來彰顯殊勝：『諸位佛子，菩薩最初發起菩提心，譬如大海最初漸漸興起時，應當知道都是爲了下、中、上等價，乃至無價的如意寶珠，作為它們居住的地方。這些寶珠都是從大海中產生的緣故。菩薩發心也是這樣，是三乘人（sravaka-yana，聲聞乘；pratyeka-buddha-yana，緣覺乘；bodhisattva-yana，菩薩乘）禪定智慧一切功德的產生之處。』再次，又如三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）最初漸漸興起時，應當知道就成爲了二十五有（Bhavacakra，存在輪迴的二十五種狀態）中所有一切眾生的荷負和依靠之處。菩薩也是這樣，最初漸漸興起時，普遍地為一切無量眾生，也就是六道（Gati，眾生輪迴的六個去處：天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）四生（caturyoni，卵生、胎生、濕生、化生），正見邪見，修善習惡，持戒毀戒，尊奉三寶（Triratna，佛、法、僧），誹謗正法，諸魔外道，沙門（Sramana，出家修行者）梵志（Brahmana，婆羅門），乃至四姓（caturvarnya，婆羅門、剎帝利、吠舍、首陀羅），一切的荷負和依靠之處。接下來，發心之相是菩提，以大慈悲為根本。現在講述菩薩修慈悲等等，廣泛地講述修習慈悲喜捨（catvari-apramana，四無量心）所緣的行相，用比喻來說明境界，舉大地塵、大海水、一個三千大千世界乃至
【English Translation】 English version: Then, (the Buddha) timely spoke Dharma for him, causing him to aspire to cultivate the Bodhisattva path. With such a thought, speaking Dharma for a Bodhisattva, even if it's just a single verse, when the Bodhisattva hears this Dharma, receives instruction and guidance, and feels joy, they should plant good roots and cultivate the Buddha-dharma, in order to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). In order to cut off the immeasurable sufferings of birth and death of countless beings since beginningless time, wanting to achieve immeasurable physical and mental diligence, deeply making great vows, practicing great skillful means, generating great compassion, seeking great wisdom, even the Usnisa (unseen crown protuberance) of the Tathagata. Seeking such great Buddha-dharmas, one should know that because the Dharma is immeasurable, the resulting blessings and rewards are also immeasurable.
The Gate of Encouraging Superiority and Inferiority, Importance and Vastness
Next, it speaks of the superiority and inferiority of aspiration. The Tathagata said: 'Like all Bodhisattvas, even the inferior thought at the initial aspiration, the resulting blessings and rewards cannot be fully described in hundreds of thousands of kalpas. How much more so the blessings and rewards of the various thoughts cultivated in a day, a month, a year, or even a hundred years? How can they be fully described?' Why? Because the Bodhisattva's practice is endless, wanting to enable all beings to abide in the anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas), and attain Anuttara-samyak-sambodhi. Next, using a metaphor to highlight the superiority: 'All you Buddha-children, the initial aspiration of the Bodhisattva's Bodhi-mind is like the initial gradual rising of the great ocean. You should know that it is all for the lower, middle, and upper priced, even priceless, wish-fulfilling jewels, as their dwelling place. These jewels all arise from the great ocean. The Bodhisattva's aspiration is also like this, it is the place of origin for all the merits of the Sravaka-yana (Hearer Vehicle), Pratyeka-buddha-yana (Solitary Realizer Vehicle), and Bodhisattva-yana (Bodhisattva Vehicle), such as samadhi and wisdom.' Furthermore, just as when the Trisahasra-Mahasahasra-lokadhatu (great trichiliocosm) initially gradually arises, you should know that it becomes the burden and reliance for all beings within the twenty-five Bhavacakra (realms of existence). The Bodhisattva is also like this, when initially gradually arising, universally for all immeasurable beings, namely the six Gati (realms of existence: Deva, Asura, Human, Animal, Preta, Naraka), the four caturyoni (forms of birth: from eggs, from wombs, from moisture, by transformation), right views and wrong views, cultivating good and practicing evil, upholding precepts and breaking precepts, honoring the Triratna (Three Jewels: Buddha, Dharma, Sangha), slandering the true Dharma, all demons and heretics, Sramana (ascetics), Brahmana (Brahmins), even the four caturvarnya (castes: Brahmins, Kshatriyas, Vaishyas, Shudras), it is the burden and reliance for all. Next, the characteristic of aspiration is Bodhi, with great compassion as its foundation. Now speaking of the Bodhisattva cultivating compassion and so on, extensively speaking of cultivating the catvari-apramana (four immeasurables: loving-kindness, compassion, sympathetic joy, equanimity), the aspects of the object of focus, using metaphors to illustrate the realm, citing the dust of the earth, the water of the great ocean, a single great trichiliocosm, and even
十方難知限量等。既所緣生界遐不可盡。菩薩發心悉能遍覆如是眾生。云何諸佛子。是菩提心豈可盡耶。若有菩薩。聞如是說。不驚不怖。不退不沒。當知是人決定能發菩提之心。假令無量諸佛如來。于無量劫贊其功德。亦不可盡。何以故。以菩提心無限齊故。次說發菩提心因緣云。若諸菩薩親近善知識。供養諸佛。修集善根。志求勝法。心常柔和。遭苦能忍。慈悲淳厚。深心平等。信樂大乘。求佛智慧。若人能具如是十法。乃能發阿耨菩提之心。且親近善友有八。大莊嚴論第九偈云。調靜除德增。有勇阿含富。覺真善說法。悲深離退減。此偈明第一依親近。善友具足十種功德者。應堪親近。何謂為十。一調伏。謂與戒相應。由根調故。二寂靜。謂與定相應。由內攝故。三惑除。謂信念與慧相應。煩惱斷故。四德增。謂戒定慧具不缺減故。五有勇。謂利益他時不疲倦故。六經富。謂得多聞故。七覺真。謂了實義故。八善說。不顛倒故。九悲深。絕希望故。十離退。於一切時恭敬說故(此所應親近善友相)。二物親近有三。一財。謂恭敬供養。二身。謂隨順給侍。三心。謂給侍時身心相應。三緣起親近善友有三。一愿樂。二知時。三除慢。四迴向親近。不為貪著利養。但為隨順修行故。五因親近。如所教授隨順修行為親
【現代漢語翻譯】 現代漢語譯本 十方世界難以知曉其邊際，既然所緣生界如此遙遠而不可窮盡，菩薩發心卻能遍覆所有這些眾生。諸位佛子，這菩提心難道可以窮盡嗎？如果有一位菩薩，聽聞這樣的說法，不感到驚訝，不感到恐懼，不退縮，不沮喪，那麼應當知道這個人必定能夠發起菩提之心。縱然有無量諸佛如來，在無量劫的時間裡讚歎他的功德，也是無法窮盡的。為什麼呢？因為菩提心是無限的。接下來講述發起菩提心的因緣：如果諸位菩薩親近善知識（kalyāṇa-mitra，指引正道的良師益友），供養諸佛，修集善根，立志追求殊勝的佛法，內心常常柔和，遭遇苦難能夠忍受，慈悲心淳厚，以平等心對待一切眾生，信樂大乘佛法，追求佛的智慧，如果有人能夠具備這十種品德，才能發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。 且說親近善友有八種利益。《大莊嚴論》第九偈說：『調伏、寂靜、惑除、德增，有勇、阿含富、覺真、善說法，悲深、離退減。』這首偈說明了第一種依止，即親近善友，要具足十種功德的人，才值得親近。這十種功德是什麼呢？一是調伏，指與戒律相應，因為調伏了根性。二是寂靜，指與禪定相應，因為內心攝持。三是惑除，指信念與智慧相應，煩惱斷除。四是德增，指戒、定、慧具足而不缺少。五是有勇，指利益他人時不知疲倦。六是經富，指博聞強記。七是覺真，指了悟真實義。八是善說，指說法不顛倒。九是悲深，指不求回報。十是離退，指在任何時候都恭敬說法（以上是應當親近的善友的相貌）。 第二種是物質上的親近，有三種：一是財物，指恭敬供養。二是身體，指隨順侍奉。三是心意，指侍奉時身心相應。第三種是緣起上的親近善友，有三種：一是愿樂，二是知時，三是除慢。第四種是迴向的親近，不爲了貪圖利養，只是爲了隨順修行。第五種是因上的親近，如所教授的那樣隨順修行，就是親近。
【English Translation】 English version The ten directions are difficult to know and equal. Since the realm of conditioned arising is so distant and inexhaustible, the Bodhisattva's aspiration can cover all such beings. How can the Bodhi-citta (bodhi-citta, the mind of enlightenment) of these Buddhas be exhausted? If there is a Bodhisattva who, upon hearing such a teaching, is neither surprised nor afraid, neither retreats nor becomes discouraged, know that this person is certain to generate the Bodhi-citta. Even if countless Buddhas and Tathagatas (tathāgata, 'one who has thus gone' or 'one who has thus come', referring to a Buddha) were to praise his merits for countless kalpas (kalpa, an aeon or cosmic period), it would still be inexhaustible. Why? Because the Bodhi-citta is limitless. Next, it speaks of the causes and conditions for generating the Bodhi-citta: If the Bodhisattvas associate with good spiritual friends (kalyāṇa-mitra, virtuous friend), make offerings to the Buddhas, cultivate roots of goodness, aspire to superior Dharma (dharma, the teachings of the Buddha), always have a gentle heart, are able to endure suffering, have pure and profound compassion, have a deep and equal mind, believe in and delight in the Mahayana (mahāyāna, the 'Great Vehicle' of Buddhism), and seek the wisdom of the Buddha, if a person can possess these ten qualities, then he can generate the Anuttara-samyak-sambodhi-citta (anuttarā-samyak-saṃbodhi-citta, unsurpassed perfect enlightenment). Furthermore, there are eight benefits of associating with good friends. The ninth verse of the Mahāvyutpatti states: 'Tamed, tranquil, eliminating delusion, increasing virtue, courageous, rich in scriptures, realizing truth, speaking well, deeply compassionate, free from regression and diminution.' This verse explains the first reliance, which is associating with good friends. One should associate with those who possess ten qualities. What are these ten? First, tamed, meaning in accordance with the precepts, because the roots are tamed. Second, tranquil, meaning in accordance with samadhi (samādhi, concentration), because the mind is inwardly collected. Third, eliminating delusion, meaning in accordance with faith and wisdom, because afflictions are severed. Fourth, increasing virtue, meaning that precepts, samadhi, and wisdom are complete and not lacking. Fifth, courageous, meaning not weary when benefiting others. Sixth, rich in scriptures, meaning having much learning. Seventh, realizing truth, meaning understanding the true meaning. Eighth, speaking well, meaning not speaking in a distorted way. Ninth, deeply compassionate, meaning without expecting anything in return. Tenth, free from regression, meaning speaking respectfully at all times (these are the characteristics of a good friend one should associate with). The second is material association, which has three aspects: first, wealth, meaning respectful offerings; second, body, meaning obedient service; third, mind, meaning that body and mind are in harmony during service. The third is the conditioned arising of associating with good friends, which has three aspects: first, aspiration; second, knowing the right time; and third, eliminating pride. The fourth is association with dedication, not for the sake of greed for profit and offerings, but only for the sake of following practice. The fifth is association in terms of cause, which is to follow the practice as taught.
近因。何以故。以此隨順。令彼善友心生歡喜故。六智親近。為善解三乘自乘令成故。七田親近善友。謂嚴凈土。云何名田。以自所聞法。于眾生相續中而建立故。隨所住佛土修清凈因故。八依止親近者。但以法利具足為依止。是故親近善友。不以財利具足為依止。親近善友差別者有六。一因果差別。謂過去親近為因。現在為果。現在為因。未來為果。二隨法差別。謂善知識所說法門。隨其差別而修行故。三內外差別。自親近為內。令他親近為外。四粗細差別。自聽為粗。內心思惟為細。五勝劣差別。有慢親近為劣。無慢親近為勝。六遠近差別。現趣為近。生報親近為遠。生報后報無間隔世近遠如次。云何名最勝親近有五。一凈信。于親近處生凈信故。二深心。此中有九。一味心。二隨喜心。三希望心。四無厭心。五廣大心。六勝喜心。七勝利心。八無染心。九善凈心。三神通。謂依虛空藏等三昧。而親近故。四方便。謂依無分別智攝故。五和合者。謂大菩薩以一果入一切果故(彼十種行一一應說之)。復有四緣。一思惟諸佛。發菩提心。復有五種。一者思惟十方三世諸佛。初始發心具煩惱性。亦如我今。終成正覺。為無上尊。以此緣故發菩提心。二者思惟三世諸佛發大勇猛。各各能得無上菩提。若此菩提可得法。我
【現代漢語翻譯】 現代漢語譯本 近因：為什麼這麼說呢？因為這樣隨順，能讓善友心中生起歡喜的緣故。 六、智慧親近善友：爲了善於理解聲聞乘、緣覺乘、菩薩乘這三乘，使自己也能成就的緣故。 七、田親近善友：指莊嚴清凈的佛土。什麼叫做『田』呢？因為把自己所聽聞的佛法，在眾生的相續中建立起來的緣故。隨著所居住的佛土，修習清凈的因緣的緣故。 八、依止親近善友：只要以佛法的利益具足作為依止，因此親近善友，不以財物利益具足作為依止。親近善友的差別有六種： 一、因果差別：過去親近善友是因，現在是果；現在親近善友是因，未來是果。 二、隨法差別：隨著善知識所說的法門，隨著其中的差別而修行。 三、內外差別：自己親近善友是內，令他人親近善友是外。 四、粗細差別：自己聽聞是粗，內心思維是細。 五、勝劣差別：以傲慢心親近善友是劣，沒有傲慢心親近善友是勝。 六、遠近差別：現在趣向是近，來世報應才親近是遠。來世報應之後，世世相隔的遠近，依次第而定。 什麼叫做最殊勝的親近善友呢？有五種： 一、凈信：在親近之處生起清凈的信心。 二、深心：這裡面有九種：一、一味心，二、隨喜心，三、希望心，四、無厭心，五、廣大心，六、殊勝歡喜心，七、勝利心，八、無染心，九、善凈心。 三、神通：指依靠虛空藏等三昧（Samadhi，禪定），而親近善友的緣故。 四、方便：指依靠無分別智（Nirvikalpa-jnana）來攝持的緣故。 五、和合：指大菩薩以一個果位進入一切果位的緣故（這十種行應該一一說明）。 又有四種因緣：一、思惟諸佛，發菩提心。又有五種： 一、思惟十方三世一切諸佛，最初發菩提心時，也具有煩惱的性質，也像我今天一樣，最終成就正覺，成為無上尊。因為這個緣故，發起菩提心。 二、思惟三世諸佛發起大勇猛心，各自都能證得無上菩提。如果這菩提是可證得的法，我
【English Translation】 English version Proximate cause: Why is this so? Because by complying with it, it causes joy to arise in the mind of the virtuous friend. Six, associating with virtuous friends through wisdom: It is for the sake of skillfully understanding the Three Vehicles (Triyana) – the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle – so that one can also achieve them. Seven, associating with virtuous friends as a field: This refers to adorning and purifying the Buddha-land. What is called a 'field'? It is because one establishes the Dharma that one has heard in the continuum of sentient beings. It is because one cultivates pure causes in accordance with the Buddha-land where one resides. Eight, relying on and associating with virtuous friends: One should rely solely on the completeness of Dharma benefits. Therefore, one should associate with virtuous friends not based on the completeness of material benefits. There are six distinctions in associating with virtuous friends: One, the distinction of cause and effect: Associating with virtuous friends in the past is the cause, and the present is the effect; associating with virtuous friends in the present is the cause, and the future is the effect. Two, the distinction of following the Dharma: One cultivates according to the distinctions in the Dharma teachings spoken by the virtuous teacher. Three, the distinction of internal and external: Oneself associating with virtuous friends is internal, causing others to associate with virtuous friends is external. Four, the distinction of coarse and subtle: Oneself listening is coarse, inner contemplation is subtle. Five, the distinction of superior and inferior: Associating with virtuous friends with arrogance is inferior, associating with virtuous friends without arrogance is superior. Six, the distinction of near and far: Present inclination is near, being close in future lives is far. The distance between future lives and subsequent lives is determined accordingly. What is called the most excellent association with virtuous friends? There are five: One, pure faith: Generating pure faith in the place of association. Two, profound mind: There are nine aspects to this: One, a single-minded mind; two, a rejoicing mind; three, a hopeful mind; four, a mind without weariness; five, a vast mind; six, a supremely joyful mind; seven, a victorious mind; eight, an undefiled mind; nine, a virtuous and pure mind. Three, supernormal powers (Abhijna): This refers to associating with virtuous friends by relying on Samadhis (Samadhi, meditative absorption) such as the Akasagarbha (space treasury) Samadhi. Four, skillful means (Upaya): This refers to being embraced by non-discriminating wisdom (Nirvikalpa-jnana). Five, harmony: This refers to great Bodhisattvas entering all fruits with one fruit (these ten practices should be explained one by one). Furthermore, there are four conditions: One, contemplating all Buddhas and generating the Bodhicitta (mind of enlightenment). There are also five types: One, contemplating all Buddhas of the ten directions and three times, who initially generated the Bodhicitta with the nature of afflictions, just like me today, and ultimately attained perfect enlightenment, becoming the unsurpassed venerable one. Because of this condition, one generates the Bodhicitta. Two, contemplating the Buddhas of the three times generating great courage, each being able to attain unsurpassed Bodhi. If this Bodhi is an attainable Dharma, I
亦應得。以此緣故。三者思惟三世諸佛發大明慧。于無明㲉建立勝心。積集苦行。皆能自拔超出三界。我亦如是當自拔濟。緣此事故。四者思惟三世諸佛為人中雄。皆度生死煩惱大海。我亦丈夫亦當能度。緣此事故。五者思惟三世諸佛發大精進。捨身命財求一切智。我今亦當隨學諸佛。緣此事故。觀身過患。發菩提心。復有五種。一者自觀我身五陰四大俱能興造無量惡業。欲舍離故。二者自觀我身九孔常流臭穢不凈。生厭離故。三者自觀我身有貪瞋癡無量煩惱燒然善心。欲滅除故。四者自觀我身如泡如沫唸唸生滅是可舍法。欲棄捐故。五者自觀我身無明所覆常造惡業輪迴五趣。無利益故。求最勝果。發菩提心。復有五事。一者見諸如來相好莊嚴光明清徹遇者除惱。為修集故。二者見諸如來法身常住清凈無染。為修集故。三者見諸如來有戒定慧解脫解脫知見清凈法聚。為修集故。四者見諸如來有十力四無畏大悲三念。為修集故。五者見諸如來有一切智。憐愍眾生慈悲普覆。能為一切愚迷正道。為修集故。慈愍眾生。發菩提心。復有五事。一者見諸眾生為無明所纏故。二者見諸眾生為眾苦所纏。三者見諸眾生集不善業。四者見諸眾生造極重惡。五者見諸眾生不修正法無明所纏。復有四事。一者見諸眾生為癡愛所惑受大劇苦
【現代漢語翻譯】 現代漢語譯本 也應當能夠獲得。因為這個緣故，第三，思維過去、現在、未來諸佛發起大光明智慧，于無明黑暗中建立殊勝之心，積累苦行，都能自我解脫，超出三界。我也應當像他們一樣自我解脫救度。因為這個緣故，第四，思維過去、現在、未來諸佛是人中雄杰，都能度過生死煩惱的大海。我也是大丈夫，也應當能夠度過。因為這個緣故，第五，思維過去、現在、未來諸佛發起大精進，捨棄身命財產，追求一切智慧（sarvajna）。我現在也應當隨學諸佛。因為這個緣故，觀察自身過患，發起菩提心（bodhicitta）。 又有五種情況：第一，自己觀察我的身體，五陰（panca-skandha）、四大（cattaro mahabhuta）都能興造無量惡業，因此想要舍離。第二，自己觀察我的身體，九孔經常流出臭穢不凈之物，因此產生厭惡想要遠離。第三，自己觀察我的身體，有貪（raga）、嗔（dvesha）、癡（moha）無量煩惱，燃燒我的善心，因此想要滅除。第四，自己觀察我的身體，如水泡如泡沫，唸唸生滅，是可捨棄之法，因此想要拋棄。第五，自己觀察我的身體，被無明（avidya）所覆蓋，經常造作惡業，輪迴五趣（panca-gati），沒有利益，因此追求最殊勝的果報，發起菩提心。 又有五件事：第一，見到諸如來（tathagata）相好莊嚴，光明清澈，遇到的人都能消除煩惱，爲了修集這些功德。第二，見到諸如來法身常住，清凈無染，爲了修集這些功德。第三，見到諸如來有戒（sila）、定（samadhi）、慧（prajna）、解脫（vimukti）、解脫知見（vimukti-jnana-darshana）清凈的法聚，爲了修集這些功德。第四，見到諸如來有十力（dasa-bala）、四無畏（catvari-vaisharadyani）、大悲（maha-karuna）、三念住（tri-smrtyupasthana），爲了修集這些功德。第五，見到諸如來有一切智（sarvajna），憐憫眾生，慈悲普遍覆蓋，能為一切愚迷之人指引正道，爲了修集這些功德。 慈愍眾生，發起菩提心，又有五件事：第一，見到諸眾生被無明（avidya）所纏縛。第二，見到諸眾生被眾苦所纏縛。第三，見到諸眾生積聚不善之業。第四，見到諸眾生造作極重之惡業。第五，見到諸眾生不修正法，被無明所纏縛。 又有四件事：第一，見到諸眾生被癡愛所迷惑，遭受巨大痛苦。
【English Translation】 English version One should also be able to attain it. For this reason, third, contemplate that the Buddhas of the three times (past, present, and future) generate great illuminating wisdom, establish a supreme mind in the darkness of ignorance (avidya), accumulate ascetic practices, and are all able to liberate themselves and transcend the three realms (trayo dhatavah). I too should liberate and save myself in the same way. For this reason, fourth, contemplate that the Buddhas of the three times are heroes among humans, and are all able to cross the great ocean of birth, death, and afflictions. I am also a great man, and I should also be able to cross it. For this reason, fifth, contemplate that the Buddhas of the three times generate great diligence, sacrificing their lives and wealth to seek all-knowing wisdom (sarvajna). I too should now follow the example of the Buddhas. For this reason, observe the faults of the body and generate the mind of enlightenment (bodhicitta). Furthermore, there are five aspects: First, observe that my body, with its five aggregates (panca-skandha) and four great elements (cattaro mahabhuta), is capable of creating limitless evil deeds, and therefore I wish to abandon it. Second, observe that my body, with its nine orifices, constantly emits foul and impure substances, and therefore I generate disgust and wish to distance myself from it. Third, observe that my body has limitless afflictions of greed (raga), hatred (dvesha), and delusion (moha), which burn my wholesome mind, and therefore I wish to extinguish them. Fourth, observe that my body is like a bubble or foam, arising and ceasing in every moment, and is a dharma that can be abandoned, and therefore I wish to discard it. Fifth, observe that my body is covered by ignorance (avidya), constantly creating evil deeds, and transmigrating through the five realms (panca-gati), without benefit, and therefore I seek the most supreme fruit and generate the mind of enlightenment. Furthermore, there are five matters: First, seeing that the Tathagatas (tathagata) are adorned with excellent marks and characteristics, and their light is clear and pure, those who encounter them are freed from afflictions, and therefore I cultivate these qualities. Second, seeing that the Dharma-body of the Tathagatas is permanent, pure, and undefiled, and therefore I cultivate these qualities. Third, seeing that the Tathagatas possess the pure Dharma aggregates of morality (sila), concentration (samadhi), wisdom (prajna), liberation (vimukti), and the knowledge and vision of liberation (vimukti-jnana-darshana), and therefore I cultivate these qualities. Fourth, seeing that the Tathagatas possess the ten powers (dasa-bala), four fearlessnesses (catvari-vaisharadyani), great compassion (maha-karuna), and three mindfulnesses (tri-smrtyupasthana), and therefore I cultivate these qualities. Fifth, seeing that the Tathagatas possess all-knowing wisdom (sarvajna), compassionately cover all beings, and can guide all deluded beings to the right path, and therefore I cultivate these qualities. With compassion for sentient beings, generate the mind of enlightenment. There are also five matters: First, seeing that sentient beings are entangled by ignorance (avidya). Second, seeing that sentient beings are entangled by various sufferings. Third, seeing that sentient beings accumulate unwholesome karma. Fourth, seeing that sentient beings create extremely heavy evil deeds. Fifth, seeing that sentient beings do not cultivate the right Dharma and are entangled by ignorance. Furthermore, there are four matters: First, seeing that sentient beings are deluded by foolish love and suffer great pain.
。二見諸眾生不信因果造作惡業。三見諸眾生舍離正法信受邪法。四見諸眾生沒煩惱河。四流所漂眾苦所纏。復有四事。一見諸眾生畏生老病死。不求解脫而復造業。二見諸眾生憂悲苦惱而常造作無有休息。三見諸眾生愛別離苦而不覺悟方便染著。四者見諸眾生怨憎會苦常起嫌嫉更復造惡集不善業。復有四事。一見諸眾生為愛慾故造作諸惡。二見諸眾生知欲生苦而不捨欲。三見眾生雖欲求樂不具戒足。四見眾生雖不樂苦造苦不息造極重惡。復有四事。一者眾生毀犯重戒。雖復憂懼而猶放逸。二見眾生興造極惡。五無間苦兇頑。自蔽不生慚愧。三見眾生謗毀大乘方等正法。專愚自執方起憍慢。四見眾生雖懷聰哲而具斷善根。反自貢高永無改悔。不修正法。復有四事。一見眾生生於八難不聞正法不知修善。二見眾生值佛出世聞說正法不能受持。三見眾生染習外道苦身修業永不出離。四見眾生修得非想非非想定謂是涅槃。善報既盡還墮三塗。菩薩見諸眾生無明造業。長夜受苦。舍離正法。迷於出路。為是等故。發大慈悲。志求菩提。如救頭然。一切眾生有苦惱者。我當拔濟令無有餘。諸佛子我今略說初行菩薩緣事發心。
立誓發願門
發願立誓。菩薩云何發趣菩提。以何業行成就菩提。發心菩薩住干慧地。先當
【現代漢語翻譯】 現代漢語譯本：二、看見眾生不相信因果，造作各種惡業。
三、看見眾生捨棄正法，信受邪法。
四、看見眾生沉沒在煩惱的河流中，被四種瀑流所漂盪，被種種痛苦所纏繞。
又有四件事：
一、看見眾生畏懼生老病死，不尋求解脫卻又造作惡業。
二、看見眾生憂愁悲傷痛苦煩惱，卻常常造作惡業沒有休息的時候。
三、看見眾生經歷愛別離苦，卻不覺悟，反而貪戀執著。
四、看見眾生經歷怨憎會苦，常常生起嫌隙嫉妒，更加造作惡業，積聚不善之業。
又有四件事：
一、看見眾生爲了愛慾的緣故，造作各種惡業。
二、看見眾生知道慾望會帶來痛苦，卻不捨棄慾望。
三、看見眾生雖然想要追求快樂，卻不具備圓滿的戒律。
四、看見眾生雖然不喜歡痛苦，卻不停地造作痛苦之因，造作極其嚴重的惡業。
又有四件事：
一、看見眾生毀犯嚴重的戒律，雖然憂愁恐懼，卻仍然放縱自己。
二、看見眾生興造極其惡劣的五無間地獄之業，兇狠頑固，自我矇蔽，不生慚愧之心。
三、看見眾生誹謗毀壞大乘方等正法，一味愚癡，固執己見，反而生起驕慢之心。
四、看見眾生雖然懷有聰明的才智，卻具備斷滅善根的行為，反而自以為是，永遠沒有悔改之心，不修正法。
又有四件事：
一、看見眾生出生在八難之處，聽不到正法，不知道修善。
二、看見眾生遇到佛陀出世，聽聞佛陀宣說正法，卻不能接受和奉持。
三、看見眾生染習外道，以苦行來修行，永遠不能出離輪迴。
四、看見眾生修得非想非非想定，就以為是涅槃，善報享盡之後，還是會墮落到三惡道中。
菩薩看見眾生因為無明而造作惡業，長久地在黑夜中受苦，捨棄正法，迷失了出離的道路，爲了這些眾生的緣故，發起大慈悲心，立志尋求菩提，如同救頭燃一樣。一切眾生有苦惱的，我應當拔除救濟，使他們沒有剩餘的痛苦。諸佛的弟子們，我現在簡略地說一下初行菩薩的因緣和發心。
立誓發願門
發願立誓。菩薩如何發起趣向菩提之心？以什麼樣的業行來成就菩提？發心的菩薩住在干慧地，首先應當
【English Translation】 English version: Second, seeing all beings not believing in cause and effect, creating evil karma.
Third, seeing all beings abandoning the true Dharma, believing in false teachings.
Fourth, seeing all beings sinking in the river of afflictions, swept away by the four currents, entangled by all kinds of suffering.
Furthermore, there are four things:
First, seeing all beings fearing birth, old age, sickness, and death, not seeking liberation but still creating karma.
Second, seeing all beings in sorrow, grief, suffering, and affliction, constantly creating karma without rest.
Third, seeing all beings experiencing the suffering of separation from loved ones, yet not awakening, but instead clinging to attachment.
Fourth, seeing all beings experiencing the suffering of encountering those they hate, constantly arising with resentment and jealousy, further creating evil karma, accumulating unwholesome karma.
Furthermore, there are four things:
First, seeing all beings creating all kinds of evil karma for the sake of love and desire.
Second, seeing all beings knowing that desire brings suffering, yet not abandoning desire.
Third, seeing all beings although wanting to seek happiness, not possessing complete precepts.
Fourth, seeing all beings although not liking suffering, constantly creating the causes of suffering, creating extremely heavy evil karma.
Furthermore, there are four things:
First, seeing all beings breaking serious precepts, although worried and fearful, still indulging themselves.
Second, seeing all beings creating extremely evil karma of the five uninterrupted hells (Avici Hell), fierce and stubborn, self-obscured, not giving rise to shame.
Third, seeing all beings slandering and destroying the Great Vehicle (Mahayana) Correct Dharma, stubbornly clinging to their own views, instead giving rise to arrogance.
Fourth, seeing all beings although possessing intelligence and wisdom, having the actions of cutting off roots of goodness, instead being self-righteous, never having repentance, not cultivating the Correct Dharma.
Furthermore, there are four things:
First, seeing all beings born in the eight difficulties (eight conditions where practicing the Dharma is difficult), not hearing the Correct Dharma, not knowing how to cultivate goodness.
Second, seeing all beings encountering the Buddha's appearance in the world, hearing the Buddha expounding the Correct Dharma, but not being able to accept and uphold it.
Third, seeing all beings being tainted by external paths, cultivating through ascetic practices, never being able to escape from samsara.
Fourth, seeing all beings cultivating to the state of neither perception nor non-perception, thinking it is Nirvana, but after the good rewards are exhausted, they will still fall into the three evil realms.
The Bodhisattva sees beings creating karma because of ignorance, suffering in the long night, abandoning the Correct Dharma, lost on the path of liberation. For the sake of these beings, they arouse great compassion, aspiring to seek Bodhi, like saving a head on fire. All beings who have suffering, I shall remove and relieve them, so that they have no remaining suffering. Disciples of all Buddhas, I will now briefly speak about the causes and conditions of the initial practice of a Bodhisattva and their aspiration.
The Gate of Making Vows and Aspirations
Making vows and aspirations. How does a Bodhisattva arouse the mind towards Bodhi? With what karma and actions does one accomplish Bodhi? A Bodhisattva who has aroused the mind dwells in the stage of Dry Insight (Sukkhavipassaka-bhumi), and should first
堅固發於正愿。攝受一切無量眾生。我求無上菩提。救護度脫。令無有餘。皆令究竟無餘涅槃。是故初始發心大悲為首。以悲心故。能發轉勝十大正愿。何謂為十。一愿我先世及以今身所種善根。施與一切。悉共迴向無上菩提。令我此愿唸唸增長。生生不忘。為陀羅尼之所守護。二愿我回向大菩提已。以此善根。於一切生處。常得供養一切諸佛。恒常不生無佛國土。三愿我得生諸佛國已。常得親近隨侍左右。如影隨形。無剎那頃遠離諸佛。四愿我得近佛已。隨所應為我說法。即得成就菩薩五通五愿得通已。即達世諦假名流佈。了第一義。得正法智。六愿我得正法智已。以無厭心。為生說法。示教利喜。皆令開解。七愿我開解諸眾生已。以佛神力。遍至十方無餘世界。供養諸佛。聽受正法。廣攝眾生。八愿于諸佛所聞正法已。即能隨轉清凈輪。十方世界一切眾生。聽我法者。聞我名者。即得舍離一切煩惱發菩提心。九愿我能令一切眾生髮菩提已。常隨將護。除無利益。與無量樂。捨身命財。攝受眾生。荷負正法。十者愿我能荷負正法已。雖行正法。心無所行。如諸菩薩行於正法而無所行亦無不行。為化眾生。不捨正愿。次立決定誓者。有五事持。一能堅固其心。二能制伏煩惱。三能遮放逸。四破五蓋。五能勤修六波羅蜜
【現代漢語翻譯】 現代漢語譯本 堅固的菩提心源於正確的誓願，它能攝受一切無量的眾生。我爲了尋求無上的菩提，救護、度脫一切眾生，使他們沒有一個遺漏，都能夠究竟達到無餘涅槃的境界。因此，最初發菩提心時，要以大悲心為首。因為有大悲心的緣故，才能發起更加殊勝的十大正愿。什麼是十大正愿呢？ 第一愿：愿我過去世以及今生所種的一切善根，都佈施給一切眾生，並且共同迴向于無上菩提。使我的這個願望唸唸增長，生生世世都不會忘記，並且受到陀羅尼（總持）的守護。 第二愿：愿我回向大菩提之後，憑藉這些善根，在一切所生的處所，常常能夠供養一切諸佛，恒常不生在沒有佛的國土。 第三愿：愿我能夠往生到諸佛的國土之後，常常能夠親近、隨侍在佛的左右，就像影子跟隨形體一樣，沒有一剎那的時間離開諸佛。 第四愿：愿我能夠親近佛之後，佛隨我所應而為我說法，我立即就能成就菩薩的五神通。 第五愿：愿我得到五神通之後，立即通達世俗諦（假名流佈），了達第一義諦，獲得正法之智慧。 第六愿：愿我得到正法智慧之後，以沒有厭倦的心，為眾生說法，開示教導，使他們得到利益和歡喜，都能夠開悟理解。 第七愿：愿我開悟理解眾生之後，憑藉佛的神力，遍至十方無餘的世界，供養諸佛，聽受正法，廣泛地攝受眾生。 第八愿：愿我在諸佛那裡聽聞正法之後，立即能夠隨順轉動清凈法輪，十方世界的一切眾生，聽到我說法的人，聽到我名字的人，立即能夠舍離一切煩惱，發起菩提心。 第九愿：愿我能夠令一切眾生髮起菩提心之後，常常隨順守護他們，除去沒有利益的事情，給予他們無量的快樂，捨棄身命和財物，攝受眾生，承擔如來正法。 第十愿：愿我能夠承擔如來正法之後，雖然行於正法，心中卻沒有任何執著。就像諸菩薩行於正法而無所行，也沒有什麼不行。爲了教化眾生，不捨棄正愿。 其次，建立決定的誓願，有五件事可以支援：一是能夠堅定其心；二是能夠制伏煩惱；三是能夠遮止放逸；四是破除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）；五是能夠勤奮修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）。
【English Translation】 English version Firmness arises from right vows, embracing all immeasurable sentient beings. I seek unsurpassed Bodhi, to rescue and deliver, leaving none behind, enabling all to ultimately attain Nirvana without remainder. Therefore, the initial aspiration for enlightenment begins with great compassion. Because of this compassion, one can generate the surpassing Ten Great Vows. What are the ten? First vow: May all the roots of goodness I have planted in past lives and in this present life be given to all beings, and may we all dedicate them together towards unsurpassed Bodhi. May this vow of mine increase in every moment, never to be forgotten in any lifetime, and be protected by Dharani (總持). Second vow: Having dedicated myself to great Bodhi, may I, with these roots of goodness, in all places of birth, always be able to make offerings to all Buddhas, and may I never be born in lands without Buddhas. Third vow: Having been born in the lands of the Buddhas, may I always be able to be close to and attend upon them, like a shadow following a form, never for a moment being apart from the Buddhas. Fourth vow: Having become close to the Buddhas, may they teach me the Dharma according to what is appropriate for me, and may I immediately attain the five supernormal powers of a Bodhisattva. Fifth vow: Having attained these powers, may I immediately understand the conventional truth (世俗諦) of nominal existence, realize the ultimate truth (第一義諦), and attain the wisdom of the true Dharma. Sixth vow: Having attained the wisdom of the true Dharma, may I, with an unwearied mind, teach the Dharma to sentient beings, instructing, guiding, benefiting, and delighting them, enabling them all to awaken and understand. Seventh vow: Having awakened and understood sentient beings, may I, through the power of the Buddhas, reach all the worlds in the ten directions without remainder, make offerings to the Buddhas, listen to and receive the true Dharma, and extensively gather sentient beings. Eighth vow: Having heard the true Dharma from the Buddhas, may I immediately be able to turn the pure Dharma wheel accordingly. May all sentient beings in the worlds of the ten directions who hear my Dharma or hear my name immediately be able to abandon all afflictions and generate the Bodhi mind. Ninth vow: Having enabled all sentient beings to generate the Bodhi mind, may I always follow and protect them, removing what is not beneficial, giving them immeasurable joy, sacrificing my life and possessions, embracing sentient beings, and bearing the burden of the true Dharma. Tenth vow: Having been able to bear the burden of the true Dharma, although practicing the true Dharma, may my mind be without any attachment. Like the Bodhisattvas who practice the true Dharma without practicing and without not practicing. For the sake of transforming sentient beings, I will not abandon my right vows. Next, establishing a firm vow is supported by five things: first, it can strengthen the mind; second, it can subdue afflictions; third, it can prevent indulgence; fourth, it can break through the five hindrances (貪慾蓋, 嗔恚蓋, 睡眠蓋, 掉悔蓋, 疑蓋); fifth, it can diligently cultivate the six Paramitas (佈施, 持戒, 忍辱, 精進, 禪定, 般若).
。云何立誓。若有人來種種求索。我于爾時隨有施與。乃至不生一念慳吝。若生噁心如彈指頃。以施因緣求凈報者。我即欺誑十方世界無量諸佛。于未來世。亦當必定不成無上菩提。若我持戒。乃至失命建立凈心。誓無悔心。若我修忍。為他侵害乃至割截。常生慈心。誓不恚礙。若修精進。逢寒暑王賊水火師子虎狼無水谷處。要必堅固。誓不退沒。若我修禪。為外事惱不得攝心。要繫念境。誓不暫起非法亂想。若修智慧。觀一切法。如真實性。隨順受持。于善不善有為無為生死涅槃。不起二見。若我心悔恚礙退沒亂想起於二見。如彈指頃。而以戒忍精進禪智求凈報者。我即欺誑十方世界無量無邊阿僧祇現在諸佛。于未來不證菩提。菩薩以十大愿持正法行。以六大誓制放逸心。必能精進修集六波羅蜜。成無上菩提。瑜伽四十五有五大愿及十大愿。五愿者。一發心願。二受生愿。三所行愿。四正愿。五大愿。若諸菩薩于其無上正等菩提。最初發心。名發心愿。若諸菩薩愿于當來世。往生隨順饒益有情諸善趣中。名受生愿。若諸菩薩愿能無倒思擇諸法愿。于境界修無量等殊勝善法。名所行愿。若諸菩薩愿于當來攝受一切菩薩善法。攝受一切所有功德。名為正愿。菩薩大愿當知。即從正愿所出。十大愿者。若諸菩薩愿于當來。
【現代漢語翻譯】 現代漢語譯本： 什麼是立誓？如果有人來用各種方式乞求索取，我在那時會盡我所有施捨給予，甚至不生起一絲一毫的慳吝之心。如果生起惡念，哪怕只是像彈指一瞬間，卻以此佈施的因緣來求取清凈的果報，那我就是在欺騙十方世界無量諸佛。在未來世，也必定不能成就無上菩提。 如果我持戒，乃至失去生命，也要建立清凈的心，發誓沒有後悔之心。如果我修忍辱，被他人侵害，乃至被割截肢體，也要常生慈悲之心，發誓不生嗔恚阻礙之心。如果我修精進，遇到寒冷暑熱、國王盜賊、水火災難、獅子虎狼，或者沒有水和食物的地方，一定要堅定不移，發誓不退縮沉沒。 如果我修禪定，被外在事物擾惱，不能攝心入定，也要繫念于所緣境，發誓不生起絲毫非法的雜亂念頭。如果我修智慧，觀察一切法如實相，隨順接受和奉持，對於善與不善、有為與無為、生死與涅槃，不起二元對立的見解。 如果我心中生起後悔、嗔恚阻礙、退縮沉沒、雜亂念頭，或者生起二元對立的見解，哪怕只是像彈指一瞬間，卻以此持戒、忍辱、精進、禪定、智慧來求取清凈的果報，那我就是在欺騙十方世界無量無邊阿僧祇（asaṃkhya，無數）現在諸佛。在未來世，也不能證得菩提（bodhi，覺悟）。菩薩以十大愿持守正法，以六大誓制止放逸之心，必定能夠精進修集六波羅蜜（ṣaṭ-pāramitā，六度），成就無上菩提。 《瑜伽師地論》第四十五卷中有五大愿和十大愿。五愿是：一、發心愿，二、受生愿，三、所行愿，四、正愿，五、大愿。如果諸位菩薩對於無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等覺）最初發起心，名為發心愿。如果諸位菩薩發願在未來世，往生到隨順饒益有情（sattva，眾生）的各種善趣之中，名為受生愿。如果諸位菩薩發願能夠毫無顛倒地思擇諸法，發願在境界中修習無量等殊勝的善法，名為所行愿。如果諸位菩薩發願在未來攝受一切菩薩的善法，攝受一切所有的功德，名為正愿。菩薩的大愿，應當知道，就是從正愿中所產生的。十大愿是：如果諸位菩薩發願在未來……
【English Translation】 English version: What is making a vow? If someone comes seeking various things from me, at that time I will give whatever I have, even to the point of not generating a single thought of stinginess. If an evil thought arises, even for the duration of a finger snap, and I seek pure rewards through the cause of giving, then I am deceiving the countless Buddhas of the ten directions. In the future, I will certainly not attain unsurpassed Bodhi (bodhi, enlightenment). If I uphold precepts, even to the point of losing my life, I will establish a pure mind, vowing to have no regrets. If I cultivate patience, even when harmed or dismembered by others, I will constantly generate a compassionate mind, vowing not to harbor anger or obstruction. If I cultivate diligence, encountering cold, heat, kings, thieves, water, fire, lions, tigers, wolves, or places without water or food, I will be steadfast, vowing not to retreat or sink. If I cultivate meditation, and am disturbed by external affairs, unable to gather my mind, I will fix my mind on the object of contemplation, vowing not to generate any unlawful or chaotic thoughts, even for a moment. If I cultivate wisdom, observing all dharmas (dharmas, phenomena) as they truly are, following and upholding them, I will not generate dualistic views regarding good and evil, conditioned and unconditioned, birth and death, and Nirvana (nirvāṇa, liberation). If in my mind I generate regret, anger, obstruction, retreat, sinking, chaotic thoughts, or dualistic views, even for the duration of a finger snap, and I seek pure rewards through upholding precepts, patience, diligence, meditation, and wisdom, then I am deceiving the countless, boundless, asamkhya (asaṃkhya, countless) Buddhas of the ten directions. In the future, I will not attain Bodhi. Bodhisattvas uphold the correct Dharma (dharma, law) with ten great vows, and restrain their undisciplined minds with six great vows, and will certainly be able to diligently cultivate the six pāramitās (ṣaṭ-pāramitā, perfections) and attain unsurpassed Bodhi. In the forty-fifth chapter of the Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra, Treatise on the Stages of Yoga Practice) there are five great vows and ten great vows. The five vows are: 1. The vow of generating the mind [of enlightenment], 2. The vow of taking rebirth, 3. The vow of what is practiced, 4. The correct vow, 5. The great vow. If all Bodhisattvas initially generate the mind [of enlightenment] for unsurpassed, perfect, complete Bodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), this is called the vow of generating the mind. If all Bodhisattvas vow to be reborn in the future in various good realms that accord with and benefit sentient beings (sattva, beings), this is called the vow of taking rebirth. If all Bodhisattvas vow to be able to contemplate all dharmas without inversion, and vow to cultivate immeasurable and excellent good dharmas in all realms, this is called the vow of what is practiced. If all Bodhisattvas vow to embrace all the good dharmas of all Bodhisattvas in the future, and to embrace all merits, this is called the correct vow. The great vow of Bodhisattvas, it should be known, arises from the correct vow. The ten great vows are: If all Bodhisattvas vow in the future...
以一切種上妙供具。供養無量無邊如來。名第一愿。若諸菩薩(此言流至第十)。愿于當來。攝受防護諸佛正法。傳持法眼。令無斷壞。名第二愿。愿于當來。從睹史多宮降下。如前乃至入涅槃。名第三愿。愿于當來。行一切種菩薩正行。名第四愿。愿于當來。普能成熟一切有情。名第五愿。愿于當來。一切世界皆能示現。名第六愿。愿于當來。普能凈修一切佛土。名第七愿。愿于當來。一切菩薩皆同一種意樂加行。趣入大乘。名第八愿。愿于當來。所有一切無倒加行。皆不唐捐。名第九愿。愿于當來。速證無上正等菩提。名第十愿。四十七云。由得清凈勝意樂故。為欲供養最勝有情真實福田大師法王。是故引發第一大愿。為欲受持彼所宣說無上正法。是故引發第二大愿。為欲勸請轉未曾有妙正法輪。是故引發第三大愿。為欲隨彼行菩薩行。是故引發第四大愿。為欲成熟彼器有情。是故引發第五大愿。為欲往趣諸佛國土。奉見如來。承事供養正法。是故引發第六大愿。為凈修治自佛國土。是故引發第七大愿。為於一切在所生處。常不遠離諸佛菩薩。與諸菩薩常同一味意樂加行。是故引發第八大愿。常為利益一切有情。曾無空過。是故引發第九大愿。為證無上正等菩提。作諸佛事。是故引發第十大愿。
復說發心
【現代漢語翻譯】 現代漢語譯本 以一切殊勝美妙的供品，供養無量無邊的如來（Tathagata，佛的稱號之一），這稱為第一愿。如果各位菩薩（Bodhisattva，指發心追求無上菩提的眾生）（此愿流傳至第十愿），愿在未來，能夠攝受和守護諸佛的正法，傳承和保持佛法的慧眼，使之不中斷和損壞，這稱為第二愿。愿在未來，從睹史多宮（Tusita Palace，彌勒菩薩居住的宮殿）降生，如前所述乃至進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），這稱為第三愿。愿在未來，奉行一切種類的菩薩正行，這稱為第四愿。愿在未來，普遍地成熟一切有情（Sentient beings，指一切有感覺和意識的生命），這稱為第五愿。愿在未來，在一切世界都能示現，這稱為第六愿。愿在未來，普遍地清凈和修飾一切佛土（Buddha-field，諸佛所居住和教化的清凈世界），這稱為第七愿。愿在未來，一切菩薩都具有同一種意樂和加行，趣入大乘（Mahayana，佛教的主要流派之一），這稱為第八愿。愿在未來，所有一切不顛倒的加行，都不白費，這稱為第九愿。愿在未來，迅速證得無上正等菩提（Anuttara-samyak-sambodhi，指最高的覺悟），這稱為第十愿。 《四十七》中說：由於獲得清凈殊勝的意樂，爲了供養最殊勝的有情，真實的福田，大師法王，因此引發第一大愿。爲了受持他所宣說的無上正法，因此引發第二大愿。爲了勸請轉動未曾有過的妙正法輪（Dharma wheel，佛法的象徵），因此引發第三大愿。爲了隨順他奉行菩薩行，因此引發第四大愿。爲了成熟那些堪能接受佛法的有情，因此引發第五大愿。爲了前往諸佛國土，奉見如來，承事供養正法，因此引發第六大愿。爲了清凈修治自己的佛國土，因此引發第七大愿。爲了在一切所生之處，常不遠離諸佛菩薩，與諸菩薩常具有同一種意樂和加行，因此引發第八大愿。常常爲了利益一切有情，從不空過，因此引發第九大愿。爲了證得無上正等菩提，做諸佛的事業，因此引發第十大愿。 複次宣說發菩提心。
【English Translation】 English version With all kinds of supreme and exquisite offerings, to make offerings to immeasurable and boundless Tathagatas (Tathagata, one of the titles of the Buddha), this is called the first vow. If all Bodhisattvas (Bodhisattva, refers to beings who aspire to supreme enlightenment) (this vow extends to the tenth vow), may they in the future be able to embrace and protect the Buddhas' true Dharma, transmit and maintain the eye of Dharma, so that it is not interrupted or damaged, this is called the second vow. May they in the future descend from the Tusita Palace (Tusita Palace, the palace where Maitreya Bodhisattva resides), as before, and even enter Nirvana (Nirvana, a Buddhist term, referring to the state of liberation from the cycle of birth and death), this is called the third vow. May they in the future practice all kinds of Bodhisattva's right conduct, this is called the fourth vow. May they in the future universally mature all sentient beings (Sentient beings, refers to all beings with feeling and consciousness), this is called the fifth vow. May they in the future be able to manifest in all worlds, this is called the sixth vow. May they in the future universally purify and adorn all Buddha-fields (Buddha-field, the pure lands where Buddhas reside and teach), this is called the seventh vow. May they in the future, all Bodhisattvas have the same intention and conduct, and enter the Mahayana (Mahayana, one of the main schools of Buddhism), this is called the eighth vow. May they in the future, all non-inverted practices not be in vain, this is called the ninth vow. May they in the future quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, refers to the highest enlightenment), this is called the tenth vow. 《Forty-seven》 says: Because of obtaining pure and supreme intention, in order to make offerings to the most supreme sentient beings, the true field of merit, the great master Dharma king, therefore the first great vow is initiated. In order to uphold the supreme Dharma spoken by him, therefore the second great vow is initiated. In order to request the turning of the unprecedented wonderful Dharma wheel (Dharma wheel, the symbol of the Dharma), therefore the third great vow is initiated. In order to follow him in practicing the Bodhisattva path, therefore the fourth great vow is initiated. In order to mature those sentient beings who are capable of receiving the Dharma, therefore the fifth great vow is initiated. In order to go to the Buddha lands, to see the Tathagatas, to serve and make offerings to the true Dharma, therefore the sixth great vow is initiated. In order to purify and adorn one's own Buddha land, therefore the seventh great vow is initiated. In order to always be inseparable from the Buddhas and Bodhisattvas in all places of birth, and to always have the same intention and conduct with the Bodhisattvas, therefore the eighth great vow is initiated. Always for the benefit of all sentient beings, never in vain, therefore the ninth great vow is initiated. In order to attain Anuttara-samyak-sambodhi, to do the work of the Buddhas, therefore the tenth great vow is initiated. Furthermore, it speaks of generating the Bodhi mind.
及哀愍門
文殊師利問菩提心論云。有十種發。一者身發。欲令眾生身業清凈故。二口發。欲令眾生口業清凈故。三者意發。欲令眾生意業清凈故(論釋云。為遠離身口意業一切惡行。發大精進也)。四者內發。以不虛妄分別一切諸眾生故(論云。以化一切眾生。令學彼處。不虛分別者。以不著諸法故)。五者外發。於一切眾生。平等行故(論云以遠離增愛故)。六者智發。以具足佛智清凈故(論云。以平等教化一切眾生故)。七清凈國土發。以示一切諸佛國土功德莊嚴故(論云。以如實知心。便隨相應說法故)。十無為智滿足心發。以不著三界故(論云。以證實法。不三界故。又離虛妄法故)。瑜伽七十二有十發心。謂世俗受發心。得法性發心。不決定發心。決定發心。不清淨髮心。清淨髮心。羸劣發心。強盛發心。未成果發心。已成果發心。未入正性離生。名世俗發心。已入正性離生。名得法性發。已離遠近。名不決定發。與此相違。名決定發。隨他轉。或被陵逼。或怖或誑。或為利養。此等發心。名不清凈。與此相違。名為清凈。為貪瞋癡纏所蔽伏。舍于正法。處於邪行。名羸劣發。與此相違。名為強盛。謂勝解乃至十地。名未成果。謂如來地。名已成果。瑜伽四十七。謂諸菩薩有五真實菩薩之相。若成
【現代漢語翻譯】 現代漢語譯本： 及哀愍門
文殊師利（Manjushri，菩薩名）問《菩提心論》說：『有十種發心。一者身發，爲了使眾生的身業清凈的緣故。二者口發，爲了使眾生的口業清凈的緣故。三者意發，爲了使眾生的意業清凈的緣故。』（論釋說：『爲了遠離身口意業的一切惡行，發起大精進。』）四者內發，因為不虛妄分別一切諸眾生的緣故。（論中說：『爲了教化一切眾生，令他們學習那個處所，不虛妄分別，因為不執著諸法的緣故。』）五者外發，對於一切眾生，平等行事的緣故。（論中說：『因為遠離增愛。』）六者智發，因為具足佛智清凈的緣故。（論中說：『因為平等教化一切眾生的緣故。』）七清凈國土發，爲了顯示一切諸佛國土功德莊嚴的緣故。（論中說：『因為如實地知心，便隨相應地說法。』）十無為智滿足心發，因為不執著三界的緣故。（論中說：『因為證實法，不屬於三界的緣故，又遠離虛妄法的緣故。』）
《瑜伽師地論》七十二卷中有十種發心，即世俗受發心、得法性發心、不決定發心、決定發心、不清淨髮心、清淨髮心、羸劣發心、強盛發心、未成果發心、已成果發心。未入正性離生，名為世俗發心。已入正性離生，名為得法性發心。已離遠近，名不決定發心。與此相反，名決定發心。隨他人轉，或被凌逼，或怖畏，或欺誑，或爲了利養，此等發心，名不清凈。與此相反，名為清凈。為貪瞋癡纏縛所蔽伏，捨棄正法，處於邪行，名羸劣發心。與此相反，名為強盛。所謂勝解乃至十地，名未成果。所謂如來地，名已成果。《瑜伽師地論》四十七卷中說，諸菩薩有五種真實菩薩之相，如果成就……
【English Translation】 English version: And the Chapter on Compassion
Manjushri (菩薩名, a Bodhisattva's name) asked in the Bodhicitta Shastra: 'There are ten types of arising [of Bodhicitta]. First, the arising related to body, intending to purify the bodily karma of sentient beings. Second, the arising related to speech, intending to purify the verbal karma of sentient beings. Third, the arising related to mind, intending to purify the mental karma of sentient beings.' (The commentary states: 'To be far away from all evil deeds of body, speech, and mind, one generates great diligence.') Fourth, the internal arising, because one does not falsely discriminate all sentient beings. (The Shastra states: 'To transform all sentient beings, causing them to learn that place, without false discrimination, because one is not attached to all dharmas.') Fifth, the external arising, because one acts equally towards all sentient beings. (The Shastra states: 'Because one is far away from increasing love.') Sixth, the arising of wisdom, because one is fully endowed with the pure wisdom of the Buddha. (The Shastra states: 'Because one teaches all sentient beings equally.') Seventh, the arising related to a pure land, to show the meritorious adornments of all Buddha lands. (The Shastra states: 'Because one knows the mind as it truly is, one speaks the Dharma accordingly.') Tenth, the arising of a mind satisfied with unconditioned wisdom, because one is not attached to the three realms. (The Shastra states: 'Because one verifies the true Dharma, one does not belong to the three realms, and is also far away from false dharmas.')
In the seventy-second volume of the Yogacarabhumi-sastra, there are ten types of arising [of Bodhicitta], namely, the arising of worldly reception, the arising of attaining the nature of Dharma, the arising of being undetermined, the arising of being determined, the arising of being impure, the arising of being pure, the arising of being weak, the arising of being strong, the arising of being unaccomplished, and the arising of being accomplished. Not having entered the rightness of separation from birth is called the arising of worldly reception. Having entered the rightness of separation from birth is called the arising of attaining the nature of Dharma. Having departed from near and far is called the arising of being undetermined. The opposite of this is called the arising of being determined. Following others, or being oppressed, or being fearful, or being deceived, or for the sake of profit and support, these types of arising are called impure. The opposite of this is called pure. Being obscured and subdued by the entanglements of greed, hatred, and delusion, abandoning the true Dharma, and dwelling in evil conduct, is called the arising of being weak. The opposite of this is called strong. What is called superior understanding up to the tenth ground is called unaccomplished. What is called the Tathagata ground is called accomplished. In the forty-seventh volume of the Yogacarabhumi-sastra, it is said that Bodhisattvas have five characteristics of a true Bodhisattva, if accomplished...
就者。墮菩薩數。何等為五。一者哀愍。二者愛語。三者勇猛。四者舒手惠施。五者能解甚深義。此各有五種。一自性。二依處。三果利。四次第。五相攝。哀愍依處略有五種。一有苦有情。二惡行有情三放逸有情。四邪行有情。五煩惱隨眠有情。三塗八難為有苦。諸不律儀為惡行。視樂一切染污境界。為放逸。依諸妄見。修行種種苦解脫行。于惡說法毗奈耶中。而出家者。名為邪行。煩惱可知。果利者。于諸有情。最初能斷怨害嫌恨。菩薩哀愍普於一切利有情事。皆能修作。心無怯劣。於此加行。嘗無厭倦。多住哀愍。能攝無罪。現法樂住。及饒益他。又如世尊所說修慈所得勝利。謂于現身毒藥刀仗不加害。名哀愍果利。七相憐愍。謂諸菩薩于諸有情。深心發起七相憐愍。以諸菩薩具憐愍故。名善意樂。何名七相。一無畏憐愍。二如理憐愍。三無倦。四無求。五無染。六廣大。七平等。謂諸菩薩于有情所。非怖畏故而憐愍。現行隨順身語意業。適可其心。利益安樂。名無畏憐愍。于諸有情。終不以非法非律非賢善法及以非處勸授有情。名如理。于諸有情。隨其所宜。發起一切饒益事業。曾無厭倦。名無倦。不待求請。自起憐愍。為作饒益。名無求。無愛染心而起憐愍。謂饒益他。不祈恩報。亦不希望當來可愛諸果異
【現代漢語翻譯】 現代漢語譯本： 什麼樣的人會墮入菩薩的行列呢？有五種人。第一種是具有哀愍之心的人，第二種是善於愛語的人，第三種是勇猛精進的人，第四種是樂於舒手惠施的人，第五種是能夠理解甚深義理的人。這每一種特質又各有五種層面：自性、依處、果利、次第和相攝。 哀愍的依處略有五種：一是有苦的有情（sattvas），二是有惡行的有情，三是放逸的有情，四是邪行的有情，五是煩惱隨眠的有情。處於三塗（three lower realms）八難（eight difficulties）中的有情是有苦的；諸不律儀（lacking in discipline）是有惡行的；貪戀一切染污境界是放逸的；依據各種妄見，修行種種痛苦的解脫之行，在惡說法和毗奈耶（Vinaya，戒律）中出家的人，稱為邪行；煩惱是可以理解的。 果利方面，對於諸有情，最初能夠斷除怨恨和嫌隙。菩薩的哀愍普及一切利益有情之事，都能修作，心中沒有怯懦，對於這種加行（practice），從不厭倦。多安住于哀愍，能夠攝取無罪，獲得現世的安樂，並且饒益他人。又如世尊所說，修慈所得的勝利，在於現身能免受毒藥刀杖的傷害，這稱為哀愍的果利。 七相憐愍是指諸菩薩對於諸有情，從內心深處發起七種相狀的憐愍。因為諸菩薩具有憐愍之心，所以稱為善意樂（wholesome intention）。什麼是七相呢？一是無畏憐愍，二是如理憐愍，三是無倦，四是無求，五是無染，六是廣大，七是平等。也就是說，諸菩薩對於有情，不是因為怖畏而憐愍，而是以隨順身語意業的行動，使他們適得其心，獲得利益和安樂，這稱為無畏憐愍。對於諸有情，終不以非法、非律、非賢善法以及非適宜的場合勸導有情，這稱為如理。對於諸有情，隨其所宜，發起一切饒益事業，從不厭倦，這稱為無倦。不等待求請，自己主動發起憐愍，為他們做饒益之事，這稱為無求。沒有愛染之心而生起憐愍，饒益他人，不祈求恩報，也不希望將來獲得可愛的果報，
【English Translation】 English version: Who are those who fall into the category of Bodhisattvas? There are five types. The first are those with compassion (Ahimsa), the second are those skilled in loving speech, the third are those who are courageous and diligent, the fourth are those who readily offer generosity, and the fifth are those who can understand profound meanings. Each of these qualities has five aspects: nature, basis, benefit, sequence, and interrelation. The bases of compassion are roughly fivefold: sentient beings (sattvas) who are suffering, sentient beings who engage in evil deeds, sentient beings who are heedless, sentient beings who engage in wrong practices, and sentient beings whose afflictions are latent. Those in the three lower realms (three lower realms) and the eight difficulties (eight difficulties) are suffering; those lacking in discipline are engaging in evil deeds; being attached to all defiled realms is heedlessness; those who, based on various delusions, practice various painful paths to liberation, and those who have renounced the world in evil teachings and the Vinaya (Vinaya, monastic discipline), are called those who engage in wrong practices; afflictions are understandable. In terms of benefits, one is initially able to sever resentment and animosity towards all sentient beings. The compassion of a Bodhisattva extends to all matters that benefit sentient beings, and they are able to practice them without fear, never tiring of this practice. Abiding in compassion, one is able to gather merit without fault, experience happiness in this life, and benefit others. Furthermore, as the World Honored One has said, the benefits of cultivating loving-kindness are that one is protected from harm from poison, weapons, and swords in this life, which is called the benefit of compassion. Seven aspects of compassion refer to the seven aspects of compassion that Bodhisattvas generate from the depths of their hearts towards all sentient beings. Because Bodhisattvas possess compassion, they are called those with wholesome intention. What are the seven aspects? They are fearlessness, accordance with principle, untiringness, unconditionality, purity, vastness, and equanimity. That is to say, Bodhisattvas do not show compassion to sentient beings out of fear, but rather act in accordance with their body, speech, and mind to make them feel comfortable and bring them benefit and happiness, which is called fearless compassion. They never advise sentient beings with unlawful, unprincipled, or unwholesome teachings, or in inappropriate situations, which is called accordance with principle. They initiate all beneficial activities for sentient beings according to their needs, never tiring, which is called untiringness. They initiate compassion and do beneficial things for them without waiting to be asked, which is called unconditionality. They generate compassion without attachment, benefiting others without seeking gratitude or hoping for pleasant rewards in the future,
熟。名無染。謂於一切諸有情所。雖遭一切不饒益事。而不棄捨。菩薩自身寧受非愛。終不以惡欲加於彼。名廣大。普於一切諸有情類。平等平等。于有情界。無有分限。是名平等憐愍。菩薩與此七種行相憐愍相應。名善意樂極善意樂。七十二云。複次若於五種有情眾中。起邪行時。說名無哀無愍無有傷嘆。一于乞求者。二于危厄者。三于有恩者。四於樂樂者。五於樂法者。乞求有五。乞四事為四。五求救護。危厄亦五。一艱乏者。二住迷亂者。三來歸依者。四相投委者。五來拜覲者。其有恩者亦有五種。一母。二父。三妻子。四奴婢僕使。五朋友兄弟。樂樂亦有五。一愛樂事業興盛樂。二不乖離樂。三苦遠樂。四解疲倦樂。五求勝進樂。樂法亦有五。一樂說正法。二樂受持讀誦。三樂論議抉擇。四樂教授教誡。五樂法隨法行。此中邪行者。謂於是中。或作加行。或不作加行。或不饒益加行故。或中庸加行故。應知其相。
雜明修行及退不退門
四十六。菩薩修無上菩提有五希奇。一于諸有情。非有因緣而生親愛。二唯為饒益諸有情故。常處生死。忍無量苦。三于多煩惱難伏有情。善能解了調伏方便。四于極難解真實義理能隨悟入。五具不思議大威神力。由五種相。普于有情。其心平等。一者菩薩最初發
【現代漢語翻譯】 現代漢語譯本：『熟』，名為『無染』（Nirvikalpa）。指的是菩薩對於一切有情眾生，即使遭遇一切不饒益的事情，也不捨棄他們。菩薩自身寧願承受不喜愛的境遇，最終也不會以惡劣的意願加害於他們，這叫做『廣大』。普遍地對於一切有情眾生，平等對待，對於有情的世界，沒有分別和界限，這叫做『平等憐愍』。菩薩與這七種行相的憐愍相應，名為『善意樂』、『極善意樂』。《七十二》中說：『再次，如果對於五種有情眾生，生起邪行的時候，就說這是沒有哀傷、沒有憐憫、沒有嘆息。』一是對於乞求者，二是對於危難者，三是對於有恩者，四是對於喜樂者，五是對於樂法者。乞求有五種：乞求四事為四種，第五是求救護。危難也有五種：一是艱困匱乏者，二是處於迷亂狀態者，三是前來歸依者，四是前來投靠委託者，五是前來拜見者。有恩者也有五種：一是母親，二是父親，三是妻子，四是奴婢僕使，五是朋友兄弟。喜樂也有五種：一是喜愛事業興盛的喜樂，二是不分離的喜樂，三是遠離痛苦的喜樂，四是解除疲倦的喜樂，五是追求進步的喜樂。樂法也有五種：一是樂於宣說正法，二是樂於受持讀誦，三是樂於討論抉擇，四是樂於教授教誡，五是樂於依法隨法而行。這裡所說的邪行，指的是對於這些情況，或者作出加行，或者不作加行，或者是不饒益的加行，或者是中庸的加行，應當瞭解其中的相狀。 雜明修行及退不退門 四十六。菩薩修無上菩提有五希奇。一于諸有情。非有因緣而生親愛。二唯為饒益諸有情故。常處生死。忍無量苦。三于多煩惱難伏有情。善能解了調伏方便。四于極難解真實義理能隨悟入。五具不思議大威神力。由五種相。普于有情。其心平等。一者菩薩最初發
【English Translation】 English version: 'Mature', named 'Untainted' (Nirvikalpa). It refers to a Bodhisattva who, towards all sentient beings, even when encountering all unfavorable events, does not abandon them. The Bodhisattva would rather endure undesirable circumstances himself, and ultimately would not inflict evil intentions upon them. This is called 'Vast'. Universally towards all sentient beings, treating them equally, without distinctions or limitations in the realm of sentient beings, this is called 'Equal Compassion'. A Bodhisattva who is in accordance with these seven aspects of compassion is called 'Good Intention', 'Extremely Good Intention'. Chapter Seventy-Two states: 'Furthermore, if one generates evil actions towards five types of sentient beings, it is said to be without sorrow, without pity, without lamentation.' First, towards beggars; second, towards those in danger; third, towards those who have been kind; fourth, towards those who enjoy happiness; fifth, towards those who delight in the Dharma. There are five types of beggars: begging for the four requisites constitutes four types, and the fifth is seeking protection. There are also five types of dangers: first, those who are impoverished and lacking; second, those who are in a state of confusion; third, those who come to take refuge; fourth, those who come to entrust themselves; fifth, those who come to pay respects. There are also five types of those who have been kind: first, the mother; second, the father; third, the wife; fourth, the slaves and servants; fifth, friends and brothers. There are also five types of happiness: first, the happiness of loving the flourishing of endeavors; second, the happiness of not being separated; third, the happiness of being far from suffering; fourth, the happiness of relieving fatigue; fifth, the happiness of seeking advancement. There are also five types of delight in the Dharma: first, delighting in expounding the correct Dharma; second, delighting in receiving, upholding, reading, and reciting; third, delighting in discussing and discerning; fourth, delighting in teaching and instructing; fifth, delighting in practicing according to the Dharma. The evil actions mentioned here refer to, in these situations, either performing actions, or not performing actions, or performing unbeneficial actions, or performing mediocre actions. One should understand their characteristics. Miscellaneous Explanation of Practice and the Gate of Regression and Non-Regression Forty-six. A Bodhisattva cultivating unsurpassed Bodhi has five rare and wonderful qualities. First, towards all sentient beings, affection arises without cause or condition. Second, solely for the benefit of all sentient beings, they constantly dwell in Samsara, enduring immeasurable suffering. Third, they are skilled at understanding and subduing the means for taming sentient beings who are difficult to subdue due to numerous afflictions. Fourth, they are able to readily awaken to extremely difficult-to-understand true principles. Fifth, they possess inconceivable great power and divine strength. Due to five aspects, their minds are equal towards all sentient beings. First, the Bodhisattva initially generates
心願大菩提。如是亦為利益一切有情故。起平等心。二者于諸有情。住哀愍俱平等之心。三于諸有情。深心發起一子愛俱平等之心。四知一有情所有法性即是一切有情法性。以法性平等俱行之心。于諸有情。住平等心。五於一切有情。行利益行。亦復如是以利心俱。于諸有情。住平等心。由五種相。于其有恩諸有情所。現前酬報。一者安處有情。令學己德。二者方便安處。令學他德。三者無依無怙。有苦有貧。隨力隨能。作依怙等。四者勸令供養諸佛如來。五者令于如來所說正法。受持讀誦書寫供養。菩薩於五處。常當欣贊。一值佛出世。常得承事。二于諸佛所。常聞六種波羅蜜多菩薩藏法。三者於一切種成就有情。常有勢力。四能于無上正等菩提。堪任速證。五證菩提已。諸弟子眾常和無諍。又諸菩薩隨順退法。當知有五。一不敬正法及說法師。二放逸懈怠。三于諸煩惱。親近執著。四于諸惡行。親近執著。五與余菩薩。挍量勝劣。起增上慢。與上相違。名順勝法。發菩提心論下云。菩薩修習六波羅蜜。求無上菩提者。應離七法。一者離惡知識。惡知識者。所謂教人舍離上信上欲上精進。集眾雜行。二者離於女色貪著嗜慾。染習世人而專俗事。三者離於惡覺自觀形容。貪吝愛重染著守護。謂可久保。四者離瞋恚舉慢
【現代漢語翻譯】 現代漢語譯本 心願大菩提（偉大的覺悟之心）。像這樣也是爲了利益一切有情（眾生），生起平等心。第二，對於一切有情，懷著慈悲憐憫的平等之心。第三，對於一切有情，以深切的心發起如愛獨子般的平等之心。第四，了知一個有情所具有的法性（事物本性）就是一切有情的法性，以法性平等的心，對於一切有情，安住于平等心。第五，對於一切有情，行利益之事，也同樣以利益之心，對於一切有情，安住于平等心。通過這五種方式，對於那些曾經對自己有恩的有情，要報答恩情。第一，使有情安住于學習自己的德行。第二，方便地使有情安住于學習他人的德行。第三，對於那些無依無靠、有苦有難、貧窮的人，儘自己的力量，作為他們的依靠等等。第四，勸他們供養諸佛如來（對佛的尊稱）。第五，讓他們對於如來說的正法，受持、讀誦、書寫、供養。菩薩（覺悟的有情）在五個方面，應當常常欣喜讚歎：第一，值遇佛出世，常常能夠承事（侍奉）。第二，在諸佛那裡，常常聽聞六種波羅蜜多（到達彼岸的方法）菩薩藏法（菩薩所修的法）。第三，對於成就一切種類的有情，常常有力量。第四，能夠對於無上正等菩提（最高的覺悟），堪能快速證得。第五，證得菩提之後，諸弟子眾常常和合無諍（沒有爭論）。此外，諸菩薩隨順退步之法，應當知道有五種：第一，不尊敬正法以及說法師。第二，放逸懈怠（懶惰）。第三，對於諸煩惱，親近執著。第四，對於諸惡行，親近執著。第五，與其他的菩薩，比較勝劣，生起增上慢（過分的傲慢）。與以上相反，就叫做隨順殊勝之法。《發菩提心論》下卷說：菩薩修習六波羅蜜，求無上菩提的人，應當遠離七種法：第一，遠離惡知識（不良的引導者）。惡知識，就是那些教人捨棄上信（高度的信心）、上欲（高度的願望）、上精進（高度的努力），聚集各種雜亂的行為。第二，遠離對於女色的貪著嗜慾，沾染世俗之人而專注於世俗之事。第三，遠離惡覺（錯誤的念頭），自我觀察形容，貪婪吝嗇，愛重染著守護，認為可以長久保持。第四，遠離瞋恚（憤怒），舉止傲慢。
【English Translation】 English version The great Bodhi (Great Enlightenment) of aspiration. Thus, it is also for the benefit of all sentient beings that one generates a mind of equanimity. Secondly, towards all sentient beings, maintain a mind of compassion and empathy, coupled with equanimity. Thirdly, towards all sentient beings, deeply generate a mind of love like that for an only child, coupled with equanimity. Fourthly, knowing that the Dharma-nature (the nature of reality) possessed by one sentient being is the same as the Dharma-nature of all sentient beings, with a mind that acts in accordance with the equality of Dharma-nature, dwell in equanimity towards all sentient beings. Fifthly, for all sentient beings, perform beneficial actions, and likewise, with a mind of benefit, dwell in equanimity towards all sentient beings. Through these five aspects, towards those sentient beings who have been kind, one should repay their kindness. Firstly, settle sentient beings in learning one's own virtues. Secondly, facilitate and settle them in learning the virtues of others. Thirdly, for those who are without support, without protection, suffering, or poor, according to one's ability, act as their support, etc. Fourthly, encourage them to make offerings to all Buddhas (Enlightened Ones) and Tathagatas (Thus Gone Ones). Fifthly, encourage them to receive, uphold, recite, write, and make offerings to the correct Dharma (teachings) spoken by the Tathagatas. A Bodhisattva (Enlightenment Being) should always rejoice and praise in five aspects: Firstly, encountering the appearance of a Buddha in the world, one is always able to serve them. Secondly, in the presence of all Buddhas, one always hears the six Paramitas (perfections) and the Bodhisattva-pitaka Dharma (teachings for Bodhisattvas). Thirdly, one always has the power to accomplish all kinds of sentient beings. Fourthly, one is capable of quickly attaining unsurpassed, complete, and perfect Bodhi (Enlightenment). Fifthly, after attaining Bodhi, the assembly of disciples is always harmonious and without disputes. Furthermore, there are five things that Bodhisattvas should know that lead to regression: Firstly, disrespecting the correct Dharma and the teachers who expound it. Secondly, being lax and lazy. Thirdly, being close to and attached to all afflictions. Fourthly, being close to and attached to all evil deeds. Fifthly, comparing oneself with other Bodhisattvas, giving rise to excessive pride. The opposite of the above is called following the superior Dharma. The lower section of the 'Treatise on Arousing the Mind of Bodhi' says: A Bodhisattva who cultivates the six Paramitas, seeking unsurpassed Bodhi, should avoid seven things: Firstly, avoid bad company (evil friends). Bad company refers to those who teach people to abandon superior faith, superior desire, and superior diligence, and gather various mixed practices. Secondly, avoid attachment and craving for female beauty, being tainted by worldly people and focusing on worldly affairs. Thirdly, avoid evil thoughts, self-observation of one's appearance, being greedy and stingy, loving and attached to guarding it, thinking it can be preserved for a long time. Fourthly, avoid anger and arrogance.
嫉忘。興起諍訟。壞亂善心。五者離於放逸憍慢懈怠。自恃小善。輕蔑於人。六離於外道書論。及世文頌綺飾文詞。非佛所說。不應讚誦。七者不應親近邪見惡見。如是七法所應遠離。如來說言。不見更有餘法深障佛道如此七法。若欲速得無上菩提。當修七法。大意翻前七所修行。文殊問經論云。有天子。名月凈光德。問文殊師利言。菩薩初觀於何法故行菩薩行。依何法故行菩薩行。文殊師利答言。天子諸菩薩行以大悲為本。為諸眾生。又問。大悲以何為本。答以直心為本。又問。直心以何為本。答以於一切眾生平等心為本。又問。於一切平等心以何為本。答以無異離異行為本。又問。無異離異行以何為本。答以深凈心為本。又問。深凈心以何為本。答以阿耨菩提心為本。又問。阿耨菩提心以何為本。答以六波羅蜜為本。又問。六波羅蜜以何為本。答以方便慧為本。又問。方便慧以何為本。答以不放逸為本。又問。不放逸心以何為本。答以三善行為本。又問。三善行以何為本。答以十善道為本。又問。十善道以何為本。答以持戒為本。又問。持戒以何為本。答以正憶念為本。又問。正憶念以何為本。答以正觀為本。又問。正觀以何為本。答以堅念不忘為本。文殊問經論下云。菩薩有十種對治。即十波羅蜜所對治法。對
【現代漢語翻譯】 現代漢語譯本 遠離以下七種障礙：一、嫉妒和忘恩負義。二、興起爭端和訴訟。三、破壞擾亂善良的心。四、遠離放縱、驕慢和懈怠。五、自恃微小的善行，輕視他人。六、遠離外道的書籍理論，以及世俗的華麗辭藻和修飾性文章，這些不是佛陀所說的，不應該讚美誦讀。七、不應該親近邪見和惡見。如上所述的七種法，是應該遠離的。如來佛說，再也找不到比這七種法更深地障礙佛道的了。如果想要迅速獲得無上菩提（Anuttara Bodhi，無上正等正覺），應當修行與前面所說的七種相反的法。 《文殊問經論》中說，有一位天子，名叫月凈光德（Yuejing Guangde）。他問文殊師利（Manjushri）菩薩：『菩薩最初觀察什麼法，才開始菩薩的修行？依靠什麼法，才開始菩薩的修行？』文殊師利回答說：『天子，諸位菩薩的修行以大悲心為根本，爲了救度一切眾生。』又問：『大悲心以什麼為根本？』回答說：『以直心為根本。』又問：『直心以什麼為根本？』回答說：『以對一切眾生平等心為根本。』又問：『對一切眾生平等心以什麼為根本？』回答說：『以無差別、離分別的行為為根本。』又問：『無差別、離分別的行為以什麼為根本？』回答說：『以深凈心為根本。』又問：『深凈心以什麼為根本？』回答說：『以阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）為根本。』又問：『阿耨多羅三藐三菩提心以什麼為根本？』回答說：『以六波羅蜜（Six Paramitas，六度）為根本。』又問：『六波羅蜜以什麼為根本？』回答說：『以方便智慧為根本。』又問：『方便智慧以什麼為根本？』回答說：『以不放逸為根本。』又問：『不放逸心以什麼為根本？』回答說：『以三善行為根本。』又問：『三善行以什麼為根本？』回答說：『以十善道為根本。』又問：『十善道以什麼為根本？』回答說：『以持戒為根本。』又問：『持戒以什麼為根本？』回答說：『以正憶念為根本。』又問：『正憶念以什麼為根本？』回答說：『以正觀為根本。』又問：『正觀以什麼為根本？』回答說：『以堅固的憶念不忘為根本。』 《文殊問經論》下文說，菩薩有十種對治，也就是十波羅蜜（Ten Paramitas，十度）所對治的法。
【English Translation】 English version Avoid these seven hindrances: 1. Jealousy and ingratitude. 2. Instigating disputes and lawsuits. 3. Disrupting and ruining good intentions. 4. Abstaining from indulgence, arrogance, and laziness. 5. Relying on one's own small merits and looking down on others. 6. Staying away from non-Buddhist books and theories, as well as worldly ornate language and embellished writings, which are not spoken by the Buddha and should not be praised or recited. 7. Not associating with wrong views and evil views. The above-mentioned seven dharmas should be avoided. The Tathagata (如來) said that there is no other dharma that deeply obstructs the path to Buddhahood more than these seven. If you want to quickly attain Anuttara Bodhi (無上菩提, unsurpassed enlightenment), you should cultivate the opposite of the seven mentioned earlier. In the 'Manjushri Questions Sutra,' it is said that there was a Deva (天子, celestial being) named Yuejing Guangde (月凈光德). He asked Manjushri (文殊師利) Bodhisattva: 'What dharma does a Bodhisattva initially observe to begin the Bodhisattva practice? Upon what dharma does a Bodhisattva rely to begin the Bodhisattva practice?' Manjushri replied: 'Deva, the practice of all Bodhisattvas is rooted in great compassion, for the sake of saving all sentient beings.' He further asked: 'What is the root of great compassion?' The answer was: 'The root is a straightforward mind.' He further asked: 'What is the root of a straightforward mind?' The answer was: 'The root is an equal mind towards all sentient beings.' He further asked: 'What is the root of an equal mind towards all sentient beings?' The answer was: 'The root is action without differentiation and separation.' He further asked: 'What is the root of action without differentiation and separation?' The answer was: 'The root is a deeply pure mind.' He further asked: 'What is the root of a deeply pure mind?' The answer was: 'The root is the Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, mind of unsurpassed, complete, and perfect enlightenment).' He further asked: 'What is the root of the Anuttara-samyak-sambodhi-citta?' The answer was: 'The root is the Six Paramitas (六波羅蜜, perfections).' He further asked: 'What is the root of the Six Paramitas?' The answer was: 'The root is skillful means and wisdom.' He further asked: 'What is the root of skillful means and wisdom?' The answer was: 'The root is non-negligence.' He further asked: 'What is the root of a non-negligent mind?' The answer was: 'The root is the three good actions.' He further asked: 'What is the root of the three good actions?' The answer was: 'The root is the ten virtuous paths.' He further asked: 'What is the root of the ten virtuous paths?' The answer was: 'The root is upholding precepts.' He further asked: 'What is the root of upholding precepts?' The answer was: 'The root is right mindfulness.' He further asked: 'What is the root of right mindfulness?' The answer was: 'The root is right contemplation.' He further asked: 'What is the root of right contemplation?' The answer was: 'The root is firm and unforgetting mindfulness.' The 'Manjushri Questions Sutra' further states that Bodhisattvas have ten antidotes, which are the dharmas counteracted by the Ten Paramitas (十波羅蜜, perfections).
治慳貪。佈施故。治破戒心。身口意業清凈故。治瞋恚心。修行清凈大慈悲故。治懈怠心。求諸佛法無疲倦故。治不善覺觀。心得禪定解脫奮迅自在故。治愚癡心。生助決定慧方便法故。治煩惱心。生道法故。治顛倒心道。集實諦道。生不顛倒道故。治不自在心法。時非時得自在故。治有我相。觀諸法無我故。如次十度對治可知。彌勒問經云。菩薩摩訶薩有八法。能成不退轉地。何等為八。一者大悲。二者心安住。三者智慧。四者方便。五者不放逸。六者發精進。七者善住念。八者值善知識。初發心菩薩應速修行此八種法。如救頭然。成就八種法故。得名為入不退不轉菩薩之數。何等為八。一者觀察自過。不觀他過。二者乃至不為自身命故施惡於人。三者若得利養。其心不高。若失利養。心亦不下。四者于諸眾生。起福田想。不生噁心。五者所有財物悉與一切眾生共之。六者于諸法中。不欲獨解令他不知。七見他得樂。生歡喜心。不由自樂生歡喜心。八于愛不愛。其心平等。菩薩具此八法故。不退不轉無上菩提。有五種法。名為菩薩于無上菩提不退轉相。何等為五。一者于諸眾生。起平等心。二者於他利養。不生嫉心。三者乃至自為身命。不說法師比丘諸惡過失。四者終不貪著供養恭敬讚歎等事。五者畢竟得甚深智慧
【現代漢語翻譯】 現代漢語譯本 對治慳貪之心，通過佈施來實現。 對治破戒之心，通過保持身、口、意業的清凈來實現。 對治瞋恚之心，通過修行清凈廣大慈悲來實現。 對治懈怠之心，通過尋求諸佛法而不知疲倦來實現。 對治不善覺觀，通過使心獲得禪定解脫，奮迅自在來實現。 對治愚癡之心，通過生起輔助決定的智慧和方便法來實現。 對治煩惱之心，通過生起道法來實現。 對治顛倒之心，通過修集實諦之道，生起不顛倒之道來實現。 對治不自在的心法，通過在應時和不應時都能獲得自在來實現。 對治有我相，通過觀察諸法無我來實現。 如上依次是十度（十種波羅蜜）的對治方法，可以理解。《彌勒問經》中說，菩薩摩訶薩有八種法，能夠成就入不退轉地。是哪八種呢？一是大悲，二是心安住，三是智慧，四是方便，五是不放逸，六是發精進，七是善住念，八是值遇善知識。初發心的菩薩應該迅速修行這八種法，如同救頭燃一樣。成就這八種法，就能被稱作進入不退轉菩薩的行列。是哪八種呢？一是觀察自己的過失，不觀察他人的過失。二是乃至不爲了自身性命的緣故而對他人施加惡行。三是如果獲得利益供養，內心不驕傲；如果失去利益供養，內心也不沮喪。四是對待一切眾生，生起福田之想，不生噁心。五是將所有財物都與一切眾生共同分享。六是對諸法，不希望獨自理解而讓他人不知。七是見到他人得到快樂，生起歡喜心，不是因為自己得到快樂才生起歡喜心。八是對待喜愛和不喜愛的人，內心平等。菩薩具備這八種法，就不會退轉于無上菩提。有五種法，被稱為菩薩于無上菩提不退轉的相。是哪五種呢？一是對待一切眾生，生起平等心。二是對他人的利益供養，不生嫉妒心。三是乃至爲了自身性命，也不說說法師、比丘的各種惡劣過失。四是終究不貪著供養、恭敬、讚歎等事。五是畢竟獲得甚深智慧。
【English Translation】 English version To counteract stinginess, practice generosity (Dāna). To counteract breaking precepts, maintain purity of body, speech, and mind. To counteract anger, cultivate pure and vast loving-kindness and compassion (Maitrī and Karuṇā). To counteract laziness, seek the Buddha's teachings without weariness. To counteract unwholesome thoughts, attain meditative concentration (Dhyāna), liberation (Moksha), agility, and freedom of mind. To counteract ignorance, generate wisdom (Prajñā) that aids in decisive understanding and skillful means (Upāya). To counteract afflictions (Kleshas), generate the path (Mārga). To counteract distorted views, cultivate the path of the Truth of Cessation (Nirodha Satya), generating the path of non-distortion. To counteract the mind that is not free, attain freedom at appropriate and inappropriate times. To counteract the notion of 'I', contemplate the non-self nature of all phenomena (Anātman). As such, the counteractions for the ten perfections (Paramitas) can be understood in order. The Maitreya-paripṛcchā Sūtra says that a Bodhisattva-Mahāsattva has eight qualities that enable them to attain the stage of non-retrogression. What are the eight? First, great compassion (Mahākaruṇā); second, a stable mind; third, wisdom (Prajñā); fourth, skillful means (Upāya); fifth, non-negligence (Apramāda); sixth, generating diligence (Vīrya); seventh, well-established mindfulness (Smṛti); eighth, encountering good spiritual friends (Kalyāṇa-mitra). A Bodhisattva who has just generated Bodhicitta should quickly cultivate these eight qualities, as if saving one's own head from burning. By accomplishing these eight qualities, one is named among the Bodhisattvas who have entered the stage of non-retrogression. What are the eight? First, observing one's own faults, not observing the faults of others. Second, not inflicting evil upon others, even for the sake of one's own life. Third, if one gains profit and offerings, one's mind is not elevated; if one loses profit and offerings, one's mind is not depressed. Fourth, towards all beings, generate the thought of them being fields of merit, not generating evil thoughts. Fifth, sharing all possessions with all beings. Sixth, regarding all Dharmas, not desiring to understand them alone while leaving others ignorant. Seventh, seeing others attain happiness, generating joy, not generating joy only when oneself attains happiness. Eighth, maintaining equanimity towards those who are loved and those who are not loved. A Bodhisattva who possesses these eight qualities does not regress from unsurpassed Bodhi. There are five qualities that are known as the signs of a Bodhisattva's non-retrogression from unsurpassed Bodhi. What are the five? First, generating equanimity towards all beings. Second, not generating jealousy towards the profit and offerings of others. Third, not speaking of the evil faults of Dharma masters or Bhikshus, even for the sake of one's own life. Fourth, never being attached to matters such as offerings, reverence, praise, and so on. Fifth, ultimately attaining profound wisdom (Gambhīra Prajñā).
。又有五法。一者不見自身。二者不見他身。三者心不分別妄說法界。四者不見菩提。五者不以相見如來。有三十二掛礙塹路發菩提心相違之法。一求聲聞乘。二求辟支佛乘。三者求釋梵處。四倚著所生凈修梵行。五者專一德本。言是我所。六若得財寶。慳吝貪愛。七以偏黨心而施眾生。八輕易誡禁。九不念道心專精之行。十瞋恚之事以為名聞。十一其心放逸。十二馳騁。十三不求博聞。十四不察所造。十五貢高自大。十六不能清凈身口心行。十七不護正法。十八背舍恩。十九棄捨恩。二十離堅要法。二十一習諸惡友。二十二隨諸陰種。二十三不勤助道。二十四念不善本。二十五所發道意無權方便。二十六不以慇勤咨嗟三寶。二十七憎諸菩薩。二十八所未聞法聞之誹謗。二十九不覺事。三十習持俗典。三十一不肯勸化諸眾生類。三十二厭于生死。發菩提心論下有十法。能令不退菩提。
依觀普賢菩薩經懺悔受戒門
六根懺悔文。依觀普賢菩薩經六根懺悔及自受戒法。于無量世。眼根因緣貪著諸色。以著色故貪愛諸塵。以愛塵故受女人身。世世生處惑著諸色。色壞汝眼。為恩愛奴。是故使汝經歷三界。得見審實爾不。眼根不善傷害汝多。隨順我語歸向諸佛。釋迦牟尼說汝眼根所有罪咎。諸佛菩薩慧明法水。
【現代漢語翻譯】 現代漢語譯本： 又有五種法障。一是不能覺察自身實相。二是不能覺察他人實相。三是內心不加分別，胡亂宣說虛妄的法界。四是不能證見菩提。五是不以諸相來證見如來。 有三十二種掛礙、險阻，與發起菩提心相違背的法。一是追求聲聞乘（Sravaka-yana，小乘佛教）。二是追求辟支佛乘（Pratyeka-buddha-yana，緣覺乘）。三是追求生於色界、無色界的果報。四是依賴於所生之處的清凈修行，執著于梵行。五是專注于某一方面的功德，認為是我所擁有。六是如果得到財寶，就慳吝貪愛。七是以偏袒之心施捨眾生。八是輕視戒律。九是不念及道心，不專精修行。十是以瞋恚之事作為名聞利養的手段。十一是內心放逸。十二是心神散亂。十三是不求廣泛學習。十四是不審查所作所為。十五是貢高自大。十六是不能清凈身口意三業。十七是不護持正法。十八是背棄恩情。十九是拋棄恩情。二十是遠離堅固重要的法。二十一是親近各種惡友。二十二是隨順各種煩惱的種子。二十三是不勤奮地幫助修道。二十四是憶念不善的根本。二十五是所發起的道心沒有權巧方便。二十六是不以慇勤之心讚歎三寶（佛、法、僧）。二十七是憎恨諸菩薩。二十八是對未曾聽聞的法，聽聞后就誹謗。二十九是不覺察事理。三十是學習執持世俗典籍。三十一是不肯勸化諸眾生。三十二是厭惡生死。 《發菩提心論》下篇有十種法，能夠使人不退轉于菩提。
依《觀普賢菩薩經》懺悔受戒門
六根懺悔文。依據《觀普賢菩薩經》六根懺悔及自受戒法。于無量世以來，眼根因貪著諸色而造業。因為貪著諸色，所以貪愛諸塵。因為愛著諸塵，所以受女人身。世世生處都被諸所迷惑。敗壞你的眼根，使你成為恩愛的奴隸。因此使你經歷三界輪迴。現在審視這些是否真實？眼根不善，傷害你太多。隨順我的話語，歸向諸佛。釋迦牟尼（Sakyamuni）佛宣說你眼根的所有罪過，愿諸佛菩薩的智慧光明法水洗滌。
【English Translation】 English version: Furthermore, there are five Dharma obstacles. First, not seeing one's own true nature. Second, not seeing the true nature of others. Third, the mind does not discriminate and recklessly speaks of the false Dharma realm. Fourth, not seeing Bodhi (Enlightenment). Fifth, not seeing the Tathagata (Thus Come One, Buddha) through forms. There are thirty-two hindrances and pitfalls, which are contrary to the aspiration for Bodhicitta (the mind of enlightenment). First, seeking the Sravaka-yana (Vehicle of Hearers). Second, seeking the Pratyeka-buddha-yana (Vehicle of Solitary Buddhas). Third, seeking rebirth in the realms of Brahma (form realm) and other realms. Fourth, relying on the pure practice of Brahma-conduct in the place of birth, clinging to pure conduct. Fifth, focusing on a single virtue, considering it as one's own. Sixth, if one obtains wealth, being stingy and greedy. Seventh, giving to sentient beings with a biased mind. Eighth, belittling the precepts. Ninth, not thinking of the mind of the path, not being diligent in practice. Tenth, using anger as a means to gain fame and profit. Eleventh, the mind is lax. Twelfth, being scattered. Thirteenth, not seeking extensive learning. Fourteenth, not examining one's actions. Fifteenth, being arrogant and conceited. Sixteenth, not being able to purify body, speech, and mind. Seventeenth, not protecting the Dharma. Eighteenth, betraying kindness. Nineteenth, abandoning kindness. Twentieth, being far from firm and essential Dharma. Twenty-first, associating with evil friends. Twenty-second, following the seeds of affliction. Twenty-third, not diligently assisting the path. Twenty-fourth, thinking of unwholesome roots. Twenty-fifth, the aspiration for the path lacks skillful means. Twenty-sixth, not praising the Three Jewels (Buddha, Dharma, Sangha) with diligence. Twenty-seventh, hating the Bodhisattvas. Twenty-eighth, slandering the Dharma that has not been heard before upon hearing it. Twenty-ninth, not being aware of things. Thirtieth, studying and upholding worldly scriptures. Thirty-first, being unwilling to encourage and transform sentient beings. Thirty-second, being weary of Samsara (cycle of birth and death). In the lower section of the 'Treatise on the Aspiration for Bodhicitta', there are ten Dharmas that can prevent one from regressing from Bodhi.
According to the 'Contemplation of Samantabhadra Bodhisattva Sutra', the repentance and precept-receiving section.
Confession of the Six Roots. Based on the 'Contemplation of Samantabhadra Bodhisattva Sutra', the confession of the six roots and the method of self-receiving precepts. For countless eons, the eye root has created karma due to attachment to forms. Because of attachment to forms, one craves the dusts. Because of craving the dusts, one receives a woman's body. In every life, one is deluded by * (lust). * ruins your eye root, making you a slave to love and affection. Therefore, it causes you to experience the three realms. Now, examine whether these are true. The eye root is not good, harming you greatly. Follow my words and take refuge in the Buddhas. Sakyamuni Buddha speaks of all the faults of your eye root, may the wisdom and light of the Buddhas and Bodhisattvas wash them away.
愿以洗除令我清凈。作是語已。遍禮十方佛。向釋迦牟尼佛大乘經典。復說是言。我今懺悔。眼根重罪。障蔽穢濁。盲無所見。愿佛大慈哀愍覆護。普賢菩薩乘大法船普度一切。十方無量諸菩薩伴。唯愿慈哀聽我悔過眼根不善惡業障法。如是三說。五體投地。次懺悔耳根。準經有先勸文。次云。是時行者聞是語已。復更合掌。五體投地。而作是言。正遍知世尊。現為我證方等經典。為慈悲主。唯愿觀我聽我所說。我從多劫乃至今身。耳根因緣聞聲惑著。如膠著草。聞諸惡時。起煩惱毒。處處惑著。無暫停時。出此弊聲勞我識神。墮落墜三塗。今始覺知。向諸世尊發露懺悔。次懺鼻根罪經文。先說過患。次說無相理。次禮釋迦多寶釋迦分身。次禮東方善德佛及分身諸佛。如眼所見。一一心禮。香華供養。次供養畢已。胡跪合掌。以種種偈讚歎諸佛。既嘆佛已。次懺十惡業。次云既懺悔已而作是言。我于先世無量劫時。貪香味觸。造作眾惡。以是因緣。無量世來恒受地獄餓鬼畜生邊地邪見諸不善身。如此惡業今悉發露。歸向諸佛正法之王。說罪懺悔。次懺語四。即舌根罪。先想于諸佛前自說己過。諸佛如來是汝慈父。汝當自說舌根所作。即說四業所有過患。五體投地。禮十方佛。合掌長跪。當作是語。此舌過患無量無邊。
【現代漢語翻譯】 愿以此洗滌，使我清凈。說完這些話后，遍禮十方諸佛，面向釋迦牟尼佛的大乘經典，再次說道：『我現在懺悔眼根所造的種種重罪，這些罪業如障蔽般遮蓋、污濁我的心識，使我如同盲人一般，什麼也看不見。愿佛陀以大慈悲之心哀憐我，覆護我。愿普賢菩薩乘坐大法船，普度一切眾生，還有十方無量諸菩薩作為同伴。懇請您慈悲地聽我懺悔眼根所造的不善惡業和障礙正法的行為。』如此重複三次，五體投地。 接著懺悔耳根。按照經典，先有勸導之文，然後說：『這時，修行者聽到這些話后，再次合掌，五體投地，說道：正遍知世尊（對佛的尊稱），現在為我證明方等經典（大乘經典），您是慈悲之主。懇請您觀察我，聽我說。我從多劫以來，乃至到今生，耳根因為聽聞聲音而產生迷惑和執著，就像膠水粘在草上一樣。聽到各種惡聲時，就生起煩惱和毒害，處處迷惑執著，沒有片刻停歇。這些污穢的聲音勞累了我的識神，使我墮落到三惡道（地獄、餓鬼、畜生）。現在我才開始覺悟，向諸位世尊發露懺悔。』 接下來懺悔鼻根的罪業。先說鼻根的過患，再說無相之理，然後禮拜釋迦牟尼佛（Sakyamuni Buddha）、多寶佛（Prabhutaratna Buddha）和釋迦牟尼佛的分身。接著禮拜東方善德佛（Merit Virtue Buddha）以及他的分身諸佛，就像用眼睛看到的一樣，一一用心禮拜，用香和花供養。 供養完畢后，右膝著地，合掌，用各種偈頌讚嘆諸佛。讚歎諸佛后，接著懺悔十惡業。然後說：『懺悔完畢后，我這樣說道：我在過去無量劫的時間裡，貪戀香味觸，造作各種惡業。因為這個因緣，無量世以來，我一直遭受地獄、餓鬼、畜生、邊地、邪見等各種不善之身。現在我將這些惡業全部發露出來，歸向諸佛，歸向正法之王，說罪懺悔。』 接著懺悔語四（妄語、綺語、惡口、兩舌），也就是舌根的罪業。先想像自己在諸佛面前，坦白自己的過錯。諸佛如來是您的慈父，您應當坦白舌根所造的罪業，也就是四種口業所帶來的過患。五體投地，禮拜十方諸佛，合掌長跪，應當這樣說：『這舌頭所帶來的過患，無量無邊。』
【English Translation】 I wish to use this to wash away and purify myself. After saying these words, he prostrated to the Buddhas of the ten directions, and facing the Mahayana Sutras of Sakyamuni Buddha (Sakyamuni Buddha), he said again: 'I now repent the grave sins committed by my eye-sense, which are like obscurations, defiling and clouding my consciousness, making me like a blind person, unable to see anything. May the Buddha, with great compassion, have mercy on me and protect me. May Samantabhadra Bodhisattva (Samantabhadra Bodhisattva) ride the great Dharma boat to universally liberate all beings, along with the countless Bodhisattvas of the ten directions. I beseech you to compassionately listen to my repentance for the unwholesome and evil karmas and Dharma-obstructing actions committed by my eye-sense.' He repeated this three times, prostrating with his five limbs touching the ground. Next, he repents for the ear-sense. According to the sutra, there is first a passage of exhortation, and then it says: 'At this time, the practitioner, having heard these words, again joins his palms and prostrates with his five limbs touching the ground, and says: O Tathagata (Tathagata), the World-Honored One, now bear witness for me to the Vaipulya Sutras (Vaipulya Sutras), you are the lord of compassion. I beseech you to observe me and listen to what I say. From many kalpas ago until this present life, my ear-sense has been deluded and attached to sounds, like glue sticking to grass. When hearing various evil sounds, I generate afflictions and poisons, being deluded and attached everywhere, without a moment's pause. These defiled sounds weary my consciousness, causing me to fall into the three evil realms (hell, hungry ghost, animal). Now I begin to awaken and confess and repent to all the World-Honored Ones.' Next, he repents for the sins of the nose-sense. First, he speaks of the faults of the nose-sense, then he speaks of the principle of non-form, and then he pays homage to Sakyamuni Buddha (Sakyamuni Buddha), Prabhutaratna Buddha (Prabhutaratna Buddha), and the emanations of Sakyamuni Buddha. Then he pays homage to the Merit Virtue Buddha (Merit Virtue Buddha) of the East and his emanations, just as he sees with his eyes, paying homage with his whole heart, and making offerings of incense and flowers. After completing the offerings, he kneels on his right knee, joins his palms, and praises the Buddhas with various verses. After praising the Buddhas, he then repents for the ten evil deeds. Then he says: 'Having repented, I say this: In the past, during countless kalpas, I was greedy for smells, tastes, and tactile sensations, and committed various evil deeds. Because of this cause, for countless lifetimes, I have constantly suffered in hell, as a hungry ghost, as an animal, in border regions, with evil views, and in various unwholesome bodies. Now I reveal all these evil karmas, take refuge in the Buddhas, the king of the true Dharma, and confess and repent of my sins.' Next, he repents for the four verbal misdeeds (false speech, embellished speech, harsh speech, divisive speech), which are the sins of the tongue-sense. First, imagine yourself before the Buddhas, confessing your own faults. The Buddhas and Tathagatas are your compassionate fathers, and you should confess the sins committed by your tongue-sense, which are the faults brought about by the four verbal karmas. Prostrate with your five limbs touching the ground, pay homage to the Buddhas of the ten directions, join your palms and kneel for a long time, and say this: 'The faults brought about by this tongue are limitless and boundless.'
諸惡業刺從舌根出。斷正法輪從此舌起。如此惡舌斷功德種。于非義中多端強說。讚歎邪見。如火益薪。猶如猛火。傷害眾生。如飲毒者無瘡疣死。如此罪報惡邪不善。當墮惡道百劫千劫。以妄語故墮大地獄。我今歸向十方諸佛大悲世尊。發露黑惡。誠心懺悔。說是語已。五體投地。復禮諸佛。次說諸佛大悲。說四無量及六和敬。令行者修。次身心懺悔云。身者殺盜淫。心者念諸不善。造十惡業及五無間。猶如猿猴。亦如𤡢膠。處處貪著。遍至一切六情根中。此六根業枝條華葉。悉滿三界二十五有一切生處。亦能增上無明老死十二苦事。八邪八難無不逕中。汝今應當懺悔如是惡不善業。次云。爾時行者聞此語已。聞空中聲。我今何處行懺悔法。時空中聲即說是語。釋迦牟尼名毗盧舍那遍一切處。其佛住處常寂光。常波羅蜜所攝成處。我波羅蜜所安住處。凈波羅蜜滅有相處。樂波羅蜜不住身心相處。不見有無諸法相處。如寂解脫。乃至般若波羅蜜。是色常住法故。如是應當觀十方佛。時十方佛各申右手。摩行者頂。作如是語。善哉善哉善男子。汝讀誦大乘故。十方諸佛說懺悔法。菩薩所行不斷結使。不住使海。觀心無心從顛倒想起。如此相心從妄想起。如空中風無依止處。如是法相不生不沒。何者是罪。何者是福。我心
【現代漢語翻譯】 現代漢語譯本 諸惡業的毒刺從舌根生出，斷滅正法的車輪也從此舌開始。如此惡毒的舌頭斷絕了功德的種子，在不合義理的事情上多方強辯，讚歎邪見，如同給火新增柴薪，猶如猛烈的火焰，傷害眾生。如同飲毒之人沒有瘡痍也會死亡。如此罪惡的報應，邪惡不善，應當墮入惡道，經歷百劫千劫。因為妄語的緣故，墮入大地獄。我現在歸向十方諸佛大悲世尊，發露黑惡，誠心懺悔。說完這些話后，五體投地，再次禮拜諸佛。接著宣說諸佛的大悲，宣說四無量心（慈、悲、喜、舍）以及六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均），令修行者修習。接著是身心懺悔，說：身體造作殺、盜、淫，心念思慮各種不善，造作十惡業以及五無間罪。猶如猿猴，也像黏膠，處處貪著，遍及一切六情根中。這六根的業，如同枝條、花葉，充滿三界二十五有（三界：欲界、色界、無色界；二十五有：三界諸天、四惡趣等）的一切生處，也能增長無明、老死這十二苦事（十二因緣）。八邪（八邪道）八難（八無暇）沒有不經歷的。你現在應當懺悔如此惡毒不善的業。接著說：那時修行者聽到這些話后，聽到空中的聲音，問：我現在在哪裡修行懺悔之法？這時空中的聲音就說：釋迦牟尼（Śākyamuni）名為毗盧舍那（Vairocana），遍一切處。其佛所住之處是常寂光（eternal light），是常波羅蜜（eternal pāramitā）所攝持成就之處，是我波羅蜜所安住之處，是凈波羅蜜滅除有相之處，是樂波羅蜜不住身心相之處，是不見有無諸法相之處，如寂靜解脫，乃至般若波羅蜜（Prajñāpāramitā），是色常住的法。應當如此觀想十方佛。這時十方佛各自伸出右手，摩修行者的頭頂，說：善哉善哉，善男子，你讀誦大乘經典，所以十方諸佛宣說懺悔之法。菩薩所行不斷煩惱結使，不住煩惱之海，觀心無心，從顛倒妄想生起。如此相心從妄想生起，如空中的風沒有依靠之處。如此法相不生不滅，什麼是罪？什麼是福？我的心……
【English Translation】 English version The thorns of all evil karmas emerge from the root of the tongue, and the turning of the Righteous Dharma Wheel is cut off from this tongue. Such an evil tongue severs the seeds of merit, and it argues strongly in matters that are not righteous, praising wrong views, like adding fuel to a fire, like a fierce fire, harming sentient beings. Like one who drinks poison, dying without sores. Such sinful retribution, evil and unwholesome, should lead to falling into evil realms for hundreds and thousands of kalpas. Because of false speech, one falls into the great hell. I now take refuge in the Buddhas of the ten directions, the Greatly Compassionate World Honored Ones, revealing darkness and evil, sincerely repenting. Having spoken these words, I prostrate with the five limbs touching the ground, and again pay homage to the Buddhas. Next, I speak of the Great Compassion of the Buddhas, and the Four Immeasurables (loving-kindness, compassion, joy, equanimity) and the Six Harmonies (harmony in body, speech, mind, precepts, views, and shared benefits), causing practitioners to cultivate them. Next, the repentance of body and mind, saying: The body commits killing, stealing, and sexual misconduct; the mind contemplates all unwholesome things, creating the ten evil karmas and the five heinous offenses. Like a monkey, also like glue, clinging everywhere, pervading all six sense roots. The karma of these six roots, like branches, flowers, and leaves, fills all realms of existence in the Three Realms and Twenty-Five Existences (Three Realms: Desire Realm, Form Realm, Formless Realm; Twenty-Five Existences: various heavens in the three realms, the four evil destinies, etc.), and can also increase the twelve sufferings of ignorance, old age, and death (the twelve links of dependent origination). The Eight Wrong Paths (Eightfold Path) and the Eight Difficulties (Eight Unfavorable Conditions) are all experienced. You should now repent of such evil and unwholesome karma. Next, it says: At that time, the practitioner, having heard these words, hears a voice in the sky, asking: Where do I now practice the Dharma of repentance? At this time, the voice in the sky speaks these words: Śākyamuni (釋迦牟尼) is named Vairocana (毗盧舍那), pervading all places. The place where that Buddha dwells is the Eternal Light (常寂光), the place accomplished and sustained by the Eternal Pāramitā (常波羅蜜), the place where my Pāramitā dwells, the place where the Pure Pāramitā extinguishes the appearance of existence, the place where the Blissful Pāramitā does not dwell in the appearance of body and mind, the place where the appearances of all dharmas, whether existent or nonexistent, are not seen, like peaceful liberation, even up to Prajñāpāramitā (般若波羅蜜), because it is the Dharma of the constant abiding of form. Thus, one should contemplate the Buddhas of the ten directions. At this time, the Buddhas of the ten directions each extend their right hands, stroking the crown of the practitioner's head, saying: Excellent, excellent, good man, because you recite the Great Vehicle scriptures, the Buddhas of the ten directions speak the Dharma of repentance. The Bodhisattva's practice does not sever the bonds of afflictions, does not dwell in the sea of afflictions, observing the mind as no-mind, arising from inverted thoughts. Such a mind of appearances arises from delusion, like the wind in the sky with no place to rely on. Such a Dharma appearance neither arises nor ceases. What is sin? What is merit? My mind...
自空。罪福無主。一切法如是無住無壞。如是懺悔。觀身無法不住法中。諸法解脫滅諦寂靜。如是相者名大懺悔。名大莊嚴懺悔。名無罪相懺悔。名破壞心識。行此懺悔者。身心清凈不住法中。猶如流水。唸唸之中得見普賢菩薩及十方佛。次云。作此懺悔。得滅百萬億劫阿僧祇生死重罪。爾時行者若欲具足菩薩戒者。應當合掌在空閑處。遍禮十方佛。懺悔諸罪。自說己過。然後靜處向十方佛。而作是言。諸佛世尊常住在世。我業障故。雖信方等。見佛不了。今歸依佛。唯愿釋迦牟尼正遍知世尊。為我和上。文殊師利具大悲者。愿以智慧。授我清凈諸菩薩法。彌勒菩薩勝大慈行。憐愍我故。亦應聽我受菩薩法。十方諸佛現為我證。諸大菩薩各稱其名。是勝大士覆護眾生。助護我等。今受持方等經典。乃至捨命。設墮地獄受無量苦。終不譭謗諸佛正法。以是因緣功德力故。今釋迦牟尼佛為我和上。文殊師利為我阿阇梨。當來彌勒愿授我法。十方諸佛愿證知我。大德諸菩薩愿為我伴。我今依大乘經典甚深妙義。歸依佛。歸依法。歸依僧。如是三說歸依三寶已。次當自誓受六重法。受六重法已。次當勤修無礙梵行。發廣濟心。受八重法。立此誓已。于空閑處。燒眾名香。散華供養一切諸佛及諸菩薩大乘方等。而作是言。我於今
【現代漢語翻譯】 現代漢語譯本 自性本空。罪與福沒有主宰。一切法都是這樣，沒有停留，沒有壞滅。這樣懺悔，觀照自身，沒有哪一法不是安住於法性之中。諸法解脫，涅槃寂靜。像這樣才是真正的大懺悔，名為大莊嚴懺悔，名為無罪相懺悔，名為破壞心識。行此懺悔的人，身心清凈，不住于任何法中，猶如流水一般。唸唸之中，都能得見普賢菩薩（Samantabhadra）及十方諸佛。接著說：『作此懺悔，能滅百萬億劫阿僧祇（asamkhya）生死重罪。』 這時，修行者如果想要圓滿具足菩薩戒，應當合掌在空閑之處，遍禮十方佛，懺悔各種罪過，自己陳說自己的過失。然後在安靜的地方，面向十方佛，這樣說：『諸佛世尊常住在世，我因業障的緣故，雖然相信方等經典，卻不能明瞭地見到佛。現在我歸依佛。唯愿釋迦牟尼（Sakyamuni）正遍知世尊，作為我的和尚（Upadhyaya）。文殊師利（Manjusri）具大悲者，愿以智慧，授予我清凈的諸菩薩法。彌勒菩薩（Maitreya）勝大慈行，憐憫我的緣故，也應當聽我受菩薩法。十方諸佛現在為我作證。諸大菩薩各稱其名，這些殊勝的大士覆護眾生，幫助守護我等。現在我受持方等經典，乃至捨棄生命，即使墮入地獄，遭受無量痛苦，終究也不會譭謗諸佛正法。以這樣的因緣功德力，現在釋迦牟尼佛作為我的和尚，文殊師利作為我的阿阇梨（Acarya），當來彌勒愿授予我法，十方諸佛愿證知我，大德諸菩薩愿作為我的同伴。我今天依據大乘經典甚深妙義，歸依佛，歸依法，歸依僧。』像這樣三次說歸依三寶之後，接著應當自己發誓受六重法。受六重法之後，接著應當勤奮地修習無礙梵行，發起廣濟之心，受八重法。立下這個誓言之後，在空閑之處，焚燒各種名香，散花供養一切諸佛及諸菩薩大乘方等，這樣說：『我於今』
【English Translation】 English version Self-nature is empty. There is no master of sin and merit. All dharmas are thus, without abiding, without destruction. Thus repent, contemplate the body, no dharma does not abide in the Dharma. All dharmas are liberated, Nirvana is tranquil. Such a form is called great repentance, called great adorned repentance, called repentance of no sinful form, called destruction of consciousness. Those who practice this repentance, their body and mind are pure, not abiding in the Dharma, like flowing water. In every thought, they can see Samantabhadra Bodhisattva (普賢菩薩) and the Buddhas of the ten directions. Then say: 'By making this repentance, one can extinguish millions of billions of kalpas of asamkhya (阿僧祇) of heavy sins of birth and death.' At this time, if the practitioner wishes to fully receive the Bodhisattva precepts, they should join their palms in an empty place, prostrate to the Buddhas of the ten directions, repent of all sins, and confess their own faults. Then, in a quiet place, facing the Buddhas of the ten directions, say: 'The Buddhas, World Honored Ones, always abide in the world. Because of my karmic obstacles, although I believe in the Vaipulya Sutras, I cannot clearly see the Buddhas. Now I take refuge in the Buddha. I only wish that Sakyamuni (釋迦牟尼), the Perfectly Enlightened World Honored One, be my Upadhyaya (和尚). Manjusri (文殊師利), the one with great compassion, may you grant me the pure Bodhisattva dharmas with your wisdom. Maitreya Bodhisattva (彌勒菩薩), with your superior great compassion, may you also listen to me receiving the Bodhisattva dharmas. May the Buddhas of the ten directions now be my witnesses. May the great Bodhisattvas, each named, these supreme great beings, cover and protect sentient beings, and help protect us. Now I uphold the Vaipulya Sutras, even to the point of sacrificing my life, even if I fall into hell and suffer immeasurable pain, I will never slander the Buddhas' true Dharma. By the power of this cause and condition, now Sakyamuni Buddha is my Upadhyaya, Manjusri is my Acarya (阿阇梨), may Maitreya in the future grant me the Dharma, may the Buddhas of the ten directions witness me, may the virtuous Bodhisattvas be my companions. Today, relying on the profound and wonderful meaning of the Mahayana Sutras, I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.' After saying the Three Refuges three times in this way, then one should vow to receive the Six Heavy Dharmas. After receiving the Six Heavy Dharmas, then one should diligently cultivate unobstructed Brahma-conduct, generate a broad saving mind, and receive the Eight Heavy Dharmas. After making this vow, in an empty place, burn various famous incenses, scatter flowers to make offerings to all the Buddhas and Bodhisattvas, the Mahayana Vaipulya, and say: 'I, from now on'
日發菩提心。以此功德。普度一切。作是語已。復更頂禮一切諸佛及諸菩薩。思方等義。復剎利居士有五懺悔法。如前鈔說。
勸發菩提心集捲上 大正藏第 45 冊 No. 1862 勸發菩提心集
勸發菩提心集卷中
翻經沙門慧沼撰
一讚受戒門 二顯過勸持戒門 三明護戒門 四受意門 五說受益門 六正受門 七受戒得益門 八受十善戒門 九贊忍護戒門 十白衣五戒門 十一供養門 十二供養見利門 十三障治門 十四勝劣門 十五善友門 十六雜行門 十七婦德門
一讚受戒門
智度論十三云。若慈愍眾生故。為度眾生故。亦知戒實相故。心不倚著。如此持戒。將來令人得至佛道。如是名為得無上佛道戒。若人求大善利。當堅持戒如惜重寶。如護身命。何以故。譬如大地。一切萬物有形之類。皆依地而住。戒亦如是。戒為一切善法住處。譬如無足欲行。無翅欲飛。無船欲度。是不可得。若不持戒欲得好果。亦復如是。若人棄捨此戒。雖山居苦行食果服藥。與禽獸無異。人雖貧窮。而能持戒。勝於富貴。而破戒者華香木香不能遠聞。持戒之香周遍十方。持戒之人具足安樂。名聲遠聞。天人愛敬。現世常得種種快樂。若欲天上人中富貴長壽。取之不難。持戒清
【現代漢語翻譯】 現代漢語譯本 每日發起菩提心（Bodhicitta，覺悟之心）。以此功德，普遍救度一切眾生。說完這些話后，再次頂禮一切諸佛及諸菩薩，思考《思益梵天所問經》等大乘經典中的義理。此外，作為在家居士的剎帝利（Ksatriya，古印度社會階層，通常指武士或統治者）有五種懺悔的方法，如前面的鈔文中已經說明。
《勸發菩提心集》捲上 大正藏第45冊 No. 1862 《勸發菩提心集》
《勸發菩提心集》卷中
翻經沙門慧沼 撰
一、讚歎受戒門 二、揭示過患勸持戒門 三、闡明護戒門 四、受戒意義門 五、說明受戒利益門 六、正式受戒門 七、受戒所得利益門 八、受持十善戒門 九、讚歎忍辱護戒門 十、白衣五戒門 十一、供養門 十二、供養所見利益門 十三、障礙對治門 十四、殊勝與低劣門 十五、善友門 十六、雜行門 十七、婦德門
一、讚歎受戒門
《大智度論》第十三卷說：『如果因為慈悲憐憫眾生，爲了救度眾生，也因爲了解戒律的真實相狀，內心不執著于戒律的形式，這樣持戒，將來能使人達到成佛的道路。這樣稱為得到無上佛道的戒律。』如果有人追求大的善利，應當堅持戒律如同珍惜貴重的寶物，如同保護自己的生命。為什麼呢？譬如大地，一切萬物有形之類，都依靠大地而存在。戒律也是這樣，戒律是一切善法存在的處所。譬如沒有腳想要行走，沒有翅膀想要飛翔，沒有船隻想要渡河，這是不可能的。如果不持戒而想要得到好的結果，也是如此。如果有人拋棄戒律，即使隱居山林苦行，以水果草藥為食，也與禽獸沒有區別。人即使貧窮，而能夠持戒，勝過富貴而破戒的人。花香木香不能遠播，持戒的香氣卻能周遍十方。持戒的人具足安樂，名聲遠揚，天人和人都愛戴尊敬。現世常常得到種種快樂，如果想要天上人間的富貴長壽，獲得這些並不困難，因為持戒清凈。
【English Translation】 English version Daily generate Bodhicitta (the mind of enlightenment). With this merit, universally deliver all beings. After saying these words, again prostrate to all Buddhas and all Bodhisattvas, contemplate the meanings in texts such as the Vimalakirti Nirdesa Sutra. Furthermore, Ksatriyas (a social class in ancient India, usually referring to warriors or rulers) who are lay practitioners have five methods of repentance, as described in the previous commentary.
Collection for Encouraging the Bodhi Mind, Volume 1 Taisho Tripitaka Volume 45 No. 1862 Collection for Encouraging the Bodhi Mind
Collection for Encouraging the Bodhi Mind, Volume 2
Compiled by the Sramana (monk) Huizhao, who translates scriptures
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Praising the Acceptance of Precepts Gate 2. Revealing Faults and Encouraging Upholding Precepts Gate 3. Clarifying the Protection of Precepts Gate 4. The Meaning of Receiving Precepts Gate 5. Explaining the Benefits of Receiving Precepts Gate 6. Formal Acceptance of Precepts Gate 7. Benefits Gained from Receiving Precepts Gate 8. Receiving the Ten Wholesome Precepts Gate 9. Praising Patience in Protecting Precepts Gate 10. Layman's Five Precepts Gate 11. Offering Gate 12. Benefits Seen from Offering Gate 13. Obstacle Treatment Gate 14. Superior and Inferior Gate 15. Good Friends Gate 16. Miscellaneous Practices Gate 17. Virtues of Women Gate
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Praising the Acceptance of Precepts Gate
The Mahaprajnaparamita Sastra (Treatise on the Great Perfection of Wisdom), Volume 13, says: 'If it is because of compassion for sentient beings, for the sake of delivering sentient beings, and also because of understanding the true nature of precepts, the mind does not cling to the form of precepts, then upholding precepts in this way will enable people to reach the path to Buddhahood in the future.' This is called obtaining the precepts of the unsurpassed Buddha path. If a person seeks great benefits, they should uphold the precepts as if cherishing precious treasures, as if protecting their own life. Why? For example, like the earth, all things with form rely on the earth to exist. Precepts are also like this; precepts are the place where all good dharmas reside. For example, wanting to walk without feet, wanting to fly without wings, wanting to cross a river without a boat, is impossible. If one does not uphold precepts and wants to obtain good results, it is also like this. If a person abandons these precepts, even if they live in the mountains practicing asceticism, eating fruits and herbs, they are no different from birds and beasts. Even if a person is poor, but can uphold precepts, they are superior to those who are rich and break precepts. The fragrance of flowers and wood cannot spread far, but the fragrance of upholding precepts pervades the ten directions. A person who upholds precepts is full of peace and happiness, their reputation spreads far, and gods and humans love and respect them. In this life, they often obtain all kinds of happiness. If one wants wealth, nobility, and longevity in the heavens and among humans, obtaining these is not difficult, because upholding precepts is pure.
凈所愿皆得。複次持戒之人常得今世人所敬養。心樂不悔。衣食無乏。死得生天。后得佛道。持戒之人無事不得。破戒之人一切皆失。譬如有人常供養天。其人貧窮。一心供養。滿十二歲。求索富貴天愍此人。自現其身(廣說如常也)。複次持戒之人人所樂施不惜財物。不修世利而無所乏。得得生天上十方佛前。入三乘道而得解脫。唯種種邪見而持戒者。后無所獲。複次持戒之人。雖無兵杖。眾苦不加。持戒之財無能奪者。持戒親親雖死不離。持戒莊嚴勝於七寶。以是之故。當護于戒如護身命。如愛重寶。破戒之人受苦萬端。如向貧人破瓶失物。以是之故。應持凈戒。
顯過門
複次持戒之人觀破戒人罪。應自挽勵一心持戒。云何名為破戒人罪。破戒之人。人所不敬。其家如冢。人所不到。破戒之人失諸功德。譬如枯樹。人不愛樂。破戒之人如霜蓮華。人不喜見。破戒之人噁心如惡羅剎。破戒之人。人不歸向。譬如渴人不向枯井。破戒之人心常疑悔。如犯罪人常畏罪至。破戒之人如田被雹。不可依仰。破戒之人譬如苦瓜。雖形似甘種。而不可食。如賊聚落。不可依止。如大病人。人不欲近。譬如惡賊。難可親近。譬如火坑。行者避之。如毒蛇不可觸。如大海。如破船。如吐食。譬如惡馬在善馬中。與善人
【現代漢語翻譯】 現代漢語譯本：持戒之人所希望的都能實現。而且，持戒的人常常在今世受到人們的尊敬和供養，內心快樂沒有後悔，衣食不會缺乏，死後能夠昇天，最終獲得佛道。持戒的人沒有什麼不能得到的，而破戒的人則會失去一切。比如有人經常供養天神，這個人雖然貧窮，但一心一意地供養，滿了十二年。他祈求獲得富貴，天神憐憫這個人，就親自顯現身形（詳細情形如常所說）。而且，持戒的人，人們樂於佈施給他，不吝惜財物，即使不追求世俗的利益也不會缺乏。最終能夠升到天上，在十方諸佛面前，進入聲聞乘、緣覺乘、菩薩乘三乘道而獲得解脫。只有那些懷著各種邪見而持戒的人，最終不會獲得任何利益。而且，持戒的人，即使沒有兵器和護衛，各種痛苦也不會加身。持戒的財富是任何人都無法奪走的。持戒帶來的親情，即使死亡也不會分離。持戒的莊嚴勝過七寶。因此，應當守護戒律如同守護自己的生命，如同珍愛貴重的寶物。破戒的人會遭受各種各樣的痛苦，就像貧窮的人打破瓶子失去了其中的物品一樣。因此，應當持守清凈的戒律。
顯過門
而且，持戒的人觀察破戒之人的罪過，應當自我勉勵，一心一意地持守戒律。什麼是破戒之人的罪過呢？破戒的人，不被人尊敬，他的家就像墳墓一樣，沒有人願意接近。破戒的人會失去各種功德，就像枯樹一樣，沒有人喜愛。破戒的人就像被霜打過的蓮花，沒有人喜歡看到。破戒的人的噁心就像惡羅剎一樣可怕。破戒的人，沒有人願意歸向他，就像口渴的人不會走向枯井一樣。破戒的人內心常常懷疑和後悔，就像犯罪的人常常害怕罪罰降臨一樣。破戒的人就像被冰雹襲擊過的田地，無法依靠。破戒的人就像苦瓜，雖然外形像甜瓜，但不能食用。破戒的人就像盜賊聚集的村落，不能依靠。破戒的人就像重病的人，沒有人願意接近。破戒的人就像邪惡的盜賊，難以親近。破戒的人就像火坑，行走的人會避開。破戒的人就像毒蛇一樣不可觸控，就像大海一樣危險，就像破船一樣不可乘坐，就像嘔吐物一樣令人厭惡。破戒的人就像劣馬在良馬之中，與善良的人為伍。
【English Translation】 English version: Those who uphold the precepts will have all their wishes fulfilled. Furthermore, those who observe the precepts are always respected and supported by people in this life, their hearts are joyful and without regret, they lack nothing in clothing and food, they are reborn in the heavens after death, and ultimately attain Buddhahood. There is nothing that those who uphold the precepts cannot obtain, while those who break the precepts lose everything. For example, if someone constantly makes offerings to the gods, even if that person is poor, they offer with a single mind for twelve years. Seeking wealth and honor, the gods take pity on this person and reveal themselves (as described in detail elsewhere). Moreover, those who uphold the precepts are gladly given to by others, without stinginess of wealth, and even without pursuing worldly benefits, they lack nothing. Eventually, they can be reborn in the heavens, before the Buddhas of the ten directions, enter the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and attain liberation. Only those who uphold the precepts with various wrong views will ultimately gain nothing. Furthermore, those who uphold the precepts, even without weapons or guards, will not be afflicted by various sufferings. The wealth of upholding the precepts cannot be taken away by anyone. The kinship brought about by upholding the precepts will not be separated even by death. The adornment of upholding the precepts is superior to the seven treasures. Therefore, one should protect the precepts as one protects one's own life, as one cherishes precious jewels. Those who break the precepts will suffer all kinds of hardships, like a poor person breaking a bottle and losing its contents. Therefore, one should uphold pure precepts.
Revealing Faults
Moreover, those who uphold the precepts, observing the faults of those who break the precepts, should encourage themselves to uphold the precepts with a single mind. What are the faults of those who break the precepts? Those who break the precepts are not respected by people, their homes are like tombs, and no one wants to approach them. Those who break the precepts lose all merits, like a withered tree, which no one loves. Those who break the precepts are like lotuses covered in frost, which no one likes to see. The evil heart of those who break the precepts is like a terrible Rākṣasa (demon). Those who break the precepts, no one wants to turn to them, just as a thirsty person would not turn to a dry well. The hearts of those who break the precepts are always filled with doubt and regret, like a criminal who is always afraid of punishment. Those who break the precepts are like fields struck by hail, unreliable. Those who break the precepts are like bitter gourds, which, although they resemble sweet melons in shape, cannot be eaten. Those who break the precepts are like villages inhabited by thieves, unreliable. Those who break the precepts are like seriously ill people, whom no one wants to approach. Those who break the precepts are like evil thieves, difficult to befriend. Those who break the precepts are like fire pits, which travelers avoid. Those who break the precepts are like poisonous snakes, untouchable, like vast oceans, like broken ships, like vomited food, repulsive. Those who break the precepts are like inferior horses among good horses, associating with good people.
異。如驢在牛群中。破戒之人在精進眾中。譬如儜人在健兒中。破戒之人雖似比丘。譬如死屍在眠人中。是故行者。應當一心堅持禁戒。
勸持門
智度論問云。人能以力勝人。並國殺怨。或田獵皮肉。所濟處大。今不殺生。得何利益。答得無所畏。安樂無怖。我以無害於彼故。彼亦無害於我。以是故無怖無畏。好殺之人設位極人王。亦不自安。持戒之人單行獨遊無所畏難。複次好殺之人。有命之屬皆不喜見。若不好殺。一切眾生皆樂依附。複次行者思惟。我自惜命愛身。彼亦如是。與我何異。以是之故不應殺生。若殺生者。為善人所呵。怨家所嫉。負他命故。常有怖畏。為彼所憎。死時心悔。當墮惡道。若出為人。常當短命。假令後世無罪。不為善人所呵。怨家所嫉。尚自不應故奪他命。何以故。善人之相所不應行。何況兩世有罪弊惡果報。複次殺生為罪中之重。何以故。人有死急。不惜重寶。但以活命為先。譬如價客入海采寶。垂出大海。船破寶失而自慶喜。眾人怪言。汝失財物。裸形得脫。云何喜言幾失大寶。答一切寶中人命第一。人為命故求寶。不為財故求命。以是故。佛十不善道等中殺最在初。若人種種修諸福德。而無不殺生戒。則無所益。何以故。雖在富貴處生勢力豪強。而無壽命。誰受此
【現代漢語翻譯】 現代漢語譯本 異。如同驢子在牛群中一樣，破戒的人在精進的僧眾中也是格格不入。譬如懦弱的人在健壯的戰士中一樣。破戒的人雖然外表像比丘（bhiksu，佛教出家男眾），但實際上如同死屍在睡眠的人群中一樣。因此，修行者應當一心一意地堅持戒律。
勸持門
《智度論》中有人問：『有人能夠憑藉武力戰勝他人，吞併國家，誅殺仇敵，或者通過田獵獲取皮肉，所帶來的利益很大。現在不殺生，能得到什麼利益呢？』回答是：『能得到無所畏懼，安樂沒有恐怖。因為我不傷害他們，所以他們也不會傷害我。因此沒有恐怖和畏懼。』喜歡殺戮的人即使地位顯赫如人王，也不能自我安定。持戒的人獨自行走也沒有什麼可怕的。 其次，喜歡殺戮的人，有生命的眾生都不喜歡見到他。如果不喜歡殺戮，一切眾生都樂於親近依附。再次，修行者應當思惟：我自己珍惜生命，愛護身體，其他眾生也是如此，與我有什麼不同呢？因此不應該殺生。如果殺生，會被善良的人所呵斥，被仇家所嫉恨，因為揹負著他人的性命，常常會有恐怖和畏懼，被他們所憎恨，臨死時心生後悔，將會墮入惡道。如果轉世為人，常常會短命。即使來世沒有罪過，不被善良的人所呵斥，不被仇家所嫉恨，尚且不應該故意奪取他人的性命。為什麼呢？因為這是善良的人所不應該做的行為。更何況殺生兩世都有罪過，會帶來弊端和惡劣的果報。再次，殺生是罪過中最重的。為什麼呢？因為人在面臨死亡的緊急關頭，不會吝惜珍貴的寶物，只把活命放在第一位。譬如商人進入大海采寶，即將離開大海時，船隻破損，寶物丟失，卻自我慶幸。眾人奇怪地說：『你失去了財物，赤身裸體地逃脫，為什麼還高興地說幾乎失去了最大的寶物呢？』回答說：『一切寶物中，人命是最重要的。人爲了保全性命才去求取寶物，不是爲了獲取財物才去保全性命。』因此，佛陀在十不善道等罪過中，把殺生放在首位。如果有人種種地修習各種福德，卻沒有不殺生的戒律，那麼就沒有什麼益處。為什麼呢？即使在富貴的地方出生，勢力豪強，卻沒有壽命，誰來享受這些呢？』
【English Translation】 English version It is different. Like a donkey in a herd of cows, a person who breaks the precepts is out of place in a diligent assembly. Like a coward among brave warriors, a person who breaks the precepts, though appearing like a bhiksu (Buddhist monk), is like a corpse among sleeping people. Therefore, practitioners should wholeheartedly uphold the precepts.
Chapter on Encouraging Adherence
In the Mahaprajnaparamita-sastra, someone asks: 'If a person can conquer others by force, annex countries, kill enemies, or obtain hides and meat through hunting, bringing great benefits, what benefit is gained from not killing?' The answer is: 'One gains fearlessness, peace, and absence of terror. Because I do not harm them, they will not harm me. Therefore, there is no fear or terror.' A person who loves to kill, even if they are as high as a king, cannot find peace. A person who upholds the precepts can travel alone without fear. Furthermore, beings do not like to see those who love to kill. If one does not love to kill, all beings will gladly rely on and attach themselves to them. Moreover, practitioners should contemplate: 'I cherish my life and love my body, and other beings are the same; how are they different from me?' Therefore, one should not kill. If one kills, they will be scolded by good people, envied by enemies, and because they bear the burden of another's life, they will often have fear and terror, be hated by them, and feel remorse at the time of death, and will fall into evil realms. If reborn as a human, they will often have a short life. Even if there is no sin in the next life, and they are not scolded by good people or envied by enemies, one still should not deliberately take another's life. Why? Because this is not the behavior that good people should engage in. Moreover, killing has sin in both lives and brings disadvantages and evil consequences. Furthermore, killing is the heaviest of sins. Why? Because when a person faces the urgency of death, they will not be stingy with precious treasures, but will put living first. For example, a merchant enters the sea to collect treasures, and when about to leave the sea, the ship is damaged and the treasures are lost, but they rejoice. People strangely say: 'You lost your wealth and escaped naked, why are you happy to say that you almost lost the greatest treasure?' The answer is: 'Among all treasures, human life is the most important. People seek treasures to preserve their lives, not preserve their lives to obtain wealth.' Therefore, the Buddha puts killing first among the ten unwholesome paths and other sins. If a person cultivates various merits but does not have the precept of not killing, then there is no benefit. Why? Even if they are born in a wealthy place, with powerful influence, but without longevity, who will enjoy these things?'
樂故。諸罪殺罪重。諸功德不殺勝。又世間中惜命為第一。何以知之。一切世人甘受形種種考掠。以護壽命。又佛說有五大施者。即是五戒。複次行慈三昧。其福無量。水火不害。刀杖不傷。一切惡毒所不能中。以五大施故。所得如是。又複次殺生有十種罪。如佛語難提迦優婆塞。殺生有十罪。何等為十。一者心常懷毒。世世不絕。二眾生憎惡。眼不喜見。三常懷惡念。思惟惡事。四眾生畏之如見蛇。五睡時心怖。覺亦不安。六常有惡夢。七者命終之時狂怖惡死。八者種短命因。九者身壞命終墮泥犁中。十者若出為人。常當短命。問若不侵我殺心可息。若為侵害是當云何。答曰。應量輕重。若人殺己先自思惟。全戒利重。全身利重。破戒為失。喪身為失。如是思惟已。知持戒為重全身為輕。若茍免全身。身何所得。是身名為老死藪。必當壞敗。若為持戒失身。其利甚重。又復思惟。我前後失身。世世無數但為財利諸不善事。今乃得為持凈戒。故不惜此身捨命持戒。勝於舍戒全身。百千萬倍不可為喻。如是定心。應當捨身以護凈戒。全如一須陀洹人生屠殺家。年向成人。應當修其家業。而不背殺。父母與刀並一口羊。閉著屋中而語之言。若不殺羊。不令汝出得見日月生活飲食。兒自思惟言。我若殺此一羊。便當終為此業
【現代漢語翻譯】 現代漢語譯本 樂故（因為快樂的緣故）。諸罪之中，殺生的罪過最重。諸功德之中，不殺生的功德最為殊勝。而且世間之中，愛惜生命是最重要的。為什麼知道這一點呢？因為一切世人都寧願接受各種各樣的拷打和掠奪，也要保護自己的生命。而且佛陀說過，有五大施捨，那就是五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。 再者，修行慈心三昧（通過禪定培養慈悲心），其福報是無量的。水火不能傷害，刀杖不能損傷，一切惡毒都不能加害。因為持守五大施捨的緣故，才能得到這樣的果報。而且，殺生有十種罪過，正如佛陀對難提迦優婆塞（在家男居士）所說：殺生有十種罪過。是哪十種呢？ 第一，內心常常懷有毒害，世世代代都不會斷絕。第二，眾生憎恨厭惡，眼睛不喜歡看到。第三，常常懷有惡念，思惟惡事。第四，眾生畏懼他，就像見到毒蛇一樣。第五，睡覺時內心恐懼，醒來也不得安寧。第六，常常做惡夢。第七，臨命終時狂亂恐怖，惡劣地死去。第八，種下短命的因。第九，身壞命終后墮入泥犁（地獄）之中。第十，如果轉生為人，常常會短命。 問：如果不侵犯我，殺心就可以止息。如果受到侵害，那又該怎麼辦呢？答：應該衡量輕重。如果有人要殺自己，首先要自己思惟。保全戒律的利益重大，保全身體的利益輕微。破戒是損失，喪失身體也是損失。這樣思惟之後，就知道持戒是重要的，保全身體是輕微的。如果茍且免於喪失身體，又能得到什麼呢？這個身體名為老死之藪（充滿老死的地方），必定會壞敗。如果爲了持戒而失去身體，那利益是非常重大的。又應該思惟，我前後失去身體，世世代代無數次，都只是爲了財利和各種不善的事情。現在才能夠爲了持守清凈的戒律，所以不吝惜這個身體，捨棄生命來持守戒律，勝過捨棄戒律而保全身體，百千萬倍都無法比喻。像這樣堅定心意，就應當捨棄身體來守護清凈的戒律。比如像一個須陀洹（證得預流果的聖者）轉生到屠殺之家，年齡將近成年，應該繼承家業，而不違背殺生。父母給他一把刀和一隻羊，關在屋中，並對他說：如果不殺羊，就不讓你出去見到日月，生活飲食。兒子自己思惟說：我如果殺了這隻羊，就將永遠從事這個行業。
【English Translation】 English version Le Gu (Because of happiness). Among all sins, the sin of killing is the heaviest. Among all merits, the merit of non-killing is the most supreme. Moreover, in the world, cherishing life is the most important. How do we know this? Because all people would rather endure all kinds of torture and plunder to protect their lives. Moreover, the Buddha said that there are five great donations, which are the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, and not drinking alcohol). Furthermore, practicing the Samadhi of Loving-kindness (cultivating compassion through meditation) has immeasurable blessings. Water and fire cannot harm, swords and staffs cannot injure, and all poisons cannot affect. Because of upholding the five great donations, one can obtain such rewards. Moreover, there are ten kinds of sins for killing, just as the Buddha said to Nandika Upasaka (a male lay disciple): There are ten sins for killing. What are the ten? First, the mind always harbors poison, which will never cease generation after generation. Second, beings hate and detest, and the eyes do not like to see. Third, one always harbors evil thoughts and contemplates evil deeds. Fourth, beings fear him as if seeing a poisonous snake. Fifth, the heart is fearful when sleeping, and there is no peace when awake. Sixth, one often has nightmares. Seventh, at the time of death, one dies in madness and terror, a terrible death. Eighth, one plants the cause of a short life. Ninth, after the body breaks and life ends, one falls into Naraka (hell). Tenth, if reborn as a human, one will often have a short life. Question: If I am not violated, the intention to kill can be stopped. If I am violated, what should be done? Answer: One should weigh the importance. If someone wants to kill oneself, one should first contemplate. The benefit of preserving the precepts is great, and the benefit of preserving the body is small. Breaking the precepts is a loss, and losing the body is also a loss. After thinking in this way, one knows that upholding the precepts is important, and preserving the body is insignificant. If one barely avoids losing the body, what can one gain? This body is called the den of old age and death, and it will surely decay. If one loses the body for the sake of upholding the precepts, the benefit is very great. One should also think that I have lost my body countless times in the past, generation after generation, only for the sake of wealth and various unwholesome things. Now I am able to uphold pure precepts, so I do not begrudge this body. Giving up life to uphold the precepts is a hundred million times better than giving up the precepts to preserve the body. It cannot be compared. With such a firm intention, one should give up the body to protect the pure precepts. For example, a Stream-enterer (a saint who has attained the fruit of Stream-entry) is reborn into a butcher's family. Approaching adulthood, he should inherit the family business without violating killing. The parents give him a knife and a sheep, lock him in a room, and say to him: If you do not kill the sheep, we will not let you go out to see the sun and moon, to live and eat. The son thinks to himself: If I kill this one sheep, I will be engaged in this business forever.
。豈以身故為此大罪。便以刀自殺。父母開門見。羊在一面立。兒已命終。當自殺時即生天上。若如此者。是為不惜壽命而護凈戒。如佛說。不與取者有十罪。何等為十。一者物生當嗔。二者重疑。三者非時行不籌度。四者朋黨惡人。遠離賢善。五者破善相。六者得罪于官。七者財物沒入。八者種貧窮業。九者死入地獄。十者若出為人勤苦求財。五家苦共有邪淫者。問曰。若夫主不知不見不惱他有何罪。答曰。夫妻之情異身同體。奪所愛敬破他本心。是名為賊。又復惡名醜聲為人所憎。少樂多畏。或畏刑戮。又畏夫主傍人所知。多懷妄語。聖人所呵。又復思惟。我婦他妻同爲女人。骨肉情態彼此無異。而我何為橫生惑心隨逐邪意。邪淫之人破失今世後世之樂。回己易處。以自制心。若彼侵我妻。我則忿恚。我若侵彼。彼亦無異。恕己自制。如佛所說。邪淫之人後墮劍樹地獄。眾苦備受。得出為人。家道不穆。常值淫婦。邪僻殘賊邪淫為患。譬如蝮蛇。亦如大火。不急避之。禍害將至。如佛所說。邪淫有十罪。一者常為所淫夫主欲遮害之。二者夫婦不穆。常共鬥諍。三者諸不善法日日增長。于諸善法日日損減。四者不守護身。妻子孤寡。五者財產日耗。六者有諸惡事。常為人疑。七者親屬知識所不喜愛。八者種怨家業。
【現代漢語翻譯】 現代漢語譯本：難道因為身死就犯下如此大罪，便用刀自殺？父母開門看見，羊在一旁站立，兒子已經喪命。當自殺時，立即往生天上。如果像這樣，就是不惜生命而守護清凈的戒律。如同佛所說，偷盜有十種罪過。哪十種呢？一是物品失主會產生嗔恨，二是會受到重重懷疑，三是不分時宜行事，不加考慮，四是與惡人結黨，遠離賢良，五是破壞善良的品行，六是觸犯官府，七是財物被沒收，八是種下貧窮的因，九是死後墮入地獄，十是如果轉世為人，則辛勤求財。五家共同受苦。關於邪淫，有人問道：如果丈夫不知情、沒看見、也不為此煩惱，那（邪淫者）有什麼罪過？回答說：夫妻之情，異身同體。奪走（丈夫）所愛敬之物，破壞他原本的心意，這叫做賊。而且還會惡名遠揚，醜陋的名聲讓人憎恨，少樂多畏，或者畏懼刑罰，又畏懼丈夫或旁人知曉，常常懷有虛妄的言語，被聖人所呵斥。又應當思惟，我的妻子和別人的妻子，同樣都是女人，骨肉情態彼此沒有差異。而我為何要平白生出迷惑之心，追逐邪惡的念頭？邪淫之人會喪失今生和來世的快樂。換位思考，用來自我約束。如果別人侵犯我的妻子，我就會忿怒，我如果侵犯別人，別人也是一樣的。寬恕自己，自我約束。如佛所說，邪淫之人死後會墮入劍樹地獄，承受各種苦難。即使脫離地獄轉世為人，家庭也不會和睦，常常遇到**。邪僻殘暴，邪淫是禍患，譬如毒蛇，也像大火，不趕緊躲避，災禍將要來臨。如佛所說，邪淫有十種罪過：一是常常被所淫之人的丈夫想要遮蔽和加害，二是夫妻不和睦，常常互相爭鬥，三是各種不善的法日日增長，對於各種善法日日損減，四是不守護自身，導致妻子成為孤兒寡婦，五是財產日益損耗，六是有各種惡事，常常被人懷疑，七是不被親屬和朋友喜愛，八是種下怨恨的因。
【English Translation】 English version: How could one commit such a great sin because of death and then commit suicide with a knife? When the parents opened the door, they saw a sheep standing to one side, and their son had already died. At the moment of suicide, he was immediately reborn in heaven. If it is like this, it is to protect the pure precepts without cherishing life. As the Buddha said, stealing has ten faults. What are the ten? First, the owner of the stolen item will generate anger. Second, one will be heavily suspected. Third, one acts inappropriately and without consideration. Fourth, one associates with evil people and stays away from the virtuous and good. Fifth, one destroys good qualities. Sixth, one offends the government. Seventh, one's property is confiscated. Eighth, one sows the seeds of poverty. Ninth, one falls into hell after death. Tenth, if one is reborn as a human, one will toil to seek wealth. The five families suffer together. Regarding sexual misconduct, someone asked: If the husband does not know, does not see, and is not bothered by it, what is the sin (of the adulterer)? The answer is: The affection between husband and wife is like different bodies but one entity. To take away what (the husband) loves and respects, and to destroy his original intention, this is called theft. Moreover, one will have a bad reputation, and an ugly name will be hated by people, with little joy and much fear, or fear of punishment, and also fear of being known by the husband or others, often harboring false words, which are condemned by the sages. Furthermore, one should contemplate that my wife and other people's wives are all women, and their flesh and blood are no different from each other. Why should I create confusion and pursue evil thoughts? A person who engages in sexual misconduct will lose the happiness of this life and the next. Put yourself in their shoes and use this to restrain yourself. If someone violates my wife, I will be angry. If I violate others, they will feel the same. Forgive yourself and restrain yourself. As the Buddha said, a person who engages in sexual misconduct will fall into the hell of sword trees after death, enduring all kinds of suffering. Even if one escapes hell and is reborn as a human, the family will not be harmonious and will often encounter **. Perverse and cruel, sexual misconduct is a calamity, like a venomous snake, or like a great fire. If one does not avoid it quickly, disaster will come. As the Buddha said, sexual misconduct has ten faults: First, one is often wanted to be concealed and harmed by the husband of the person with whom one commits adultery. Second, the husband and wife are not harmonious and often fight with each other. Third, all kinds of unwholesome dharmas increase day by day, and all kinds of wholesome dharmas decrease day by day. Fourth, one does not protect oneself, causing the wife to become an orphan and widow. Fifth, one's property is depleted day by day. Sixth, there are all kinds of evil things, and one is often suspected by others. Seventh, one is not liked by relatives and friends. Eighth, one sows the seeds of resentment.
九者身壞命終死生地獄。十者若出為女。多人共夫。若為男子。婦不貞潔。妄語之人先自誑身。然後誑人。以實為虛。以虛為實。虛實顛倒。不受善法。譬如覆瓶水不得入。妄語之人心無慚愧。閉塞天道涅槃之門。觀知此罪故不應作。複次觀知實語。其利甚廣。實語之利自從己出。甚為易得。是為一切出家人力。如是功德若在家人共有此利。善人之相實語之人其心端直。易得免苦。譬如稠林曳木。直者易出。世人愚癡少智。遭事苦厄。妄語求脫。不知事發今世得罪。不知後世有大罪報。復有人。雖知妄語罪。慳貪瞋恚愚癡多故而作妄語。復有人。雖不貪瞋。而妄證人罪。心謂實爾。死墮地獄。況貪嗔癡噁心妄證。如提婆達多弟子俱迦離。常求舍利弗目犍連過失。是時二人夏安居竟。遊行諸國。值天大雨。到陶作家。宿盛陶器舍。此舍中先有一女人。在闇中宿。二人不知。此女人其夜夢失不凈。晨朝趣水澡浴。是時俱迦離偶行見之。俱迦離能相。知人交會情狀。而不知夢與不夢。是俱迦離顧語弟子。此女昨夜與人情通。即問女人。汝出在何處。答言。我在陶師屋寄宿。又問。共誰。答二比丘。是時二人從屋中出。俱迦離見已。又以相驗之。意謂。二人必為不凈。先懷嫉妒。既見此事。遍諸城邑聚落告之。次到祇洹唱此惡
【現代漢語翻譯】 現代漢語譯本 九者，身壞命終之後會墮入地獄（地獄：佛教中的受苦之處）。十者，如果轉生為女子，會與多人共享丈夫；如果轉生為男子，妻子則不貞潔。說謊的人先是欺騙自己，然後欺騙他人，把真實的當作虛假的，把虛假的當作真實的，虛實顛倒，不能接受好的佛法。譬如倒扣的瓶子，水無法進入。說謊的人心中沒有慚愧，閉塞了通往天道和涅槃（涅槃：佛教中解脫生死輪迴的境界）的大門。觀察到這種罪過，所以不應該去做。 再次觀察，真實語的利益非常廣泛。真實語的利益從自身發出，非常容易獲得，這是一切出家人的力量。這樣的功德如果在家居士也有，就共同擁有這種利益。善良之人的相貌是，說真實語的人，他們的心正直，容易免除痛苦。譬如在茂密的森林裡拖木頭，筆直的木頭容易被拖出來。世人愚癡缺少智慧，遭遇困苦災難時，用謊言來求得解脫，不知道事情敗露后今生會獲罪，也不知道來世會有大的罪報。 又有人，雖然知道說謊有罪，但因為慳吝、嗔恚、愚癡太多而說謊。又有人，雖然不貪婪、不嗔恨，卻虛假地指證別人的罪過，心裡認為確實如此，死後也會墮入地獄。更何況是懷著貪婪、嗔恨、愚癡的噁心去虛假指證別人呢？就像提婆達多（提婆達多：佛陀的堂兄弟，也是佛陀的弟子，后因嫉妒佛陀而叛教）的弟子俱迦離（俱迦離：提婆達多的弟子）一樣，常常尋找舍利弗（舍利弗：佛陀的十大弟子之一，以智慧著稱）和目犍連（目犍連：佛陀的十大弟子之一，以神通著稱）的過失。當時，這二位尊者結束了夏季安居（夏季安居：佛教僧侶在雨季停止遊歷，集中修行）之後，**各個國家正值天降大雨，他們來到陶作家，借宿在盛放陶器的屋舍里。這屋舍中先前有一個女人，在黑暗中住宿，二位尊者並不知道。這女人當夜做夢夢遺失了不凈之物，早晨去河邊洗浴。當時，俱迦離偶然路過看見了她。俱迦離擅長相術，知道男女交合的情狀，卻不知道是夢遺還是真實的。這俱迦離回頭告訴他的弟子，說這個女人昨夜與人私通。隨即問那個女人，你從哪裡出來？女人回答說，我在陶師的屋子裡借宿。又問，和誰一起？回答說，和兩位比丘。當時，兩位比丘從屋中出來。俱迦離看見他們后，又用相術來驗證，心裡認為，這二人必定做了不凈之事。先前就懷有嫉妒之心，既然看見了這件事，就遍及各個城邑聚落去宣揚這件事。接著來到祇洹精舍（祇洹精舍：佛陀在世時重要的弘法場所）宣揚這種惡行。
【English Translation】 English version Ninth, after the body breaks and life ends, one will be reborn in hell (hell: a place of suffering in Buddhism). Tenth, if reborn as a woman, she will share a husband with many; if reborn as a man, his wife will be unchaste. A liar first deceives himself, then deceives others, taking the real as false and the false as real, reversing truth and falsehood, and is unable to receive good Dharma. It is like an overturned bottle that cannot be filled with water. A liar has no shame in his heart, blocking the path to heavenly realms and the gate of Nirvana (Nirvana: the state of liberation from the cycle of birth and death in Buddhism). Observing this fault, one should not commit it. Furthermore, observe that the benefits of truthful speech are very extensive. The benefits of truthful speech originate from oneself and are very easy to obtain; this is the strength of all renunciants. If lay practitioners also possess such merit, they share in this benefit. The characteristic of a virtuous person is that one who speaks truthfully has a straightforward heart and easily avoids suffering. It is like dragging wood in a dense forest; the straight wood is easily pulled out. Worldly people are foolish and lack wisdom; when encountering hardship and calamity, they seek escape through lies, not knowing that if the matter is exposed, they will be punished in this life, and that there will be great retribution in future lives. Moreover, some people, although knowing that lying is a sin, still lie because of excessive stinginess, anger, and ignorance. And some people, although not greedy or angry, falsely accuse others of crimes, believing in their hearts that it is true; after death, they will also fall into hell. How much more so if one falsely accuses others with a greedy, angry, and ignorant evil mind? It is like Devadatta's (Devadatta: a cousin of the Buddha and also a disciple who later became an antagonist) disciple Kokalika (Kokalika: a disciple of Devadatta), who constantly sought faults in Sariputra (Sariputra: one of the Buddha's ten principal disciples, known for his wisdom) and Maudgalyayana (Maudgalyayana: one of the Buddha's ten principal disciples, known for his supernatural powers). At that time, after these two venerable ones had completed their summer retreat (summer retreat: a period during the rainy season when Buddhist monks cease traveling and focus on intensive practice), **various countries were experiencing heavy rains. They came to a potter's workshop and stayed overnight in a shed where pottery was stored. In this shed, there was already a woman staying in the darkness, unknown to the two venerable ones. That night, the woman had a nocturnal emission in her dream and went to the river to bathe in the morning. At that time, Kokalika happened to pass by and saw her. Kokalika was skilled in physiognomy and knew the signs of sexual intercourse, but he did not know whether it was a dream or reality. This Kokalika turned to his disciples and said that this woman had illicit relations with someone last night. He then asked the woman, 'Where did you come from?' The woman replied, 'I stayed overnight in the potter's shed.' He further asked, 'With whom?' She replied, 'With two monks.' At that time, the two monks came out of the shed. After Kokalika saw them, he again used physiognomy to verify, thinking in his heart that these two must have committed impure acts. Having harbored jealousy beforehand, and now having seen this incident, he spread the word throughout the cities and villages. Then he came to Jetavana Monastery (Jetavana Monastery: an important place for the Buddha to propagate the Dharma during his lifetime) and proclaimed this evil.
聲。於是中間。梵天王來欲見世尊。佛入靜室寂然三昧。諸比丘眾亦有閉房三昧。皆不可覺。即自思惟。我故來見佛。佛入三昧。且欲還去。即復念言。佛從定起亦將不久。於是小住俱迦離房前。扣戶而言。俱迦離俱迦離。舍利目連清凈。汝莫謗之而長夜受苦。俱迦離問。汝是何人。答言。我是梵王。問言。佛說汝得阿那含道。何以故來。梵王心念而說偈言。無量法欲量。不應以相取。無量法欲量。是野人覆沒。說此偈已到佛所。具說其事。佛言。善哉善哉。快說此偈。爾時世尊復說此偈。梵天王聽佛說已。忽然不現即還天上。爾時俱迦離到佛所。頭面禮佛足。卻住一面。佛告俱迦離。舍利目連清凈人。汝莫謗之而長夜受苦。俱迦離白佛言。我于佛語不敢不信。但自目見。了了定知。二人實行不凈。佛如是三呵。俱迦離亦不受。即從座起去。還其房中。舉身生瘡如芥子。漸大如豆如棗如㮈。轉大如瓜。翕然爛壞如大火燒。叫呼嗥哭。其夜即死。入大蓮華地獄。有一梵天。夜來白佛。俱迦離已死。復有一梵天言。墮地獄。其夜過已。佛命僧集。而告之言。汝等欲知俱迦離所墮地獄壽長短不。諸比丘言。愿樂欲聞。佛言。六十斛胡麻。有人過百歲取一胡麻而去。如是盡。阿浮陀地獄中壽故未盡。二十阿浮陀地獄中壽為一尼
【現代漢語翻譯】 現代漢語譯本：於是，當梵天王想要拜見世尊時，佛陀進入靜室，安住在寂然三昧（Samadhi，禪定）。眾比丘也各自閉關入定，無人能夠察覺。梵天王心想：『我特意前來拜見佛陀，但他卻入定了。我還是先回去吧。』但他又轉念一想：『佛陀出定應該不會太久。』於是，他暫時停留在俱迦離（Kokālika，人名，一位誹謗舍利弗和目犍連的比丘）的房前，敲門說道：『俱迦離，俱迦離，舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）和目犍連（Mahāmaudgalyāyana，佛陀的十大弟子之一，以神通著稱）是清凈的。你不要誹謗他們，以免長夜受苦。』 俱迦離問道：『你是誰？』梵天王回答說：『我是梵天王。』俱迦離問：『佛陀說你已經證得阿那含（Anāgāmin，佛教四果之一，不還果）道，為何還來這裡？』梵天王心中思量，然後以偈頌說道：『無量之法欲衡量，不應以表相來衡量。無量之法欲衡量，如同野人般自取滅亡。』說完這偈頌后，梵天王來到佛陀的住所，詳細地敘述了這件事。佛陀說：『善哉！善哉！你說的這偈頌很好。』 這時，世尊又說了這首偈頌。梵天王聽了佛陀所說后，忽然消失，返回天上。當時，俱迦離來到佛陀的住所，以頭面頂禮佛足，然後退到一旁站立。佛陀告訴俱迦離：『舍利弗和目犍連是清凈的人，你不要誹謗他們，以免長夜受苦。』俱迦離對佛陀說：『我對於佛陀的話不敢不信，但我是親眼所見，清清楚楚地知道，他們二人的行為是不清凈的。』佛陀這樣三次告誡他，俱迦離仍然不接受，隨即從座位上起身離去，回到自己的房間。他的全身開始生瘡，起初像芥菜籽那麼大，漸漸地增大，像豆子、像棗子、像柰子，越來越大，像瓜一樣。然後，全身潰爛壞死，如同被大火焚燒一般，他叫喊嚎哭。當天晚上就死了，墮入大蓮華地獄。 有一位梵天，在夜晚來到佛陀處，告訴佛陀說：『俱迦離已經死了。』又有一位梵天說：『他墮入地獄了。』那天晚上過後，佛陀命令僧眾集合，告訴他們說：『你們想知道俱迦離所墮地獄的壽命有多長嗎？』眾比丘說：『我們很想聽聞。』佛陀說：『有六十斛（Hú，中國市制容量單位，一斛等於十斗）的胡麻（芝麻），有人每過一百年取走一粒胡麻，像這樣取完，阿浮陀（Arbuda，地獄名，意為「皰」）地獄中的壽命還沒有結束。二十個阿浮陀地獄的壽命為一個尼（Nirarbuda，地獄名，意為「寒冰」）
【English Translation】 English version: Then, when Brahmā (Brahma, a type of deity in Buddhism) King wanted to see the World-Honored One, the Buddha entered a quiet chamber and abided in tranquil Samadhi (Samadhi, meditative state). The assembly of Bhikshus (Bhikkhu, Buddhist monks) also closed their rooms and entered Samadhi, and no one was aware. Brahmā King thought to himself, 'I came here specifically to see the Buddha, but he has entered Samadhi. Perhaps I should return.' But then he changed his mind, 'It shouldn't be long before the Buddha emerges from Samadhi.' So, he temporarily stayed in front of Kokālika's (Kokālika, a Bhikkhu who slandered Śāriputra and Mahāmaudgalyāyana) room, knocked on the door, and said, 'Kokālika, Kokālika, Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) and Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's ten great disciples, known for his supernatural powers) are pure. Do not slander them, lest you suffer for a long night.' Kokālika asked, 'Who are you?' Brahmā King replied, 'I am Brahmā King.' Kokālika asked, 'The Buddha said that you have attained the state of Anāgāmin (Anāgāmin, one of the four stages of enlightenment in Buddhism, the 'non-returner'), why have you come here?' Brahmā King pondered in his heart and then spoke in verse, 'Immeasurable Dharma (Dharma, Buddhist teachings) if you wish to measure, should not be taken by appearances. Immeasurable Dharma if you wish to measure, is like a wild man destroying himself.' After speaking this verse, Brahmā King came to the Buddha's residence and narrated the matter in detail. The Buddha said, 'Excellent! Excellent! This verse you spoke is very good.' At this time, the World-Honored One also spoke this verse. After Brahmā King heard what the Buddha said, he suddenly disappeared and returned to the heavens. At that time, Kokālika came to the Buddha's residence, prostrated himself with his head at the Buddha's feet, and then stood to one side. The Buddha told Kokālika, 'Śāriputra and Mahāmaudgalyāyana are pure people. Do not slander them, lest you suffer for a long night.' Kokālika said to the Buddha, 'I dare not disbelieve the Buddha's words, but I have seen it with my own eyes, and I know clearly that the actions of these two are impure.' The Buddha admonished him in this way three times, but Kokālika still did not accept it. He then rose from his seat and left, returning to his room. Sores began to grow all over his body, initially as small as mustard seeds, gradually growing larger, like beans, like dates, like jujubes, becoming larger and larger, like gourds. Then, his entire body festered and rotted, as if burned by a great fire, and he cried out and wailed. That night, he died and fell into the Great Lotus Hell. A Brahmā came to the Buddha at night and told the Buddha, 'Kokālika has died.' Another Brahmā said, 'He has fallen into hell.' After that night passed, the Buddha ordered the Sangha (Sangha, Buddhist monastic community) to gather and told them, 'Do you want to know how long the lifespan is in the hell that Kokālika has fallen into?' The Bhikshus said, 'We very much want to hear.' The Buddha said, 'There are sixty hu (Hú, a Chinese unit of volume, one hu equals ten dou) of sesame seeds. Someone takes away one sesame seed every hundred years. If they continue to take them away like this until they are all gone, the lifespan in the Arbuda (Arbuda, name of a hell, meaning 'blister') Hell will not yet be exhausted. The lifespan of twenty Arbuda Hells is one Nirarbuda (Nirarbuda, name of a hell, meaning 'ice blister').'
羅浮陀地獄中壽。如是餘者皆二十數。俱迦離墮是摩訶波頭摩地獄中。出其大舌。以五百釘釘之。五百犁耕之。爾時世尊說此偈云。大士之生斧在口中。所以斬身。由其惡言。應呵而贊。應贊而呵。口集諸惡。終不見樂。心依邪見。破賢聖語。如竹生實自毀其形。受罪如是。不應妄語。佛說妄語有十罪。何等為十。一口氣臭。二者善神遠之。非人得便。三者雖有實語。人不信受。四者智人謀議常不參預。五者常被誹謗。醜惡之聲周聞天下。六者人所不敬。雖有教敕。人不承用。七者常多憂愁。八者種誹謗業。九者死墮地獄。十出得為人。常被誹謗。如是種種故不應妄語。酒有三種。謂谷果菜。各有多種。但能令人心動放逸。是名為酒。一切不應飲。是名不飲酒。問曰。酒能破冷益身歡喜。何以不飲。答曰。益身甚少。所損甚多。是故不應飲。如佛語難提迦優婆塞。酒有三十五失。何者三十五失。一者現在財物空竭。何以故。人飲酒醉心無節限。費用無度故。二者眾病之門。三斗訟之本。四裸露無恥。五醜名惡聲人所不敬。六覆沒智慧。七應所得物而不得。已所得物而散失。八伏匿之事盡向人說。九種種事業廢不成辦。十醉為愁本。何以故。醉中多失。醒已慚愧憂愁。十一身力轉少。十二身色壞。十三不知敬父。十四不
【現代漢語翻譯】 現代漢語譯本 在羅浮陀（Roruva）地獄中的壽命，其他地獄的壽命也都是二十的倍數。俱迦離（Kokālika）墮入摩訶波頭摩（Mahāpaduma）地獄中，伸出他的大舌頭，用五百顆釘子釘住，再用五百把犁來耕它。當時世尊說了這首偈語：『大士的出生，斧頭就在口中，用來斬斷自身，因為他的惡語。應該呵斥的反而讚揚，應該讚揚的反而呵斥，口中聚集各種罪惡，最終不會得到快樂。心中依附邪見，破壞賢聖的言語，如同竹子生長果實反而毀壞自身。』所受的罪報就是這樣。不應該說謊。佛說妄語有十種罪過。是哪十種呢？一是口氣惡臭；二是善神遠離，非人容易得逞；三是即使說真話，人們也不相信接受；四是智者的謀劃常常不能參與；五是常常被誹謗，醜惡的名聲傳遍天下；六是不被人尊敬，即使有教令，人們也不聽從；七是常常多憂愁；八是種下誹謗的業因；九是死後墮入地獄；十是來世轉生為人，也常常被誹謗。因為這些種種原因，所以不應該說謊。 酒有三種，即穀物釀造的酒、水果釀造的酒和蔬菜釀造的酒，每種酒又有多種。但凡能使人心神動搖、放縱散漫的，都叫做酒。一切都不應該飲用，這就叫做不飲酒。有人問：『酒能驅寒暖身，使人歡喜，為什麼不應該飲用呢？』回答說：『對身體的益處很少，所造成的損害卻很多，所以不應該飲用。』如同佛陀對難提迦（Nandika）優婆塞（Upāsaka）所說，酒有三十五種過失。是哪三十五種過失呢？一是現在擁有的財物會耗盡。為什麼呢？因為人喝醉了酒，心中沒有節制，花費沒有限度。二是各種疾病的根源；三是爭鬥訴訟的開端；四是****；五是醜陋的名聲，不被人尊敬；六是矇蔽智慧；七是應該得到的得不到，已經得到的也散失；八是隱藏的事情全部向人說出；九是各種事業廢棄不能完成；十是醉酒是憂愁的根源。為什麼呢？因為醉酒中多有失態，醒來后慚愧憂愁；十一是身體的力量逐漸減少；十二是身體的顏色變壞；十三是不知尊敬父親；十四是不
【English Translation】 English version The lifespan in the Roruva (Roruva) hell is such, and the lifespans in the other hells are all multiples of twenty. Kokālika (Kokālika) falls into the Mahāpaduma (Mahāpaduma) hell, extending his large tongue, nailing it with five hundred nails, and then plowing it with five hundred plows. At that time, the World Honored One spoke this verse: 'The birth of a great being has an axe in the mouth, used to cut down oneself, because of their evil words. Praising what should be scolded, and scolding what should be praised, the mouth gathers all kinds of evils, and ultimately will not find joy. The mind relies on wrong views, destroying the words of the wise and holy, like bamboo producing fruit and destroying its own form.' The suffering of retribution is like this. One should not lie. The Buddha said that lying has ten faults. What are the ten? First, bad breath; second, good spirits stay away, and non-humans easily take advantage; third, even if one speaks the truth, people do not believe or accept it; fourth, one cannot participate in the plans of wise people; fifth, one is often slandered, and ugly rumors spread throughout the world; sixth, one is not respected, and even if there are teachings, people do not follow them; seventh, one is often full of sorrow; eighth, one sows the seeds of slander; ninth, after death, one falls into hell; tenth, in the next life, even if one is reborn as a human, one is often slandered. Because of these various reasons, one should not lie. There are three types of alcohol, namely alcohol made from grains, alcohol made from fruits, and alcohol made from vegetables, each with many varieties. But anything that can agitate the mind and cause indulgence is called alcohol. One should not drink any of it, and this is called abstaining from alcohol. Someone asks: 'Alcohol can dispel cold and warm the body, and make people happy, why should one not drink it?' The answer is: 'The benefits to the body are very few, but the harm caused is very great, so one should not drink it.' Just as the Buddha said to the Upāsaka (Upāsaka) Nandika (Nandika), alcohol has thirty-five faults. What are the thirty-five faults? First, the wealth one currently possesses will be exhausted. Why? Because when people are drunk, their minds have no restraint, and their spending has no limit. Second, it is the root of all kinds of diseases; third, it is the beginning of disputes and lawsuits; fourth, it is ****; fifth, it is an ugly reputation, and one is not respected; sixth, it obscures wisdom; seventh, what should be obtained is not obtained, and what has already been obtained is lost; eighth, hidden matters are all told to others; ninth, various undertakings are abandoned and cannot be completed; tenth, drunkenness is the root of sorrow. Why? Because there are many misdeeds in drunkenness, and one is ashamed and sorrowful after waking up; eleventh, the strength of the body gradually decreases; twelfth, the color of the body deteriorates; thirteenth, one does not know how to respect one's father; fourteenth, one does not
知敬母。十五不知敬沙門。十六不知敬婆羅門。十七不知敬伯叔及尊長。何以故。醉沒恍惚無所別故。十八不敬佛。十九不敬法。二十不敬僧。二十一朋黨惡人。二十二疏遠賢善。二十三作破戒人。二十四無慚無愧。二十五不守六情。二十六縱色放逸。二十七人所憎惡。不喜見之。二十八貴重親屬及諸知識所共擯棄。二十九行不善法。三十棄捨善法。三十一明人智士所不信用。何以故。酒放逸故。三十二遠離涅槃。三十三種愚癡因。三十四身壞命終墮惡道中。三十五若得為人。所生之處常當狂騃。是三十五罪種種過失。是故不應飲。複次白衣處世。當官理務。家業作使。是故難持不惡口法等。五戒有五種受。名五種優婆塞。一者一分行。二者小分行。三者多分行。四者滿分行。五者斷淫。受一名一分。二三名少分。受四名多分。受五名滿分。受五戒已師前更作自誓言。我今自婦不復行淫。是五戒。然受八戒法如常儀(準三歸亦一日一夜)。問五戒八戒何者為勝。答有因緣故二戒皆等。但五戒終身持。八戒一日持。又五戒常持時多而戒少。一日戒時少戒多。複次若無大心。雖復終身持戒。不如有大心人一日戒也。譬如軟夫為將。雖將終身。智勇不足。卒無功名。若英雄奮發禍亂立定。一日之勛功蓋天下。複次雖破戒墮罪
【現代漢語翻譯】 現代漢語譯本 知道尊敬母親。（十五）不知道尊敬沙門（出家修道的人）。（十六）不知道尊敬婆羅門（祭司）。（十七）不知道尊敬伯父叔父以及年長的人。為什麼呢？因為喝醉了，昏昏沉沉，什麼都分辨不清。（十八）不尊敬佛。（十九）不尊敬法。（二十）不尊敬僧。（二十一）結交壞人。（二十二）疏遠賢良。（二十三）成為破戒之人。（二十四）沒有羞恥之心。（二十五）不守護六根（眼、耳、鼻、舌、身、意）。（二十六）放縱情慾。（二十七）被人憎恨，不喜見到。（二十八）被看重的親屬以及朋友們共同拋棄。（二十九）做不善的事情。（三十）拋棄善法。（三十一）不被聰明有智慧的人信任。為什麼呢？因為飲酒放縱的緣故。（三十二）遠離涅槃（解脫）。（三十三）是愚癡的原因。（三十四）身死命終墮入惡道之中。（三十五）如果能夠轉生為人，所出生的地方常常是瘋狂愚蠢的。這是三十五種罪過，種種過失。所以不應該飲酒。 再說，在家信徒生活在世俗之中，要當官處理事務，經營家業，因此難以持守不惡口等戒律。五戒有五種受持方式，稱為五種優婆塞（在家男居士）：（一）一分行，（二）少分行，（三）多分行，（四）滿分行，（五）斷淫。受持一條稱為一分，二條或三條稱為少分，四條稱為多分，五條全部受持稱為滿分。受持五戒后，在師父面前再次發誓說：『我今以後對自己的妻子也不再行淫。』這是五戒。至於受持八戒的方法，如同通常的儀式（參照三皈依，也是一日一夜）。 問：五戒和八戒哪個更殊勝？答：因為因緣的緣故，兩種戒律都是一樣的。但是五戒是終身持守，八戒是一日持守。而且五戒常常持守，時間長而戒條少，一日戒時間短而戒條多。再說，如果沒有大的發心，即使終身持戒，也不如有大發心的人一日持戒。譬如軟弱無能的人做將軍，即使做了終身，智謀勇氣不足，最終也沒有功名。如果英雄奮發，平定禍亂，一日的功勛就能蓋過天下。再說，即使破戒墮落
【English Translation】 English version He does not know to respect his mother. (Fifteen) He does not know to respect the Shramanas (ascetics). (Sixteen) He does not know to respect the Brahmins (priests). (Seventeen) He does not know to respect his uncles and elders. Why? Because he is drunk, confused, and cannot distinguish anything. (Eighteen) He does not respect the Buddha. (Nineteen) He does not respect the Dharma. (Twenty) He does not respect the Sangha. (Twenty-one) He associates with evil people. (Twenty-two) He distances himself from the virtuous. (Twenty-three) He becomes a breaker of precepts. (Twenty-four) He has no shame. (Twenty-five) He does not guard the six senses (eyes, ears, nose, tongue, body, mind). (Twenty-six) He indulges in sensual pleasures. (Twenty-seven) He is hated by people and disliked. (Twenty-eight) He is abandoned by respected relatives and friends. (Twenty-nine) He does unwholesome deeds. (Thirty) He abandons wholesome deeds. (Thirty-one) He is not trusted by intelligent and wise people. Why? Because of the indulgence in alcohol. (Thirty-two) He is far from Nirvana (liberation). (Thirty-three) It is a cause of ignorance. (Thirty-four) After death, he falls into evil realms. (Thirty-five) If he is reborn as a human, he will always be born in a place of madness and foolishness. These are the thirty-five faults and various transgressions. Therefore, one should not drink alcohol. Furthermore, laypeople live in the world, holding official positions, managing affairs, and running businesses. Therefore, it is difficult to uphold precepts such as not speaking harsh words. There are five ways to observe the Five Precepts, called the five kinds of Upasakas (lay male devotees): (1) observing one precept, (2) observing a few precepts, (3) observing many precepts, (4) observing all precepts, and (5) abstaining from sexual misconduct. Observing one precept is called 'observing one part,' observing two or three precepts is called 'observing a few parts,' observing four precepts is called 'observing many parts,' and observing all five precepts is called 'observing fully.' After receiving the Five Precepts, one makes a vow before the teacher, saying, 'From now on, I will not engage in sexual misconduct even with my own wife.' These are the Five Precepts. As for receiving the Eight Precepts, the method is the same as the usual ceremony (referring to the Three Refuges, also for one day and one night). Question: Which is more superior, the Five Precepts or the Eight Precepts? Answer: Because of the conditions, both precepts are the same. However, the Five Precepts are observed for a lifetime, while the Eight Precepts are observed for one day. Moreover, the Five Precepts are observed often, for a long time, but with fewer precepts, while the One-Day Precepts are for a short time but with more precepts. Furthermore, if one does not have great aspiration, even if one observes the precepts for a lifetime, it is not as good as one who observes the precepts for one day with great aspiration. For example, a weak and incompetent person as a general, even if he serves for a lifetime, lacks intelligence and courage, and ultimately has no merit. If a hero rises up and pacifies chaos, his merit in one day can surpass the world. Furthermore, even if one breaks the precepts and falls into sin
。罪畢得解脫。如優缽羅華比丘尼本生經中說。佛在世時。諸比丘尼得六神通阿羅漢。入貴人舍。常贊出家法。語諸貴人婦女云。姊妹可出家。諸貴婦女言。我等少壯容色盛美。持戒為難。或當破戒。比丘尼言。破戒便破。但出家。問言。破戒當墮地獄。云何可破。答言。墮亦便墮。諸貴婦女笑之言。地獄受罪。云何可墮。比丘尼言。我自憶念本宿因緣。作戲女。作種種衣服。而說應語。或時著比丘尼衣。以為戲笑。以是因緣故。迦葉佛時作比丘尼。自恃貴姓端正。心生憍慢而破禁戒。破禁戒故。墮地獄中受種種罪。受罪畢竟值釋迦牟尼佛。出家得六神通阿羅漢道。以是故知。出家受戒。雖復破戒。以戒緣故。得羅漢道。若但作惡。無戒因緣。不得道也。我以昔時世世墮地獄。地獄出為惡人。惡人死還墮地獄。都無所得。今以此證知。出家受戒。雖破以是因緣可得道果。又說。因醉出家。佛便聽許。醉已還俗。余問佛由。佛言。此婆羅門無量劫來無出家心。今因醉故發此微心。故許出家。為當來因故。
護戒門
引蘇陀摩王經中說。不惜身命。以全禁戒。如菩薩本身曾作大力毒龍。若眾生在前身力弱者。眼視便死。身力強者。氣往而死。是龍受一日戒。出家出家求靜入林樹間思惟。坐久疲懈而睡時。形狀
【現代漢語翻譯】 現代漢語譯本：罪業完結就能得到解脫。如《優缽羅華比丘尼本生經》中所說，佛在世時，一些比丘尼獲得了六神通阿羅漢果位，她們進入貴族人家，常常讚歎出家修行的好處，對那些貴族婦女說：『姐妹們，你們可以出家修行。』那些貴族婦女說：『我們正值年輕貌美，持守戒律很難，或許會破戒。』比丘尼說：『破戒就破戒，先出家再說。』貴族婦女問：『破戒會墮入地獄，怎麼能破戒呢？』比丘尼回答說：『墮入就墮入。』那些貴族婦女笑著說：『地獄裡要受罪，怎麼能墮入呢？』比丘尼說：『我自己回憶起前世的因緣，那時我做歌舞女，穿著各種各樣的衣服，說著應景的話。有時還穿著比丘尼的衣服，以此作為戲笑。因為這樣的因緣，在迦葉佛（Kāśyapa Buddha）時期我做了比丘尼，仗著自己出身高貴，容貌端正，心生驕慢而破了禁戒。因為破戒的緣故，墮入地獄中遭受各種各樣的罪。受罪完畢后，遇到了釋迦牟尼佛（Śākyamuni Buddha），出家修行，獲得了六神通阿羅漢的果位。』因此可知，出家受戒，即使破戒，因為有受戒的因緣，也能得到阿羅漢的果位。如果只是作惡，沒有受戒的因緣，就不能得道。我因為過去世世都墮入地獄，從地獄出來后又成為惡人，惡人死後又墮入地獄，什麼也得不到。現在我以此來證明，出家受戒，即使破戒，因為這個因緣也可以得到道果。』又說，有人喝醉了酒要出家，佛陀（Buddha）就允許了。後來酒醒了又還俗。有人問佛陀原因，佛陀說：『這個婆羅門（Brahmin）無量劫以來都沒有出家修行的念頭，現在因為醉酒的緣故，發了這微小的心願，所以允許他出家，是爲了將來種下善因。』 護戒門 引用《蘇陀摩王經》（Sutadhama-rāja-sūtra）中的話說，不要吝惜自己的生命，要保全禁戒。如菩薩（Bodhisattva）的前身曾經做過一條大力毒龍，如果眾生在他面前身體虛弱，看他一眼就會死；如果身體強壯，被他的氣息吹到也會死。這條龍受持一日戒，出家修行，爲了尋求清靜，進入森林樹木之間思惟。坐久了感到疲憊懈怠，就睡著了，這時顯現出龍的形狀。
【English Translation】 English version: Sins being exhausted, one attains liberation. As it is said in the Upalavanna Bhikkhuni Apadana, when the Buddha (Buddha) was in the world, some bhikkhunis (bhikkhuni: Buddhist nun) attained the six supernormal powers of an Arhat (Arhat: one who has attained Nirvana). They would enter the homes of noble people and often praise the Dharma (Dharma: the teachings of the Buddha) of leaving home, saying to the noble women: 'Sisters, you can leave home and practice.' The noble women would say: 'We are young and beautiful, and it is difficult to uphold the precepts. Perhaps we will break them.' The bhikkhunis would say: 'If you break them, then break them, but first leave home.' The noble women would ask: 'Breaking the precepts will cause us to fall into hell. How can we break them?' The bhikkhunis would answer: 'If you fall, then fall.' The noble women would laugh and say: 'Suffering in hell, how can we fall?' The bhikkhunis would say: 'I myself recall the causes and conditions of my past lives. At that time, I was a dancing girl, wearing all kinds of clothes and saying appropriate words. Sometimes I would even wear the robes of a bhikkhuni as a joke. Because of these causes and conditions, in the time of Kashyapa Buddha (Kāśyapa Buddha), I became a bhikkhuni. Relying on my noble birth and beautiful appearance, I became arrogant and broke the precepts. Because of breaking the precepts, I fell into hell and suffered all kinds of torments. After suffering was exhausted, I encountered Shakyamuni Buddha (Śākyamuni Buddha), left home, and attained the six supernormal powers of an Arhat.' Therefore, it is known that leaving home and receiving the precepts, even if one breaks them, because of the causes and conditions of receiving the precepts, one can attain the fruit of an Arhat. If one only does evil, without the causes and conditions of receiving the precepts, one cannot attain the path. I, in the past, fell into hell life after life. After coming out of hell, I became an evil person. After the evil person died, I fell back into hell, gaining nothing at all. Now I use this to prove that leaving home and receiving the precepts, even if one breaks them, because of this cause and condition, one can attain the fruit of the path.' It is also said that someone who was drunk wanted to leave home, and the Buddha (Buddha) allowed it. Later, when he sobered up, he returned to lay life. Someone asked the Buddha the reason, and the Buddha said: 'This Brahmin (Brahmin) has had no thought of leaving home for countless kalpas (kalpa: an aeon, or a very long period of time). Now, because of being drunk, he has generated this small aspiration, so I allowed him to leave home, in order to plant a good seed for the future.' The Gate of Protecting the Precepts Quoting from the Sutadhama-rāja-sūtra, do not begrudge your life in order to preserve the precepts. For example, the Bodhisattva (Bodhisattva: one on the path to Buddhahood) in a previous life was a powerful poisonous dragon. If a living being in front of him was weak, they would die from a mere glance. If they were strong, they would die from his breath. This dragon observed the one-day precept, left home, and sought solitude in the forest among the trees to contemplate. After sitting for a long time, he felt tired and weary, and fell asleep, at which point his dragon form manifested.
如蛇。身有文章。七寶雜色。獵者見之驚喜言曰。以此希有難得之皮。獻上國王。以為服飾。不亦宜乎。便以杖按其頭。以刀剝皮。龍自念言。我力如意。傾覆此國其如反掌。此人小物。豈能困我。我今以持戒故。不計此身。當從佛語。於是自忍。眠目不視。閉氣不息。憐愍此人。為持戒故。一心受剝。不生悔意。既以失皮。赤肉在地。時日大熱。宛轉土中。欲趣大水。見諸小蟲來食其身。為持戒故。不復敢動。自思惟言。今我此身以施諸蟲。為佛道故。今以肉施以充其身。后成佛時。當以法施以益其心。如是誓已。身乾命終。即生第二忉利天上。爾時毒龍釋迦牟尼佛是。是時獵師者提婆達多等六師是也。諸小蟲輩初轉法輪八萬諸天得道者是。菩薩護戒。不惜身命。決定不悔。其事如是。
受意門
菩薩持戒。為佛道故。作大誓願。必度眾生。不求今世後世之樂。不為名聞稱譽法故。亦不自為早求涅槃。但為眾生沒在長流。恩愛所欺愚惑所誤。我當度之令到彼岸。一心持戒為生善處。生善處故見善人。見善人故生智慧。生智慧故得行六度。得行六度故得佛道。如是持戒名為尸羅波羅蜜。又復持戒心樂善清凈。不為畏惡道。亦不為生天。但求善凈。以戒熏心。令心樂善。是為尸羅波羅蜜。
受益門
【現代漢語翻譯】 現代漢語譯本： 如同一條蛇，身上有美麗的紋彩，呈現七寶雜色。獵人見到后驚喜地說：『用這稀有難得的蛇皮，獻給國王，作為服飾，豈不是很合適？』於是用棍子按住蛇頭，用刀剝蛇皮。龍心中想：『我的力量如意自在，傾覆這個國家易如反掌。這個人只是個微不足道的小東西，怎麼能困住我？但我現在因為持戒的緣故，不顧惜這個身體，應當聽從佛的教誨。』於是忍耐著，閉上眼睛不看，閉住呼吸，憐憫這個人。爲了持戒的緣故，一心承受剝皮之苦，不生後悔之意。蛇皮被剝掉后，赤裸的肉身暴露在地上。當時天氣炎熱，蛇在泥土中翻滾，想要去大水邊。看見許多小蟲來吃它的身體，爲了持戒的緣故，也不敢動彈。它心想：『現在我把這個身體施捨給這些蟲子，爲了佛道。現在用肉來充實它們的身體，將來成佛時，當用佛法來利益它們的心。』這樣發誓后，身體乾枯而死，隨即轉生到第二忉利天（Trayastrimsa heaven）。當時那條毒龍就是釋迦牟尼佛（Sakyamuni Buddha），當時的獵人就是提婆達多（Devadatta）等六師外道，那些小蟲就是最初轉法輪時得道的八萬諸天。菩薩守護戒律，不惜身命，決定不後悔，事情就是這樣。
受意門
菩薩持戒，爲了佛道，發下大誓願，必定要度化眾生，不求今世後世的快樂，不爲了名聞利養，也不爲了自己早日求得涅槃（Nirvana），只是爲了眾生沉沒在生死長河中，被恩愛所欺騙，被愚癡迷惑，我應當度化他們到達彼岸。一心持戒爲了生到善處，生到善處所以能見到善人，見到善人所以能生出智慧，生出智慧所以能修行六度（Six Paramitas），能修行六度所以能證得佛道。這樣持戒名為尸羅波羅蜜（Śīla-pāramitā）。又進一步說，持戒之心喜好良善清凈，不因為畏懼惡道，也不爲了生天，只是爲了追求良善清凈，用戒律來熏習內心，使內心喜好良善，這就是尸羅波羅蜜。
受益門 English version: Like a snake with patterned skin of various colors like the seven treasures. A hunter saw it and exclaimed with joy, 'This rare and precious skin would be perfect to offer to the king as clothing!' So he pressed down on the snake's head with a stick and began to skin it with a knife. The dragon thought to itself, 'My power is such that I could overturn this entire country with ease. How could this insignificant creature possibly restrain me? But now, because I uphold the precepts, I will disregard this body and follow the Buddha's teachings.' So it endured, closing its eyes and ceasing its breath, feeling compassion for the hunter. For the sake of upholding the precepts, it single-mindedly endured the skinning without regret. Once its skin was gone, its raw flesh was exposed on the ground. The weather was hot, and it writhed in the dirt, wanting to reach the great water. It saw many small insects coming to eat its body, but for the sake of upholding the precepts, it did not dare to move. It thought to itself, 'Now I give this body to these insects for the sake of the Buddha's path. Now I nourish their bodies with my flesh, and when I become a Buddha, I will nourish their minds with the Dharma.' After making this vow, its body dried up and it died, immediately being reborn in the second Trayastrimsa heaven (忉利天). At that time, the poisonous dragon was Śākyamuni Buddha (釋迦牟尼佛), and the hunter was Devadatta (提婆達多) and the six heretical teachers. The small insects were the eighty thousand devas who attained enlightenment during the first turning of the Dharma wheel. The Bodhisattva protects the precepts, not sparing his life, and is determined not to regret it. Such is the matter.
Section on the Meaning of Acceptance
A Bodhisattva upholds the precepts for the sake of the Buddha's path, making a great vow to certainly liberate all beings, not seeking happiness in this life or the next, not for the sake of fame or praise, nor for the sake of seeking Nirvana (涅槃) early for oneself, but only because beings are submerged in the long river of birth and death, deceived by love and affection, and misled by ignorance. 'I shall liberate them and bring them to the other shore.' Single-mindedly upholding the precepts is for the sake of being born in a good place, being born in a good place allows one to see good people, seeing good people allows one to generate wisdom, generating wisdom allows one to practice the Six Paramitas (六度), and practicing the Six Paramitas allows one to attain Buddhahood. Such upholding of the precepts is called Śīla-pāramitā (尸羅波羅蜜). Furthermore, the mind that upholds the precepts delights in goodness and purity, not out of fear of the evil paths, nor for the sake of being born in the heavens, but only to seek goodness and purity, using the precepts to perfume the mind, causing the mind to delight in goodness. This is Śīla-pāramitā.
Section on the Meaning of Benefit
【English Translation】 English version: Like a snake with patterned skin of various colors like the seven treasures. A hunter saw it and exclaimed with joy, 'This rare and precious skin would be perfect to offer to the king as clothing!' So he pressed down on the snake's head with a stick and began to skin it with a knife. The dragon thought to itself, 'My power is such that I could overturn this entire country with ease. How could this insignificant creature possibly restrain me? But now, because I uphold the precepts, I will disregard this body and follow the Buddha's teachings.' So it endured, closing its eyes and ceasing its breath, feeling compassion for the hunter. For the sake of upholding the precepts, it single-mindedly endured the skinning without regret. Once its skin was gone, its raw flesh was exposed on the ground. The weather was hot, and it writhed in the dirt, wanting to reach the great water. It saw many small insects coming to eat its body, but for the sake of upholding the precepts, it did not dare to move. It thought to itself, 'Now I give this body to these insects for the sake of the Buddha's path. Now I nourish their bodies with my flesh, and when I become a Buddha, I will nourish their minds with the Dharma.' After making this vow, its body dried up and it died, immediately being reborn in the second Trayastrimsa heaven (忉利天). At that time, the poisonous dragon was Śākyamuni Buddha (釋迦牟尼佛), and the hunter was Devadatta (提婆達多) and the six heretical teachers. The small insects were the eighty thousand devas who attained enlightenment during the first turning of the Dharma wheel. The Bodhisattva protects the precepts, not sparing his life, and is determined not to regret it. Such is the matter.
Section on the Meaning of Acceptance
A Bodhisattva upholds the precepts for the sake of the Buddha's path, making a great vow to certainly liberate all beings, not seeking happiness in this life or the next, not for the sake of fame or praise, nor for the sake of seeking Nirvana (涅槃) early for oneself, but only because beings are submerged in the long river of birth and death, deceived by love and affection, and misled by ignorance. 'I shall liberate them and bring them to the other shore.' Single-mindedly upholding the precepts is for the sake of being born in a good place, being born in a good place allows one to see good people, seeing good people allows one to generate wisdom, generating wisdom allows one to practice the Six Paramitas (六度), and practicing the Six Paramitas allows one to attain Buddhahood. Such upholding of the precepts is called Śīla-pāramitā (尸羅波羅蜜). Furthermore, the mind that upholds the precepts delights in goodness and purity, not out of fear of the evil paths, nor for the sake of being born in the heavens, but only to seek goodness and purity, using the precepts to perfume the mind, causing the mind to delight in goodness. This is Śīla-pāramitā.
Section on the Meaning of Benefit
複次菩薩持戒能生六波羅蜜。云何持戒能生於檀。檀有三種。一者財施。二者法施。三無畏施。持戒自撿不侵一切眾生財物。是名財施。眾生見者慕其所行。又為說法令其開語。又自思惟。我當持戒與一切生作供養福田。令諸眾生得無量福。如是種種名法施。一切眾生皆畏於死。持戒不害。是則無畏施。複次菩薩自念。我當持戒。以此戒報。為諸眾生。作轉輪王。或作閻浮王。若作天王。令諸眾生滿足於財。無所乏短。然後坐佛樹下。降伏魔王成無上道。為諸眾生說清凈法。令無量眾生度老病死海。是為持戒因緣生檀波羅蜜。余準理說。然戒喻老人。忍喻于杖。無杖則蹶。忍為戒杖。扶人至道。戒生勤者。持戒之人疲厭世苦老病死患。心生精進。必求自脫。亦以度人。譬如野干在林樹間。依隨師子及諸虎狗。求其殘肉。以自存活。有時空乏。夜半逾城入人舍。求肉不得。屏處睡息不覺。夜曉惶怖無計。走則慮不自免。住則懼畏死痛。便自定心。詐死在地。眾人來見。有一人言。我須野干耳。即便擷取。野干自念。截耳雖痛。但令身在。次有一人言。我須野干尾。便復截去。野干復念。截尾雖痛。猶是小事。次有一人言。我須野干牙。野干心念。取者轉多。儻取我頭則無活路。即從地起。奮其智力。絕踴間關逕得
【現代漢語翻譯】 現代漢語譯本： 其次，菩薩持戒能夠產生六波羅蜜（六種到達彼岸的方法）。如何持戒能夠產生布施（Dāna）呢？佈施有三種：一是財施，二法施，三無畏施。持戒的人自我約束，不侵犯一切眾生的財物，這叫做財施。眾生見到持戒者，仰慕他的行為，又為他們說法，使他們開悟，又自己思惟：『我應當持戒，用這持戒的功德，為一切眾生作供養的福田，使眾生得到無量的福報。』像這樣種種，叫做法施。一切眾生都畏懼死亡，持戒者不傷害眾生，這就是無畏施。其次，菩薩自己想：『我應當持戒，用這持戒的果報，為眾生做轉輪王（統治世界的理想君王），或者做閻浮王（人間的君王），或者做天王（天界的君王），使眾生在財富上得到滿足，沒有缺乏和短缺，然後在菩提樹下，降伏魔王，成就無上的佛道，為眾生說清凈的佛法，使無量的眾生脫離老、病、死的苦海。』這就是持戒的因緣而產生布施波羅蜜。其餘的波羅蜜可以按照這個道理來推說。然而，戒就像老人，忍辱就像枴杖，沒有枴杖就會跌倒，忍辱是戒的枴杖，扶助人到達真理。戒能產生精進，持戒的人厭倦世間的痛苦、衰老、疾病和死亡的憂患，心中產生精進，必定尋求自我解脫，也用以度化他人。譬如一隻野干（一種野獸），在樹林間，依隨師子（獅子）以及虎、狗等，尋求它們吃剩的肉，用來維持生存。有時空乏，半夜翻墻進入人家，求肉不得，在隱蔽的地方睡覺休息，不知不覺天亮了，驚慌恐懼，無計可施。逃走，擔心不能倖免；留下，又害怕死亡的痛苦。於是就下定決心，假裝死在地上。眾人來看，有一個人說：『我需要野乾的耳朵。』就把它擷取了。野干自己想：『擷取耳朵雖然痛苦，但只要身體還在。』接著有一個人說：『我需要野乾的尾巴。』又把它截去了。野干又想：『擷取尾巴雖然痛苦，但還是小事。』接著有一個人說：『我需要野乾的牙齒。』野干心想：『取東西的人越來越多，如果取我的頭，就沒有活路了。』就從地上起來，奮起它的智力，跳躍著，經過險阻，逃脫了。
【English Translation】 English version: Furthermore, a Bodhisattva upholding the precepts can generate the six Pāramitās (perfections). How does upholding the precepts generate Dāna (giving)? There are three types of giving: first, material giving; second, Dharma giving; and third, fearlessness giving. One who upholds the precepts restrains oneself from infringing upon the wealth of all sentient beings; this is called material giving. When sentient beings see such a person, they admire their conduct, and the person also expounds the Dharma for them, enabling them to awaken. Moreover, one contemplates: 'I should uphold the precepts, and with the merit of upholding these precepts, become a field of merit for all sentient beings to make offerings, enabling them to obtain immeasurable blessings.' Such various actions are called Dharma giving. All sentient beings fear death; upholding the precepts means not harming them, and this is fearlessness giving. Furthermore, a Bodhisattva thinks to oneself: 'I should uphold the precepts, and with the karmic reward of upholding these precepts, become a Chakravartin King (ideal universal ruler) for sentient beings, or become a Jambudvipa King (ruler of the human world), or become a Deva King (ruler of the heavens), enabling sentient beings to be satisfied with wealth, without any lack or shortage. Then, sitting beneath the Bodhi tree, I will subdue the Mara King and attain unsurpassed Buddhahood, and expound the pure Dharma for sentient beings, enabling countless sentient beings to cross the ocean of old age, sickness, and death.' This is the causal condition of upholding the precepts that generates the Dāna Pāramitā. The remaining Pāramitās can be explained according to this principle. However, precepts are like an old person, and forbearance is like a walking stick; without a walking stick, one will stumble. Forbearance is the walking stick of precepts, assisting people to reach the path of truth. Precepts generate diligence; one who upholds the precepts becomes weary of the suffering of the world, the worries of old age, sickness, and death, and generates diligence in their heart, certainly seeking self-liberation, and also using it to liberate others. For example, a jackal (a type of wild animal) in the forest, relies on lions (Simha), tigers, and dogs, seeking the leftover meat they have eaten to sustain its life. Sometimes it is empty-handed, and in the middle of the night, it climbs over the wall into people's houses, seeking meat but not finding any. It sleeps and rests in a hidden place, unknowingly dawn breaks, and it is startled and fearful, with no plan to escape. If it runs away, it worries that it will not be spared; if it stays, it fears the pain of death. Therefore, it makes up its mind and pretends to be dead on the ground. People come to see it, and one person says: 'I need the jackal's ears.' And then cuts them off. The jackal thinks to itself: 'Although cutting off the ears is painful, as long as the body is still here.' Then another person says: 'I need the jackal's tail.' And then cuts it off. The jackal thinks again: 'Although cutting off the tail is painful, it is still a small matter.' Then another person says: 'I need the jackal's teeth.' The jackal thinks: 'The people taking things are increasing, if they take my head, there will be no way to live.' It gets up from the ground, exerts its intelligence, jumps and passes through obstacles, and escapes.
自濟。行者之心求脫苦難。亦復如是。若老至時。猶故自寬。不能勤苦決斷精進。病亦如是。以有瘥期。未能決計。死欲至時。自知無冀。便自勉勵。果敢慇勤。大修精進。從死地中得至涅槃。說忍度中言。利養創深特宜便忍。如提婆達多。雖得出家。佛及五百大阿羅漢不教修通。阿難未得他心。以敬兄故。依佛所說。教令修通。得通現變。求門徒等。廣說思之。
受正門
菩薩纓絡本業經云。佛子受戒有三種。一者諸佛菩薩現在前。受得真實上品戒。二者諸佛菩薩滅度后。千里內有先受戒菩薩者。請為法師教授我戒。我先禮足。應如是語。請大尊者為師授我戒。其弟子得正法戒。是中品戒。三佛滅度后。千里內無法師之時。應在諸佛形像前。胡跪合掌自誓受戒。應如是言。我某甲白十方佛及大地菩薩等。我學一切菩薩戒者。是下品戒。第二第三亦如是說。佛子是三種攝受三種受戒。過去佛已說。未來佛當說。現在佛今說。過去諸菩薩已學。未來諸菩薩當學。現在諸菩薩今學。是諸佛正法戒。若一切菩薩不入此正法戒門得無上道果者。無有是處。將欲受戒。先教禮三寶云。弟子某甲等。敬禮過去世盡過去際一切諸佛。未來現在各準此(三說)禮法雲。弟子某甲等。敬禮過去世盡過去際十二分教清凈真法。
【現代漢語翻譯】 現代漢語譯本： 自濟：修行者的心是爲了擺脫苦難，也應該像這樣。如果到了老年，仍然放縱自己，不能勤奮刻苦、果斷精進，就像生病一樣，因為總想著有痊癒的時候，所以不能下定決心。等到死亡來臨的時候，自知沒有希望了，才勉勵自己，果敢慇勤，大力修行精進，這樣才能從死亡之地到達涅槃。在《忍度》中說，對於深厚的名利供養，尤其應該忍耐，就像提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀而聞名）那樣，雖然出了家，但佛陀和五百大阿羅漢（Arhat，已證得涅槃的聖人）沒有教他修習神通。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）因為沒有得到他心通，又因為尊敬兄長，所以按照佛陀所說的，教他修習神通，得到神通后顯現變化，招攬門徒等等，詳細情況可以思考。
受正門
《菩薩瓔珞本業經》中說，佛子受戒有三種：第一種是諸佛菩薩在面前，受得真實的上品戒；第二種是諸佛菩薩滅度后，在千里之內有先受戒的菩薩，請他作為法師教授我戒，我先禮拜他的腳，應該這樣說：『請大尊者作為我的老師，傳授我戒。』這樣弟子就能得到正法戒，是中品戒；第三種是佛滅度后，千里之內沒有法師的時候，應該在諸佛的形像前，胡跪合掌，自己發誓受戒，應該這樣說：『我某甲稟告十方佛和大地菩薩等，我學習一切菩薩戒。』這是下品戒。第二種和第三種情況也像這樣說。佛子，這三種是攝受三種受戒的方式。過去佛已經說過，未來佛將要說，現在佛現在說。過去諸菩薩已經學過，未來諸菩薩將要學，現在諸菩薩現在學。這是諸佛的正法戒。如果一切菩薩不進入這正法戒的門，就能得到無上道果，那是沒有可能的事情。將要受戒的時候，先教導禮敬三寶，說：『弟子某甲等，恭敬禮拜過去世直到過去際的一切諸佛。』未來和現在也各自按照這個方式（重複三次）。禮法說：『弟子某甲等，恭敬禮拜過去世直到過去際的十二分教清凈真法。』
【English Translation】 English version: Self-salvation: The mind of a practitioner seeking to escape suffering should be like this. If, when old age arrives, one still indulges oneself, unable to be diligent, persevering, decisive, and energetic, it is like being ill, always thinking there will be a time to recover, and thus unable to make a firm resolution. When death is about to arrive, knowing there is no hope, one then encourages oneself, being resolute, diligent, and vigorously cultivating and advancing, only then can one reach Nirvana from the land of death. In the 'Perseverance Chapter' it says that one should especially be patient with deep fame and offerings, like Devadatta (Buddha's cousin, known for opposing the Buddha), although he had left home, the Buddha and the five hundred great Arhats (Arhat, enlightened saints who have attained Nirvana) did not teach him to cultivate supernormal powers. Ananda (one of the Buddha's ten principal disciples, known for his excellent memory), because he had not attained telepathy, and because he respected his elder brother, followed the Buddha's instructions and taught him to cultivate supernormal powers. After gaining supernormal powers, he displayed transformations, sought disciples, and so on. Think about it in detail.
The Gate of Receiving the Correct Precepts
The Bodhisattva-Yingluo-Benye Sutra says that there are three types of precepts that a Buddha's disciple can receive: The first is when all the Buddhas and Bodhisattvas are present, one receives the true, superior precepts; the second is when, after the Buddhas and Bodhisattvas have passed away, within a thousand li (Chinese mile) there is a Bodhisattva who has previously received the precepts, one invites him to be the Dharma master to teach me the precepts, I first bow at his feet, and should say: 'Please, great venerable one, be my teacher and transmit the precepts to me.' In this way, the disciple will receive the precepts of the correct Dharma, which are the middle-grade precepts; the third is when, after the Buddha has passed away, there is no Dharma master within a thousand li, one should kneel on one's right knee with palms together before the images of all the Buddhas, and vow to receive the precepts oneself, and should say: 'I, so-and-so, report to the Buddhas of the ten directions and the Bodhisattvas of the great earth, I will learn all the Bodhisattva precepts.' These are the lower-grade precepts. The second and third situations are spoken of in the same way. Buddha's disciples, these three are the ways to embrace and receive the three types of precepts. The Buddhas of the past have already spoken of them, the Buddhas of the future will speak of them, and the Buddhas of the present are now speaking of them. The Bodhisattvas of the past have already learned them, the Bodhisattvas of the future will learn them, and the Bodhisattvas of the present are now learning them. These are the correct Dharma precepts of all the Buddhas. If all the Bodhisattvas do not enter through this gate of the correct Dharma precepts, and can attain the unsurpassed fruit of the Path, there is no such possibility. When about to receive the precepts, first teach them to pay homage to the Three Jewels, saying: 'Disciple so-and-so, respectfully bows to all the Buddhas of the past world until the end of the past aeon.' The future and present should each follow this method (repeat three times). The ritual says: 'Disciple so-and-so, respectfully bows to the pure and true Dharma of the twelve divisions of teachings of the past world until the end of the past aeon.'
未來現在亦爾。禮僧云。弟子某甲等。敬禮過去世盡過去際三乘聖眾。未來現在亦爾(並各三說)。次教受四不壞信云。弟子某甲等。愿從今時盡未來際。歸依佛。歸依法。歸依賢聖僧。歸依正法戒(三說)。次教懺悔十重惡業。既悔過已。即與受十無盡戒云。汝等善聽。佛子從今身至佛身盡未來際。于其中間不得故殺生。若有犯者。非菩薩行。失四十二賢聖法。不得犯。能持不(其受者答言能)。二不得故盜。三不得故淫。四不得故妄語。五不得沽酒。六不得故說在家出家菩薩罪過。七不得故慳。八不得故嗔。九不得故自讚毀他。十不得故謗三寶藏(皆準可說)。次云。佛子受十無盡戒。已其受者常過度四魔。越三界苦。從生至死不失此戒。常隨行人。乃至成佛。佛子若過去未來現在一切眾生不受其菩薩戒者。不名有情識者。畜生無異。不名為人。常離三寶海。非菩薩等故。菩薩有受法而無舍法。有犯不失。盡未來際。若有人來欲受戒者。菩薩法師先為解說讀誦。使其人心開意解生樂著心。然後為受。又復法師能於一切國土中教化一人。出家受菩薩戒者。是法師其福勝造八萬四千塔。況復二三乃至百千。福不可稱。其師者夫婦六親得互為師授。其受戒者入諸佛界菩薩數中。超過三劫生死之罪。是故應受。受有十分。
【現代漢語翻譯】 現代漢語譯本 未來、現在也是如此。禮拜僧眾時說：『弟子某甲等，恭敬禮拜過去世直至過去無盡時的三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）聖眾。』未來、現在也是如此（以上各重複三遍）。 接著教導受持四不壞信，說：『弟子某甲等，愿從現在直至未來無盡時，皈依佛（Buddha），皈依法（Dharma），皈依賢聖僧（Saṃgha），皈依正法戒（Śīla）。』（重複三遍）。 接著教導懺悔十重惡業。懺悔完畢后，就授予十無盡戒，說：『你們仔細聽好。佛子（Buddhaputra）從今生直至成佛，在整個未來期間，不得故意殺生。如果有人違犯，就不是菩薩（Bodhisattva）的行為，會失去四十二賢聖法。不得違犯，能持守嗎？』（受戒者回答說：『能』）。 『二、不得故意偷盜。三、不得故意邪淫。四、不得故意妄語。五、不得販賣酒。六、不得故意說在家、出家菩薩的罪過。七、不得故意慳吝。八、不得故意嗔怒。九、不得故意自讚毀他。十、不得故意誹謗三寶（佛、法、僧）寶藏。』（都按照以上方式說明）。 接著說：『佛子受持十無盡戒后，受戒者常常能超越四魔（蘊魔、煩惱魔、死魔、天魔），越過三界（欲界、色界、無色界）的痛苦。從生到死都不會失去此戒，此戒常常伴隨修行人，乃至最終成佛。佛子，如果過去、未來、現在的一切眾生不接受菩薩戒，就不能稱為有情識者，與畜生沒有區別，不能稱為人，常常遠離三寶海，不是菩薩等等。』 『所以，菩薩有受戒的方法而沒有舍戒的方法，即使犯戒也不會失去戒體，直至未來無盡時。如果有人來想要受戒，菩薩法師（Dharma Master）首先要為他解說讀誦，使他心開意解，生起喜樂和執著之心，然後才為他授戒。而且，法師能在一切國土中教化一人出家受菩薩戒，這位法師的福報勝過建造八萬四千座塔。更何況是教化兩三位乃至百千位，其福報不可稱量。』 『授戒的法師，夫婦六親可以互相作為授戒的阿阇黎（Ācārya）。受戒的人進入諸佛的境界，位列菩薩的行列之中，超越三大阿僧祇劫（Asaṃkhya-kalpa）的生死之罪。所以應當受戒。受戒有十分功德。』
【English Translation】 English version The future and present are also like this. When paying respects to the Sangha (community of monks), one says: 'Disciples, so-and-so, respectfully bow to the past world, extending to the endless past, to the holy assembly of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna).' The future and present are also like this (each repeated three times). Next, teach the acceptance of the Four Inexhaustible Faiths, saying: 'Disciples, so-and-so, vow from this moment until the endless future, to take refuge in the Buddha (Buddha), take refuge in the Dharma (Dharma), take refuge in the Sangha (Saṃgha) of the wise and holy, take refuge in the precepts (Śīla) of the Correct Dharma.' (Repeated three times). Next, teach the repentance of the Ten Grave Evil Deeds. After repenting, then bestow the Ten Inexhaustible Precepts, saying: 'Listen carefully. A Buddha's child (Buddhaputra), from this life until Buddhahood, throughout the entire future, must not intentionally kill. If anyone violates this, it is not the conduct of a Bodhisattva (Bodhisattva), and they will lose the forty-two virtuous and holy Dharmas. Must not violate; can you uphold this?' (The recipient answers: 'I can'). 'Second, must not intentionally steal. Third, must not intentionally engage in sexual misconduct. Fourth, must not intentionally lie. Fifth, must not sell alcohol. Sixth, must not intentionally speak of the faults of Bodhisattvas, whether lay or ordained. Seventh, must not intentionally be stingy. Eighth, must not intentionally be angry. Ninth, must not intentionally praise oneself and disparage others. Tenth, must not intentionally slander the Three Jewels (Buddha, Dharma, Sangha) Treasure.' (All should be explained in this manner). Then say: 'After a Buddha's child receives the Ten Inexhaustible Precepts, the recipient can often transcend the Four Maras (Skandha Mara, Klesha Mara, Death Mara, Deva Mara), and cross over the suffering of the Three Realms (Desire Realm, Form Realm, Formless Realm). From birth to death, they will not lose these precepts, and these precepts will always accompany the practitioner, until they attain Buddhahood. Buddha's children, if all sentient beings in the past, future, and present do not receive the Bodhisattva precepts, they cannot be called beings with consciousness, are no different from animals, cannot be called humans, and are always far from the ocean of the Three Jewels, and are not Bodhisattvas, etc.' 'Therefore, Bodhisattvas have a method for receiving precepts but no method for abandoning them; even if they violate the precepts, they do not lose the essence of the precepts, until the endless future. If someone comes wanting to receive the precepts, the Bodhisattva Dharma Master (Dharma Master) must first explain and recite them for him, so that his mind opens and understands, and he generates joy and attachment, and then bestow the precepts upon him. Moreover, if a Dharma Master can teach one person in all lands to become ordained and receive the Bodhisattva precepts, the merit of this Dharma Master surpasses building eighty-four thousand stupas. How much more so if they teach two, three, or even hundreds and thousands; their merit is immeasurable.' 'The Dharma Master who bestows the precepts, husband and wife and the six kinds of relatives can mutually serve as the Ācārya (Ācārya) who bestows the precepts. The recipient of the precepts enters the realm of all Buddhas, is ranked among the Bodhisattvas, and transcends the sins of three great Asaṃkhya-kalpas (Asaṃkhya-kalpa) of birth and death. Therefore, one should receive the precepts. Receiving the precepts has ten kinds of merit.'
隨受於一。乃至具十。又是菩薩十重。八萬威儀戒中十重有犯無悔。得使重受戒。八萬威儀戒盡名輕有犯。得使悔過。對手悔滅。一切菩薩凡聖戒盡心為體。是故心亦盡戒亦盡。心無盡故戒亦無盡。六道眾生受得。依文殊問經世間戒品受十戒法雲。爾時文殊師利白佛言。世尊云何歸依。佛告文殊師利。歸依者應如是言。大德我某甲。乃至菩提歸依佛。乃至菩提歸依法。乃至菩提歸依僧。第二第三亦如是說。復言。我某甲已歸依佛。已歸依法。已歸依僧已。如是三說。次言。大德我持菩薩戒。我某甲乃至菩提不殺眾生。離殺生想。乃至菩提不盜。亦離盜想。乃至菩提不非梵行。離非梵行想。乃至菩提不妄語。離妄語想。乃至菩提不飲酒。離飲酒想。乃至菩提不著香華。亦不生想。乃至菩提不歌舞作樂。離歌舞想。乃至菩提不坐臥高大床。離大床想。乃至菩提不過中食。離過中食想。乃至菩提不捉金銀生像。離抳金銀想。乃至當具足六波羅蜜大慈大悲。佛說此祇夜。發誓至菩提。歸依於三寶。受持十種戒。亦誓至菩提。六度及四等。皆當令具足。如是修行者。與大乘相應。將欲受戒。應先發誓願。菩薩受戒品云。爾時文殊師利白佛言。世尊若善男子善女人。受菩薩所受戒法。當云何。佛告文殊師利。應于佛前至誠禮拜作如
【現代漢語翻譯】 現代漢語譯本： 隨其所受，可以是一種，乃至具足十種。這又是菩薩的十重戒。在八萬威儀戒中，如果犯了十重戒，則無法懺悔，需要重新受戒。如果犯了八萬威儀戒中的輕戒，則可以懺悔。可以通過在對方面前懺悔來滅除罪過。一切菩薩的凡聖戒，都以心為本體。因此，心如果窮盡，戒也就窮盡；心如果沒有窮盡，戒也就沒有窮盡。六道眾生都可以受持這些戒律。依據《文殊問經·世間戒品》中受十戒的方法說：當時，文殊師利菩薩對佛說：『世尊，應該如何歸依呢？』佛告訴文殊師利菩薩說：『歸依的人應當這樣說：大德，我某甲，乃至證得菩提之前，都歸依佛；乃至證得菩提之前，都歸依法；乃至證得菩提之前，都歸依僧。』第二遍、第三遍也像這樣說。再說：『我某甲已經歸依佛，已經歸依法，已經歸依僧了。』像這樣說三遍。接著說：『大德，我持守菩薩戒，我某甲乃至證得菩提之前，都不殺害眾生，遠離殺生的念頭；乃至證得菩提之前，不偷盜，也遠離偷盜的念頭；乃至證得菩提之前，不作非梵行（不凈行），遠離非梵行的念頭；乃至證得菩提之前，不妄語，遠離妄語的念頭；乃至證得菩提之前，不飲酒，遠離飲酒的念頭；乃至證得菩提之前，不佩戴香花，也不生起貪戀的念頭；乃至證得菩提之前，不歌舞作樂，遠離歌舞的念頭；乃至證得菩提之前，不坐臥高廣大床，遠離高廣大床的念頭；乃至證得菩提之前，不過午食用餐，遠離過午食的念頭；乃至證得菩提之前，不觸控金銀，不生起貪戀的念頭。』乃至應當具足六波羅蜜（Loka-samanya，佈施、持戒、忍辱、精進、禪定、智慧），大慈大悲。佛說了這首偈頌：發誓直至菩提，歸依於三寶（Triratna，佛、法、僧），受持十種戒，也發誓直至菩提，六度（paramita）及四等（四無量心，慈、悲、喜、舍），都應當令其具足。像這樣修行的人，與大乘（Mahayana）相應。將要受戒時，應當先發誓願。《菩薩受戒品》中說：當時，文殊師利菩薩對佛說：『世尊，如果善男子、善女人，受菩薩所受的戒法，應當怎樣做呢？』佛告訴文殊師利菩薩說：『應當在佛前至誠禮拜，作如下的…'
【English Translation】 English version: According to what is received, it can be one, up to possessing all ten. These are also the ten major precepts of a Bodhisattva. Among the eighty thousand rules of conduct, if one violates the ten major precepts, there is no repentance; one must retake the precepts. If one violates a minor precept among the eighty thousand rules of conduct, one can repent. One can extinguish the transgression by confessing before another. All the precepts of Bodhisattvas, both mundane and supramundane, take the mind as their essence. Therefore, if the mind is exhausted, the precepts are also exhausted; if the mind is not exhausted, the precepts are also inexhaustible. Sentient beings in the six realms can receive these precepts. According to the 'Chapter on Worldly Precepts' in the Manjushri's Questions Sutra, the method for receiving the ten precepts is as follows: At that time, Manjushri (Manjusri) Bodhisattva said to the Buddha: 'World Honored One, how should one take refuge?' The Buddha told Manjushri (Manjusri): 'One who takes refuge should say thus: 'Great Virtue, I, so-and-so, until enlightenment (Bodhi), take refuge in the Buddha; until enlightenment (Bodhi), take refuge in the Dharma; until enlightenment (Bodhi), take refuge in the Sangha.' The second and third times are also said in the same way. Then say: 'I, so-and-so, have already taken refuge in the Buddha, have already taken refuge in the Dharma, have already taken refuge in the Sangha.' Say this three times. Next, say: 'Great Virtue, I uphold the Bodhisattva precepts; I, so-and-so, until enlightenment (Bodhi), will not kill living beings, and will keep away from the thought of killing; until enlightenment (Bodhi), will not steal, and will keep away from the thought of stealing; until enlightenment (Bodhi), will not engage in unchaste conduct (non-brahmacharya), and will keep away from the thought of unchaste conduct; until enlightenment (Bodhi), will not lie, and will keep away from the thought of lying; until enlightenment (Bodhi), will not drink alcohol, and will keep away from the thought of drinking alcohol; until enlightenment (Bodhi), will not wear fragrant flowers, nor give rise to attachment to them; until enlightenment (Bodhi), will not sing and dance for entertainment, and will keep away from the thought of singing and dancing; until enlightenment (Bodhi), will not sit or lie on high and large beds, and will keep away from the thought of high and large beds; until enlightenment (Bodhi), will not eat after noon, and will keep away from the thought of eating after noon; until enlightenment (Bodhi), will not touch gold and silver, and will keep away from the thought of greed for gold and silver.' And should fulfill the six perfections (Loka-samanya, generosity, morality, patience, diligence, concentration, wisdom), great loving-kindness, and great compassion. The Buddha spoke this verse: Vowing until enlightenment (Bodhi), take refuge in the Three Jewels (Triratna, Buddha, Dharma, Sangha), uphold the ten precepts, and also vow until enlightenment (Bodhi), the six perfections (paramita) and the four immeasurables (four immeasurable minds, loving-kindness, compassion, joy, equanimity), should all be made complete. One who practices like this is in accordance with the Great Vehicle (Mahayana). When about to receive the precepts, one should first make vows. In the 'Chapter on Receiving Bodhisattva Precepts,' it says: At that time, Manjushri (Manjusri) Bodhisattva said to the Buddha: 'World Honored One, if a good man or good woman receives the precepts taken by Bodhisattvas, what should they do?' The Buddha told Manjushri (Manjusri): 'One should sincerely prostrate before the Buddha and make the following...'
是言。我某甲愿諸佛憶念。我如諸佛世尊正遍知以佛智慧無所著。我當發菩提心。為利益一切眾生令得安樂。發無上道心。如過去未來現在諸佛菩薩。發無上菩提心。於一切眾生。如父母兄弟妹姊男子女人親友等。為彼解脫得出生死。乃至令發三菩提心勤起精進。隨諸眾生所須財法一切施與。以此財法攝受一切眾生。漸漸隨宜為解脫眾生出生死故。乃至令安住無上菩提。我當起精進。我當不放逸。如是再三。是名菩薩摩訶薩初發菩提心。若依梵網經。說十重戒與瓔珞經同。然彼具說自作教他隨喜殺因殺緣殺業等。廣略別爾。凈行優婆塞戒經受十無盡。同瓔珞本業經。又受六波羅蜜戒。禮拜歸依懺悔法。盡同十無盡。然先勸勉經云。佛放無量相光。上過三頂。下照地獄及黑闇處。悉皆大明。有緣來集。佛告大眾。一心善聽。欲求無上真法菩提。應凈三業。守戒謹行。百法並修。十善化物。慈悲眾生。如愛己子。愍念闡提。救苦地獄。百法具已。愿諸眾生受大安樂。未能身份往救。恒發此愿。此愿滿已。進入法智。修習種姓。名真菩薩大優婆塞。佛子有六大船。能度大海。運載行人。到七寶藏。入法流水。洗除垢濁。身體清凈。三業明朗。除滅老病無明障蔽。自得濟度。更能度人。是故佛子應受應持。若有持者。從初發心
【現代漢語翻譯】 現代漢語譯本： 如是說。我某甲（在此處填寫真實姓名）愿諸佛憶念。我如諸佛世尊正遍知，以佛的智慧無所執著。我當發起菩提心，爲了利益一切眾生，令他們得到安樂。發起無上道心，如過去、未來、現在諸佛菩薩一樣。發起無上菩提心，對待一切眾生，如同父母、兄弟姐妹、男子、女人、親友等。爲了他們解脫，得以脫離生死輪迴，乃至令他們發起三菩提心，勤奮精進。隨順眾生所需，財物和佛法一切都施與。用這些財物和佛法攝受一切眾生，漸漸地，隨順他們的根器，爲了解脫眾生，脫離生死輪迴，乃至令他們安住于無上菩提。我當精進，我當不放逸。這樣重複三次。這叫做菩薩摩訶薩最初發起菩提心。如果依據《梵網經》，所說的十重戒與《瓔珞經》相同。然而《梵網經》詳細地說了自己做、教他人做、隨喜殺因、殺緣、殺業等，詳細程度有所不同。《凈行優婆塞戒經》受持十無盡戒，與《瓔珞本業經》相同。又受持六波羅蜜戒，禮拜、歸依、懺悔的方法，完全與十無盡戒相同。然而，先前勸勉的經文說，佛放出無量相光，向上超過三界之頂，向下照亮地獄及黑暗之處，全部都變得光明。有緣眾生前來聚集。佛告訴大眾，一心善聽。想要尋求無上真法菩提，應當清凈身口意三業，守護戒律，謹慎奉行，百法並修，用十善來教化眾生，慈悲眾生，如同愛自己的孩子一樣，憐憫一闡提（斷善根的人），救度地獄的苦難。百法具足之後，愿一切眾生得到大安樂。未能親身前往救度，恒常發起這個願望。這個願望圓滿之後，進入法智，修習種姓，名為真菩薩大優婆塞。佛子有六大船，能夠渡過大海，運載行人，到達七寶藏，進入法流水，洗除垢濁，身體清凈，三業明朗，消除老病和無明的遮蔽，自己得到救度，更能救度他人。因此，佛子應當受持。如果有人受持，從最初發心
【English Translation】 English version: Thus it is said. I, so-and-so (insert your real name here), vow that all Buddhas remember me. I, like all Buddhas, World Honored Ones, perfectly enlightened, with the Buddha's wisdom without attachment. I shall generate the Bodhi mind, for the benefit of all sentient beings, enabling them to attain peace and happiness. Generate the unsurpassed mind of enlightenment, like the Buddhas and Bodhisattvas of the past, future, and present. Generate the unsurpassed Bodhi mind, towards all sentient beings, like parents, siblings, men, women, relatives, and friends. For their liberation, to be freed from the cycle of birth and death, and even to enable them to generate the three Bodhi minds, diligently striving forward. According to the needs of sentient beings, all material wealth and Dharma are given. Using this wealth and Dharma to embrace all sentient beings, gradually, according to their capacity, for the liberation of sentient beings, to be freed from the cycle of birth and death, and even to enable them to abide in unsurpassed Bodhi. I shall be diligent, I shall not be negligent. Repeat this three times. This is called the Bodhisattva Mahasattva's initial generation of the Bodhi mind. If based on the Brahma Net Sutra (Fan Wang Jing), the ten major precepts mentioned are the same as in the 瓔珞經 (Ying Luo Jing). However, the Brahma Net Sutra details self-doing, teaching others to do, rejoicing in the causes, conditions, and actions of killing, etc., with varying degrees of detail. The 凈行優婆塞戒經 (Jing Xing You Po Sai Jie Jing) upholds the ten inexhaustible precepts, the same as in the 瓔珞本業經 (Ying Luo Ben Ye Jing). Furthermore, upholding the six paramita precepts, the methods of prostration, refuge, and repentance are completely the same as the ten inexhaustible precepts. However, the preceding exhortation in the sutra says, the Buddha emits immeasurable light, upwards surpassing the summit of the three realms, downwards illuminating hells and dark places, all becoming bright. Sentient beings with affinity gather. The Buddha tells the assembly, listen attentively with one mind. Those who seek the unsurpassed true Dharma Bodhi, should purify the three karmas of body, speech, and mind, guard the precepts, diligently practice, cultivate the hundred dharmas together, use the ten virtues to transform sentient beings, be compassionate to sentient beings, like loving one's own children, have compassion for icchantikas (those who have severed their roots of goodness), and rescue the suffering of hells. After fulfilling the hundred dharmas, vow that all sentient beings attain great peace and happiness. Unable to personally go to rescue, constantly generate this vow. After this vow is fulfilled, enter the wisdom of Dharma, cultivate the lineage, and be called a true Bodhisattva great upasaka. The Buddha's disciples have six great ships, capable of crossing the great ocean, carrying travelers, reaching the seven treasure storehouses, entering the flowing waters of Dharma, washing away defilements, purifying the body, clarifying the three karmas, eliminating the obscurations of old age, sickness, and ignorance, attaining liberation themselves, and being able to liberate others. Therefore, the Buddha's disciples should receive and uphold them. If someone upholds them, from the initial generation of the mind
乃至妙覺。隨緣施化。若有眾生感真法者。現菩薩形而往度之。若感應者。現優婆塞形而往度之(如觀音等)。已下請受。爾時東方有世界名光凈。有八千大梵天王。其第一者凈業為名。各有百千眷屬。其一一方亦如此數。於此世界。凈居天王名曰凈志。亦與眷屬百千人。俱各詣佛前。為佛作禮。繞三匝已卻住如立。白佛言。世尊我等今日居煩惱海住生死河。雖欲越渡。無牢船筏。沒命中流還來此岸。如是展轉永無出期。世尊大慈拯救一切。愿賜六船過度險難。我等度已。亦教一切眾生令得出離。於後惡世流佈不絕。次佛教立愿云。佛子當發大愿。愿一切眾生普成正覺。若有一人隨苦惱者。我當代之令彼得樂。至心頭面著地。又愿一切眾生普慈相向如父如子。身體清凈如凈琉璃。若有一人不如此者。我當代之。又愿眾生自識宿命。智慧具足明達三世。若有一人不適意者。我當代之。次教懺悔。懺悔訖歸依三寶。次云。佛子已發大愿。懺悔復訖。三寶歸已。三業清凈。真是如來法身之子。一切眾生法橋之主。至心頭面著地。攝持身心。隨語稱字。次正說相云。佛子從今身至佛身。于其中間常行檀波羅蜜。悉令具足。不得懈怠有所犯。若犯非菩薩。能持不(教答)能持(準前。隨從稱名。應云某甲能持)。尸羅波羅蜜。羼
【現代漢語翻譯】 現代漢語譯本：乃至達到妙覺的境界。隨著因緣而施行教化。如果有眾生能夠感應到真正的佛法，就顯現菩薩的形象前去度化他們。如果感應到應該以在家居士的身份度化，就顯現優婆塞（Upasaka）的形象前去度化他們（例如觀音菩薩等）。以下請接受教誨。當時，東方有一個世界名為光凈（Guangjing）。有八千位大梵天王（Da Fantianwang），其中第一位名為凈業（Jingye），每位天王各有百千眷屬。其他每一方的情況也與此相同。在這個世界中，凈居天王（Jingju Tianwang）名為凈志（Jingzhi），也與百千眷屬一同來到佛前，向佛作禮，繞佛三圈後退到一旁站立。他們對佛說：『世尊，我們今日居住在煩惱的海洋中，停留在生死的河流里，雖然想要超越渡過，卻沒有堅固的船筏。沉沒在河流的中央，又回到此岸。這樣輾轉往復，永遠沒有脫離的期限。世尊大慈大悲，拯救一切眾生，愿賜予六艘船隻，讓我們渡過這危險的難關。我們渡過之後，也會教導一切眾生，讓他們也能得到解脫，在未來的惡世中流傳不絕。』接下來，佛陀教導他們立下誓願，說：『佛子們，應當發起大愿，愿一切眾生普遍成就正覺。如果有一個人正在遭受痛苦煩惱，我願意代替他承受，讓他得到快樂。』至誠地以頭面觸地。『又愿一切眾生普遍以慈悲之心相待，如同父子一般。身體清凈如同純凈的琉璃。如果有一個人不能做到這樣，我願意代替他承受。』『又愿眾生能夠自己認識宿命，智慧具足，明瞭通達過去、現在、未來三世。如果有一個人不能如意，我願意代替他承受。』接下來教導他們懺悔。懺悔完畢后，歸依三寶。接著說：『佛子們，已經發了大愿，懺悔也已經完畢，三寶也已經歸依，身、口、意三業清凈，真是如來法身之子，一切眾生通往佛法的橋樑之主。』至誠地以頭面觸地，收攝身心，隨著佛陀的言語稱念。接下來正式宣說菩薩的修行方法，說：『佛子們，從今生到成佛，在這期間要常常修行檀波羅蜜（Danboluomi，佈施），使之圓滿具足，不得懈怠，不得有所違犯。如果違犯了就不是菩薩。』『能夠堅持嗎？』（教導他們回答）『能夠堅持。』（按照前面的方式，跟隨稱念名字，應該說某甲能夠堅持）。尸羅波羅蜜（Shiluoboluomi，持戒），羼（Chan）
【English Translation】 English version: Even to the attainment of Wonderful Enlightenment. He transforms himself according to circumstances to deliver beings. If there are sentient beings who can be converted by the true Dharma, he appears in the form of a Bodhisattva to deliver them. If they are to be converted as lay practitioners, he appears in the form of a Upasaka (layman) to deliver them (like Avalokiteśvara, etc.). Now, receive the teachings. At that time, in the East, there was a world named Guangjing (Light Purity). There were eight thousand Great Brahma Kings (Da Fantianwang), the first of whom was named Jingye (Pure Karma), each with hundreds of thousands of attendants. Each direction was the same in number. In this world, the Pure Abode Heaven King (Jingju Tianwang) was named Jingzhi (Pure Will), also with hundreds of thousands of attendants. Together, they went before the Buddha, paid homage to the Buddha, circumambulated him three times, and then stood to one side. They said to the Buddha, 'World Honored One, today we dwell in the ocean of afflictions and reside in the river of birth and death. Although we wish to cross over, we have no sturdy boat or raft. We sink in the middle of the stream and return to this shore. Thus, we revolve endlessly, with no hope of escape. World Honored One, with great compassion, you save all beings. We beseech you to grant us six boats to cross this perilous difficulty. After we have crossed, we will also teach all beings to attain liberation, so that it may be propagated unceasingly in the evil ages to come.' Next, the Buddha taught them to make vows, saying, 'Disciples of the Buddha, you should make great vows, wishing that all beings universally attain Right Enlightenment. If there is even one person suffering from affliction, I will take his place and bring him happiness.' Prostrate yourselves with your head and face to the ground. 'Also, may all beings universally treat each other with compassion, like fathers and sons. May their bodies be as pure as pure lapis lazuli. If there is even one person who cannot do this, I will take his place.' 'Also, may beings be able to recognize their past lives, possess complete wisdom, and be clear about the three periods of time (past, present, and future). If there is even one person who is not content, I will take his place.' Next, he taught them to repent. After repenting, they took refuge in the Three Jewels. Then he said, 'Disciples of the Buddha, you have already made great vows, repented, and taken refuge in the Three Jewels. Your three karmas (body, speech, and mind) are pure. You are truly the children of the Dharma body of the Tathagata, the masters of the bridge of Dharma for all beings.' Prostrate yourselves with your head and face to the ground, gather your body and mind, and recite the words following the Buddha. Next, he formally explained the practice of the Bodhisattva, saying, 'Disciples of the Buddha, from this life until you attain Buddhahood, in the meantime, you must constantly practice Dāna-pāramitā (Danboluomi, giving), making it complete and perfect, without being lazy or violating it. If you violate it, you are not a Bodhisattva.' 'Can you uphold it?' (Instructing them to answer) 'I can uphold it.' (According to the previous method, follow and recite the name, saying that so-and-so can uphold it). Śīla-pāramitā (Shiluoboluomi, precepts), Kṣānti (Chan)
提波羅蜜。毗梨耶波羅蜜。禪波羅蜜。般若波羅蜜(準檀說之)。次說云。佛子此六波羅蜜戒常當護持。勤行修習勿令懈怠若退失。四十二賢聖法。堅固其心。不得故犯。能持不(教答能持)若準第十。具有受法持衣結界安居自恣等。廣如彼辨。然約出家優婆塞法。還有沙彌大戒等。第三卷云。若優婆塞持戒已。謹慎上重。上重者何。第一癡淫。第二殺菩提心人。第三偷三寶物。第四不孝父母。第五慢師。第六殺人。第七嗔嫉。第八慳貧若犯如此波羅夷罪。具足一大劫入大地獄。劫盡更生。如是展轉至無數劫。謗毀三寶亦復如是。
受戒得益門
優婆塞戒經云。往昔有一菩薩大優婆塞。受持五戒。威儀具足。將諸徒眾。遊行國邑。到諸離城上。息林下。見一雌鳥將二鶵子林上鳴叫聲甚悲感。此優婆塞名曰淨髮。顧觀鳥鳴。目即落淚。顧語徒眾。今此鳥者是我因時眷屬。我本修行出家受戒。有其二子。年始三四。我妻爾時愛色著我。顧語兒言。捉汝父衣。生死莫放。慈鳥養子乳哺三年。父今何忽舍我而去。緣此之故墮烏鳥中。以慈戒力即便喚言。來至我所。母及二子鳴叫嗥啕不能自止。絕而復甦。一別已來十六萬歲。我本敬愛非是噁心。何期一旦受此罪報。作是言已。飛來懷愁。悲感懊惱。今日一別永無見
【現代漢語翻譯】 現代漢語譯本： 佈施波羅蜜（Dāna pāramitā）。精進波羅蜜（Vīrya pāramitā）。禪定波羅蜜（Dhyāna pāramitā）。般若波羅蜜（Prajñā pāramitā）（根據準檀的說法）。接下來講到，佛子們，這六波羅蜜戒律應當常常守護堅持，勤奮修行，不要懈怠或退失。四十二賢聖法，要堅定內心，不得故意違犯。（教導回答說）能夠堅持。如果按照第十卷，具有受法、持衣、結界、安居、自恣等，詳細內容如彼處所辨。然而，就出家優婆塞的戒法而言，還有沙彌大戒等。第三卷說，如果優婆塞受持戒律后，要謹慎對待上重罪。什麼是上重罪？第一是極度淫慾。第二是殺害發菩提心的人。第三是偷盜三寶之物。第四是不孝順父母。第五是輕慢師長。第六是殺人。第七是嗔恨嫉妒。第八是吝嗇貧窮。如果犯了這樣的波羅夷罪，就要具足一大劫墮入大地獄。劫數盡了之後，還要再次轉生，這樣輾轉到無數劫。誹謗三寶也是如此。
受戒得益門
《優婆塞戒經》中說，過去有一位菩薩大優婆塞，受持五戒，威儀具足，帶領眾多徒眾，經過各個城邑，到達離城之上，在樹林下休息。他看見一隻雌鳥帶著兩隻小鳥在樹林上鳴叫，聲音非常悲傷。這位優婆塞名叫淨髮（Jìng fā）。他看著鳥鳴，眼淚立刻流了下來。他回頭對徒眾說，『現在這隻鳥是我過去因緣時的眷屬。我本來修行出家受戒，有兩個兒子，年紀三四歲。我的妻子當時愛戀我的容貌，拉著我的衣服說，『抓住你父親的衣服，生死都不要放開。』慈鳥養育孩子，哺乳三年，父親現在怎麼忽然捨棄我而去？』因為這個緣故，我墮落到烏鳥之中。憑藉慈戒的力量，我便呼喚它們來到我這裡。母鳥和兩隻小鳥鳴叫號啕，不能自已，昏厥過去又甦醒過來。自從分別以來已經十六萬歲了。我本來是敬愛，不是噁心，怎麼會料到一旦會受到這樣的罪報。』說完這些話，鳥兒飛來，懷著憂愁，悲傷懊惱，『今日一別，永無相見之日。』
【English Translation】 English version: Dāna pāramitā (佈施波羅蜜). Vīrya pāramitā (精進波羅蜜). Dhyāna pāramitā (禪定波羅蜜). Prajñā pāramitā (般若波羅蜜) (according to Zhuntan's explanation). It is further said, 'Disciples of the Buddha, these six pāramitā precepts should always be guarded and upheld, diligently practiced, and not be allowed to become lax or lost. The forty-two virtuous and holy dharmas, strengthen your minds, and do not deliberately violate them.' (The teaching answers) 'Able to uphold.' If according to the tenth volume, it includes receiving the Dharma, holding robes, establishing boundaries, dwelling in peace, self-determination, etc., as explained in detail there. However, regarding the precepts for lay male practitioners who have left home, there are also the great precepts for śrāmaṇeras (沙彌) and so on. The third volume says, 'If a lay practitioner, after receiving and upholding the precepts, is cautious about the most serious offenses. What are the most serious offenses? First is extreme lust. Second is killing someone who has generated bodhicitta (菩提心). Third is stealing from the Three Jewels (三寶). Fourth is being unfilial to parents. Fifth is being disrespectful to teachers. Sixth is killing someone. Seventh is anger and jealousy. Eighth is stinginess and poverty. If one commits such a pārājika (波羅夷) offense, one will fall into the great hell for a great kalpa (劫). After the kalpa ends, one will be reborn again, and so on for countless kalpas. Slandering the Three Jewels is also the same.'
The Gate of Benefits from Receiving Precepts
The Upāsaka Precept Sutra (優婆塞戒經) says, 'In the past, there was a Bodhisattva great Upāsaka (優婆塞), who upheld the five precepts, with complete dignified conduct, leading many disciples, passing through various cities, and arriving above a city far away, resting under a forest. He saw a female bird with two chicks chirping in the forest, the sound was very sad. This Upāsaka was named Jingfa (淨髮). He looked at the bird's chirping, and tears immediately flowed down. He turned to his disciples and said, 'This bird is my family member from a past life. I originally practiced and left home to receive precepts, and had two sons, aged three or four. My wife at that time loved my appearance, and pulled on my clothes, saying, 'Hold onto your father's clothes, do not let go in life or death.' The compassionate bird raised the children, nursing them for three years, how could the father suddenly abandon me and leave?' Because of this reason, I fell into the form of a crow. By the power of the compassionate precepts, I then called them to come to me. The mother bird and the two chicks cried and wailed, unable to stop themselves, fainting and then waking up. It has been 160,000 years since we separated. I originally had love and respect, not evil intentions, how could I have expected to receive such retribution once?' After saying these words, the bird flew over, filled with sorrow, sadness, and regret, 'This separation today, there will never be a day to meet again.'
期。我於此身。何時脫舍淨髮。爾時知其悔心善根已至。為說六度十善因緣。復為懺悔除所障罪咎。即授齋法五分法身解脫分戒。既受戒已。頭禮致敬。辭別如去。母子思量經七日夜。俱時命終。生南天竺大婆羅門家。還為眷屬。戒力因緣自然具足聰明睿智。三業清凈得不退心。當知此戒一受不失乃至畜生。此名優婆塞戒不可思議。又復往昔有一婦人。隱避其夫。獨食無度。以偷食故墮餓狗中。貧賤家生。薄福德故。形容醜陋。身體疥癩。叨哭之力反耳。嗥吠災怪數作。人所憎嫉。門打推擲。腰脊橑戾。蹄腳蹇跛。但言唱殺。無與食者。五百世中三頓飽食。第一飽者。值二醉人俱時嘔吐。及他未往。絕走食之。未得去頃。大狗來嚙。死如復活。屋裡呻嗥不能得出。其主嗔恚。設計欲殺。心畏死故。自力私去。平復差已。飢餓甚困。值遇押酒。偷食其糟。食飽訖已。不敢近屋。恐畏醉后或能打殺。即移在無人行處。恣意熟眠。三日醒已。饑虛甚困。顧盱食飲。無可得者。徘徊之頃。主人女郎擔米一斗。盛著坩中。蓋口而去。看人去已。以鼻推之。就中食米。食米訖竟。拔頭不得。畏人來見。盡力東西去不得脫。在中無聲住。須臾之頃。便至終於死此。還狗身傾。有菩薩名曰無言。即與說法五分戒。因教令修持。舍此身已
【現代漢語翻譯】 現代漢語譯本 期。我於此身，何時脫舍淨髮。爾時知其悔心善根已至，為說六度（六種到達彼岸的修行方法：佈施、持戒、忍辱、精進、禪定、智慧）十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）因緣。復為懺悔，除所障罪咎。即授齋法（過午不食的戒律）五分法身（戒、定、慧、解脫、解脫知見）解脫分戒。既受戒已，頭禮致敬，辭別如去。母子思量經七日夜，俱時命終，生南天竺（古印度南部）大婆羅門（印度教祭司階層）家，還為眷屬。戒力因緣自然具足聰明睿智，三業（身、口、意）清凈得不退心。當知此戒一受不失乃至畜生。此名優婆塞（在家男居士）戒不可思議。又復往昔有一婦人，隱避其夫，獨食無度。以偷食故墮餓狗中，貧賤家生。薄福德故，形容醜陋，身體疥癩。叨哭之力反耳，嗥吠災怪數作。人所憎嫉，門打推擲，腰脊橑戾，蹄腳蹇跛，但言唱殺，無與食者。五百世中三頓飽食。第一飽者，值二醉人俱時嘔吐，及他未往，絕走食之。未得去頃，大狗來嚙，死如復活。屋裡呻嗥不能得出。其主嗔恚，設計欲殺。心畏死故，自力私去。平復差已，飢餓甚困。值遇押酒，偷食其糟。食飽訖已，不敢近屋，恐畏醉后或能打殺。即移在無人行處，恣意熟眠。三日醒已，饑虛甚困。顧盱食飲，無可得者。徘徊之頃，主人女郎擔米一斗，盛著坩中，蓋口而去。看人去已，以鼻推之，就中食米。食米訖竟，拔頭不得。畏人來見，盡力東西去不得脫。在中無聲住。須臾之頃，便至終於死此。還狗身傾。有菩薩名曰無言，即與說法五分戒，因教令修持，舍此身已
【English Translation】 English version period. When will I, in this body, cast off my pure hair? At that time, knowing that her remorseful heart and roots of goodness had arrived, he spoke of the causes and conditions of the Six Perfections (Six Pāramitās: Dāna (generosity), Śīla (virtue, ethics), Kṣānti (patience), Vīrya (effort, diligence), Dhyāna (concentration, meditation), and Prajñā (wisdom)) and the Ten Virtuous Actions (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views). He further led her to repent and remove the obstacles of sins and faults. He then bestowed upon her the Uposatha vows (rules of discipline observed by lay practitioners) and the five divisions of the Dharma body (Śīla (precepts), Samādhi (concentration), Prajñā (wisdom), Vimukti (liberation), and Vimukti-jñāna-darśana (the knowledge and vision of liberation)) liberation vows. Having received the vows, she bowed her head in respect and took her leave. Mother and son pondered for seven days and nights, and then both died at the same time, being reborn into a great Brahmin (the priestly caste in Hinduism) family in Southern India (ancient southern India), again as relatives. Due to the power of the vows, they were naturally endowed with intelligence and wisdom, their three karmas (body, speech, and mind) were pure, and they attained a non-regressing mind. Know that once these vows are taken, they are not lost, even in the animal realm. This is called the Upāsaka (lay male devotee) vow, which is inconceivable. Furthermore, in the past, there was a woman who hid from her husband and ate immoderately. Because of stealing food, she fell into the realm of hungry dogs, born into a poor and lowly family. Due to her meager blessings, her appearance was ugly, and her body was covered in scabies. Her cries of complaint were ear-splitting, and her howls and barks caused frequent disasters and strange occurrences. People hated and resented her, hitting and pushing her away from their doors. Her waist and spine were crooked, and her hooves and feet were lame. She only spoke of killing, and no one would give her food. In five hundred lifetimes, she had only three full meals. The first full meal occurred when she encountered two drunkards who were vomiting at the same time. Before others arrived, she ran to eat it all. Before she could leave, a large dog came and bit her, causing her to die and then revive. She groaned inside the house, unable to get out. Her owner was angry and planned to kill her. Fearing death, she used her own strength to secretly leave. After recovering, she was extremely hungry and weak. She encountered someone pressing wine and stole the dregs to eat. After eating her fill, she dared not approach the house, fearing that they might beat her to death in their drunken state. She moved to a deserted place and slept soundly. After waking up three days later, she was extremely hungry and weak. She looked around for food and drink, but found nothing. While wandering, the owner's daughter carried a peck of rice, placing it in a pot and covering the opening before leaving. After seeing the person leave, she pushed it with her nose and ate the rice inside. After finishing the rice, she could not pull her head out. Fearing that people would see her, she tried her best to go east and west, but could not escape. She remained silently inside. After a short while, she died there. She was reborn as a dog again. A Bodhisattva named No Speech (Avacanīya) then spoke the Dharma to her, giving her the five precepts, and taught her to cultivate and uphold them. After abandoning this body
生長生王家。聰明智慧得不退菩提。優婆塞戒乃有如是不思議力。善男子汝等修道忍辱為先。何以故。昔有一人名曰高王。出家受戒。輕賤其師。常懷慢心。于諸同道亦復如是。斗諍嗔忿口縱四過。命終之後墮大地獄。以經七佛猶不得出。卻盡賢劫始可免難。余報劫數說不可盡。是故修道先當忍辱。又有一人作大國王。名曰[殊/木]盧伽。為大臻王之所討殄。王有一子名曰信住。其父滅已。藏身隱伏。年既長大。貧無資產。被遣事王。王時遊觀。身力疲極。失其眾侶。共王二人到一水邊。共王入洗。王時沉沒。信住接出。手捉王發擬之深淵。信住語王。我是大臻子。王殺我父。是我大怨。蓋聞父仇不同天如蓋。兄仇不同國而行。我乘[留-田+車]危事不可忍。王當就死。其王報言。百死無恨。信住答言。我不殺王。使王知耳。夫報怨者。譬如車輪無有已。不報和順怨乃得止。即便扶王上馬共還國。既還國已。召集諸臣問曰。今得大臻王子。為賞為斬。諸臣皆言。亡國之子不可賞也。宜當殺之。王即具論前事。以女妻之。還其本國。王自歸國如治。善男子菩薩之心廣如山海。其中容處無量善惡。又仇猶忍。況余嗔忿。現前中華報受樂。後生天中乃至大果。故持戒者忍力為大。
受十善戒門
初起思惟。
【現代漢語翻譯】 現代漢語譯本 出生在國王的家族中。聰明智慧，證得不退轉的菩提（覺悟）。優婆塞（在家男居士）戒竟然有如此不可思議的力量。善男子，你們修道，應當以忍辱為先。為什麼呢？過去有一個人名叫高王，出家受戒后，輕視他的師父，常常懷有傲慢之心。對於其他的同修道友也是這樣。爭鬥、嗔恨、忿怒，口出四種過失（妄語、綺語、惡口、兩舌）。命終之後墮入大地獄。經歷了七尊佛出世，仍然不能脫離地獄。要等到賢劫結束時，才可能免除苦難。其餘的惡報，經歷的劫數，說也說不盡。因此，修道首先應當忍辱。 又有一個人，做大國王，名叫[殊/木]盧伽（人名）。被大臻王所討伐滅亡。國王有一個兒子名叫信住。他的父親被殺后，藏身隱伏起來。年紀漸漸長大，貧窮沒有資產。被派遣去侍奉大臻王。大臻王當時出遊觀賞，身體疲憊不堪，失去了他的隨從。只有大臻王和信住兩個人來到一條河邊。一起下水洗浴。大臻王當時沉沒在水中，信住把他救了出來。手抓住大臻王的頭髮，想要把他推入深淵。信住對大臻王說：『我是大臻王的兒子。你殺了我的父親。這是我的大仇。我聽說父仇如同天一樣不可共戴，兄弟之仇不能在同一個國家生活。我正面臨著危險的情況，實在無法忍受。你應當去死。』大臻王回答說：『死一百次也沒有怨恨。』信住回答說：『我不殺你，只是要讓你知道罷了。』報仇這件事，譬如車輪一樣，沒有停止的時候。不報仇，和睦順從，怨恨才能停止。隨即扶大臻王上馬，一起回到國都。 回到國都后，召集各位大臣問道：『現在抓到了大臻王的兒子，是賞賜他還是殺了他？』大臣們都說：『亡國之子，不可以賞賜，應當殺了他。』大臻王就把之前的事情詳細地說了出來，把女兒嫁給了信住，還把原來的國家還給了他。大臻王自己回到自己的國家治理。善男子，菩薩的心廣大如山海，其中容納著無量的善與惡。連仇恨都能忍受，更何況其餘的嗔恨忿怒呢？現世在中華得到安樂的果報，後世生到天界，乃至得到更大的果報。所以，持戒的人，忍辱的力量是最大的。
受持十善戒的法門
首先發起思惟。
【English Translation】 English version He was born into a royal family. He was intelligent and wise, attaining irreversible Bodhi (enlightenment). The Upasaka (layman) precepts have such incredible power. Good men, in your cultivation, you should prioritize forbearance. Why? In the past, there was a man named Gao Wang. After leaving home and receiving the precepts, he belittled his teacher and was always arrogant. He treated his fellow practitioners the same way. He engaged in strife, anger, and resentment, and his mouth committed the four misdeeds (false speech, embellished speech, harsh speech, and divisive speech). After his life ended, he fell into the great hell. Even after seven Buddhas appeared in the world, he could not escape from hell. Only at the end of the Bhadrakalpa (the current cosmic age) could he be freed from suffering. The remaining retribution, the number of kalpas he would experience, is beyond description. Therefore, in cultivation, one should first practice forbearance. Furthermore, there was a man who was a great king, named [殊/木]盧伽 (Shu/Mu Luqie - personal name). He was defeated and destroyed by the king of Da Zhen. The king had a son named Xin Zhu. After his father was killed, he hid himself. As he grew older, he became poor and had no assets. He was sent to serve the king of Da Zhen. The king of Da Zhen was out sightseeing, and he became exhausted and lost his entourage. Only the king of Da Zhen and Xin Zhu were left, and they came to a river. They both went into the water to bathe. The king of Da Zhen sank into the water, and Xin Zhu rescued him. He grabbed the king of Da Zhen's hair and wanted to push him into the abyss. Xin Zhu said to the king of Da Zhen, 'I am the son of the king of [殊/木]盧伽. You killed my father. This is my great revenge. I have heard that the revenge for a father is like the sky, which cannot be shared, and the revenge for a brother cannot be carried out in the same country. I am facing a dangerous situation, and I cannot bear it. You should die.' The king of Da Zhen replied, 'I would die a hundred times without regret.' Xin Zhu replied, 'I will not kill you, but I will let you know.' Revenge is like a wheel, it never stops. If you do not take revenge, but are harmonious and obedient, then hatred will cease. Then he helped the king of Da Zhen onto his horse and returned to the capital together. After returning to the capital, he summoned all the ministers and asked, 'Now we have captured the son of the king of [殊/木]盧伽, should we reward him or kill him?' The ministers all said, 'The son of a vanquished country should not be rewarded, he should be killed.' The king of Da Zhen then explained the previous events in detail, married his daughter to Xin Zhu, and returned his original country to him. The king of Da Zhen returned to his own country to govern. Good men, the mind of a Bodhisattva is as vast as mountains and seas, containing limitless good and evil. Even hatred can be endured, let alone other anger and resentment. In this life, one receives the reward of happiness in China, and in the next life, one is born in the heavens, and even attains greater rewards. Therefore, for those who uphold the precepts, the power of forbearance is the greatest.
The Dharma Gate for Receiving and Upholding the Ten Wholesome Precepts
First, generate contemplation.
應修十善。十地經云。菩薩作是思惟。一切眾生墮諸惡道。皆由不離十不善業道集因緣故。是故我當先住善法。亦令他人住于善法。何以故。若人自不行善不具善行。為他說法令住善者。無有是處。次思惟十不善果云。是菩薩復作是思惟。此十不善業道。上者地獄因緣。中者畜生因緣。下者餓鬼因緣。于中殺生之罪能令眾生墮于地獄畜生餓鬼。若生人中。得二種果報。一者短命。二者多病。劫盜之罪亦令眾生墮于地獄畜生餓鬼。若生人中。得二種果報。一者貧窮。二者共財不得自在(餘八三惡道文同)。邪淫之罪。若生人中。得二種果報。一者婦不貞良。二者二妻相諍不隨己心。妄語之罪。若生人中。得二種果報。一者多被誹謗。二者恒為多人所誑。兩舌之罪。若生人中。得二種果報。一者得破壞眷屬。二者得弊惡眷屬。惡口之罪。若生人中。得二種果報。一者常聞惡聲。二者所有言說恒有諍訟。綺語之罪。若生人中。得二種果報。一者所說正語人不信受。二者所有言說不能辨了。貪慾之罪。若生人中。得二種果報。一者貪財無有厭足。二者多求恒不從意。嗔恚之罪。若生人中。得二種果報。一者常為他人求其長短。二者常為他人所惱害。邪見之罪。若生人中。得二種果報。一者常生邪見家。二者心恒諂曲。既知惡果
【現代漢語翻譯】 現代漢語譯本 應當修習十善。《十地經》（Dashabhumika Sutra）中說：菩薩這樣思維，一切眾生墮入各種惡道，都是由於不能遠離十不善業道的聚集因緣。因此，我應當首先安住于善法，也令他人安住于善法。為什麼呢？如果自己不行善，不具備善行，卻為他人說法，令其安住于善法，這是不可能的。其次思維十不善的果報說：這位菩薩又這樣思維，這十不善業道，上等的導致地獄的因緣，中等的導致畜生的因緣，下等的導致餓鬼的因緣。其中殺生的罪過，能使眾生墮入地獄、畜生、餓鬼。如果生在人中，會得到兩種果報：一是短命，二是多病。偷盜的罪過，也能使眾生墮入地獄、畜生、餓鬼。如果生在人中，會得到兩種果報：一是貧窮，二是與人共有的財產不能自主（其餘八種惡道的文義相同）。邪淫的罪過，如果生在人中，會得到兩種果報：一是妻子不貞良，二是兩妻之間互相爭鬥，不隨自己的心意。妄語的罪過，如果生在人中，會得到兩種果報：一是經常被人誹謗，二是經常被很多人欺騙。兩舌的罪過，如果生在人中，會得到兩種果報：一是眷屬被破壞，二是得到不好、惡劣的眷屬。惡口的罪過，如果生在人中，會得到兩種果報：一是經常聽到惡聲，二是所有言說經常有爭訟。綺語的罪過，如果生在人中，會得到兩種果報：一是所說的正語人不相信接受，二是所有言說不能辨別清楚。貪慾的罪過，如果生在人中，會得到兩種果報：一是貪財沒有厭足的時候，二是多方求取經常不能如意。嗔恚的罪過，如果生在人中，會得到兩種果報：一是經常為他人尋求缺點，二是經常被他人惱害。邪見的罪過，如果生在人中，會得到兩種果報：一是經常生在具有邪見的家庭，二是內心經常諂媚虛偽。既然知道了惡果
【English Translation】 English version One should cultivate the Ten Virtues. The Dashabhumika Sutra (Ten Stages Sutra) says: 'The Bodhisattva thinks thus: All sentient beings fall into various evil paths, all because they cannot be separated from the accumulated causes and conditions of the Ten Non-Virtuous Karmic Paths. Therefore, I should first abide in virtuous dharmas, and also cause others to abide in virtuous dharmas. Why? If one does not practice virtue oneself, and does not possess virtuous conduct, yet speaks the Dharma to others, causing them to abide in virtue, there is no such possibility.' Next, contemplating the consequences of the Ten Non-Virtues, it says: 'This Bodhisattva further thinks thus: These Ten Non-Virtuous Karmic Paths, the highest leads to the causes and conditions of hell, the middle leads to the causes and conditions of animals, and the lowest leads to the causes and conditions of hungry ghosts. Among them, the sin of killing can cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If born among humans, one will receive two kinds of karmic retribution: first, a short life; second, many illnesses. The sin of stealing can also cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If born among humans, one will receive two kinds of karmic retribution: first, poverty; second, not being free with shared wealth (the meaning of the other eight evil paths is the same). The sin of sexual misconduct, if born among humans, one will receive two kinds of karmic retribution: first, a wife who is not chaste and good; second, two wives fighting each other, not according to one's own mind. The sin of false speech, if born among humans, one will receive two kinds of karmic retribution: first, often being slandered; second, constantly being deceived by many people. The sin of divisive speech, if born among humans, one will receive two kinds of karmic retribution: first, having one's family members destroyed; second, obtaining bad and evil family members. The sin of harsh speech, if born among humans, one will receive two kinds of karmic retribution: first, constantly hearing evil sounds; second, all speech constantly having disputes and lawsuits. The sin of frivolous speech, if born among humans, one will receive two kinds of karmic retribution: first, people do not believe and accept what is said correctly; second, all speech cannot be clearly distinguished. The sin of greed, if born among humans, one will receive two kinds of karmic retribution: first, greed for wealth without satisfaction; second, seeking much but constantly not getting what one wants. The sin of anger, if born among humans, one will receive two kinds of karmic retribution: first, constantly seeking the faults of others; second, constantly being harmed by others. The sin of wrong views, if born among humans, one will receive two kinds of karmic retribution: first, constantly being born into a family with wrong views; second, one's mind constantly being flattering and deceitful. Having already known the evil consequences'
。次思遠離云。我當遠離十不善業道。樂行善法。作利益眾生故。當住十善業道。亦令他人住於十善業道。以自住善法遠離彼障修行對治。亦令眾生住善法故(次思十善所有利益。廣如十地仁王彌勒問論等說)。既欲令眾生修行十善住十善法故。依增上悲。應於八種眾生生八種心。一者于惡行眾生。欲令住善行。故生安穩心。二于苦眾生。令樂具不盡。故生樂心。三于怨憎眾生。不念加報。故生慈心。四于貧窮眾生。欲令遠離彼苦。故生悲心。五於樂眾生。欲令不放逸。故生憐愍心。六于外道眾生。欲令現信佛法。故生利益心。七于因行眾生。欲令不退轉。故生守護心。八於一切攝菩提愿眾生。愿如己身。是諸眾生即是我身。故生我心。復作此念。是諸眾生墮于邪見。惡意噁心行惡道稠林。我應令彼眾生行真實道。住正見道如實法中。又念。是諸眾生共相破壞。分別彼我。常共鬥諍。日夜嗔恨熾然不息。我應令彼眾生住于無上大道之中。又念。是諸眾生心無厭足。常求他財。邪命自活。我應令彼住于清凈身口意業正命法中。又作是念。是諸眾生因隨貪慾嗔恚愚癡。常為種種煩惱熾火之所燒然。不能志求出惡方便。我應令彼滅除一切煩惱大火。安置清凈無畏之處。又作是念。是諸眾生為于生死。此大瀑水波浪所沒。隨順
【現代漢語翻譯】 現代漢語譯本：接下來思維遠離（云）。我應當遠離十不善業道，樂於奉行善法。爲了利益眾生，應當安住於十善業道，也令他人安住於十善業道。因為自己安住于善法，遠離那些障礙修行的對治，也令眾生安住于善法（接下來思維十善的所有利益，詳細內容如《十地經》、《仁王經》、《彌勒問論》等所說）。既然想要令眾生修行十善，安住於十善法，依仗增上悲心，應當對八種眾生生起八種心。一是對惡行眾生，想要令他們安住于善行，所以生起安穩心。二是對受苦眾生，令他們享樂的資具不會窮盡，所以生起快樂心。三是對怨憎眾生，不念著報復，所以生起慈心。四是對貧窮眾生，想要令他們遠離那些痛苦，所以生起悲心。五是對快樂的眾生，想要令他們不放逸，所以生起憐憫心。六是對外道眾生，想要令他們現在就信奉佛法，所以生起利益心。七是對正在修行的眾生，想要令他們不退轉，所以生起守護心。八是對一切攝取菩提愿的眾生，希望他們如同自己一樣，這些眾生就是我的自身，所以生起我心。又這樣想，這些眾生墮于邪見，惡意噁心，行走在惡道的稠林中，我應當令他們行走在真實道上，安住在正見道中，處於如實法中。又想，這些眾生互相破壞，分別彼此，常常互相爭鬥，日夜嗔恨熾盛而不停止，我應當令這些眾生安住在無上大道之中。又想，這些眾生內心沒有滿足，常常尋求他人的錢財，用不正當的手段來維持生活，我應當令他們安住在清凈的身口意業的正命法中。又這樣想，這些眾生因為隨順貪慾、嗔恚、愚癡，常常被種種煩惱的熾火所燃燒，不能立志尋求脫離罪惡的方法，我應當令他們滅除一切煩惱的大火，安置在清凈無畏之處。又這樣想，這些眾生爲了生死，被這巨大的瀑布波浪所淹沒，隨順著 English version: Next, contemplate detachment (cloud). I shall distance myself from the ten non-virtuous paths of action, and joyfully practice virtuous deeds. For the benefit of sentient beings, I shall abide in the ten virtuous paths of action, and also lead others to abide in the ten virtuous paths of action. Because I myself abide in virtuous practices, distancing myself from those obstacles that counteract practice, I also lead sentient beings to abide in virtuous practices (Next, contemplate all the benefits of the ten virtues, as extensively explained in the Ten Bhumi Sutra, Benevolent King Sutra, Maitreya's Questions, etc.). Since I wish to have sentient beings practice the ten virtues and abide in the ten virtuous practices, relying on heightened compassion, I should generate eight types of minds towards eight types of sentient beings. First, towards sentient beings engaged in evil actions, wishing to lead them to abide in virtuous actions, I generate a mind of security. Second, towards suffering sentient beings, wishing to ensure that their resources for enjoyment are inexhaustible, I generate a mind of joy. Third, towards hostile sentient beings, not dwelling on retaliation, I generate a mind of loving-kindness. Fourth, towards impoverished sentient beings, wishing to lead them away from that suffering, I generate a mind of compassion. Fifth, towards happy sentient beings, wishing to prevent them from becoming complacent, I generate a mind of pity. Sixth, towards non-Buddhist sentient beings, wishing to lead them to immediately believe in the Buddha's teachings, I generate a mind of benefit. Seventh, towards sentient beings engaged in practice, wishing to prevent them from regressing, I generate a mind of protection. Eighth, towards all sentient beings who have taken the vow to attain Bodhi, wishing them to be like myself, these sentient beings are my very self, so I generate a mind of 'I'. Furthermore, contemplate thus: These sentient beings are fallen into wrong views, with malicious intent and evil minds, walking in the dense forest of evil paths. I should lead those sentient beings to walk on the path of truth, abide in the path of right view, and be in accordance with the true Dharma. Also, contemplate: These sentient beings mutually destroy each other, distinguishing between 'them' and 'us', constantly fighting and contending with each other, with hatred blazing day and night without ceasing. I should lead those sentient beings to abide in the unsurpassed Great Path. Also, contemplate: These sentient beings have insatiable minds, constantly seeking the wealth of others, and making a living through dishonest means. I should lead them to abide in the pure Dharma of right livelihood, with pure actions of body, speech, and mind. Also, contemplate thus: These sentient beings, because of following greed, hatred, and delusion, are constantly burned by the blazing fire of various afflictions, and are unable to aspire to seek ways to escape evil. I should lead them to extinguish the great fire of all afflictions, and place them in a pure and fearless place. Also, contemplate thus: These sentient beings, for the sake of birth and death, are submerged by the waves of this great waterfall, following
【English Translation】 Next, contemplate detachment (cloud). I shall distance myself from the ten non-virtuous paths of action, and joyfully practice virtuous deeds. For the benefit of sentient beings, I shall abide in the ten virtuous paths of action, and also lead others to abide in the ten virtuous paths of action. Because I myself abide in virtuous practices, distancing myself from those obstacles that counteract practice, I also lead sentient beings to abide in virtuous practices (Next, contemplate all the benefits of the ten virtues, as extensively explained in the Ten Bhumi Sutra, Benevolent King Sutra, Maitreya's Questions, etc.). Since I wish to have sentient beings practice the ten virtues and abide in the ten virtuous practices, relying on heightened compassion, I should generate eight types of minds towards eight types of sentient beings. First, towards sentient beings engaged in evil actions, wishing to lead them to abide in virtuous actions, I generate a mind of security. Second, towards suffering sentient beings, wishing to ensure that their resources for enjoyment are inexhaustible, I generate a mind of joy. Third, towards hostile sentient beings, not dwelling on retaliation, I generate a mind of loving-kindness. Fourth, towards impoverished sentient beings, wishing to lead them away from that suffering, I generate a mind of compassion. Fifth, towards happy sentient beings, wishing to prevent them from becoming complacent, I generate a mind of pity. Sixth, towards non-Buddhist sentient beings, wishing to lead them to immediately believe in the Buddha's teachings, I generate a mind of benefit. Seventh, towards sentient beings engaged in practice, wishing to prevent them from regressing, I generate a mind of protection. Eighth, towards all sentient beings who have taken the vow to attain Bodhi, wishing them to be like myself, these sentient beings are my very self, so I generate a mind of 'I'. Furthermore, contemplate thus: These sentient beings are fallen into wrong views, with malicious intent and evil minds, walking in the dense forest of evil paths. I should lead those sentient beings to walk on the path of truth, abide in the path of right view, and be in accordance with the true Dharma. Also, contemplate: These sentient beings mutually destroy each other, distinguishing between 'them' and 'us', constantly fighting and contending with each other, with hatred blazing day and night without ceasing. I should lead those sentient beings to abide in the unsurpassed Great Path. Also, contemplate: These sentient beings have insatiable minds, constantly seeking the wealth of others, and making a living through dishonest means. I should lead them to abide in the pure Dharma of right livelihood, with pure actions of body, speech, and mind. Also, contemplate thus: These sentient beings, because of following greed, hatred, and delusion, are constantly burned by the blazing fire of various afflictions, and are unable to aspire to seek ways to escape evil. I should lead them to extinguish the great fire of all afflictions, and place them in a pure and fearless place. Also, contemplate thus: These sentient beings, for the sake of birth and death, are submerged by the waves of this great waterfall, following
欲流有流見流無明流。隨順世間漂流。沒大愛河。在大駛流。不能正觀。常有欲覺恚覺惱覺。惡行廣故。愛見水中羅剎所執。順入欲林。深愛著故。我慢陸地之所燋枯。無能救者。六入聚落不能動發。自離善行。無正度者。我應于彼生大悲心。以善根力而拔濟之。令得無畏不染寂靜離諸恐怖。住於一切智慧寶洲。又作是念。是諸眾生閉在世間牢獄之處。眾多患苦多惱妄想。愛憎繫縛。憂悲共行。愛瑣所繫。入於三界無明稠林。我應令彼遠離一切三界牢獄所愛著處。令住離相無礙涅槃。發是念已。次為受戒法。如常儀。又彌勒問經云。菩薩修行十善業道。有五希奇。何等為五。一者起勇猛心。二者精進。三者堅固。四者智慧。五者果(如名起)。又諸菩薩以愿堅固故。依大慈悲。起利益眾生行。于諸世間。心不疲倦。何者名為菩薩堅固之愿。答曰。有五種法。名為菩薩堅固之愿。一者聲聞乘不能動轉。二者辟支佛乘不能動轉。三者諸外道論不能動轉。四者一切諸魔不能動轉。五者不以無因無緣自然動轉。復有五法。知菩薩有大慈悲心。一者為與眾生安穩樂故。不惜一切資生之物。二者不惜自身。三者不護惜命。四者修一切行不待多時。五者怨親等悲。是故菩薩于諸世間心不疲倦。既為眾生髮菩提心。受此菩薩十善者。亦
【現代漢語翻譯】 現代漢語譯本 『欲流』（Kāma-ogha，慾望之流）有『流』（ogha，流），『見流』（Diṭṭhi-ogha，見解之流），『無明流』（Avijjā-ogha，無明之流）。隨順世間漂流，沉沒于大愛河，身處湍急的河流中，不能正確地觀察。常常有慾念的覺醒、嗔恚的覺醒、惱怒的覺醒。因為惡行廣泛，被愛見之水中的羅剎所抓住，順著進入慾望的森林，因為深深地愛戀執著。被我慢的陸地所燒焦枯萎，沒有人能夠拯救他們。六入（Ṣaḍāyatana，六根）的聚落不能動搖發起，自己遠離善行，沒有正確的引導者。我應該對他們生起大悲心，用善根的力量來拔救他們，使他們得到無畏、不染、寂靜，遠離各種恐怖，安住在一切智慧的寶洲。 我又這樣想：這些眾生被關閉在世間的牢獄之中，有眾多的患難痛苦，眾多的煩惱妄想，被愛和憎恨所束縛，與憂愁和悲傷同行，被愛的鎖鏈所繫縛，進入三界（Trailokya，欲界、色界、無色界）無明的稠密森林。我應該讓他們遠離一切三界的牢獄和所愛著的地方，讓他們安住在離相無礙的涅槃（Nirvāṇa）之中。發起這個念頭之後，接著為他們受戒，如通常的儀式。 《彌勒問經》又說，菩薩修行十善業道，有五種稀奇之處。是哪五種呢？一是生起勇猛心，二是精進，三是堅固，四是智慧，五是果（如其名而起）。 而且諸位菩薩因為願力堅固的緣故，依靠大慈大悲，發起利益眾生的行為，對於各個世間，內心不會疲倦。什麼叫做菩薩堅固的願力呢？回答說：有五種法，叫做菩薩堅固的願力。一是聲聞乘（Śrāvakayāna）不能動搖轉變他，二是辟支佛乘（Pratyekabuddhayāna）不能動搖轉變他，三是各種外道理論不能動搖轉變他，四是一切諸魔不能動搖轉變他，五不是因為沒有原因沒有緣由而自然動搖轉變。 又有五種法，可以知道菩薩有大慈悲心。一是為給予眾生安穩快樂的緣故，不吝惜一切資生的物品，二是不吝惜自身，三是不愛護珍惜性命，四是修行一切善行不等待很長時間，五是對怨家和親人都一樣地慈悲。因此菩薩對於各個世間內心不會疲倦。既然為眾生髮菩提心，受持這菩薩十善業的人，也...
【English Translation】 English version 'The flood of desire' (Kāma-ogha, the flood of desire) has 'flood' (ogha, flood), 'the flood of views' (Diṭṭhi-ogha, the flood of views), 'the flood of ignorance' (Avijjā-ogha, the flood of ignorance). Following the world and drifting, sinking in the great river of love, being in the swift current, unable to observe correctly. There are often awakenings of desire, awakenings of anger, awakenings of annoyance. Because evil deeds are widespread, they are seized by the Rakshasas in the water of love and views, following and entering the forest of desire, because of deep love and attachment. They are scorched and withered by the land of arrogance, and no one can save them. The gathering of the six entrances (Ṣaḍāyatana, six sense organs) cannot be moved or initiated, they themselves are far from good deeds, and there is no correct guide. I should have great compassion for them, and use the power of good roots to rescue them, so that they may obtain fearlessness, non-attachment, tranquility, be free from all terrors, and dwell on the treasure island of all wisdom. And I think thus: These beings are confined in the prison of the world, with many sufferings and pains, many afflictions and delusions, bound by love and hatred, walking together with sorrow and grief, bound by the chains of love, entering the dense forest of ignorance in the three realms (Trailokya, the desire realm, the form realm, and the formless realm). I should enable them to be far from all the prisons and attachments of the three realms, and enable them to dwell in the unconditioned and unobstructed Nirvana (Nirvāṇa). After generating this thought, I then administer the precepts to them, according to the usual ritual. Moreover, the Maitreya Question Sutra says that when Bodhisattvas cultivate the ten wholesome paths of action, there are five rare and wonderful things. What are the five? First, generating a courageous mind; second, diligence; third, steadfastness; fourth, wisdom; fifth, the fruit (arising as its name implies). Moreover, because Bodhisattvas' vows are firm, they rely on great compassion and initiate actions that benefit sentient beings. They are not weary in their minds towards all the worlds. What is called the steadfast vow of a Bodhisattva? The answer is: There are five things called the steadfast vow of a Bodhisattva. First, the Śrāvakayāna (Vehicle of Hearers) cannot move or change him; second, the Pratyekabuddhayāna (Vehicle of Solitary Buddhas) cannot move or change him; third, the various heretical theories cannot move or change him; fourth, all the demons cannot move or change him; fifth, he does not naturally move or change without cause or condition. There are also five things that indicate a Bodhisattva has great compassion. First, for the sake of giving sentient beings peace and happiness, he does not begrudge any of the necessities of life; second, he does not begrudge his own body; third, he does not protect or cherish his life; fourth, he cultivates all practices without waiting for a long time; fifth, he has equal compassion for enemies and relatives. Therefore, Bodhisattvas are not weary in their minds towards all the worlds. Since they have generated the Bodhi mind for sentient beings, those who receive these ten wholesome deeds of a Bodhisattva also...
應修行堅固等心。
贊忍護戒門
優婆塞戒經第四云。善男子若優婆塞受持戒已。忍辱為先。嗔來喜報觸惱不變。此是菩薩持戒之體。菩薩施他。從怨為始。善男子昔有國王號長生。正法治國。不枉人民。天下太平國土安靜。鄰國王摩盧羅那貪其國土。興兵伐之。殺長生王。止其宮闕。長生王唯有一子。始能語言未有所識。長生王臨終之時。敕語左右。我子摩納若全身命。莫報國仇。真是我子欲止怨者。不生報想。怨乃得止。若報怨者。如車輪轉。無有已。摩納年至十二。改名易姓名為無字。被遣事王。無字年雖幼少。才智過人。形貌端正。顏色殊特。禮節俯仰。事之可觀。王甚愛敬。恒在室內。經歷三年。其年十五。王于爾時夫妻二人通有無字。更無餘人。王于屋中失瓔珞珠衣一具。王即推撿。衣無所出。王自思惟。更無餘人。唯有無字。偷我珠衣。即收無字。如治問之。偷我珠衣。去速持出來。無字答王。是我偷珠。當知今日珠不可得。王即問言。汝偷我。云何如言珠不可得。無字答。本非我意。太子遣偷珠。在太子邊。云何可得。王即問言。若太子偷。更復共誰。無字答言。王所愛臣。復共價客主。又共淫女。王于爾時依引收之。問太子言。如何偷珠。太子答王。我不偷珠。王問無字。太子不偷。
無字白王。太子偷珠。今言不偷。得免偷珠。無字亦不偷珠。王禁太子著在非所。次問大臣。無字引汝偷珠。速出珠來。大臣答王。實不偷珠。王問無字。臣不偷珠。云何引之。無字白王。口言不偷。得作不偷。無字亦不偷珠。次問商人乃至淫女。亦復如是。王即引此五人各在一處。爾時淫女先往來者問無字言。王之屋內頗有異人不。無字答言。唯王夫妻及有我。更無異人。若無異人。頗鸚鵡等鳥獼猴等獸不。無字答言。有一獼猴恒在屋內。自余獼猴悉不能入。語無字言。獼猴偷去。審實不疑。汝當白王。出諸伎女多著好衣。自余獼猴亦著好衣。屋內獼猴但令露身羅列庭前。種種舞戲。獼猴喜效。必持珠衣。共他舞戲。無字即以此事具白王。知王用其言。如是作計歌舞合已。獼猴即便持此珠衣來至庭所。始知五人不偷珠衣。獼猴是賊。王問無字。獼猴是賊。太子不偷。云何證之。無字白王。太子王之正嫡。王所愛重。如其無罪。無字亦應無罪。若不引太子。自下不免失命。是故引太子。云何引大臣。無字白王。大臣者王所敬重。諸臣所尊。傾國貴賤念意佐助得無罪。我亦無罪。云何引商人。無字白王。商主多有金銀異寶。脫得贖命。我亦應免。云何引淫女。無字白王。淫女貌美殊特。多有人與共來往。脫有思智度外人
【現代漢語翻譯】 現代漢語譯本 無字白王（沒有文字的白王）。太子偷珠（太子偷了寶珠）。現在說沒有偷，就能免於偷珠的罪名。無字（一個人的名字）也沒有偷珠。國王禁止太子把寶珠放在不該放的地方。 接著問大臣，『無字引誘你偷珠，快把珠子交出來！』大臣回答國王，『我確實沒有偷珠。』國王問無字，『大臣沒有偷珠，你為什麼引誘他？』無字稟告國王，『口頭上說沒有偷，就能當作沒有偷。無字也沒有偷珠。』 接著問商人乃至（此處原文有省略，指代其他身份的人），情況也一樣。 國王就把這五個人分別帶到不同的地方。當時，（此處原文有省略，指代某個身份的人）先前與無字有來往的人問無字說，『國王的屋內有沒有其他人？』無字回答說，『只有國王夫妻和我，沒有其他人。』那人又問，『如果沒有其他人，有沒有鸚鵡之類的鳥，或者獼猴之類的野獸？』無字回答說，『有一隻獼猴一直住在屋內，其他的獼猴都不能進來。』 那人告訴無字說，『一定是獼猴偷走的，確實無疑。你應該稟告國王，讓所有的歌舞伎女都穿上漂亮的衣服，也給其他的獼猴穿上同樣的衣服。讓屋內的獼猴光著身子，在庭院前排列，進行各種舞蹈表演。獼猴喜歡模仿，一定會拿著寶珠和衣服，和其他獼猴一起跳舞。』 無字就把這件事詳細地稟告了國王。國王聽從了他的建議，按照這個計策安排了歌舞。獼猴果然拿著寶珠和衣服來到庭院。這時才知道五個人沒有偷珠和衣服，獼猴才是賊。 國王問無字，『獼猴是賊，太子沒有偷，你如何證明？』無字稟告國王，『太子是國王的嫡子，是國王所愛重的人。如果他沒有罪，無字也應該沒有罪。如果不牽連太子，我下面的人就難免一死，所以才牽連太子。』 『為什麼牽連大臣？』無字稟告國王，『大臣是國王所敬重的人，是所有臣子所尊敬的人。他能傾盡全國貴賤之人的心意來輔佐您，這樣就能免於罪責，我也就沒有罪了。』 『為什麼牽連商人？』無字稟告國王，『商人們有很多金銀異寶，或許能贖回性命，我也應該能免於罪責。』 『為什麼牽連（此處原文有省略，指代某個身份的人）？』無字稟告國王，『（此處原文有省略，指代某個身份的人）容貌美麗，很多人與她來往，或許有聰明智慧、超凡脫俗的人。』
【English Translation】 English version Wu Zi Bai Wang (White King Without Words). The Crown Prince stole the pearl. Now, saying he didn't steal it, he can avoid the charge of stealing the pearl. Wu Zi (a name) also didn't steal the pearl. The King forbade the Crown Prince from placing the pearl in an inappropriate place. Then he asked the minister, 'Wu Zi induced you to steal the pearl, quickly hand it over!' The minister replied to the King, 'I truly did not steal the pearl.' The King asked Wu Zi, 'The minister did not steal the pearl, why did you induce him?' Wu Zi reported to the King, 'Saying verbally that one didn't steal, it can be considered as not stealing. Wu Zi also didn't steal the pearl.' Then he asked the merchant and even the ** (omitted here, referring to other identities), the situation was the same. The King then took these five people to different places. At that time, the ** (omitted here, referring to a certain identity) who had previously interacted with Wu Zi asked Wu Zi, 'Is there anyone else in the King's house?' Wu Zi replied, 'Only the King and Queen and myself, there is no one else.' That person then asked, 'If there is no one else, are there parrots or other birds, or monkeys or other beasts?' Wu Zi replied, 'There is one monkey that always lives in the house, other monkeys cannot enter.' That person told Wu Zi, 'It must have been the monkey that stole it, there is no doubt. You should report to the King, let all the female entertainers wear beautiful clothes, and also dress the other monkeys in the same clothes. Let the monkey in the house be naked, lined up in the courtyard, performing various dances. Monkeys like to imitate, they will definitely take the pearl and clothes and dance with other monkeys.' Wu Zi then reported this matter in detail to the King. The King listened to his suggestion and arranged the singing and dancing according to this plan. The monkey indeed came to the courtyard with the pearl and clothes. Only then did they realize that the five people did not steal the pearl and clothes, the monkey was the thief. The King asked Wu Zi, 'The monkey is the thief, the Crown Prince did not steal, how do you prove it?' Wu Zi reported to the King, 'The Crown Prince is the King's legitimate son, the one the King loves and values. If he is not guilty, Wu Zi should also not be guilty. If I don't implicate the Crown Prince, those below me will inevitably die, so I implicated the Crown Prince.' 'Why implicate the minister?' Wu Zi reported to the King, 'The minister is the one the King respects, the one all the ministers respect. He can devote the minds of all the nobles and commoners in the country to assist you, so he can be free from guilt, and I will also be without guilt.' 'Why implicate the merchant?' Wu Zi reported to the King, 'The merchants have a lot of gold, silver, and rare treasures, perhaps they can redeem their lives, and I should also be able to avoid guilt.' 'Why implicate the ** (omitted here, referring to a certain identity)?' Wu Zi reported to the King, 'The ** (omitted here, referring to a certain identity) is beautiful in appearance, many people come and go with her, perhaps there are intelligent and extraordinary people.'
之計。脫能得賊。我即無罪。王知之有智。愛重如之。恒令自近。王后山獵見群鹿獸。走馬逐之失大眾侶。唯共無字二人相隨。王時疲極止息樹下。無字二坐懷杭王頭。王時眠熟不自覺悟。無字爾時嗔心內發。拔劍擬王。親我父怨今得其便。甚難可恕。復更思惟。我父臨終遺言敕我。若不報怨。真是我子。今若報怨。違父意。非孝子也。拍劍內之。王便驚悟語無字言。我于夢中見長生王子長摩納身以劍臨我。無字白王。長生子久為灰土。今在深山。唯我二人。何處有長生王子。王還安眠。無字復以利劍擬王。王驚寤如前。王復眠已。無字以手王頭髮。問王言。長摩納者我是也。王殺父親。是我怨。今得王。便分死以不。王言。本殺父。今死無恨。摩納白王。我父臨終敕我。今若殺王。違我父愿。非孝子也。我不殺王。令王知也。扶王上馬。共歸王宮。既到宮已。召集諸臣。王曰。今得長生王子。為當殺之。為當到賞。諸臣皆言。亡國之子不可賞也。聽當殺。王白。不然。具說前事。即以女妻之。到為本國之主。王自歸還本土。二國通好。不相征討。菩薩之人怨親平等。父怨猶赦。況余怨也。菩薩之心廣如山海。如能容受無量諸惡沒習之徒。應如是觀。菩薩和光。作此一國王及臣民。普行十善。極救幽苦。慈悲相向。如
父如子。如兄如弟。柔和忍辱。悉發菩提心。善戒自居。其行清凈。此名菩薩發意施為無不利益。忍辱大力能摧煩惱。
白衣互受門
(夫妻相勸)優婆塞戒經云。善男子我本往墮邪見家。或綱自我善。我于爾時名曰廣利。妻名女。精進勇猛度脫無量。十善化導。我于爾時心生殺獵。貪嗜酒肉。懶墮懈怠。不能精進。妻時語我。止其獵殺。戒斷酒肉。勤加精進。得脫地獄苦惱之患。上生天宮與一處。我于爾時殺心不止。酒肉美味不能割捨。精進之心懶墮不前。天宮息意。地獄分受。我于爾時居聚落內。近僧伽藍。數聞犍鐘。妻語我言。事事不能。聞犍鐘聲。三彈指一稱佛。斂身自恭莫生憍慢。如其夜半此法莫廢。我即用之無復舍失。經十二年。其妻命終生忉利天。卻後三年我亦壽盡。經至斷事。判我入罪。向地獄門。當入門時。聲鐘三聲。我即住立。心生歡喜。愛樂不厭。如法三彈指。長聲唱佛。聲皆慈悲。梵音朗徹。主事聞已。心甚愧感。此真菩薩云何錯判。即遣追還送往天上。既往到已。五體投地。禮敬我妻白言。大師幸承大恩如見濟拔。乃至菩提不違教敕。以是之故。互相為師各獲大果。汝等諦聽信受伏行。
供養門
準四十四。菩薩有十種供養。一設利羅供養。二制多供養。三現前
【現代漢語翻譯】 現代漢語譯本： 父如子，如兄如弟，柔和忍辱，悉發菩提心（Bodhicitta，覺悟之心）。善於持戒，行為清凈。這叫做菩薩發起善意，所做的一切無不利益眾生。忍辱具有強大的力量，能夠摧毀煩惱。 白衣互受門 （夫妻互相勸勉）《優婆塞戒經》說：『善男子，我本來墮落在邪見之家，或者說我自己認為自己很善良。我那時名叫廣利，我的妻子名叫女。她精進勇猛，度脫了無量的眾生，用十善業來教化引導他們。我那時心中常有殺戮和狩獵的念頭，貪圖享用酒肉，懶惰懈怠，不能精進。我的妻子當時勸告我說，停止殺戮和狩獵，戒斷酒肉，勤加精進，這樣才能脫離地獄的苦惱，上升到天宮與諸天同處。』我當時殺心不止，酒肉的美味不能割捨，精進之心懶惰不前，想著天宮的事情就懈怠，地獄的苦難卻要分受。我當時居住在村落里，靠近僧伽藍（Samgharama，僧院），經常聽到犍椎（Ghanda，鐘）的聲音。我的妻子對我說：『事事不能精進，也要在聽到犍椎的聲音時，三彈指一稱佛，收斂身心，恭敬自持，不要生起驕慢之心。即使在半夜，這個方法也不要廢棄。』我便照著做了，沒有再捨棄。經過十二年，我的妻子命終，往生到忉利天（Trayastrimsa Heaven，三十三天）。三年後，我也壽命終盡，經過審判，判我入罪，走向地獄之門。當要入門的時候，聽到了三聲鐘聲，我立刻站住，心中生起歡喜，喜愛而不厭倦，如法地三彈指，長聲唱佛，聲音都充滿了慈悲，梵音響亮清澈。主事的人聽了之後，心中非常慚愧和感動，心想：『這真是菩薩啊，怎麼能錯判呢？』立刻派人追回我，送往天上。我到了天上之後，五體投地，禮敬我的妻子，說道：『大師啊，幸虧承蒙您的大恩，如同被救濟拔出苦海，乃至證得菩提之前，我都不敢違背您的教誨。』因為這個緣故，夫妻互相為師，各自獲得大的果報。你們仔細聽著，信受奉行。 供養門 依照第四十四條，菩薩有十種供養：一是舍利羅（Sarira，遺骨）供養，二是制多（Caitya，佛塔）供養，三是現前
【English Translation】 English version: Like a father to a son, like a brother to a sibling, gentle and patient, all aspire to Bodhicitta (the mind of enlightenment). Skilled in upholding precepts, their conduct is pure. This is called a Bodhisattva initiating virtuous actions, benefiting all beings without exception. Patience and forbearance possess great power, capable of destroying afflictions. The Chapter on Mutual Acceptance for Laypeople (Husband and wife exhorting each other) The Upasaka Precept Sutra says: 'Good man, I was originally fallen into a family with wrong views, or rather, I thought myself to be good. At that time, my name was Guangli, and my wife's name was Nü. She was diligent and courageous, delivering countless beings, guiding them with the Ten Virtuous Deeds. At that time, my mind was filled with thoughts of killing and hunting, greedy for wine and meat, lazy and indolent, unable to be diligent. My wife then advised me to stop killing and hunting, abstain from wine and meat, and diligently strive forward, so that I could escape the suffering of hell and ascend to the heavenly palace to be with the gods.' At that time, my mind was still set on killing, unable to give up the deliciousness of wine and meat, and my mind was lazy and unwilling to be diligent. Thinking of the heavenly palace made me slack, while the sufferings of hell were to be shared. At that time, I lived in a village, near a Samgharama (monastery), and often heard the sound of the Ghanda (bell). My wife said to me: 'Even if you cannot be diligent in everything, when you hear the sound of the Ghanda, snap your fingers three times and recite the Buddha's name once, collect your mind and be respectful, do not be arrogant. Even in the middle of the night, do not abandon this practice.' I then followed her advice and never abandoned it. After twelve years, my wife passed away and was reborn in the Trayastrimsa Heaven (Heaven of Thirty-three Gods). Three years later, my life also came to an end. After judgment, I was sentenced to hell and was heading towards the gate of hell. When I was about to enter the gate, I heard three sounds of the bell. I immediately stopped, and joy arose in my heart, loving it without厭倦. I snapped my fingers three times according to the Dharma, and chanted the Buddha's name in a long voice. The sound was full of compassion, and the Brahma sound was clear and resonant. The person in charge heard it and felt very ashamed and moved, thinking: 'This is truly a Bodhisattva, how could I have misjudged him?' He immediately sent someone to bring me back and sent me to heaven. After arriving in heaven, I prostrated myself and paid homage to my wife, saying: 'Master, fortunately, I have received your great kindness, as if I have been rescued from the sea of suffering. Until I attain Bodhi, I dare not disobey your teachings.' Because of this, husband and wife are teachers to each other, and each obtains great rewards. Listen carefully, believe and accept, and practice accordingly. The Chapter on Offerings According to item forty-four, Bodhisattvas have ten kinds of offerings: first, Sarira (relics) offerings; second, Caitya (stupa) offerings; third, present
供養。四不現前供養。五自作供養。六教他供養。七財敬供養。八廣大供養。九無染供養。十正行供養。于如來所發起六種增上意樂。一者無上大功德田增上意樂。二無上有大恩德。三者一切有情中尊。四者如鄔曇妙華極難值遇。五獨一出現。六者一切世出世間功德圓滿一切義依增上意樂。依大莊嚴論。有八種供養如來。一依供養。二物。三緣起。四迴向。五因。六智。七田。八依止。頌云。現前不現前。衣服飲食等。深起善凈心。為滿於二聚。常愿生佛世。三輪不分別。成熟諸眾生。最後十一種現前不現者。謂依供養。依于現在及過未世諸佛而供養故。衣服飲食等者。謂物供養。以衣服等而供養故。深起善凈心者。謂緣起供養。以深凈心而供養故。為滿於二聚者。謂迴向供養。為滿福智二種而供養故。常愿生佛世者。謂因供養。由有宿願。愿生佛世。令我有益不虛。供養故。三輪不分別者。謂智供養。設供受供供具三事不可得故。成熟諸眾生者。謂田供養。眾生為田。教彼供養。令種善根故。最後十一種者。謂依止供養。此有十一種。一者依止物。由依財物。而供養故。二者依止思惟。由依味思惟隨喜思惟悕望思惟故。三者依止信。由信大乘發菩提心故。四者愿。由發弘誓願故。五者依止悲。由憐愍眾生故。六者依
【現代漢語翻譯】 現代漢語譯本： 供養有十種：一、現前供養。二、不現前供養。三、四不現前供養。四、自作供養。五、教他供養。六、財敬供養。七、廣大供養。八、無染供養。九、正行供養。十、于如來（Tathagata，佛的稱號）處發起六種增上意樂：一、視如來為無上大功德田的增上意樂。二、視如來為無上有大恩德的增上意樂。三、視如來為一切有情（sentient beings）中最尊貴的增上意樂。四、視如來如鄔曇妙華（Udumbara，傳說中的稀有花朵）般極難值遇的增上意樂。五、視如來為獨一出現的增上意樂。六、視如來為一切世間和出世間功德圓滿、一切意義所依的增上意樂。 依據《大莊嚴論》（Mahāyāna-sūtrālaṃkāra），有八種供養如來：一、依供養。二、物供養。三、緣起供養。四、迴向供養。五、因供養。六、智供養。七、田供養。八、依止供養。 頌曰：現前與不現前，衣服飲食等，深起善凈心，為滿於二聚。常愿生佛世，三輪不分別，成熟諸眾生，最後十一種現前不現者。謂依供養，依于現在及過未世諸佛而供養故。衣服飲食等者，謂物供養，以衣服等而供養故。深起善凈心者，謂緣起供養，以深凈心而供養故。為滿於二聚者，謂迴向供養，為滿福智二種而供養故。常愿生佛世者，謂因供養，由有宿願，愿生佛世，令我有益不虛，供養故。三輪不分別者，謂智供養，設供受供供具三事不可得故。成熟諸眾生者，謂田供養，眾生為田，教彼供養，令種善根故。最後十一種者，謂依止供養，此有十一種。一者依止物，由依財物，而供養故。二者依止思惟，由依味思惟隨喜思惟悕望思惟故。三者依止信，由信大乘（Mahayana）發菩提心（Bodhicitta）故。四者愿，由發弘誓願故。五者依止悲，由憐愍眾生故。六者依...
【English Translation】 English version: There are ten types of offerings: 1. Present offering. 2. Non-present offering. 3. Four non-present offerings. 4. Self-made offering. 5. Teaching others to offer. 6. Offering with wealth and respect. 7. Extensive offering. 8. Undefiled offering. 9. Right practice offering. 10. Generating six kinds of superior intentions towards the Tathagata (Buddha's title): 1. The superior intention of regarding the Tathagata as the supreme field of great merit. 2. The superior intention of regarding the Tathagata as having supreme and great kindness. 3. The superior intention of regarding the Tathagata as the most venerable among all sentient beings. 4. The superior intention of regarding the Tathagata as extremely rare to encounter, like the Udumbara (legendary rare flower). 5. The superior intention of regarding the Tathagata as appearing uniquely. 6. The superior intention of regarding the Tathagata as the complete fulfillment of all worldly and transcendental merits, and the reliance for all meanings. According to the Mahāyāna-sūtrālaṃkāra (Great Adornment Treatise), there are eight types of offerings to the Tathagata: 1. Offering of reliance. 2. Offering of objects. 3. Offering of dependent origination. 4. Offering of dedication. 5. Offering of cause. 6. Offering of wisdom. 7. Offering of field. 8. Offering of support. Verse: Present and non-present, clothing, food, and drink, etc., deeply generate virtuous and pure mind, to fulfill the two accumulations. Constantly wishing to be born in the Buddha's world, the three wheels are not distinguished, maturing all sentient beings, the last eleven kinds, present and non-present. Namely, offering of reliance, relying on the Buddhas of the present, past, and future to make offerings. Clothing, food, and drink, etc., namely, offering of objects, making offerings with clothing, etc. Deeply generating virtuous and pure mind, namely, offering of dependent origination, making offerings with a deep and pure mind. To fulfill the two accumulations, namely, offering of dedication, making offerings to fulfill the two kinds of merit and wisdom. Constantly wishing to be born in the Buddha's world, namely, offering of cause, due to past vows, wishing to be born in the Buddha's world, so that I may benefit and not be in vain, making offerings. The three wheels are not distinguished, namely, offering of wisdom, because the three things of offering, recipient, and offering implements are unattainable. Maturing all sentient beings, namely, offering of field, sentient beings are the field, teaching them to make offerings, so that they may plant good roots. The last eleven kinds, namely, offering of support, there are eleven kinds. 1. Support of objects, due to relying on wealth and objects to make offerings. 2. Support of thought, due to relying on taste thought, joyful thought, and hopeful thought. 3. Support of faith, due to believing in Mahayana and generating Bodhicitta. 4. Vow, due to making great vows. 5. Support of compassion, due to having compassion for sentient beings. 6. Support of...
止忍。由難行能行故。七者依止行。由諸波羅蜜故。八者依止正念。由如法不倒故。九者依止正見。由如實覺了故。十者依止解脫。由聲聞煩惱滅故。十一者依止真實。由得大菩提故。五種自意供養如來。應知此供養為最上供養。何謂為五。一者凈信。二者深心。三者神通。四者方便。五者和合。凈信者。于大乘法說供養處。生凈信故。深心者。此心有九種。一味心。二隨喜心。三悕望心。四無厭心。五廣大心。六勝喜心。七勝利心。八無染心。九善凈心。神通者。謂依虛空藏等諸三摩提故。方便者。謂無分別智方便攝故。和合者。謂一切諸大菩薩和合一果入一切果故。文殊問經上捲雲。有三十五大供養。是菩薩摩訶薩應知。然燈燒香涂身塗地香末香袈裟及傘若龍子幡並諸餘幡螺鼓大鼓鈴盤舞歌以臥具或三節鼓腰鼓節鼓並及截鼓曼陀羅華掃地灑地貫華懸繒飯水漿飲可食可啖及以可味香和檳榔楊枝浴香並及澡豆。此謂大供養。
供養見利門
文殊問經下捲雲。爾時文殊師利白佛言。世尊諸供養余華用治眾病或消惡毒。其法雲何。若供養佛余華。般若波羅蜜華。佛足下華。菩提樹華。轉法輪處華。塔華。菩薩華。眾僧華。佛像華。其法雲何。世尊用此華有幾種咒。世尊一切諸華。云何入佛華中。世尊用此華法
【現代漢語翻譯】 現代漢語譯本： 止忍：因為能夠做到難以做到的事情。七、依止行（行持）：因為諸波羅蜜（到達彼岸的方法）的緣故。八、依止正念：因為如法而不顛倒的緣故。九、依止正見：因為如實覺悟的緣故。十、依止解脫：因為聲聞（聽聞佛法而證悟者）的煩惱滅盡的緣故。十一、依止真實：因為獲得大菩提（覺悟）的緣故。應知，用五種自意供養如來，這種供養是最上的供養。什麼是五種呢？一、凈信（清凈的信心）。二、深心（深刻的心）。三、神通（超自然能力）。四、方便（善巧的方法）。五、和合（和諧統一）。凈信是指，對於大乘佛法所說的供養之處，生起清凈的信心。深心是指，這種心有九種：一、一味心（專注的心）。二、隨喜心（隨喜他人功德的心）。三、悕望心（希望的心）。四、無厭心（不滿足於小成就的心）。五、廣大心（廣大的心）。六、勝喜心（殊勝歡喜的心）。七、勝利心（追求勝利的心）。八、無染心（沒有污染的心）。九、善凈心（善良清凈的心）。神通是指，依靠虛空藏等諸三摩提（禪定）的緣故。方便是指，用無分別智（沒有分別的智慧）方便攝取的緣故。和合是指，一切諸大菩薩和合為一個果，進入一切果的緣故。《文殊問經》上卷說，有三十五種大供養，是菩薩摩訶薩（偉大的菩薩）應當知道的：燃燈、燒香、涂身、塗地、香末、香袈裟（僧袍）以及傘，若是龍子幡（旗幟），以及各種其他的幡，螺、鼓、大鼓、鈴、盤、舞、歌，用臥具或者三節鼓、腰鼓、節鼓以及截鼓，曼陀羅華（花），掃地、灑地，貫華（花環）、懸繒（絲綢），飯、水、漿、飲，可食、可啖（可以吃的東西），以及可味（美味的食物），香和檳榔（一種咀嚼物），楊枝（牙刷），浴香以及澡豆（清潔用品）。這些叫做大供養。
供養見利門
《文殊問經》下卷說：當時，文殊師利（菩薩名）問佛說：世尊，各種供養剩餘的花，用來治療眾病或者消除惡毒，其方法是怎樣的？如果供養佛剩餘的花，般若波羅蜜（智慧到達彼岸）華，佛足下華，菩提樹（覺悟之樹）華，轉法輪處（佛陀講法的地方）華，塔華，菩薩華，眾僧華，佛像華，其方法是怎樣的？世尊，用這些花有幾種咒語？世尊，一切諸華，怎樣進入佛華中？世尊，用這些花的方法是怎樣的？
【English Translation】 English version: Stopping and forbearance: Because one can do what is difficult to do. Seventh, relying on practice: Because of the various Paramitas (ways to reach the other shore). Eighth, relying on right mindfulness: Because it is in accordance with the Dharma and not inverted. Ninth, relying on right view: Because of truly awakening. Tenth, relying on liberation: Because the afflictions of the Shravakas (those who attain enlightenment by hearing the Buddha's teachings) are extinguished. Eleventh, relying on truth: Because of attaining great Bodhi (enlightenment). It should be known that offering to the Tathagata (Buddha) with five kinds of self-intended offerings is the supreme offering. What are the five? First, pure faith. Second, profound mind. Third, supernatural powers. Fourth, skillful means. Fifth, harmony. Pure faith refers to generating pure faith in the places of offering mentioned in the Mahayana Dharma (Great Vehicle Buddhism). Profound mind refers to the nine kinds of mind: First, a single-minded mind. Second, a joyful mind. Third, a hopeful mind. Fourth, a mind without satiety. Fifth, a vast mind. Sixth, a supremely joyful mind. Seventh, a victorious mind. Eighth, an undefiled mind. Ninth, a virtuous and pure mind. Supernatural powers refer to relying on the Samadhis (meditative states) such as the Akashagarbha (space treasury). Skillful means refer to being skillfully taken in by the non-discriminating wisdom. Harmony refers to all the great Bodhisattvas harmonizing into one fruit and entering into all fruits. The first volume of the Manjushri Questions Sutra says that there are thirty-five great offerings that a Bodhisattva-Mahasattva (great Bodhisattva) should know: lighting lamps, burning incense, anointing the body, anointing the ground, powdered incense, incense Kasaya (robes), and umbrellas, if it is a Naga (dragon) prince banner, and various other banners, conch shells, drums, large drums, bells, plates, dances, songs, using bedding or three-section drums, waist drums, section drums, and cut drums, Mandala (circle) flowers, sweeping the ground, sprinkling the ground, garlands, hanging silks, rice, water, juice, drinks, edibles, and delicacies, fragrant betel nuts, toothbrushes, bathing incense, and washing beans. These are called great offerings.
The Gate of Offering and Seeing Benefit
The second volume of the Manjushri Questions Sutra says: At that time, Manjushri (Bodhisattva's name) asked the Buddha, 'World Honored One, how are the remaining flowers from various offerings used to treat various diseases or eliminate evil poisons? If the remaining flowers from offering to the Buddha, Prajna Paramita (perfection of wisdom) flowers, flowers at the Buddha's feet, Bodhi tree (tree of enlightenment) flowers, flowers at the place of turning the Dharma wheel (where the Buddha taught), stupa flowers, Bodhisattva flowers, Sangha (community) flowers, Buddha image flowers, what are the methods? World Honored One, how many mantras are there for using these flowers? World Honored One, how do all the flowers enter into the Buddha flowers? World Honored One, what are the methods for using these flowers?'
。為有一種。為有多種。此咒為有一種為有多種。佛告文殊師利。各各華。各各咒。一一華咒。一百八遍誦。
佛華咒曰。
南無佛闥寫冶莎訶
般若波羅蜜華咒曰。
那末阿盧履(民旨反)波若波羅蜜多裔莎訶
佛足華咒曰。
那莫波陀制點耽鹽莎訶
菩提樹華咒曰。
南無菩提逼力龕嵐莎訶
轉法輪處華咒曰。
南無達摩斫柯羅夜莎訶
塔華咒曰。
那莫鍮跋耶莎訶
菩薩華咒曰。
南無菩提薩埵冶莎訶
眾僧華咒曰。
那莫僧伽冶莎訶
佛像華咒曰。
那莫波羅底耶莎訶
文殊師利咒經如是。汝當受持。復告文殊師利。用此華法。若比丘比丘尼優婆塞優婆夷。若能信修行。應當早起清凈澡瀨唸佛功德恭敬此華。不以足蹈及跨華上。如法執取安置凈器。若人寒熱。冷水摩華以用涂身。若頭額痛亦皆用涂。若吐利出血。或腹內煩痛。以漿飲摩華。當服此華飲。若口患瘡。以暖水摩華含此華汁。若人多嗔。或以冷水或以沙糖。以摩此華飲服華汁。若多貪染。以灰汁摩華涂其隱處。復以冷水摩華涂其頂上。貪結漸消。常為一切所愛敬。若天雨不止。于空閑處。以火燒華。令雨即止。若天亢旱。
【現代漢語翻譯】 現代漢語譯本： 為有一種（指咒語只有一種）。為有多種（指咒語有很多種）。此咒為有一種為有多種（這個咒語既可以是一種，也可以是多種）。佛告訴文殊師利（Manjushri）：各自用不同的花，各自念不同的咒語。每一種花和咒語，唸誦一百零八遍。
佛華咒曰：
南無佛闥寫冶莎訶（Namo Buddhataya Svaha）
般若波羅蜜華咒曰：
那末阿盧履（Namo Alure）波若波羅蜜多裔莎訶（Prajnaparamitaye Svaha）
佛足華咒曰：
那莫波陀制點耽鹽莎訶（Namo Padacintitambhyam Svaha）
菩提樹華咒曰：
南無菩提逼力龕嵐莎訶（Namo Bodhivrikshakramam Svaha）
轉法輪處華咒曰：
南無達摩斫柯羅夜莎訶（Namo Dharmacakraya Svaha）
塔華咒曰：
那莫鍮跋耶莎訶（Namo Stupaya Svaha）
菩薩華咒曰：
南無菩提薩埵冶莎訶（Namo Bodhisattvaya Svaha）
眾僧華咒曰：
那莫僧伽冶莎訶（Namo Sanghaya Svaha）
佛像華咒曰：
那莫波羅底耶莎訶（Namo Pratityaya Svaha）
《文殊師利咒經》就是這樣。你應該受持。佛又告訴文殊師利：用這種華法，如果是比丘（bhiksu），比丘尼（bhiksuni），優婆塞（upasaka），優婆夷（upasika），如果能夠相信並修行，應當早起，清凈地洗漱，唸佛的功德，恭敬這些花。不要用腳踩踏或跨越花上。如法地拿取，安置在乾淨的器皿中。如果有人發冷發熱，用冷水摩擦花，用來塗抹身體。如果頭或額頭疼痛，也都可以用塗抹。如果嘔吐、痢疾出血，或者腹內煩痛，用米漿摩擦花，然後服用這些花飲。如果口裡生瘡，用溫水摩擦花，含著這些花汁。如果人經常生氣，可以用冷水或用砂糖，摩擦這些花，飲用花汁。如果貪慾心重，用灰汁摩擦花，塗抹在隱秘之處。再用冷水摩擦花，塗抹在頭頂上。貪慾的煩惱會逐漸消退，常常被一切人所愛敬。如果天一直下雨不停，在空曠的地方，用火燒花，雨就會停止。如果天大旱不雨。
【English Translation】 English version: It is for one kind (referring to the mantra being of one type). It is for multiple kinds (referring to the mantra being of many types). This mantra is for one kind and for multiple kinds (this mantra can be either one type or many types). The Buddha told Manjushri (Manjushri): Use different flowers for each, and recite different mantras for each. For each flower and mantra, recite it one hundred and eight times.
The Flower Mantra of the Buddha says:
Namo Buddhataya Svaha (南無佛闥寫冶莎訶)
The Flower Mantra of the Prajnaparamita says:
Namo Alure (那末阿盧履) Prajnaparamitaye Svaha (波若波羅蜜多裔莎訶)
The Flower Mantra of the Buddha's Feet says:
Namo Padacintitambhyam Svaha (那莫波陀制點耽鹽莎訶)
The Flower Mantra of the Bodhi Tree says:
Namo Bodhivrikshakramam Svaha (南無菩提逼力龕嵐莎訶)
The Flower Mantra of the Place of Turning the Dharma Wheel says:
Namo Dharmacakraya Svaha (南無達摩斫柯羅夜莎訶)
The Flower Mantra of the Stupa says:
Namo Stupaya Svaha (那莫鍮跋耶莎訶)
The Flower Mantra of the Bodhisattva says:
Namo Bodhisattvaya Svaha (南無菩提薩埵冶莎訶)
The Flower Mantra of the Sangha says:
Namo Sanghaya Svaha (那莫僧伽冶莎訶)
The Flower Mantra of the Buddha Image says:
Namo Pratityaya Svaha (那莫波羅底耶莎訶)
The 'Manjushri Mantra Sutra' is like this. You should uphold it. The Buddha further told Manjushri: Using this flower method, if it is a bhiksu (比丘), bhiksuni (比丘尼), upasaka (優婆塞), upasika (優婆夷), if they can believe and practice, they should get up early, cleanse themselves, remember the merits of the Buddha, and respectfully treat these flowers. Do not step on or cross over the flowers. Take them lawfully and place them in a clean container. If someone has a fever or chills, rub the flower with cold water and use it to apply to the body. If there is a headache or forehead pain, it can also be applied. If there is vomiting, dysentery with bleeding, or abdominal pain, rub the flower with rice water and then drink this flower water. If there are sores in the mouth, rub the flower with warm water and hold this flower juice in the mouth. If a person is often angry, cold water or sugar can be used to rub these flowers, and the flower juice can be drunk. If there is strong greed, rub the flower with ash water and apply it to the private parts. Then rub the flower with cold water and apply it to the top of the head. The afflictions of greed will gradually diminish, and one will always be loved and respected by all. If it rains continuously, burn the flowers in an open space, and the rain will stop. If there is a severe drought.
在空閑處。以華置水中。復咒冷水更麗華上。天即降雨。若牛馬象等本性不調。以華飲之即便調伏。若諸果樹華實不茂。以冷水牛糞摩取華汁。以涂其根。不得踐蹈。華實即多。若田中多水苗稼損減。搗華為抹以散田中。即得滋長。若高原陸地無有水處。請四比丘。于其處布華。一日之中百八遍誦咒。次復一日更以新華布先華上。又誦咒一百八遍。如是乃至七日。掘便得水。若國土多疾病。以冷水磨華。涂螺鼓等。吹擊出聲。聞者即愈。若敵國怨家欲來侵境。以水摩華。在於彼處用灑散之。即得退散。若於高山有盤石處。眾多比丘于石上摩華。摩華既竟相與禮拜。久后石上自生珍寶。若人愚癡。取所供養華數有百種下至七種。搗以為抹。以𤚩牛蘇先誦咒一百八遍。和以為丸如彈丸大。日服一丸。服丸之時亦誦咒百八遍。漸得聰明利根。一日之中能誦百偈。若人有所作。取優缽羅華拘物頭華分陀利華郁波羅華等若水陸生華。華有百種。先以供養。后以水摩華。隨其所須或涂或散。悉皆有果。若得百種華。抹以為散。水和為丸。若惡腫病摩其瘡上。其病即愈。若癰若癤若諸毒。或服此丸。或以涂膚。病即得除。若人常患氣味身體消滅。以大小麥汁摩于華涂其身上。即便充悅。復以未利華汁和華散。為丸涂其額上。一切怨家
【現代漢語翻譯】 現代漢語譯本： 在空閑的地方，將花朵放置在水中，再次唸誦咒語，將冷水灑在花上。天就會降雨。如果牛、馬、象等動物本性不調順，用花朵浸泡的水給它們飲用，就能調伏。如果各種果樹的花朵和果實不茂盛，用冷水和牛糞研磨花朵取汁，塗抹在樹根上，不要踐踏，花朵和果實就會繁茂。如果田地裡水多，秧苗莊稼受損減少，將花朵搗成粉末，撒在田里，就能得到滋養生長。如果高原陸地沒有水的地方，請四位比丘，在那個地方鋪上花朵，一天之中唸誦咒語一百零八遍。第二天再用新的花朵鋪在先前的花朵上，又唸誦咒語一百零八遍。像這樣持續七天，挖掘就能得到水。如果國家多疾病，用冷水研磨花朵，塗在螺鼓等樂器上，吹奏擊打發出聲音，聽到的人就會痊癒。如果敵國怨家想要侵犯邊境，用水研磨花朵，在他們要來的地方灑散，就能使他們退散。如果在高山有盤石的地方，眾多比丘在石頭上研磨花朵，研磨完畢后互相禮拜，長久之後石頭上自然會生長出珍寶。如果有人愚癡，取所供養的花朵，數量從一百種到至少七種，搗成粉末，用牛乳酥先念誦咒語一百零八遍，和成丸子，像彈丸一樣大，每天服用一丸。服用丸子的時候也念誦咒語一百零八遍，逐漸就能變得聰明，具有敏銳的根性，一天之中能夠背誦一百首偈頌。如果有人有所作為，取優缽羅華（Utpala，青蓮花）、拘物頭華（Kumuda，白睡蓮）、分陀利華（Pundarika，白蓮花）、郁波羅華（Upala，藍色睡蓮）等水陸生長的花朵，花朵有一百種。先用來供養，然後用水研磨花朵，根據所需要的，或塗抹或散灑，都會有效果。如果得到一百種花朵，研磨成粉末散灑，用水調和成丸子，如果是惡性腫病，塗抹在瘡上，病就會痊癒。如果是癰、癤或各種毒瘡，或者服用這種丸子，或者塗抹在面板上，病就能消除。如果人經常患有氣味消散、身體消瘦的疾病，用大小麥汁研磨花朵塗抹在身上，身體就會變得充盈喜悅。再用未開的花汁和花粉混合製成丸子，塗抹在額頭上，一切怨家……
【English Translation】 English version: In a vacant place, place flowers in water, and chant the mantra again, sprinkling cold water on the flowers. Then the sky will send down rain. If the nature of cows, horses, elephants, etc., is not harmonious, give them water infused with the flowers to drink, and they will be tamed. If the flowers and fruits of various fruit trees are not flourishing, grind the flowers with cold water and cow dung to extract the juice, and apply it to the roots of the trees, being careful not to trample on them, and the flowers and fruits will become abundant. If there is too much water in the fields, causing damage to the seedlings and crops, pound the flowers into powder and scatter it in the fields, and they will be nourished and grow. If there is a high plateau or dry land with no water source, invite four Bhikkhus (Buddhist monks), to spread flowers in that place, chanting the mantra one hundred and eight times in one day. The next day, spread new flowers on top of the previous flowers, and chant the mantra again one hundred and eight times. Continue this for seven days, and digging will yield water. If the country is plagued by many diseases, grind the flowers with cold water and apply them to conch shells, drums, and other instruments, and play them to produce sound. Those who hear it will be healed. If enemy countries or vengeful adversaries intend to invade the territory, grind the flowers with water and scatter it in the direction they are coming from, and they will retreat. If there is a flat rock in a high mountain, many Bhikkhus (Buddhist monks) should grind flowers on the rock. After grinding the flowers, they should bow to each other. After a long time, precious jewels will naturally grow on the rock. If someone is foolish, take the flowers offered, from one hundred kinds down to at least seven kinds, pound them into powder, and first chant the mantra one hundred and eight times over clarified butter (ghee), and mix them into pills the size of marbles. Take one pill daily. While taking the pills, also chant the mantra one hundred and eight times, and gradually one will become intelligent and have sharp faculties, able to recite one hundred verses in a day. If someone has something to accomplish, take Utpala flowers (blue lotus), Kumuda flowers (white water lily), Pundarika flowers (white lotus), Upala flowers (blue water lily), and other flowers that grow on land or in water, one hundred kinds of flowers. First, use them for offerings, then grind the flowers with water, and apply or scatter them as needed, and there will be results. If you obtain one hundred kinds of flowers, grind them into powder and scatter them, or mix them with water to make pills. If there is a malignant swelling, apply it to the sore, and the disease will be healed. If there are carbuncles, boils, or various poisonous sores, either take these pills or apply them to the skin, and the disease will be eliminated. If a person often suffers from loss of vitality, diminished scent, and emaciated body, grind the flowers with barley or wheat juice and apply it to the body, and the body will become full and joyful. Then, mix the juice of unopened flowers with flower powder to make pills and apply them to the forehead, and all enemies...
見生愛念。文殊師利此華咒法。
南無佛闥寫冶莎訶(一)那末柯盧履(民旨反)般若波羅蜜多𧜟莎訶(二)那莫波陀制點耽鹽莎訶(三)南無菩提逼力龕嵐莎訶(四)南無達摩斫柯羅夜莎訶(五)那莫鍮跋耶莎訶(六)南無菩提薩埵野莎訶(七)那莫僧伽野莎訶(八)那莫波羅底耶莎訶(九)
一一咒誦百八遍。此咒章句汝于處處當說。如佛華法余華亦如是。
障治門
瑜伽七十九云。菩薩略有四上品障。若不凈除。終不堪能入菩薩地及地漸次。何等為四。一者于諸菩薩毗奈耶中。起染污犯。二者譭謗大乘相應妙法。三者未積集善根。四者有染愛心。為治此四。一者遍於十方諸佛如來所。深心懇責發露悔過。二者遍為利益一切十方諸有情類。勸請一切如來說法。三者遍於十方一切有情所有功德。皆生隨喜。四者凡所生起一切善根。皆悉迴向阿耨菩提。
勝劣門
彌勒問經論第二云。菩薩摩訶薩有五種法。勝於聲聞十善業道。一專心修行。以畢竟不離一味心故。二常修行。不斷不絕不休息故。三為安穩自身。為自身取人天身。取人天安穩及大菩提故。四為安穩他身。為與一切眾生安穩畢竟迴向大菩提故。五善清凈。復有七種。一不破故。少分修治名之為破。具足修治名為不破。
【現代漢語翻譯】 現代漢語譯本 產生愛戀的念頭。文殊師利，這個華咒法： 南無佛闥寫冶莎訶(Namo buddhatāṭhye svāhā)(皈依佛陀，愿吉祥成就！)，那末柯盧履(Namo karūḷi)(皈依慈悲者，愿吉祥成就！)，般若波羅蜜多𧜟莎訶(Prajñāpāramitāyai svāhā)(皈依般若波羅蜜多，愿吉祥成就！)，那莫波陀制點耽鹽莎訶(Namo padārcitendrāya svāhā)(皈依以蓮花供養的帝釋天，愿吉祥成就！)，南無菩提逼力龕嵐莎訶(Namo bodhi vikrāntāya svāhā)(皈依菩提勇猛者，愿吉祥成就！)，南無達摩斫柯羅夜莎訶(Namo dharma cakrāya svāhā)(皈依法輪，愿吉祥成就！)，那莫鍮跋耶莎訶(Namo stupāya svāhā)(皈依佛塔，愿吉祥成就！)，南無菩提薩埵野莎訶(Namo bodhisattvāya svāhā)(皈依菩薩，愿吉祥成就！)，那莫僧伽野莎訶(Namo saṃghāya svāhā)(皈依僧伽，愿吉祥成就！)，那莫波羅底耶莎訶(Namo pratyayāya svāhā)(皈依緣起，愿吉祥成就！) 每一個咒語唸誦一百零八遍。這個咒語的章句你應當在任何地方宣說。如同佛華法，其他的華法也應如此。 障治門 《瑜伽師地論》第七十九卷說：菩薩略有四種上品障礙，如果不徹底清除，終究不能進入菩薩地以及菩薩地的漸次修行。是哪四種呢？一是對於諸菩薩的毗奈耶(Vinaya)(戒律)中，產生染污的違犯。二是譭謗與大乘相應的微妙佛法。三是未積聚足夠的善根。四是有染污的愛戀之心。爲了對治這四種障礙，一是遍於十方諸佛如來處，以深切的心懇切懺悔發露罪過。二是普遍爲了利益一切十方諸有情眾生，勸請一切如來說法。三是普遍對於十方一切有情眾生所有的功德，都生起隨喜之心。四是凡所生起的一切善根，都全部迴向阿耨多羅三藐三菩提(anuttarā-samyak-saṃbodhi)(無上正等正覺)。 勝劣門 《彌勒問經論》第二卷說：菩薩摩訶薩(bodhisattva-mahāsattva)(大菩薩)有五種法，勝過聲聞(śrāvaka)(阿羅漢)的十善業道。一是專心修行，因為畢竟不離唯一的心味。二是常常修行，不斷絕不停止不休息。三是爲了安穩自身，為自身取得人天之身，取得人天的安穩以及大菩提(mahābodhi)(大徹大悟)的果位。四是爲了安穩他身，爲了給予一切眾生安穩，畢竟迴向大菩提。五是善於清凈。又有七種，一是不破戒，少部分修治叫做破戒，具足修治叫做不破戒。
【English Translation】 English version Seeing the arising of loving thoughts. Mañjuśrī (文殊師利), this flower mantra method: Namo buddhatāṭhye svāhā (南無佛闥寫冶莎訶)(Homage to the Buddha, may it be auspicious!), Namo karūḷi svāhā (那末柯盧履)(Homage to the compassionate one, may it be auspicious!), Prajñāpāramitāyai svāhā (般若波羅蜜多𧜟莎訶)(Homage to the Perfection of Wisdom, may it be auspicious!), Namo padārcitendrāya svāhā (那莫波陀制點耽鹽莎訶)(Homage to Indra (帝釋天) who is worshipped with lotuses, may it be auspicious!), Namo bodhi vikrāntāya svāhā (南無菩提逼力龕嵐莎訶)(Homage to the courageous one of enlightenment, may it be auspicious!), Namo dharma cakrāya svāhā (南無達摩斫柯羅夜莎訶)(Homage to the wheel of Dharma, may it be auspicious!), Namo stupāya svāhā (那莫鍮跋耶莎訶)(Homage to the stupa, may it be auspicious!), Namo bodhisattvāya svāhā (南無菩提薩埵野莎訶)(Homage to the Bodhisattva, may it be auspicious!), Namo saṃghāya svāhā (南莫僧伽野莎訶)(Homage to the Sangha, may it be auspicious!), Namo pratyayāya svāhā (那莫波羅底耶莎訶)(Homage to dependent origination, may it be auspicious!). Each mantra should be recited one hundred and eight times. You should speak these verses of the mantra everywhere. Just like the Buddha's flower method, other flower methods should be the same. Chapter on Overcoming Obstacles The seventy-ninth fascicle of the Yogācārabhūmi-śāstra (瑜伽師地論) states: Bodhisattvas have four kinds of superior obstacles. If they are not completely removed, one will ultimately be unable to enter the Bodhisattva grounds and the gradual stages of the Bodhisattva path. What are the four? First, generating defiled transgressions against the Vinaya (毗奈耶)(discipline) of the Bodhisattvas. Second, slandering the wonderful Dharma that corresponds to the Mahāyāna. Third, not accumulating sufficient roots of virtue. Fourth, having defiled thoughts of love and attachment. To counteract these four obstacles: First, in the presence of all Buddhas and Tathāgatas (如來) in the ten directions, sincerely confess and reveal transgressions with a deep heart. Second, universally for the benefit of all sentient beings in the ten directions, encourage all Tathāgatas to preach the Dharma. Third, universally for all the merits of all sentient beings in the ten directions, generate joy and rejoice. Fourth, all the roots of virtue that arise are entirely dedicated to anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提)(unsurpassed, complete, perfect enlightenment). Chapter on Superiority and Inferiority The second fascicle of the Maitreya-paripṛcchā-sūtra (彌勒問經論) states: Bodhisattva-mahāsattvas (菩薩摩訶薩)(great Bodhisattvas) have five dharmas that are superior to the ten wholesome karmic paths of the śrāvakas (聲聞)(arhats). First, diligently practicing, because one ultimately does not depart from the single flavor of mind. Second, constantly practicing, without interruption, cessation, or rest. Third, for the sake of securing oneself, obtaining human and heavenly bodies for oneself, obtaining the security of humans and gods, and the fruit of mahābodhi (大菩提)(great enlightenment). Fourth, for the sake of securing others, for the sake of giving security to all sentient beings, ultimately dedicating it to mahābodhi. Fifth, being skilled in purification. There are also seven types: First, not breaking precepts; partially repairing is called breaking precepts, fully repairing is called not breaking precepts.
二不點。不自修行。教他修行。故名為點。菩薩自行教他修行。故名不點。三不污。自不修行不教他修。見他修行而心隨喜。故名為污。是故菩薩具足修行名為不污。四無所屬。要依他智而能修行。故名為屬。是故菩薩不依他智而能修行名無所屬。五善究竟。專念畢竟欲心等。名善究竟。六不食。迴向于有。取有資生。故名為食。是故菩薩不取于有名為不食。七智者讚歎。舍二乘迴向世間。舍大乘迴向小乘。名智者不讚嘆。是故菩薩於二乘中不迴向世間。于大乘中不迴向二乘。名智者所贊。應知。菩薩有五種法。修行十善業道。能過世間。一者愿。菩薩從初發心乃至道場。常為一切世間天人而作福田。勝諸二乘故。二者安穩。菩薩修行雖為世間極苦所迫。不捨菩提。專心修行故。三深心。以最勝心修行故。以諸菩薩最深愛心修行十善故。四善清凈。以菩薩有三種清凈行十善道故。五方便者。菩薩於何等法中。以何等方便。修行十善故。復有五種法故。修行無量十善業道。何等為五。一無量世。以無量時修行故。二無量善法。以彼善法無量故。菩薩起無量善業道。集一切功德。令生受用故。三無量觀。以為無量眾生觀非為有量眾生故。四無量盡者。譬如長者財富無量。是大舍者。是大慈者。行大悲者。大商主者。憐愍一
【現代漢語翻譯】 現代漢語譯本 二不點：自己不修行，卻教導他人修行，這叫做『點』。菩薩自己修行，也教導他人修行，所以叫做『不點』（不玷污）。 三不污：自己不修行，也不教導他人修行，但見到他人修行就心生隨喜，這叫做『污』。因此，菩薩具足修行，就叫做『不污』（不染污）。 四無所屬：需要依靠他人的智慧才能修行，這叫做『屬』（有所依屬）。因此，菩薩不依靠他人的智慧也能修行，叫做『無所屬』（無所依屬）。 五善究竟：專心一意，最終達到願望等，叫做『善究竟』。 六不食：將功德迴向于有（三有），並從中獲取資生之物，這叫做『食』（貪食）。因此，菩薩不貪取于有，就叫做『不食』（不貪食）。 七智者讚歎：捨棄二乘（聲聞乘和緣覺乘）而回向世間，捨棄大乘而回向小乘，這叫做智者不讚嘆。因此，菩薩在二乘中不迴向世間，在大乘中不迴向二乘，這叫做智者所讚歎。 應當知道，菩薩有五種法，修行十善業道，能夠超越世間： 一者愿：菩薩從最初發心乃至證得菩提，常常為一切世間的天人和人道眾生作福田，勝過一切二乘。 二者安穩：菩薩修行即使受到世間極大的痛苦逼迫，也不捨棄菩提心，專心修行。 三深心：以最殊勝的心修行。因為諸位菩薩以最深厚的愛心修行十善。 四善清凈：因為菩薩有三種清凈而行十善道。 五方便者：菩薩在何種法中，以何種方便，修行十善呢？ 又有五種法，因此修行無量的十善業道。哪五種呢？ 一無量世：因為以無量的時間修行。 二無量善法：因為這些善法是無量的。菩薩發起無量的善業道，積聚一切功德，使眾生能夠接受和享用。 三無量觀：因為是為無量的眾生而觀，而不是為有量的眾生。 四無量盡者：譬如一位長者，財富無量，是大布施者，是大慈悲者，行大悲憫者，是大商主，憐憫一切眾生。
【English Translation】 English version Two Not-Spots: Not cultivating oneself but teaching others to cultivate is called a 'spot'. Bodhisattvas cultivate themselves and teach others to cultivate, hence it is called 'Not-Spot' (unblemished). Three Not-Defilements: Not cultivating oneself and not teaching others to cultivate, but rejoicing in others' cultivation is called 'defilement'. Therefore, a Bodhisattva who fully cultivates is called 'Not-Defilement' (undefiled). Four Without-Belonging: Needing to rely on others' wisdom to cultivate is called 'belonging' (dependent). Therefore, a Bodhisattva who can cultivate without relying on others' wisdom is called 'Without-Belonging' (independent). Five Good-Accomplishments: Being single-minded and ultimately achieving one's desires, etc., is called 'Good-Accomplishment'. Six Not-Eating: Dedicating merit to existence (the three realms) and taking sustenance from it is called 'eating' (greed). Therefore, a Bodhisattva who does not take from existence is called 'Not-Eating' (non-grasping). Seven Praised by the Wise: Abandoning the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and dedicating merit to the world, abandoning the Mahāyāna and dedicating merit to the Hīnayāna is called not praised by the wise. Therefore, a Bodhisattva who does not dedicate merit to the world from the Two Vehicles, and does not dedicate merit to the Two Vehicles from the Mahāyāna, is called praised by the wise. It should be known that Bodhisattvas have five dharmas, cultivating the Ten Wholesome Karmic Paths, which can transcend the world: First, Vow: From the initial aspiration to enlightenment, Bodhisattvas always act as fields of merit for all beings in the world, surpassing all Two Vehicles. Second, Stability: Even when Bodhisattvas are severely oppressed by the extreme suffering of the world, they do not abandon Bodhicitta (the mind of enlightenment) and cultivate diligently. Third, Deep Mind: Cultivating with the most supreme mind. Because all Bodhisattvas cultivate the Ten Wholesome Deeds with the deepest loving-kindness. Fourth, Good Purity: Because Bodhisattvas have three kinds of purity in practicing the Ten Wholesome Paths. Fifth, Skillful Means: In what dharma and with what skillful means do Bodhisattvas cultivate the Ten Wholesome Deeds? Furthermore, there are five dharmas, therefore cultivating immeasurable Ten Wholesome Karmic Paths. What are the five? First, Immeasurable Aeons: Because they cultivate for immeasurable time. Second, Immeasurable Good Dharmas: Because these good dharmas are immeasurable. Bodhisattvas generate immeasurable wholesome karmic paths, accumulate all merits, so that beings can receive and enjoy them. Third, Immeasurable Contemplation: Because they contemplate for immeasurable beings, not for limited beings. Fourth, Immeasurable Exhaustion: For example, a wealthy elder, whose wealth is immeasurable, is a great giver, a great compassionate one, one who practices great compassion, a great merchant, and has compassion for all beings.
切諸眾生故。修行者。不退心者。起如是心。我能與彼一切眾生無量無邊安穩之樂。菩薩亦行以住深心。為諸眾生住安穩心。起大精進心。作是思惟。我當教化無量無邊苦惱眾生。皆悉安置涅槃樂中。是故菩薩修行無盡。五無量回向。以十無盡無量。修行善業道。亦復無量。以依先回向無量故。菩薩修行一切善業道。果亦復無量。名無量回向。
善友門
一善友相。四十四菩薩地云。當知菩薩成就八支。能為善友眾相圓滿。一者住戒。于諸律儀無穿無缺。二者多聞。覺慧成就。三者具證。得修所成隨一勝善。逮于止觀。四者哀愍。內具慈悲。能捨自己現法樂住。精勤無怠饒益於他。五者無畏。為他宣說正法教時。非由恐怖忘失念辯。六者堪忍。於他輕笑調弄鄙言違拒等事非愛言路種種惡行。皆悉能忍。七者無倦。其力充強。能多思擇。處眾說法。言無蹇澀。心不疲厭。八者善詞。語具圓滿不壞法性。言詞辨了。善友所作。菩薩地云。若諸菩薩具五種相。眾德相應。能為善友。所作不虛。一者於他先欲求作利益安樂。二者于彼利益安樂。如實了知。無顛倒覺。三者于彼善權方便。順儀說法。隨眾堪受。調伏事中有能有力。四者饒益心無厭倦。五者具足平等大悲。于諸有情劣中勝品。心不偏黨。若諸菩薩成就
【現代漢語翻譯】 現代漢語譯本：爲了斷絕一切眾生的痛苦，修行者，不退轉菩薩，發起這樣的心願：『我能夠給予那些無量無邊的眾生安穩和快樂。』菩薩也以此來安住于深心，爲了眾生安住于安穩之心，發起大精進心，這樣思惟：『我應當教化無量無邊的受苦眾生，都安置在涅槃的快樂之中。』因此，菩薩修行無盡的五種無量回向，以十種無盡的無量，修行善業道，也是無量的。因為依靠先前的迴向是無量的緣故，菩薩修行一切善業道，其果報也是無量的，這被稱為無量回向。
善友門
一、善友之相。《四十四菩薩地》中說：『應當知道，菩薩成就八種品德，能夠成為善友，眾相圓滿。』一是安住于戒律，對於各種律儀沒有穿漏和缺失。二是博學多聞，覺悟和智慧成就。三是具備證悟，獲得通過修行所成就的任何一種殊勝的善法，達到止觀的境界。四是哀憐慈悲，內心具有慈悲心，能夠捨棄自己現世的快樂，精勤不懈地利益他人。五是無所畏懼，為他人宣說正法時，不會因為恐懼而忘記念頭和辯才。六是堪能忍受，對於他人輕視嘲笑、戲弄、鄙視的言語、違背拒絕等事情，以及不合心意的言語和各種惡行，都能夠忍受。七是不會疲倦，其力量充足強大，能夠多次思考，在眾人面前說法，言語沒有阻礙，內心不感到疲憊厭倦。八是善於言辭，言語圓滿，不違背法性，言辭清晰明瞭。這就是善友所應具備的品德。《菩薩地》中說：『如果諸位菩薩具備五種品德，與各種功德相應，能夠成為善友，所作所為不會虛假。』一是對他人首先想要給予利益和安樂。二是對那些利益和安樂，如實了知，沒有顛倒的知覺。三是對他們善巧方便，順應儀軌說法，隨順眾生的接受能力，在調伏的事情中有能力。四是饒益眾生的心沒有厭倦。五是具足平等的大悲心，對於各種有情，無論是低劣還是殊勝，內心沒有偏袒。如果諸位菩薩成就
【English Translation】 English version: Because of cutting off all sentient beings' suffering, the practitioner, the non-regressing Bodhisattva, generates such a thought: 'I am able to give those immeasurable and boundless sentient beings secure and joyful happiness.' The Bodhisattva also dwells in profound mind with this, for the sake of sentient beings dwelling in a secure mind, generating great diligence, thinking thus: 'I should teach and transform immeasurable and boundless suffering sentient beings, and place them all in the joy of Nirvana.' Therefore, the Bodhisattva cultivates endless five immeasurable dedications, with ten endless immeasurables, cultivating the path of good karma, which is also immeasurable. Because relying on the previous dedication is immeasurable, the Bodhisattva cultivates all paths of good karma, and its fruit is also immeasurable, which is called immeasurable dedication.
The Gate of Good Friends
- The Characteristics of a Good Friend. The Forty-Four Bodhisattva Grounds says: 'It should be known that a Bodhisattva who has accomplished eight qualities can be a good friend, with complete characteristics.' First, abiding in precepts, without any breaches or deficiencies in various disciplines. Second, being learned and knowledgeable, with awakened wisdom accomplished. Third, possessing realization, attaining any one of the superior virtues accomplished through cultivation, reaching the state of cessation and contemplation (止觀, Zhi Guan). Fourth, being compassionate, possessing compassion internally, able to relinquish one's own present happiness, diligently and tirelessly benefiting others. Fifth, being fearless, when expounding the Dharma for others, not losing mindfulness and eloquence due to fear. Sixth, being able to endure, able to endure others' contemptuous laughter, teasing, vile words, rejection, and other matters, as well as unpleasant words and various evil deeds. Seventh, being tireless, with sufficient and strong strength, able to contemplate repeatedly, speaking Dharma in the assembly, with unhindered speech and without mental fatigue or weariness. Eighth, being skilled in speech, with complete and perfect speech that does not violate the nature of Dharma, with clear and distinct words. These are the qualities that a good friend should possess. The Bodhisattva Grounds says: 'If the Bodhisattvas possess five qualities, corresponding to various virtues, they can be good friends, and their actions will not be in vain.' First, wanting to bring benefit and happiness to others first. Second, truly knowing those benefits and happiness, without inverted perceptions. Third, being skillful in means, speaking Dharma in accordance with the proper etiquette, according to the capacity of the audience, and being capable in the matter of taming. Fourth, being tireless in benefiting sentient beings. Fifth, possessing equal great compassion, without partiality towards all sentient beings, whether inferior or superior. If the Bodhisattvas accomplish
五相。令善友性作信依處。令他遠聞極生凈信。何況親睹。一者勝妙。威儀圓滿寂靜。具足一切支分。皆無躁動。二者敦肅。三業現行無掉無擾。三者無矯。不為誑他故思詐現嚴整威儀。四者無嫉。終不於他所得利養恭敬生不堪忍。而常請說后勸于彼。廣施恭敬無諂偽心。見彼說法及利恭敬。深生隨喜。如自所得。五者儉約。鮮儲隨舍。善友菩薩由五種相。于所化生為善友事。一能諫舉。二能令憶。三能教授。四能教誡。五能說法。當知菩薩由四種相。方得圓滿親近善友。一于善友有病無病。隨時供侍。恒常發起愛敬凈信。二于善友。隨時敬問禮拜。奉迎合掌。慇勤修和敬業。而為供養。三于善友。如法衣服飲食臥具病緣醫藥資身什物。隨時供養。四于善友。若正依止於如法義。若合若離。隨自在轉。無有傾動。如實顯發。作奉教心。隨時往詣。恭敬承事請問聽受。準法句經云。爾時寶明菩薩白佛言。世尊云何是善知識。佛言。善知識者。善解深法空無相無作無生無滅。了達諸法從本以來究竟平等無業無報無因無果性相如如。住于實際。於畢竟空中。熾然建立。是善知識。舉喻顯能。法句經云。善男子善知識者。是汝父母。養育汝等菩提身故。善知識者。是汝眼目。示導汝等菩提路故(下略不具善知識言。準此)。是
【現代漢語翻譯】 現代漢語譯本 五種表相。使善友的品性成為信賴的依靠。使他人從遠處聽聞就極生清凈的信心，更何況是親眼見到。第一是殊勝美妙，威儀圓滿寂靜，具足一切細微之處，都沒有輕浮躁動。第二是敦厚嚴肅，身口意三業的現行沒有輕浮和擾亂。第三是沒有虛偽，不爲了欺騙他人而故意偽裝出莊嚴整肅的威儀。第四是沒有嫉妒，始終不會對他人的所得利益和恭敬產生不能忍受的心，而是經常請教對方說法，勸導他人廣行佈施，恭敬他人，沒有諂媚虛偽的心。見到他人說法以及獲得利益和恭敬，內心深處生起隨喜之心，如同自己所得一樣。第五是節儉約束，很少積蓄，隨得隨舍。善友菩薩通過這五種表相，對於所教化眾生行善友之事。 一能規勸勸導，二能令人憶念正法，三能教授，四能教誡，五能說法。應當知道，菩薩通過四種表相，才能圓滿地親近善友。一是對善友無論有病無病，隨時侍奉，恒常發起愛敬清凈的信心。二是對善友，隨時恭敬問候禮拜，奉迎合掌，慇勤地修習和睦恭敬的事業，以此作為供養。三是對善友，如法的衣服、飲食、臥具、治病醫藥、資身什物，隨時供養。四是對善友，如果善友正確地依止於如法的義理，無論是合還是離，都隨其自在運轉，沒有動搖，如實地顯發，以奉行教導的心，隨時前往，恭敬地承事，請問聽受。 依照《法句經》所說，當時寶明菩薩稟告佛說：『世尊，什麼是善知識？』佛說：『善知識，就是善於理解甚深佛法，通達空、無相、無作、無生、無滅的道理，了達諸法從根本以來究竟平等，沒有業、沒有報應、沒有因、沒有果，自性與現象如如不動，安住于實際，在畢竟空之中，熾盛地建立（佛法）。』這就是善知識。用比喻來顯示善知識的能力，《法句經》說：『善男子，善知識就是你的父母，因為他們養育了你的菩提之身。善知識就是你的眼目，因為他們指示引導你走向菩提之路。』（以下省略了不完整的善知識的言論，依照此理推斷）。是
【English Translation】 English version The five characteristics. Cause the nature of a good friend to be a place of reliance for faith. Cause others to generate pure faith upon hearing from afar, let alone seeing in person. First, being supremely wonderful, with dignified conduct that is complete and serene, possessing all aspects, without any restlessness. Second, being earnest and respectful, with the actions of body, speech, and mind being free from agitation and disturbance. Third, being without pretense, not deliberately feigning solemn and orderly conduct to deceive others. Fourth, being without jealousy, never feeling unbearable intolerance towards the gains, benefits, and respect others receive, but constantly requesting them to speak and encouraging others to give generously, showing respect without flattery or deceit. Upon seeing others teach the Dharma and receive benefits and respect, deeply rejoicing as if it were one's own gain. Fifth, being frugal and restrained, rarely accumulating and readily giving away. A good friend Bodhisattva, through these five characteristics, acts as a good friend to those being transformed. First, being able to admonish and advise. Second, being able to cause remembrance. Third, being able to instruct. Fourth, being able to teach and warn. Fifth, being able to expound the Dharma. It should be known that a Bodhisattva, through four characteristics, can perfectly associate with good friends. First, whether the good friend is sick or not, constantly attending to them, always generating loving, respectful, and pure faith. Second, constantly respectfully inquiring, bowing, welcoming with palms together, diligently cultivating harmonious and respectful actions towards the good friend, and offering this as a form of worship. Third, providing the good friend with lawful clothing, food, bedding, medicine for illness, and personal necessities as needed. Fourth, if the good friend correctly relies on the Dharma, whether in agreement or disagreement, allowing them to act freely without wavering, truthfully revealing one's thoughts, with a mind to follow their teachings, constantly visiting, respectfully serving, inquiring, and listening. According to the Dharmapada Sutra, at that time, Bodhiming Bodhisattva said to the Buddha: 'World Honored One, what is a good spiritual friend (善知識, shan zhi shi)?' The Buddha said: 'A good spiritual friend is one who is skilled in understanding the profound Dharma, comprehending emptiness (空, kong), signlessness (無相, wu xiang), non-action (無作, wu zuo), non-arising (無生, wu sheng), and non-cessation (無滅, wu mie), understanding that all dharmas are ultimately equal from the beginning, without karma (業, ye), without retribution (報, bao), without cause (因, yin), without effect (果, guo), with nature and appearance being such as they are (如如, ru ru), abiding in reality (實際, shi ji), and vigorously establishing (the Dharma) in the ultimate emptiness.' This is a good spiritual friend. Using a metaphor to illustrate the ability of a good spiritual friend, the Dharmapada Sutra says: 'Good man, a good spiritual friend is like your parents, because they nurture your Bodhi body. A good spiritual friend is like your eyes, because they show and guide you on the path to Bodhi.' (The incomplete words about good spiritual friends are omitted below, inferred according to this principle). Is
汝腳足。荷負汝等離生死故。是汝梯蹬。扶持汝等至彼岸故。是汝飲食。能使汝等增長法身故。是汝寶衣。覆蓋汝等功德身故。是汝橋樑。運載汝等度有海故。是汝財寶。究攝汝等離貧苦故。是汝日月。照曜汝等離黑闇故。是汝身命。護惜汝等無有怖時故。是汝鎧杖。降伏諸魔得無畏故。是汝絙繩。挽拔汝等離地獄故。是汝妙藥。療治汝等煩惱病故。是汝利刀。割斷汝等諸愛網故。是汝雨。閏漬汝等菩提牙故。是汝燈明。能破汝等五蓋闇故。是汝善標。教示汝等趣正道故。是汝薪火。成熟汝等涅槃食故。是汝弓箭。射殺汝等煩惱賊故。是汝勇將。能破汝等生死軍故。是汝如來。破汝煩惱至涅槃故。善男子善知識者。有如是等無量功德。是故我今教汝親近。於是寶明與諸大眾聞佛說此妙法及善知識要句。舉聲號哭。淚下如雨。悲啼懊惱。不能自裁。自念。我身從曠劫來。為善知識之所守護。是故今日值于如來。得聞深法。如是遇者。善知識力。非我力能。自念。我等從本已來。未曾報恩方便親近。說此語已。重複舉聲。知識大文與瑜伽同。尸迦羅越六向拜經云。惡知識有四輩。一者內有怨心。外強為知識。二者於人前好言語。背後說人惡。三者有急時。於人前愁憂。背後歡喜。四者外如親厚。內興怨謀。善知識亦有四輩
【現代漢語翻譯】 現代漢語譯本 是你們的腳足，揹負你們脫離生死輪迴。 是你們的梯蹬，扶持你們到達彼岸。 是你們的飲食，能夠使你們增長法身。 是你們的寶衣，覆蓋你們的功德之身。 是你們的橋樑，運載你們渡過有海（指存在之海）。 是你們的財寶，究竟救濟你們脫離貧困。 是你們的日月，照耀你們脫離黑暗。 是你們的身命，保護你們免於恐懼。 是你們的鎧甲和兵杖，降伏諸魔，使你們獲得無畏。 是你們的繩索，挽救你們脫離地獄。 是你們的妙藥，醫治你們的煩惱之病。 是你們的利刀，割斷你們的愛慾之網。 是你們的雨水，滋潤你們的菩提之芽。 是你們的燈明，能夠破除你們的五蓋（貪慾、嗔恚、睡眠、掉悔、疑）之黑暗。 是你們的善標，教導你們走向正道。 是你們的薪火，成熟你們的涅槃之食。 是你們的弓箭，射殺你們的煩惱之賊。 是你們的勇將，能夠摧毀你們的生死之軍。 是你們的如來（Tathagata），破除你們的煩惱，使你們到達涅槃。 善男子，善知識（Kalyanamitra）具有如此等等無量的功德，因此我今天教導你們親近善知識。 於是寶明（Ratnakara）與諸大眾聽聞佛陀宣說此妙法以及善知識的重要意義，都舉聲號哭，淚如雨下，悲傷懊惱，不能自已。他們自念：『我身從曠劫以來，為善知識所守護，所以今日才能遇到如來，得聞如此深奧的佛法。』如此際遇，都是善知識的力量，並非我自身的能力所能達到。他們自念：『我等從本以來，未曾報答善知識的恩德，也未曾方便親近。』 說完這些話后，他們重複舉聲痛哭。知識大文與《瑜伽經》相同。《尸迦羅越六向拜經》說：惡知識有四種：一是內心懷有怨恨，表面上卻裝作是知識；二是在人前說好話，背後卻說人壞話；三是在別人遇到急難時，表面上愁眉苦臉，背後卻暗自歡喜；四是表面上親近厚道，內心卻懷著怨恨陰謀。善知識也有四種。
【English Translation】 English version They are your feet, carrying you away from the cycle of birth and death. They are your ladder, supporting you to reach the other shore (of enlightenment). They are your food, capable of increasing your Dharma body. They are your precious garments, covering your body of merit. They are your bridge, transporting you across the ocean of existence (bhava). They are your treasures, ultimately rescuing you from poverty and suffering. They are your sun and moon, illuminating you and leading you away from darkness. They are your very life, protecting you from fear at all times. They are your armor and weapons, subduing all demons and enabling you to obtain fearlessness. They are your ropes, pulling you out of hell. They are your wonderful medicine, curing your sickness of afflictions. They are your sharp knives, cutting through your nets of attachment. They are your rain, moistening your sprouts of Bodhi (enlightenment). They are your lamps, capable of breaking through the darkness of your five hindrances (greed, hatred, sloth, restlessness, doubt). They are your good signs, teaching you to proceed on the right path. They are your firewood, ripening your food of Nirvana. They are your bows and arrows, shooting and killing your thieves of afflictions. They are your brave generals, capable of destroying your armies of birth and death. They are your Tathagata (Thus Come One), destroying your afflictions and leading you to Nirvana. Good men, good spiritual friends (Kalyanamitra) have such immeasurable merits. Therefore, I now teach you to draw near to them. Thereupon, Ratnakara (Jewel Mine) and all the assembly, hearing the Buddha speak this wonderful Dharma and the essential meaning of good spiritual friends, raised their voices and wept, tears falling like rain, grieving and regretting, unable to restrain themselves. They thought to themselves, 'Our bodies, from beginningless time, have been protected by good spiritual friends, and therefore today we encounter the Tathagata and hear such profound Dharma.' Such an encounter is due to the power of good spiritual friends, and not due to our own ability. They thought to themselves, 'We have never repaid the kindness of good spiritual friends, nor have we drawn near to them with skillful means.' Having spoken these words, they repeatedly raised their voices and wept. The great text on knowledge is the same as the Yoga Sutra. The Sigalovada Sutra says: There are four kinds of bad spiritual friends: first, those who harbor resentment inwardly but pretend to be friends outwardly; second, those who speak well of others in their presence but speak ill of them behind their backs; third, those who appear sorrowful when others are in trouble but rejoice secretly; fourth, those who appear close and kind outwardly but harbor resentment and conspiracy inwardly. There are also four kinds of good spiritual friends.
。一者外如怨家。內有厚意。二者於人前直諫。于外說人善。三者病瘦縣官為其征伀憂解之。四者見人貧賤不棄捐。常念求方便喜富之。惡知識復有四輩。一者難諫曉教之作善。故與惡者相隨。二者教之莫與喜酒者為伴。故與嗜酒人相隨。三教之自守。益更多事。四者教之與賢者為友。故與博掩子為厚。善知識復有四輩。一者見人貧窮。本之令治生。二者不與人諍挍計。三者日往訊息之。四者坐起常相念。善知識復有四輩。一者為吏所捕。將歸藏匿之。於後解決之。二者有病瘦。將歸養視之。三者知識死亡。棺斂視之。四者知識已死後念其家。善知識復有四輩。一者欲斗止之。二者欲隨惡知識。諫止之。三者不欲治生。勸令治生。四者不喜經道。教令信喜之。惡知識復有四輩。一者人小侵之。便大怒。二者有急之日。請使不肯行。三者見人有急時。避人走。四者見人死亡。棄不視。佛言。擇其善者從之。惡者遠之。我與善知識相隨。故自致得佛。
雜行門
謂子事父母當有五事。一者當念治生。二者早起敕令奴婢時作飯食。三者不益父母憂。四者當念父母恩。五者父母病瘦。當恐懼求醫師治之。父母視子亦有五事。一者當教去惡就善。二者當教計算書疏。三當教持經戒。四者當爲早娶婦。五者家中所有當
【現代漢語翻譯】 現代漢語譯本： 佛說，善友如是：一類外表如怨家，內心卻充滿善意；一類當面直言勸諫，在外卻稱揚人的優點；一類見人因病困頓，會為他向官府求情，解除憂慮；一類見人貧賤不遺棄，常想著尋找方法幫助他致富。 惡友又有四種：一類難以勸諫，教他行善，卻偏與作惡之人為伍；一類教他不要與嗜酒之人為伴，他卻偏與嗜酒之人相隨；一類教他謹守本分，他卻更加多事；一類教他與賢者為友，他卻偏與賭博之人親近。 善友又有四種：一類見人貧窮，會資助他，使他能夠謀生；一類不與人爭辯計較；一類每天都去問候關心；一類無論坐著還是站著，都常常想著你。 善友又有四種：一類當人被官吏抓捕時，會把他藏匿起來，之後再設法解救；一類當人患病時，會把他接回家中照料；一類當朋友去世時，會幫助料理後事；一類當朋友去世后，會照顧他的家人。 善友又有四種：一類當人要爭鬥時，會出面制止；一類當人要追隨惡友時，會勸諫阻止；一類當人不想謀生時，會勸他努力謀生；一類當人不喜好佛經教義時，會教導他，使他信受歡喜。 惡友又有四種：一類當人稍稍冒犯他時，便勃然大怒；一類當人有急事相求時，推託不肯幫忙；一類當看到別人有急難時，避開逃走；一類當看到別人去世時，棄之不顧。 佛說：選擇善友而追隨，遠離惡友。我就是因為與善友相隨，才能最終成就佛果。
雜行門
為人子女侍奉父母應當做到五件事：一是要想著如何謀生；二是要早起，督促奴婢按時做飯；三是不增加父母的憂慮；四是要常念父母的恩德；五是父母生病時，要恐懼擔憂，並尋求醫生治療。 父母對待子女也有五件事：一是教導他們遠離惡行，趨向善良；二是教導他們計算書寫；三是教導他們持守經戒；四是及早為他們娶妻；五是把家中所有的財物都...
【English Translation】 English version: The Buddha said: Good friends are like this: One appears like an enemy on the outside but has good intentions within; one offers straightforward advice to your face but praises your virtues to others; one, seeing you sick and troubled, will plead with the authorities on your behalf and relieve your worries; one, seeing you poor and lowly, will not abandon you but constantly seeks ways to help you become wealthy. Bad friends are of four kinds: One is difficult to advise, teaching him to do good, but he insists on associating with evildoers; one is taught not to associate with drunkards, but he insists on following those who love alcohol; one is taught to be self-restrained, but he becomes even more meddlesome; one is taught to befriend the virtuous, but he becomes close to gamblers. Good friends are of four kinds: One, seeing you poor, will assist you so that you can make a living; one does not argue or haggle with you; one visits and cares for you every day; one thinks of you constantly, whether sitting or standing. Good friends are of four kinds: One, when you are arrested by officials, will hide you and later find a way to rescue you; one, when you are sick, will take you home and care for you; one, when a friend dies, will help with the funeral arrangements; one, after a friend has died, will take care of his family. Good friends are of four kinds: One, when you want to fight, will stop you; one, when you want to follow bad friends, will advise you against it; one, when you do not want to make a living, will encourage you to do so; one, when you do not like the teachings of the scriptures, will teach you and make you believe and rejoice. Bad friends are of four kinds: One becomes furious when someone slightly offends him; one refuses to help when you have an urgent need; one avoids you and runs away when he sees you in trouble; one abandons you and does not care when he sees you die. The Buddha said: Choose good friends and follow them, stay away from bad friends. It is because I associated with good friends that I was able to ultimately attain Buddhahood.
Miscellaneous Practices Section
As a child serving parents, there should be five things: First, one should think about how to make a living; second, one should get up early and urge the servants to prepare meals on time; third, one should not add to the parents' worries; fourth, one should always remember the parents' kindness; fifth, when the parents are sick, one should be fearful and worried, and seek a doctor to treat them. Parents also have five things to do for their children: First, teach them to stay away from evil and move towards goodness; second, teach them calculation and writing; third, teach them to uphold the precepts; fourth, marry them off early; fifth, all the property in the house should be...
與之。弟子事師當有五事。一者當敬嘆。二者當念其恩。三者所教隨之。四者思念不厭。五者於後當稱譽之。師教弟子亦有五事。一當令疾知。二當令勝他弟子。三欲令知不忘。四諸疑難悉為解之。五欲令弟子智勝師。婦事夫有五事。一夫從外來。當起迎之。二夫出不在。當炊蒸掃除待之。三不得有淫心於外。夫罵詈之。不得還言作怒。四當用夫教誡所有財物不得藏隱。五夫休息蓋藏乃得臥。夫視婦亦有五事。一者出入當敬于婦。二飲食衣被當用與。三用給金銀珠璣。四家中所有少多悉付之。五不得於外有邪心畜侍御人。親屬朋友當有五事。一見作非惡。私于屏處諫曉呵止。二有小急。當奔赴救護。三有私語。不得為他說。四當相敬嘆。五所有好物當多少分與之。大夫視奴客婢使亦有五事。一當以時與飲食衣被。二病瘦當爲呼醫治之。三不妄撾打之。四有私財不得奪之。五分物當平等。奴客婢使事大夫亦有五事。一當自早起勿令大夫呼。二所當作自用心為之。三當惜大夫物不得棄捐乞丐人。四大夫出入當送迎。五當於后稱譽大夫善。不得說其惡。人事沙門道人當用五事。一以善心向之。二擇好言與語。三以身敬之。四當慈慕之。五沙門道人人中雄師。當敬事之問度世事。沙門道人當以六意視凡夫。教佈施乃至智慧為六
【現代漢語翻譯】 現代漢語譯本 佛陀說：『是的。弟子侍奉老師應當有五件事：第一，應當尊敬讚歎老師。第二，應當銘記老師的恩德。第三，老師所教導的，應當遵從。第四，思念老師不感到厭倦。第五，以後應當稱揚老師的美德。』 老師教導弟子也有五件事：第一，應當讓弟子迅速理解。第二，應當讓弟子勝過其他弟子。第三，希望弟子學了之後不會忘記。第四，各種疑問都為他解答。第五，希望弟子的智慧勝過老師。 妻子侍奉丈夫有五件事：第一，丈夫從外面回來，應當起身迎接他。第二，丈夫外出不在家，應當準備飲食、打掃乾淨等待他。第三，不得對外界有邪淫之心。丈夫責罵時，不得還嘴發怒。第四，應當使用丈夫教導的、所有的財物，不得私自藏匿。第五，丈夫休息入睡后，妻子才能睡下。 丈夫看待妻子也有五件事：第一，出入應當尊敬妻子。第二，飲食衣服應當供給妻子。第三，用金銀珠寶裝飾妻子。第四，家中所有大小事務都交給妻子。第五，不得在外面有邪心，蓄養侍妾。 對待親屬朋友應當有五件事：第一，見到他們做不好的事情，私下在隱蔽的地方勸誡阻止。第二，他們有小困難，應當奔走救助。第三，他們有私密的話，不得為他人說。第四，應當互相尊敬讚歎。第五，所有好東西應當多少分給他們。 大夫對待奴僕婢女也有五件事：第一，應當按時供給飲食衣服。第二，生病時應當為他們請醫生治療。第三，不隨意鞭打他們。第四，他們有私有財產不得奪取。第五，分配物品應當公平。 奴僕婢女侍奉大夫也有五件事：第一，應當自己早起，不要讓大夫呼喚。第二，所要做的事情自己用心去做。第三，應當愛惜大夫的財物，不得丟棄施捨給乞丐。第四，大夫出入應當迎接。第五，以後應當稱揚大夫的善行，不得說他的壞話。 人們侍奉沙門（Shramana，修行者）道人應當用五件事：第一，以善良的心對待他們。第二，選擇好的言語與他們交談。第三，以身體恭敬他們。第四，應當慈愛仰慕他們。第五，沙門道人是人中的雄獅，應當尊敬侍奉他們，詢問解脫世間煩惱的事情。 沙門道人應當用六種心意看待凡夫，教導佈施乃至智慧這六種行為。
【English Translation】 English version The Buddha said: 'Yes. A disciple should serve his teacher in five ways: First, he should respect and admire the teacher. Second, he should remember the teacher's kindness. Third, he should follow what the teacher teaches. Fourth, he should not be tired of thinking about the teacher. Fifth, he should praise the teacher's virtues in the future.' A teacher also teaches his disciples in five ways: First, he should enable the disciple to understand quickly. Second, he should enable the disciple to surpass other disciples. Third, he hopes that the disciple will not forget what he has learned. Fourth, he answers all kinds of questions for him. Fifth, he hopes that the disciple's wisdom will surpass the teacher's. A wife serves her husband in five ways: First, when the husband comes back from outside, she should get up to greet him. Second, when the husband is away from home, she should prepare food and clean up to wait for him. Third, she must not have lustful thoughts towards the outside world. When the husband scolds, she must not talk back and get angry. Fourth, she should use all the wealth that the husband teaches and must not hide it privately. Fifth, after the husband rests and falls asleep, the wife can sleep. A husband also looks at his wife in five ways: First, he should respect his wife when going in and out. Second, he should provide his wife with food and clothing. Third, he should decorate his wife with gold, silver, and jewelry. Fourth, all the affairs of the family, big and small, should be handed over to the wife. Fifth, he must not have evil intentions outside and keep concubines. There should be five things to treat relatives and friends: First, when you see them doing bad things, privately advise and stop them in a hidden place. Second, if they have small difficulties, they should rush to help. Third, if they have private words, they must not say them to others. Fourth, they should respect and admire each other. Fifth, all good things should be given to them in small amounts. A doctor also treats slaves and servants in five ways: First, he should provide food and clothing on time. Second, when they are sick, he should call a doctor to treat them. Third, do not whip them arbitrarily. Fourth, they must not take away their private property. Fifth, the distribution of items should be fair. Slaves and servants also serve the doctor in five ways: First, they should get up early by themselves and not let the doctor call them. Second, do what you have to do with your heart. Third, you should cherish the doctor's property and not discard it to beggars. Fourth, the doctor should greet you when he comes in and out. Fifth, you should praise the doctor's good deeds in the future and not say bad things about him. People should serve Shramanas (Shramana, practitioners) and Taoists in five ways: First, treat them with a kind heart. Second, choose good words to talk to them. Third, respect them with your body. Fourth, you should love and admire them. Fifth, Shramanas and Taoists are lions among people, and you should respect and serve them and ask them about how to get rid of worldly troubles. Shramanas and Taoists should look at ordinary people with six intentions, and teach the six behaviors of giving alms and even wisdom.
。沙門道人教去惡為善。開示正道恩。大於父母也。
婦行門
玉耶經云。佛告玉耶。女人不當自恃端政輕慢夫婿。何者端正。去邪態八十四垢。定意一心。是為端正。不以顏色面白髮彩為端政也。女人身中有十惡事。何等為十。一者女人初生墮地。父母不喜。二者育養視無滋味。三者女人心常畏人。四者父母恒憂嫁娶。五者與父母生相離別。六者常畏夫婿。視其顏色。歡悅輒喜。嗔恚則懼。七者懷妊產生甚難。八者女人少為父母所撿錄。九者中為婿禁制。十者年老為兒孫所呵。從生至終不得自在。是為十惡。佛告玉耶。婦事公姑夫婿有五善三惡。何為五善。一者為婦當晚臥早起。櫛梳髮彩。整頓衣服。洗拭面目。勿有垢穢。執於事作。先啟所尊。心常恭順。設有甘美。不得先食。二者夫婿呵罵。不得嗔恨。三者一心守夫婿。不得念邪淫。四者常愿夫婿長壽。五者夫婿出行。婦當整頓家中。常念夫善不念夫惡。是為五善。何等三惡。一者不以婦禮承事公姑夫婿。但欲美食。先取啖之。未瞑早臥。日出不起。夫若呵教。嗔目視夫。應拒獨罵。二者不一心向夫婿。但念他男子。三者欲令夫死早得更嫁。是為三惡。佛告玉耶。世間復七輩婦。一婦如母。二如妹。三如善知識。四如婦。五如婢。六如怨家。七如奪
【現代漢語翻譯】 現代漢語譯本：沙門（Śrāmaṇa，指佛教或耆那教的出家修行者）道人教導人們去除邪惡，行善積德，開示正道的恩德，比父母還要大啊。
婦行門
《玉耶經》中說，佛陀告訴玉耶（Yuye）：女人不應當仗恃自己容貌端莊美麗，就輕視怠慢自己的丈夫。什麼是真正的端莊美麗呢？去除邪惡的姿態和八十四種煩惱垢染，堅定意志，一心一意，這才是真正的端莊美麗。不能因為臉色白皙，頭髮光亮就認為是端莊美麗。女人一生中有十種苦難的事情。是哪十種呢？第一，女人初生落地時，父母並不歡喜。第二，養育女兒，覺得沒有滋味。第三，女人心中常常畏懼他人。第四，父母總是擔憂女兒的嫁娶。第五，（出嫁后）與父母生生世世相離別。第六，常常畏懼丈夫，看丈夫的臉色行事，丈夫歡喜就高興，丈夫生氣就害怕。第七，懷胎生產非常艱難。第八，女人年少時被父母管束。第九，中年時被丈夫禁制。第十，年老時被兒孫責罵。從出生到終老都不得自由。這就是十種苦難。佛陀告訴玉耶，做妻子侍奉公婆和丈夫有五種善行和三種惡行。什麼是五種善行呢？第一，做妻子應當晚睡早起，梳理頭髮，整理衣服，清洗面容，不要有污垢。從事勞作時，先請示長輩，心中常常恭敬順從。即使有美味的食物，也不得先吃。第二，丈夫呵斥責罵時，不得嗔恨。第三，一心一意侍奉丈夫，不得有邪淫的念頭。第四，常常希望丈夫長壽。第五，丈夫外出時，妻子應當整理好家務，常常想著丈夫的優點，不要想著丈夫的缺點。這就是五種善行。什麼是三種惡行呢？第一，不以婦人的禮節來承事公婆和丈夫，只想著美食，先拿來自己吃。不到深夜就早早睡覺，太陽出來了還不起床。丈夫如果呵斥教導，就瞪著眼睛看著丈夫，甚至頂撞謾罵。第二，不一心一意對待丈夫，卻想著其他男子。第三，希望丈夫早點死去，自己好再嫁。這就是三種惡行。佛陀告訴玉耶，世間又有七種妻子：第一種妻子像母親一樣。第二種像妹妹一樣。第三種像善知識（Kalyāṇa-mitra，指能引導人們走向正道的良師益友）一樣。第四種像妻子一樣。第五種像婢女一樣。第六種像怨家一樣。第七種像強盜一樣。
【English Translation】 English version: The Śrāmaṇa (ascetic, monk) teaches people to abandon evil and do good, and the kindness of revealing the right path is greater than that of parents.
Chapter on the Conduct of Women
The Yuye Sutra says: The Buddha told Yuye (name of a woman), 'A woman should not rely on her beauty and be disrespectful to her husband. What is true beauty? It is to remove evil thoughts and the eighty-four defilements, and to have a focused and single-minded intention. This is true beauty. It is not about having a fair complexion or bright hair.' A woman's life has ten evils. What are the ten? First, when a woman is born, her parents are not happy. Second, raising her is seen as unrewarding. Third, a woman's heart is always fearful of others. Fourth, parents are always worried about her marriage. Fifth, she is separated from her parents for life. Sixth, she is always fearful of her husband, watching his expression. She is happy when he is pleased and fearful when he is angry. Seventh, pregnancy and childbirth are very difficult. Eighth, a woman is controlled by her parents when she is young. Ninth, she is restricted by her husband in middle age. Tenth, she is scolded by her children and grandchildren in old age. From birth to death, she is not free. These are the ten evils.' The Buddha told Yuye, 'A wife's service to her parents-in-law and husband has five good deeds and three bad deeds. What are the five good deeds? First, as a wife, she should sleep late and rise early, comb her hair, tidy her clothes, and wash her face, without any dirt. When doing chores, she should first ask her elders and always be respectful and obedient. Even if there is delicious food, she should not eat it first. Second, she should not be angry when her husband scolds her. Third, she should be devoted to her husband and not have thoughts of adultery. Fourth, she should always wish her husband a long life. Fifth, when her husband goes out, the wife should tidy up the house, always thinking of her husband's good qualities and not his bad qualities. These are the five good deeds. What are the three bad deeds? First, she does not serve her parents-in-law and husband with the proper wifely etiquette, but only desires delicious food, taking it for herself first. She goes to bed early before dark and does not get up when the sun rises. If her husband scolds her, she glares at him and even argues and curses. Second, she is not devoted to her husband but thinks of other men. Third, she hopes that her husband will die early so that she can remarry. These are the three bad deeds.' The Buddha told Yuye, 'In the world, there are seven types of wives: The first type of wife is like a mother. The second is like a sister. The third is like a Kalyāṇa-mitra (spiritual friend). The fourth is like a wife. The fifth is like a servant. The sixth is like an enemy. The seventh is like a robber.'
命。母婦者。愛念夫婿。猶若慈母。侍其晨夜。不離左右。供養盡心。不失時宜。夫若行來。恐入輕易。見則憐念。心無疲厭。憐夫如子。如妹婦者。承事夫婿盡其敬誠。若如兄弟同氣分形骨肉至親無有二情。尊奉敬之。如妹事兄。善知識婦者。侍其夫婿。愛念懇至。依依戀戀。不能相棄。私密之事常相告示。見過依呵。令行無失。善事相教。使益明智。相親愛慾令度世。如善知識也。婦婦者。供養大人。竭誠盡敬。承事夫婿。謙遜順命。夙興夜寐。恭諾言令。口無逸言。身無逸行。有善推讓。過則稱己。誨訓仁施。勸進為道。心端意一。無有邪瞻。靖修婦節。終無𨷂廢。進不犯儀。退不失禮。唯和為貴。婢婦者。常懷畏慎。不敢自慢。競競趣事。無所避彈。心常謙恭。忠孝盡節。言以柔濡。性常和穆。口不犯亂邪之語。身不入放逸之行。貞良純一。質樸直信。恒自嚴整。以禮自將。夫婿納幸不以憍慢。設不接遇。不以為怨。或得捶杖。分受不恚。及見罵辱。默而不恨。甘心樂受。無有二意。勸進所好。不妒聲色。遇己曲薄。不訴求直。務修婦節。不擇衣餐。專精恭敬。唯恐不及。敬奉夫婿。如婢事大家。是為婢婦也。怨家婦者。見夫不歡喜。恒懷嗔恚。晝夜思念欲得解離。為夫婦心常如寄客。侃侃斗諍。無所畏避。
亂頭勤不肯作使。不念治家養活兒子。或行淫蕩。不知羞恥。狀如犬畜。毀辱親里。譬如怨家。奪命婦者。晝夜不寢。毒心相向。當何方便得相遠離。欲與毒藥。恐人覺知。或至親里。遠近寄之。作便嗔恚。詳共賊之。若持寶物。僱人害之。或使傍夫伺而殺之。怨枉夫命。是奪命婦。佛告玉耶。五善婦者。常有顯名。言行有法。眾人愛敬。宗親九族並蒙其榮。天龍鬼神皆來擁護。使不枉橫。萬分之後得生天上。七寶宮殿在所自然。天上壽盡下生世間。當爲富貴王侯子孫端正聖智人所奉敬。其二婦者常得惡名。今現在身不得安寧。數為惡鬼眾毒所病。臥起不安。惡夢驚怖。所愿不得。多逢災橫。萬分之後魂魄受形。當入地獄餓鬼畜生。展轉三塗。累劫不竟。
勸發菩提心集卷中 大正藏第 45 冊 No. 1862 勸發菩提心集
勸發菩提心集卷下
翻經沙門慧沼撰
受菩薩三聚凈戒門 得舍門 自受菩薩戒門 八勝五想門 聽法門 說法門 攝生方便門 求法門 入法門 應護正法門 六度依莊嚴論十種分別門 七似饒益門(謂似母等) 菩薩五悕望門 六決定應作門 六度瑜伽九種分別門 五相名波羅蜜門 七相施等清凈門(謂施見心語智並藏隱六方離十四也) 七非田不應施與
【現代漢語翻譯】 現代漢語譯本：蓬頭垢面的懶婦不肯操持家務，不考慮如何料理家計養活孩子。或者行為**（此處原文缺失，指不端行為）。不知羞恥，行為如同犬畜一般，詆譭侮辱親戚鄰里，如同怨家一般。那些奪取他人性命的婦人，日夜不得安寧，心懷惡毒相互敵對。應當用什麼方法才能互相遠離呢？想要用毒藥，又恐怕被人發覺。或者到了親戚鄰里處，無論遠近都去寄住，稍不如意就發怒，詳細地與人商議如何加害於人。如果持有寶物，就僱人去殺害對方。或者指使別的男人伺機殺害對方。冤枉地奪取了丈夫的性命，這就是奪命婦。佛告訴玉耶（Yu-ye）：五種善婦，常常有好的名聲，言行舉止有法度，眾人愛戴敬重，宗族親戚都能蒙受其榮耀。天龍鬼神都會前來擁護，使她們不遭受冤屈橫禍。萬分之後能夠往生到天上，七寶宮殿自然而然地出現。在天上壽命終結后，下生到世間，會成為富貴王侯的子孫，相貌端正，具有聖人的智慧，受人奉養敬重。而那兩種惡婦，常常得到惡名，現在活著的時候就不得安寧，經常被惡鬼和各種毒害所侵擾，臥不安席，惡夢驚醒，所希望的都不能實現，經常遭遇災禍橫事。萬分之後，魂魄受苦，應當墮入地獄、餓鬼、畜生道，輾轉於三惡道之中，經歷無數劫也無法結束。 《勸發菩提心集》卷中 大正藏第 45 冊 No. 1862 《勸發菩提心集》 《勸發菩提心集》卷下 翻經沙門慧沼（Hui-zhao）撰 受菩薩三聚凈戒門，得舍門，自受菩薩戒門，八勝五想門，聽法門，說法門，攝生方便門，求法門，入法門，應護正法門，六度依《莊嚴論》十種分別門，七似饒益門（指類似母親等），菩薩五悕望門，六決定應作門，六度瑜伽九種分別門，五相名波羅蜜門，七相施等清凈門（指施、見、心、語、智並藏隱六方離十四也），七非田不應施與
【English Translation】 English version: A disheveled and lazy woman is unwilling to work, not thinking about managing the household and raising children. Or she engages in **(missing in the original text, referring to improper behavior). She knows no shame, behaving like a dog or livestock, slandering and insulting relatives and neighbors, like an enemy. Those women who take the lives of others cannot rest day or night, harboring malice and opposing each other. What means should be used to stay away from each other? Wanting to use poison, but fearing being discovered. Or going to relatives and neighbors, staying with them whether near or far, becoming angry at the slightest dissatisfaction, discussing in detail how to harm others. If holding treasures, hiring someone to kill the other person. Or instructing another man to wait for an opportunity to kill the other person. Wrongfully taking the life of a husband, this is a life-taking woman. The Buddha told Yu-ye (玉耶): The five kinds of virtuous women always have a good reputation, their words and deeds are lawful, they are loved and respected by all, and their relatives and clan can receive their glory. Dragons, gods, and spirits will come to protect them, so that they will not suffer injustice or misfortune. After ten thousand parts, they can be reborn in heaven, and seven-jeweled palaces will naturally appear. When their lifespan in heaven ends, they will be reborn in the world as descendants of wealthy and noble kings and princes, with upright appearances and the wisdom of sages, revered and respected by people. But those two kinds of wicked women often receive a bad reputation, and they cannot have peace in their current lives. They are often afflicted by evil ghosts and various poisons, restless in bed, awakened by nightmares, unable to fulfill their wishes, and often encounter disasters and misfortunes. After ten thousand parts, their souls will suffer, and they should fall into hell, the realm of hungry ghosts, and the realm of animals, transmigrating through the three evil paths, unable to end for countless kalpas. Collected Works on Encouraging the Bodhi Mind, Volume Middle Taisho Tripitaka Volume 45 No. 1862 Collected Works on Encouraging the Bodhi Mind Collected Works on Encouraging the Bodhi Mind, Volume Lower Compiled by the Sramana Hui-zhao (慧沼), who translated the scriptures The Gate of Receiving the Three Clusters of Pure Precepts of the Bodhisattva, the Gate of Obtaining and Abandoning, the Gate of Self-Receiving the Bodhisattva Precepts, the Eight Victories and Five Thoughts Gate, the Listening to the Dharma Gate, the Explaining the Dharma Gate, the Gate of Expedient Means for Gathering Sentient Beings, the Seeking the Dharma Gate, the Entering the Dharma Gate, the Gate of Protecting the Correct Dharma, the Ten Kinds of Distinctions of the Six Perfections According to the Treatise on Ornamentation, the Seven Similar Benefits Gates (referring to similar to mothers, etc.), the Five Hopes of the Bodhisattvas Gate, the Six Definite Actions to be Done Gate, the Nine Kinds of Distinctions of the Six Perfections Yoga, the Five Aspects Named Paramita Gate, the Seven Aspects of Purity of Giving, etc. (referring to giving, seeing, mind, speech, wisdom, and also concealing the six directions, leaving the fourteen), the Seven Non-Fields Where Giving Should Not Be Given
門 四攝如度九種門 各九得果門 十業得短命報門 十業長壽報門 十業多病不病門 十業丑好報門 十業生下上族門 禮塔十功德門 施蓋十功德門 施幡十功德門 施飲十功德門 施衣十功德門 施器及飲食得十功德門 施香十功德門 施燈十功德門 恭敬合掌十功德門
大唐三藏法師傳西域正法藏受菩薩戒法
將欲受菩薩戒。先教發殷凈心。或復一年下至七日。持齋禮拜。舍諸惡業。習諸善事。長養凈心。然可為受。若有事緣。不得先教發殷凈心。欲受戒時。發深重心。方與受之。深重心者。斷一切惡。修一切善。度脫一切眾生心是。若先未曾歸依三寶者。教令歸依。若已曾歸依者。不須教之。歸依云。
弟子某甲等。愿從今身盡未來際。歸依佛兩足尊。歸依法離欲尊。歸依僧眾中尊(如是三唱)。
弟子某甲等。愿從今身盡未來際。歸依佛竟。歸依法竟。歸依僧竟(三說)。
從今已往稱佛為師。不敢歸餘邪魔外道。唯愿三寶慈悲攝受。
次教請己為受菩薩戒師云。
弟子某甲等。今于師所求受菩薩戒。大德於我不憚勞者。慈愍故(三說)。戒師答云。好。
次教請釋迦如來為受戒和上云。
弟子某甲等。奉請本師釋迦牟尼如來應正等覺。為受菩
【現代漢語翻譯】 現代漢語譯本 門：四攝（菩薩以四種方法攝化眾生）如度九種門，每種各得九種果報的門，十業（十種惡業）得短命報的門，十業得長壽報的門，十業得多病或少病的門，十業得醜陋或美好果報的門，十業生於下等或上等種族的門，禮拜佛塔的十種功德門，佈施傘蓋的十種功德門，佈施幡旗的十種功德門，佈施飲品的十種功德門，佈施衣服的十種功德門，佈施器皿及飲食得十種功德門，佈施香的十種功德門，佈施燈的十種功德門，恭敬合掌的十種功德門。
大唐三藏法師傳西域正法藏受菩薩戒法
將要受菩薩戒，首先教導發起懇切清凈的心。或者用一年，至少七天的時間，持齋禮拜，捨棄各種惡業，修習各種善事，增長和培養清凈的心，然後才可以為他授戒。如果因為有事，不能事先教導發起懇切清凈的心，那麼在想要受戒的時候，發起深刻的恭敬心，才可以為他授戒。深刻的恭敬心就是：斷除一切惡，修習一切善，度脫一切眾生的心。如果之前沒有皈依三寶的人，教導他皈依。如果已經皈依過的人，就不需要再教導了。皈依文如下：
弟子某甲等，愿從今生直到未來，皈依佛兩足尊（佛具足智慧和福德）。皈依法離欲尊（佛法能使人遠離慾望）。皈依僧眾中尊（僧是大眾中最尊貴的）。（這樣唸誦三遍）
弟子某甲等，愿從今生直到未來，皈依佛完畢。皈依法完畢。皈依僧完畢。（說三遍）
從今以後稱佛為老師，不敢皈依其他的邪魔外道。只希望三寶慈悲攝受。
接下來教導請自己為授菩薩戒的戒師，說：
弟子某甲等，現在在師父這裡求受菩薩戒。大德您不要因為我而感到勞累，請您慈悲憐憫我。（說三遍）戒師回答說：好。
接下來教導請釋迦如來為受戒和尚，說：
弟子某甲等，恭請本師釋迦牟尼如來應正等覺（如來十號之一，意為應供、正遍知、覺行圓滿者），為受菩
【English Translation】 English version Doors: The Four Means of Attraction (the four methods by which a Bodhisattva attracts beings) such as the door of crossing over the nine types, the door of each obtaining nine types of fruits, the door of the ten karmas (ten evil karmas) resulting in short life, the door of the ten karmas resulting in long life, the door of the ten karmas resulting in much or little illness, the door of the ten karmas resulting in ugly or beautiful retribution, the door of the ten karmas resulting in birth in lower or upper classes, the ten merits of the door of paying homage to stupas, the ten merits of the door of offering canopies, the ten merits of the door of offering banners, the ten merits of the door of offering drinks, the ten merits of the door of offering clothes, the ten merits of the door of offering vessels and food obtaining ten merits, the ten merits of the door of offering incense, the ten merits of the door of offering lamps, the ten merits of the door of respectfully joining palms.
The Great Tang Dynasty Tripitaka Master's Transmission of the Western Regions' Correct Dharma Treasury for Receiving the Bodhisattva Precepts
When about to receive the Bodhisattva precepts, first teach them to generate a sincere and pure mind. Perhaps for a year, or at least seven days, maintain a vegetarian diet and perform prostrations, abandon all evil deeds, practice all good deeds, and cultivate a pure mind. Then you may administer the precepts. If there are circumstances that prevent teaching them to generate a sincere and pure mind beforehand, then when they wish to receive the precepts, have them generate a deep and respectful mind before administering them. A deep and respectful mind is: the mind that cuts off all evil, cultivates all good, and liberates all sentient beings. If they have never taken refuge in the Three Jewels before, teach them to take refuge. If they have already taken refuge, there is no need to teach them again. The refuge text is as follows:
Disciple so-and-so, etc., vow from this life until the end of the future, to take refuge in the Buddha, the Honored One with two feet (possessing both wisdom and merit). To take refuge in the Dharma, the Honored One free from desire (the Dharma enables one to be free from desire). To take refuge in the Sangha, the Honored One among the assembly (the Sangha is the most honored among the assembly). (Recite this three times)
Disciple so-and-so, etc., vow from this life until the end of the future, to have completed taking refuge in the Buddha. To have completed taking refuge in the Dharma. To have completed taking refuge in the Sangha. (Say three times)
From now on, I will regard the Buddha as my teacher, and dare not take refuge in other demonic paths or externalist ways. I only hope that the Three Jewels will compassionately accept me.
Next, teach them to request you as the precept master for receiving the Bodhisattva precepts, saying:
Disciple so-and-so, etc., now request to receive the Bodhisattva precepts from the master. Great Virtue, do not be troubled on my account, please have compassion on me. (Say three times) The precept master replies: Good.
Next, teach them to request Shakyamuni Thus Come One as the Upadhyaya (preceptor) for receiving the precepts, saying:
Disciple so-and-so, etc., respectfully invite the original teacher Shakyamuni Tathagata Arhat Samyak-sambuddha (one of the ten titles of the Buddha, meaning worthy of offerings, perfectly and completely enlightened), to be the precep
薩戒和上。我依和上故。得受菩薩戒。慈愍故(三說)。
次教請曼殊室利為阿阇梨雲。
弟子某甲等。奉請曼殊室利菩薩摩訶薩。為受菩薩戒阿阇梨。我依阿阇梨故。得受菩薩戒。慈愍故(三說)。
次教請彌勒菩薩為教授師云。
弟子某甲等。奉請彌勒菩薩摩訶薩。為受菩薩戒教授師。我依教授師故。得受菩薩戒。慈愍故(三說)。
次教請十方諸佛為證戒師云。
弟子某甲等。奉請十方諸佛如來應正等覺。為受菩薩戒證戒師。我依證戒師故。得受菩薩戒。慈愍故(三說)。
次教請十方菩薩為同法侶云。
弟子某甲等。奉請十方一切菩薩摩訶薩。為受菩薩戒同法侶。我依同法侶故。得受菩薩戒。慈愍故(三說)。
次教發菩提心云。菩提心者。廣則無邊。略有三種。一者厭離有為心。二者欣求菩提心。三者深念眾生心。厭離有為心者。即是廣說生死過患。令深生厭離。五法相似生死大海。得大海名。一處所無邊相似故。二甚深相似故。三難度相似故。四不可飲相似故。五大寶所依相似故。求菩提心者。即是廣說三身菩提所有功德。令起忻求。深念眾生心者。即是廣說怨親等想。令俱生慈愍發心度脫。
次言。善男子善女人等諦聽。我今問汝。隨
【現代漢語翻譯】 現代漢語譯本 薩戒（戒律老師）和上（尊敬的僧人）。我依靠和上，得以受菩薩戒。請您慈悲憐憫（重複三次）。
接下來教導迎請曼殊室利（文殊菩薩）為阿阇梨（導師），說：
弟子某甲等，恭請曼殊室利菩薩摩訶薩（大菩薩），作為傳授菩薩戒的阿阇梨。我依靠阿阇梨，得以受菩薩戒。請您慈悲憐憫（重複三次）。
接下來教導迎請彌勒菩薩為教授師，說：
弟子某甲等，恭請彌勒菩薩摩訶薩，作為傳授菩薩戒的教授師。我依靠教授師，得以受菩薩戒。請您慈悲憐憫（重複三次）。
接下來教導迎請十方諸佛為證戒師，說：
弟子某甲等，恭請十方諸佛如來應正等覺（如來、應供、正遍知），作為傳授菩薩戒的證戒師。我依靠證戒師，得以受菩薩戒。請您慈悲憐憫（重複三次）。
接下來教導迎請十方菩薩為同法侶，說：
弟子某甲等，恭請十方一切菩薩摩訶薩，作為受菩薩戒的同法侶。我依靠同法侶，得以受菩薩戒。請您慈悲憐憫（重複三次）。
接下來教導發起菩提心，說：菩提心，從廣義上講是無邊無際的，從簡略上講有三種。一是厭離有為之心，二是欣求菩提之心，三是深念眾生之心。厭離有為之心，就是廣泛宣說生死的過患，使人深深地厭惡和遠離。有五種事物與生死大海相似，因此得到大海的名稱：一是處所無邊相似，二是極其深邃相似，三是難以度過相似，四是不可飲用相似，五是蘊藏大量珍寶相似。欣求菩提之心，就是廣泛宣說三身菩提（法身、報身、應身）所具有的功德，使人產生欣喜和追求。深念眾生之心，就是廣泛宣說怨親平等之想，使人共同生起慈悲憐憫之心，從而發願度脫眾生。
接下來（阿阇梨）說：善男子善女人等，仔細聽好。我現在要問你們，請隨我...
【English Translation】 English version Saying to the Preceptor of the S戒 (Śīla, discipline) : I rely on the Upadhyaya (preceptor), therefore, I am able to receive the Bodhisattva precepts. Out of compassion (said three times).
Next, teach to invite Mañjuśrī (文殊菩薩, Manjushri Bodhisattva) as Acharya (阿阇梨, teacher), saying:
Disciple so-and-so, etc., respectfully invite Mañjuśrī Bodhisattva Mahāsattva (菩薩摩訶薩, great bodhisattva) to be the Acharya for receiving the Bodhisattva precepts. I rely on the Acharya, therefore, I am able to receive the Bodhisattva precepts. Out of compassion (said three times).
Next, teach to invite Maitreya Bodhisattva (彌勒菩薩) as the Karmacharya (教授師, instructor), saying:
Disciple so-and-so, etc., respectfully invite Maitreya Bodhisattva Mahāsattva to be the Karmacharya for receiving the Bodhisattva precepts. I rely on the Karmacharya, therefore, I am able to receive the Bodhisattva precepts. Out of compassion (said three times).
Next, teach to invite the Buddhas of the ten directions as the Certifying Preceptors, saying:
Disciple so-and-so, etc., respectfully invite the Buddhas of the ten directions, the Tathāgata (如來), Arhat (應供), Samyak-saṃbuddha (正等覺, perfectly enlightened one), to be the Certifying Preceptors for receiving the Bodhisattva precepts. I rely on the Certifying Preceptors, therefore, I am able to receive the Bodhisattva precepts. Out of compassion (said three times).
Next, teach to invite the Bodhisattvas of the ten directions as Dharma companions, saying:
Disciple so-and-so, etc., respectfully invite all the Bodhisattvas Mahāsattvas of the ten directions to be Dharma companions for receiving the Bodhisattva precepts. I rely on the Dharma companions, therefore, I am able to receive the Bodhisattva precepts. Out of compassion (said three times).
Next, teach to arouse the Bodhicitta (菩提心, mind of enlightenment), saying: The Bodhicitta, broadly speaking, is boundless. Briefly, there are three types. First, the mind of厭離 (disgust) with conditioned existence. Second, the mind of欣求 (seeking) Bodhi (菩提, enlightenment). Third, the mind of deeply念 (cherishing) sentient beings. The mind of厭離 (disgust) with conditioned existence is to extensively explain the faults and sufferings of Saṃsāra (生死, cycle of rebirth), causing one to deeply厭離 (loathe) and turn away. Five things are similar to the ocean of Saṃsāra, hence they are called 'great ocean': first, because the location is boundless; second, because it is extremely deep; third, because it is difficult to cross; fourth, because it is undrinkable; fifth, because it is the abode of great treasures. The mind of seeking Bodhi is to extensively explain all the merits and virtues of the Trikaya (三身, three bodies) of Bodhi, causing one to arise with joy and aspiration. The mind of deeply念 (cherishing) sentient beings is to extensively explain the equal regard for enemies and relatives, causing all to arise with compassion and the aspiration to liberate them.
Next, say: 'Good men and good women, listen carefully. I will now ask you, please follow me...'
汝意答。汝發菩提心未(教答云發)。
次教懺悔云。
弟子某甲等。仰啟盡虛空遍法界一切諸佛兩足中尊一切諸法離欲中尊一切僧寶諸眾中尊。弟子某甲等。自從無始生死已來至於今日。貪瞋癡等無量煩惱惱亂身心。廣造眾罪。所謂破塔壞寺。焚燒經像。用盜三寶財物。謗三乘法。言非聖教。障礙留難隱弊覆藏。於一切出家人所。若有戒若無戒。持戒破戒打罵呵責。說其過惡。禁閉牢獄。或奪袈裟。逼令還俗。策役驅使。責其發調。斷其命根。或殺父。害母。出佛身血。殺阿羅漢。破和合僧。起大邪見。謗無因果。長夜常行十不善業。所謂身業不善。行殺盜淫。語業不善。妄言綺語兩舌惡口。意業不善。貪瞋邪見污父污母。污比丘比丘尼。污僧伽藍所。破齋破戒。飲酒食肉。輕毀三寶。惱亂眾生。自作教他。見作隨喜。如是等罪無量無邊不可數知。今日誠心發露懺悔。一懺已后斷相續心。盡未來際永不敢作。唯愿三寶慈悲證明。令弟子等罪障消滅。
次說菩薩三聚戒相。一者律儀戒。誓斷一切惡盡。二者攝善法戒。誓修一切善盡。三者饒益有情戒。誓度一切眾生盡。
次言善男子善女人等諦聽。我今問汝。隨汝意答。汝是菩薩非(答言是)。
言菩薩者。信是身中實有菩薩種姓。堪
【現代漢語翻譯】 現代漢語譯本： （問）你回答。你發菩提心了嗎？（教導回答：發了。）
接著教導懺悔，說：
弟子某甲等，恭敬地稟告遍佈虛空、充滿法界的一切諸佛，是兩足中的至尊；一切諸法，是離欲中的至尊；一切僧寶，是所有大眾中的至尊。弟子某甲等，自從無始生死以來，直到今日，貪婪、嗔恨、愚癡等無量的煩惱擾亂身心，廣泛地造作各種罪業。例如破壞佛塔、損毀寺廟、焚燒經書佛像，盜用三寶的財物，誹謗三乘佛法，說不是聖人的教導，設定障礙、阻撓、隱瞞、掩蓋。對於一切出家人，無論有戒還是無戒，持戒還是破戒，都打罵呵斥，說他們的過錯，禁閉在牢獄中，或者奪取袈裟，逼迫他們還俗，役使驅趕，責罵他們的髮型，斷絕他們的命根，或者殺父、害母、使佛出身血、殺害阿羅漢(Arhat，已證得涅槃的聖人)、破壞僧團的和合，產生極大的邪見，誹謗沒有因果報應，長久以來常常行十不善業。所謂身業不善，行為上殺生、偷盜、邪淫；語業不善，說話上妄語、綺語、兩舌、惡口；意業不善，思想上貪婪、嗔恨、邪見。玷污父親、玷污母親，玷污比丘(Bhikkhu，男性出家人)、比丘尼(Bhikkhuni，女性出家人)，玷污僧伽藍(Samgharama，僧院)的場所。破壞齋戒，飲酒吃肉，輕視譭謗三寶，惱亂眾生，自己做也教別人做，看到別人做就隨喜讚歎。像這樣的罪業，無量無邊，不可計數。今日誠心發露懺悔，一次懺悔之後，斷絕相續的心，直到未來永遠不敢再做。只願三寶慈悲證明，使弟子等的罪障消滅。
接著說菩薩(Bodhisattva，立志成佛的修行者)的三聚戒相：一是律儀戒，誓願斷除一切惡行；二是攝善法戒，誓願修習一切善法；三是饒益有情戒，誓願度化一切眾生。
接著說：善男子、善女人等，仔細聽著。我現在問你們，隨你們的心意回答。你們是菩薩嗎？（回答：是。）
說菩薩，是相信自身中確實有菩薩的種姓，堪能...
【English Translation】 English version: (Question) You answer. Have you generated the Bodhi-mind (Bodhicitta, the mind of awakening)? (Instruct to answer: Generated.)
Next, instruct to repent, saying:
Disciples, so-and-so, respectfully report to all Buddhas pervading the empty space and the Dharma realm, the most honored among the two-legged; all Dharmas, the most honored in detachment from desire; all Sangha treasures, the most honored among all assemblies. Disciples, so-and-so, since beginningless birth and death until today, countless afflictions such as greed, hatred, and delusion have disturbed our bodies and minds, extensively creating various sins. For example, destroying pagodas, damaging temples, burning scriptures and images, stealing the property of the Three Jewels, slandering the Three Vehicles of Dharma, saying it is not the teaching of the saints, creating obstacles, hindering, concealing, and covering up. Towards all monastics, whether they have precepts or not, whether they uphold or break precepts, we have beaten, scolded, and rebuked them, spoken of their faults, imprisoned them, or taken away their robes, forced them to return to lay life, exploited and driven them, scolded their hairstyles, cut off their life roots, or killed fathers, harmed mothers, caused the Buddha to bleed, killed Arhats, broken the harmony of the Sangha, generated great wrong views, slandered that there is no cause and effect, and for a long time have constantly practiced the ten non-virtuous deeds. So-called non-virtuous bodily actions, such as killing, stealing, and sexual misconduct; non-virtuous verbal actions, such as lying, embellished speech, divisive speech, and harsh speech; non-virtuous mental actions, such as greed, hatred, and wrong views. Defiling fathers, defiling mothers, defiling Bhikkhus, defiling Bhikkhunis, defiling the Sangharama. Breaking fasts, breaking precepts, drinking alcohol, eating meat, disrespecting and slandering the Three Jewels, disturbing sentient beings, doing it ourselves and teaching others to do it, seeing others do it and rejoicing in it. Such sins are countless, boundless, and unknowable. Today, we sincerely reveal and repent, and after this repentance, we will cut off the continuous mind and never dare to do it again in the future. We only wish that the Three Jewels will compassionately witness and eliminate the sins of the disciples.
Next, speak of the three clusters of precepts of a Bodhisattva: First, the precepts of discipline, vowing to cut off all evil completely; second, the precepts of gathering good Dharmas, vowing to cultivate all good completely; third, the precepts of benefiting sentient beings, vowing to liberate all sentient beings completely.
Next, say: Good men, good women, listen carefully. I will now ask you, answer according to your intention. Are you Bodhisattvas? (Answer: Yes.)
Saying 'Bodhisattva' means believing that there is indeed a Bodhisattva lineage in this body, capable of...
受菩薩凈戒。名為菩薩。非已有證名為菩薩。
次為受令諦聽發深重心云。
善男子善女人等諦聽。汝等今於我所求受一切菩薩學處。求受一切菩薩凈戒。所謂律儀戒。攝善法戒。饒益有情戒。此諸學處此諸凈戒。過去一切菩薩已學。未來一切菩薩當學。現在一切菩薩今學。汝等從今時盡未來際不得犯。能持不。教答言能(三說)。
次受戒師自稱己名。請佛證明。起立手執香爐。若在高座不須起立云。
弟子某甲等。仰啟盡虛空遍法界一切諸佛。今於此索訶世界一四天下南贍部洲人主地某聚落某伽藍此道場中。有眾多菩薩。來於我所三說求受菩薩戒。我已為作證。唯愿慈悲亦為作證(禮拜三請)。
次當爲說三品心受戒。於十方諸佛所。有三品相現。或涼風或妙香。或異聲或光明等。種種相現。彼諸菩薩各各問佛。何因緣故有此相現。彼佛各答云。于某方處索訶世界。在某處所。有某甲眾多菩薩。于某甲師所。說受菩薩戒。今證明所以有此三品相現。彼彼菩薩咸生歡喜。各各皆言。于如是等極惡處所。如此具足雜染煩惱惡業有情。能發如是極勝之心。受菩薩戒。甚為希有。深生憐愍。于汝等所。起同梵行心。是故汝等宜應至心護持凈戒。不惜身命而勿毀犯。
次為說持犯之相
【現代漢語翻譯】 現代漢語譯本： 受持菩薩清凈戒律，就被稱為菩薩。並非已經證悟才被稱為菩薩。
接下來，爲了讓他們接受戒律，要仔細聆聽並生起深厚的恭敬心，說：
『善男子、善女人等，仔細聽。你們現在在我這裡請求受持一切菩薩學處，請求受持一切菩薩清凈戒律，也就是律儀戒（防止惡行的戒律），攝善法戒（修習一切善法的戒律），饒益有情戒（利益一切眾生的戒律）。這些學處，這些清凈戒律，過去一切菩薩已經學習，未來一切菩薩將要學習，現在一切菩薩正在學習。你們從現在起直到未來際，都不能違犯。能夠受持嗎？』教導他們回答『能』（重複三次）。
接下來，授戒的法師自稱自己的名字，請佛陀證明。站起身來，手持香爐。如果坐在高座上，則不必站起身來，說：
『弟子某甲等，恭敬地稟告遍佈虛空、充滿法界的一切諸佛。現在在這個索訶世界（我們所居住的這個世界）的一四天下（一個世界）南贍部洲（我們所居住的大陸）人主地（人類居住的地方）的某個聚落、某個伽藍（寺廟）的這個道場中，有眾多的菩薩，來到我這裡三次請求受持菩薩戒。我已經為他們作證。唯愿慈悲的佛陀也為他們作證。』（禮拜並請求三次）。
接下來，應當為他們宣說以三種心來受戒。在十方諸佛那裡，會出現三種瑞相。或者涼風，或者美妙的香氣，或者奇異的聲音，或者光明等等，種種瑞相顯現。那些菩薩各自問佛陀：『是什麼因緣的緣故，有這些瑞相顯現？』那些佛陀各自回答說：『在某個方向的索訶世界，在某個地方，有某甲等眾多的菩薩，在某甲法師那裡，宣說並受持菩薩戒。現在爲了證明這件事，所以有這三種瑞相顯現。』那些菩薩都生起歡喜心，各自都說：『在如此等等極其惡劣的地方，如此具足雜染煩惱惡業的有情，能夠發起如此殊勝的心，受持菩薩戒，真是非常稀有。』深切地生起憐憫之心，對於你們，生起如同梵行者的心。所以你們應當至誠地護持清凈戒律，不惜身命也不要毀犯。
接下來，為他們宣說持戒和犯戒的相狀。
【English Translation】 English version: Receiving the pure precepts of a Bodhisattva is what makes one called a Bodhisattva. It is not that one is already enlightened to be called a Bodhisattva.
Next, in order to have them receive the precepts, they should listen carefully and generate deep reverence, saying:
'Good men, good women, listen carefully. You are now requesting from me to receive all the Bodhisattva's training grounds, requesting to receive all the pure precepts of a Bodhisattva, namely the precepts of discipline (preventing evil deeds), the precepts of embracing good dharmas (cultivating all good dharmas), and the precepts of benefiting sentient beings (benefiting all sentient beings). These training grounds, these pure precepts, all Bodhisattvas of the past have already learned, all Bodhisattvas of the future will learn, and all Bodhisattvas of the present are now learning. From this moment until the end of the future, you must not violate them. Can you uphold them?' Instruct them to answer 'Yes' (repeated three times).
Next, the precept-giving master announces his own name and requests the Buddha to bear witness. Stand up, holding the incense burner in hand. If sitting on a high seat, there is no need to stand up, saying:
'Disciple so-and-so, respectfully reports to all the Buddhas pervading the empty space and filling the Dharma realm. Now in this Saha world (the world we live in), in one of the four continents (a world), in Jambudvipa (the continent we live on), in the land of human rulers (the place where humans live), in a certain village, a certain Sangharama (monastery), in this Bodhimanda (place of enlightenment), there are many Bodhisattvas who have come to me three times to request to receive the Bodhisattva precepts. I have already testified for them. May the compassionate Buddha also bear witness.' (Bow and request three times).
Next, one should explain to them receiving the precepts with three kinds of minds. In the presence of the Buddhas of the ten directions, three kinds of auspicious signs will appear. Either a cool breeze, or a wonderful fragrance, or strange sounds, or light, etc., various auspicious signs appear. Those Bodhisattvas each ask the Buddha: 'What is the cause and condition for these signs to appear?' Those Buddhas each answer: 'In the Saha world in a certain direction, in a certain place, there are so-and-so many Bodhisattvas, at the place of so-and-so master, proclaiming and receiving the Bodhisattva precepts. Now, in order to prove this, these three kinds of auspicious signs appear.' Those Bodhisattvas all generate joy, and each says: 'In such an extremely evil place, sentient beings so fully endowed with defiled afflictions and evil karma are able to generate such a supreme mind and receive the Bodhisattva precepts, it is truly very rare.' Deeply generating a mind of compassion, towards you, generating a mind like that of a Brahmacharya (one who practices pure conduct). Therefore, you should sincerely uphold the pure precepts, not sparing your life and not violating them.
Next, explain to them the characteristics of upholding and violating the precepts.
。乃至持一草系。亦有持犯菩薩戒相。不能廣說。今略說重者。謂四波羅夷。波羅夷者。此云他勝處。善法益己。名之為自。惡法損己。名之為他。若犯此四。惡法增長。損害於自。名他勝處。
善男子善女人等諦聽。一者若有菩薩。于戒師所三說求受菩薩戒竟。為名聞利養。自讚毀他。非真菩薩。假名菩薩。無慚無愧。犯波羅夷。汝等從今身盡未來際。不得犯。能持不。(答言能)。
善男子善女人等諦聽。二者若有菩薩。于戒師所。三說求受菩薩戒竟。有財有法。有來求者。慳不施與。非真菩薩。假名菩薩。無慚無愧。犯波羅夷。汝等從今身盡未來際。不得犯。能持不(答言能)。
善男子善女人等諦聽。三者若有菩薩。于戒師所。三說求受菩薩戒竟。先時共他斗諍違競。他來求悔。以瞋恨心不隨彼請。已不於他速求懺悔。非真菩薩。假名菩薩。無慚無愧。犯波羅夷。汝等從今身盡未來際。不得犯。能持不(答言能)。
善男子善女人等諦聽。四者若有菩薩。于戒師所。三說求受菩薩戒竟。起邪見心。毀訾三寶。誹謗大乘。言非佛說。非真菩薩。假名菩薩。無慚無愧。犯波羅夷。汝等從今身盡未來際。不得犯。能持不(答言能)。
上所受戒正是起行。起行既訖。
次教發
【現代漢語翻譯】 現代漢語譯本：乃至僅僅是拿著一根草，也存在持戒或違犯菩薩戒的情況，不能詳細說明。現在簡略地說說其中嚴重的，就是四波羅夷（Pārājika，斷頭罪）。波羅夷的意思是『他勝處』。善法利益自己，叫做『自』；惡法損害自己，叫做『他』。如果觸犯這四條，惡法就會增長，損害自己，所以叫做『他勝處』。
善男子、善女人等仔細聽。第一條，如果有菩薩，在戒師那裡三次請求受菩薩戒完畢后，爲了名聞利養，自我讚揚而譭謗他人，就不是真正的菩薩，而是假名的菩薩，沒有慚愧之心，觸犯波羅夷。你們從今生直到未來世，都不得觸犯。能持守嗎？（回答：能）
善男子、善女人等仔細聽。第二條，如果有菩薩，在戒師那裡三次請求受菩薩戒完畢后，有財物有佛法，有人來請求佈施，卻吝嗇而不給予，就不是真正的菩薩，而是假名的菩薩，沒有慚愧之心，觸犯波羅夷。你們從今生直到未來世，都不得觸犯。能持守嗎？（回答：能）
善男子、善女人等仔細聽。第三條，如果有菩薩，在戒師那裡三次請求受菩薩戒完畢后，先前與他人爭鬥違背爭競，他人來請求懺悔，卻以嗔恨心不答應他的請求，自己也不迅速地向他人請求懺悔，就不是真正的菩薩，而是假名的菩薩，沒有慚愧之心，觸犯波羅夷。你們從今生直到未來世，都不得觸犯。能持守嗎？（回答：能）
善男子、善女人等仔細聽。第四條，如果有菩薩，在戒師那裡三次請求受菩薩戒完畢后，生起邪見之心，譭謗三寶（佛、法、僧），誹謗大乘佛法，說不是佛所說，就不是真正的菩薩，而是假名的菩薩，沒有慚愧之心，觸犯波羅夷。你們從今生直到未來世，都不得觸犯。能持守嗎？（回答：能）
以上所受的戒正是開始修行。開始修行完畢后，
接下來教導發願。
【English Translation】 English version: Even holding a single blade of grass involves aspects of upholding or violating the Bodhisattva precepts, which cannot be extensively detailed. Now, I will briefly discuss the most serious ones, namely the four Pārājikas (Pārājika, Defeat). Pārājika means 'defeat by others'. Good deeds benefit oneself, which is called 'self'; evil deeds harm oneself, which is called 'other'. If one violates these four, evil deeds will increase and harm oneself, hence the term 'defeat by others'.
Good men and good women, listen carefully. First, if a Bodhisattva, after requesting and receiving the Bodhisattva precepts three times from a precept master, praises himself and disparages others for fame and gain, he is not a true Bodhisattva but a Bodhisattva in name only, without shame or remorse, and commits a Pārājika. You must not commit this from this life until the end of future lives. Can you uphold this? (Answer: I can.)
Good men and good women, listen carefully. Second, if a Bodhisattva, after requesting and receiving the Bodhisattva precepts three times from a precept master, possesses wealth and Dharma, and someone comes seeking alms, but he is stingy and does not give, he is not a true Bodhisattva but a Bodhisattva in name only, without shame or remorse, and commits a Pārājika. You must not commit this from this life until the end of future lives. Can you uphold this? (Answer: I can.)
Good men and good women, listen carefully. Third, if a Bodhisattva, after requesting and receiving the Bodhisattva precepts three times from a precept master, has previously engaged in disputes and contentions with others, and the other person comes seeking repentance, but he refuses the request with anger and hatred, and does not quickly seek repentance from others himself, he is not a true Bodhisattva but a Bodhisattva in name only, without shame or remorse, and commits a Pārājika. You must not commit this from this life until the end of future lives. Can you uphold this? (Answer: I can.)
Good men and good women, listen carefully. Fourth, if a Bodhisattva, after requesting and receiving the Bodhisattva precepts three times from a precept master, develops wrong views, slanders the Three Jewels (Buddha, Dharma, Sangha), and defames the Mahayana teachings, saying they are not spoken by the Buddha, he is not a true Bodhisattva but a Bodhisattva in name only, without shame or remorse, and commits a Pārājika. You must not commit this from this life until the end of future lives. Can you uphold this? (Answer: I can.)
The precepts received above are precisely the beginning of practice. Once the practice has begun,
Next, teach the making of vows.
愿云。
弟子某甲等。愿以如是懺悔受戒所生功德。回施一切眾生。未離苦者愿皆離苦。未得樂者愿令得樂。未發菩提心斷惡修善者。愿發菩提心斷惡修善。未成佛者愿早成佛。又以如是所生功德。愿共一切眾生。舍此身竟。得生睹史多天。奉見彌勒。龍華三會愿登初首。聞法悟道。證無生忍。獲大神通。遊歷十方。歷事諸佛。恒聞無上大乘正法。又以如是所生功德。愿共一切眾生。生生世世永離地獄身。永離畜生身。永離餓鬼身。永離邊地下賤身。永離不自在身。永離女人身。常于佛法中。清凈修行。與一切眾生作大善知識。愿一切眾生聞我名者發菩提心。見我身者斷惡修善。聞我說法者得大智慧。知我心者早得成佛。
得舍門
菩薩地四十云。菩薩於四他勝處法。隨犯一種。況犯一切。不復堪能于現法中增長攝受菩薩廣大菩提資糧。不復堪能于現法中意樂清凈。是即名為相似菩薩。非真菩薩。菩薩若用軟中品纏。毀犯四種他勝處法。不捨菩薩凈戒律儀。上品纏犯即名為舍。若諸菩薩毀犯四種他勝處法。數數現行都無慚愧。深生愛樂。見是功德。當知說名上品纏犯。非諸菩薩暫一現行他勝處法。便舍菩薩凈戒律儀。如諸苾芻犯他勝處法。即便棄捨別解脫戒。若諸菩薩由此毀犯。棄捨菩薩凈戒律儀
【現代漢語翻譯】 現代漢語譯本 愿云： 弟子某甲等，愿將如此懺悔受戒所生的功德，迴向給一切眾生。尚未脫離痛苦的眾生，愿他們都能脫離痛苦；尚未得到快樂的眾生，愿他們都能得到快樂；尚未發起菩提心、斷惡修善的眾生，愿他們都能發起菩提心、斷惡修善；尚未成佛的眾生，愿他們都能早日成佛。又以如此所生的功德，愿與一切眾生，捨棄此身之後，得以往生兜率天（Tushita Heaven），奉見彌勒菩薩（Maitreya）。龍華三會（Dragon Flower Assembly）時，愿能登上初席，聽聞佛法，領悟真道，證得無生法忍（Anutpattika-dharmaksanti），獲得大神通，遊歷十方世界，歷事諸佛，恒常聽聞無上大乘正法。又以如此所生的功德，愿與一切眾生，生生世世永遠脫離地獄身、永遠脫離畜生身、永遠脫離餓鬼身、永遠脫離邊地惡劣之身、永遠脫離不自由之身、永遠脫離女人身，常在佛法中清凈修行，與一切眾生作大善知識。愿一切眾生聽聞我名者發起菩提心，見到我身者斷惡修善，聽聞我說法者得到大智慧，瞭解我心者早日得成佛。 得舍門： 《菩薩地持經》（Bodhisattvabhumi）第四十卷說：菩薩如果犯了四種他勝處法（Parajika，四種根本重罪）中的任何一種，更何況是全部都犯，就不再能夠在今生增長和攝取菩薩廣大的菩提資糧，不再能夠在今生保持意樂清凈，這就叫做相似菩薩，而不是真正的菩薩。菩薩如果用軟、中品的煩惱纏縛，毀犯四種他勝處法，不會捨棄菩薩凈戒律儀；用上品煩惱纏縛而犯，就叫做捨棄。如果諸位菩薩毀犯四種他勝處法，屢次現行，都無慚愧之心，並且深深地喜愛，認為這是功德，應當知道這叫做上品纏犯。不是說諸位菩薩暫時一次現行他勝處法，就捨棄菩薩凈戒律儀。如同諸位比丘犯了他勝處法，就立即捨棄別解脫戒（Pratimoksha）。如果諸位菩薩由此毀犯，就捨棄菩薩凈戒律儀。
【English Translation】 English version Vow: May disciple [name] and others, dedicate the merits arising from this repentance and receiving of precepts to all sentient beings. May those who have not yet escaped suffering be free from suffering. May those who have not yet attained happiness be granted happiness. May those who have not yet generated Bodhicitta (the mind of enlightenment) and ceased evil to cultivate goodness generate Bodhicitta and cease evil to cultivate goodness. May those who have not yet become Buddhas attain Buddhahood soon. Furthermore, with the merits arising from this, may we, together with all sentient beings, after abandoning this body, be reborn in Tushita Heaven (Tushita Heaven), to pay homage to Maitreya (Maitreya). During the Dragon Flower Assembly (Dragon Flower Assembly), may we ascend to the foremost seat, hear the Dharma, awaken to the truth, attain Anutpattika-dharmaksanti (Anutpattika-dharmaksanti), acquire great supernatural powers, travel through the ten directions, serve all Buddhas, and constantly hear the unsurpassed Great Vehicle of the Correct Dharma. Furthermore, with the merits arising from this, may we, together with all sentient beings, in life after life, forever be free from the body of hell-beings, forever be free from the body of animals, forever be free from the body of hungry ghosts, forever be free from the body of those in border regions, forever be free from the body of those who are not free, forever be free from the body of women, and constantly cultivate purely within the Buddha-dharma, becoming great virtuous friends to all sentient beings. May all sentient beings who hear my name generate Bodhicitta, may those who see my body cease evil and cultivate goodness, may those who hear me expound the Dharma attain great wisdom, and may those who know my mind attain Buddhahood soon. Chapter on Attaining and Abandoning: The fortieth chapter of the Bodhisattvabhumi (Bodhisattvabhumi) states: If a Bodhisattva commits any one of the four Parajikas (Parajika, four root downfalls), let alone all of them, they are no longer capable of increasing and gathering the vast Bodhi resources of a Bodhisattva in this present life, nor are they capable of maintaining purity of intention in this present life. This is called a 'similar Bodhisattva,' not a true Bodhisattva. If Bodhisattvas use afflictions of soft or medium grade to violate the four Parajikas, they do not abandon the pure precepts of a Bodhisattva; committing them with afflictions of the highest grade is called abandonment. If Bodhisattvas violate the four Parajikas, repeatedly engaging in them without any sense of shame or remorse, and deeply delight in them, seeing them as meritorious, know that this is called 'afflictions of the highest grade.' It is not that if Bodhisattvas temporarily engage in a Parajika once, they immediately abandon the pure precepts of a Bodhisattva. Just as if Bhikshus commit a Parajika, they immediately abandon the Pratimoksha (Pratimoksha). If Bodhisattvas violate in this way, they abandon the pure precepts of a Bodhisattva.
。于現法中堪任更受。非不堪任。如苾芻住別解脫戒。犯他勝處法。于現法中不任更受。略由二緣舍諸菩薩凈戒律儀。一者棄捨無上正等大菩提愿。二者現行上品纏。犯他勝處法。若諸菩薩雖復轉身遍十方界。在在生處不捨菩薩凈戒律儀。由是菩薩不捨無上菩提大愿。亦不現行上品纏犯他勝處法。若諸菩薩轉受餘生。忘失本念。值遇善友為欲覺寤菩薩戒念。雖數重受。而非新受。亦不新得。準七十五。有四緣舍。一決定發起受心不同分心。二于有識別大丈夫前。故意發起棄捨語言。三總別毀犯四他勝法。四以增上品纏。總別毀犯隨順四種他勝處法。又此菩薩一切違犯。當知皆是惡作所攝。應向有力于語表義能覺能受小乘大乘補特伽羅。發露悔滅。若諸菩薩以上品纏違犯如上他勝處法。失戒律儀。應當更受。若中品纏違犯如上他勝處法。應對於三補特伽羅。或過是數。應如發露除惡作法。先當稱述所犯事名。應作是說。長老尊念。或言大德。我如是名違犯菩薩毗奈耶法。如所稱事犯惡作罪。余如苾芻發露悔滅惡作罪法。應如是說。若下品纏違犯如上他勝處法。及余違犯。應對於一補特伽羅發露悔法。當知如前。若無隨順補特伽羅可對發露悔除所犯。爾時菩薩以深重意樂起自誓心。我當決定防護當來終不重犯。如是于犯還
【現代漢語翻譯】 現代漢語譯本： 在現世的佛法中，堪能繼續接受（菩薩戒），不是不堪能。例如，比丘安住于別解脫戒，如果犯了他勝處法，在現世的佛法中就不能繼續接受（菩薩戒）。大致由於兩種因緣會捨棄菩薩的清凈戒律儀：一是捨棄無上正等大菩提的願望，二是實際做出上品纏的、犯了他勝處法的行為。如果各位菩薩即使轉身遍佈十方世界，在任何地方都不會捨棄菩薩的清凈戒律儀，這是因為菩薩不捨棄無上菩提的大愿，也不會實際做出上品纏的、犯了他勝處法的行為。如果各位菩薩轉世后忘記了前世的記憶，遇到善友想要喚醒菩薩的戒念，即使多次重新受戒，也不是新受，也不是新得。參照《七十五法》，有四種因緣會捨棄（菩薩戒）：一是決定發起受戒的心，與之前的心不同；二是在有識別能力的大丈夫面前，故意發起捨棄戒律的語言；三是總體或分別地觸犯四種他勝法；四是以增長上品纏的方式，總體或分別地觸犯隨順四種他勝處法的行為。此外，這位菩薩的一切違犯行為，應當知道都屬於惡作罪，應當向有能力、能夠通過語言表達意義、能夠理解和接受小乘和大乘的補特伽羅（person）發露懺悔，以滅除罪過。如果各位菩薩以上品纏違犯了上述他勝處法，就會失去戒律儀，應當重新受戒。如果以中品纏違犯了上述他勝處法，應當面對三位或更多補特伽羅，像發露懺悔惡作罪那樣。首先應當陳述所犯事情的名稱，應當這樣說：『長老尊者，或者說大德，我某某違犯了菩薩毗奈耶法，如所陳述的事情，犯了惡作罪。』其餘的就像比丘發露懺悔惡作罪的方法一樣。應當這樣說。如果以下品纏違犯了上述他勝處法，以及其他的違犯行為，應當面對一位補特伽羅發露懺悔。應當知道就像前面所說的那樣。如果沒有隨順的補特伽羅可以面對併發露懺悔所犯的錯誤，這時菩薩以深重的意樂發起自誓之心：『我應當決定防護未來，終不再犯。』像這樣，對於所犯的錯誤，還（要...）
【English Translation】 English version: In the present Dharma, one is capable of receiving (the Bodhisattva precepts) again, not incapable. For example, if a Bhikshu abides in the Pratimoksha precepts and violates a Parajika offense, he is not able to receive (the Bodhisattva precepts) again in the present Dharma. Generally, there are two causes for abandoning the pure precepts of a Bodhisattva: first, abandoning the aspiration for unsurpassed, perfect, and complete enlightenment (Anuttara-samyak-sambodhi); second, actually engaging in a superior level of affliction (Klesha) and committing a Parajika offense. If Bodhisattvas, even if they transmigrate throughout the ten directions, will not abandon the pure precepts of a Bodhisattva wherever they are born, it is because they do not abandon the great aspiration for unsurpassed enlightenment, nor do they actually engage in a superior level of affliction and commit a Parajika offense. If Bodhisattvas forget their previous lives after rebirth and encounter a virtuous friend who wants to awaken their Bodhisattva precept mindfulness, even if they receive the precepts again many times, it is not a new reception, nor is it a new attainment. According to the 'Seventy-Five Dharmas,' there are four causes for abandoning (the Bodhisattva precepts): first, the mind that decisively initiates the reception of precepts is different from the previous mind; second, in front of a capable man (Mahapurusha) who can distinguish right from wrong, one intentionally initiates speech abandoning the precepts; third, one violates the four Parajika offenses in general or in particular; fourth, by increasing a superior level of affliction, one violates the behaviors that accord with the four Parajika offenses in general or in particular. Furthermore, all violations of this Bodhisattva should be known as offenses of wrong-doing (Dushkrta), and one should confess and repent to a person (Pudgala) who is capable, able to express meaning through language, and able to understand and accept both the Hinayana and Mahayana. If Bodhisattvas violate the above-mentioned Parajika offenses with a superior level of affliction, they will lose their precept vows and should receive the precepts again. If they violate the above-mentioned Parajika offenses with a medium level of affliction, they should confess and repent before three or more persons, just as in the method of confessing and repenting wrong-doing. First, one should state the name of the offense committed, saying: 'Venerable Elder, or Great Virtue, I, so-and-so, have violated the Bodhisattva Vinaya Dharma, and as stated, have committed an offense of wrong-doing.' The rest is like the method of a Bhikshu confessing and repenting an offense of wrong-doing. One should say it in this way. If one violates the above-mentioned Parajika offenses with an inferior level of affliction, as well as other violations, one should confess and repent before one person. It should be known as before. If there is no suitable person to confess and repent the offenses committed, then the Bodhisattva should generate a vow with deep intention: 'I will definitely protect myself in the future and never commit the offense again.' In this way, regarding the offense committed, one should still (…)
出還凈。
自受菩薩戒法(瑜伽四十一)
又諸菩薩欲受菩薩凈戒律儀。若不會遇具足功德補特伽羅。爾時應對如來像前自受菩薩凈戒律儀。應如是受。偏袒右肩。右膝著地。或蹲跪坐。作如是言。我如是名仰啟十方一切如來已入大地諸菩薩眾。我今欲於十方世界佛菩薩所。誓受一切菩薩學處。誓受一切菩薩凈戒。謂律儀戒。攝善法戒。饒益有情戒。如是學處。如是凈戒。過去一切菩薩已具。未來一切菩薩當具。普於十方現在一切菩薩今具。於是學處。於是凈戒。過去一切菩薩已學。未來一切菩薩當學。普於十方現在一切菩薩今學。第二第三亦如是說。說已應起。所餘一切如前應知準應受法。
八勝五想門
初說行殊勝相。一趣道勝。二發心。三福田。四功德。五受罪輕微。六處胎。七神通。八果報勝。發五觀心。第一觀一切眾生猶如聖人想。第二猶如父母想。第三猶如師長想。第四猶如國王想。第五猶如家想。又發四愿。第一所有功德與十方一切眾生同有。第二愿十方一切眾生度生死煩惱海。第三愿十方一切眾生共通十二部經。文義了了。第四愿十方一切眾生俱至無上正等菩提。
聽法儀(瑜伽四十四)
若諸菩薩欲聽法時。作五種想。應從善友聽聞正法。一作寶想。難得義
【現代漢語翻譯】 現代漢語譯本： 出還凈（從禪定或修行中出來，恢復清凈的狀態）。
自受菩薩戒法（《瑜伽師地論》第四十一卷）
此外，如果各位菩薩想要受持菩薩清凈戒律，但沒有遇到具備足夠功德的補特伽羅（指有能力傳授戒律的人），那麼此時應當在如來佛像前自己受持菩薩清凈戒律。應當這樣受持：袒露右肩，右膝著地，或者蹲跪而坐，這樣說：『我，名為[你的名字]，恭敬地稟告十方一切如來，以及已經進入大地的各位菩薩。我現在想要在十方世界諸佛菩薩面前，發誓受持一切菩薩學處，發誓受持一切菩薩凈戒，即律儀戒（防止惡行的戒律），攝善法戒（修習善行的戒律），饒益有情戒（利益眾生的戒律）。這樣的學處，這樣的凈戒，過去一切菩薩已經具備，未來一切菩薩將要具備，普遍於十方現在一切菩薩現在具備。對於這些學處，對於這些凈戒，過去一切菩薩已經學習，未來一切菩薩將要學習，普遍於十方現在一切菩薩現在學習。』第二次、第三次也像這樣說。說完之後應當起身。其餘一切都應當像前面所說的那樣，按照應有的方法受持。
八勝五想門
首先說修行殊勝的方面。一是趣道勝（進入正道的殊勝），二是發心（發起菩提心），三是福田（成為眾生的福田），四是功德（積累功德），五是受罪輕微（減輕所受罪業），六是處胎（投生之處殊勝），七是神通（獲得神通），八是果報勝（獲得殊勝的果報）。發起五種觀想：第一觀一切眾生猶如聖人想，第二猶如父母想，第三猶如師長想，第四猶如國王想，第五猶如家想。又發起四種愿：第一所有功德與十方一切眾生共同擁有，第二愿十方一切眾生脫離生死煩惱之海，第三愿十方一切眾生共同通達十二部經（佛教經典的總稱），文義清晰明瞭，第四愿十方一切眾生共同到達無上正等菩提（最高的覺悟）。
聽法儀（《瑜伽師地論》第四十四卷）
如果各位菩薩想要聽聞佛法，應當作五種觀想。應當從善友（指善知識，能引導修行的人）那裡聽聞正法。一是作寶想（視佛法如珍寶），難得之義
【English Translation】 English version: Emerging and returning to purity (coming out of meditation or practice and returning to a state of purity).
The Method of Self-Receiving Bodhisattva Precepts (Yoga-bhumi, Section 41)
Furthermore, if Bodhisattvas wish to receive the pure precepts of a Bodhisattva, but do not encounter a Pudgala (a person capable of transmitting the precepts) who possesses sufficient merit, then they should receive the pure precepts of a Bodhisattva themselves before an image of the Tathagata (Buddha). They should receive them in this way: baring the right shoulder, placing the right knee on the ground, or squatting and kneeling. They should say thus: 'I, named [your name], respectfully inform all the Tathagatas in the ten directions, and all the Bodhisattvas who have already entered the ground. I now wish, in the presence of the Buddhas and Bodhisattvas of the ten directions, to vow to uphold all the Bodhisattva trainings, to vow to receive all the pure precepts of a Bodhisattva, namely the precepts of discipline (preventing evil deeds), the precepts of gathering good dharmas (cultivating good deeds), and the precepts of benefiting sentient beings (benefiting all beings). Such trainings, such pure precepts, all Bodhisattvas of the past have possessed, all Bodhisattvas of the future will possess, and universally all Bodhisattvas of the present in the ten directions now possess. Regarding these trainings, regarding these pure precepts, all Bodhisattvas of the past have learned, all Bodhisattvas of the future will learn, and universally all Bodhisattvas of the present in the ten directions now learn.' The second and third times should also be said in this way. After saying this, one should rise. All the rest should be as previously stated, and the Dharma should be received according to the proper method.
The Eight Superiorities and Five Contemplations
First, the superior aspects of practice are discussed. First is the superiority of entering the path, second is the generation of Bodhicitta (the aspiration for enlightenment), third is the field of merit (becoming a field of merit for sentient beings), fourth is merit (accumulating merit), fifth is the lightness of receiving karmic retribution (reducing the suffering of karmic retribution), sixth is the place of rebirth (superiority of the place of rebirth), seventh is supernormal powers (obtaining supernormal powers), and eighth is the superiority of karmic results (obtaining superior karmic results). Generate five contemplations: first, contemplate all sentient beings as if they were sages; second, as if they were parents; third, as if they were teachers; fourth, as if they were kings; and fifth, as if they were family. Also, generate four vows: first, may all merits be shared with all sentient beings in the ten directions; second, may all sentient beings in the ten directions be liberated from the sea of birth, death, and afflictions; third, may all sentient beings in the ten directions commonly understand the twelve divisions of scriptures (a general term for Buddhist scriptures), with clear and distinct meanings; and fourth, may all sentient beings in the ten directions together attain unsurpassed, complete, and perfect enlightenment (the highest enlightenment).
The Etiquette for Listening to the Dharma (Yoga-bhumi, Section 44)
If Bodhisattvas wish to listen to the Dharma, they should generate five contemplations. They should listen to the true Dharma from virtuous friends (referring to a spiritual mentor, someone who can guide practice). First, contemplate it as a treasure (viewing the Dharma as a precious treasure), meaning it is difficult to obtain.
故。二作眼想。能得廣大俱生妙慧。因性義故。三作明想。已得廣大俱生慧眼。於一切種。如實所知。等照義故。四作大果勝功德想。能得涅槃及三菩提無上妙跡。因性義故。五作無罪大適悅想。于現法中。未得涅槃及三菩提。於法如實簡擇。止觀無罪大樂。因性義故。若諸菩薩欲從善友聽聞法時。于說法師。由五種處。不作異意。以純凈心。屬耳聽法。一于壞戒不作異意。謂不作心此是破戒不住律儀。我今不應從彼聽法。二于壞族不作異意。謂不作心此是卑姓。我今不應從彼聽法。三于壞色不作異意。不作心此是醜陋。我今不應從彼聽法。四于壞文不作異意。謂不作心此于言詞不善藻飾。我今不應從彼聽法。但依于義不依于文。五于壞語不作異意。謂不作心此語粗惡多懷忿恚。不以美言宣說諸法。我今不應從彼聽法。瑜伽三十八。云何求聞正法。謂諸菩薩于善說法。應當安住猛利愛重求聞正法。略說猛利愛重之相。謂諸菩薩為欲聽聞一善說法。假使路由猛焰熾然大熱鐵地。無餘方便可得聞是善說法者。即便發起猛利愛重。歡喜而入。何況欲聞多善言義。又諸菩薩于自身分。及於一切資身眾具飲食等事。所有愛重方后愛重。于百分中不及其一。乃至鄔波尼殺曇分亦不及一。菩薩如是于善說法生敬重心。常樂聽聞諸善說
【現代漢語翻譯】 現代漢語譯本：因此，第一，作如來想（Tathagata-samjna，認為說法者是佛陀），能迅速獲得未曾有的大法。因恭敬的緣故。第二，作眼想（caksu-samjna，認為說法者能洞察一切），能獲得廣大俱生的微妙智慧。因理解佛性的緣故。第三，作明想（aloka-samjna，認為說法者如光明般照亮真理），已經獲得廣大俱生的智慧之眼，對於一切事物，如實地瞭解，因平等照耀的緣故。第四，作大果勝功德想（adhimatra-phalavisheshaguna-samjna，認為聽法能獲得殊勝的果報），能獲得涅槃（Nirvana）以及三菩提（Tri-bodhi）無上的微妙證悟。因理解佛性的緣故。第五，作無罪大適悅想（anavadya-adhimatra-pramudita-samjna，認為聽法能帶來無罪的快樂），在現世中，即使尚未獲得涅槃及三菩提，也能對佛法如實地簡擇，止觀（samatha-vipassana）帶來無罪的大樂。因理解佛性的緣故。如果各位菩薩想要從善友處聽聞佛法時，對於說法師，從五個方面，不要產生不同的想法，以純凈的心，專注地聽法。第一，對於毀壞戒律（sila）不要產生不同的想法，不要想『此人是破戒之人，不遵守戒律，我現在不應該從他那裡聽法』。第二，對於出身低賤不要產生不同的想法，不要想『此人是卑賤的種姓，我現在不應該從他那裡聽法』。第三，對於相貌醜陋不要產生不同的想法，不要想『此人相貌醜陋，我現在不應該從他那裡聽法』。第四，對於文辭拙劣不要產生不同的想法，不要想『此人在言辭上不善於修飾，我現在不應該從他那裡聽法』，而應該依從於義理，不依從於文辭。第五，對於言語粗俗不要產生不同的想法，不要想『此人言語粗俗惡劣，常常懷有忿怒，不以美好的言辭宣說諸法，我現在不應該從他那裡聽法』。《瑜伽師地論》第三十八卷說：『如何尋求聽聞正法？』 各位菩薩對於善於說法的人，應當安住于猛利的愛重之心，尋求聽聞正法。簡略地說猛利愛重的表現：各位菩薩爲了聽聞一句善妙的說法，即使道路是猛烈的火焰熾燃的大熱鐵地，沒有其他方法可以聽聞到這句善妙的說法，也會立即發起猛利的愛重之心，歡喜地進入。更何況是想要聽聞眾多善妙的言辭和義理呢？而且各位菩薩對於自身，以及對於一切維持生活的資身之物，如飲食等事，所有的愛重，比起對於佛法的愛重，在百分之中不及一分，乃至鄔波尼殺曇（upanisad）分也不及一分。菩薩如此對於善妙的說法生起恭敬之心，常常樂於聽聞各種善妙的說法。
【English Translation】 English version: Therefore, firstly, cultivate the Tathagata-samjna (perception of the Thus-Come One, viewing the speaker as the Buddha), which enables one to quickly obtain unprecedented great Dharma. This is due to reverence. Secondly, cultivate the caksu-samjna (perception of the eye, viewing the speaker as having insight into everything), which enables one to obtain vast, innate, and subtle wisdom. This is due to understanding the nature of Buddhahood. Thirdly, cultivate the aloka-samjna (perception of light, viewing the speaker as illuminating the truth like light), having already obtained the vast, innate eye of wisdom, one truly understands all things, due to equal illumination. Fourthly, cultivate the adhimatra-phalavisheshaguna-samjna (perception of great fruit and superior merit, believing that listening to the Dharma can bring excellent rewards), which enables one to obtain Nirvana and the supreme and subtle traces of Tri-bodhi (Threefold Enlightenment). This is due to understanding the nature of Buddhahood. Fifthly, cultivate the anavadya-adhimatra-pramudita-samjna (perception of faultless great joy, believing that listening to the Dharma brings faultless joy), in the present life, even if one has not yet attained Nirvana and Tri-bodhi, one can truly discern the Dharma, and samatha-vipassana (calm abiding and insight meditation) brings faultless great joy. This is due to understanding the nature of Buddhahood. If all Bodhisattvas wish to hear the Dharma from a virtuous friend, they should not have different thoughts about the Dharma teacher in five aspects, and listen to the Dharma with a pure heart and focused attention. Firstly, do not have different thoughts about breaking the precepts (sila), do not think, 'This person is a precept-breaker and does not abide by the precepts, I should not listen to the Dharma from him now.' Secondly, do not have different thoughts about being of low birth, do not think, 'This person is of a lowly caste, I should not listen to the Dharma from him now.' Thirdly, do not have different thoughts about being ugly, do not think, 'This person is ugly, I should not listen to the Dharma from him now.' Fourthly, do not have different thoughts about being poor in writing, do not think, 'This person is not good at embellishing words, I should not listen to the Dharma from him now,' but should rely on the meaning and not rely on the words. Fifthly, do not have different thoughts about being vulgar in speech, do not think, 'This person's speech is vulgar and harsh, often harboring anger, and does not proclaim the Dharma with beautiful words, I should not listen to the Dharma from him now.' The Yogacarabhumi-sastra, Volume 38, says: 'How to seek to hear the true Dharma?' All Bodhisattvas should abide in a strong love and respect for those who are good at expounding the Dharma, and seek to hear the true Dharma. Briefly speaking of the appearance of strong love and respect: If all Bodhisattvas, in order to hear a single good Dharma teaching, even if the road is a fiercely burning great hot iron ground, and there is no other way to hear this good Dharma teaching, they will immediately generate a strong love and respect, and joyfully enter. How much more so if they want to hear many good words and meanings? Moreover, all Bodhisattvas' love and respect for themselves and for all the necessities of life, such as food and drink, is less than one percent of their love and respect for the Dharma, and not even one upanisad (secret teaching) part. Bodhisattvas thus generate a respectful heart for the good Dharma teachings, and are always happy to hear all kinds of good teachings.
法。無有勞倦亦無厭足。凈信深厚。其性柔和。心直見直。愛敬德故。愛敬法故。住法師所。無詰難心。有敬重心。無高慢心。專為求善。非顯己德。為欲安立自他善根。不為利養恭敬因緣。菩薩具足如是功德。往法師所。無雜染心。無散亂心。聽聞正法。云何無染心。謂聽聞時。其心遠離貢高雜染。遠離輕慢雜染。遠離怯弱雜染。由六相故離高雜染。謂聽法時。應時而聽。殷重而聽。恭敬而聽。不為損害。不為隨順。不求過失。由其四相離輕雜染。于聽法時。恭敬正法。恭敬說法補特伽羅。不輕正法。不輕說者。又聽法時。不自輕蔑。由此一相遠離怯弱雜染。云何無散亂心聽聞正法。謂由五相。一者求悟解心聽聞正法。二者專一趣心。三聆音屬耳。四掃滌其心。五者攝一切心聽聞正法。何故求法。謂諸菩薩求內明時。為正修行法隨法行。為廣開示利悟於他。若求因明時。為欲如實了知外道所造因明論是惡言說。為欲降伏他諸異論。為欲於此真實聖教未凈信者令其凈信。已凈信者倍令增廣。求聲明時。為令信樂典語眾生於菩薩身深生敬信。為欲悟入詁訓言音文句差別。於一義中種種品類殊音隨說。若求醫明時。為息眾生種種疾病。為欲饒益一切大眾。若諸菩薩求工巧明。為少功力多集殄財。為欲利益諸眾生故。為發眾
【現代漢語翻譯】 現代漢語譯本： 法。沒有勞累也沒有厭足。凈信深厚。性情柔和。心直見直。因為愛敬功德的緣故，因為愛敬佛法的緣故，住在說法師父那裡。沒有詰難之心，有恭敬之心，沒有高慢之心，專門爲了求善，不是爲了顯示自己的功德，爲了安立自己和他人善根，不是爲了利養恭敬的因緣。菩薩具足這樣的功德，前往說法師父那裡，沒有雜染心，沒有散亂心，聽聞正法。什麼叫做沒有染污心？就是說聽聞佛法的時候，內心遠離貢高雜染，遠離輕慢雜染，遠離怯弱雜染。由於六種相狀遠離貢高雜染。就是說聽法的時候，應時聽，殷重地聽，恭敬地聽，不爲了損害，不爲了隨順，不尋求過失。由於四種相狀遠離輕慢雜染。在聽法的時候，恭敬正法，恭敬說法的人（補特伽羅，指人），不輕視正法，不輕視說法的人。又聽法的時候，不自我輕蔑，由此一種相狀遠離怯弱雜染。什麼叫做沒有散亂心聽聞正法？就是說由於五種相狀。第一，以求開悟理解的心聽聞正法。第二，專一趣向的心。第三，注意聆聽聲音。第四，掃除心中的雜念。第五，攝取一切心聽聞正法。為什麼要尋求佛法？就是說諸位菩薩尋求內明（指佛法）的時候，爲了正確地修行法隨法行，爲了廣泛地開示利益和開悟他人。如果尋求因明（指邏輯學）的時候，爲了如實地了知外道所造的因明理論是惡劣的言論，爲了降伏其他各種不同的論點，爲了對於這個真實的聖教還沒有清凈信心的人，使他們生起清凈的信心，已經有清凈信心的人，使他們的信心更加增長廣大。尋求聲明（指語言學）的時候，爲了使信樂典雅語言的眾生對於菩薩的身心深深地生起敬信，爲了悟入訓詁言辭語音文句的差別，在一個義理之中，用種種品類不同的聲音隨順解說。如果尋求醫明（指醫學）的時候，爲了止息眾生種種的疾病，爲了饒益一切大眾。如果諸位菩薩尋求工巧明（指工藝學），爲了用少的功力多聚集財物，爲了利益眾生的緣故，爲了發起眾
【English Translation】 English version: Law (Dharma). There is no weariness, nor is there satiety. Pure faith is deep and profound. Their nature is gentle and harmonious. Their hearts are upright and their views are direct. Because of love and respect for virtue (guna), because of love and respect for the Law (Dharma), they reside with the teachers of the Law (Dharma masters). They have no questioning mind, they have a respectful mind, they have no arrogant mind, they are solely for seeking goodness, not for displaying their own virtues, for the sake of establishing the roots of goodness for themselves and others, not for the sake of gain and reverence. Bodhisattvas are endowed with such merits, going to the Dharma masters, without defiled minds, without distracted minds, listening to the True Law (Saddharma). What is meant by having no defiled mind? It means that when listening, their minds are far from the defilement of pride, far from the defilement of contempt, far from the defilement of timidity. Because of six aspects, they are free from the defilement of pride. That is, when listening to the Law (Dharma), they should listen at the right time, listen with earnestness, listen with reverence, not for the sake of harm, not for the sake of compliance, not seeking faults. Because of four aspects, they are free from the defilement of contempt. When listening to the Law (Dharma), they respect the True Law (Saddharma), respect the individuals who speak the Law (pudgala, meaning person). They do not despise the True Law (Saddharma), they do not despise the speaker. Also, when listening to the Law (Dharma), they do not belittle themselves. By this one aspect, they are free from the defilement of timidity. What is meant by listening to the True Law (Saddharma) without a distracted mind? It is due to five aspects. First, listening to the True Law (Saddharma) with a mind seeking enlightenment and understanding. Second, a mind of single-pointed focus. Third, listening attentively with ears focused on the sound. Fourth, sweeping away the defilements of the mind. Fifth, gathering all the mind to listen to the True Law (Saddharma). Why seek the Law (Dharma)? It means that when the Bodhisattvas seek inner knowledge (referring to the Dharma), it is for the sake of correctly practicing the Dharma in accordance with the Dharma, for the sake of widely expounding, benefiting, and enlightening others. If seeking logic (hetuvidya), it is for the sake of truly knowing that the logical theories created by non-Buddhists are evil speech, for the sake of subduing their various different arguments, for the sake of causing those who do not yet have pure faith in this true and sacred teaching to generate pure faith, and for those who already have pure faith to increase and expand their faith even more. When seeking linguistics (sabdavidya), it is for the sake of causing beings who delight in elegant language to deeply generate reverence and faith in the body and mind of the Bodhisattva, for the sake of realizing the differences in glosses, words, sounds, and sentences, and for explaining various categories of different sounds within one meaning. If seeking medicine (cikitsavidya), it is for the sake of stopping the various diseases of beings, for the sake of benefiting all the masses. If the Bodhisattvas seek craftsmanship (silpakarmasthanavidya), it is for the sake of gathering wealth with little effort, for the sake of benefiting beings, for the sake of generating
生甚希奇想。為以巧智平等分佈饒益攝受無量眾生。求此五明。為令無上正等菩提大智資糧速得圓滿。
說法門
菩薩為他說法有二。一隨順說。二清凈說。隨順說如別解脫戒經中說。清凈說於己有怨諸有情類。應住慈心為說正法。于惡行者。住利益心。應說正法。于諸有情無樂有苦放逸下劣有情。應當安住利益安樂哀愍之心為說正法。不以嫉纏增上力故自讚毀他。以無染心。不希利養恭敬讚歎。為他說法。
攝生方便門
四種方便於諸有情普攝調伏成熟。何等為四。一隨攝方便。二能攝方便。三令入方便。四隨轉方便。是行佈施名隨攝方便。何以故。先以種種財物。佈施饒益有情。為欲令彼聽受所說奉教行故。若諸菩薩次行愛語。于彼彼處有愚癡者。為欲除彼所有愚癡令無餘故。令其攝受瞻察正理。如是愛語名能攝方便。若諸菩薩知彼有情攝受瞻察正道理已。次行利行。拔彼有情出不善處。于其善處勸導調伏安處建立。名令入方便。若諸菩薩如是方便令趣入已。最後與其于正事業同共修行。令彼隨轉。由是因緣。令所化者不作是說。汝自無有凈信尸羅慧舍智慧。何賴於善勸導於他。諫誨呵擯。與作憶念。是故同事名隨轉方便。
求法門
大乘莊嚴經論求法有四因緣。一為色。
【現代漢語翻譯】 現代漢語譯本： 生起非常稀有之想。爲了以巧妙的智慧平等地分佈利益，攝受無量的眾生，而尋求這五明（聲明，工巧明，醫方明，因明，內明）。爲了使無上正等菩提的大智慧資糧迅速圓滿。
說法門
菩薩為他人說法有兩種方式：一是隨順說，二是清凈說。隨順說就像《別解脫戒經》中所說的那樣。清凈說則是對於對自己有怨恨的眾生，應當安住于慈悲之心為他們宣說正法；對於行為惡劣的人，安住于利益之心，應當宣說正法；對於那些沒有快樂只有痛苦、放逸下劣的眾生，應當安住利益安樂和哀憫之心為他們宣說正法。不以嫉妒纏縛的強大力量，自我讚揚而詆譭他人，以沒有染污的心，不希望得到利益供養、恭敬讚歎，而為他人說法。
攝生方便門
有四種方便能夠普遍地攝受、調伏和成熟眾生。哪四種呢？一是隨攝方便，二是能攝方便，三是令入方便，四是隨轉方便。施行佈施稱為隨攝方便。為什麼呢？因為先用各種財物佈施饒益眾生，是爲了讓他們聽受所說的教誨並奉行。如果菩薩接著施行愛語，對於那些愚癡的人，爲了去除他們所有的愚癡，使之不再有餘，讓他們攝取並觀察正理，這樣的愛語稱為能攝方便。如果菩薩知道那些眾生已經攝取並觀察正理之後，接著施行利行，把那些眾生從不善之處拔出來，在善處勸導、調伏、安置和建立他們，這稱為令入方便。如果菩薩用這樣的方便使他們趣入之後，最後與他們一同修行正業，讓他們隨之運轉，因為這樣的因緣，使被教化的人不會說：『你自己沒有清凈的信心、戒律、智慧、捨棄和智慧，憑什麼勸導他人，勸誡呵斥，給予憶念？』所以，共同做事稱為隨轉方便。
求法門
《大乘莊嚴經論》中，求法有四種因緣：一是為色。
【English Translation】 English version: Generating a thought of great rarity. In order to skillfully and wisely distribute benefits equally, embracing and receiving limitless sentient beings, seeking these Five Vidyās (Pañcavidyāsthānāni) (the five fields of knowledge: Śabda-vidyā (grammar and philology), Śilpakarma-vidyā (arts and crafts), Cikitsā-vidyā (medicine and healing), Hetu-vidyā (logic and reasoning), and Adhyātma-vidyā (inner knowledge or spirituality)). In order to quickly and completely fulfill the accumulation of great wisdom for unsurpassed, perfect, and complete Bodhi.
The Dharma Teaching Door
A Bodhisattva teaches the Dharma to others in two ways: first, in accordance with (the listener's capacity); second, purely. 'In accordance with' is as described in the Prātimokṣa Sutra. 'Purely' means that towards sentient beings who harbor resentment towards oneself, one should abide in a mind of loving-kindness and teach them the correct Dharma. Towards those who engage in evil deeds, abiding in a mind of benefiting, one should teach them the correct Dharma. Towards those sentient beings who have no happiness but only suffering, who are negligent, inferior, one should abide in a mind of benefiting, happiness, and compassion, and teach them the correct Dharma. Not with the increased power of jealousy and attachment, praising oneself and disparaging others, but with an undefiled mind, not hoping for gain, offerings, respect, or praise, one teaches the Dharma to others.
The Door of Expedient Means for Embracing Sentient Beings
There are four expedient means for universally embracing, taming, subduing, and maturing sentient beings. What are the four? First, the expedient means of following and embracing; second, the expedient means of being able to embrace; third, the expedient means of causing entry; fourth, the expedient means of following and transforming. Practicing giving is called the expedient means of following and embracing. Why? Because first, one uses various material things to give and benefit sentient beings, in order to make them listen to and receive what is said and follow the teachings. If Bodhisattvas then practice loving speech, towards those who are foolish in various places, in order to remove all their foolishness, so that none remains, causing them to embrace and examine correct reasoning, such loving speech is called the expedient means of being able to embrace. If Bodhisattvas know that those sentient beings have embraced and examined correct reasoning, then they practice beneficial conduct, pulling those sentient beings out of unwholesome places, and in wholesome places, encouraging, taming, placing, and establishing them, this is called the expedient means of causing entry. If Bodhisattvas use such expedient means to cause them to enter, then finally, they practice correct actions together with them, causing them to follow and transform. Because of this cause and condition, those who are being taught will not say: 'You yourself do not have pure faith, morality, wisdom, renunciation, and knowledge, so why do you rely on goodness to encourage others, admonish, scold, and remind?' Therefore, working together is called the expedient means of following and transforming.
The Door of Seeking the Dharma
In the Mahāyāna-sūtrālaṃkāra, there are four causes and conditions for seeking the Dharma: first, for the sake of form.
二為非色。三為神通。四為正法。為色者。相好因故。為非色者。滅煩惱病因故。為神通者。自在因故。為正法者。無盡因故。如梵天王問經說。菩薩求法具足四相。一者如妙寶想。難得義故。二如良藥想。除病義故。三如財物想。不散義故。四如涅槃想。苦滅義故。由法是相好莊嚴因故如妙寶想。由法是滅煩惱病因故如良藥想。由法是神通自在因故如財物想。由法是正法無盡因故如涅槃想。求法有三種大。一者方便大。由最上精進求世諦第一諦實不倒故。二他利大。由法作世間依怙以第一義安置故。三自利大。由一切功德如海滿足故。
入法門
十住毗婆沙入寺品云。菩薩若入寺。應行諸威儀恭敬而禮拜供養。諸比丘在家菩薩若入佛寺。初欲入時。于寺門外五體投地。應作是念。此是善人住處。是空行者住處。無想行者住處。無願行者住處。行慈悲喜捨者住處。正行正念者住處。若見諸比丘隨所見業。見已恭肅敬心。禮拜親近問訊。應作是念。若我恒沙劫。常于天祀中大施不休廢。不如一出家。又念。在家多諸過患。出家皆無。隨應廣說。念出家者所行法事所得功德我何時得。廣說三乘所有行相。是在家菩薩已慕尚出家。若入塔寺敬禮佛時。應生三心。一我當何時得於八部受諸供養。二何時當得神力。
【現代漢語翻譯】 現代漢語譯本： 第二種是非色（arupa，無色界）。第三種是神通（abhijna，超自然能力）。第四種是正法（saddharma，真正的佛法）。 所謂的『色』（rupa，物質），是因為它是相好（lakshana-vyঞ্জনa，佛陀的莊嚴相貌）的成因。所謂的『非色』，是因為它是滅除煩惱和疾病的成因。所謂的神通，是因為它是自在（aisvarya，自由）的成因。所謂的正法，是因為它是無盡（ananta，無限）的成因。 正如《梵天王問經》（Brahma-deva-raja-pariprccha-sutra）所說，菩薩求法具備四種特徵：一是如妙寶之想，因為佛法難得；二是如良藥之想，因為佛法能除病；三是如財物之想，因為佛法不會散失；四是如涅槃（nirvana，寂滅）之想，因為佛法能滅苦。 由於佛法是相好莊嚴的成因，所以應如妙寶之想。由於佛法是滅除煩惱和疾病的成因，所以應如良藥之想。由於佛法是神通自在的成因，所以應如財物之想。由於佛法是正法無盡的成因，所以應如涅槃之想。 求法有三種大：一是方便大（upaya-mahatva，善巧方便的偉大），因為以最上精進求世俗諦（samvrti-satya，世俗真理）和第一義諦（paramartha-satya，勝義真理），真實不虛；二是利他大（para-artha-mahatva，利益他人的偉大），因為以佛法作為世間的依怙，以第一義諦安置眾生；三是自利大（atma-artha-mahatva，利益自身的偉大），因為一切功德如海般圓滿。
入法門
《十住毗婆沙》（Dasabhumika-vibhasa）入寺品說：菩薩如果進入寺廟，應當行持各種威儀，恭敬地禮拜供養。諸位比丘（bhiksu，出家男眾）和在家菩薩如果進入佛寺，最初想要進入時，在寺門外五體投地，應當這樣想：『這裡是善人居住的地方，是空行者居住的地方，是無想行者居住的地方，是無願行者居住的地方，是行慈悲喜捨（brahmavihara，四無量心）者居住的地方，是正行正念者居住的地方。』如果見到諸位比丘，隨他們所從事的行業，見到后恭敬肅穆，禮拜親近問訊。應當這樣想：『如果我恒河沙數劫，常常在天祀中大施，不停止，不廢棄，也不如一次出家。』又想：『在家有很多過患，出家都沒有。』隨應廣泛宣說。念出家者所行持的法事，所得到的功德，我何時才能得到？廣泛宣說三乘（triyana，聲聞乘、緣覺乘、菩薩乘）所有行相。這是在家菩薩已經羨慕嚮往出家。如果進入塔寺敬禮佛時，應當生起三種心：一、我應當何時才能得到八部（astaparishad，天龍八部）的各種供養？二、何時才能得到神力？
【English Translation】 English version: The second is non-form (arupa). The third is supernormal power (abhijna). The fourth is the true Dharma (saddharma). 『Form』 (rupa) is so-called because it is the cause of the marks and characteristics (lakshana-vyঞ্জনa). 『Non-form』 is so-called because it is the cause of extinguishing afflictions and diseases. Supernormal power is so-called because it is the cause of freedom (aisvarya). The true Dharma is so-called because it is the cause of the endless (ananta). As stated in the Brahma-deva-raja-pariprccha-sutra, a Bodhisattva seeking the Dharma possesses four characteristics: first, the thought of it being like a wonderful treasure, because the Dharma is difficult to obtain; second, the thought of it being like good medicine, because the Dharma can cure diseases; third, the thought of it being like wealth, because the Dharma will not be lost; fourth, the thought of it being like Nirvana (nirvana), because the Dharma can extinguish suffering. Because the Dharma is the cause of the adornment of marks and characteristics, it should be thought of as a wonderful treasure. Because the Dharma is the cause of extinguishing afflictions and diseases, it should be thought of as good medicine. Because the Dharma is the cause of supernormal power and freedom, it should be thought of as wealth. Because the Dharma is the cause of the endless true Dharma, it should be thought of as Nirvana. There are three great aspects of seeking the Dharma: first, the greatness of skillful means (upaya-mahatva), because one seeks the conventional truth (samvrti-satya) and the ultimate truth (paramartha-satya) with supreme diligence, truthfully and without error; second, the greatness of benefiting others (para-artha-mahatva), because one uses the Dharma as a refuge for the world, settling beings in the ultimate truth; third, the greatness of benefiting oneself (atma-artha-mahatva), because all merits are fulfilled like the ocean.
Entering the Dharma Gate
The Dasabhumika-vibhasa, in the chapter on entering a monastery, says: If a Bodhisattva enters a monastery, they should conduct themselves with all proper decorum, respectfully bowing and making offerings. If monks (bhiksu) and lay Bodhisattvas enter a Buddhist monastery, when they first intend to enter, they should prostrate themselves with five limbs on the ground outside the monastery gate, and think thus: 『This is the place where virtuous people dwell, the place where those who practice emptiness dwell, the place where those who practice non-thought dwell, the place where those who practice non-wish dwell, the place where those who practice loving-kindness, compassion, joy, and equanimity (brahmavihara) dwell, the place where those who practice right conduct and right mindfulness dwell.』 If they see monks, according to the activities they are engaged in, they should respectfully and reverently bow, draw near, and inquire. They should think thus: 『If I were to constantly give great offerings in heavenly sacrifices for as many kalpas as there are sands in the Ganges, without ceasing or abandoning, it would not be as good as one instance of leaving home.』 And think: 『There are many faults in being at home, but none in leaving home.』 They should extensively expound accordingly. Thinking of the Dharma practices performed by those who have left home, and the merits they obtain, when will I obtain them? Extensively expound all the aspects of the Three Vehicles (triyana). This is the lay Bodhisattva already admiring and longing to leave home. If entering a stupa or monastery to respectfully bow to the Buddha, they should generate three thoughts: first, when will I obtain the various offerings of the eight classes of beings (astaparishad)? Second, when will I obtain supernatural powers?
舍利流佈世間利益眾生。三我今深心行大精進得大菩提。我作佛已入無餘涅槃。次隨所作詣諸比丘。請諸法性相詣論師所。問戒持犯詣律師所。坐禪習定詣禪師所等。
應護正法門
菩薩五因緣故應受護正法。一知報諸佛恩故。二令法久住故。三以最上供養供養諸佛故。四利益無量眾生故。五正法第一難得故。瑜伽七十云。由三過故不能無倒聽聞正法。一散亂故。二愚癡故。三不恭敬故。有五種相為聞修器。一謙下心。二奉行心。三攝受義心。四善攝受義心。五恭敬心。文殊問般若經云。六時不聲。禮佛時。聽法時。眾和合時。吃食時。正食時。大小便時。何故。如是天清凈心為聞法故。以彼聲故。心不得定故。諸天還以天去故。惡鬼來作不饒益事。
六度十種分別門
大乘莊嚴論第七度攝品云。此中六波羅蜜有十種義。一制數。二顯相。三次第。四釋名。五修習。六差別。七攝行。八治障。九功德。十互顯。初數六。複次釋第一云。為攝自利三事故唯有六。一增進。二不染。三不倒初。四如次令四事進。一資產生就。由佈施故。二自身成就。由持戒故。三眷屬成就。由於忍辱。四發起成就。由於精進。一切事業由此成故。第五禪定。能令煩惱不染折伏煩惱故。由此力故。第六般若。令業不
【現代漢語翻譯】 現代漢語譯本 舍利（Śarīra，佛陀或高僧火化后的遺物）流佈世間，利益眾生。我如今以深切之心行大精進，以求得大菩提（Mahābodhi，大徹大悟）。我成佛之後，將入無餘涅槃（nirvāṇa，完全的寂滅）。然後，我將根據所應做之事，前往各位比丘（bhikkhu，佛教僧侶）處。請教諸法性相，前往論師處；詢問戒律持犯，前往律師處；坐禪習定，前往禪師處，等等。
應護正法門
菩薩（bodhisattva，立志成佛的修行者）因五種因緣，應當受護正法。一，知報諸佛恩德的緣故；二，爲了讓佛法長久住世的緣故；三，以最上的供養來供養諸佛的緣故；四，利益無量眾生的緣故；五，正法是第一難得的緣故。《瑜伽師地論》第七十卷說，由於三種過失，不能正確無誤地聽聞正法：一，散亂的緣故；二，愚癡的緣故；三，不恭敬的緣故。有五種相，是作為聞法修行的器皿：一，謙下心；二，奉行心；三，攝受義心；四，善攝受義心；五，恭敬心。《文殊問般若經》說，六個時辰不應出聲：禮佛時、聽法時、大眾和合時、吃飯時、正餐時、大小便時。為什麼呢？因為這樣才能以清凈心來聽聞佛法。因為這些聲音會使心不得安定，諸天會因此離去，惡鬼會來作不饒益之事。
六度十種分別門
《大乘莊嚴經論》第七度攝品說，這六波羅蜜（pāramitā，到達彼岸的方法）有十種意義：一，制數；二，顯相；三，次第；四，釋名；五，修習；六，差別；七，攝行；八，治障；九，功德；十，互顯。首先是數量為六。其次，解釋第一點說，爲了攝取自利的三件事，所以只有六種。一，增進；二，不染；三，不倒初。四，依次令四件事增進：一，資產生就，由於佈施的緣故；二，自身成就，由於持戒的緣故；三，眷屬成就，由於忍辱的緣故；四，發起成就，由於精進的緣故，一切事業由此成就。第五，禪定，能令煩惱不染，折伏煩惱。由於禪定的力量，第六，般若（prajñā，智慧）能令業不...
【English Translation】 English version Śarīras (relics of the Buddha or eminent monks after cremation) are distributed throughout the world to benefit sentient beings. I now, with a profound mind, engage in great diligence to attain great Bodhi (Mahābodhi, great enlightenment). After I become a Buddha, I will enter into Nirvāṇa without remainder (nirvāṇa, complete cessation). Then, according to what needs to be done, I will go to the various Bhikkhus (bhikkhu, Buddhist monks). To inquire about the nature and characteristics of the Dharma, I will go to the philosophers; to ask about the observance and violations of precepts, I will go to the Vinaya masters; to practice meditation and cultivate concentration, I will go to the meditation masters, and so on.
The Gate of Protecting the Right Dharma
Bodhisattvas (bodhisattva, beings who aspire to become Buddhas) should protect the Right Dharma for five reasons: first, to repay the kindness of all Buddhas; second, to ensure the Dharma endures; third, to offer the supreme offering to all Buddhas; fourth, to benefit countless sentient beings; fifth, because the Right Dharma is the most difficult to obtain. The Yogācārabhūmi-śāstra, Chapter 70, states that due to three faults, one cannot listen to the Right Dharma without error: first, due to distraction; second, due to ignorance; third, due to disrespect. There are five qualities that make one a suitable vessel for hearing and practicing the Dharma: first, a humble mind; second, a mind of practice; third, a mind of embracing the meaning; fourth, a mind of skillfully embracing the meaning; fifth, a respectful mind. The Mañjuśrīparipṛcchā-sūtra states that one should not make noise at six times: during prostration to the Buddha, during listening to the Dharma, during communal gatherings, during eating, during meals, and during urination and defecation. Why? Because only in this way can one have a pure mind for listening to the Dharma. Because these sounds will disturb the mind, the devas will leave, and evil spirits will come to cause harm.
Ten Distinctions of the Six Perfections
The Mahāyānasaṃgraha, Chapter on the Seventh Perfection, states that the six Pāramitās (pāramitā, perfections or ways to cross over to the other shore) have ten meanings: first, enumeration; second, manifestation of characteristics; third, sequence; fourth, explanation of names; fifth, practice; sixth, differentiation; seventh, encompassing practices; eighth, overcoming obstacles; ninth, merits; tenth, mutual manifestation. First is the number six. Second, explaining the first point, there are only six in order to encompass the three things for self-benefit: first, advancement; second, non-contamination; third, non-reversal of the beginning. Fourth, to sequentially advance four things: first, the accomplishment of resources, due to giving; second, the accomplishment of oneself, due to moral discipline; third, the accomplishment of retinue, due to patience; fourth, the accomplishment of initiation, due to diligence, by which all undertakings are accomplished. Fifth, Dhyana (meditation), which can prevent afflictions from being contaminated and subdue afflictions. Due to the power of Dhyana, sixth, Prajñā (prajñā, wisdom) can prevent karma from...
顛倒一切所作如實知故。第二複次為攝二利六事故數唯六。初為攝利他三事故。在前三度令起正勤。一者施彼。二不惱彼。三忍彼惱。后為攝自利三事故在後三。一者有因由。依精進故。二者心住。由心不定故。三者解脫。由心已定令解脫故。第三複次為攝利他六事故。如其次第于彼受用令不乏故。不惱彼故。忍彼惱故。助彼所作令不退故。以神通力令歸向故。以善說法斷彼疑故。如是利他即成自利。第四複次為攝大乘四種因故度唯有六。一不染。二極敬。三不退。四無分別。修行施時。于財不染。無顧戀故。受持戒時。于諸學處。起極敬故。行忍進時。二不退。忍于眾生非眾生所作苦。得不退故。進於行善時。得不退故。行禪定般若時。此二無分別。止觀平等攝故。第五複次為攝大乘六道故。道者何義。答有方便者為道。由施故。于資財不著為道。由戒故。于境不亂為道。由忍故。于生不捨為道。由進故。于彼諸善增長為道。由定故。令煩惱清凈為道。由般若故。于智障清凈為道。第六複次同唯識等攝三學釋。第二顯相者皆有四相。一治障。二合智。三滿愿。四成生。治障者。檀等如次治慳等六。合智者。與無分別智共行。由通達法無我故。滿愿者。施於求財隨欲給與。戒于求戒以身口意護而教授之。忍于悔過與之
【現代漢語翻譯】 現代漢語譯本 顛倒一切所作如實知故。（因為顛倒了一切行為，才能如實地瞭解真相） 第二，再次說明，爲了涵蓋自利和他利這六種情況，所以才設定了六度。（六度：佈施、持戒、忍辱、精進、禪定、般若）數量是六，僅此而已。最初是爲了涵蓋利他這三種情況，所以在前三個波羅蜜（度）中，使人發起正確的精進。一是佈施給他們，二是不惱害他們，三是忍受他們的惱害。之後是爲了涵蓋自利這三種情況，所以在後三個波羅蜜（度）中。一是有因緣，依靠精進的緣故；二是心安住，因為心不定的緣故；三是解脫，因為心已經安定，使之解脫的緣故。 第三，再次說明，爲了涵蓋利他的六種情況，按照次第，對於他們的受用，使之不缺乏的緣故；不惱害他們的緣故；忍受他們的惱害的緣故；幫助他們所做的事情，使之不退轉的緣故；用神通力使他們歸向正道的緣故；用善巧的說法斷除他們的疑惑的緣故。像這樣利益他人，就成就了自己的利益。 第四，再次說明，爲了涵蓋大乘的四種原因，所以波羅蜜（度）只有六種。一是不染著，二是極恭敬，三是不退轉，四是無分別。修行佈施時，對於財物不染著，沒有顧戀的緣故。受持戒律時，對於各種學處，生起極大的恭敬的緣故。修行忍辱和精進時，二者都不會退轉。忍受眾生以及非眾生所造成的痛苦，得到不退轉的緣故。精進於行善時，得到不退轉的緣故。修行禪定和般若時，這二者沒有分別，止觀平等攝持的緣故。 第五，再次說明，爲了涵蓋大乘的六道（六度）的緣故。道是什麼意思呢？回答說，有方便的就是道。由於佈施的緣故，對於資財不執著就是道。由於持戒的緣故，對於境界不散亂就是道。由於忍辱的緣故，對於生命不捨棄就是道。由於精進的緣故，對於各種善行增長就是道。由於禪定的緣故，使煩惱清凈就是道。由於般若的緣故，對於智慧的障礙清凈就是道。 第六，再次說明，與唯識等宗派相同，用三學（戒、定、慧）來解釋。第二，顯現的相都有四種相。一是治理障礙，二是結合智慧，三是滿足願望，四是成就眾生。治理障礙，佈施等依次治理慳吝等六種煩惱。結合智慧，與無分別智共同執行，因為通達法無我的緣故。滿足願望，佈施給求財的人，隨他的慾望給予。持戒對於求戒的人，用身口意守護並且教授他。忍辱對於懺悔過錯的人，給予他寬恕。
【English Translation】 English version Because of knowing the truth of all actions by reversing them. Secondly, again, in order to encompass the six aspects of benefiting oneself and others, the number of Pāramitās (perfections) is only six. Initially, it is to encompass the three aspects of benefiting others, so in the first three Pāramitās (perfections), one causes correct diligence to arise. First, giving to them; second, not harming them; third, enduring their harm. Afterwards, it is to encompass the three aspects of benefiting oneself, so in the last three Pāramitās (perfections). First, there is a cause, relying on diligence; second, the mind abides, because the mind is not stable; third, liberation, because the mind has already stabilized, causing liberation. Thirdly, again, in order to encompass the six aspects of benefiting others, in sequential order, for their enjoyment, so that they are not lacking; because of not harming them; because of enduring their harm; helping them in what they do, so that they do not regress; using supernatural powers to cause them to turn towards the right path; using skillful speech to cut off their doubts. Thus, benefiting others becomes benefiting oneself. Fourthly, again, in order to encompass the four causes of Mahāyāna (Great Vehicle), the Pāramitās (perfections) are only six. First, non-attachment; second, extreme reverence; third, non-regression; fourth, non-discrimination. When practicing giving, one is not attached to wealth, because there is no clinging. When upholding precepts, one arises with extreme reverence for all the training rules. When practicing patience and diligence, both do not regress. Enduring the suffering caused by sentient beings and non-sentient beings, one attains non-regression. Diligently engaging in good deeds, one attains non-regression. When practicing meditation and prajñā (wisdom), these two are without discrimination, because cessation and contemplation are equally embraced. Fifthly, again, in order to encompass the six paths (six perfections) of Mahāyāna (Great Vehicle). What is the meaning of 'path'? The answer is, that which has skillful means is the path. Because of giving, not being attached to resources is the path. Because of upholding precepts, not being distracted by objects is the path. Because of patience, not abandoning life is the path. Because of diligence, increasing all good deeds is the path. Because of meditation, purifying afflictions is the path. Because of prajñā (wisdom), purifying the obstacles to wisdom is the path. Sixthly, again, similar to the Yogācāra (Consciousness-only) school, using the three learnings (discipline, concentration, wisdom) to explain. Secondly, the manifested aspects all have four characteristics. First, curing obstacles; second, combining with wisdom; third, fulfilling wishes; fourth, accomplishing beings. Curing obstacles, giving and so on, sequentially cure stinginess and the other six afflictions. Combining with wisdom, co-operating with non-discriminating wisdom, because of understanding the non-self of phenomena. Fulfilling wishes, giving to those who seek wealth, giving according to their desires. Upholding precepts, for those who seek precepts, protecting and teaching them with body, speech, and mind. Patience, for those who repent of their faults, granting them forgiveness.
歡喜。進于作業隨欲助之。定於學定隨欲授法。智于有疑隨欲決斷。成生者。先以施攝。后以三乘法隨其所應而成熟之。先安立於戒等中。后以三乘成熟亦爾。第三次第者有三因緣。一前後。二下上。三粗細。以施為先。引后戒等故。以施為下。戒等上故。以施為粗。戒等細故。皆以次知。第四釋名者。能除貧窮故名為施。能令清涼故名戒。能破瞋恚故名忍。能建立善故名進。能持心故名定。解真法故名慧。第五修習者。同雜集唯識論等。第六差別者。各有六義。一自性。一因。三果。四業。五相應。六品類。自性者。由以己物施諸受者故。施因者。由無貪善根與思俱生故。施果者。由財及身成就故。身成就故者。即攝命等五。謂得命。得色。得力。得樂。得辨。施業者。自他二攝。滿足及大菩提。滿足施相應者。由具足住不慳人心中故。品類者。法財無畏故。自性者。由住具戒乃至受學諸學足故。因者。滅是涅槃。為求涅槃度諸有邊受行戒故。果者。善道及不悔等。次第至心住。因戒得故。業者有三。一能持。任持一切功德如大地故。二能靜息一切煩惱故。三者無畏。由不能起一切怖憎等諸罪緣起。相應者。由一切時身口意業皆行善行故。品類者。謂二得一受。得即波羅提木叉二法。得即定道戒(余煩不述。更檢文
【現代漢語翻譯】 現代漢語譯本 歡喜：對於那些致力於修行的人，隨他們的意願提供幫助。 禪定：對於那些致力於學習禪定的人，隨他們的意願傳授方法。 智慧：對於那些心存疑惑的人，隨他們的意願決斷疑難。 對於那些新生的眾生，首先用佈施來攝受他們，然後根據他們各自的根器，用三乘（聲聞乘、緣覺乘、菩薩乘）佛法來引導他們成熟。先讓他們安住于戒律等基礎之上，然後再用三乘佛法來成熟他們，也是同樣的道理。 第三種次第是指有三種因緣：一是前後，二是下上，三是粗細。以佈施為先，是爲了引導後面的持戒等行為；以佈施為下，是因為持戒等行為更高尚；以佈施為粗，是因為持戒等行為更精細。這些都應該依次瞭解。 第四種解釋名稱的方法是：能夠去除貧窮，所以叫做佈施；能夠令人清涼，所以叫做戒；能夠破除嗔恚，所以叫做忍；能夠建立善行，所以叫做精進；能夠保持心念穩定，所以叫做定；能夠理解真實佛法，所以叫做慧。 第五種修習方法，可以參考《雜集論》、《唯識論》等論著。 第六種差別在於，每一種都有六種含義：一是自性，二是因，三是果，四是業，五是相應，六是品類。 自性：由於用自己的財物佈施給接受者。 佈施的因：由於沒有貪婪的善根與思（citta，心）同時產生。 佈施的果：由於財富和身體的成就。身體的成就包括壽命等五種，即獲得壽命、獲得美貌、獲得力量、獲得快樂、獲得辯才。 佈施的業：攝受自己和他人，滿足願望以及成就大菩提（Mahābodhi，大徹大悟）。 滿足施的相應：由於具足安住于不慳吝的人心中。 品類：包括法佈施、財佈施、無畏佈施。 自性：由於安住于具足戒律，乃至受持學習各種學處。 因：滅除煩惱是涅槃（Nirvana，寂滅），爲了尋求涅槃而度過各種有邊的受（vedanā，感受）而奉行戒律。 果：善道以及不後悔等，依次達到內心安住，因為持戒而得到。 業：有三種，一是能夠任持，任持一切功德如同大地；二是能夠靜息一切煩惱；三是無畏，由於不能生起一切怖畏、憎恨等各種罪惡的因緣。 相應：由於一切時身口意業都奉行善行。 品類：指兩種獲得，一是受持。獲得即波羅提木叉（Prātimokṣa，戒律）二法。獲得即定道戒（其餘煩惱不贅述，請查閱原文）
【English Translation】 English version 'Joy: To those who are engaged in practice, assist them according to their wishes.' 'Samadhi (定): To those who are engaged in learning Samadhi, teach them the methods according to their wishes.' 'Wisdom: To those who have doubts, resolve their doubts according to their wishes.' 'For those who are newly born beings, first embrace them with generosity (Dāna), and then guide them to maturity with the Three Vehicles (Triyāna - Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) of Dharma according to their respective capacities. First, establish them in the precepts (Śīla) and so on, and then mature them with the Three Vehicles, the principle is the same.' 'The third order refers to three causes: first and last, lower and upper, coarse and fine. Taking generosity as the first step is to guide the subsequent conduct of upholding precepts and so on; taking generosity as the lower is because upholding precepts and so on is more noble; taking generosity as the coarse is because upholding precepts and so on is more refined. All of these should be understood in sequence.' 'The fourth method of explaining names is: being able to remove poverty is called generosity; being able to bring coolness is called precepts; being able to break anger is called patience; being able establish good deeds is called diligence; being able to maintain the stability of the mind is called Samadhi; being able to understand the true Dharma is called wisdom (Prajñā).' 'The fifth method of practice can be found in treatises such as the Abhidharmasamuccaya and the Vijñāptimātratāsiddhi.' 'The sixth difference lies in that each has six meanings: first, nature; second, cause; third, result; fourth, action; fifth, correspondence; and sixth, category.' 'Nature: Because one uses one's own possessions to give to the recipients.' 'The cause of generosity: Because the good root of non-greed arises simultaneously with thought (citta).' 'The result of generosity: Because of the accomplishment of wealth and body. The accomplishment of the body includes five aspects such as lifespan, namely, obtaining lifespan, obtaining beauty, obtaining strength, obtaining happiness, and obtaining eloquence.' 'The action of generosity: Embracing oneself and others, fulfilling wishes, and achieving Great Enlightenment (Mahābodhi).' 'The correspondence of fulfilling generosity: Because one fully dwells in the mind of a non-stingy person.' 'Categories: including Dharma giving, wealth giving, and fearlessness giving.' 'Nature: Because one dwells in fully possessing precepts, and even upholding and learning various trainings.' 'Cause: Extinguishing afflictions is Nirvana, seeking Nirvana and passing through various conditioned experiences (vedanā) by practicing precepts.' 'Result: Good paths and non-regret, gradually reaching inner peace, because it is obtained through upholding precepts.' 'Action: There are three, first, being able to uphold, upholding all merits like the earth; second, being able to quiet all afflictions; third, fearlessness, because one cannot generate causes for all fears, hatreds, and other evil.' 'Correspondence: Because at all times, body, speech, and mind perform good deeds.' 'Categories: refers to two attainments, one is upholding. Attainment is the two Dharmas of Prātimokṣa (monastic rules). Attainment is the Samadhi path precepts (the remaining afflictions are not elaborated, please refer to the original text).'
)。八對治者。檀離七著故。一資財著。二慢緩著。三偏執著。四報恩著。五果報著。六障礙著。七散亂著。此中障礙著者。謂檀所治貪隨眠不斷故。散亂著者有二。一下意散亂。求小乘故。二分別散亂。分別三輪故。餘六障治初五翻前。謂戒離破戒著等。戒等離障礙著者。彼障礙隨眠皆斷故。戒等離分別著者。隨其三輪不分別故。九功德者。一恒時舍。謂諸菩薩一切時施自身命與一切求者故。二離求不求報恩及以愛果。由大悲為因故。三建菩提。由施建立一切眾生三乘菩提。四無盡。由無分別智所攝。乃至涅槃。其福無盡。無窮利益一切眾生。複次六度有清凈功德。且施彼求乞者。于菩薩所生三種喜。一得見時喜。二遂願時喜。三求見求遂時喜。由不見不遂時不生喜故。菩薩一切于乞求者翻彼三喜亦生三喜故。一得見時生喜。二遂彼愿時生喜。三求見求遂彼時生喜。此中應知彼求者三喜不如菩薩。何以故。菩薩大悲具足故。六度有八無上。一者依。二類。三緣。四迴向。五因。六智。七田。八依止。檀依者。以依菩薩故。類者有三。一物施。以舍自身命故。二無畏施。以救濟惡眾生故。三法施。以說大乘法故。緣者。以大悲為緣起故。迴向者。以求大菩提故。因者。以先世施業熏習種子為因故。智者。以無分別智觀
【現代漢語翻譯】 現代漢語譯本： 八種對治方法是：爲了對治七種執著，即：一、對資財的執著（資財著），二、慢待和懈怠的執著（慢緩著），三、偏頗和固執的執著（偏執著），四、圖報恩情的執著（報恩著），五、追求果報的執著（果報著），六、障礙修行的執著（障礙著），七、心神散亂的執著（散亂著）。 其中，對於障礙修行的執著，是因為佈施所要對治的貪慾煩惱（貪隨眠）沒有斷除的緣故。對於心神散亂的執著，有兩種：一是下意識的散亂，因為追求小乘佛法的緣故；二是分別唸的散亂，因為分別佈施者、受施者和所施物這三輪的緣故。 其餘六種障礙的對治，是最初五種執著的相反。也就是說，持戒是爲了對治破戒的執著等等。持戒等等是爲了對治障礙修行的執著，是因為那些障礙修行的煩惱都斷除了的緣故。持戒等等是爲了對治分別唸的執著，是因為對於佈施者、受施者和所施物這三輪不作分別的緣故。 九種功德是：一、恒常施捨（恒時舍），這是說諸位菩薩在一切時候都施捨自己的生命給一切求助者。二、不求回報，不求報恩以及愛戀的果報（離求不求報恩及以愛果），這是因為以大悲心為根本的緣故。三、建立菩提（建菩提），通過佈施，建立一切眾生的三乘菩提。四、無有窮盡（無盡），因為被無分別智所攝持，乃至涅槃，其福德沒有窮盡，無窮地利益一切眾生。 再次，六度具有清凈的功德。且說佈施，對於那些乞求者，在菩薩那裡會產生三種喜悅：一是得到看見菩薩時的喜悅（得見時喜），二是滿足願望時的喜悅（遂願時喜），三是求見和求得滿足時的喜悅（求見求遂時喜）。因為沒有見到和沒有滿足願望時不會產生喜悅的緣故。菩薩對於一切乞求者，反過來，將那三種喜悅也轉變為三種喜悅，因此也產生三種喜悅：一是得到看見乞求者時的喜悅（得見時生喜），二是滿足他們願望時的喜悅（遂彼愿時生喜），三是求見和求得滿足他們時的喜悅（求見求遂彼時生喜）。 這裡應當知道，那些乞求者的三種喜悅不如菩薩的喜悅。為什麼呢？因為菩薩的大悲心具足的緣故。六度具有八種無上殊勝之處：一者、所依（依），二者、種類（類），三者、所緣（緣），四者、迴向（迴向），五者、因（因），六者、智慧（智），七者、福田（田），八者、所依止（依止）。佈施的所依，是因為依靠菩薩的緣故。種類有三種：一是財物佈施（物施），因為捨棄自身生命的緣故；二是無畏佈施（無畏施），因為救濟邪惡眾生的緣故；三是佛法佈施（法施），因為宣說大乘佛法的緣故。所緣，是以大悲心為緣起的緣故。迴向，是爲了求得大菩提的緣故。因，是以先世佈施的行業熏習的種子為因的緣故。智慧，是以無分別智來觀察的緣故。
【English Translation】 English version: The eight antidotes are: to counteract the seven attachments, namely: 1. attachment to wealth (資財著, Zīcái zhuó), 2. attachment to arrogance and laziness (慢緩著, Màn huǎn zhuó), 3. attachment to bias and stubbornness (偏執著, Piānzhí zhuó), 4. attachment to repaying kindness (報恩著, Bào ēn zhuó), 5. attachment to seeking rewards (果報著, Guǒbào zhuó), 6. attachment to obstructing practice (障礙著, Zhàng'ài zhuó), 7. attachment to mental distraction (散亂著, Sànluàn zhuó). Among these, the attachment to obstructing practice is because the greed afflictions (貪隨眠, Tān suímián) that giving is meant to counteract have not been eliminated. There are two types of attachment to mental distraction: first, subconscious distraction, because of seeking the Small Vehicle (小乘, Xiǎoshèng); second, the distraction of conceptualization, because of conceptualizing the three wheels (三輪, Sānlún) [of giver, recipient, and gift]. The antidotes to the remaining six obstructions are the opposite of the first five attachments. That is to say, upholding precepts is to counteract the attachment to breaking precepts, and so on. Upholding precepts, etc., is to counteract the attachment to obstructing practice, because those afflictions that obstruct practice have all been eliminated. Upholding precepts, etc., is to counteract the attachment to conceptualization, because one does not conceptualize the three wheels of giver, recipient, and gift. The nine merits are: 1. constant giving (恒時舍, Héngshí shě), which means that all Bodhisattvas at all times give their own lives to all who ask. 2. not seeking reward, not seeking repayment of kindness, and not seeking the reward of love (離求不求報恩及以愛果, Lí qiú bù qiú bào ēn jí yǐ ài guǒ), because it is based on great compassion. 3. establishing Bodhi (建菩提, Jiàn pútí), through giving, establishing the Three Vehicle Bodhi (三乘菩提, Sānshèng pútí) of all sentient beings. 4. inexhaustible (無盡, Wújìn), because it is embraced by non-discriminating wisdom, and even until Nirvana, its merit is inexhaustible, endlessly benefiting all sentient beings. Furthermore, the Six Perfections (六度, Liùdù) have the merit of purity. And speaking of giving, for those who beg, three kinds of joy arise in the Bodhisattva: first, the joy of seeing the Bodhisattva (得見時喜, Dé jiàn shí xǐ); second, the joy of fulfilling their wishes (遂願時喜, Suì yuàn shí xǐ); third, the joy of seeking to see and seeking fulfillment (求見求遂時喜, Qiú jiàn qiú suì shí xǐ). Because joy does not arise when one does not see or does not fulfill their wishes. The Bodhisattva, in turn, transforms those three joys into three joys for all beggars, and thus also generates three joys: first, the joy of seeing the beggar (得見時生喜, Dé jiàn shí shēng xǐ); second, the joy of fulfilling their wishes (遂彼願時生喜, Suì bǐ yuàn shí shēng xǐ); third, the joy of seeking to see and seeking to fulfill them (求見求遂彼時生喜, Qiú jiàn qiú suì bǐ shí shēng xǐ). Here it should be known that the three joys of those beggars are not as great as the joy of the Bodhisattva. Why? Because the Bodhisattva's great compassion is complete. The Six Perfections have eight unsurpassed excellences: first, the support (依, Yī); second, the types (類, Lèi); third, the object (緣, Yuán); fourth, the dedication (迴向, Huíxiàng); fifth, the cause (因, Yīn); sixth, the wisdom (智, Zhì); seventh, the field of merit (田, Tián); eighth, the reliance (依止, Yīzhǐ). The support of giving is because it relies on the Bodhisattva. There are three types: first, material giving (物施, Wù shī), because one gives up one's own life; second, fearlessness giving (無畏施, Wúwèi shī), because one saves evil sentient beings; third, Dharma giving (法施, Fǎ shī), because one expounds the Great Vehicle Dharma (大乘佛法, Dàshèng fófǎ). The object is because it arises from great compassion. The dedication is for the sake of seeking Great Bodhi (大菩提, Dà pútí). The cause is because the seeds of the karma of giving in past lives have been cultivated. The wisdom is because one observes with non-discriminating wisdom.
察三輪故。田者有五人。一求人。一苦人。三無依人。四惡行人。五具德人。依止者。由三種依止故。一依止信向。二依止思惟。三依止三昧。
七似饒益門
莊嚴第十二。菩薩有七似饒益。一似母。二似父。三似善友。四似同侶。五似健奴。六似阇梨。七似和上。似母者。譬如慈母于子作五饒益業。一懷胎。二出生。三長養。四防害。五教語。菩薩饒益眾生五業亦爾。一等心向眾生。二生之於聖地。三長養諸善根。四防護諸惡作。五教習以多聞。譬如慈父于子作五種饒益業。一下種子。二教工巧。三為娉室。四付善友。五為絕債不令后償。菩薩五業亦爾。一令起信以為聖體種子。二令學增上戒定以為工巧。三令得解脫喜樂以為娉室。四令勸請諸佛以為善友。五為遮諸障礙以為絕債。譬如善友于己作五饒益業。一密語為覆。二惡行令斷。三善行稱譽。四所造佐助。五遮習惡事。惡事四種。一射獵。二姦非。三耽酒。四博戲。菩薩五業亦爾。一非器者秘其深說。二犯戒者如法呵責。三具戒者以善稱譽。四修行者教令速證。五魔事者即令覺知。譬如有智同侶於己作五饒益業。一與樂。二與利。三恒與樂。四恒與利。五不乖離。菩薩五業亦然。一與不顛倒樂世間成就者名樂。由此得樂受故。二與不顛倒利出世成
【現代漢語翻譯】 現代漢語譯本 觀察三種輪迴的緣故。耕田的人有五種：一是乞求於人的人，二是困苦的人，三是無所依靠的人，四是行為惡劣的人，五是具有德行的人。依靠（佛法）的人，由於三種依靠的緣故：一是依靠信仰和嚮往，二是依靠思考和領悟，三是依靠禪定。
七種相似的饒益之門
莊嚴第十二。菩薩有七種相似的饒益：一像母親，二像父親，三像善友，四像同伴，五像能幹的僕人，六像阿阇梨（Acharya，軌範師），七像和尚（Upadhyaya，親教師）。像母親那樣，譬如慈愛的母親對孩子做五種饒益的事：一是懷胎，二是生產，三是養育，四是防止危害，五是教導語言。菩薩饒益眾生也有五種行為：一是平等地對待眾生，二是使眾生出生於聖地，三是增長眾生的各種善根，四是保護眾生免受各種惡行的侵擾，五是教導眾生學習佛法。譬如慈愛的父親對孩子做五種饒益的事：一是播下（善的）種子，二是教導（生存的）技能，三是為孩子娶妻，四是為孩子尋找好的朋友，五是為孩子償還債務，不讓孩子以後償還。菩薩的五種行為也是如此：一是使眾生生起信心，作為聖體的種子，二是使眾生學習增上的戒律和禪定，作為（生存的）技能，三是使眾生獲得解脫的喜樂，作為（理想的）伴侶，四是使眾生勸請諸佛，作為好的朋友，五是為眾生遮蔽各種障礙，作為償還債務。譬如善友為自己做五種饒益的事：一是秘密的事情為之隱瞞，二是惡劣的行為勸令斷除，三是善良的行為加以稱讚，四是所做的事情給予幫助，五是阻止學習惡事。惡事有四種：一是射獵，二是姦淫邪非，三是沉迷飲酒，四是賭博遊戲。菩薩的五種行為也是如此：一是對非器之人保守甚深教義，二是對於犯戒之人如法呵責，三是對持戒之人加以讚揚，四是對修行之人教導使其迅速證悟，五是對魔事立即令其覺知。譬如有智慧的同伴為自己做五種饒益的事：一是給予快樂，二是給予利益，三是恒常給予快樂，四是恒常給予利益，五是不相違背。菩薩的五種行為也是這樣：一是給予不顛倒的快樂，在世間成就的人稱為快樂，由此得到快樂的感受；二是給予不顛倒的利益，在出世間成
【English Translation】 English version Observing the reasons for the three cycles. There are five types of farmers: one who begs from others, one who is suffering, one who is without support, one who acts wickedly, and one who possesses virtue. Those who rely (on the Dharma) do so for three reasons: first, relying on faith and aspiration; second, relying on thought and understanding; and third, relying on Samadhi (concentration).
The Seven Similar Doors of Benefit
Adornment Twelfth. Bodhisattvas have seven similar benefits: one is like a mother, two is like a father, three is like a good friend, four is like a companion, five is like a capable servant, six is like an Acharya (guide), and seven is like an Upadhyaya (preceptor). Like a mother, for example, a loving mother does five beneficial things for her child: first, conceiving; second, giving birth; third, nurturing; fourth, preventing harm; and fifth, teaching language. Bodhisattvas also benefit sentient beings with five actions: first, treating sentient beings equally; second, causing sentient beings to be born in holy lands; third, increasing the various good roots of sentient beings; fourth, protecting sentient beings from the intrusion of various evil deeds; and fifth, teaching sentient beings to learn the Dharma. Like a loving father, for example, a loving father does five beneficial things for his child: first, sowing (good) seeds; second, teaching (survival) skills; third, marrying a wife for the child; fourth, finding good friends for the child; and fifth, repaying debts for the child, not letting the child repay them later. The five actions of Bodhisattvas are also like this: first, causing sentient beings to generate faith as the seed of the holy body; second, causing sentient beings to learn increasing precepts and Samadhi as (survival) skills; third, causing sentient beings to obtain the joy of liberation as (an ideal) companion; fourth, causing sentient beings to invite all Buddhas as good friends; and fifth, shielding sentient beings from various obstacles as repaying debts. Like a good friend, for example, a good friend does five beneficial things for oneself: first, concealing secret matters; second, advising to cut off evil deeds; third, praising good deeds; fourth, helping with what is done; and fifth, preventing the learning of evil things. There are four kinds of evil things: first, hunting; second, adultery and wickedness; third, indulging in alcohol; and fourth, gambling. The five actions of Bodhisattvas are also like this: first, keeping profound teachings secret from those who are not vessels; second, rebuking those who violate precepts according to the Dharma; third, praising those who uphold precepts; fourth, teaching those who practice to quickly attain enlightenment; and fifth, immediately making them aware of demonic affairs. Like a wise companion, for example, a wise companion does five beneficial things for oneself: first, giving happiness; second, giving benefit; third, constantly giving happiness; fourth, constantly giving benefit; and fifth, not being contradictory. The five actions of Bodhisattvas are also like this: first, giving undeluded happiness, those who achieve in the world are called happiness, thereby obtaining the feeling of happiness; second, giving undeluded benefit, achieving in the world beyond
就者名利。由此對治煩惱病故。餘三可解。譬如健奴為主作五饒益業。一極諸所作。二得不欺誑。三忍諸打罵。四作事精好。五解巧于便。菩薩亦爾。一成熟眾生。二開示出要。三忍諸惡事。四與世間樂。五與出世利。譬如阇梨于弟子作五饒益業。一教其諸法。二示其速要。三身知舒顏。四口知愛語。五心無悕望。譬如和上于弟子所作五饒益業。一度令出家。二與其受戒。三禁斷諸過。四攝持以財。五教授以法。菩薩亦然。一令滿二聚。二令得解脫。三令斷諸障。四與世間樂。五與出世利。
菩薩五悕望門
菩薩五處常起悕望。一怖望六度增長。二六蔽損減。三成就眾生。四勝進諸地。五悕望無上菩提。
六決定應作門
菩薩由六度增上得六種決定。一者財成決定。由施常得大財成就故。二生勝決定。由戒常得隨意受生故。三不退決定。由忍諸苦常不退故。四修習決定。由進恒時習善無間息故。五者定業決定。由禪成就眾生業永不退故。六者無功用決定。由智得無生忍。無分別智自然住故。菩薩為成就六度故。于諸地中決定應作六事。一必應供養。二必應學戒。三必應修悲。四必應勤善。五必應離諠。六必應樂法。如次能滿六波羅蜜。菩薩必應常作六事。一厭五欲。不著施果報故。二自省過
【現代漢語翻譯】 現代漢語譯本 就如同追逐名利一樣。通過這些方法來對治煩惱病。其餘三種可以自行理解。譬如一個強壯的奴僕為主人做五種饒益的事情：一是盡力完成所有工作；二是誠實不欺騙；三是忍受各種打罵；四是做事精益求精；五是巧妙地解決問題。菩薩也是如此：一是成熟眾生；二是開示解脫的要訣；三是忍受各種惡事；四是給予世間快樂；五是給予出世間的利益。譬如阿阇梨（Acharya，導師）對弟子做五種饒益的事情：一是教導他們各種佛法；二是指出快速入門的要訣；三是身體力行，面帶笑容；四是口出愛語；五是心中沒有貪求。譬如和尚（Upadhyaya，親教師）對弟子做五種饒益的事情：一是度他們出家；二是為他們授戒；三是禁止他們犯各種過錯；四是用財物來供養他們；五是用佛法來教授他們。菩薩也是如此：一是令他們圓滿福德和智慧二種資糧；二是令他們得到解脫；三是令他們斷除各種障礙；四是給予世間快樂；五是給予出世間的利益。 菩薩五種希望之門 菩薩在五個方面常常生起希望：一是希望六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）增長；二是希望六蔽（慳貪、毀犯、嗔恚、懈怠、散亂、愚癡）損減；三是成就眾生；四是勝進于各個菩薩地；五是希望證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 六種決定應該做的事情之門 菩薩由於六度的增上，得到六種決定：一是財富成就的決定，由於佈施，常常得到巨大的財富成就；二是殊勝轉生的決定，由於持戒，常常可以隨意受生；三是不退轉的決定，由於忍受各種痛苦，常常不會退轉；四是修習的決定，由於精進，恒常不斷地修習善法；五是定業的決定，由於禪定成就，眾生的事業永遠不會退轉；六是無功用的決定，由於智慧，得到無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟），無分別智自然安住。菩薩爲了成就六度，在各個菩薩地中，決定應該做六件事：一是必須應該供養；二是必須應該學習戒律；三是必須應該修習慈悲；四是必須應該勤奮行善；五是必須應該遠離喧囂；六是必須應該喜愛佛法。這樣依次能夠圓滿六波羅蜜（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）。菩薩必須應該常常做六件事：一是厭離五欲（色、聲、香、味、觸）；不執著于佈施的果報；二是自我反省過失。
【English Translation】 English version It's like pursuing fame and fortune. These are the methods to counteract the sickness of afflictions. The remaining three can be understood on your own. For example, a strong servant does five beneficial things for his master: first, he does his best to complete all tasks; second, he is honest and does not deceive; third, he endures all kinds of beatings and scoldings; fourth, he does things with excellence; fifth, he skillfully solves problems. A Bodhisattva is also like this: first, he matures sentient beings; second, he reveals the essentials of liberation; third, he endures all kinds of evil deeds; fourth, he gives worldly happiness; fifth, he gives transcendental benefits. For example, an Acharya (teacher) does five beneficial things for his disciples: first, he teaches them various Dharmas; second, he points out the essentials for quick entry; third, he practices in person and smiles; fourth, he speaks loving words; fifth, he has no greed in his heart. For example, an Upadhyaya (preceptor) does five beneficial things for his disciples: first, he ordains them; second, he gives them precepts; third, he prohibits them from committing various mistakes; fourth, he provides them with wealth; fifth, he teaches them the Dharma. A Bodhisattva is also like this: first, he enables them to perfect the two accumulations of merit and wisdom; second, he enables them to attain liberation; third, he enables them to cut off various obstacles; fourth, he gives worldly happiness; fifth, he gives transcendental benefits. The Gate of Five Aspirations of a Bodhisattva A Bodhisattva often generates aspirations in five aspects: first, he hopes that the six Paramitas (giving, morality, patience, diligence, meditation, wisdom) will increase; second, he hopes that the six obscurations (stinginess, immorality, anger, laziness, distraction, ignorance) will decrease; third, he accomplishes sentient beings; fourth, he advances in the various Bodhisattva grounds; fifth, he hopes to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). The Gate of Six Definite Actions to be Taken Due to the increase of the six Paramitas, a Bodhisattva obtains six certainties: first, the certainty of wealth accomplishment, because by giving, he often obtains great wealth accomplishment; second, the certainty of auspicious rebirth, because by keeping precepts, he can often be reborn at will; third, the certainty of non-retrogression, because by enduring various sufferings, he often does not regress; fourth, the certainty of practice, because by diligence, he constantly and continuously practices good deeds; fifth, the certainty of fixed karma, because by the accomplishment of meditation, the activities of sentient beings will never regress; sixth, the certainty of no effort, because by wisdom, he obtains Anutpattika-dharma-kshanti (the realization of the non-arising and non-ceasing of all dharmas), and non-discriminating wisdom naturally abides. In order to accomplish the six Paramitas, a Bodhisattva should definitely do six things in the various Bodhisattva grounds: first, he must make offerings; second, he must study the precepts; third, he must cultivate compassion; fourth, he must diligently do good deeds; fifth, he must stay away from noise; sixth, he must love the Dharma. In this way, he can successively perfect the six Paramitas. A Bodhisattva must always do six things: first, he is disgusted with the five desires (form, sound, smell, taste, touch); he does not cling to the rewards of giving; second, he reflects on his own faults.
。謂晝夜六時常自省察所作三業。知過則改。三者耐苦。四者修善。五者不味。謂不啖禪味。恒欲界受生故。六者不分別。如次能令六度圓滿。
六度九種分別門
瑜伽三十九。施波羅蜜九門。乃至智波羅蜜亦爾。頌云。自性一切難。一切門善士。一切種遂求。二世樂清凈。如是九種相。是名略說施。一自性者。能施一切所應施物。無貪俱生思及因所發。能施一切無罪施物。身語二業定有果。見隨所希求即以此物而行惠施。名施自性。二一切施者。略有二種。一內所施物。二外所施物。但施己身名內所施。若慜食吐活命眾生數數食已吐所飯食施。名內外雜施。除上所說施。餘一切所應施物。名唯外施。知內外施於彼眾生唯令安樂不作利益。或不利益亦不安樂。即不施與。翻此即施。廣有無量應施不施。思準可知。三難行施者。財物鮮少。自忍貧苦惠施於他。第一難行。所可愛物極生耽著。能自開意惠施於他。第二難行。極大艱辛所獲財物惠施於他。第三難行。四一切門者。一自財物。二他所得。三施親養愛仆。四施他來求。五善士施者。略有五相。凈信而施。恭敬而施。自身而施。應時而施。不損惱他而行惠施。六一切種施者。有十三相。一無依。二廣大。三歡喜。四數數。五田器。六非田器。七一切物
【現代漢語翻譯】 現代漢語譯本： 意思是晝夜六個時辰經常自我反省所做的身、口、意三業（三業指身口意所造作的行為）。知道有過錯就改正。三是能忍受困苦。四是修習善行。五是不耽著禪定的滋味（味指禪定的快樂）。因為常常希望在欲界受生。六是不分別（不分別指對一切眾生平等對待）。像這樣依次能夠使六度（六度指佈施、持戒、忍辱、精進、禪定、智慧）圓滿。
六度九種分別門
《瑜伽師地論》第三十九卷說，佈施波羅蜜有九種門，乃至智慧波羅蜜也是這樣。頌文說：『自性、一切難，一切門善士，一切種遂求，二世樂清凈。』像這樣的九種相，是略說佈施。一是自性，能夠佈施一切應該佈施的物品，沒有貪婪之心，與生俱來的思慮以及因緣所引發的。能夠佈施一切沒有罪過的物品。身語二業必定有果報。見到別人希望得到什麼，就用這個東西來行佈施，名為佈施的自性。二是所有佈施，大致有兩種：一是內在的佈施物，二是外在的佈施物。僅僅佈施自己的身體，名為內在的佈施。如果憐憫那些靠吃嘔吐物活命的眾生，多次吃完飯後吐出來給他們吃，名為內外雜施。除了上面所說的佈施，其餘一切應該佈施的物品，名為純粹外在的佈施。知道內在和外在的佈施對於那些眾生僅僅是讓他們安樂而不作利益，或者不利益也不安樂，就不佈施給他們。反過來就佈施。廣泛來說有無量應該佈施和不應該佈施的情況，思考衡量就可以知道。三是難行佈施，財物很少，自己忍受貧困而佈施給他人，這是第一種難行。對於非常喜愛的物品極度貪戀執著，能夠自己下決心佈施給他人，這是第二種難行。歷經極大的艱辛才獲得的財物佈施給他人，這是第三種難行。四是所有門，一是自己的財物，二是他人所得的財物，三是佈施給親人、養育者和愛人，四是佈施給前來乞求的人。五是善士佈施，大致有五種相：以清凈的信心而佈施，恭敬地佈施，親自佈施，應時佈施，不損害他人而行佈施。六是一切種佈施，有十三種相：一、無依，二、廣大，三、歡喜，四、數數，五、田器，六、非田器，七、一切物
【English Translation】 English version: It means constantly reflecting on the three karmas (three karmas refer to actions created by body, speech, and mind) performed by oneself during the six periods of day and night. Correcting mistakes when known. Third is enduring suffering. Fourth is cultivating good deeds. Fifth is not savoring the taste of meditative absorption (taste refers to the pleasure of meditative absorption), because one always hopes to be born in the desire realm. Sixth is non-discrimination (non-discrimination refers to treating all beings equally). In this way, one can gradually perfect the six perfections (six perfections refer to generosity, discipline, patience, diligence, concentration, and wisdom).
Ninefold Distinctions of the Six Perfections
Yoga Thirty-Nine. The generosity Pāramitā (Pāramitā: Perfection) has nine aspects, and so do the wisdom Pāramitā. The verse says: 'Self-nature, all difficult, all doors, virtuous one, all kinds, fulfilling requests, happiness and purity in both lives.' These nine aspects are a brief explanation of generosity. First, self-nature: being able to give all things that should be given, without greed, with innate thoughts and those arising from causes. Being able to give all faultless things. The two karmas of body and speech certainly have consequences. Seeing what others desire, one uses that thing to practice generosity, which is called the self-nature of generosity. Second, all generosity: there are roughly two kinds: internal things to give and external things to give. Merely giving one's own body is called internal giving. If one pities beings who live by eating vomit, repeatedly eating and then vomiting the food for them to eat, it is called mixed internal and external giving. Apart from the above-mentioned giving, all other things that should be given are called purely external giving. Knowing that internal and external giving only brings happiness to those beings without benefiting them, or neither benefiting nor bringing happiness, then one does not give to them. Conversely, one gives. Broadly speaking, there are countless situations of what should and should not be given, which can be known through contemplation and consideration. Third, difficult giving: having few possessions, enduring poverty oneself while giving to others is the first kind of difficult giving. Being extremely attached to beloved things, being able to resolve to give them to others is the second kind of difficult giving. Giving to others wealth obtained through great hardship is the third kind of difficult giving. Fourth, all doors: first, one's own wealth; second, wealth obtained by others; third, giving to relatives, nurturers, and loved ones; fourth, giving to those who come to beg. Fifth, virtuous giving: there are roughly five aspects: giving with pure faith, giving respectfully, giving personally, giving at the right time, and giving without harming others. Sixth, all kinds of giving: there are thirteen aspects: first, without reliance; second, vast; third, joyful; fourth, repeatedly; fifth, field vessel; sixth, non-field vessel; seventh, all things
。八一切處。九一切時。十無罪。十一有情物。十二方土物。十三財穀物施。一遂求施者有八相。一匱飲食。二匱車乘。三匱衣服。四匱嚴具。五匱資什。六匱塗飾香鬘。七匱舍宅。八匱乏光明。而求乞者施以光明。上七準此。八此世他世樂施者。略有九相。財有三。一妙凈如法物而行惠施。二調伏慳吝垢而行惠施。三調伏積藏垢而行惠施。無畏有三。一拔濟師子虎狼等畏。二拔濟王賊畏。三拔濟水火等畏。法施有三。一無倒說法。二稱理說法。三勸修學處。如是九相能令眾生此他世樂。財無畏此世。法施他世。九清凈施者有十相。一不留滯施。二不執取施。三不積聚。四不高舉。五無所依。六不退轉。七不下劣。八無向背。九不望報恩。十不希異熟。速施不留故。不妄執著故。不積聚頓施故。謙下非競勝故。不依名譽故。不悔廣大不自輕故。勝妙物施故。于怨親中悲心等施故。悲愍施不希報故。不希當果故。
戒九門者。一自性門有四種。一從他正受。二善凈意樂。三犯已還凈。四深敬專念。無有違犯。由從他受。外觀愧故。善凈意樂。違犯內慚故。還凈專念。初無違犯。二因緣故。離諸惡作。初二為依。生慚愧故。由慚愧故。能護尸羅。由能護故。離諸惡作。又初二是法。后二是前二法所引。又初二第四能
令不毀。犯已還凈令犯還出。具四功德。能利自他。利益安樂無量眾生。哀愍世間諸人天等故。二一切戒者有二種。謂在家分戒。出家分戒。此二略三即三聚戒。三難行戒者略有三種。一謂諸菩薩現具大財。族姓增上能棄。受持菩薩凈戒。名第一難。若遭急難。乃至失命。于所受戒尚無少缺。何況全犯。名第二難。遍於一切行住作意。恒住正念。常無放逸。乃至命終無誤犯輕。何況犯重。名第三難。四一切門戒者略有四種。一者正受戒。二本性戒。三串習戒。四方便相應戒。正受者。受先所受三聚凈戒。本性者。住種姓位。本性仁賢。身語二業恒清凈轉。串習者多生修習三種凈戒。一切惡法不樂現行。惡法深厭。善法樂修。深生忻慕。相應戒者。依四攝事。于諸有情善業恒轉故。五善士戒者略有五種。謂諸菩薩自具尸羅。勸他受戒。贊戒功德。見同法者。深生歡喜。設有毀犯。如法悔除。六一切種戒者。以要言之。六種七種。言六種者。一回向戒。迴向大菩提故。二廣博戒。廣攝一切所學處故。三無罪歡喜處戒。遠離耽著欲樂自苦二邊行故。四恒常戒。雖盡壽命不棄捨故。五堅固戒。利養恭敬本隨煩惱不伏不奪故。六尸羅莊嚴具相應戒。具足一切戒莊嚴故。如聲聞地說。言七種者。一止息戒。遠離一切殺生等故。二轉
【現代漢語翻譯】 現代漢語譯本 令不毀（不違背）。犯已還凈令犯還出（如果違犯了戒律，要通過懺悔等方式恢復清凈，並防止再次違犯）。具備四種功德：能夠利益自己和他人，給無量眾生帶來利益和安樂，慈悲憐憫世間所有的人和天等。第二，一切戒律有兩種：在家居士所受的戒律和出家僧侶所受的戒律。這兩種戒律可以概括為三聚戒（三種戒律的總稱）。第三，難行戒律略有三種：第一種是，菩薩現世擁有巨大的財富和顯赫的家族地位，卻能夠捨棄這一切，受持菩薩凈戒，這被稱為第一難。第二種是，即使遭遇緊急危難，乃至失去生命，對於所受持的戒律，尚且沒有絲毫的違犯，更何況是完全違犯，這被稱為第二難。第三種是，在一切行住坐臥中，始終保持正念，常常沒有放逸，乃至到生命終結都沒有誤犯輕微的戒律，更何況是觸犯重大的戒律，這被稱為第三難。第四，一切門戒律略有四種：第一是正受戒（如法受戒），第二是本性戒（天生的戒律），第三是串習戒（通過反覆練習而養成的戒律），第四是方便相應戒（與方便法門相應的戒律）。正受戒是指如法受持先前所受的三聚凈戒。本性戒是指安住于種姓地位，天性仁慈賢良，身語二業始終清凈。串習戒是指多生累世修習三種凈戒，對於一切惡法不樂意去實行，對於惡法深感厭惡，對於善法樂於修習，並深深地產生欣慕之情。相應戒是指，依靠四攝事（佈施、愛語、利行、同事），對於一切有情眾生，善業能夠恒常運轉。第五，善士戒律略有五種：菩薩自己具備戒律，勸導他人受戒，讚歎戒律的功德，見到持戒的同修，內心深生歡喜，即使有人違犯戒律，也能如法地幫助其懺悔消除。第六，一切種戒律，簡要來說，有六種或七種。六種是指：一、迴向戒，爲了迴向于偉大的菩提（覺悟）而持戒。二、廣博戒，廣泛地攝取一切所應學習之處而持戒。三、無罪歡喜處戒，遠離耽著于欲樂和自我折磨兩種極端行為而持戒。四、恒常戒，即使生命終結也不捨棄而持戒。五、堅固戒，不被利益供養和恭敬等煩惱所動搖和奪走而持戒。六、尸羅（戒律）莊嚴具相應戒，具足一切戒律的莊嚴而持戒，如《聲聞地》中所說。七種是指：一、止息戒，遠離一切殺生等行為而持戒。二、轉
【English Translation】 English version To not destroy (not violate). If a violation has occurred, restore purity and prevent further violations. Possessing four merits: able to benefit oneself and others, bringing benefit and happiness to countless sentient beings, compassionately caring for all humans and devas (gods) in the world. Second, all precepts are of two types: precepts for lay practitioners and precepts for renunciates. These two can be summarized as the three clusters of precepts (the general term for three types of precepts). Third, difficult-to-practice precepts are roughly of three types: The first is when a Bodhisattva possesses great wealth and a prominent family status in this life, yet is able to renounce all of this and uphold the pure precepts of a Bodhisattva, this is called the first difficulty. The second is when, even in the face of urgent danger, even to the point of losing one's life, there is not the slightest violation of the precepts one has taken, let alone a complete violation, this is called the second difficulty. The third is when, in all activities of walking, standing, sitting, and lying down, one constantly maintains mindfulness, is always without negligence, and even until the end of life, does not mistakenly violate even minor precepts, let alone commit major violations, this is called the third difficulty. Fourth, all-encompassing precepts are roughly of four types: The first is the precept of proper reception (receiving precepts according to the Dharma), the second is the precept of inherent nature (innate precepts), the third is the precept of habitual practice (precepts developed through repeated practice), and the fourth is the precept corresponding to skillful means (precepts corresponding to skillful means). The precept of proper reception refers to properly upholding the three clusters of pure precepts that were previously received. The precept of inherent nature refers to abiding in the status of one's lineage, being inherently kind and virtuous, and always having pure actions of body and speech. The precept of habitual practice refers to cultivating the three pure precepts over many lifetimes, not being inclined to engage in any evil deeds, deeply disliking evil deeds, being happy to cultivate good deeds, and deeply generating a sense of joy and admiration. The corresponding precept refers to, relying on the four means of attraction (giving, kind speech, beneficial action, and cooperation), constantly turning good deeds for all sentient beings. Fifth, the precepts of virtuous individuals are roughly of five types: Bodhisattvas themselves possess precepts, encourage others to take precepts, praise the merits of precepts, and when they see fellow practitioners who uphold precepts, they feel deep joy in their hearts. Even if someone violates precepts, they can help them to repent and eliminate the violation in accordance with the Dharma. Sixth, all types of precepts, in short, are of six or seven types. The six types refer to: 1. Precepts of dedication, upholding precepts in order to dedicate them to great Bodhi (enlightenment). 2. Extensive precepts, upholding precepts to extensively gather all that should be learned. 3. Precepts of joyful conduct without fault, upholding precepts to stay away from both extremes of indulging in sensual pleasures and self-mortification. 4. Constant precepts, upholding precepts without abandoning them even at the end of life. 5. Firm precepts, upholding precepts without being shaken or taken away by afflictions such as benefits, offerings, and respect. 6. Precepts corresponding to the adornments of Śīla (precepts), upholding precepts with all the adornments of precepts, as stated in the Śrāvakabhūmi. The seven types refer to: 1. Precepts of cessation, upholding precepts to stay away from all actions such as killing. 2. Trans-
作戒。攝一切善故。饒益有情故。三防護戒。隨護止息轉作戒故。四大士相異熟戒。五增上心異熟戒。六可愛趣異熟戒。七利有情異熟戒。七遂求戒者略有八種。謂諸菩薩自諦思惟。如我悕求。勿彼於我現行斷命不與而取穢邪虛妄離間粗惡綺語手塊杖等諸非愛觸加害於我。於他亦然。不遂求。俱不悅故。如是審思惟己命難因緣。亦不於他現行八種所求不遂不悅意事。八此世他世樂戒者略有九種。謂諸菩薩為諸有情。應遮而遮。應開而開。應攝正攝。應調正調。菩薩于中身語二業常清凈轉。名為四種。復有所餘五度俱行凈戒。即為五種。說名為九。能令自他現后安樂。名二世樂戒。九清凈戒者略有十種。一初善受戒。為三菩提不為命故。二不太沉戒。于違犯時生悔愧故。及不太舉戒。達離非處生悔愧故。三離懈怠戒。于睡臥等樂不耽著故。四離諸放逸所攝受戒。修習如前五支不放逸故。五正愿戒。遠離利養不願生天。自要修行故。六軌則具足所攝受戒。于諸威儀如法身語正現行故。七凈命所攝具足戒。離矯詐等一切邪命過故。八離二邊戒。遠離受用苦樂邊故。九永出離戒。遠離一切外道見故。十于先所受無損失戒。于受無缺故。能如是習得五勝利。一十方佛護念。二將終生歡喜。三持戒為善友。四大功德藏滿。五現后戒
【現代漢語翻譯】 作戒（zuò jiè）：因為要攝取一切善法，利益一切有情眾生。 三防護戒（sān fáng hù jiè）：隨順守護，止息惡行，進而轉為善行。 四大士相異熟戒（sì dà shì xiāng yì shú jiè）：具有四種大丈夫相的成熟果報的戒律。 五增上心異熟戒（wǔ zēng shàng xīn yì shú jiè）：由增上心所產生的成熟果報的戒律。 六可愛趣異熟戒（liù kě ài qù yì shú jiè）：能引向可愛趣（善道）的成熟果報的戒律。 七利有情異熟戒（qī lì yǒu qíng yì shú jiè）：利益有情眾生的成熟果報的戒律。 七遂求戒者略有八種（qī suí qiú jiè zhě lüè yǒu bā zhǒng）：追求圓滿戒律的人大致有八種情況，即諸位菩薩自己認真思考：『正如我希望別人不要對我做斷命、偷盜、邪淫、妄語、離間、惡語、綺語、用手塊或棍杖等我不喜歡的觸碰來加害我一樣，我也應該這樣對待他人。』如果別人不這樣做，雙方都不會高興。如此審慎地思維自己生命的脆弱和危險，就不會對他人做出這八種令人不悅的事情。 八此世他世樂戒者略有九種（bā cǐ shì tā shì lè jiè zhě lüè yǒu jiǔ zhǒng）：能帶來今生和來世快樂的戒律大致有九種，即諸位菩薩爲了有情眾生，應該遮止的就遮止，應該開許的就開許，應該攝受的就如法攝受，應該調伏的就如法調伏。菩薩的身語二業始終保持清凈，這稱為四種。再加上其餘五度（佈施、持戒、忍辱、精進、禪定）同時進行的清凈戒律，合起來就是五種。總共說為九種，能使自己和他人今生來世都得到安樂，所以稱為二世樂戒。 九清凈戒者略有十種（jiǔ qīng jìng jiè zhě lüè yǒu shí zhǒng）：清凈的戒律大致有十種： 一初善受戒（yī chū shàn shòu jiè）：最初以善良的心受戒，爲了證得三菩提（sān pú tí，正等正覺）而不是爲了保全性命。 二不太沉戒（èr bù tài chén jiè）：不讓自己沉溺於罪惡的戒律，因為違犯戒律時會產生後悔和羞愧。以及不太舉戒（jí bù tài jǔ jiè）：明白遠離不該做的事情會產生後悔和羞愧。 三離懈怠戒（sān lí xiè dài jiè）：遠離懈怠的戒律，不貪戀睡眠等安樂。 四離諸放逸所攝受戒（sì lí zhū fàng yì suǒ shè shòu jiè）：遠離各種放逸行為的戒律，修習前面所說的五支不放逸。 五正愿戒（wǔ zhèng yuàn jiè）：具有正確願望的戒律，遠離追求名利，不希望轉生到天界，而是堅定地修行。 六軌則具足所攝受戒（liù guǐ zé jù zú suǒ shè shòu jiè）：行爲規範具足的戒律，在各種威儀方面，如法地展現身語行為。 七凈命所攝具足戒（qī jìng mìng suǒ shè jù zú jiè）：以清凈的謀生方式來守護的具足戒，遠離虛偽欺詐等一切不正當的謀生手段。 八離二邊戒（bā lí èr biān jiè）：遠離苦樂兩種極端的戒律。 九永出離戒（jiǔ yǒng chū lí jiè）：永遠脫離輪迴的戒律，遠離一切外道的邪見。 十于先所受無損失戒（shí yú xiān suǒ shòu wú sǔn shī jiè）：對於先前所受的戒律沒有絲毫損失，因為受戒時沒有缺失。能夠這樣修習，可以獲得五種勝利： 一十方佛護念（yī shí fāng fó hù niàn）：得到十方諸佛的護念。 二將終生歡喜（èr jiāng zhōng shēng huān xǐ）：臨終時心生歡喜。 三持戒為善友（sān chí jiè wèi shàn yǒu）：持戒能成為善友。 四大功德藏滿（sì dà gōng dé zàng mǎn）：四大功德寶藏充滿。 五現后戒（wǔ xiàn hòu jiè）：今生來世都能持戒。
【English Translation】 Taking precepts (zuò jiè): Because it encompasses all good deeds and benefits all sentient beings. Three protective precepts (sān fáng hù jiè): To diligently guard, cease evil actions, and transform them into good deeds. Precepts with the mature result of the four characteristics of a great person (sì dà shì xiāng yì shú jiè): Precepts that have the mature result of possessing the four characteristics of a great person. Precepts with the mature result of increased mind (wǔ zēng shàng xīn yì shú jiè): Precepts that have the mature result arising from an increased mind. Precepts with the mature result of leading to a desirable realm (liù kě ài qù yì shú jiè): Precepts that have the mature result of leading to a desirable realm (good path). Precepts with the mature result of benefiting sentient beings (qī lì yǒu qíng yì shú jiè): Precepts that have the mature result of benefiting sentient beings. Those who seek precepts completely have roughly eight aspects (qī suí qiú jiè zhě lüè yǒu bā zhǒng): Those who seek complete precepts generally have eight situations, namely, all Bodhisattvas seriously contemplate: 'Just as I hope others will not harm me by taking my life, stealing, engaging in sexual misconduct, lying, slandering, speaking harshly, engaging in frivolous talk, or harming me with their hands, clods, or sticks, etc., I should treat others in the same way.' If others do not do this, both parties will not be happy. By carefully contemplating the fragility and danger of one's own life, one will not do these eight unpleasant things to others. Precepts that bring happiness in this life and the next have roughly nine aspects (bā cǐ shì tā shì lè jiè zhě lüè yǒu jiǔ zhǒng): Precepts that can bring happiness in this life and the next generally have nine aspects, namely, all Bodhisattvas, for the sake of sentient beings, should stop what should be stopped, allow what should be allowed, embrace what should be embraced according to the Dharma, and tame what should be tamed according to the Dharma. The Bodhisattva's actions of body and speech are always kept pure, which is called four aspects. In addition, there are the pure precepts that are practiced simultaneously with the other five perfections (generosity, discipline, patience, diligence, and meditation), which together make five aspects. In total, they are said to be nine aspects, which can bring happiness to oneself and others in this life and the next, so they are called precepts of happiness in two lives. Pure precepts have roughly ten aspects (jiǔ qīng jìng jiè zhě lüè yǒu shí zhǒng): Pure precepts generally have ten aspects: 1. Initially taking precepts with a good intention (yī chū shàn shòu jiè): Initially taking precepts with a good intention, for the sake of attaining Samyak-Sambodhi (sān pú tí, complete and perfect enlightenment) rather than for preserving one's life. 2. Precepts that do not allow one to sink too low (èr bù tài chén jiè): Precepts that do not allow oneself to sink into sin, because one will feel regret and shame when violating the precepts. And precepts that do not allow one to rise too high (jí bù tài jǔ jiè): Understanding that staying away from what should not be done will cause regret and shame. 3. Precepts that are free from laziness (sān lí xiè dài jiè): Precepts that are free from laziness, not being attached to the pleasures of sleep, etc. 4. Precepts that are free from all laxity (sì lí zhū fàng yì suǒ shè shòu jiè): Precepts that are free from all laxity, practicing the five branches of non-laxity mentioned earlier. 5. Precepts with correct aspirations (wǔ zhèng yuàn jiè): Precepts with correct aspirations, staying away from the pursuit of fame and profit, not hoping to be reborn in the heavens, but firmly practicing. 6. Precepts that are fully equipped with rules (liù guǐ zé jù zú suǒ shè shòu jiè): Precepts that are fully equipped with behavioral norms, displaying bodily and verbal actions in accordance with the Dharma in all kinds of demeanor. 7. Precepts that are fully maintained with pure livelihood (qī jìng mìng suǒ shè jù zú jiè): Complete precepts that are maintained with pure means of livelihood, staying away from hypocrisy, fraud, and all improper means of earning a living. 8. Precepts that are free from the two extremes (bā lí èr biān jiè): Precepts that are free from the two extremes of suffering and pleasure. 9. Precepts of eternal liberation (jiǔ yǒng chū lí jiè): Precepts of eternal liberation from reincarnation, staying away from all heretical views of external paths. 10. Precepts that are not lost from what was previously received (shí yú xiān suǒ shòu wú sǔn shī jiè): There is no loss to the precepts previously received, because there is no deficiency when taking the precepts. By practicing in this way, one can obtain five victories: 1. Being protected by the Buddhas of the ten directions (yī shí fāng fó hù niàn): Being protected by the Buddhas of the ten directions. 2. Generating joy at the end of life (èr jiāng zhōng shēng huān xǐ): Generating joy at the end of life. 3. Holding precepts as good friends (sān chí jiè wèi shàn yǒu): Holding precepts can become good friends. 4. The treasure of great merits is full (sì dà gōng dé zàng mǎn): The treasure of great merits is full. 5. Holding precepts in this life and the next (wǔ xiàn hòu jiè): Holding precepts in this life and the next.
成性。
忍九門者。一自性者。或思擇力。或由自性。堪忍怨害。由無染心。純悲愍故。能有堪忍。此名自性。二一切忍者。在家出家各具三忍。耐怨害忍。起念五想略如能斷疏。云何名忍。自無憤勃。不報他怨。亦不隨眠。流注恒續。故名為忍。安受苦忍者。事有八。一依止處苦。二世法處苦。三威儀處苦。四攝法處苦。五乞行處苦。六勤勞處苦。七利他處苦。八所作處苦。依止處苦有四。即飲食等四事。世法苦有九。謂衰毀譏苦壞盡老病死。威儀處苦有四。即四威儀。攝法苦有七。一供養三寶。二供事尊長。三咨受正法。四咨受已廣為他說。五以大音聲吟詠贊誦。六獨處思察。七修瑜伽所攝止觀。乞行處苦有七。一毀形舍俗。二壞色衣服。三進止不縱住自兢攝。四依他活命。五盡壽乞求非久積用。六盡壽離淫。七盡壽離觀舞倡打歌同齡攜從等法。思勝解忍者。能於八種生勝解故。一三寶功德處。二真實義處。三佛菩薩大神力處。四因處五果處。六應得義處。七自於彼義得方便處。八一切所知所應行處。由二因緣于彼諸處善能安立。一長時串習故。二證善凈智故。三難行忍者有三。於劣有情所。忍彼所作不饒益。名第一難。居尊位。于自臣隸不饒益事。堪能忍受。名第二難。于其種姓婢賤有情所作增上不饒益
【現代漢語翻譯】 現代漢語譯本： 成性。
忍九門者： 一、自性忍者：或因思擇之力，或由自身本性，能夠忍受怨恨傷害。因為沒有染污之心，只有純粹的悲憫，所以能夠堪忍。這稱為自性忍。 二、一切忍者：在家居士和出家修行者各自具備三種忍。耐怨害忍：生起正念，觀想五種道理，大致如《能斷金剛經疏》所說。什麼是忍？就是自己沒有憤恨惱怒，不報復他人的怨恨，也不讓怨恨潛藏心中，持續不斷地影響自己，所以稱為忍。 安受苦忍者：事情有八種：一、依止處苦（生活環境帶來的苦）；二、世法處苦（世間規律帶來的苦）；三、威儀處苦（行爲規範帶來的苦）；四、攝法處苦（修行佛法帶來的苦）；五、乞行處苦（乞討生活帶來的苦）；六、勤勞處苦（辛勤勞作帶來的苦）；七、利他處苦（利益他人帶來的苦）；八、所作處苦（所作事業帶來的苦）。依止處苦有四種，即飲食等四事（衣食住行）。世法苦有九種，即衰、毀、譏、苦、壞、盡、老、病、死。威儀處苦有四種，即行、住、坐、臥四種威儀。攝法苦有七種：一、供養三寶（佛、法、僧）；二、供事尊長（尊敬長輩）；三、咨受正法（請教學習佛法）；四、咨受已廣為他說（學習之後廣泛地為他人宣講）；五、以大音聲吟詠贊誦（用洪亮的聲音吟唱讚美）；六、獨處思察（獨自思考觀察）；七、修瑜伽所攝止觀（修習瑜伽所包含的止和觀）。乞行處苦有七種：一、毀形舍俗（剃除鬚髮，捨棄世俗裝扮）；二、壞色衣服（穿著顏色不正的衣服）；三、進止不縱，住自兢攝（行動舉止不放縱，居住時自我約束）；四、依他活命（依靠他人供養生活）；五、盡壽乞求，非久積用（終身乞討，不長期積蓄財物）；六、盡壽離淫（終身遠離淫慾）；七、盡壽離觀舞倡打歌同齡攜從等法（終身遠離觀看舞蹈、歌唱、表演等，以及與同齡人嬉戲玩樂等行為）。 思勝解忍者：能夠對八種情況產生殊勝的理解。一、三寶（佛、法、僧）功德處；二、真實義處（真理的所在）；三、佛菩薩大神力處；四、因處（原因）；五、果處（結果）；六、應得義處（應該得到的利益）；七、自於彼義得方便處（自己獲得這些利益的方法）；八、一切所知所應行處（一切應該知道和應該做的事情）。由於兩種因緣，能夠在這些方面很好地確立：一、長時間的串習；二、證得善良清凈的智慧。 三、難行忍者：有三種。對於低劣的眾生，忍受他們所作的不利行為，稱為第一難。身居尊位，對於自己的臣屬所作的不利事情，能夠忍受，稱為第二難。對於種姓卑賤的眾生所作的增上不利行為，
【English Translation】 English version: Becoming nature.
The nine gates of forbearance: 1. Forbearance of Self-Nature: Either through the power of contemplation or by one's own nature, being able to endure resentment and harm. Because of having no defiled mind, only pure compassion, one is able to endure. This is called forbearance of self-nature. 2. Forbearance of All: Both lay practitioners and renunciates possess three types of forbearance. Forbearance of Resentment and Harm: Generating mindfulness, contemplating five reasons, roughly as explained in the 'Diamond Sutra Commentary'. What is forbearance? It is when one has no anger or resentment, does not retaliate against others' grievances, nor allows resentment to lie dormant in the mind, continuously influencing oneself. Therefore, it is called forbearance. Forbearance in Accepting Suffering: There are eight aspects: 1. Suffering from the place of reliance (suffering from the living environment); 2. Suffering from worldly dharmas (suffering from worldly laws); 3. Suffering from demeanor (suffering from behavioral norms); 4. Suffering from gathering the Dharma (suffering from practicing the Buddha's teachings); 5. Suffering from begging (suffering from a beggar's life); 6. Suffering from diligence (suffering from hard work); 7. Suffering from benefiting others (suffering from benefiting others); 8. Suffering from actions (suffering from actions taken). Suffering from the place of reliance has four aspects, namely the four necessities such as food and drink (clothing, food, shelter, and transportation). Suffering from worldly dharmas has nine aspects, namely decline, destruction, criticism, suffering, decay, exhaustion, old age, sickness, and death. Suffering from demeanor has four aspects, namely the four postures of walking, standing, sitting, and lying down. Suffering from gathering the Dharma has seven aspects: 1. Making offerings to the Three Jewels (Buddha, Dharma, Sangha); 2. Serving elders; 3. Consulting and receiving the correct Dharma; 4. After consulting and receiving, widely explaining it to others; 5. Reciting and praising with a loud voice; 6. Contemplating alone; 7. Practicing cessation and contemplation contained in Yoga. Suffering from begging has seven aspects: 1. Shaving the head and abandoning worldly customs; 2. Wearing discolored clothes; 3. Not being unrestrained in movement, dwelling with self-restraint; 4. Living by relying on others; 5. Begging for life, not accumulating for long-term use; 6. Abstaining from sexual activity for life; 7. Abstaining from watching dances, singing, performances, and engaging in playful activities with peers for life. Forbearance through Thought and Understanding: Being able to generate superior understanding in eight situations: 1. The qualities of the Three Jewels (Buddha, Dharma, Sangha); 2. The place of true meaning; 3. The great power of Buddhas and Bodhisattvas; 4. The cause; 5. The effect; 6. The benefit that should be obtained; 7. The means to obtain these benefits; 8. All that should be known and all that should be done. Due to two causes, one is able to establish oneself well in these aspects: 1. Prolonged familiarity; 2. Attaining virtuous and pure wisdom. 3. Forbearance of Difficult Practices: There are three types. Towards inferior beings, enduring the unfavorable actions they commit is called the first difficulty. Being in a position of authority, being able to endure the unfavorable actions committed by one's subordinates is called the second difficulty. Towards beings of low caste, enduring the increased unfavorable actions they commit,
事。堪能忍受。名第三難。四一切門者略有四種。一于親所作不饒益事。二于怨所作。三于中所作。四及於彼三劣等勝品。不饒益事皆能忍受。五善士忍者略有五種。謂諸菩薩先於其忍見諸勝利。謂能堪忍補特伽羅。于當來世。無多怨敵。無多乖離。有多喜樂。臨終無悔。于身壞后。當生善趣天世界中。見勝利已。自能堪忍。勸他行忍。贊忍功德。見能行忍。慰意慶喜。六一切種忍有六七種。六者。了知不忍受非愛異熟。由怖故忍。于生哀憐心悲愍親愛心親善故忍。無上菩提為忍圓滿故修行忍。夫出家者具忍辱力。非不行忍。由法受故修行于忍。種姓串習住自性故修行于忍。一切有情唯見諸法故修行忍。七種。謂於一切不饒益忍。從一切所忍。一切處忍。一切時忍。一切身忍。不捶打故。語忍不出非愛故。意忍不憤發故。七遂求忍者略有八種。于諸有苦來求索者。要逼能忍。于極兇暴上品惡業諸有情類。悲不惱忍。于諸犯戒。悲不惱忍。復有五種耐勤苦忍。堪耐除有情苦勤苦。耐求法勤苦。耐法隨法行勤苦。耐為他說法勤苦。耐為有情所作正所有勤苦。八此世他世樂忍者略有九種。謂諸菩薩住不放逸。于諸善法悉能堪忍。于寒熱能忍。于飢渴能忍。于蚊虻能忍。于風日能忍。于蛇蝎能忍。于劬勞憂惱能忍。于墮生老病
【現代漢語翻譯】 現代漢語譯本： 事。能夠忍受這些，稱為第三種難忍。四一切門，略有四種：一，對於親人所作的不饒益之事能夠忍受；二，對於怨敵所作的不饒益之事能夠忍受；三，對於中人所作的不饒益之事能夠忍受；四，以及對於這三種人中，劣、等、勝品的不饒益之事，都能忍受。 五，善士的忍辱略有五種。也就是菩薩首先對於忍辱見到種種勝利，即能夠堪忍的補特伽羅（pudgala，人），在未來的世間，沒有很多怨敵，沒有很多乖離，有很多喜樂，臨終沒有後悔，在身壞之後，當生善趣天世界中。見到這些勝利之後，自己能夠堪忍，勸他人行忍，讚歎忍辱的功德，見到能夠行忍的人，心生安慰和慶喜。 六，一切種類的忍辱有六種或七種。六種是：了知不能忍受會帶來不喜愛的異熟果報，因為害怕的緣故而忍；因為對眾生生起哀憐心、悲憫心、親愛心、親善心的緣故而忍；爲了無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的圓滿而修行忍辱；出家之人具備忍辱的力量，不是不行忍辱，因為依法受持的緣故而修行忍辱；因為種姓的串習，安住于自性的緣故而修行忍辱；一切有情唯獨見到諸法的緣故而修行忍辱。 七種是：對於一切不饒益的事情忍耐；從一切處所忍耐；在一切處境忍耐；在一切時間忍耐；在一切身體狀況下忍耐；不捶打的忍耐；語言上忍耐，不說不喜愛的話；意念上忍耐，不憤恨發怒。 七，隨求忍辱者略有八種。對於那些有苦難來求索的人，即使勉強也要能夠忍受。對於極其兇暴、造作上品惡業的那些有情眾生，生起悲憫心而不惱怒。對於那些犯戒的人，生起悲憫心而不惱怒。又有五種耐勤苦的忍辱：堪能忍耐去除有情痛苦的勤苦；忍耐尋求佛法的勤苦；忍耐隨順佛法修行的勤苦；忍耐為他人說法的勤苦；忍耐為有情眾生所作的正當事業的勤苦。 八，此世他世的快樂忍辱略有九種。也就是菩薩安住于不放逸，對於各種善法都能夠堪忍。對於寒冷和炎熱能夠忍耐；對於飢餓和乾渴能夠忍耐；對於蚊蟲叮咬能夠忍耐；對於風吹日曬能夠忍耐；對於蛇蝎傷害能夠忍耐；對於辛勞和憂惱能夠忍耐；對於墮落、出生、衰老、疾病能夠忍耐。
【English Translation】 English version: Affairs. Being able to endure these is called the third difficulty to endure. The four all-gates are roughly of four types: first, being able to endure unbeneficial actions done by relatives; second, being able to endure unbeneficial actions done by enemies; third, being able to endure unbeneficial actions done by neutral parties; fourth, and being able to endure unbeneficial actions done by inferior, equal, or superior individuals among these three types of people. Fifth, the forbearance of virtuous individuals is roughly of five types. That is, Bodhisattvas first see various benefits in forbearance, namely, the pudgala (person) who is able to endure will have few enemies, little discord, much joy, and no regrets at the time of death in future lives. After the destruction of the body, they will be born in the good realms of the heavens. Having seen these benefits, they are able to endure themselves, encourage others to practice forbearance, praise the merits of forbearance, and rejoice in seeing those who are able to practice forbearance. Sixth, all types of forbearance are of six or seven kinds. The six are: knowing that not enduring will bring undesirable different ripening results, and therefore enduring out of fear; enduring out of compassion, loving-kindness, affection, and goodwill towards sentient beings; cultivating forbearance for the sake of perfecting anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment); those who have left home possess the power of forbearance, and do not fail to practice forbearance, cultivating forbearance because of upholding the Dharma; cultivating forbearance because of the habitual tendencies of their lineage and abiding in their own nature; all sentient beings cultivate forbearance because they only see phenomena. The seven are: enduring all unbeneficial things; enduring from all places; enduring in all situations; enduring at all times; enduring in all physical conditions; enduring without striking; enduring in speech, not uttering unpleasant words; enduring in thought, not becoming resentful or angry. Seventh, those who seek forbearance have roughly eight aspects. For those who come seeking help in their suffering, one must be able to endure even if it is difficult. Towards those extremely violent sentient beings who commit supreme evil deeds, one should have compassion and not be annoyed. Towards those who violate precepts, one should have compassion and not be annoyed. There are also five types of endurance of diligence: being able to endure the diligence of removing the suffering of sentient beings; enduring the diligence of seeking the Dharma; enduring the diligence of practicing in accordance with the Dharma; enduring the diligence of teaching the Dharma to others; enduring the diligence of righteous actions done for sentient beings. Eighth, the forbearance of happiness in this life and the next is roughly of nine types. That is, Bodhisattvas abide in non-negligence and are able to endure all good dharmas. They are able to endure cold and heat; they are able to endure hunger and thirst; they are able to endure mosquito bites; they are able to endure wind and sun; they are able to endure the harm of snakes and scorpions; they are able to endure toil and worry; they are able to endure falling, birth, aging, and sickness.
死苦有情。哀愍而行能忍。如是能令自身于現法中得安樂住。不為一切惡不善法之所陵雜。能引後世安樂因緣。亦能令他修行二世安樂行。名二世樂。清凈忍者略有十種。謂諸菩薩遇他所作不饒益事損惱違越。終不返報。亦不意憤。亦無怨嫌。意樂相續恒常現前。欲作饒益。先後無異。非一益已舍而不益。于有怨者自往悔謝。終不令他生疲厭已然後受謝。恐其疾厭才謝便受等。
精進九門者。一自性。謂諸菩薩其心勇悍。堪能攝受無量善法。利益安樂一切有情。熾然無間無有顛倒。及此所起身語意勤。名進自性。一切者。在家出家各有三種。一擐甲。二攝善。三饒益。擐甲者。謂諸菩薩于發加行精進之前。其心勇悍。先擐誓甲。若我為脫一切有情苦。以千大劫等日夜。處那落迦。不在余趣。證得菩提。假使過此百千俱胝倍數時劫方證菩提。我之勇悍亦無退屈。于求菩提非不進趣。既進趣已勤勇無懈。何況所經時短苦薄。名擐甲精進。攝善精進者。能為六加行能成辨六度。此復有七。一無動精進。一切分別本隨惑異論苦觸不傾動故。二堅固進。殷重加行故。三無量進。能現證一切明處故。四方便相應進。所應得義無倒順行等通達故。五無倒進。為欲證得義愿所引故。六恒常進。無間加行故。七離慢進。由勸精進離
【現代漢語翻譯】 現代漢語譯本：對於遭受痛苦的有情眾生，以哀憫之心行事並能忍耐，這樣能使自身在今生獲得安樂，不被一切邪惡不善之法所侵擾，也能引導來世安樂的因緣，也能使他人修行今生來世的安樂之行，這被稱為『二世樂』。清凈的忍耐大致有十種：菩薩遇到他人所作的不利之事、損害或違逆，始終不報復，也不心懷憤恨，也沒有怨恨嫌隙，內心歡喜的狀態持續不斷地顯現，想要給予饒益，前後沒有差別，不是隻饒益一次就捨棄不再饒益。對於有怨恨的人，親自前去懺悔道歉，始終不讓對方產生疲憊厭倦之後才接受道歉，恐怕對方很快厭倦，才道歉就接受等等。
精進的九個方面：一是自性（svabhāva）。指菩薩內心勇敢剛毅，能夠攝取無量善法，利益安樂一切有情眾生，熾盛不斷，沒有顛倒，以及由此產生的身語意勤奮，稱為精進的自性。一切，指在家和出家各有三種。一是擐甲（saṃnāha），二是攝善（kuśala-saṃgraha），三是饒益（sattvārtha）。擐甲，指菩薩在發起加行精進之前，內心勇敢剛毅，先披上誓願的鎧甲，『如果我爲了解脫一切有情眾生的痛苦，即使在千個大劫中日夜待在那落迦（naraka，地獄），不在其他趣道，才能證得菩提（bodhi，覺悟），即使超過此百千俱胝倍數的時間才能證得菩提，我的勇猛剛毅也不會退縮，對於求取菩提不會不前進。』既然已經前進，就勤奮勇猛不懈怠，何況所經歷的時間短暫，痛苦輕微，這稱為擐甲精進。攝善精進，能夠爲了六種加行，能夠成就六度（pāramitā，波羅蜜）。這又有七種：一、無動精進，一切分別念、根本煩惱、隨煩惱、異論、苦觸都不能使之動搖。二、堅固精進，殷重地修行加行。三、無量精進，能夠現證一切明處。四、方便相應精進，對於所應得到的意義，沒有顛倒地順行等通達。五、無倒精進，爲了想要證得的意義，由願力所引導。六、恒常精進，沒有間斷地修行加行。七、離慢精進，由於勸勉精進而遠離傲慢。
【English Translation】 English version: To sentient beings suffering from misery, to act with compassion and be able to endure, thus one can enable oneself to live peacefully in this present life, not to be disturbed by all evil and unwholesome dharmas, and also to guide the causes and conditions for happiness in the next life, and also to enable others to cultivate the practice of happiness in both this life and the next, which is called 'happiness in two lives'. Pure endurance roughly has ten aspects: When Bodhisattvas encounter unfavorable events, harm, or opposition caused by others, they never retaliate, nor do they harbor resentment, nor do they have grudges or dislikes. The state of joy in their minds continuously manifests, wanting to give benefit, without any difference between before and after, not just benefiting once and then abandoning further benefit. To those who harbor resentment, they personally go to repent and apologize, never letting the other person feel tired and weary before accepting the apology, fearing that the other person will quickly become weary, and accepting the apology as soon as it is offered, and so on.
The nine aspects of diligence: First is self-nature (svabhāva). It refers to the Bodhisattva's heart being brave and resolute, capable of embracing immeasurable good dharmas, benefiting and bringing happiness to all sentient beings, flourishing continuously, without inversion, and the diligence of body, speech, and mind arising from this, which is called the self-nature of diligence. 'All' refers to the three types for both laypeople and monastics. First is armoring (saṃnāha), second is gathering goodness (kuśala-saṃgraha), and third is benefiting others (sattvārtha). Armoring refers to the Bodhisattva's heart being brave and resolute before initiating the practice of diligence, first donning the armor of vows: 'If I, in order to liberate all sentient beings from suffering, even if I have to stay in Naraka (naraka, hell) day and night for a thousand great kalpas, not in other realms, in order to attain Bodhi (bodhi, enlightenment), even if it takes hundreds of thousands of kotis of times longer to attain Bodhi, my bravery and resolution will not retreat, and I will not fail to advance towards seeking Bodhi.' Since one has already advanced, one should be diligent and vigorous without懈怠, let alone if the time experienced is short and the suffering is light. This is called armoring diligence. Gathering goodness diligence is able to perform the six practices and accomplish the six perfections (pāramitā, perfections). This further has seven aspects: 1. Immovable diligence, because all discriminations, fundamental afflictions, secondary afflictions, heterodox views, and painful contacts cannot shake it. 2. Firm diligence, diligently practicing. 3. Immeasurable diligence, able to directly realize all places of clarity. 4. Diligence corresponding to skillful means, understanding the meaning that should be attained without inversion, such as following the path. 5. Non-inverted diligence, guided by the power of vows for the meaning one wishes to attain. 6. Constant diligence, practicing without interruption. 7. Diligence free from pride, due to encouraging diligence, one is free from arrogance.
高舉故。由此疾證無上菩提一切善法最勝因緣。云何饒益有情進。此有十一。如戒品說。彼戒此進。彼此差別。難行進者。略有三種。一無間遠離衣想食想臥想身想。于善無間修無懈廢。名第一難。如是精進盡眾同分。於一切時曾無懈廢。名第二難。平等通達功德相應。不緩不急。無倒能引義利精進。名第三難。一切門者。略有四種。一離染法進。二引自法進。三凈除業。四增長智進。善士進者。略有五種。一無所棄捨進。不捨一切欲加行故。二無退減進。如先所受隨長養故。三無下劣進。勇猛熾然長時策勵。無怯無退故。四無倒進。能引義利方便善巧所攝持故。五勤勇加行進。能于無上正等菩提。速進趣故。一切種進者。六種七種。總有十三種。六者。一無間進。謂一切時修加行故。二殷重進。謂能周備修加行故。三等流進。謂先因力所任持故。四加行進。數數思擇善品加行故。五無動進。一切苦觸不能動故。六無喜足進。少劣證中不喜足故。即經所說有勢等五。云何七種。一與欲俱行進。數于菩提猛利慾愿隨長養故。二平等相應進。本隨煩惱不染纏心。能于善法等習而住故。三勝進進。若本隨惑染心纏心。為顯精進。如救頭然故。四勤求進。勤求明處無厭倦故。五修學進。于所修學法隨法行。能成辦故。六利他進
【現代漢語翻譯】 現代漢語譯本 高舉：因此迅速證得無上菩提，這是一切善法最殊勝的因緣。如何饒益有情令其精進？有十一種方法，如《戒品》所說。彼戒與此精進，彼此有何差別？難行精進略有三種：一、無間遠離衣想、食想、臥具想、身體想，對於善法無間斷地修習，沒有懈怠廢弛，這稱為第一難。像這樣精進，窮盡眾生的同分，在一切時中都不曾懈怠廢弛，這稱為第二難。平等通達與功德相應的法，不緩慢也不急躁，沒有顛倒，能夠引導義利的精進，這稱為第三難。一切門精進略有四種：一、遠離染污法的精進；二、引導自身趨向善法的精進；三、清凈去除惡業的精進；四、增長智慧的精進。善士精進略有五種：一、無所棄捨的精進，不捨棄一切希求的加行；二、無有退減的精進，如先前所受持的，隨著時間增長；三、無有下劣的精進，勇猛熾盛，長時間策勵自己，沒有怯懦退縮；四、沒有顛倒的精進，能夠引導義利，被方便善巧所攝持；五、勤勇加行的精進，能夠對於無上正等菩提，迅速前進趣入。一切種精進有六種或七種，總共有十三種。六種是：一、無間精進，指的是在一切時間修習加行；二、殷重精進，指的是能夠周遍完備地修習加行；三、等流精進，指的是由先前的因的力量所任持；四、加行精進，指的是多次思擇善品並加以實行；五、無動精進，指的是一切苦觸都不能動搖；六、無喜足精進，指的是在少許低劣的證悟中不感到滿足。也就是經文所說的有勢等五種。什麼是七種精進？一、與欲俱行的精進，多次對於菩提生起猛利的慾望和願望，並隨之增長；二、平等相應的精進，原本隨順煩惱而不染著纏縛內心，能夠對於善法平等地學習安住；三、勝進精進，如果原本隨順迷惑，內心被染污纏縛，爲了彰顯精進而努力，就像救頭燃一樣；四、勤求精進，勤奮尋求明智之處而沒有厭倦；五、修學精進，對於所修學的法，隨順法義而行，能夠成就；六、利他精進
【English Translation】 English version Hoisting high: Therefore, one can quickly attain Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment), which is the most excellent cause and condition for all good dharmas. How to benefit sentient beings and encourage their diligence? There are eleven methods, as described in the 'Precepts' section. What is the difference between those precepts and this diligence? Difficult diligence can be summarized into three types: First, uninterruptedly staying away from thoughts of clothing, food, bedding, and body, and cultivating good dharmas without interruption or abandonment, which is called the first difficulty. Diligence like this, exhausting the commonality of beings, never slacking or abandoning at any time, is called the second difficulty. Equally and thoroughly understanding the dharmas corresponding to merit, neither slow nor hasty, without inversion, and able to guide beneficial diligence, is called the third difficulty. All-door diligence can be summarized into four types: First, diligence in staying away from defiled dharmas; second, diligence in guiding oneself towards good dharmas; third, diligence in purifying and removing evil karma; fourth, diligence in increasing wisdom. Good person's diligence can be summarized into five types: First, diligence without abandonment, not abandoning all aspiring practices; second, diligence without decline, growing as previously received; third, diligence without inferiority, being brave and vigorous, encouraging oneself for a long time, without cowardice or retreat; fourth, diligence without inversion, able to guide benefits, being held by skillful means; fifth, diligent effort in practice, able to quickly advance and enter towards Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment). All-kinds of diligence can be six or seven types, totaling thirteen types. The six types are: First, uninterrupted diligence, referring to practicing effort at all times; second, earnest diligence, referring to being able to comprehensively and completely practice effort; third, equable flow diligence, referring to being sustained by the power of previous causes; fourth, effort diligence, referring to repeatedly contemplating good qualities and putting them into practice; fifth, immovable diligence, referring to being unmoved by all painful touches; sixth, diligence without satisfaction, referring to not being satisfied with slight and inferior attainments. That is, the sutra says there are five types such as power. What are the seven types of diligence? First, diligence accompanied by desire, repeatedly generating strong desires and wishes for Bodhi (enlightenment), and growing with them; second, equably corresponding diligence, originally following afflictions without defiling or binding the mind, being able to equally learn and abide in good dharmas; third, superior diligence, if originally following delusion, the mind being defiled and bound, striving to manifest diligence, like saving a burning head; fourth, diligent seeking diligence, diligently seeking wisdom without weariness; fifth, learning diligence, following the meaning of the dharma in the dharma being learned, being able to accomplish; sixth, altruistic diligence
。於前說十一種相應知其相故。七善護進。所有精進起正加行。善自防守犯如法悔故。二世樂如忍應知。清凈者略有十種。一相稱進。二串習。三無緩。四善攝。五應時修習。六通達眾相。七不退弱轉。八不捨軛。九平等。十回向。大菩提相稱者。為斷彼彼諸隨煩惱。修彼相稱對治法門。如為斷貪修不凈故等。余準應知。
靜慮九門者。自性。謂諸菩薩于菩薩藏聞思為先。所有妙善世出世間。心一境性。心正安住。或奢摩他品。或毗缽舍那品。或雙運道靜慮自性。一切靜慮者。略有二種。即世出世。此各有現法樂住能引菩薩等持功德饒益有情。所有靜慮身心輕安離過泯相。名現法樂。能引十方解脫愿智等。名為能引。饒益靜慮有十一種。如前應知。謂諸菩薩依止靜慮。于諸有情能引義利。彼彼事業與作助伴。有苦為除。于諸有情依如理說。于有恩者知恩報恩。于怖為救。于喪失處能解愁憂。于匱乏者施於眾善。匡御于諸有情善隨心轉。于實有德讚美令喜。于諸有過能正調伏。為物現通。恐怖引攝。名一切靜慮。難行者略有三種。已能安住廣大殊勝極善靜慮。為利有情還生欲界。名第一難。依止靜慮。能發無量超過二種所行境菩薩等持。名第二難。依止靜慮。速證無上正等菩提。名第三難。一切門有四。一有尋有
【現代漢語翻譯】 現代漢語譯本：在前文中已經說了十一種相應，要知道它們的體相。七、善護精進：所有精進都發起正確的修行，善於防守，對於違犯如法懺悔。二、世樂應該像安忍一樣理解。清凈大致有十種：一、相稱精進；二、串習；三、不懈怠；四、善於攝持；五、應時修習；六、通達各種體相；七、不退轉衰弱；八、不捨棄軛（yoke，比喻責任或負擔）；九、平等；十、迴向大菩提（Mahabodhi，偉大的覺悟）。相稱是指，爲了斷除種種隨煩惱，修習與它們相稱的對治法門，例如爲了斷除貪慾而修習不凈觀等等。其餘的可以類推得知。
靜慮（Dhyana，禪定）有九個方面：自性，指的是諸位菩薩對於菩薩藏（Bodhisattva Pitaka，菩薩的教法彙編）以聞思為先導，所有微妙美好的世間和出世間的心一境性，心正直安住，或者是奢摩他（Samatha，止）品，或者是毗缽舍那（Vipassana，觀）品，或者是止觀雙運的道路，這就是靜慮的自性。一切靜慮大致有兩種，即世間靜慮和出世間靜慮。這兩種靜慮各自具有現法樂住（當下體驗到的快樂）和能引發菩薩等持（Samadhi，三昧）功德，饒益有情（Sentient beings，有情眾生）的特點。所有靜慮的身心輕安，遠離過失，泯滅表相，稱為現法樂。能夠引發十方解脫愿智等等，稱為能引發。饒益靜慮有十一種，如前文所述，指的是諸位菩薩依止靜慮，對於諸位有情能夠引發利益，對於他們的事業給予幫助，解除他們的痛苦，對於諸位有情依據正理說法，對於有恩的人知恩圖報，對於恐懼的人給予救護，對於喪失的人能夠解除愁憂，對於匱乏的人給予各種善事，匡正和引導諸位有情，善於隨順他們的心意，對於真正有德的人讚美使他們歡喜，對於有各種過失的人能夠正確調伏，為眾生示現神通，以恐怖來引導和攝受，這就是一切靜慮。難行大致有三種：已經能夠安住于廣大殊勝極其美好的靜慮，爲了利益有情而還生於欲界（Desire realm，充滿慾望的界），這是第一種難。依止靜慮，能夠發起無量超過二種所行境（聲聞和緣覺的境界）的菩薩等持，這是第二種難。依止靜慮，迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺），這是第三種難。一切門有四種：一、有尋有
【English Translation】 English version: It has been said before that there are eleven kinds of correspondence, and their characteristics should be known. Seven, skillful protection of diligence: all diligence arises from correct practice, being good at guarding, and repenting of violations of the Dharma. Two, worldly pleasures should be understood like patience. Purity is roughly of ten kinds: one, corresponding diligence; two, familiarization; three, non-slacking; four, skillful gathering; five, timely practice; six, understanding various characteristics; seven, non-retreating weakness; eight, not abandoning the yoke; nine, equality; ten, dedicating to Great Bodhi (Mahabodhi, Great Enlightenment). Correspondence refers to, in order to cut off various minor afflictions, practicing the corresponding antidotes, such as practicing impurity contemplation to cut off greed, and so on. The rest can be inferred.
Dhyana (Meditation) has nine aspects: nature, which refers to the fact that Bodhisattvas, with hearing and thinking as the guide to the Bodhisattva Pitaka (Bodhisattva's teachings compilation), have all the subtle and wonderful worldly and supramundane one-pointedness of mind, the mind dwells uprightly, either in the Samatha (Tranquility) category, or in the Vipassana (Insight) category, or in the path of dual practice of Samatha and Vipassana, which is the nature of Dhyana. All Dhyana are roughly of two kinds, namely worldly Dhyana and supramundane Dhyana. Each of these two kinds of Dhyana has the characteristics of present-life happiness (happiness experienced in the present moment) and the ability to induce the merits of Bodhisattva Samadhi (Concentration), benefiting sentient beings (Sentient beings). All Dhyana's lightness and ease of body and mind, freedom from faults, and annihilation of appearances are called present-life happiness. The ability to induce the liberation of the ten directions, the wisdom of vows, and so on, is called the ability to induce. There are eleven kinds of beneficial Dhyana, as mentioned earlier, which refers to the fact that Bodhisattvas rely on Dhyana to bring benefits to sentient beings, assist them in their endeavors, relieve their suffering, speak to sentient beings according to the right principles, repay kindness to those who are kind, rescue those who are afraid, relieve the sorrow of those who have lost, give various good deeds to those who are in need, correct and guide sentient beings, be good at following their wishes, praise and delight those who are truly virtuous, and be able to properly subdue those who have various faults, manifest supernatural powers for beings, and guide and gather them with terror, which is all Dhyana. Difficult practices are roughly of three kinds: having been able to abide in vast, supreme, and extremely good Dhyana, and being reborn in the Desire realm (Desire realm, realm full of desires) for the benefit of sentient beings, this is the first difficulty. Relying on Dhyana, being able to generate immeasurable Bodhisattva Samadhi that exceeds the realm of the two vehicles (the realm of Sravakas and Pratyekabuddhas), this is the second difficulty. Relying on Dhyana, quickly attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), this is the third difficulty. All doors have four kinds: one, with investigation and
伺靜慮。二喜俱行靜慮。三樂俱行靜慮。四舍俱行靜慮。善士有五。一者無愛味靜慮。二慈俱行。三悲俱行。四喜俱行。五舍俱行靜慮。一切種者。六種七種。言六種者。一善靜慮。二無記變化。三奢摩他品。四毗缽舍那品。五自他利正審思惟。六能引神通威力功德靜慮。言七種者。一者名緣靜慮。二義緣。三止相緣。四舉相緣。五舍相緣。六現法樂住。七能饒益他。遂求有八。一于諸毒藥霜雹災患。能息能成咒術所依靜慮。二于界違所生眾患能除靜慮。三于諸饑饉火災旱等現前在時。興致甘雨靜慮。四于怖畏能拔濟。五于乏食墮在曠野諸有情類。能施飲食。六于乏財位所化有情。能施財位。七於十方界放逸有情。能正諫誨。八于諸有情隨所生起。應作正作靜慮。此世他世樂有九。一神通變現調伏有情靜慮。二記說變現調伏有情。三教誡變現調伏有情。四于造惡者示現惡趣。五于失辨才能施辨才。六于失念能施憶念。七製造建立無顛倒論微妙讚頌摩咀理迦。能令正法久住。八于諸世間工巧業處。能引義利資生眾具能隨造靜慮。九于生惡趣所化有情。為欲暫時息彼眾苦。放大光明照觸靜慮。清凈略有十一。由世間凈離諸愛味清凈靜慮。二由出世凈無有染污。三由加行凈。四由得根本凈。五由根本勝進凈。六由入住自在凈
【現代漢語翻譯】 現代漢語譯本 伺靜慮（觀察禪定）。二喜俱行靜慮（伴隨喜悅的禪定）。三樂俱行靜慮（伴隨快樂的禪定）。四舍俱行靜慮（伴隨捨棄的禪定）。善士有五：一者無愛味靜慮（沒有貪愛的禪定）。二慈俱行（伴隨慈愛的禪定）。三悲俱行（伴隨悲憫的禪定）。四喜俱行（伴隨喜悅的禪定）。五舍俱行靜慮（伴隨捨棄的禪定）。一切種者，六種七種。言六種者：一善靜慮（善良的禪定）。二無記變化（非善非惡的變化）。三奢摩他品（止禪的部分）。四毗缽舍那品（觀禪的部分）。五自他利正審思惟（爲了自己和他人利益的正確審慎思考）。六能引神通威力功德靜慮（能夠引出神通、威力、功德的禪定）。言七種者：一者名緣靜慮（以名稱為緣的禪定）。二義緣（以意義為緣）。三止相緣（以止息現象為緣）。四舉相緣（以生起現象為緣）。五舍相緣（以捨棄現象為緣）。六現法樂住（在當下體驗快樂的安住）。七能饒益他（能夠利益他人）。遂求有八：一于諸毒藥霜雹災患，能息能成咒術所依靜慮（對於各種毒藥、霜雹災害，能夠平息或促成咒術所依賴的禪定）。二于界違所生眾患能除靜慮（對於四大不調所產生的各種疾病能夠消除的禪定）。三于諸饑饉火災旱等現前在時，興致甘雨靜慮（在饑荒、火災、乾旱等災難發生時，能夠興起甘霖的禪定）。四于怖畏能拔濟（對於恐懼能夠救拔）。五于乏食墮在曠野諸有情類，能施飲食（對於缺乏食物而落在曠野的眾生，能夠施予飲食）。六于乏財位所化有情，能施財位（對於缺乏財富地位所教化的眾生，能夠施予財富地位）。七於十方界放逸有情，能正諫誨（對於十方世界放縱的眾生，能夠正確勸誡）。八于諸有情隨所生起，應作正作靜慮（對於眾生隨其所生起的狀況，應該做正確的事情的禪定）。此世他世樂有九：一神通變現調伏有情靜慮（以神通變化調伏眾生的禪定）。二記說變現調伏有情（以預言和講述變化調伏眾生）。三教誡變現調伏有情（以教導和告誡變化調伏眾生）。四于造惡者示現惡趣（對於造惡的人，示現惡道）。五于失辨才能施辨才（對於失去辯才的人，能夠施予辯才）。六于失念能施憶念（對於失去憶念的人，能夠施予憶念）。七製造建立無顛倒論微妙讚頌摩咀理迦，能令正法久住（製造建立沒有顛倒的理論、微妙的讚頌和摩咀理迦，能夠使正法長久住世）。八于諸世間工巧業處，能引義利資生眾具能隨造靜慮（對於世間的各種工巧技藝，能夠引導利益和生活所需的物品，能夠隨之創造的禪定）。九于生惡趣所化有情，為欲暫時息彼眾苦，放大光明照觸靜慮（對於將要墮入惡道的眾生，爲了暫時止息他們的痛苦，放出大光明照耀接觸的禪定）。清凈略有十一：一由世間凈離諸愛味清凈靜慮（通過世間的清凈，遠離各種貪愛，達到清凈的禪定）。二由出世凈無有染污（通過出世間的清凈，沒有染污）。三由加行凈（通過修行而清凈）。四由得根本凈（通過獲得根本禪定而清凈）。五由根本勝進凈（通過根本禪定的殊勝進步而清凈）。六由入住自在凈（通過進入和安住的自在而清凈）。
【English Translation】 English version Observing Dhyana (meditative absorption). Second, Dhyana accompanied by joy. Third, Dhyana accompanied by pleasure. Fourth, Dhyana accompanied by equanimity. There are five virtuous individuals: First, Dhyana without attachment to taste. Second, accompanied by loving-kindness. Third, accompanied by compassion. Fourth, accompanied by joy. Fifth, Dhyana accompanied by equanimity. 'All kinds' refers to six kinds and seven kinds. The six kinds are: First, virtuous Dhyana. Second, neutral transformations. Third, aspects of Samatha (tranquility meditation). Fourth, aspects of Vipassana (insight meditation). Fifth, correct and careful contemplation for the benefit of oneself and others. Sixth, Dhyana that can induce supernatural powers, might, merit, and virtue. The seven kinds are: First, Dhyana based on name. Second, based on meaning. Third, based on the aspect of cessation. Fourth, based on the aspect of arising. Fifth, based on the aspect of equanimity. Sixth, dwelling in happiness in the present life. Seventh, being able to benefit others. There are eight kinds of pursuits: First, Dhyana that can pacify or accomplish spells related to poisons, frost, hail, and disasters. Second, Dhyana that can eliminate various illnesses arising from disharmony of the elements. Third, Dhyana that can bring about sweet rain during times of famine, fire, drought, etc. Fourth, being able to rescue from fear. Fifth, being able to provide food and drink to sentient beings who lack food and have fallen into wilderness. Sixth, being able to bestow wealth and position to sentient beings who are to be transformed by wealth and position. Seventh, being able to correctly admonish sentient beings who are unrestrained in the ten directions. Eighth, Dhyana that involves doing what is right for sentient beings according to their circumstances. There are nine kinds of happiness in this life and the next: First, Dhyana that tames sentient beings through supernatural transformations. Second, taming sentient beings through predictions and narratives of transformations. Third, taming sentient beings through teachings and admonishments of transformations. Fourth, showing evil destinies to those who commit evil deeds. Fifth, being able to bestow eloquence to those who have lost eloquence. Sixth, being able to bestow mindfulness to those who have lost mindfulness. Seventh, creating and establishing non-inverted treatises, subtle praises, and Matrika (lists), which can cause the true Dharma to abide long. Eighth, Dhyana that can create beneficial and life-sustaining resources in various worldly crafts and industries. Ninth, Dhyana that emits great light to illuminate and touch sentient beings who are about to be born in evil destinies, in order to temporarily alleviate their suffering. There are eleven kinds of purity in brief: First, pure Dhyana that is free from all attachments to taste through worldly purity. Second, pure without defilement through supramundane purity. Third, pure through effort. Fourth, pure through obtaining the fundamental. Fifth, pure through the superior progress of the fundamental. Sixth, pure through the freedom of entering and abiding.
。七舍凈慮已還復證入自在凈。八神通變化自在凈。九離一切見趣凈。十一切煩惱所知障清凈靜慮。
慧九門者。一自性。謂能悟入一切所知。及已悟入一切所知。簡擇諸法。普緣一切五明處轉。即慧自性。二一切有二。謂世出世。此各有三。一能于所知真實。隨覺通達慧。二能于如所說五明處及三聚中。決定善巧慧。三能作一切有情義利慧。難行慧者有三種。能知甚深法無我智。名第一難。能了有情調伏方便智。名第二難。了知一切所知境界無障礙智。名第三難。一切門者略有四種。於二藏中。勝妙聞思二慧。及所應作隨轉。所不應作止息慧。及修習力所攝三摩呬多地無量慧。善士慧者有五。一聽聞正法所整合慧。二內正作意俱行慧。三自他利行方便俱行慧。四于諸法中善決定慧。五舍煩惱慧。復有異門。一微細慧。悟入所知如所有性故。二週備慧。悟入所知盡所有性故。三俱生慧。宿智資糧所整合故。四具教慧。能于諸佛已入大地諸菩薩眾。所聞法義具受持故。五具證慧。從凈意樂地乃至到究竟地所攝受故。一切種六七。六謂四諦盡無生智是名六慧。七謂法智。類智。世俗智。神通智。相智。十力前行智。四道理中正道理智。遂求慧有八。一依法異門智。謂法無礙慧。二依法相智。三依法釋詞智。四依法品
【現代漢語翻譯】 現代漢語譯本：七、捨棄雜念，迴歸並證入自在清凈。八、神通變化自在清凈。九、脫離一切見解和執著的清凈。十、一切煩惱和所知障的清凈靜慮。
智慧的九個方面：一、自性。指的是能夠領悟一切所知，以及已經領悟一切所知，辨別諸法，普遍地緣於一切五明處運轉。這就是智慧的自性。二、一切有二。即世間和出世間。這兩者各有三種。一是對所知真實，能夠隨順覺悟通達的智慧。二是對如所說的五明處和三聚中，能夠決定善巧的智慧。三是能夠為一切有情帶來利益的智慧。難行慧有三種。能夠知曉甚深法無我之智，名為第一難。能夠了解有情調伏方便之智，名為第二難。瞭解一切所知境界無障礙之智，名為第三難。一切門略有四種。在二藏（經藏和律藏）中，殊勝的聽聞和思惟二慧，以及所應作的隨順運轉，所不應作的止息慧，以及修習之力所攝的三摩呬多地（Samāhita-bhūmi，禪定之地）的無量智慧。善士慧有五種。一是聽聞正法所整合的智慧。二是內心正確作意同時生起的智慧。三是自利利他行為方便同時生起的智慧。四是對諸法能夠善於決定的智慧。五是捨棄煩惱的智慧。又有不同的方面。一是微細慧。能夠領悟所知如所有性（Yathāvadbhūta，事物的真實本性）的緣故。二是周備慧。能夠領悟所知盡所有性（Yāvatbhūta，事物的全部方面）的緣故。三是俱生慧。由宿世的智慧資糧所整合的緣故。四是具教慧。能夠對諸佛和已入大地的諸菩薩眾所聽聞的法義完全受持的緣故。五是具證慧。從清凈意樂地乃至到達究竟地所攝受的緣故。一切種六七。六是指四諦（catvāri āryasatyāni，苦、集、滅、道）的盡智和無生智，這被稱為六慧。七是指法智（dharma-jñāna），類智（anvaya-jñāna），世俗智（saṃvṛti-jñāna），神通智（abhijñā-jñāna），相智（lakṣaṇa-jñāna），十力前行智（daśa-bala-pūrvagatā-jñāna），四道理中正道理智。 遂求慧有八。一、依法異門智，即法無礙慧。二、依法相智。三、依法釋詞智。四、依法品
【English Translation】 English version: Seven, abandoning distractions, returning to and realizing the purity of unconstrainedness. Eight, the purity of unconstrainedness in supernatural powers and transformations. Nine, the purity of being free from all views and attachments. Ten, the pure meditative absorption (dhyāna) that is free from all afflictions and obscurations of knowledge (jñeyāvaraṇa).
The nine aspects of wisdom (prajñā): One, self-nature (svabhāva). This refers to the ability to comprehend all that is knowable, and having comprehended all that is knowable, to discriminate phenomena, universally operating in all five sciences (pañcavidyāsthāna). This is the self-nature of wisdom. Two, 'all' has two aspects: mundane (laukika) and supramundane (lokottara). Each of these has three aspects. First, the wisdom that can accord with reality and thoroughly understand what is knowable. Second, the wisdom that can skillfully determine the five sciences and the three aggregates (skandha) as they are taught. Third, the wisdom that can benefit all sentient beings. Difficult-to-practice wisdom has three aspects. The wisdom that can know the profound Dharma of no-self (anātman) is called the first difficulty. The wisdom that can understand the means of taming sentient beings is called the second difficulty. The wisdom that can understand all knowable realms without obstruction is called the third difficulty. All doors (mukha) have roughly four aspects. Within the two baskets (pitaka, i.e., Sūtra Piṭaka and Vinaya Piṭaka), there are the superior wisdoms of hearing (śruta) and thinking (cintā), as well as the wisdom of acting accordingly and ceasing what should not be done, and the immeasurable wisdom of the Samāhita-bhūmi (state of meditative concentration) gathered by the power of practice. The wisdom of a virtuous person has five aspects. First, the wisdom accumulated by hearing the true Dharma. Second, the wisdom that arises simultaneously with correct mental application (yoniso manasikāra). Third, the wisdom that arises simultaneously with the means of benefiting oneself and others. Fourth, the wisdom that can skillfully determine phenomena. Fifth, the wisdom of abandoning afflictions (kleśa). There are also different aspects. First, subtle wisdom. This is because it can comprehend the suchness (Yathāvadbhūta, the true nature of things) of what is knowable. Second, comprehensive wisdom. This is because it can comprehend the allness (Yāvatbhūta, all aspects of things) of what is knowable. Third, innate wisdom. This is because it is accumulated by the resources of past wisdom. Fourth, wisdom with teachings. This is because it can fully uphold the Dharma teachings heard from all Buddhas and Bodhisattvas who have entered the great grounds (mahābhūmi). Fifth, wisdom with realization. This is because it is gathered from the ground of pure intention (śuddhādhyāśaya-bhūmi) up to the ultimate ground. All kinds of six and seven. Six refers to the knowledge of the exhaustion (kṣaya-jñāna) and non-arising (anutpāda-jñāna) of the Four Noble Truths (catvāri āryasatyāni, duḥkha, samudaya, nirodha, and marga), which are called the six wisdoms. Seven refers to dharma-jñāna, anvaya-jñāna, saṃvṛti-jñāna, abhijñā-jñāna, lakṣaṇa-jñāna, daśa-bala-pūrvagatā-jñāna, and the wisdom of right reasoning among the four kinds of reasoning. The wisdom that is sought has eight aspects. One, wisdom based on different aspects of the Dharma, which is unobstructed wisdom regarding the Dharma. Two, wisdom based on the characteristics of the Dharma. Three, wisdom based on explaining the words of the Dharma. Four, wisdom based on the categories of the Dharma.
類句差別智。即三無礙解。五菩薩一切摧伏他論慧。六菩薩一切成立自論慧。七菩薩一切正訓營為宗屬家產慧。八菩薩一切善解種種王正世務慧。二世樂有九。謂諸菩薩于內明處能善明凈善安住慧。餘四明處能善明凈非安住慧。一切菩薩即用如是於五明處善明凈慧。以為依止。於他愚癡放逸怯弱勤修正行所化有情。如其次第。示現教導贊勵慶慰慧。清凈有十。于真實義有二慧。謂由盡所有性及如所有性。于流轉有二慧。謂取正因果故。于執受義有二慧。謂倒不倒如實了知故。于方便義有二慧。謂應作不應作如實知故。于究竟義有二種慧。謂染凈如實了知故。
五相名波羅蜜門
七十五云。謂諸菩薩所有佈施略有五種。功德相應得入佈施到彼岸數。一者無著。二無戀。三無罪。四無分別。五迴向。如施戒等當知亦爾。無著者。謂於一切種施等障法中。無有掛礙。無戀者。謂于有染及彼果中。心無繫著。無罪者。謂遠離一切種施等隨煩惱。無分別者。謂于施等不觀遍計所執自性。迴向者。謂以一切施等諸行愿得菩提果。於前九門皆隨決了。
七相施等清凈門
七十四云。菩薩所行惠施。由七種相乃得清凈。謂施凈。戒凈。見凈。心凈。語凈。智凈。垢凈。皆有十相。初清凈十相者。一廣大施。謂
【現代漢語翻譯】 現代漢語譯本 類句差別智（能夠區分相似語句的智慧）。即三無礙解（三種無礙的解釋：義無礙解、法無礙解、詞無礙解）。五、菩薩一切摧伏他論慧（菩薩能夠摧毀其他宗派理論的智慧）。六、菩薩一切成立自論慧（菩薩能夠建立自己宗派理論的智慧）。七、菩薩一切正訓營為宗屬家產慧（菩薩能夠正確地訓練和管理宗派、家族財產的智慧）。八、菩薩一切善解種種王正世務慧（菩薩能夠很好地理解各種國王的正當事務的智慧）。二、世樂有九。謂諸菩薩于內明處能善明凈善安住慧（指菩薩在內明，即戒定慧方面的智慧，能夠很好地明瞭清凈並安住）。餘四明處能善明凈非安住慧（其餘四明，即聲明、工巧明、醫方明、因明，能夠很好地明瞭清凈但不能安住）。一切菩薩即用如是於五明處善明凈慧（一切菩薩都用這種在五明處明瞭清凈的智慧）。以為依止（作為依靠）。於他愚癡放逸怯弱勤修正行所化有情（對於那些愚癡、放逸、怯弱，需要勤奮修行才能教化的眾生）。如其次第（按照他們的不同情況）。示現教導贊勵慶慰慧（給予他們開示、教導、讚揚和安慰的智慧）。清凈有十。于真實義有二慧（對於真實的意義有兩種智慧）。謂由盡所有性及如所有性（即瞭解事物的所有方面和事物本來的樣子）。于流轉有二慧（對於流轉輪迴有兩種智慧）。謂取正因果故（即瞭解正確的因果關係）。于執受義有二慧（對於執取和接受的意義有兩種智慧）。謂倒不倒如實了知故（即如實地瞭解顛倒和不顛倒）。于方便義有二慧（對於方便的意義有兩種智慧）。謂應作不應作如實知故（即如實地瞭解應該做什麼和不應該做什麼）。于究竟義有二種慧（對於究竟的意義有兩種智慧）。謂染凈如實了知故（即如實地瞭解染污和清凈）。 五相名波羅蜜門（五種特徵稱為到達彼岸的方法） 七十五云（第七十五卷說）。謂諸菩薩所有佈施略有五種（菩薩的佈施大致有五種）。功德相應得入佈施到彼岸數（與功德相應，可以算作是到達佈施彼岸）。一者無著（沒有執著）。二、無戀（沒有貪戀）。三、無罪（沒有罪過）。四、無分別（沒有分別）。五、迴向（迴向）。如施戒等當知亦爾（像佈施、持戒等，應該知道也是這樣）。無著者（沒有執著是指）。謂於一切種施等障法中（對於一切佈施等的障礙法）。無有掛礙（沒有掛礙）。無戀者（沒有貪戀是指）。謂于有染及彼果中（對於有染污和它的結果）。心無繫著（心裡沒有繫縛和執著）。無罪者（沒有罪過是指）。謂遠離一切種施等隨煩惱（遠離一切佈施等帶來的隨煩惱）。無分別者（沒有分別是指）。謂于施等不觀遍計所執自性（對於佈施等，不觀察虛妄分別的自性）。迴向者（迴向是指）。謂以一切施等諸行愿得菩提果（用一切佈施等的行為，希望得到菩提果）。於前九門皆隨決了（對於前面的九種方法，都要隨順決定）。 七相施等清凈門（七種特徵使佈施等清凈的方法） 七十四云（第七十四卷說）。菩薩所行惠施（菩薩所做的佈施）。由七種相乃得清凈（通過七種特徵才能清凈）。謂施凈（佈施清凈）。戒凈（持戒清凈）。見凈（見解清凈）。心凈（心清凈）。語凈（語言清凈）。智凈（智慧清凈）。垢凈（去除污垢清凈）。皆有十相（都有十種特徵）。初清凈十相者（最初的清凈的十種特徵是）。一、廣大施（廣大的佈施）。謂（指）
【English Translation】 English version Discriminating wisdom regarding similar sentences (wisdom that can distinguish similar sentences). That is, the three unobstructed explanations (three unobstructed explanations: unobstructed explanation of meaning, unobstructed explanation of dharma, unobstructed explanation of words). Fifth, the Bodhisattva's wisdom to subdue all other theories (the Bodhisattva's wisdom to destroy the theories of other schools). Sixth, the Bodhisattva's wisdom to establish all his own theories (the Bodhisattva's wisdom to establish the theories of his own school). Seventh, the Bodhisattva's wisdom to correctly train and manage the sect, family property (the Bodhisattva's wisdom to correctly train and manage the sect and family property). Eighth, the Bodhisattva's wisdom to understand all kinds of righteous affairs of kings (the Bodhisattva's wisdom to understand well the various righteous affairs of kings). Second, there are nine worldly pleasures. It refers to the wisdom of Bodhisattvas who can clearly understand, purify, and dwell well in the place of inner knowledge (referring to the wisdom of Bodhisattvas in inner knowledge, that is, precepts, samadhi, and wisdom, which can be well understood, purified, and dwell in). The other four knowledges can be well understood and purified but cannot be dwelt in (the other four knowledges, namely, grammar, craftsmanship, medicine, and logic, can be well understood and purified but cannot be dwelt in). All Bodhisattvas use such wisdom to clearly understand and purify the five knowledges (all Bodhisattvas use this wisdom to clearly understand and purify the five knowledges). Take it as a reliance. For sentient beings who are foolish, lax, timid, and need diligent practice to be taught (for those sentient beings who are foolish, lax, timid, and need diligent practice to be taught). In order (according to their different situations). Wisdom to show, teach, praise, and comfort them (wisdom to give them instructions, teachings, praise, and comfort). There are ten purities. There are two wisdoms for the true meaning (there are two wisdoms for the true meaning). That is, by the nature of all that is exhausted and the nature of what is as it is (that is, understanding all aspects of things and the way things are). There are two wisdoms in the cycle of transmigration (there are two wisdoms in the cycle of transmigration). That is, because of taking the right cause and effect (that is, understanding the correct cause and effect relationship). There are two wisdoms in the meaning of acceptance (there are two wisdoms in the meaning of acceptance). That is, knowing the inverted and non-inverted as they really are (that is, truly understanding the inverted and non-inverted). There are two wisdoms in the meaning of expediency (there are two wisdoms in the meaning of expediency). That is, knowing what should be done and what should not be done as they really are (that is, truly understanding what should be done and what should not be done). There are two kinds of wisdom in the ultimate meaning (there are two kinds of wisdom in the ultimate meaning). That is, truly knowing the defilement and purity (that is, truly understanding defilement and purity). The Door of Five Characteristics Called Pāramitā (five characteristics called the method of reaching the other shore) Seventy-five says (the seventy-fifth volume says). That is, the almsgiving of all Bodhisattvas is roughly five kinds (the almsgiving of Bodhisattvas is roughly five kinds). Corresponding to merit, one can enter the number of almsgiving to the other shore (corresponding to merit, it can be counted as reaching the other shore of almsgiving). First, without attachment. Second, without love. Third, without sin. Fourth, without discrimination. Fifth, dedication. It should also be known that it is the same for giving precepts, etc. (like almsgiving, keeping precepts, etc., it should be known that it is also the same). Without attachment means. That is, in all kinds of obstacles to almsgiving, etc. (for all kinds of obstacles to almsgiving, etc.). There is no hindrance (there is no hindrance). Without love means. That is, in the contaminated and its results (for the contaminated and its results). The mind is not bound (the mind is not bound and attached). Without sin means. That is, being far away from all kinds of almsgiving, etc., with troubles (being far away from all the troubles brought about by almsgiving, etc.). Without discrimination means. That is, not observing the self-nature of what is taken by the universal calculation in almsgiving, etc. (for almsgiving, etc., not observing the self-nature of false discrimination). Dedication means. That is, wishing to obtain the fruit of Bodhi with all the actions of almsgiving, etc. (using all the actions of almsgiving, etc., hoping to obtain the fruit of Bodhi). All the previous nine methods are decided accordingly (for the previous nine methods, they should all be decided accordingly). The Door of Seven Characteristics of Purity of Almsgiving, etc. (seven characteristics that make almsgiving, etc., pure) Seventy-four says (the seventy-fourth volume says). The charity practiced by Bodhisattvas (the charity practiced by Bodhisattvas). It can only be purified by seven characteristics (it can only be purified by seven characteristics). That is, purity of almsgiving. Purity of precepts. Purity of view. Purity of mind. Purity of speech. Purity of wisdom. Purity of removing dirt. All have ten characteristics. The first ten characteristics of purity are. First, vast almsgiving. Means
眾多差別故。二平等施。無僧減故。三應時施。當彼所樂故。四上妙施。色等具足故。五清凈施。非不凈物所雜穢故。六如法施。無罪相應故。七隨樂施。謂隨求者所愛樂故。八利益施。隨彼所宜故。九或頓或漸施。觀彼求者故。十無間施。無斷絕故。戒凈十相者。一發勤精進所獲財物而用惠施。二自手臂力所致物施。三離垢污物而用惠施。四如法施。五如法所得施。六息除諸惡施。七諸伏調根施。八殷重恭敬施。九自手而施。十於己僕從先行恩養。然後惠施來求者。見清凈十相者。一不計度我能行施。二不將己量他施。三不觀他當反報施。四不觀當來有富樂施。五不觀令無果施。六不觀施不相似果施。七不觀施有顛倒果施。八不觀殺害為伴侶施。九不觀奇變吉祥相施。十不為聲譽稱讚施。心清凈十相者。一憐愍心施。二珍寶心。謂于施所。三平等心施。四調伏垢心施。五欣樂心施。謂由七相。一于未來求者。發歡喜心故。二于已來求者。初見便凈信故。三于正施時。生悅豫心故。四生靜定心故。五生無足心故。六生不惱心故。七施已不追悔心故。六忍辱心施。無厭倦故。七以慈心施惱害者。八以悲心於有苦者。九以喜心施於有功德者。十以舍心施於親友所。語清凈十相者。一先於施物。恣彼乞者。二彼若至時。稱善
【現代漢語翻譯】 現代漢語譯本 眾多差別故（因為有眾多的差別）。二、平等施（平等地佈施）。無僧減故（因為不會減少僧眾）。三、應時施（應時的佈施）。當彼所樂故（因為符合他們的喜好）。四、上妙施（上等的、美好的佈施）。色等具足故（因為顏色等都具備）。五、清凈施（清凈的佈施）。非不凈物所雜穢故（因為沒有被不潔凈的東西所污染）。六、如法施（如法的佈施）。無罪相應故（因為沒有和罪過相應）。七、隨樂施（隨其所樂的佈施）。謂隨求者所愛樂故（就是說隨著乞求者所喜愛的東西而佈施）。八、利益施（利益的佈施）。隨彼所宜故（隨著他們所適合的而佈施）。九、或頓或漸施（或者一次性或者逐漸地佈施）。觀彼求者故（觀察那些乞求者的情況）。十、無間施（不間斷的佈施）。無斷絕故（沒有斷絕）。 戒凈十相者（持戒清凈的十種相）。一、發勤精進所獲財物而用惠施（用通過勤奮精進獲得的財物來佈施）。二、自手臂力所致物施（用自己手臂的力量所獲得的物品來佈施）。三、離垢污物而用惠施（用遠離了污垢的物品來佈施）。四、如法施（如法的佈施）。五、如法所得施（用如法獲得的財物來佈施）。六、息除諸惡施（停止各種惡行後進行佈施）。七、諸伏調根施（調伏諸根後進行佈施）。八、殷重恭敬施（以慇勤和恭敬心佈施）。九、自手而施（親手佈施）。十、於己僕從先行恩養，然後惠施來求者（先對自己的僕人進行恩惠供養，然後再佈施給前來乞求的人）。 見清凈十相者（見解清凈的十種相）。一、不計度我能行施（不考慮我能行佈施）。二、不將己量他施（不用自己的標準來衡量他人的佈施）。三、不觀他當反報施（不期望他人會反過來報答佈施）。四、不觀當來有富樂施（不期望將來會有富裕快樂的果報而佈施）。五、不觀令無果施（不認為佈施沒有果報）。六、不觀施不相似果施（不認為佈施會產生不相似的果報）。七、不觀施有顛倒果施（不認為佈施會有顛倒的果報）。八、不觀殺害為伴侶施（不認為殺害是佈施的伴侶）。九、不觀奇變吉祥相施（不爲了奇異變化或吉祥的象徵而佈施）。十、不為聲譽稱讚施（不爲了名聲和讚揚而佈施）。 心清凈十相者（心清凈的十種相）。一、憐愍心施（以憐憫心佈施）。二、珍寶心（珍寶之心）。謂于施所（就是對於佈施的對象）。三、平等心施（以平等心佈施）。四、調伏垢心施（以調伏煩惱的心佈施）。五、欣樂心施（以歡喜快樂的心佈施）。謂由七相（由七種相構成）。一、于未來求者，發歡喜心故（對於未來前來乞求的人，生起歡喜心）。二、于已來求者，初見便凈信故（對於已經前來乞求的人，初次見面就產生清凈的信心）。三、于正施時，生悅豫心故（在正在佈施的時候，產生喜悅的心情）。四、生靜定心故（產生平靜安定的心）。五、生無足心故（產生知足的心）。六、生不惱心故（產生不惱怒的心）。七、施已不追悔心故（佈施之後不後悔的心）。六、忍辱心施（以忍辱心佈施）。無厭倦故（沒有厭倦）。七、以慈心施惱害者（以慈悲心佈施給惱害自己的人）。八、以悲心施於有苦者（以悲憫心佈施給有痛苦的人）。九、以喜心施於有功德者（以歡喜心佈施給有功德的人）。十、以舍心施於親友所（以捨棄心佈施給親朋好友）。 語清凈十相者（語言清凈的十種相）。一、先於施物，恣彼乞者（首先對於佈施的物品，聽憑那些乞討者）。二、彼若至時，稱善（他們如果來到時，稱讚他們）。
【English Translation】 English version Due to numerous differences. Second, equal giving (equal almsgiving). Because there is no reduction in the Sangha. Third, timely giving (giving at the right time). Because it suits their preferences. Fourth, supreme and wonderful giving (superior and wonderful almsgiving). Because color and other qualities are complete. Fifth, pure giving (pure almsgiving). Because it is not mixed with impure things. Sixth, giving according to the Dharma (almsgiving according to the Dharma). Because it is not associated with offenses. Seventh, giving according to pleasure (almsgiving according to what pleases). That is, giving according to what the seekers love. Eighth, beneficial giving (beneficial almsgiving). According to what is suitable for them. Ninth, giving either all at once or gradually. Observing those who seek. Tenth, uninterrupted giving (uninterrupted almsgiving). Without cessation. The ten aspects of pure precepts: First, using wealth obtained through diligent effort for charitable giving. Second, giving things obtained through one's own arm strength. Third, using things free from defilement for charitable giving. Fourth, giving according to the Dharma. Fifth, giving what is obtained lawfully. Sixth, giving after ceasing all evils. Seventh, giving after subduing and taming the senses. Eighth, giving with earnestness and respect. Ninth, giving with one's own hands. Tenth, first showing kindness and support to one's own servants, and then giving to those who come seeking. The ten aspects of pure view: First, not calculating 'I am able to give'. Second, not measuring others' giving by one's own standards. Third, not expecting others to reciprocate the giving. Fourth, not giving with the expectation of future wealth and happiness. Fifth, not thinking that giving has no result. Sixth, not thinking that giving produces dissimilar results. Seventh, not thinking that giving has inverted results. Eighth, not thinking of killing as a companion to giving. Ninth, not giving for the sake of strange transformations or auspicious signs. Tenth, not giving for the sake of fame and praise. The ten aspects of pure mind: First, giving with a compassionate mind. Second, a mind like a precious jewel. That is, towards the object of giving. Third, giving with an equal mind. Fourth, giving with a mind that has subdued defilements. Fifth, giving with a joyful mind. This is composed of seven aspects: First, having a joyful mind towards future seekers. Second, having pure faith upon first seeing those who have already come seeking. Third, having a delighted mind while actually giving. Fourth, having a calm and stable mind. Fifth, having a contented mind. Sixth, having a non-annoyed mind. Seventh, having a mind without regret after giving. Sixth, giving with a patient mind. Without weariness. Seventh, giving with loving-kindness to those who harm. Eighth, giving with compassion to those who are suffering. Ninth, giving with joy to those who have merit. Tenth, giving with a relinquishing mind to relatives and friends. The ten aspects of pure speech: First, allowing the beggars to freely choose from the items to be given. Second, praising them when they arrive.
來進。三遠離顰蹙。平面而視。含笑先言。四以耎言共申安慰。五從此無間言當施汝可愛財物。六正發施言。七彼若遮障。縱容分佈不出粗言。八于乞者不毀不呰。九若無施物。正言詞謝許得隨與。十于乞者終不對面呵責笑弄。令改容愧。智清凈十相者。一由惠施智清凈。二由求者智清凈。三由施物智。四由施加行智。五由以施成熟有情智。六由方便善巧智。七由諸欲過患智。八由除垢智。九由友遠離攝受智。十由隱覆六方智清凈。惠施智凈者。了施名言體相故。求者智凈者。住福田想故。施物智者。于工巧業善巧速能集物而惠施等。加行者。勿令求者生疲倦等故。方便善巧智者。教導令行施等。除十四垢業。由友遠離攝受智者。離四惡友近四善友而行施故。隱覆六方智者。謂隱覆六方而行惠施(此次三門如法華安樂品)。垢清凈十相者。一遠離懈怠垢。二遠離貪垢。三遠離瞋垢。四遠離癡垢。五遠離障垢有四障。一不串習。二匱乏。三耽湎。四觀果。此離非道理垢。六善分佈。七由圓滿施。此離減少垢有二。一事圓滿。二意樂圓滿。事圓滿有七。一施資產。二施國土。三施有情。四施莊嚴。五施捨宅。六施居處。七施內身。八由清凈施。離不清凈垢。由十種清凈。即無著無取等。九善觀察施離惡慧垢。謂觀察施物。
【現代漢語翻譯】 現代漢語譯本： 來進：以和善的態度接近。 三遠離顰蹙：避免皺眉等不悅的表情。平面而視：平視對方。含笑先言：面帶微笑，主動與對方交談。 四以耎言共申安慰：用溫和的言語共同表達安慰。 五從此無間言當施汝可愛財物：毫不猶豫地承諾將施捨你所喜愛的財物。 六正發施言：真誠地表達施捨的意願。 七彼若遮障，縱容分佈不出粗言：如果對方有所阻礙，也要容忍並耐心解釋，不要說粗暴的話。 八于乞者不毀不呰：對於乞討者，不要詆譭或嘲笑。 九若無施物，正言詞謝許得隨與：如果沒有可以施捨的物品，要用誠懇的言語道歉，並承諾以後有機會再給予。 十于乞者終不對面呵責笑弄，令改容愧：永遠不要當面呵斥、嘲笑乞討者，以免他們感到羞愧。 智清凈十相者：智慧清凈的十個方面： 一由惠施智清凈：通過佈施使智慧清凈。 二由求者智清凈：因為對求施者抱有恭敬之心，視其為福田而使智慧清凈。 三由施物智：瞭解所施之物的價值和意義，從而使智慧清凈。 四由施加行智：在佈施的行為中運用智慧，例如不讓求施者感到疲倦。 五由以施成熟有情智：通過佈施來成熟有情眾生的智慧。 六由方便善巧智：運用方便善巧的智慧來引導他人行佈施。 七由諸欲過患智：認識到各種慾望的過患，從而使智慧清凈。 八由除垢智：去除內心的污垢，從而使智慧清凈。 九由友遠離攝受智：通過遠離惡友，親近善友來增長智慧。 十由隱覆六方智清凈：以不求回報的心態，默默地向六個方向（上下四方）行佈施，從而使智慧清凈。(此次三門如法華安樂品) 惠施智凈者：通過佈施使智慧清凈，即瞭解佈施的名相和本質。 求者智凈者：對求施者抱有恭敬之心，視其為福田。 施物智者：對於工巧技藝，能夠巧妙迅速地聚集財物並進行佈施。 加行者：在佈施的行為中，不要讓求施者感到疲倦等。 方便善巧智者：教導他人行佈施等。 除十四垢業：去除十四種污垢的業。 由友遠離攝受智者：遠離四種惡友，親近四種善友，從而行佈施。 隱覆六方智者：默默地向六個方向行佈施。 垢清凈十相者：去除污垢的十個方面： 一遠離懈怠垢：遠離懈怠。 二遠離貪垢：遠離貪婪。 三遠離瞋垢：遠離嗔恨。 四遠離癡垢：遠離愚癡。 五遠離障垢有四障：遠離障礙，有四種障礙：一不串習：不習慣。二匱乏：缺乏。三耽湎：沉溺。四觀果：只關注結果。此離非道理垢：這可以去除不合道理的污垢。 六善分佈：妥善地分配。 七由圓滿施：通過圓滿的佈施。此離減少垢有二：這可以去除減少的污垢，有兩種圓滿：一事圓滿：行為圓滿。二意樂圓滿：意樂圓滿。事圓滿有七：行為圓滿有七種：一施資產：佈施財產。二施國土：佈施國土。三施有情：佈施給有情眾生。四施莊嚴：佈施裝飾品。五施捨宅：佈施房屋。六施居處：佈施住所。七施內身：佈施自己的身體。 八由清凈施：通過清凈的佈施。離不清凈垢：遠離不清凈的污垢。由十種清凈：通過十種清凈，即無著無取等：不執著，不索取等。 九善觀察施離惡慧垢：善於觀察佈施，遠離惡慧的污垢。謂觀察施物：即觀察所佈施的物品。
【English Translation】 English version: Approaching: Approach with a kind attitude. Three avoidances of frowning: Avoid unpleasant expressions such as frowning. Looking straight ahead: Look directly at the other person. Speaking first with a smile: Greet the other person with a smile. Four, jointly express comfort with gentle words: Use gentle words to jointly express comfort. Five, from now on, without hesitation, promise to give you beloved possessions: Unhesitatingly promise to give you the beloved possessions. Six, sincerely express the intention to give: Sincerely express the intention to give. Seven, if they obstruct, tolerate and patiently explain without using harsh words: If the other person obstructs, tolerate and patiently explain without using harsh words. Eight, do not denigrate or ridicule beggars: Do not denigrate or ridicule beggars. Nine, if there are no items to give, sincerely apologize and promise to give later if possible: If there are no items to give, sincerely apologize and promise to give later if possible. Ten, never scold or mock beggars face to face, causing them to feel ashamed: Never scold or mock beggars face to face, causing them to feel ashamed. Ten aspects of wisdom purification: One, wisdom purification through generosity (dana): Wisdom is purified through generosity. Two, wisdom purification through the seeker: Wisdom is purified because of the respectful attitude towards the seeker, viewing them as a field of merit. Three, wisdom purification through the object of giving: Wisdom is purified by understanding the value and meaning of the object of giving. Four, wisdom purification through the act of giving: Wisdom is applied in the act of giving, such as not causing the seeker to feel tired. Five, wisdom purification through maturing sentient beings with giving: Wisdom is purified by maturing sentient beings through giving. Six, wisdom purification through skillful means: Wisdom is purified by using skillful means to guide others to practice giving. Seven, wisdom purification through understanding the faults of desires: Wisdom is purified by recognizing the faults of various desires. Eight, wisdom purification through removing defilements: Wisdom is purified by removing inner defilements. Nine, wisdom purification through associating with good friends and distancing from bad friends: Wisdom is increased by distancing oneself from bad friends and associating with good friends. Ten, wisdom purification through secretly giving in six directions: Wisdom is purified by giving silently in six directions (up, down, and four cardinal directions) without seeking reward. (These three doors are as in the 'Chapter on Peaceful Practices' of the Lotus Sutra) Wisdom purification through generosity: Wisdom is purified through generosity, that is, understanding the names and essence of giving. Wisdom purification through the seeker: Having a respectful attitude towards the seeker, viewing them as a field of merit. Wisdom purification through the object of giving: Being able to skillfully and quickly gather wealth and give it away through skillful craftsmanship. The act of giving: In the act of giving, do not cause the seeker to feel tired, etc. Skillful means: Teaching others to practice giving, etc. Removing the fourteen defilements: Removing the karma of fourteen defilements. Wisdom purification through associating with good friends and distancing from bad friends: Distancing oneself from four types of bad friends and associating with four types of good friends, thereby practicing giving. Wisdom purification through secretly giving in six directions: Silently giving in six directions. Ten aspects of defilement purification: One, avoiding the defilement of laziness: Avoiding laziness. Two, avoiding the defilement of greed: Avoiding greed. Three, avoiding the defilement of hatred: Avoiding hatred. Four, avoiding the defilement of ignorance: Avoiding ignorance. Five, avoiding the defilement of obstacles, there are four obstacles: 1. Lack of familiarity. 2. Lack of resources. 3. Addiction. 4. Focusing on results. This removes the defilement of unreasonableness. Six, proper distribution: Distributing properly. Seven, through complete giving: Through complete giving. This removes the defilement of reduction, there are two types of completeness: 1. Completeness of action. 2. Completeness of intention. Completeness of action has seven aspects: 1. Giving possessions. 2. Giving land. 3. Giving to sentient beings. 4. Giving ornaments. 5. Giving houses. 6. Giving dwellings. 7. Giving one's own body. Eight, through pure giving: Through pure giving. Avoiding the defilement of impurity. Through ten types of purity, that is, non-attachment, non-grasping, etc. Nine, skillfully observing giving, avoiding the defilement of evil wisdom: Skillfully observing giving, avoiding the defilement of evil wisdom. That is, observing the object of giving.
觀察意樂。觀察其田。觀物者。觀用勝積。觀施勝用。以饒他故。觀意樂四。于因無倒意樂。果中無著意樂。于生悲愍意樂。于智圓滿意樂。觀田五相。一於是處乞求可得。二於是處已有乞求復加貧匱。三於是處已有貧匱復無依怙。四於是處有無依怙復行惡。行。五於是處雖無此等而有修行。十具方便德而行惠施離無方便過垢。謂串習施不顧身命悲愍有情。真實義智無上菩提勝解教導強力逼迫處任恩報生及神力。
七非田不應施與門
非田不應施有七。一乞求者極大暴惡。曾為怨害歸依怨害而有所求。二勸為善事終不能得。三心壞染污為染污事而有乞求。四為損惱而有乞求。五乞求者或自是魔。或魔所魅非處乞求。六乞求父母或復隨一非所施物。七能為無義。
四攝如度九種門
四攝九門頌如前度。自性愛語。于諸有情常樂宣說悅可意語諦語法語引攝義語。為愛語自性。一切愛語者。略有三種。一設慰喻語。恒對有情遠離顰蹙。先發善言。舒顏平視。含笑為先。或問安隱吉祥。或問諸界調適。或問晝夜怡樂。或命前進善來。以是等相慰問有情。二者設慶悅語。由此語故。若見有情妻子財谷其所昌盛而不自知。如應覺悟以申慶悅。或知信戒聞舍慧增。亦復慶悅。三設勝益語。宣說一切種德圓滿
【現代漢語翻譯】 現代漢語譯本：觀察意樂（動機）。觀察其田（接受佈施的對象）。觀物者（佈施者）。觀察使用勝過積累。觀察佈施勝過使用，因為能饒益他人。觀察意樂有四種：對於因地沒有顛倒的意樂，對於果地沒有執著的意樂，對於眾生悲憫的意樂，對於智慧圓滿的意樂。觀察福田（接受佈施的對象）有五種相：一是在這個地方乞求可以得到，二是在這個地方已經有乞求的，更加貧窮困乏，三是在這個地方已經貧窮困乏，又沒有依靠，四是在這個地方沒有依靠，又做惡行，五是在這個地方雖然沒有這些情況，但是有修行。具備十種方便功德而行惠施，遠離沒有方便的過失和垢染。這十種方便是：串習佈施不顧身命，悲憫有情，具有真實義智，對無上菩提有殊勝的理解，善於教導，有強大的力量逼迫自己行善，處事能夠勝任，懂得感恩報恩，具有與生俱來的善根以及神通力。 不應該佈施的七種對像： 有七種對像不應該佈施。一是乞求者極其暴惡，曾經是仇人，或者投靠仇人來有所求。二是勸他做善事最終不能成功。三是內心敗壞染污，爲了染污的事情而乞求。四是爲了損害他人而乞求。五是乞求者或者是魔，或者是被魔所迷惑，在不適當的場合乞求。六是乞求父母或者其中之一不應該施捨的東西。七是佈施了會造成沒有意義的事情。 四攝（佈施、愛語、利行、同事）如同度過九種門徑： 四攝的九種門徑如同前面所說。自身說愛語。對於一切有情，常常樂於宣說悅耳動聽的語言，真實可信的語言，能夠引導利益的語言。這是愛語的自性。一切愛語，大致有三種。一是說安慰勸慰的話。經常對有情遠離皺眉怒容，先說善言，面容舒展，平視對方，面帶微笑。或者問候是否安穩吉祥，或者問候諸界（地、水、火、風、空、識）是否調和，或者問候晝夜是否快樂。或者招呼對方前進，說『善來』等等，用這些方式來安慰問候有情。二是說慶賀喜悅的話。因為說了這些話，如果看到有情的妻子、財產、穀物等昌盛發達，而他自己卻不知道，就應該適當地提醒他，表達慶賀。或者知道他信心、戒律、聞法、佈施、智慧增長，也應該慶賀。三是說增勝利益的話。宣說一切功德圓滿。
【English Translation】 English version: Observe the intention. Observe the field (the recipient of the offering). Observe the giver. Observe that using is superior to accumulating. Observe that giving is superior to using, because it benefits others. Observe four kinds of intention: the intention of not being inverted in the cause, the intention of not being attached to the result, the intention of being compassionate towards sentient beings, and the intention of being satisfied with perfect wisdom. Observe five aspects of the field of merit (the recipient of the offering): first, it is possible to obtain alms in this place; second, in this place, there are already those who beg and are even more impoverished; third, in this place, there are already those who are impoverished and have no support; fourth, in this place, there are those who have no support and engage in evil deeds; fifth, in this place, although there are none of these situations, there are those who practice. Endowed with ten skillful means and virtues, one practices generosity, free from the faults and defilements of lacking skillful means. These ten skillful means are: being accustomed to giving without regard for one's life, being compassionate towards sentient beings, possessing the wisdom of true meaning, having a superior understanding of unsurpassed Bodhi (enlightenment), being skilled in teaching, having the strength to compel oneself to do good, being competent in handling affairs, knowing how to be grateful and repay kindness, having innate good roots, and having supernatural powers. Seven types of non-fields to whom one should not give: There are seven types of recipients to whom one should not give. First, the beggar is extremely violent and wicked, having been an enemy or seeking something by relying on an enemy. Second, one cannot succeed in persuading him to do good deeds. Third, his mind is corrupted and defiled, and he begs for defiled matters. Fourth, he begs in order to harm others. Fifth, the beggar is either a demon or possessed by a demon, begging in an inappropriate place. Sixth, he begs for things that one should not give to one's parents or either of them. Seventh, giving would lead to meaningless consequences. The Four Sangrahavastus (Generosity, Kind Speech, Beneficial Action, and Consistency) are like crossing nine gateways: The nine gateways of the Four Sangrahavastus are as previously described. One speaks kind words oneself. Towards all sentient beings, one is always happy to proclaim pleasing words, truthful words, and words that lead to benefit. This is the nature of kind speech. All kind speech can be summarized into three types. First, speaking words of comfort and consolation. Constantly avoiding frowns and angry expressions towards sentient beings, first speaking good words, with a relaxed expression, looking at them directly, with a smile. Or asking about their well-being and auspiciousness, or asking if the elements (earth, water, fire, wind, space, consciousness) are in harmony, or asking if they are happy day and night. Or inviting them to come forward, saying 'Welcome,' etc., using these ways to comfort and greet sentient beings. Second, speaking words of congratulation and joy. Because of saying these words, if one sees that a sentient being's wife, wealth, grains, etc., are flourishing and prosperous, but he himself does not know it, one should appropriately remind him and express congratulations. Or if one knows that his faith, precepts, learning, giving, and wisdom are increasing, one should also congratulate him. Third, speaking words of increasing benefit. Proclaiming the perfection of all virtues.
法教相應之語。利益安樂一切有情。恒常現前以勝益言而為饒益。難行愛語者。略有三種。于能殺害怨家惡友。以善凈心無穢濁心。思擇為說如前三語。名第一難。于其上品愚癡鈍根諸有情所。心無疑慮。思擇為說種種法教。誓受疲勞。如理如法如善攝取。名第二難。于其諂詐欺誑親教軌範尊者長老真實福田行邪惡行諸有情所。無嫌恨心。無恚惱心。思擇為說如前三語。名第三難。一切門語有四。一欲斷諸蓋趣向善者。為說先時作法。二遠離諸蓋心調善者。為說增進四聖諦等相應正法。三在家出家多放逸者。無倒諫誨。方便令其出離放逸行住不放逸行。四于諸法中多疑惑者。為令當來離疑惑故。為說正法論議抉擇。善士愛語略有五種。為所化生能說。如來及諸菩薩有因緣法。有出離法。有所依法。有勇決法。有神變法。若所說法得處有因制立學處。名有因緣。若所說法于所受學有毀犯者。施設還凈。名有出離。若所說法四依所攝。施設無倒法律正行。名有所依。若所說法能正顯示出一切苦不退還行。名有勇決。若所說法作三神變。一切所說終不唐捐。名有神變。一切種愛語六種七種。言六種者。一于應聽法開聽愛語。二應制法遮制。三開示諸法法門。四開示無倒法相。五開示無倒訓釋諸法言詞。六開示無倒法句品類差
【現代漢語翻譯】 現代漢語譯本 這是與佛法教義相符的言語，爲了利益和安樂一切有情（眾生），始終以殊勝的利益之言來饒益他們。 難以實行的愛語，略有三種：對於那些可能殺害自己的怨家和惡友，以善良清凈的心，沒有絲毫污濁的心，審慎地思考後為他們宣說如前所述的三種言語（真實語、愛語、柔軟語），這被稱為第一難。 對於那些愚癡遲鈍、根器低劣的有情，心中沒有絲毫疑慮，審慎地思考後為他們宣說種種佛法教義，並且發誓承受疲勞，如理如法地善巧攝取，這被稱為第二難。 對於那些諂媚虛偽、欺騙親教師、軌範師、尊者、長老以及真實的福田，卻行邪惡之事的有情，沒有嫌恨之心，沒有嗔怒惱恨之心，審慎地思考後為他們宣說如前所述的三種言語，這被稱為第三難。 一切法門的言語有四種：第一，對於想要斷除各種煩惱蓋障、趨向善良的人，為他們宣說先前應當修習的方法。第二，對於那些遠離各種煩惱蓋障、心已調伏善良的人，為他們宣說增進四聖諦等相應的正法。第三，對於在家或出家、常常放逸的人，以沒有顛倒的勸誡和教誨，方便地讓他們脫離放逸的行為，安住于不放逸的行為。第四，對於在各種佛法中存在很多疑惑的人，爲了讓他們將來遠離疑惑，為他們宣說正法，進行論議和抉擇。 善士的愛語略有五種：為所教化的眾生宣說，如來（佛陀）以及諸菩薩所具有的，有因緣的法，有出離的法，有所依的法，有勇決的法，有神變的法。 如果所說的法，在適當的地方，因為某種原因而制定學處（戒律），這被稱為有因緣。 如果所說的法，對於那些在所受持的學處有所毀犯的人，施設還凈（懺悔）的方法，這被稱為有出離。 如果所說的法，被四依（比丘依糞掃衣、乞食、樹下坐、腐爛藥）所攝持，施設沒有顛倒的法律和正行，這被稱為有所依。 如果所說的法，能夠正確地顯示出脫離一切痛苦、永不退轉的修行，這被稱為有勇決。 如果所說的法，能夠展現三種神變（教誡神變、記心神變、示現神變），那麼一切所說都不會徒勞無功，這被稱為有神變。 一切種類的愛語有六種或七種。所說的六種是：第一，對於應當聽聞佛法的人，開啟聽法的愛語。第二，對於應當禁止的行為，進行遮止。第三，開示各種佛法的法門。第四，開示沒有顛倒的法相。第五，開示沒有顛倒的訓釋各種佛法的言詞。第六，開示沒有顛倒的法句品類差別。
【English Translation】 English version These are words that correspond to the Dharma teachings, benefiting and bringing happiness to all sentient beings (all beings). They constantly offer beneficial words to enrich them. Loving speech that is difficult to practice is roughly of three kinds: Towards enemies and bad friends who may want to harm you, with a kind and pure heart, without any defilement, carefully considering and speaking to them the three kinds of speech mentioned earlier (truthful speech, loving speech, and gentle speech), this is called the first difficulty. Towards sentient beings who are foolish, dull, and of inferior capacity, without any doubt in your heart, carefully considering and speaking to them various Dharma teachings, and vowing to endure fatigue, skillfully grasping them according to reason and Dharma, this is called the second difficulty. Towards those who are flattering and deceitful, deceiving the preceptor, the disciplinarian, the venerable ones, the elders, and the true fields of merit, yet engaging in evil deeds, without any resentment or anger, carefully considering and speaking to them the three kinds of speech mentioned earlier, this is called the third difficulty. The speech of all Dharma gates is of four kinds: First, for those who want to cut off various afflictions and obstacles and move towards goodness, speaking to them about the methods that should be practiced beforehand. Second, for those who have distanced themselves from various afflictions and obstacles and whose minds have been tamed and are good, speaking to them about the corresponding right Dharma that enhances the Four Noble Truths and so on. Third, for those who are at home or have left home and are often negligent, with undeluded admonitions and teachings, skillfully helping them to break away from negligent behavior and abide in non-negligent behavior. Fourth, for those who have many doubts about various Dharmas, in order to help them stay away from doubts in the future, speaking to them about the right Dharma, engaging in discussions and making decisions. The loving speech of a virtuous person is roughly of five kinds: Speaking to those who are to be taught, about the Dharma with causes and conditions, the Dharma of liberation, the Dharma with a basis, the Dharma of courage, and the Dharma of miracles, which the Tathagata (Buddha) and the Bodhisattvas possess. If the Dharma that is spoken, in the appropriate place, establishes precepts (rules) for some reason, this is called having causes and conditions. If the Dharma that is spoken, for those who have violated the precepts they have received, establishes methods of purification (repentance), this is called having liberation. If the Dharma that is spoken is encompassed by the Four Reliances (a monk relies on robes made of rags, begging for food, sitting under a tree, and medicine made of rotten things), establishing undeluded laws and right conduct, this is called having a basis. If the Dharma that is spoken can correctly reveal the practice of escaping all suffering and never regressing, this is called having courage. If the Dharma that is spoken can display three kinds of miracles (miracle of instruction, miracle of knowing minds, miracle of manifestation), then everything that is said will not be in vain, this is called having miracles. All kinds of loving speech are of six or seven kinds. The six kinds that are spoken are: First, for those who should listen to the Dharma, opening the loving speech of listening to the Dharma. Second, for actions that should be prohibited, carrying out the prohibition. Third, revealing the Dharma gates of various Dharmas. Fourth, revealing the undeluded characteristics of the Dharma. Fifth, revealing the undeluded explanations of the words of various Dharmas. Sixth, revealing the undeluded distinctions of the categories of Dharma phrases.
別。七種者。一慰喻愛語。二慶悅。三於他有情一切資具少希欲中。一切所作。及以正至少希欲中。廣恣愛語。四安愍種種驚怖。五如理宣說所攝。六為欲令他出不善處安住善處。正見聞疑舉呵。七請他有力饒益愛語。遂求有八。謂依四凈語起八聖語。四凈語謂四善語業。八聖語謂見言見等。二世樂有九。一說正法斷親屬難愁憂愛語。二說正法斷財位難愁憂。三說正法斷無病難愁憂。四說正法斷凈戒難眾苦。五說正法斷正見難眾苦。六說正法讚美凈戒圓滿。七說正法讚美正見圓滿。八說正法讚美軌則圓滿。九說正法讚美正命圓滿愛語。清凈愛語有二十種。如前力品。自性利行。由彼愛語。為諸有情。示現正理。隨其所應。于諸所學。隨義利行法隨法行。如是行中安住悲心無愛染心。勸導調伏安處建立。略名自性。一切利行略有二種。一未成熟有情能成熟利行。二已成熟有情令解脫利行。復由三門。一于現法利勸導利行。二於後法利勸導利行。三于現后利勸導利行。于現法利勸導利行者。謂勸導以法業德招集守護增長財位。由此能令獲大名稱及現法樂。由資具樂攝受安住。於後法利勸導利行者。正勸導棄捨財位清凈出家。受乞求行以自存活。由此能令決定獲得后法安樂。不必獲得現法安樂。于現后利勸導利行者。正勸導
在家或出家者。漸次修行趣向離欲。由此能令現得輕安後生凈天。或無餘依界般涅槃。難行利行者略有三種。于先未行勝善根。因諸有情所能行利行。名第一難。難勸導故。于有善因現前耽著廣大財位眾具圓滿有情利行。名第二難。廣大放逸耽著轉故。于諸外道著本異道邪見邪行有情利行。名第三難。彼于自宗愚癡執故。于正法律憎背執故。一切門利行有四。不信有情于信勸導。犯戒有情于戒勸導。惡慧有情于慧勸導。慳吝有情于舍勸導。善士利行略有五種。于真實義勸導有情。于應時宜勸導。于攝妙義勸導。于諸有情柔濡勸導。于諸有情慈心勸導。一切種利行有六七種。六謂若諸有情應正攝受正攝受之。應正調伏正調伏之。憎背聖教除其恚惱。處中住者令入聖教。已入聖教令其成熟。已成熟者令得解脫。七謂隨所化生於善資糧守護長養。隨小大乘或於遠離。或於心一境性。或於清凈諸障。或於修習作意正安處之。若有二乘種即於二乘而正安處。若大乘種即于大乘安處。遂求利行者有八。謂見有情于應慚處為無慚纏之所纏繞。方便開解令離彼纏。于餘七纏亦爾。二世樂有九。謂於他有情。依凈身業。勸離殺生。離不與取。離欲邪行。離一切窣羅若迷麗耶及以末陀放逸處酒。依凈語業。勸離一切妄語。離離語。離粗語。
【現代漢語翻譯】 現代漢語譯本 無論是在家修行者還是出家修行者，通過逐漸修行，都能趨向于遠離慾望。因此，能夠使他們在今生獲得輕安，死後往生到清凈的天界，或者在無餘依涅槃界證得般涅槃。 對於難行利行（Durlabha-hita-pratipatti，難以實行的利益行為）的人來說，大致有三種情況。對於那些先前沒有修行過殊勝善根的有情，因為其他有情能夠實行利益行為，這被稱為第一種難，因為很難勸導他們。 對於那些具有善因，現在沉溺於廣大的財富和圓滿的資具的有情實行利益行為，這被稱為第二種難，因為他們廣大地放逸和沉溺於享樂。 對於那些執著于外道，堅持與正道相異的邪見和邪行的有情實行利益行為，這被稱為第三種難，因為他們對於自己的宗派愚癡地執著，並且對於正確的佛法憎恨和背離。 一切門利行（Sarvadvara-hita-pratipatti，所有方面的利益行為）有四種：對於不相信的有情，勸導他們生起信心；對於犯戒的有情，勸導他們持守戒律；對於沒有智慧的有情，勸導他們修習智慧；對於慳吝的有情，勸導他們行佈施。 善士利行（Satpurusa-hita-pratipatti，善人的利益行為）大致有五種：勸導有情瞭解真實的意義；勸導他們做應時應宜的事情；勸導他們攝取微妙的意義；用柔和的態度勸導有情；用慈悲的心勸導有情。 一切種利行（Sarvaprakara-hita-pratipatti，所有種類的利益行為）有六種或七種。六種是指：如果有些有情應該被正確地攝受，就正確地攝受他們；應該被正確地調伏，就正確地調伏他們；對於那些憎恨和背離聖教的人，消除他們的嗔恚和惱怒；對於那些處於中間狀態的人，引導他們進入聖教；對於那些已經進入聖教的人，使他們成熟；對於那些已經成熟的人，使他們得到解脫。 七種是指：隨著所化度的眾生的根器，守護和增長他們的善的資糧；無論是小乘還是大乘，或者在遠離處，或者在心一境性（Citta-ekagrata，專注一境）上，或者在清凈各種障礙上，或者在修習作意上，都正確地安置他們。如果有二乘的根器，就將他們正確地安置在二乘的道路上；如果具有大乘的根器，就將他們安置在大乘的道路上。 追求利益行為的人有八種：看到有情在應該感到慚愧的地方被無慚的煩惱所纏繞，就方便開解，使他們脫離這種纏繞。對於其餘的七種煩惱纏繞也是如此。 二世樂（Dviloka-sukha，今生和來世的快樂）有九種：對於其他有情，依靠清凈的身業，勸導他們遠離殺生、遠離不予而取（偷盜）、遠離欲邪行、遠離一切使人放逸的酒類（Sura-meraya-madya-pramadasthana）。依靠清凈的語業，勸導他們遠離一切妄語、遠離離間語、遠離粗惡語。
【English Translation】 English version Whether they are practitioners at home or those who have left home, by gradually cultivating, they can move towards detachment from desires. Because of this, they can attain ease and comfort in this life, be reborn in pure heavens after death, or attain Parinirvana in the realm of Nirupadhisesa-nirvana (Nirvana without remainder). For those who engage in difficult but beneficial practices (Durlabha-hita-pratipatti), there are roughly three types. For sentient beings who have not previously cultivated superior roots of virtue, because other sentient beings are able to engage in beneficial practices, this is called the first difficulty, because it is difficult to persuade them. To engage in beneficial practices for sentient beings who have good causes, and are currently indulging in vast wealth and complete resources, is called the second difficulty, because they are greatly distracted and attached to enjoyment. To engage in beneficial practices for sentient beings who are attached to external paths, adhering to deviant views and practices different from the right path, is called the third difficulty, because they are foolishly attached to their own sects, and hate and turn away from the correct Dharma. Beneficial practices in all aspects (Sarvadvara-hita-pratipatti) are of four types: for sentient beings who do not believe, guide them to generate faith; for sentient beings who violate precepts, guide them to uphold precepts; for sentient beings who lack wisdom, guide them to cultivate wisdom; for sentient beings who are stingy, guide them to practice generosity. Beneficial practices of a virtuous person (Satpurusa-hita-pratipatti) are roughly of five types: guiding sentient beings to understand the true meaning; guiding them to do what is appropriate for the time and circumstances; guiding them to grasp subtle meanings; guiding sentient beings with a gentle attitude; guiding sentient beings with a compassionate heart. Beneficial practices of all kinds (Sarvaprakara-hita-pratipatti) are of six or seven types. The six types are: if there are sentient beings who should be properly embraced, then properly embrace them; if they should be properly tamed, then properly tame them; for those who hate and turn away from the Holy Teachings, eliminate their anger and annoyance; for those who are in a neutral state, guide them to enter the Holy Teachings; for those who have already entered the Holy Teachings, cause them to mature; for those who have already matured, cause them to attain liberation. The seven types are: according to the capacity of the beings to be transformed, protect and nurture their resources of virtue; whether it is the Hinayana or the Mahayana, either in a secluded place, or in one-pointedness of mind (Citta-ekagrata), or in purifying various obstacles, or in cultivating mental application, properly settle them. If they have the potential for the Two Vehicles, then properly settle them on the path of the Two Vehicles; if they have the potential for the Mahayana, then settle them on the path of the Mahayana. Those who seek beneficial practices have eight aspects: seeing sentient beings entangled by shameless afflictions in situations where they should feel ashamed, skillfully liberate them from these entanglements. The same applies to the remaining seven types of afflictive entanglements. Happiness in two worlds (Dviloka-sukha) has nine aspects: regarding other sentient beings, relying on pure bodily actions, guide them to abstain from killing, abstain from taking what is not given (stealing), abstain from sexual misconduct, abstain from all intoxicating drinks (Sura-meraya-madya-pramadasthana) that cause negligence. Relying on pure speech, guide them to abstain from all false speech, abstain from divisive speech, abstain from harsh speech.
離穢語。依凈意業。勸離貪瞋癡。清凈利行有十。依外清凈有五。一無罪利行。二不轉。三漸次。四遍行。五如應。諸惡行者于諸善中能正安處。名無罪行。于非解脫非定清凈處。求為真解脫。求為定清凈。即于其中能正勸導。名不轉行。知劣中妙。隨次為說下中上法。教誡教授令漸次修行。一切有情隨力隨能行義利行求樂者。即于其中隨類勸導。名遍行利。于諸有情。若於自義善法三品功能差別可勸導者。及由方便功能差別可勸導者。于彼如彼方便勸導。名如應利行。依內清凈有五利行。于諸有情。起廣大悲。意樂現前。而行利行。于諸有情所作義利。雖受一切大苦劬勞。而心無倦。深生歡喜。而行利行。雖現安處最勝第一圓滿財位。而自謙下。如奴如仆。亦如孝子旃荼羅子。其心卑屈。離憍慢我執。而行利行。于諸有情。心無愛染。無有虛偽。真實哀憐。而行利行。于諸有情。生起畢竟無復退轉慈愍之心。而行利行。故總成十。同事者。若聽是義。於是善根。勸化受學。或等或增。自現受學。與他同事。所化有情知同己事。受學決定堅固不退。以作是思。定能為我利益安樂。彼自現行。無有知無利益安樂自現行者。非諸菩薩如是同事。得詰難言。汝不受學。云何勸導教授於他。汝應從他咨受教誡。有諸菩薩是他同
【現代漢語翻譯】 現代漢語譯本： 遠離穢語，依止清凈的意業。勸人遠離貪、嗔、癡。清凈的利他行為有十種。依止外在清凈有五種：一是無罪利行（指作惡之人能在善法中安住），二是不轉（指在非解脫、非禪定的清凈之處，引導他人尋求真正的解脫和禪定清凈），三是漸次（指了解下、中、上等差別，依次為他人宣說下、中、上等法，教誡教授他人漸次修行），四是遍行（指對於一切有情，隨其能力和意願行義利之事、求快樂者，隨其類別勸導），五是如應（指對於有情，如果能勸導其在自利善法的三品功能上有所差別，或者通過方便使其功能差別上有所勸導，就用相應的方法勸導）。 依止內在清凈有五種利行：一是對一切有情生起廣大的悲心，以歡喜心行利他之事；二是對於為有情所作的義利之事，即使承受一切大苦和辛勞，內心也毫無厭倦，深生歡喜而行利他之事；三是即使身處最殊勝、第一、圓滿的財富地位，也謙虛卑下，如同奴僕、孝子或旃荼羅（Candala，賤民）之子，內心卑屈，遠離驕慢和我執而行利他之事；四是對一切有情，內心沒有愛染，沒有虛偽，以真實的哀憐之心而行利他之事；五是對一切有情，生起畢竟無有退轉的慈悲之心而行利他之事。所以總共有十種利他行為。 『同事』是指：如果有人聽聞這些道理，就勸導他受持、學習這些善根，或者相等或者增加，自己現身受持學習，與他人一同行事。被教化的人知道這與自己有關，受持學習的決心堅定不退轉，並這樣思考：『這一定能為我帶來利益和安樂。』他們自己現身修行，沒有知道沒有利益安樂而不自己現身修行的人。菩薩不是這樣『同事』的，不能詰難說：『你不受持學習，怎麼勸導教授他人？』你應該向他人請教學習。有些菩薩是他人同事。
【English Translation】 English version: Abstaining from impure speech. Relying on pure mental action. Exhorting others to abandon greed, hatred, and delusion. There are ten kinds of pure beneficial conduct. Relying on external purity, there are five: first, blameless beneficial conduct (referring to those who commit evil being able to abide in wholesome dharmas); second, non-deviation (referring to guiding others in places that are not liberation or meditative purity to seek true liberation and meditative purity); third, gradual (referring to understanding the differences between inferior, middling, and superior, and sequentially explaining the lower, middle, and upper dharmas, teaching and instructing others to cultivate gradually); fourth, pervasive (referring to guiding all sentient beings, according to their ability and willingness, to engage in beneficial activities and seek happiness, exhorting them according to their respective categories); fifth, appropriate (referring to exhorting sentient beings, if they can be guided to differentiate the three qualities of self-benefiting wholesome dharmas, or if they can be guided through skillful means to differentiate their functional qualities, then guiding them with appropriate methods). Relying on internal purity, there are five kinds of beneficial conduct: first, generating great compassion towards all sentient beings, engaging in beneficial activities with a joyful mind; second, even when enduring all great suffering and hardship for the sake of the beneficial activities done for sentient beings, not feeling weary in the heart, but deeply rejoicing and engaging in beneficial activities; third, even when residing in the most supreme, foremost, and perfect position of wealth, being humble and lowly, like a servant, a filial son, or the son of a Candala (a person of the lowest caste), with a humble heart, free from arrogance and self-attachment, and engaging in beneficial activities; fourth, towards all sentient beings, having no attachment or defilement in the heart, without hypocrisy, with genuine compassion, and engaging in beneficial activities; fifth, generating a compassionate heart towards all sentient beings that is ultimately irreversible and unwavering, and engaging in beneficial activities. Therefore, there are a total of ten kinds of beneficial conduct. 'Co-practice' refers to: if someone hears these principles, then exhorting them to uphold and study these roots of virtue, either equally or increasingly, personally upholding and studying, and engaging in activities together with others. Those who are being taught know that this is related to them, and their determination to uphold and study is firm and unwavering, and they think in this way: 'This will definitely bring me benefit and happiness.' They personally engage in practice, and there are none who know that there is no benefit or happiness and do not personally engage in practice. Bodhisattvas do not 'co-practice' in this way, and cannot be challenged by saying: 'You do not uphold and study, how can you exhort and teach others?' You should learn and seek instruction from others. Some Bodhisattvas are co-practiced by others.
事而不自顯與他同事。謂與等力而不自顯。有非他同事而自顯現與他同事。謂現生下劣而導他故。有是他同事亦自顯現與他同事。謂見可化善根搖動。為令堅住。現與同事。或增或等。非他同事。亦不自顯。與他同事。謂自行放逸棄捨他事。
各九得果門
前施乃至同事九門所得果者。一切施等。若多修習。若善清凈。若具圓滿(此三流至下諸門)。能感無上正等菩提金剛之身正法久住果。難行能感如來希奇法果。一切門得最勝有情天人所供養果。善士門得一切有情門最尊勝果。一切種得無量殊勝福德所攝相好莊嚴身果。遂求門能感如來座菩提座魔不能惱不傾動果。二世門得如來最勝靜慮解脫等持等至樂果。清凈門能感如來四一切種清凈果。謂所依凈。所緣凈。心凈。智凈。無邊可愛無罪勝果。
十業得短命報門
業報差別經云。有十種業。能令眾生得短命報。一自行殺生。二勸他令殺。三讚歎殺。四見殺隨喜。五于怨憎所欲令喪滅。六見怨滅已心生歡喜。七者壞他胎藏。八者教人毀壞。九者建立天祀屠殺眾生。十者教人鬥戰互相殘害。
十業長壽報門
十業能令眾生得長命報。一自不殺生。二勸他不殺。三讚歎不殺。四見他不殺心生歡喜。五者見彼殺者心方便救免。六死怖者
【現代漢語翻譯】 現代漢語譯本： 事而不自顯現與他同事。是指與他人能力相等但不顯現自己。有非他人同事而自己顯現與他人同事。是指現在身份卑微卻引導他人。有是他人同事也自己顯現與他人同事。是指見到可以教化的眾生善根動搖，爲了讓他們堅定，顯現自己與他們一起修行，或者超過他們，或者與他們相等。非他人同事，也不顯現自己，與他人同事。是指自己修行放逸，放棄幫助他人。
各九得果門
前面佈施乃至同事這九種行為所得到的果報是：一切佈施等行為，如果多次修習，如果非常清凈，如果具足圓滿（這三種情況適用於下面的各種行為），能感得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）金剛之身和正法長久住世的果報。難行能感得如來希奇的功德果報。一切行為都能得到最殊勝的有情天人所供養的果報。善士的行為能得到在一切有情眾生中最尊勝的果報。一切行為都能得到無量殊勝福德所包含的相好莊嚴之身果報。遂求的行為能感得如來座、菩提座（Bodhi-mandala，證悟之座）魔不能侵擾、不會動搖的果報。二世的行為能得到如來最殊勝的禪定、解脫、等持、等至的快樂果報。清凈的行為能感得如來四種一切清凈的果報，即所依清凈、所緣清凈、心清凈、智清凈，以及無邊可愛無罪的殊勝果報。
十業得短命報門
《業報差別經》中說，有十種業，能使眾生得到短命的果報：一是自己殺生，二是勸他人殺生，三是讚歎殺生，四是見到殺生隨喜，五是對怨恨的人希望他們喪命，六是見到仇人滅亡後心里歡喜，七是破壞他人墮胎，八是教唆他人墮胎，九是建立天祀屠殺眾生，十是教唆他人爭鬥互相殘害。
十業長壽報門
有十種業，能使眾生得到長壽的果報：一是自己不殺生，二是勸他人不殺生，三是讚歎不殺生，四是見到他人不殺生心裡歡喜，五是見到有人殺生想辦法救助，六是對面臨死亡恐懼的人
【English Translation】 English version: Acting without self-display, yet working with others. This refers to having equal ability but not showing oneself. There are those who are not colleagues but manifest themselves and work with others. This refers to guiding others despite being of lower status in this life. There are those who are colleagues and also manifest themselves and work with others. This refers to seeing the roots of goodness of those who can be transformed wavering, and manifesting oneself to work with them, either surpassing them or being equal to them, in order to make them firm. Not being a colleague and not manifesting oneself, yet working with others. This refers to being lax in one's own practice and abandoning helping others.
The Nine Gates of Obtaining Results
The results obtained from the nine gates of giving, up to working together, are: all acts of giving, etc., if practiced repeatedly, if very pure, if complete and perfect (these three apply to all the gates below), can bring about the result of the Vajra (indestructible) body of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and the long-lasting of the True Dharma. Difficult practices can bring about the result of the rare and wonderful qualities of the Tathagata (如來). All gates can obtain the result of being offered to by the most excellent sentient beings, gods, and humans. The actions of virtuous people can obtain the most honored and victorious result among all sentient beings. All actions can obtain the result of a body adorned with marks and characteristics encompassed by immeasurable and excellent merits. The actions of seeking can bring about the result of the Tathagata's seat, the Bodhi-mandala (菩提座, seat of enlightenment), not being disturbed or shaken by demons. The actions of two lifetimes can obtain the result of the Tathagata's most excellent joy of dhyana (禪定, meditation), liberation, samadhi (等持, concentration), and samapatti (等至, attainment). Pure actions can bring about the result of the Tathagata's four kinds of complete purity, namely, the purity of the basis, the purity of the object, the purity of the mind, and the purity of wisdom, as well as immeasurable, lovely, and faultless excellent results.
The Gate of Ten Karmas Leading to Short Life
The Sutra on the Differentiation of Karmic Retribution states that there are ten kinds of karma that can cause sentient beings to receive the retribution of a short life: first, personally killing living beings; second, encouraging others to kill; third, praising killing; fourth, rejoicing upon seeing killing; fifth, wishing for the destruction of enemies; sixth, feeling joy upon seeing enemies destroyed; seventh, destroying others' fetuses; eighth, instigating others to destroy fetuses; ninth, establishing heavenly sacrifices and slaughtering sentient beings; tenth, instigating others to fight and harm each other.
The Gate of Ten Karmas Leading to Long Life
There are ten kinds of karma that can cause sentient beings to receive the retribution of a long life: first, personally not killing living beings; second, encouraging others not to kill; third, praising not killing; fourth, feeling joy upon seeing others not killing; fifth, seeing those who kill and finding ways to rescue them; sixth, to those who are afraid of death
安慰其心。七見恐怖者施與無畏。八見諸患者起慈悲心。九見諸急難起大悲心。十以諸飲食惠施眾生。
十業多病不病門
十業能令眾生得多病報。一好喜打拍一切眾生。二勸他令打。三贊打。四見打歡喜。五惱亂父母令心憂惱。六惱亂賢聖。七見怨病苦心大歡喜。八見怨病癒心生不樂。九于怨病所與非對治。十宿食不消而復更食。復有十業。能令眾生得無病報。初四翻前四。五供養父母及諸病人。六見賢聖病瞻視供養。七見怨病癒心生歡喜。八見病苦者施與良藥。亦勸他施。九于病苦起慈悲心。十于飲食自能節量。
十業丑好報門
十業令眾生得醜陋報。一好行忿怒。二好懷嫌恨。三惑誑於他。四惱亂眾生。五于父母所無愛敬心。六于賢聖所不生恭敬。七侵奪賢聖資生田業。八于佛塔廟斷滅燈明。九見醜陋毀呰輕賤。十習諸惡行。十業令眾生得端政報。一不瞋。二施衣。三愛敬父母。四尊重賢聖。五塗飾佛塔。六掃灑堂宇。七掃灑僧地。八掃灑佛塔。九見醜陋者不生輕賤起恭敬心。十見端政者悟曉宿因。
十業生下上族門
十業令得下族姓報。一不敬父。二不敬母。三不敬沙門。四不敬婆羅門。五于尊長不敬護。六于師長不奉迎供養。七見尊者不奉迎請坐。八于父母所不尊教
【現代漢語翻譯】 現代漢語譯本 安慰他們的心。第七，對於見到恐懼的人，施與無畏的勇氣。第八，對於見到生病的人，生起慈悲心。第九，對於見到遭遇急難的人，生起大悲心。第十，用各種飲食來惠施眾生。
十業多病與不病之門
有十種業，能使眾生獲得多病的果報。第一，喜歡打罵拍擊一切眾生。第二，勸他人去打。第三，讚歎打人。第四，見到打人就歡喜。第五，惱亂父母，使他們內心憂愁煩惱。第六，惱亂賢人聖者。第七，見到仇人病苦，內心非常歡喜。第八，見到仇人病癒，內心感到不快樂。第九，對於仇人的疾病，給予不適當的治療。第十，昨天的食物還沒有消化，又繼續吃。 又有十種業，能使眾生獲得無病的果報。前四種與前四種相反。第五，供養父母以及生病的其他人。第六，見到賢人聖者生病，就照顧並供養他們。第七，見到仇人病癒，內心生起歡喜。第八，對於遭受病苦的人，施與良藥，也勸他人施藥。第九，對於病苦的人，生起慈悲心。第十，對於飲食，自己能夠節制。
十業醜陋與美好果報之門
有十種業，能使眾生獲得醜陋的果報。第一，喜歡發怒。第二，喜歡懷恨在心。第三，欺騙迷惑他人。第四，惱亂眾生。第五，對於父母沒有愛敬之心。第六，對於賢人聖者不生恭敬心。第七，侵奪賢人聖者賴以生存的田地產業。第八，對於佛塔寺廟，斷滅燈火光明。第九，見到醜陋的人就詆譭輕賤。第十，習慣於各種惡行。 有十種業，能使眾生獲得端正美好的果報。第一，不發怒。第二，佈施衣服。第三，愛敬父母。第四，尊重賢人聖者。第五，粉飾佛塔。第六，打掃殿堂房屋。第七，打掃僧眾居住的土地。第八，打掃佛塔。第九，見到醜陋的人不生輕賤之心，生起恭敬心。第十，見到相貌端正的人，明白他們前世的善因。
十業出生于低下與高貴家族之門
有十種業，能使人獲得出生于低下家族的果報。第一，不尊敬父親。第二，不尊敬母親。第三，不尊敬沙門（Shramana，出家修行者）。第四，不尊敬婆羅門（Brahmana，印度教祭司）。第五，對於尊長不尊敬愛護。第六，對於師長不奉迎供養。第七，見到尊者不奉迎請坐。第八，對於父母的教誨不尊重。
【English Translation】 English version Comfort their hearts. Seventh, give fearlessness to those who see terror. Eighth, generate compassion for those who see the sick. Ninth, generate great compassion for those who see those in urgent difficulty. Tenth, bestow all kinds of food and drink upon sentient beings.
The Door of Ten Karmas: Sickness and Non-Sickness
There are ten karmas that can cause sentient beings to receive the retribution of much sickness. First, liking to beat and strike all sentient beings. Second, encouraging others to strike. Third, praising striking. Fourth, rejoicing upon seeing striking. Fifth, troubling parents, causing their minds to be worried and distressed. Sixth, troubling the virtuous and the holy. Seventh, feeling great joy upon seeing enemies suffering from illness. Eighth, feeling unhappy upon seeing enemies recover from illness. Ninth, giving inappropriate treatment to the illnesses of enemies. Tenth, eating again before the previous meal has been digested. There are also ten karmas that can cause sentient beings to receive the retribution of no sickness. The first four are the opposite of the previous four. Fifth, making offerings to parents and other sick people. Sixth, when seeing virtuous and holy people sick, attending to them and making offerings. Seventh, feeling joy upon seeing enemies recover from illness. Eighth, giving good medicine to those suffering from illness, and also encouraging others to give medicine. Ninth, generating compassion for those suffering from illness. Tenth, being able to moderate oneself in food and drink.
The Door of Ten Karmas: Ugly and Beautiful Retribution
There are ten karmas that cause sentient beings to receive the retribution of ugliness. First, liking to be angry. Second, liking to harbor resentment. Third, deceiving and misleading others. Fourth, troubling sentient beings. Fifth, having no love and respect for parents. Sixth, not generating respect for the virtuous and the holy. Seventh, encroaching upon the fields and properties that the virtuous and the holy rely on for their livelihood. Eighth, extinguishing the light in Buddhist pagodas and temples. Ninth, disparaging and belittling those who are ugly. Tenth, being accustomed to all kinds of evil deeds. There are ten karmas that cause sentient beings to receive the retribution of beauty. First, not being angry. Second, giving clothes as alms. Third, loving and respecting parents. Fourth, respecting the virtuous and the holy. Fifth, decorating Buddhist pagodas. Sixth, sweeping and cleaning halls and houses. Seventh, sweeping and cleaning the land where the Sangha (monastic community) dwells. Eighth, sweeping and cleaning Buddhist pagodas. Ninth, not generating contempt for those who are ugly, but generating respect. Tenth, understanding the past causes of those who are beautiful.
The Door of Ten Karmas: Birth in Low and High Class Families
There are ten karmas that cause one to receive the retribution of being born into a low-class family. First, not respecting one's father. Second, not respecting one's mother. Third, not respecting Shramanas (Shramana, wandering ascetics). Fourth, not respecting Brahmanas (Brahmana, Hindu priests). Fifth, not respecting and protecting elders. Sixth, not welcoming and making offerings to teachers. Seventh, not welcoming and offering a seat to those who are venerable. Eighth, not respecting the teachings of one's parents.
誨。九于賢聖所不受教誨。十輕蔑下族。十業得上族報。翻前即是。十業令生得少資財報。一自行盜。二教他行。三讚他盜。四見盜歡喜。五于父母所減損生業。六于賢聖侵奪資財。七見他得利心不歡喜。八障他得利為作留難。九見他行施無隨喜心。十見饑饉心不憐愍而生歡喜。十業令生得多資財。翻前可知。
禮塔十功德門
次文廣辨雜業差別之報。禮佛塔廟得十種功德。一者得妙色好聲。二有所發言。人皆信伏。三處眾無畏。四天人愛護。五具足威勢。六威勢眾生皆來依附。七常得親近諸佛菩薩。八具大福報。九命終生天。十速證涅槃。
施蓋十功德門
奉施寶蓋得十功德。一者處世如蓋覆護眾生。二身心安穩離諸熱惱。三一切敬重無敢輕慢。四者有大威勢。五常得親近諸佛菩薩大威德者。以為眷屬。六者恒作轉輪聖王。七者恒為上首修習善業。八九十報如禮佛后三。
施幡十功德門
奉施繒幡得十功德。一者處世如幢國王大臣親友知識恭敬供養。二者豪富自在具大財寶。三者善名流佈遍至諸方。四者形貌端嚴壽命長遠。五者常于生處施行堅固。六者有大名稱。七有大威德。八生在上族。九命終生天。十速得涅槃。
施飲十功德門
以鐘鈴施得十功德。一得梵
【現代漢語翻譯】 現代漢語譯本： 『誨（hui）：』第九，對於賢聖之人不接受教誨；第十，輕蔑地位低下的人。以上十種惡業會導致投生於高種姓的果報，與之前的描述相反即可得知。 導致獲得少量資財的十種惡業是：第一，親自偷盜；第二，教唆他人偷盜；第三，讚歎偷盜行為；第四，見到偷盜行為心生歡喜；第五，在父母的產業上減少開支；第六，侵奪賢聖之人的資財；第七，見到他人獲得利益心生不悅；第八，阻礙他人獲得利益，設定障礙；第九，見到他人行佈施沒有隨喜之心；第十，見到饑荒災難，不憐憫反而心生歡喜。導致獲得大量資財的十種善業，與之前的描述相反即可得知。
禮敬佛塔的十種功德： 接下來廣泛闡述各種善惡業的差別果報。禮敬佛塔寺廟可以獲得十種功德：第一，獲得美妙的容貌和悅耳的聲音；第二，所說的話，人們都信服；第三，處在眾人之中無所畏懼；第四，得到天人的愛護；第五，具備威嚴和勢力；第六，有威勢的眾生都來依附；第七，經常能夠親近諸佛菩薩；第八，具備大的福報；第九，命終之後往生天界；第十，迅速證得涅槃（niepan）。
佈施寶蓋的十種功德： 奉獻佈施寶蓋可以獲得十種功德：第一，處世如同寶蓋一樣庇護眾生；第二，身心安穩，遠離各種熱惱；第三，受到一切人的敬重，沒有人敢輕慢；第四，具有大的威勢；第五，經常能夠親近諸佛菩薩等具有大威德者，併成為他們的眷屬；第六，恒常可以成為轉輪聖王（zhuanlun shengwang）；第七，恒常作為領導者修習善業；第八、第九、第十的果報與禮佛的后三種功德相同。
佈施幡幢的十種功德： 奉獻佈施繒幡可以獲得十種功德：第一，處世如同旗幟一樣，國王、大臣、親友、知識都會恭敬供養；第二，豪富自在，具備大的財寶；第三，美好的名聲流傳到各個地方；第四，容貌端莊美麗，壽命長遠；第五，常常在所生之處施行佈施，而且非常堅定；第六，具有大的名稱；第七，具有大的威德；第八，出生在高貴的種姓；第九，命終之後往生天界；第十，迅速證得涅槃。
佈施飲品的十種功德： 以鐘鈴施捨可以獲得十種功德：第一，獲得梵
【English Translation】 English version: 『Hui:』 Ninth, not accepting teachings from the wise and virtuous; tenth, despising those of lower status. These ten negative actions lead to the retribution of being born into a high caste, which is the opposite of the previous description. The ten negative actions that lead to obtaining meager wealth are: first, personally stealing; second, instigating others to steal; third, praising the act of stealing; fourth, rejoicing upon seeing theft; fifth, reducing expenses on parents' property; sixth, seizing the wealth of the wise and virtuous; seventh, feeling displeasure upon seeing others gain benefits; eighth, obstructing others from gaining benefits, creating obstacles; ninth, not having a sense of rejoicing upon seeing others give alms; tenth, feeling joy instead of compassion upon seeing famine and disaster. The ten positive actions that lead to obtaining abundant wealth can be known by reversing the previous descriptions.
Ten Merits of Paying Homage to Stupas: Next, a broad explanation of the different retributions of various good and bad actions. Paying homage to stupas and temples can obtain ten merits: first, obtaining a beautiful appearance and pleasing voice; second, one's words are believed and obeyed by people; third, being fearless in a crowd; fourth, being loved and protected by gods and humans; fifth, possessing dignity and power; sixth, powerful beings come to rely on one; seventh, being able to frequently be close to all Buddhas and Bodhisattvas; eighth, possessing great blessings; ninth, being reborn in the heavens after death; tenth, quickly attaining Nirvana (niepan).
Ten Merits of Offering Canopies: Offering and donating jeweled canopies can obtain ten merits: first, being in the world like a canopy protecting all beings; second, having peace of mind and body, free from all afflictions; third, being respected by everyone, with no one daring to belittle; fourth, possessing great power and influence; fifth, being able to frequently be close to all Buddhas and Bodhisattvas who possess great virtue, and becoming their retinue; sixth, constantly being a Chakravartin King (zhuanlun shengwang); seventh, constantly being a leader in cultivating good deeds; the eighth, ninth, and tenth retributions are the same as the last three merits of paying homage to the Buddha.
Ten Merits of Offering Banners: Offering and donating silken banners can obtain ten merits: first, being in the world like a banner, respected and offered to by kings, ministers, relatives, and acquaintances; second, being wealthy and free, possessing great treasures; third, a good reputation spreading to all directions; fourth, having a dignified and beautiful appearance, with a long lifespan; fifth, constantly practicing giving in one's place of birth, and being very steadfast; sixth, possessing a great name; seventh, possessing great virtue; eighth, being born into a noble caste; ninth, being reborn in the heavens after death; tenth, quickly attaining Nirvana.
Ten Merits of Offering Drinks: Offering bells can obtain ten merits: first, obtaining Brahma
音聲。二有大名聞三識宿命。四所出言人皆敬愛。五常有寶蓋以自莊嚴。六有妙瓔珞以為服飾。七者面貌端嚴見者歡喜。餘三如禮佛后三。
施衣十功德門
奉施衣服得十功德。一者面目端嚴。二肌膚細滑。三塵垢不著。四生便具足微妙衣服。五微妙臥具覆蓋其身。六具慚愧服。七見者敬愛。餘三準前。
施器及飲食得十功德門
器皿飲食各得十功德。如盂蘭盆經贊述說。不能繁敘也。
施香十功德門
奉施香華得十功德。一者處世如華。二身無臭穢。三福香戒香遍諸方所。四隨所生處鼻根不壞。五超勝世間為物歸依。六身常香潔。七愛樂正法。受轉正法。受持讚誦。餘三如前。
施燈十功德門
以燈明施得十功德。一照世如燈。二隨所生處肉眼不壞。三得於天眼。四于善惡法得善智慧五除滅大闇。六得智慧明。七流轉世間常不在於黑闇之處。餘三如前。
恭敬合掌十功德門
恭敬合掌得十功德。一者得勝福報。二生於上族。三得勝妙色。四得勝妙聲。五得勝妙蓋。六得勝妙辨。七得勝妙信。八得勝妙戒。九得勝妙多聞。十得勝妙智也。
勸發菩提心集卷下(終)
原夫此書者。發心修行之要路。菩提涅槃之大基。求佛行人不可不崇。依
【現代漢語翻譯】 現代漢語譯本 音聲（指聲音）。二、有大名聞（指擁有極高的名聲）。三、識宿命（指能夠了解前世的命運）。四、所出言人皆敬愛（指所說的話語，人們都敬重喜愛）。五、常有寶蓋以自莊嚴（指經常有寶蓋來莊嚴自身）。六、有妙瓔珞以為服飾（指有精美的瓔珞作為裝飾）。七、者面貌端嚴見者歡喜（指面容端正莊嚴，見到的人都心生歡喜）。其餘三點如同禮佛后的三種功德。
施衣十功德門
奉獻佈施衣服可以獲得十種功德。一、面目端嚴（指容貌端正莊嚴）。二、肌膚細滑（指面板細膩光滑）。三、塵垢不著（指塵土污垢不會沾染）。四、生便具足微妙衣服（指出生時就具備精美微妙的衣服）。五、微妙臥具覆蓋其身（指有精美的臥具覆蓋身體）。六、具慚愧服（指具備慚愧之心，穿著得體的服裝）。七、見者敬愛（指見到的人都敬重喜愛）。其餘三點參照前面所說的。
施器及飲食得十功德門
供養器皿和飲食各自可以獲得十種功德。如同《盂蘭盆經》中所贊述的那樣，這裡就不再詳細敘述了。
施香十功德門
奉獻佈施香花可以獲得十種功德。一、處世如華（指在世間如同花朵般美好）。二、身無臭穢（指身體沒有臭味污穢）。三、福香戒香遍諸方所（指福德之香和戒律之香遍佈各個地方）。四、隨所生處鼻根不壞（指無論出生在何處，鼻根都不會損壞）。五、超勝世間為物歸依（指超越世間，成為萬物歸依的對象）。六、身常香潔（指身體經常散發香氣，潔凈無比）。七、愛樂正法，受轉正法，受持讚誦（指喜愛正法，接受並傳播正法，受持並讚頌正法）。其餘三點如同前面所說的。
施燈十功德門
以燈明佈施可以獲得十種功德。一、照世如燈（指照亮世間如同明燈）。二、隨所生處肉眼不壞（指無論出生在何處，肉眼都不會損壞）。三、得於天眼（指獲得天眼）。四、于善惡法得善智慧（指對於善惡之法能夠獲得良好的智慧）。五、除滅大闇（指消除巨大的黑暗）。六、得智慧明（指獲得智慧之光明）。七、流轉世間常不在於黑闇之處（指在輪迴世間時，經常不會處於黑暗之處）。其餘三點如同前面所說的。
恭敬合掌十功德門
恭敬合掌可以獲得十種功德。一、得勝福報（指獲得殊勝的福報）。二、生於上族（指出生於高貴的家族）。三、得勝妙色（指獲得殊勝美妙的容貌）。四、得勝妙聲（指獲得殊勝美妙的聲音）。五、得勝妙蓋（指獲得殊勝美妙的傘蓋）。六、得勝妙辨（指獲得殊勝美妙的辯才）。七、得勝妙信（指獲得殊勝美妙的信心）。八、得勝妙戒（指獲得殊勝美妙的戒律）。九、得勝妙多聞（指獲得殊勝美妙的博學多聞）。十、得勝妙智也（指獲得殊勝美妙的智慧）。
勸發菩提心集卷下(終)
原本這本書，是發心修行的重要途徑，是菩提涅槃的宏偉基礎。追求佛法的修行人不可不推崇，依靠它。
【English Translation】 English version Sound. Second, having great fame. Third, recognizing past lives. Fourth, one's words are respected and loved by all. Fifth, always having a jeweled canopy to adorn oneself. Sixth, having exquisite necklaces as ornaments. Seventh, one's appearance is dignified and pleasing to behold. The remaining three are the same as the last three after paying homage to the Buddha.
Ten Merits of Giving Clothes
Offering clothes brings ten merits. First, a dignified appearance. Second, smooth and delicate skin. Third, free from dust and dirt. Fourth, born with exquisite clothes. Fifth, exquisite bedding covers the body. Sixth, possessing a sense of shame. Seventh, respected and loved by those who see them. The remaining three are as before.
Ten Merits of Giving Utensils and Food
Offering utensils and food each brings ten merits, as praised in the Ullambana Sutra. It is too lengthy to describe in detail here.
Ten Merits of Giving Incense
Offering incense and flowers brings ten merits. First, being like a flower in the world. Second, the body is free from foul odors. Third, the fragrance of merit and the fragrance of precepts pervade all directions. Fourth, the nose is never damaged in any birth. Fifth, surpassing the world and becoming a refuge for all beings. Sixth, the body is always fragrant and pure. Seventh, loving and delighting in the true Dharma, receiving and transmitting the true Dharma, upholding and reciting it. The remaining three are as before.
Ten Merits of Giving Light
Giving light brings ten merits. First, illuminating the world like a lamp. Second, the physical eyes are never damaged in any birth. Third, obtaining the divine eye. Fourth, gaining good wisdom regarding good and evil dharmas. Fifth, eliminating great darkness. Sixth, obtaining the light of wisdom. Seventh, constantly not being in dark places while transmigrating through the world. The remaining three are as before.
Ten Merits of Respectfully Joining Palms
Respectfully joining palms brings ten merits. First, obtaining superior blessings. Second, being born into a noble family. Third, obtaining a superior and beautiful appearance. Fourth, obtaining a superior and beautiful voice. Fifth, obtaining a superior and beautiful canopy. Sixth, obtaining superior and beautiful eloquence. Seventh, obtaining superior and beautiful faith. Eighth, obtaining superior and beautiful precepts. Ninth, obtaining superior and beautiful learning. Tenth, obtaining superior and beautiful wisdom.
Exhortation to Generate the Bodhi Mind, Volume 2 (End)
Originally, this book is the essential path for generating the mind for practice, the great foundation for Bodhi and Nirvana. Seekers of the Buddha's path must revere and rely on it.
之先年之比。故清凈光院家有御發願被開上卷。其後關東名越光明寺苾芻靜照特發誓愿。勸化數十貫之凈財。式備中下開版費用。令同法苾芻照慧勤策誘賢干緣矣。冀流通永代。開發大心者。
正應三年庚寅三月二十五日
西大寺沙門 睿尊記
【現代漢語翻譯】 現代漢語譯本：追溯到往昔的年代，清凈光院家曾有發願要刊印此經卷。後來，關東名越光明寺的比丘（bhiksu，佛教出家男眾）靜照特別發誓立愿，勸募了數十貫的凈資，用以籌備刊印此經卷所需的全部費用。並令同法的比丘照慧勤勉地策動有賢能的人來促成此事。期望此經卷能夠永久流通，啓發大眾的菩提心。
正應三年庚寅三月二十五日
西大寺沙門（sramana，出家求道者）睿尊 記
【English Translation】 English version: Tracing back to previous years, the Kiyojokoin family had made a vow to publish this scripture. Later, the bhiksu (bhiksu, a Buddhist monk) Shojo of Komyoji Temple in Nagoe, Kanto, made a special vow, soliciting several tens of kan of pure funds to prepare for all the expenses required for printing this scripture. He also instructed the fellow bhiksu Shoei to diligently encourage virtuous and capable individuals to facilitate this matter. It is hoped that this scripture will circulate eternally, awakening the great minds of all.
March 25th, Kōin year of Shoo 3 (1290)
Written by: Shamon (sramana, a religious ascetic) Eizon of Saidaiji Temple